3.  Efforts are known to have been made, by some then in their fellowship, to have social corresponding meetings established among them, but without success; in opposition to the well-defined example of our witnessing fathers, whose example they affect to imitate.

Lastly, these quondam brethren are not, to this day, distinguishable, in the symbols of their profession, from any party who have more evidently and practically abandoned the distinctive principles and order of a covenanted ancestry.  There is no constitutional barrier in the way of their coalescence with any party, whom interest or caprice may select.

SEC.  VII.  Against that party usually, but improperly, styled the Old Lights, are we obliged to testify more pointedly than against any other party now claiming to be Reformed Presbyterians. First, because we believe there are among them still, real Covenanters; and, in proportion to the whole body, a greater number of such than in any other fellowship.  These we would undeceive, if the Lord will; for we earnestly desire renewed fellowship with all such on original ground. Second, because the leaders among these make the fairest show in the flesh, and, calculating on spiritual sloth and the force of confirmed habit, hope to lead honest people insensibly after them back into Egypt. Third, because they are more numerous, and, from habit, more exemplary than other parties; and therefore more likely to influence honest Christians unwittingly to dishonor Christ, and gainsay his precious truth.

1.  These former brethren acted, in 1833, very similar to the policy of the Revolution Church of Scotland in 1689.  Instead of repairing the breaches made, and going on to fortify our New Testament Jerusalem, against the assaults of enemies in future, they rested in their present position, providing only for a new edition of Reformation Principles Exhibited, with a continuance of the history to that date.  It was urged, at the time, that the argumentative part of our Testimony should be hastened to completion, but without effect.  As the apostate Assembly of Scotland, 1689, admitted unsound ministers, curates, &c., to seats in court; so, with the like politic design, members were admitted to seats in Synod, 1833, who claimed “a right to withdraw to another party, if they should see cause”—­yea, one of these was called to the moderator’s chair!

2.  At next meeting, 1834, when the continuation of the historical part of the Testimony was read, and referred to a committee for publication in the forthcoming edition of Reformation Principles Exhibited, it was directed that the terms of communion should be inserted, supplying the deficiency in the first term, in these words:  “and the alone infallible rule of faith and manners.”  In the new edition these important words were omitted, as before!  Several ministers seemed to be influenced in social relations, at that time, more by public opinion, than by the infallible rule.  No further progress was made with the argumentative part of the Testimony, and a petition from Greenfield, to have Synod’s mind relative to occasional hearing, was returned.  Against these steps of unfaithfulness we lift our protest.