In 1733 the first Secession Church was formed, when Ebenezer Erskine, William Wilson, Alexander Moncrieff, and James Fisher, protesting against what they regarded as the unjust treatment accorded them by the prevailing party in the Church, were declared to be no longer members of the Church of Scotland. This Secession Church enjoyed a rapid growth, and soon came to form a very influential section in the Presbyterianism of the land. Its principles and practices with regard to worship show that same suspicion of a ritual and partiality for a free form of worship which has always characterized the Presbyterian Church in the days of her greatest vigor. In 1736 this Church published its judicial testimony, in which it declared its loyalty to the Directory of Worship as the same was approved by the Assembly of 1645. Some years later one section of this Church, known as the Antiburgher, published a condemnation of the corruptions of worship as witnessed in England and Wales, and at a subsequent period a further manifesto, in which the reading by ministers of their sermons in the public ministry of the Word was condemned, as was also "the conduct of those adult persons who, in ordinary circumstances, either in public, in private, or in secret, restrict themselves to set forms of prayer, whether these be read or repeated." The same manifesto, in a part treating of Psalmody, claimed for the Psalms Divine authority, as suitable for the service of praise, in the Christian as well as in the Old Testament dispensation, but acknowledged that, in addition to these, "others contained in the New Testament itself may be sung in the ordinance of Praise." Similar to this position was that of the United Associate Synod, which, formed in 1820, published, seven years later, its views on the subject of worship. It condemned "the conduct of adult persons who restricted themselves to set forms of prayer, whether read or whether repeated;" it acknowledged also that other parts of Scripture besides the Psalms were suitable for praise, and, with regard to the use of the Lord's Prayer in public worship, a matter which had caused much discussion within the Church in earlier times, it asserted that: "As Scripture Doxologies and the Divinely-approved petition of saints may be warrantably adopted in our devotional exercises, both public and personal, so may the Lord's Prayer be used by itself or in connection with other supplications."