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synods he was suspended. "That therefore," says Mr. John Blair, "is an essential error in the synod's sense, which is of such malignity as to subvert or greatly to injure the system of doctrine and mode of worship and government contained in the Westminster Confession of Faith and Directory." 1

In 1754, a letter was sent from the synod of Philadelphia to that of New York, which is not on record, containing a request for a renewed conference. A committee was consequently appointed to attend the synod of Philadelphia at their next meeting. The result of this conference was, that the Philadelphia brethren proposed, that all previous differences should be dropped, and the two synods should unite "as two contiguous bodies of Christians agreed in principle, as though they had never been concerned with one another before, nor had any differences." The New York brethren, however, were not satisfied with this proposal, but insisted that "the protestation made in 1741, should be withdrawn." When this result was communicated to the synod of Philadelphia, they said they saw not what they could propose further. As to the protest, they had frequently declared they would act in case of an union as though it never had been made; that as every member

one of their members, as having imbibed and vented certain erroneous doctrines. The synod, after serious consideration had, do agree, that inasmuch as Mr. Harker is absent, they cannot proceed to a regular determination of said affair; and do therefore appoint Messrs. Gilbert Tennent, Richard Treat, Samuel Finley, and John Blair, to deal with him, as they shall have opportunity, in such manner as shall appear to them best adapted for his conviction, and refer the further determination to the next synod, if there shall be need. And in the mean time the synod does recommend it to the presbytery of New Brunswick to take such measures as they shall judge best to prevent the spread and hurtful influence of those errors."

1 The synod of New York and Philadelphia vindicated, p. 11.

2 Minutes of synod of New York, p. 71,

had a right to protest, the judicature could neither forbid it, nor annul or withdraw such protest when made; it was solely in the power of the protesters. As some members of the synod of New York felt aggrieved by the protest, so some of their members felt themselves greatly injured by the conduct of some of the New York brethren, and unless mutual concessions were made, an union was out of the question. 1

As this year the synod of New York met in the autumn, this minute came before them the same year, viz. 1755; and they replied to it by saying, that they were fully sensible that peace and union were of the utmost importance in the church of Christ, and that their being dissatisfied with the mere general proposal to drop all former differences, and to unite on scriptural and reasonable terms, and their insisting on particulars, arose simply from the desire to render the union effectual. They admitted that their demand to have the protest annulled, could have no propriety but on the assumption that the synod of Philadelphia had approved and adopted it, and consequently if they would say "that in their synodical capacity they do not adopt it," all difficulty would be removed on that score. "As the protest," they add, "appears to be a principal obstruction to the union of the two synods," they proposed, that in case the synod of Philadelphia admitted it not to be officially their act, the two synods should unite on the terms previously proposed, and immediately "proceed to hear and determine the differences between the protesters and those protested against, if needful." 2

In 1756, the synod of Philadelphia replied, "We desire to unite on the same terms on which the ministers of the

1 Minutes of Philadelphia synod, p. 52.

2 Minutes of synod of New York, pp. 91-95.

two synods were united, when one body; and we are glad to join with the synod of New York in any expedient to cut off all debates about the protestation made in 1741. We allow the protesters the right of private judgment; and you will allow we can neither disannul nor withdraw their protestation; but in our synodical capacity, at your desire, we declare and do assure you, that we neither adopted nor do adopt said protestation as a term of ministerial communion. It was never mentioned to any of our members as a term of communion, more than any of the other protestations delivered into our synod on occasion of those diffeWe only adopt and desire to adhere to our standards, as we agreed formerly when one body; we adopt no other."

The above declaration respecting the protest is historically correct. It was not a synodical act, but the act of certain members in their individual capacity. It was never officially adopted or sanctioned by a vote of the synod; though it was often spoken of with approbation.

The synod appointed their commission to meet such committee as the synod of New York might name, to prepare the terms of union. This latter synod accordingly, in September, 1756, appointed a committee to meet the commission of the synod of Philadelphia in 1757.

When this joint committee met, "the commissioners of the Philadelphia synod declared for themselves, and doubted not but their synod would also readily declare that they do not look upon the protest as the act of their body nor adopt it as such." And as there was an agreement on all other points formerly proposed as necessary to an union, it was agreed to propose to their respective synods to have their next meeting at the same time and place. This proposal

1 Minutes of synod of Philadelphia, p. 58.

was acceded to on both sides, and the commissions of the two synods were directed to meet in Philadelphia the Monday before the day appointed for the meeting of the synods in order "to prepare matters for their happy union."1 The two synods accordingly met in Philadelphia in 1758. The commissions reported the plan of union which was unanimously adopted by each synod, who agreed to meet as one body at four o'clock, May 29, 1758. The plan of union was then read over in joint meeting and unanimously approved, and is as follows:

"The synods of New York and Philadelphia, taking into serious consideration the present divided state of the presbyterian church in this land, and being deeply sensible that the division of the church tends to weaken its interests, to dishonour religion, and consequently its glorious author; to render government and discipline ineffectual, and, finally, to dissolve its very frame; and, being desirous to pursue such measures as may most tend to the glory of God, and the establishment and edification of his people, do judge it to be our indispensable duty to study the things that make for peace, and to endeavour the healing of that breach which has for some time existed among us, that so its hurtful consequences may not extend to posterity, that all occasion of reproach upon our society may be removed, and that we may carry on the great designs of religion to better advantage than we can do in a divided state. And since both synods continue to profess the same principles of faith, and adhere to the same form of worship, government, and discipline, there is the greater reason to endeavour to compromise the differences which were agitated many years ago, with too great warmth and animosity, and unite in one body.

1 Minutes of synod of New York, p. 125.

"For which end, and that no jealousies or grounds of alienation may remain, and also to prevent future breaches of like nature, we agree to unite in one body, under the name of the synod of New York and Philadelphia, on the following plan:

"1. Both synods having always approved and received the Westminster Confession of Faith, the Larger and Shorter Catechisms, as an orthodox and excellent system of Christian doctrine, founded on the word of God, we do still receive the same as the profession of our faith, and also adhere to the plan of worship, government, and discipline, contained in the Westminster Directory, strictly enjoining it on all our members, and probationers for the ministry, that they preach and teach according to the form of sound words in said Confession and Catechisms, and avoid and oppose all errors contrary thereto.

"2. That when any matter is determined by a major vote, every member shall either actively concur with, or passively submit to, such determination; or, if his conscience permit him to do neither, he shall, after sufficient liberty modestly to reason and remonstrate, peaceably withdraw from our communion, without attempting to make any schism; provided always, that this shall be understood to extend only to such determinations as the body shall judge indispensable in doctrine, or presbyterian govern

ment.

"3. That any member or members, for the exoneration of his or their conscience before God, have a right to protest against any act or procedure of our highest judicature, because there is no further appeal to another for redress; and to require that such protestation be recorded in their minutes. And as such a protest is a solemn appeal from the bar of the judicature, no member is liable to prosecu

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