Synod on I. Timothy iii. 17, 1722. Defence of Presbyterian ordination in answer to a pamphlet entitled, "A modest proof of the order and government settled by Christ and his Apostles in the Church," 1724. Reasonableness of Christianity: Four Sermons, 1732. A Funeral Sermon on Mrs. Ruth Pierson, wife of the Rev. John Pierson, 1733. Remarks upon a pamphlet entitled, "A Letter to a friend in the country, containing the substance of a Sermon preached at Philadelphia in the congregation of the Rev. Mr. Hemphill "-(Defence of the commission of Synod by Mr. Dickinson), 1735. The vanity of human institutions in the worship of God: A Sermon preached at Newark, 1736. A Defence of the above Sermon, 1737./The Reasonableness of non-conformity to the Church of England, in point of worship: A second Defence of the same Sermon, 1738. The Witness of the Spirit: A Sermon preached at Newark, N. J., wherein is distinctly shown in what way and manner the Spirit Himself beareth witness to the adoption of the children of God, on occasion of a wonderful progress of converting grace in those parts, 1740. Observations on that terrible disease, vulgarly called the throat-distemper, 1740. The true Scripture Doctrine concerning some important points of Christian faith, particularly Eternal Election, Original Sin, Grace in Conversion, Justification by Faith, and the Saints' Perseverance. Represented and applied in five Discourses, 1741. A Display of God's special grace, in a familiar Dialogue, 1742. The Nature and Necessity of Regeneration considered in a Sermon from John iii. 3, preached at Newark, N. J., at a meeting of the Presbytery there. To which is added some Remarks on a Discourse of Dr. Waterland's, entitled "Regeneration stated and explained, according to Scripture antiquity," 1743. Familiar Letters to a gentleman upon a variety of seasonable and important subjects in religion, 1745. Reflections upon Mr. Wetmore's Letter in Defence of Dr. Waterland's Discourse of Regeneration. With a Vindication of the received doctrine of Regeneration, and plain scriptural evidence that the notion of Baptismal Regeneration is of a dangerous and destructive tendency, 1745. A Vindication of God's Sovereign free grace. In some remarks on Mr. J. Beach's Sermon, with some brief reflections upon H. Caner's Sermon, and on a pamphlet entitled a letter from Aristocles to Anthades, 1746. A second Vindication of God's Sovereign free grace, &c., 1748. An Account of the deliverance of Robert Barrow, &c., when shipwrecked among the cannibals of Florida.

GEORGE GILLESPIE.*

1712-1760.

GEORGE GILLESPIE was born in Glasgow, Scotland, in the year 1683, and was educated at the University in his native city. He was licensed to preach by the Presbytery of Glasgow early in 1712, and came to New England in the spring of the same year, bringing a letter of recommendation from Principal Sterling to Cotton Mather.

The congregation at Woodbridge, N. J., was at that time in a distracted state, and the ministers of Boston, having been made acquainted with it, judged Mr. Gillespie to be a suitable person to be introduced there, with a view to heal existing divisions. He accordingly was introduced by their recommendation; but, though his course was altogether prudent and conciliatory, and he was received at first in a way that seemed to promise the happiest results, circumstances still more adverse to the harmony of the congregation subsequently occurred, that left him with little hope of accomplishing the desired end.

In September following, the Presbytery approved of his credentials; and if Providence should open the way for his ordination by a call from any congregation, Messrs. Andrews, McNish, Andersont and Morgan,‡ were

Hodge's Hist. Presb. Church.-Webster's MSS.

JAMES ANDERSON was born in Scotland, November 17, 1678; was educated in his native country; and was ordained by the Irvine Presbytery, November 17, 1708, with a view to his settlement in Virginia. He arrived in the Kappahannoc, April 22, 1709; but being disappointed in the state of things in Virginia, he came Northward and settled at Newcastle. În 1717, he was invited by the then recently organized Presbyterian congregation in New York to become their pastor. He accepted the call, and shared with the church its early adverse fortunes until 1726, when he resigned his charge with a view to become pastor of a church at Donegal, on the Susquehanna, in Pennsylvania,-though he was not actually installed there till the latter part of August, 1727. In 1738, he was commissioned by the Synod to go to Virginia to solicit the favour of the government in behalf of the Presbyterian Church there, and performed his mission satisfactorily. He married a daughter of Sylvester Garland of the Head of Apoquinimy, in February, 1712-13. She died December 24, 1736; and, in just about a year after, he was married to Rachel Wilson. He died July 16, 1740. A worthless fellow sought, after his death, to bring a reproach on his memory; but the Presbytery promptly came to his vindication.

JOSEPH MORGAN was a grandson of James Morgan, who came to Pequot, New London, Conn., about 1647, with the first settlers-the younger John Winthrop being their head. He was the son of Joseph and Dorothy Morgan, and was born in New London (the part of it which is now Groton) November 6, 1672. In December, 1699, arrangements were made by the town of Bedford, Westchester County, N. Y. to secure him for their minister, and he acceded to their proposals. In the following year, he was ordained by the ministers of Fairfield County. Two years after, (1702,) he received the degree of Bachelor of Arts, as one of the first class of graduates at Yale; thus rendering it probable that, in one instance at least, a degree was given when the usual course of study had been accomplished before the College possessed corporate privileges. When he commenced preaching-contrary to the practice of the times, he used notes; but some of his brethren protested against it so strongly, that he quickly abandoned them. Having ministered at Bedford, and during part of the time at the neighbouring town of East Chester, for more than four years, he removed about the close of the year 1704, to Greenwich, Conn., and preached there till 1708. In 1709, he settled as pastor of the Presbyterian church in Freehold, N. J. In September, 1728, complaints were made to the Synod that he "practised astrology, countenanced promiscuous dancing, and transgressed in drink;" but the Synod dismissed them for want of proof. As, however, he had little prospect of further usefulness among his people, he tendered his resignation, and took charge of the churches of Maidenhead and Hopewell. In 1736, he was again charged with intemperance by the Presbytery of Philadelphia; and the evidence of his guilt was such that he was suspended from the ministry. But he was now far advanced in life, and seemed wholly insensible to the alleged delinquency. In 1738, the Presbytery, at the request of many excellent people who held him in high estimation, restored him, and the act was approved by the Synod. His name does not appear in any Presbyterial or Synodical Record after 1740. Mr. Morgan published a Sermon at the ordination of Jonathan Dickinson in Elizabethtown, 1712; a Treatise on Baptism, entitled "The Portsmouth Disputation examined," 1713; Remedy for mortal errors, showing the

designated to perform the ordination service. The Presbytery recommended him again to the congregation at Woodbridge:-They say, "We shall strengthen his hands, and encourage his heart, to try awhile longer, waiting for the effect of our renewed essays for peace and quietness among you."

Shortly after this, he received a communication from the Presbytery, informing him that the people of White Clay had petitioned for a minister; and, if he left Woodbridge, he was ordered first to supply that people.

He received a call from the congregation of White Clay Creek, and on the 28th of May, 1713, was ordained by a Committee of three; having preached the day before on Galatians iv. 4, 5; and delivered an Exegesis on-"An Christus pro omnibus et singulis sit mortuus?" These exercises, as well as his examination in the original languages, philosophy, and theology, were highly acceptable. His charge seems to have embraced, for several years, besides White Clay,-Red Clay, Lower Brandywine, and Elk River.

He was zealous for strict discipline, and three times entered his protest, when he thought offenders were too leniently dealt with. In one instance he informed his Presbytery that he would publish animadversions on the undue tenderness of the Synod, but they absolutely prohibited his doing it. He was remarkably punctual in his attendance on meetings of the Pres bytery and Synod, as well as in bringing a contribution to the fund.

On the great question of the Protest, he did not vote. Having, in all the previous trying sessions, laboured earnestly for the peace of the Church, he withdrew with the excluded brethren, and signified his willingness to be of their number, though he does not appear to have met with them afterwards. He remained neutral till 1744, when he returned to the Old Synod. In discussing the terms of union, he objected to being required to acknowledge what was generally styled "the great revival," to be "a glorious work of grace." He had seen so many sad issues from hopeful beginnings, so much that he deemed reprehensible in the course of some of the leaders in the work, such wild confusion and wide spread division connected with it, that he could not conscientiously give it his unqualified sanction.

Mr. Gillespie died January 2, 1760, aged seventy-seven. Dr. Francis Alison, who knew him, speaks of him as "that pious saint of God."

necessity of the annointing of the Spirit to guard us from error; a Discourse on Original Sin; a Discourse on the death of his son, Joseph Morgan, 1723; Reply to an Anonymous railer against the doctrine of election, 1724; a Discourse entitled "Sin its own punishment," 1728; a Discourse entitled "Love to our neighbour recommended," 3d edition, 1749. His son Joseph graduated at Yale College in 1723, and died the same year.

ROBERT CROSS.*

1717-1766.

ROBERT CROSS was born near Ballykelley, in Ireland, in the year 1689. He received both his academical and theological education in his native country, and came to America, when he was not far from twentyeight years of age. On the 19th of September, 1717, at the first meeting of the Synod of Philadelphia, he presented his testimonials as a probationer, lately from Ireland, which having been approved, he was recommended to the Presbytery of Newcastle. On the 17th of March, 1719, he was ordained and installed at Newcastle, as successor to the Rev. James Anderson, who had then lately removed to New York. On the 18th of September, 1723, he received a call to settle over the Presbyterian congregation in Jamaica, L. I., as successor to the Rev. George McNish, and between that date and the 10th of October following, he left Newcastle, and took charge of the church in Jamaica. It was during his ministry that the people recovered their church property, including their place of worship, from which they had been ejected by Lord Cornbury, about a quarter of a century before.

In 1734, it appears that the First Church in Philadelphia had given Mr. Cross a call to become their pastor, as the matter of his removal was then a question before the Synod. The Commissioners from Jamaica and Philadelphia were heard at length; "and after the most critical examination of the affair, and the solemn imploring the Divine assistance, the matter was put to vote, and carried against Mr. Cross's transportation." The call from Philadelphia was by no means unanimous,-there being a large party in the congregation opposed to Mr. Cross; and, the next year, the part who were favourable to him, petitioned to be erected into a distinct congregation. The Synod having granted the petition, the new congregation presented him a call in 1736, and the Synod called upon him to express his views concerning it. Mr. Cross stated, in reply, that he thought the Synod could not properly come to any decision until his people had been duly informed on the subject; and that, as circumstances then were, he believed that he ought to remain at Jamaica. After a long discussion, the Synod finally resolved to defer the whole matter until their next meeting, that the people of Jamaica might be apprized of the movement, and might have au opportunity of presenting their objections against Mr. Cross's removal. Meanwhile, Mr. Cross was appointed to supply the new congregation at Philadelphia, for two months previous to the next meeting of Synod, provision being also made for the supply of the people of Jamaica during his absence. The next year, (May 27, 1737,) the subject of Mr. Cross's removal came again before the Synod, and reasons were urged by representatives of the two congregations respectively, why the proposed change in his ministerial relations should, and should not, take place. Mr. Cross having referred the case entirely to the judgment of the Synod,-they proceeded to deliberate upon it, and finally came to the unanimous conclusion

Macdonald's Hist. of the Jamaica Church.-Prime's Hist. L. I.-Hodge's Hist. Presb. Church.-Webster's MSS.

that Mr. Cross should be "transported" to Philadelphia; after which, at Mr. C.'s request, they appointed a committee, consisting of Messrs. Thomson* and Anderson, to prepare a suitable letter to the congregation in Jamaica, "signifying what was done in the affair." He joined the Philadelphia Presbytery, May 29, 1737, and was installed on the 10th of November following. In the Minutes of Synod for 1738, there is the following entry: It is reported that Mr. Robert Cross was installed since our last, according to the Synod's appointment, and that the two congregations in Philadelphia were since united." The installation sermon was preached by the Rev. Mr. Andrews, with whom Mr. Cross was settled as a colleague.

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Mr. Cross's ministry at Jamaica is said to have been highly successful, and attended by a considerable revival of religion. The Rev. James M. Macdonald, lately pastor of the same church, where he had the best opportunity of gathering up traditions respecting his ministry there, says that "it is evident that he was very highly esteemed," and "was one of the most prominent and influential ministers of the day in which he lived.” Elizabeth Ashbridge, a celebrated Quakeress of that day, has rendered a somewhat equivocal testimony concerning him, in saying-"His people almost adored him, and impoverished themselves to equal the sum offered him in the city; but failing in this, they lost him.”

The occasional labours of Whitefield in Philadelphia are said to have been not wholly in accordance with the views and feelings of either Mr. Cross or his colleague; and many who had been their friends, became alienated from them, on the alleged ground that they did not preach either alarmingly or fervently enough. Whitefield, when about to sail for England, wrote from Reedy Island, De., May 19, 1740,-" Mr. Cross has preached most of his people away from him. He lashed me most bravely, the Sunday before I came away. Mr. Andrews also preached against me." But subsequently, when the snow prevented the roofless "Great House" from being used, Cross offered his meeting house to Whitefield, and he preached in it.

After the death of Mr. Andrews, in 1747, the Rev. Francis Alison became Mr. Cross's assistant; and, in 1753, application was made to both Edinburgh and London for a colleague. Mr. Cross resigned his pastoral charge, June 22, 1758. He died in August, 1766. His wife, who was

JOHN THOMSON came from Ireland to New York, as a probationer, in the summer of 1715. Being recommended by the Presbytery to the people of Lewes, De., he went thither to preach, received a call from them in the autumn of 1716, and was ordained and installed as their pastor in April, 1717. He resigned his charge in 1729, for want of support. The next year he accepted a call from Middle Octorora; but, in consequence of the distracted state of his congregation, he removed, in 1732, to Chestnut Level. In 1733, he was in such straitened circumstances that collections for his relief were made in the congregations in Donegal Presbytery. In the winter of 1738, he visited the Valley of Virginia, and passed through the Rockfish Gap to Concord, Buffalo, and Cub Creek. It was his wish to settle in Virginia, but his Presbytery would not release him from his charge until July, 1744; when he made his way back to the Valley, and was engaged, under Presbytery, in directing the missionary operations in Western Virginia. He visited North Carolina in 1744, and again in 1751; and in his latter visit he met with Henry Patillo, (afterwards a distinguished clergyman,) and advised him to study for the ministry. In 1749, while he was labouring in the County of Amelia, he published at Williamsburg an Explication of the Shorter Catechism. He also published a work on the Government of the Church, and a Sermon on Conviction and Assurance, which were highly commended by Gilbert Tennent. He spent his last years with his son-in-law at Buffalo, in Prince Edward, where, according to Dr. Foote, he died in 1753; though Dr. Alexander states that "he lies in the Buffalo grave yard without a stone." He participated largely in the difficulties that issued in the rupture of the Church, and in both his convictions and acts was very strongly on

the Old Side.