Presbyterians (1) CUMBERLAND, this is a body of Presbyterians who principally reside in the states of Kentucky and Tennessee, and in the adjacent territories. They constituted a presbytery separate from the Kentucky synod and general presbyterian church, on the 10th of February, 1810. The causes that led to this are as follow: About the year 1799 or 1800, God revived religion in a remarkable manner in the western country, through the instrumentality of some presbyterian preachers; consequently, many new congregations were soon formed and organized. but to continue to supply them all, by the then licensed and ordained ministers was impracticable. A venerable father in the ministry who came from a distance, discovering the necessity for supplies, proposed to the preachers who were engaged in promoting the revival, to choose from amongst the laity some men (whose talents, gifts, piety, &c. would justify such a step, ) and encourage them to prepare for the work of the ministry: though they might not have a classical education. This proposition was readily acceded to, and several persons were spoken to on the subject, and encouraged to improve their talent by exhortation, and to prepare written discourses to exhibit to the next Transylvania presbytery, as specimens of their abilities to sermonize, &c. with which they accordingly complied.
The discourses were read to the aged member who first recommended the measure, and tolerably well approved. They were not now received as candidates for the ministery, but were directed to prepare other discourses to read to the next presbytery, where the debate became very animated, whether they should be admitted as candidates for the holy ministry; when finally a majority of one vote decided, one of them only should be received at that time. The next presbytery, however, decided by a large majority in favour of the proposed plan; and accordingly, after hearing popular trials, &c. proceeded to license three men, to wit:
Alexander Anderson, Finis Ewing, and Samuel King, to preach the Gospel as probationers. These men, although two of them had no knowledge of the dead languages; yet from their discourses, extempore, as well as written, and from the petitions of hundreds of serious Christians, praying that they might be licensed; the presbytery thought they could not be out of their duty in promoting them to the work of the ministry; in which opinion they were afterwards fully confirmed. Some members of this presbytery, however, as well as the preceding, were opposed to the measure, who entered their protest, and wrote to the synod, who, at first, paid but little attention to it. About this time the Transylvania presbytery was divided, and the former, Cumberland presbytery, constituted, in which there were always a decided majority in favour of licensing men to preach the Gospel (when need required, and God called) who were "apt to teach, " and sound in the faith, though they might not possess a liberal education. Therefore, from time to time they licensed, (some of whom they ordained, ) men of that description. This measure was still opposed by that part of the presbytery who were unfriendly to the revival. The synod took the matter, and appointed a commission of their own body to meet in the bounds of the Cumberland presbytery, and directed the members thereof, with all their licentiates, candidates, and exhorters, to meet; which summons the greater part of them obeyed. After the commission and the accused had met, the former exhibited many charges against the latter; principally taken from the minutes of the presbytery and public fame: all of which were chiefly comprised in the two following, to wit:
1st, Licensing men to preach who had not been examined on the languages. 2d, That those men who were licensed, both learned and less learned, had been only required to adopt the confession of faith partially, that is, as far as they believed it to agree with God's word. As to the first ground of complaint, the presbytery not only plead the exception in the discipline, in "extraordinary cases, " but also the example of a number of the presbyteries in different parts of the United States. They moreover, appealed to a higher authority than either of the foregoing, which was the New Testament, and inquired if there be any precept or example in that Book which condemns the practice of licensing what they (the commission) called unlearned men. It was also asked, if God could not as easily call a Presbyterian not classically learned, to preach the Gospel, as he could such of any other denomination? With respect to doctrines; the presbytery believed their candidates had departed from no essential doctrine taught in the confession of faith; and therefore ought to have been indulged in their conscientious scruples about tenets not essential or important. This reasoning, however, was not satisfactory to the commission, who demanded all the young men to be given up to them for re- examination.
The presbytery refused; viewing the demand unprecedented, and directly making dangerous encroachments on the liberties and privileges of presbyteries, who, according to the discipline, were sole judges of the faith and qualifications of their own candidates for the ministry. The young men then being summoned to submit, and refusing, the commission proceeded solemnly to prohibit them all, learned and less learned, from preaching or administering any more as Presbyterians; and summoned the majority of the presbytery to appear at their next synod, to answer for not surrendering their young brethren, and to be examined themselves on doctrines. The presbytery thought it a very extraordinary step indeed, for a commission of the synod to silence, or prohibit, a number or respectable and useful ministers of Jesus, without process or trial, men, whose moral characters were unexceptionable, and who had never been called before their own presbytery to answer any charge; and men, who were never convicted of either heresy, immorality, or contumacy, before any judicature whatsoever. The presbytery being conscious that the commission had acted illegally, determined to petition the general assembly. In the mean time they formed themselves into a council; intending, with their young brethren, to promote religion as well as they could in that capacity; refraining from presbyterial acts, until they could learn the decision of the assembly; the first decision of which appeared favourable.
This encouraged the council to expect the assembly would eventually redress their grievances. They therefore waited and petitioned, until they were convinced by an act, or decision of the assembly, that the synod were justified in their unconstitutional and unprecedented conduct toward the young preachers, which, (after another fruitless application to the synod and Transylvania presbytery) determined three of the remaining ordained ministers to constitute a separate presbytery; which was done in the following manner: "In Dickson County, TennesSee State, at the Rev. S. M'Adow's, this 4th day of February, 1810:" "We, Samuel M'Adow, Finis Ewing, and Samuel King, regularly ordained ministers in the Presbyterian church, against whom no charge either of immorality or heresy has ever been exhibited, before any church judicatures; having waited in vain more than four years; in the mean time petitioning the General Assembly for a redress of grievances, and a restoration of our violated rights, have, and do hereby agree and determine, to constitute a Presbytery, known by the name of the Cumberland Presbytery, on the following conditions:" All candidates for the ministry who may hereafter be licensed by this presbytery, and all licentiates or probationers who may hereafter be ordained by this presbytery, shall be required before such licensure and ordination, to receive and adopt the confession and discipline * of the presbyterian church, except the idea of fatality that seems to be taught under the mysterious doctrine of predestination.
It is to be understood, however, that such as can adopt the confession without such exception, shall not be required to make any. Moreover, all licentiates, before they are set apart to the whole work of the ministry, (ordained) shall be required to undergo an examination on English Grammar, Geography, Astronomy, natural and moral Philosophy, and Church History.! The presbytery may also require an examination on all or any part of the above branches of literature before licensure, if they deem it expedient. Doctrines. It has been already observed, that the Presbyterian confession is their confession, "except the idea of fatality." but as some may think this too indefinite, it may be proper here to state explicitly all the essential doctrines or tenets they hold.
1st, That Adam was made upright, pure and free; that he was necessarily under the moral law, which binds all intelligences; and having transgressed it, he was consequently, with all his posterity, exposed to eternal punishment and misery.
2d, That Christ the second Adam represented just as many as the first, consequently made an atonement for all, "which will be testified in due time." but that the benefit of that atonement will be only received by the true believer.
3d, That all Adam's family are totally depraved, "conceived in sin; going astray from the womb, and all children of wrath;" therefore must "be born again, " justified and sanctified, or they never can enter into the kingdom of God.
4th, That justification is by faith alone as the INSTRUMENT; by the merits of Christ's active and passive obedience, as the meritorious cause; and by the operation of God's Spirit as the efficient, or active cause.
5th, That as the sinner is justified on the account of Christ's righteousness being imputed or accounted to him; on the same account he will be enabled to go on from one degree of grace to another, in a progressive life of sanctification, until he is fit to be gathered into the garner of God, who will certainly take to glory every man who has been really justified: that is, he, Christ, has become wisdom, (light to convince, ) righteousness, (to justify) sanctification, (to cleanse) and redemption, (to glorify, ) to every truly regenerated soul. 6th, That there are three persons in one God, coequal, essential, and eternal; or the Father, Word, and Holy Ghost: that the mediator is very God and very man; two distinct natures in one person; therefore while the humanity obeys and suffers, there is infinite worth or merit given to that obedience and suffering, by the union of the divinity. They dissent from the Confession
in, 1st, That there are no eternal reprobates.
2d, That Christ died not for a part only, but for all mankind.
3d, That all infants, dying in infancy are saved through Christ, and sanctification of the Spirit.
4th, That the Spirit of God operates on the world, or as co-extensively as Christ has made the atonement, in such a manner as to leave all men inexcusable. As to the doctrines of predestination and election, they think, (with many eminent and modest divines who have written on the subject, ) they are mysterious, and they are not well pleased with the application that rigid Calvinists, or Arminians make of them. They think the truth, or that, as well as many other points in divinity, lies between the opposite extremes. They are confident however, that those doctrines should not, on the one hand be so construed as to make any thing the creature has done, or can do, at all meritorious in his salvation; or to lay any ground to say "well done I;" or to take the least degree of the honour of our justification and perseverance from God's unmerited grace, and Christ's pure righteousness.
On the other hand, they are equally confident those doctrines should not be so construed as to make God the author of sin, directly or indirectly; either of Adam's sin, or any subsequent sin of his fallen race; or to contradict the express and repeated declarations of God's word, on the extent of the atonement and operations of the Spirit; or to contradict the sincerity of God's expostulations with sinners, and make his oath to have no meaning, when he swears he has no pleasure in their death; or to resolve the whole character of the Deity into his sovereignty, without a due regard to all other of his adorable attributes. Finally, they think those doctrines ought to be thought and spoken of in a consistency with God's moral government, which always has for its object the happiness of his intelligent creatures, when it consists with his justice and the honour of the divine throne. Discipline. Their discipline is Presbyterian. Their congregations are governed by church sessions, presbyteries, and they now have appointed to constitute a synod to be called the Cumberland Synod.
They are tenacious of the presbyterial form of church government; because they believe it to be equitable, just, and scriptural; and because it tends to cherish in their minds, and the minds of their congregations, a love of civil, as well as religious liberty; its being so congenial to the republican form of government established in these United States; which stands equally aloof from monarchy and anarchy. On the subject of their deviation from the old rule with respect to literary qualification for the ministry, they would not be understood as undervaluing that precious handmaid to the useful work of a Gospel minister. They have in two publications called "a circular letter, " and "a reply, " given abundant evidence of their anxiety to acquire and promote useful knowledge; by recommending the study of the Greek scriptures, and by their exertion to procure a circulating library of theological, historical, and scientific books, which they are increasing from time to time. Notwithstanding they are persuaded that God has and does call many to preach the Gospel, who have no knowledge of the original languages, and who have been and are eminently useful in their profession. They have therefore dispensed with that condition, as not being absolutely necessary; yet they recommend it, when it can conveniently be acquired.
From pursuing this course they have, as might be expected, some learned and some less learned preachers of the everlasting Gospel: the latter of whom appear in many instances, to be as useful in promoting the word of God as the former. Progress. Since they first constituted a separate presbytery they have made considerable progress. At first there were but nine preachers in the connection, four of whom only were ordained. At that time their organized congregations were but few; but since, they have increased to about eighty, exclusive of a number not yet organized. Their preachers have increased from nine to eighteen, fourteen of whom are ordained; and there are now about ten candidates for the ministry. At their stated session in April 1813, they divided their body into three presbyteries, and appointed to constitute a synod on the first Wednesday in October following. they have pursued the itinerant mode of preaching the Gospel, which appears to have a good effect, and to be the best in a frontier country. The demand for preaching, however, is increasing faster than their preachers.
They continue to observe a custom which was introduced early in the glorious revival in that country, which is, to encamp on the ground at their communion for four days and nights: and it has been remarked that they have rarely had a communion since they constituted, but more or less have given satisfactory evidence of having become subjects of vital religion. Sometimes, however, there are but few, at other times, there are as many as thirty or forty, who have made a credible profession of faith in the Lord Jesus. A great part of their increase consists of new converts, whose lives and conversation manifest "they have been with Jesus." While God thus evidently owns their humble efforts to spread a savour of his name, they hope to bear with firmness all the opposition they may meet, from individuals or sectaries. P.S. When they receive candidates for the ministry, they allow them to exercise their gift in public speaking, under the immediate eye of the church; thereby they are better able to judge of their "aptness to teach, " than they could be by their written discourses alone, which they require also. * The reception of the disciple is to be understood in conformity to the branches of literature required by this body. ! It will not be understood that examination on Theology, experimental religion, and a call to the ministry, will be omitted.