or 50. lutely condemn the principle of a civil | Synod, numbering some 400 churches, establishment of religion. Connected and the Old Light Anti-burghers with 40 with this question, was another respecting the binding obligatian of the Solemn League and Covenant; the former party asserting the obligation of these ancient instruments upon posterity, in the strongest manner, the latter admitting it only in a very modified sense. This dispute resulted in the separation of a small party from the Synod, in 1796. They were called the Old Light Burghers; while the majority were known as the New Lights. In 1806, the Anti-burgher branch of the Secession was agitated by the same questions, and a small body, headed by Prof. Bruce, of Whitburn, and the late Dr. Mc Crie, the eminent historian, seceded from the Synod, in consequence of a change in the Testimony on the subject of the covenants, and the magistrate's power, and formed themselves into a body called the Constitutional Presbytery; but the two parties were popularly known as the Old and New Light Anti-burghers. There were thus four distinct bodies of Seceders, all equally strenuous advocates of Presbyterian government and order; all observing the same forms of worship; and the ministry in each branch being equally distinguished for evangelical sentiment. Yet each had its own Testimony, an approbation of which was demanded as a term of communion. To finish this brief sketch: in 1820, the two principle branches of the Secession, viz: the New Light Burghers and Anti-burghers, united themselves into one body under the name of the United Secession Church. The two Synods contained at this time about 150 ministers, each; their reunion took place just seventy years after the breach, and in the same building, Bristo Street Church, Edinburgh, where the division had occurred. Into this union the Burghers entered unanimously; but a small party of the Antiburghers, with Professor Paxton at their head, refused to go with their brethren. These dissenters in 1827, joined the Old Lights, (Dr. McCrie's party.) While in 1837, the Old Light Burghers returned to the communion of the Established Church, thus leaving at the present time but two branches of the Secession, viz: the United The earliest missions to this country, were sent out by the Anti-burgher Synod. Having received in 1751, a very earnest application from Rev. Mr. Alexander Craighead, of Octorara, for ministerial aid, the Synod appointed Messrs. James Harne, and John Jamieson, to proceed as missionaries to America. These appointments having not been fulfilled, the Synod in 1752, passed a very stringent "act concerning young men appointed to missions in distant places," to the effect that if unwilling to go wherever the Synod might choose to send, they should no longer be recognised as theological students. In 1760, this act was extended to probationers, and it was enacted that probationers refusing to be sent to North America, by the Synod, should be deprived of their license; and in 1763, it was farther enacted, that no probationer, under appointment to North America, could be proposed as a candidate in the moderation of any call in Scotland. In our day, this would be deemed ecclesiastical tyranny of a high order; still it shows the exceeding earnestness of the Synod to answer the American call for help. In 1752, Messrs. Gellatly and Arnot arrived; the former as a permanent laborer here; the latter being a settled minister in Scotland, and having been sent out for a special purpose, soon returned home. These brethren were charged by the Synod, to constitute themselves into a Presbytery, immediately on their arrival in Pennsylvania, which they did under the name of the Associate Presbytery of Pennsylvania. In 1753, the Rev. James Proudfit was sent, and after laboring as an itinerant for some years, was settled at Pequa, Pennsylvania. The hands of the Presbytery were strengthened in 1758, by the arrival of Rev. Mr. Matthew Henderson; and 1761, by the arrival of Rev. Messrs. John Mason, (afterwards of New York,) Robert Annon, and John Smart; in 1762, by that of Rev. William Marshall. In 1770, Messrs John Roger and John Smith arrived, with instructions in reference to a subject which shall presently be mentioned. The Burgher Synod received in 1751, a very earnest application for a minister from a number of persons resident in Philadelphia; this request was renewed in the year following, (1752,) with the promise of defraying all the charges of the mission. In consequence of repeated and earnest applications, the Synod resolved, in 1754, upon establishing a mis-ministers who came to this country.* sion in America, and they appointed the Rev. Thomas Clark, minister of Ballybay, in Ireland, to proceed to Pennsylvania; but he was prevented from fulfilling the appointment at that time. However, in 1764, Mr. Clark, in company with the major part of his congregation, emigrated to America, and settled the town of Salem, Washington County, New York. He was followed in 1766, by the Rev. Messrs. Telfair and Kinloch. Mr. Telfair became the minister of the Burgher Congregation, in Shippen Street, Philadelphia. Mr. Kinloch, ultimately returned to Scotland, and was settled in Paisley. In 1770, he was called by the Old Church in Cambridge, Washington County, New York, but the call was declined. points of discussion were the ground and extent of the Gospel offer, the divine right of Presbyterian government, and the qualifications for the ministry. This attempt at union might perhaps have been successful, but for the animosities excited by a foolish publication of the Newcastle Presbytery, against the first secession The Burgher ministers appear to have had no desire to keep up a separate organization on this side of the Atlantic; they accordingly united, very soon after their arrival, with their brethren; but the union was disturbed by the refusal of the Scottish Synod to approve of it. In 1776, the old Presbytery of Pennsylvania was divided into two; the one bearing the old name, the other called the Presbytery of New York; this procedure was also condemned by the Scottish Synod, but no attention was paid to their order to rescind the act of division. An attempt was made in 1765, to unite the Associate Presbytery of Pennsylvania to the Synod of Philadelphia and New York; the minutes of the conference held by the joint committee, of which Dr. Witherspoon and Dr. Mason, were members, are now before the writer, but they are too long for insertion. The chief It may be here stated that the Shippen Street congregation, united with the old Scot's Church, in Spruce street, about the year 1783 or 1784. The ground in Shippen Street, is we believe, still used as a burial ground. The Revolution of 1776, may, in one sense, be regarded as the cause of the union which produced the Associate Reformed Church. The importance of union among the divided Scots' Presbyterian churches in this country, had indeed been felt long before it was actually accomplished. The weakness of the congregations of the several sects showed the need of united effort; and the consciousness of this gradually excited and increased the desire for it, until the independence of the colonies, in the judgment of many, removed the ancient causes of disunion. During the progress of the war, several conventions were held between the members of the Associate and the Reformed Presbyteries, with the view to attain this desirable end. A detailed account of these conventions would be of little use, even if we had ampler materials for giving it than we actually possess. It will suffice to say, that the three Presbyteries sat in Philadelphia in October, 1782, and formed themselves into a Synod, under the name of the Associate Reformed Synod of North America, on a basis consisting of the following articles, viz. : 1. That Jesus Christ died for the elect. 2. That there is an appropriation in the nature of faith. 3. That the Gospel is addressed indiscriminately to sinners of mankind. 4. That the righteousness of Christ is the alone condition of the covenant of works. 5. That civil government originates with God the Creator, and not with Christ the Mediator. 6. The administration of the kingdom of Providence is given into the hand of Jesus Christ the Mediator; and magistracy, the ordinance appointed by the Moral * For fuller details, see McKerrow's History, vol. i. Governor of the world to be the prop of civil order among men, as well as other things, is rendered subservient by the Mediator to the welfare of his spiritual kingdom, the Church, and has sanctified the use of it and of every common benefit, through the grace of the Lord Jesus Christ. 7. That the law of nature and the moral law revealed in the Scriptures are substantially the same, although the latter expresses the will of God more evidently and clearly than the former, and therefore magistrates among Christians ought to be regulated by the general directory of the Word as to the execution of their office. 8. That the qualifications of justice, veracity, &c. required in the law of nature for the being of a magistrate, are also more explicitly revealed as necessary in the Holy Scriptures. But a religious test, any further than an oath of fidelity, can never be essentially necessary for the being of a magistrate, except where the people make it a condition of government. 9. That both parties when united shall adhere to the Westminster Confession of Faith, the Catechisms, the Directory for Worship, and propositions concerning church government. 10. That they shall claim the full exercise of church discipline without dependence upon foreign judicatories. Upon this basis all the members of the Reformed Presbytery, and all the Associate ministers, with the exception of two members of the Presbytery of Pennsylva nia, (Messrs. Marshall and Clarkson,) united. A small minority of the people in the two communions also declined to enter into it. From these minorities have sprung the Covenanter denomination on the one hand, and the Associate on the other. The limits of this article preclude any extended comment upon this basis; it will be sufficient to observe, that at this distance of time it is difficult to discover the reason for inserting some of its articles. In reference to the extent of the atonement, the nature of faith, and the extent of the Gospel offer, there had never been any difference of opinion among these parties; and it is therefore somewhat surprising that these topics are mentioned. There had been a dispute about common benefits, i. e. whether the common blessings of life were derived to mankind in virtue of Christ's mediation, or were merely bestowed by God as Creator. But a calm and candid perusal of the pamphlets be gotten by this controversy-once deemed a very vital one-will convince any one that it was a dispute about words rather than things. Most of the articles, it will be perceived, relate to the subject of magistracy, and this was the grand topic of difference, viz. the essential qual fications of the civil magistrate, and the extent of his power circa sacra. On these last points, it must be confessed, that he language of the basis is by no means clear, yet it is perhaps as much so as its authors intended, and as much so as the subject admits. It should be borne in mind that each of these bodies held to the Westminster Confession, their catechisms were the same, their government, forms of worship and mode of administering the sacraments identical; their views of Gospel doctrine, and even the style of preaching prevalent among them, were quite similar. Their differences had grown out of acts of discipline, rather than points of doctrine. Here it may not be out of place to give some brief notices of the leading persons who were active in effecting this union. The Rev. Thomas Clark was one. Perhaps no minister of his day was " in labors more abundant" than he; and many interesting traditions are still in existence respecting him in various parts of the country. His public ministrations were marked by some eccentricities, so that he usually attracted large crowds to hear him. But he was a man eninently given to prayer, laborious, zealous, of a most catholic spirit, and he had many seals of his ministry, not only by his labors in the pulpit, but also by his private faithfulness, with all sorts of persons, at home and abroad. He longed for the salvation of souls; in season and out of season, he made full proof of his ministry. After a most laborious ministry of about thirty years (in this country,) he died suddenly at Long Cane, in South Carolina, in 1796. He was the founder and first minister of the church at Salem, New York. The Rev. Dr. John Mason, of New York, was one of the most accomplished preachers and pastors of his age. He "was a man of a sound strong mind, of extensive learning, and of unusually fervent piety. His scholarship was rare. He had so habituated himself to classical studies, that at the age of twenty, he spoke the Latin language on all the higher subjects of discourse, with equal ease and greater elegance, than his mother tongue. In Greek his proficiency was but little inferior; and he was familiar with Hebrew. At the age of twenty-four, he taught logic and moral philosophy in the seminary of the Anti-burghers at Abernethy. His lectures were in Latin. As a preacher he was uncommonly judicious and instructive; as a pastor singularly faithful and diligent, and as a friend and companion he displayed an assemblage of excellencies rarely found in so great a degree in one person. Few ministers have ever lived in New York, in so high esteem, or died so deeply and generally lamented."-The following testimony of regard is from the pen of the late Dr. Linn, who knew Dr. Mason well :-" He had prudence without cunning, cheerfulness without levity, dignity without pride, friendship without ceremony, charity without undue latitude, and religion without ostentation." For thirty years he was minister of the Old Scots' Church, (Cedar Street,) New York; he died in 1792, and was succeeded by his distinguished son, Dr. John M. Mason. He is said to have written in connection with Gov. Livingston of New Jersey, some powerful political papers, during the discussions that preceded the Revolution. Banished in common with other Presbyterians from the city during its occupancy by the British army, he acted as a chaplain to the American forces, and was very warmly esteemed by Washington. The Rev. Robert Annan had been a fellow student with Dr. Mason, and they came to this country about the same time. He was first settled at Neelytown, in Orange county, New York; and during the early years of the Revolution he was a very active promoter of the Whig cause. About the close of the war he was called to the charge of a newly formed Scots' church in Boston; but finding himself • Miller's Life of Rogers, p. 164. unable to carry out the discipline of the Presbyterian Church, he removed to Philadelphia, and for some years was minister of the Spruce Street Church. He afterwards accepted of a call from a congregation in Baltimore. In this his last fixed charge he continued about six years, when he demitted it in favor of the present pastor, Dr. John M. Duncan. He died in 1818. He wrote (with some slight aid from Dr. Mason) a short but very excellent exposition of the Westminster Confession; a narrative of the steps which led to the union; a tract on Universalism; one on civil government; and while resident at Philadelphia, he engaged in a discussion with the late Dr. Rush on the subject of capital punishment. He was a man of superior eloquence, an able, though a rather bitter controversialist; he seems to have been better fitted to lay the foundations of a congregation, than to carry up the superstructure. The Rev. James Proudfit was also educated for the ministry at Abernethy. His first settlement was at Pequa, Pennsylvania. After laboring here upwards of twenty years, he was called to Salem, as the successor of Mr. Clark, where he remained until his decease, in 1802. For some years before his death, his son, the Rev. Dr. Alex. Proudfit, was associated with him in the pastoral charge. He was one of the first Presbyterian ministers settled north of Troy, and for many years he was abundant in labors over a wide extent of country; not a few of the largest congregations in Washington county having been founded by him. He published nothing, but he was eminent for his holiness. A brother minister who had long known him, once said to his son, that "he was the holiest man he ever knew." So great was his acquaintance with the Bible, that he was often called by his friends the concordance. Of the Covenanting_brethren, Messrs. Dobbin, Lind, and Cuthbertson, we regret that we are unable to give any certain information. In this connection it may not be out of place to give a few notices respecting the principal localities of the Associate Reformed Church, in these early days of her history. The earliest settlements were in Pennsylvania, within the Cumberland Valley. From these, colonies went forth to various parts of the United States. Numbers emigrated to West Pennsylvania, but in what year, we are unable to state, -we only know that these emigrants formed some of the earliest Presbyterian churches west of the Alleghany mountains. Some of the first settlers in Pennsylvania remained but a short time, and then removed to the upper parts of South Carolina and Georgia. The Old Church in Philadelphia, was formed by a few pious Scotsmen, who at first met together as a praying society. The Old Church in New York was formed by the separation of the Scottish members from the Wall Street Church in 1751, in consequence of changes in the forms of worship, and the neglect of Presbyterian order. In Orange county, a colony of Irish Presbyterians was established under the auspices of Col. Clinton, the founder of the Clinton family, so early as 1734; from these have sprung the various Associate Reformed churches in that county. Others were induced to settle on the Colden and Campbell patents. The first settlement in Washington county, was made by Dr. Clark; his congregation emigrated from Ireland about the year 1760: one part going to Carolina, another portion accompanying him to Washington county. To this day, this county is eminently Scottish in its religious peculiarities. It may be added, that the Associate Reformed Church was one of the first to plant the standard of the Gospel in the State of Kentucky; and at the close of the last century the prospect of increase in that commonwealth was highly promising. These prospects were, however, soon darkened and destroyed by dissensions among the ministers. At the beginning of the present century, the Lexington Academy was founded under the auspices of the Associate Reformed Church. It was incorporated by the legislature of the State, and received from the same source the very handsome endowment of 4000 acres of land. Had the affairs of this institution, and of the church, been managed with ordinary prudence, there can be little doubt that it would now have been among the best colleges in the great valley of the West. But the opportunity was madly thrown away, and now it is irrecoverably gone. All the subsequent efforts of the church to extend herself in Kentucky, have been attended by no encouraging results. In addition to these early settlements of the church, in the States of New York, Pennsylvania, Carolina, and Kentucky, it should be mentioned that there were some in New Hampshire and Maine. Mr. Greenleaf gives some notices of them in his Ecclesiastical History of Maine. They were associated under the name of the Presbytery of Londonderry. The region, however, was unfavorable to the growth of Presbyterianism; so soon as the older generation was removed, their descendants became "like the people of the land," and degenerated into independency, though the name of Presbytery was still kept up. The consequence was, that the Synod in 1802 passed the harsh and unwise act, declaring this Presbytery no longer a portion of the Associate Reformed Church. We now resume the history of the Synod. As before stated, it was constituted at Philadelphia, in 1782, and was then composed of three Presbyteries, and numbered in all fourteen ministers. One of the first acts of the Synod, after its organization, was, the adoption of a series of articles, which were afterwards published under the very unsuitable name of the Constitution of the Associate Reformed Church: among the people it was known as "the Little Constitution." These articles were vehemently attacked both by the Covenanters (in Scotland) and the Seceders here; yet they deserve attention as showing the ardent attachment of the men of that day to "the truth and peace;" they furnish striking evidence that they possessed a truly catholic spirit, and were eminently free from that mean and narrow sectarian temper which has often been displayed by those who make the loudest professions of universal charity. Our limits forbid the insertion of these articles; and we shall only say in reference to them, that the spirit of charity and moderation which they breathe, has been characteristic of the Associate Reformed Church from that day to this: in no case has she attempted to profit by the dissensions of her neighbors, and with |