both duty and necessity required them to assume a
position independent _of_ former organizations, that they might,
untrammeled, carry out practically their testimony. Accordingly two
ministers and three ruling elders proceeded to constitute a Presbytery
on constitutional ground, declaring in the deed of constitution,
adherence to all reformation attainments. This transaction took place in
the city of Alleghany, June 24th, 1840. The declining majority continued
their course of backsliding, following those who had relinquished their
fellowship with slanderous imputations and pretended censure, as is
usual in such cases. Since that time, there are no evidences given by
them either of repentance or reformation.

The Synod of Scotland has for many years been in a; course of
declension, in many respects very similar to that of America. As early
as the year 1815, some ministers of that body began to betray a
disposition to accommodate their profession to the taste of the world.
The judicial testimony emitted by their fathers was represented as too
elaborate and learned to be read and understood by the common reader,
and too severe in its strictures upon the principles and practice of
other Christian denominations. The abstract of terms of communion was
viewed as too strict and uncharitable, especially the Auchensaugh
Covenant became particularly obnoxious. By a persevering importunity for
a series of years this degenerating party prevailed so far in the Synod
as to have the Auchensaugh Deed expunged from the symbols of their
profession. This was accomplished in 1822; and, taken in connection with
other movements indicating a prevailing spirit of worldly conformity,
this outrage upon the constitution of the Reformed Presbyterian Church,
gave rise to a secession from the body, by the oldest minister in the
connection, and a considerable number of others, elders and members. At
the above date, the Rev. James Reed declined the fellowship of the
Scottish Synod; and he maintained the integrity of the covenanted
standards in a separate communion till his death: declaring at his
latter end, that "he could not have laid his head upon a dying pillow in
peace, if he had not acted as he did in that matter."

Deaf to the remonstrances of this aged and faithful minister, his former
brethren pursued their perverse and downward course, until their new
position became apparent by the adoption of a Testimony and Terms of
Communion adapted to