CHAPTER III.

Some further account of Mr. Andrews-His intercourse with Makemie-The agency they had in forming the Mother Presbytery-Mr. Andrews loses his high standing and influence toward the close of his life-The kind of Presbyterianism introduced into Scotland at the Reformation-The kind of Presbyterianism commenced in America-Wherein they differed from one another-Extracts from Irvine Spence, Esq.Some mistakes which Mr. Spence fell into respecting Makemie corrected-Extracts from the Clerks' offices of Accomack county, Virginia, and Somerset county, Maryland— Extracts from the last will and testament of Mr. Anderson, Mr. Makemie's father-inlaw-Extracts from Mr. Makemie's last will and testament-Comment upon these documents-Steps taken by Mr. Makemie to supply the desolate districts of country around him with preaching-He takes a voyage to England in the year 1704-Obtains two fellow-laborers from Ireland, Hampton and McNish, who were to be sustained for two years by Dissenting Ministers in and about London-Makemie and his Irish brethren arrive in America in the spring of 1705-Steps taken by Makemie to get them licensed to preach according to the Act of Toleration--Settles them over congregations already organized in Somerset county, on the eastern shore of Maryland -An account of the persecution and imprisonment of Makemie and Hampton in New York-The interesting pamphlet, containing a full report of these trials, providentially preserved, to be printed in the Appendix-An examination of Professor Hodge's argument to prove that all the original members of the Presbytery, except one, were from Scotland or Ireland-Professor Hodge mistakes the character of English Presbyterians-He is set right upon this subject-The character of the original members of the Presbytery, and of their congregations, and where located-A short account of the kind of Presbyterianism adopted by the Mother Presbytery at its formation, &c.

Before proceeding to other matters, this may be as good an opportunity as any to close what it may be thought necessary to say respecting Mr. Andrews. He came to Philadelphia, as will be recollected, about the year 1698, and reduced to order and organized the first Presbyterian church in that city about the year 1701, and died 1747, having served them as their Pastor about forty-eight years. At what time he became acquainted with Mr. Francis Makemie we know not; probably shortly after his settlement in Philadelphia. Mr. Makemie had been an active and successful laborer in the work of the ministry in Accomack county in Virginia, and in the circumjacent regions, since the year 1690-most probably without a solitary ministerial acquaintance or associate until he made an acquaintance with Mr. Andrews. These two brethren formed an intimacy which ripened into a warm friend

ship for each other, and lasted without interruption until the death of Makemie in the year 1708. We shall see from other documents, and in the last will and testament of Makemie, what tokens of his affectionate regard he left him. Makemie and Andrews were the two master-spirits who formed the plan of commencing a Presbytery and organizing the Presbyterian church in America; and, by their influence over their respective clerical brethren, they effected it. Makemie was decidedly a Presbyterian in his education and preference, but not of the rigid Scotch school. Andrews was raised and educated a Congregationalist, according to the Cambridge Platform, which Professor Hodge says contained all the essential elements of Presbyterianism in it. The Congregationalism of that day was not Independency, or the government of each congregation by its own officers, governing its affairs in connexion with the brotherhood, without connexion with any other Christian society, as we have already seen. The Cambridge Platform admitted the office of Ruling Elder in the church, and most of the churches in that day made use of that office; but as this was a matter of doubtful disputation with many, and not so clearly proved from Scripture as some other points, the churches were left at liberty to use this office or not, as they thought advisable. Those who declined the use of it, supplied the place either by their Deacons, who performed all the duties which others required from Ruling Elders, or by committee-men or assistants, who performed the same duties under another name. Makemie and Andrews came to understand each other's sentiments perfectly, and neither of them attached such consequence to those points wherein they differed as to prevent their uniting together in maintaining what they judged to be essential and fundamental in religion, and to leave each other at liberty in what was considered as non-essentials or mere circumstantials in religion. Makemie induced his Presbyterian neighboring Ministers, who were brought to this country through his influence, to unite in forming a Presbytery upon these liberal principles. Andrews had as much influence over his Congregational brethren from New England, and caused them to yield so far as to drop the name of Congregationalists, to agree to be called Presbyterians, and thus to approximate each other and settle down upon some common principles as fast as they could come to see eye to eye. Makemie had influence enough to secure the name and all the essential principles of Presbyterianism; and the preponderance towards the thorough and consistent Presbyterian system was evident, and increasing without any thing of the rigidity and exclusiveness of the Divine right principles of the Scotch system. All the advantages of the system were secured, as they supposed, without any of its defects or objectionable parts; and in this fraternal intercourse they lived, until Makemie's death, without the least jar or discord to interrupt their harmony.

I shall here anticipate our subject no further than to state, that, after Makemie's death and the increase of Ministers from Ireland and Scotland with their strict and sectarian sentiments, the church, once so united and harmonious, became divided in sentiment, alienated in affection from each other, and was rent asunder by a violent and disgraceful disruption of every Christian tie. Andrews lived till after this schism of 1741; and, contrary to what might have been expected from his early history and practice, identified himself with the old side in zeal for rigid orthodoxy and sectarian bigotry. There was much more coldness and formality among those of that side than vital and fervent piety; and one great cause of the division and contention that brought about the rupture was, friendship and fellowship to the great revival of religion which was commenced and promoted by that wonderful man, the Rev. George Whitfield, on the one hand, and its bitterest revilers and opposers on the other. It is a painful duty to have to say here that Mr. Andrews, a few years before his death, declined most lamentably from that ardent, active discharge of religious duties, by which he had, through the greater part of his life, been distinguished, and disgraced his character by the commission of a crime the most degrading; and although, after professing penitence, he was restored, and allowed to discharge ministerial duties, yet he never recovered from the disgrace' which he had brought upon himself, nor regained the confidence of those who had been his most intimate friends and associates. It would have been well for his religious character, and the suffering cause of religion, if he had died a little sooner. As but few persons now living are acquainted with the circumstances of his fall, although circumstantial evidence still exists of the melancholy fact, it would be unnecessary at this day further to disclose this matter. Whether these circumstances induced him to change sides, and identify himself with the old-side party at last, is left to others to form their opinion.

This may be as proper a place as any other to show the difference between the manner in which Presbyterianism was introduced into Scotland, and that in which it commenced in America. This circumstance alone will serve, in a great measure, to account for the character by which the one church differed from the other.

1. In Scotland, Presbyterianism was introduced fresh from Geneva, where it had obtained exclusive possession after Popery had been abolished in that country. There were no other sects or denominations in Switzerland, with their distinctive claims to contend against, but wherever the Reformation prevailed, the system of Calvin bore the undisputed and peaceable sway. The same was the case in Scotland at the commencement of the reformation introduced by Knox and his coadjutors. The field was

their own, and this inspired self-confidence and a determination to keep the undisturbed and entire possession of what they already had. But in America it was far otherwise. The Episcopalians of Virginia, the Congregationalists of New England, the Roman Catholics of Maryland, and the Quakers of Pennsylvania and West Jersey, were all completely organized and in successful operation, as well as in prior possession of their respective territories. The Dutch, and the Swedes, and the Germans, wherever they were found in their neighborhood, in their languages, habits, education, and religion, were aliens to each other, uncompromising and exclusive in character, and rival (and therefore more or less hostile) to any new sect that might spring up among them. The country was new, the population sparse, and those friendly to the Presbyterian mode of worship and order few and far between. They had to form and shape their own materials for use, to look obstacles full in the face, to conciliate friendships, and to make as few enemies as possible. Being few in number, destitute of resources, and struggling with poverty, they were compelled to observe a modest, unobtrusive, conciliating, and inoffensive course, or their cause would have been smothered in the birth. Finding one neighboring sect who agreed entirely with them in doctrine, and in all the essential features of government that could indisputably be proved from Scripture, they would, upon the principles of elective affinity, naturally form associations and friendships with that sect. This intercourse would soon ripen into a desire to assimilate as nearly as possible, to meet upon common ground where there would be no contention, and to combine their efforts against the general and common foe, in support of their common cause and Master. Hence the liberal and catholic principles by which all the acts and proceedings of the Presbytery, in its beginning, were characterized.

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2. When the Roman Catholic hierarchy, which had been long established by law and had acquired great property, was superseded in Geneva and Scotland, the Reformers gained over the civil authority in their behalf, and were received under the same patronage and favor the Catholics had formerly enjoyed, besides for the most part coming into possession of their property. Being thus established exclusively by civil government, the Reformers acquired rights which no other sect could claim, and assumed higher pretensions and authority than could belong to any other. It was just the reverse with the Presbyterians in America. In the provinces and territories of Pennsylvania, Maryland, and the Jerseys, where the members of the first Presbytery were located, the civil authority was in the hands of Quakers, Roman Catholics, &c. who were disposed, of course, to show especial kindness to their own favorite denominations; and had it not been for the peculiar liberality of the policy adopted by the proprietors of Mary

land and Pennsylvania, Presbyterians probably never would have had an existence in these United States. But, although they were not disturbed or molested by the civil powers, they were not assisted in the slightest degree, being left to stand or fall by their own exertions, or by the intrinsic excellency of their own principles and forms of government; and commeneing their operations under a tolerant government, and deriving such advantages from receiving religious liberty and the right of worshipping according to their own consciences, they were led to incorporate into their church polity a liberality and tolerance never known in Scotland even to the present day.

3. The Reformation under the Presbyterian form was introduced into Scotland by a few clergymen, patronized by the nobility and gentry of the country, who were heartily disgusted at the insolence and avarice of the Papists, and desirous of depriving them of their power and ill-gotten wealth. These clergymen, with the nobles, or chieftains of their clans, took the management of church matters entirely into their own hands-the common people, not being yet affected or reached by the principles of the Reformation, simply obeyed orders, and moved as they were led. The first thing that was done was to call a General Assembly, composed of a few clergymen and nobles and burgesses, who made what changes they pleased in church matters, and formed what regulations they pleased to put down Romanism and erect the Reformation in its place. No Presbyteries, Sessions, or Ruling Elders were yet in existence. The General Assembly

was not composed then as it is now, for their church polity had not then been matured or adopted. The political state of the nation was then peculiarly favorable to their plans. The government was in the hands of a Regency, managed by a weak, bigoted, unpopular woman, with the worst advisers, and, the minority continuing for a length of time sufficient for them to mature their plans and fortify themselves against opposition, they assumed high authority and heavy responsibilities upon themselves. The Reformation was undertaken and managed by a General Assembly thus organized, and countenanced by the semblance of a Parliament, such as existed in that day.

Thus was Presbyterianism introduced into Scotland. All power, legislative, judicial, and executive, was assumed as inherent in a General Assembly of this character. They made what changes they pleased-adopted what forms and regulations they thought best; and when they had sufficiently matured their plans, and prepared the people for them, after various modes and regulations had been tried and abandoned, they began to form church Sessions, and Presbyteries, and Provincial Synods, and prescribed the duties, and gave what powers they pleased to each inferior tribunal,