3. We protest that all our protesting brethren have at present no right to sit and vote as members of this Synod, having forfeited their right of being accounted members of it for many reasons, a few of which we shall mention afterwards.

4. We protest that, if, notwithstanding of this our protestation, these brethren be allowed to sit and vote in this Synod, without giving suitable satisfaction to the Synod, and particularly to us, who now enter this protestation, & those who adhere to us in it, that whatsoever shall be done, voted, or transacted by them, contrary to our judgment, shall be of no force or obligation to us, being done and acted by a judicatory consisting in part of members who have no authority to act with us in ecclesiasti

(al matters.

5. We protest that, if, notwithstanding this our protestation, and contrary to the true intent and meaning of it, these protesting brethren, and such as adhere to them, or support and countenance them in their antipresbyterial practices, shall continue to act as they have done this last year, in that case we, and as many as have clearness to join with us, and maintain the rights of this judicatory, shall be accounted in nowise disorderly, but the true Presbyterian Church in this province; and they shall be looked upon as guilty of schism, and the breach of the rules of Presbyterial government, which Christ has established in his church, which we are ready at all times to demonstrate to the world.

Reverend and dear Brethren, we beseech you to hear us with patience, while we lay before you as briefly as we can, some of the reasons that move us thus to protest, and more particularly, why we protest against our protesting brethren's being allowed to sit as members of this Synod.

1. Their heterodox and anarchical principles expressed in their Apology, pages twenty-eight and thirty-nine, where they expressly deny that Presbyteries have authority to oblige their dissenting members, and that Synods should go any further, in judging of appeals or references, &c. than to give their best advice, which is plainly to divest the officers and judicatories of Christ's kingdom of all authority, (and plainly contradicts the thirty-first article of our Confession of Faith, section three, which these brethren pretend to adopt,) agreeable to which is the whole superstructure of arguments which they advance and maintain against not only our synodical acts, but also all authority to make any acts or orders that shall bind their dissenting members, throughout their whole Apology.

2. Their protesting against the Synod's act in relation to the examination of candidates, together with their proceeding to license and ordain men to the ministry of the gospel, in opposition to, and in contempt of said act of Synod.

3. Their making irregular irruptions upon the congregations to which they have no immediate relation, without order, concurrence, or allowance of the Presbyteries or ministers to which congregations belong, there by sowing the seeds of division among people, and doing what they can to alienate and fill their minds with unjust prejudices against their lawfully called pastors.

4. Their principles and practice of rash judging and condemning all who do not fall in with their measures, both ministers and people, as carnal, graceless, and enemies to the work of God, and what not, as appears in Mr. Gilbert Tennent's sermon against unconverted ministers, and his and Mr. Blair's papers of May last, which were read in open Synod; which rash judging has been the constant practice of our protesting brethren, and their irregular probationers, tor above these twelve months past, in their disorderly itinerations and preaching through our congregations, by which, (alas! for

it,) most of our congregations, through weakness and credulity, are so shattered and divided, and shaken in their principles, that few or none of us can say we enjoy the comfort, or have the success among our people, which otherwise we might, and which we enjoyed heretofore.

5. Their industriously persuading people to believe that the call of God whereby he calls men to the ministry, does not consist in their being regularly ordained and set apart to that work, according to the institution and rules of the word; but in some invisible motions and workings of the Spirit, which none can be conscious or sensible of but the person himselt, and with respect to which he is liable to be deceived, or play the hypocrite; that the gospel preached in truth by unconverted ministers, can be of no saving benefit to souls; and their pointing out such minsters, whom they condemn as graceless by their rash judging spirit, they effectually carry the point with the poor credulous people, who, in imitation of their example, and under their patrociny, judge their ministers to be graceless, and forsake their ministry as hurtful rather than profitable.

6. Their preaching the terrors of the law in such a manner and dialect as has no precedent in the word of God, but rather appears to be borrowed from a worse dialect; and so industriously working on the passions and affections of weak minds, as to cause them to cry out in a hideous manner, and fall down in convulsion-like fits, to the marring of the profiting both of themselves and others, who are so taken up in seeing and hearing these odd symptoms, that they cannot attend to or hear what the preacher says; and then, after all, boasting of these things as the work of God, which we are persuaded do proceed from an inferior or worse cause.

7. Their, or some of them, preaching and maintaining that all true converts are as certain of their gracious state as a person can be of what he knows by his outward senses; and are able to give a narrative of the time and manner of their conversion, or else they conclude them to be in a natural or graceless state, and that a gracious person can judge of another's gracious state otherwise than by his profession and life. That people are under no sacred tie or relation to their own pastors lawfully called, but may leave them when they please, and ought to go where they think they get most good.

For these and many other reasons, we protest, before the Eternal God, his holy angels, and you, Reverend Brethren, and before all here present, that these brethren have no right to be acknowledged as members of this judicatory of Christ, whose principles and practices are so diametrically opposite to our doctrine, and principles of government and order, which the great King of the Church hath laid down in his word.

Reverend Fathers and Brethren, these are a part, and but a part, of our reasons why we protest as above, and which we have only hinted at, but have forborne to enlarge on them, as we might, the matter and substance of them are so well known to you all, and the whole world about us, that we judged this hint sufficient at present.

Text-Engles: Records of the Presbyterian Church, pp. 157-160.

V. THE PLAN OF UNION—SYNODS OF NEW YORK AND PHILADELPHIA, 1758

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 subsisted amongst 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 the compromising those differences, which were agitated many years ago with too great warmth and animosity, and unite in one body.

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 and do unite in one body, under the name of the Synod of New York and Philadelphia, on the following plan.

I. Both Synods having always approved and received the Westiminster Confession of Faith, and 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 confession 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.

II. 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

government.

III. 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 said judicature, no member is liable to prosecution on the account of his protesting. Provided always, that it shall be deemed irregular and unlawful, to enter a protestation against any member of members, or to protest facts or accusations instead of proving them, unless a fair trial be retused, even by the highest judicature. And it is agreed, that protestations are only to be entered against the public acts, judgments, or determinations of the judicature with which the protester's conscience is offended.

IV. As the protestation entered in the Synod of Philadelphia, Ann. Dom. 1741, has been apprehended to have been approved and received by an act of said Synod, and on that account was judged a sufficient obstacle to an union; the said Synod declare, that they never judicially adopted the said protestation, nor do account it a Synodical act, but that it is to be considered as the act of those only who subscribed it;

and therefore cannot in its nature be a valid objection to the union of the two Synods, especially considering that a very great majority of both Synods have become memhers, since the said protestation was entered.

V. That it shall be esteemed and treated as a censurable evil, to accuse any mem ber of heterodoxy, insufficiency, or immorality, in a calumniating manner, or otherwise than by private brotherly admonition, or by a regular process according to our known rules of judicial trial in cases of scandal. And it shall be considered in the same view, if any Presbytery appoint supplies within the bounds of another Presbytery without their concurrence, or if any member officiate in another's congregation, without asking and obtaining his consent, or the session's in case the minister he absent; yet it shall be esteemed unbrotherly for any one, in ordinary circumstances, to refuse his consent to a regular member when it is requested.

VI. That no Presbytery shall license or ordain to the work of the ministry, any candidate, until he give them competent satisfaction as to his learning, and experimental acquaintance with religion, and skill in divinity and cases of conscience, and declare his acceptance of the Westminster Confession and Catechisms as the confession of his faith, and promise subjection to the Presbyterian plan of government in the Westminster Directory.

VII The Synods declare it is their earnest desire, that a complete union may be obtained as soon as possible, and agree that the united Synod shall model the several Presbyteries in such manner as shall appear to them most expedient. Provided nevertheless, that Presbyteries, where an alteration does not appear to be for edification, continue in their present form. As to divided congregations it is agreed, that such as have settled ministers on both sides be allowed to continue as they are; that where those of one side have a settled minister, the other being vacant, may join with the settled minister, if a majority choose so to do; that when both sides are vacant they shall be at liberty to unite together.

VIII. As the late religious appearances occasioned much speculation and debate, the members of the New York Synod, in order to prevent any misapprehensions, declare their adherence to their former sentiments in favour of them, that a blessed work of God's Holy Spirit in the conversion of numbers was then carried on; and for the satisfaction of all concerned, this united Synod agree in declaring, that as all mankind are naturally dead in trespasses and sins an entire change of heart and life is necessary to make them meet for the service and enjoyment of God; that such a change can be only effected by the powerful operations of the Divine Spirit; that when sinners are made sensible of their lost condition and absolute inability to recover themselves, are enlightened in the knowledge of Christ and convinced of his ability and willingness to save, and upon gospel encouragements do choose him for their Saviour, and renouncing their own righteousness in point of merit, depend upon his imputed righteousness for their justification before God, and on his wisdom and strength for guidance and support; when upon these apprehensions and exercises their souls are comforted, notwithstanding all their past guilt, and rejoice in God through Jesus Christ, when they hate and bewail their sins of heart and life, delight in the laws of God without exception, reverently and diligently attend his ordinances, become humble and self denied, and make it the business of their lives to please and glorify God and to do good to their fellow men; this is to be acknowledged as a gracious work of God, even though it should be attended with unusual bodily commotions or some more exceptional circumstances, by means of infirmity, temptations, or remaining corrup

tions, and wherever religious appearances are attended with the good effects above mentioned, we desire to rejoice in and thank God for them.

But on the other hand, when persons seeming to be under a religious concern, imagine that they have visions of the human nature of Jesus Christ, or hear voices, or see external lights, or have fainting and convulsion-like fits, and on the account of these judge themselves to be truly converted, though they have not the Scriptural characters of a work of God described above, we believe such persons are under a dangerous delusion. And we testify our utter disapprobation of such a delusion, wherever it attends any religious appearances, in any church or time.

Now as both Synods are agreed in their sentiments concerning the nature of a work of grace, and declare their desire and purpose to promote it, different judgments respecting particular matters of fact, ought not to prevent their union; especially as many of the present members have entered into the ministry since the time of the aforesaid religious appearances.

Upon the whole, as the design of our union is the advancement of the Mediator's kingdom; and as the wise and faithful discharge of the ministerial function is the principal appointed mean for that glorious end, we judge, that this is a proper occasion to manifest our sincere intention, unitedly to exert ourselves to fulfil the ministry we have received of the Lord Jesus. Accordingly, we unanimously declare our serious and fixed resolution, by divine aid, to take heed to ourselves that our hearts be upright, our discourse edifying, and our lives exemplary for purity and godliness; to take heed to our doctrine, that it be not only orthodox but evangelical and spiritual, tending to awaken the secure to a suitable concern for their salvation, and to instruct and encourage sincere Christians; thus commending ourselves to every man's conscience in the sight of God; to cultivate peace and harmony among ourselves, and strengthen each other's hands in promoting the knowledge of divine truth, and diffusing the savour of piety among our people.

Finally, we earnestly recommend it to all under our care, that instead of indulging a contentious disposition, they would love each other with a pure heart fervently, as brethren who profess subjection to the same Lord, adhere to the same faith, worship, and government, and entertain the same hope of glory. And we desire that they would improve the present union for their mutual edification, combine to strengthen the common interests of religion, and go hand in hand in the path of life; which we pray the God of all grace would please to effect, for Christ's sake. Amen.

The Synod agree, that all former differences and disputes are laid aside and buried; and that no future inquiry or vote shall be proposed in this Synod concerning these things; but if any member seek a Synodical inquiry, or declaration about any of the matters of our past differences, it shall be deemed a censurable breach of this agreement, and be refused, and he be rebuked accordingly.

Text- Engies: Records of the Presbyterian Church, pp. 285-288.

VI. A SCHEME FOR

SUPPORTING YOUNG MEN OF PIETY AND PARTS AT LEARNING FOR THE WORK OF THE MINISTRY

This scheme, adopted by the Synod of New York and Philadelphia May 22, 1771, probably the first attempt made by a Christian organiza