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 BX 8975 .B3 1819 
 Beard, Richard, 1799-1880 
 Why am I a Cumberland 
 Presbyterian? 
 
"WHY AJM. I 
 
 A CUMBERLAND PRESBYTERIAN? 
 
 BY RICHARD BEARD, D.D., 
 
 rBOMSSOR OP SYSTEMATIC THEOLOGY IN CUMBERLAND UNIVRB8ITT, 
 LEBANON, TENNESSEE. 
 
 " We also believe, and therefore speak."— Paul. 
 
 "And be ready always to give an answer to every man that asketh yoii • 
 reason of the hope that is in you, with meekness and fear."— Pete*. 
 
 BOARD OF PUBLICATION OF THE CUMBERLAND 
 PRESBYTERIAN CHURCH. 
 
WHY ^m: I 
 i CUMBERLAND PRESBYTERIAN? 
 
 In our Christian life we find a perpetual con- 
 flict. This is not the place for pointing out the 
 nature of that conflict, or describing the sources 
 from which it arises. The conflict itself is a mat- 
 ter of experience and observation. "All that will 
 live godly in Christ Jesus shall suffer persecu- 
 tion." Persecution comes from wicked or mis- 
 guided men. We have, moreover, enemies within, 
 as well as without. Satan, too, goes about as a 
 roaring lion, seeking whom he may devour. We 
 need all the aids which we can procure. We need 
 the sympathy, counsel, prayers, and cooperation 
 of society. We are to hear one another s burdens, 
 and so fulfill the law of Christ. God, in his prov- 
 idence, has established a visible Church upon the 
 earth. For reasons w^hich we cannot explain, he 
 
 (3) 
 
4 Why am la Cumberland Preshyterianf 
 
 has permitted this great spiritual family to be 
 divided into different subordinate fomilies. Of 
 course, in establishing our relations to the Church 
 for ourselves, a choice is to be made. We select 
 one family, one branch of the Church, rather than 
 another. We have reasons for such a choice. 
 These reasons may be wise and weighty; on the 
 other hand, they may deserve but little considera- 
 tion; still they are reasons with us. We consider 
 our action intelligent, and they are reasons which 
 influence that action. 
 
 I. CONSIDERATIONS WHICH ARE APT TO INFLUENCE US IN 
 ATTACHING OURSELVES TO A PARTICULAR CHURCH. 
 
 In forming our relations to the Church, it is no 
 doubt true that most persons are led at first by 
 what are called accidental circumstances. We 
 should rather call them providential than acciden- 
 tal. We *are born and raised under a particular 
 set of influences ; we are educated into particular 
 prejudices ; these prejudices become stronger with 
 our habits of thought, and as years multiply; 
 finally, we are brought under religious impres- 
 sions by a particular class of men ; our hearts are 
 warm; we love them; we feel that we owe them 
 
Why am la Cumberland Presht/terian? 5 
 
 a sort of spiritual debt; they are our spiritual 
 flithers, and it is the most natural thing in the 
 world that we should feel like identifying our- 
 selves with them in ecclesiastical relation. Any 
 or all of these circumstances may be expected to 
 have their influence upon the early Christian life 
 of men and women in forming their religious as- 
 sociations, and in shaping their future course. 
 
 I may be allowed, too, to add — what is often 
 doubtless true — that in establishing these hal- 
 lowed associations we are influenced by the state 
 of society around us. A motive of this kind has 
 more of calculation in it. We spontaneously con- 
 demn it. It seems very much like a trafficking 
 in sacred things. Still, much as we may condemn 
 and deplore it, such motives have their influence. 
 A particular denomination of Christians is more 
 wealthy, more numerous, more aristocratic, more 
 fashionable; another is more persistent in efforts 
 to multiply its membership — after the manner of 
 the scribes and Pharisees, comjjassing sea and lo.nd 
 to make a single ]proselyte. There are classes of 
 minds upon which all these considerations will 
 have their influence. Such minds will be led by 
 what appears to be the strength of numbers, by 
 
6 Why am I a Cumberland Preshylerian? 
 
 the glitter of wealth, by imposing titles, by the 
 prospect of greater freedom from restraint in their 
 premeditated Christian life, or by an appearance 
 of deep earnestness and sincerity on the part of 
 those who invite them into Christian fellowship. 
 
 We may conclude, therefore, that the mass of 
 men are not moved primarily by what we call 
 principle in the establishment of their early Chris- 
 tian associations. They become Christians before 
 they become theologians. In most cases they be- 
 come Presbyterians, Methodists, Baptists, Episco- 
 palians, or Roman Catholics, before they know 
 with any degree of distinctness what those terms 
 mean. But a time arrives with most men — it 
 arrives with all religious teachers — in which they 
 ought to understand principles, and to be governed 
 by them. They ought to understand for them- 
 selves the great truths which the Scriptures teach. 
 Teachers should be able to teach these truths, and 
 willing to conform their lives to them. I would 
 not, however, exempt even ordinary Christians 
 from such an obligation. They, too, should be 
 ready to give an answer io every man that asJceth 
 them a reason of the hope that is in them ivith meek- 
 ness and fear. The Bible is in our hands ; it con- 
 
Why am la Cumherland Presbyterian? 7 
 
 tains the message of life; it prescribes the con 
 (litions of salvation. These are subjects of infinite 
 moment to us. Why should we not study the 
 Bible? We ought to be intelligent and practical 
 Christians; we ought to understand as distinct- 
 ly as possible the ground upon Avhich we stand. 
 Do we not stand or fall for ourselves to our Mas- 
 ter? 
 
 We may allow that truth is deeply mixed with 
 error in some of our Churches — perhaps, to some 
 extent, in all of them. In our most earnest in- 
 vestigations we may be misled — may make mis- 
 takes; still we are to bear in mind that it is iruth 
 alone which makes lis free. It is the truth ivhi'ch 
 pierceth even to the dividing asunder of soul and 
 spirit. A part of our Saviour's prayer w^as: 
 "Sanctify them through thy truth; thy w^ord is 
 truth." No man deserves any respect as a re- 
 ligious teacher who does not seek the truth with 
 an earnest, unwearying effort. How can any one, 
 whether a public teacher or not, dare to be igno- 
 rant of that holy science whose guiding light is to 
 conduct him through the darkness of this w^orld 
 to a world of light and life above? Is not every 
 thing at stake? 
 
8 Why am la Cumherland Presht/terlant 
 
 II. PRESBYTERIANISM : WHY IT IS PREFERABLE AS A 
 FORM OF CHURCH ORDER. 
 
 I am here to give some of my reasonings and 
 thoughts, as I stand connected with a particular 
 branch of the Church. Why am I a Cumberland 
 Presbyterian? Do I understand myself? There 
 is a question, however, subordinate to the main 
 question. I propose first briefly to consider this : 
 Why am I a Presbyterian at all? This question 
 has no relation to theology; it involves simply 
 the subject of Church order. 
 
 1, The Presbyterian order or form of govern- 
 m'ent is preferable. I overlook here the scriptural 
 aspect of Church -government. The Scriptures 
 give us valuable suggestions on this subject; but 
 in so brief a discussion as this is intended to be, 
 I treat it in a strictly practical manner. Church- 
 government is one of the aids of religion; it is 
 useful for edification. The Presbyterian form of 
 Church-government is not a monarchy; nor is it 
 a democracy. It is free from the evils of both. 
 Prelacy gives too much power to the prelate. 
 Moreover, in all its forms of development, whether 
 in the Papal Church, or in Episcopalianism, tech- 
 
Why am la Cumberland Preshi/terian? 9 
 
 nically so called, it theoretically, and to a large 
 extent practically, places a priesthood between a 
 suppliant sinner and the hope of salvation. In 
 the Papal Communion, at least, the priesthood are 
 considered and felt to hold the keys of the king- 
 dom. Episcopalianism, fully developed, seems to 
 approach very closely to the same ground. The 
 principle is in conflict with all the teachings of 
 our Saviour. It is true, he promised the keys of 
 the kingdom of heaven to Peter. He had a mean- 
 ing in that promise which is not to be lightly con- 
 sidered; but he also taught universally that true 
 religion consisted in a particular state of mind 
 and heart toward himself, toward God, and to- 
 ward our fellow men. All these teachings are 
 certainly unequivocal, distinct, and pregnant of 
 meaning. They settle the question that our re- 
 ligion is strictly a personal matter — a matter to 
 be settled between God and our own souls, inde- 
 pendent of any mediatorship on the part of man. 
 We have one Mediator, and one only. The min- 
 istry are useful and important for guidance and 
 edification, and God has been gracious in commit- 
 ting so great a treasure as his gospel to "earthen 
 vessels." It is well, however, for us to remem- 
 1* 
 
10 Why am la Cumberland Presh/terianf 
 
 ber that the Pope and the priesthood, and the 
 whole range of the ministry, are but "earthen 
 vessels." But let it be borne in mind that "every 
 one of us shall give account of himself to God." 
 
 Episcopacy, as it has been modified, even in the 
 Methodist Church, is objectionable, inasmuch as it 
 takes the selection of pastors from the people and 
 gives it to the superintending bishop. This sys- 
 tem of government has the merit of vigor. It is 
 an energetic government, but is not favorable to 
 freedom, nor to the fullest Christian development. 
 
 An unmodified democracy, whether ecclesiasti- 
 j;al or civil, is objectionable. It is too loose, is 
 liable to factions ; it is wanting in vigor and con- 
 centration. In such a democratic Church it is 
 almost impossible to arrest the progress of heresy 
 and disorder. The Congregationalism of New 
 England is an illustration. From the strictest and 
 sternest orthodoxy it is considered to have become 
 almost incurably affected with religious error. Uni- 
 tarianism is one of its fruits. 
 
 Presbyterianism is a representative (femocracy. 
 Ruling elders are chosen by the people whom they 
 serve. Ministers are ordained in conformity with 
 petitions from the people, who select them to the 
 
Why am la Cumberland Preshyterian? 11 
 
 pastorate. All other pastors are chosen by the 
 people of their pastorates. The officers of the 
 Church are permanent in their tenure of office. 
 This gives them the advantage of experience ; in 
 the exercise, however, of their office, they are de- 
 pendent upon the will of the people whom they 
 serve. Permanency, experience, and the popular 
 will, are as fully combined in this system as it is 
 perhaps possible to combine them in the adminis- 
 tration of government. In the highest judicature 
 of the Presbyterian Churches in this country, the 
 members are elective, and the ministry and laity 
 are equally represented. These judicatures judge 
 of all appeals; settle all questions of order and 
 doctrine; constitute the bond of union, peace, 
 correspondence, and mutual confidence amongst all 
 the congregations of the respective denominations. 
 The humblest member can be heard there; his 
 grievances can be redressed; his doubts and diffi- 
 culties considered by an assembly of the most ex- 
 perienced, the wisest, and best men in the Church 
 to which he belongs. This system of government 
 is not free from evils. Nothing is free from evils 
 which has any connection with human passion; 
 still, it certainly embodies as many advantages. 
 
12 Why am 1 a Cumlerland Preshyterianf 
 
 and as few evils, as can be expected from any 
 system of administration conducted by frail and 
 fallible men. 
 
 2. Presbyterianism is favorable to human free- 
 dom. From the nature of the system itself, this 
 would be supposed to be true. A mode of Church- 
 government, under which the people are accus- 
 tomed to selecting their own rulers and teachers, 
 affords a training for the exercise of self-govern- 
 ment. Presbyterians are taught from their child- 
 hood to govern themselves. Presbyterianism is 
 an improved republicanism. We find facts to be 
 in conformity with what we would expect. In 
 the great struggle for American independence, the 
 Presbyterians were the first movers. I quote a 
 passage from Bancroft. After describing the hard- 
 ships and struggles of the Scotch-Irish Presby- 
 terians in Ireland, the land of their first adoption, 
 the historian gives us the following: 
 
 '"They were willing to quit a soil which was 
 endeared to them by no traditions; and the 
 American colonies opened their arms to receive 
 them. They began to change their abode as soon 
 as they felt oppression; and every successive 
 period of discontent swelled the tide of emigrants. 
 
Why am la Cumherland Presbyterian? 18 
 
 Just after the peace of Paris, 4he Heart-of-Oak' 
 Protestants of Ulster, weary of strife with their 
 landlords, came over in great numbers ; and settle- 
 ments on the Cataw^ba, in South Carolina, dated 
 from that epoch. At different times in the eigh- 
 teenth century some had found homes in New 
 England, but they were most numerous south of 
 New York, from New Jersey to Georgia. In 
 Pennsylvania, they peopled many counties, till, in 
 public life, they already balanced the influence of 
 the Quakers. In Virginia, they went up the Valley 
 of the Shenandoah ; and they extended themselves 
 along the tributaries of the Catawba, in the beau- 
 tiful upland region of North Carolina. Their 
 training in Ireland had kept the spirit of liberty, 
 and the readiness to resist unjust government, as 
 fresh in their hearts as though they had just been 
 listening to the preaching of Knox, or musing 
 over the political creed of the Westminster As- 
 sembly. They brought to America no submissive 
 love for England; and their experience and their 
 religion alike bade them meet oppression with 
 prompt resistance. We shall find the first voice 
 publicly raised in America to dissolve all connec- 
 tion with Great Britain came, not from the Puri- 
 
14 Why am I a Cumberland Preshyterianf 
 
 tans of New England, or the Dutch of New 
 York, or the planters of Virginia, but from Scotch- 
 Irish Preshi/ie7iansr * 
 
 Accordingly, we find that the first blood which 
 was shed in defense of American liberty, was shed 
 on Alamance Creek, in North Carolina, in 1771; 
 and in 1775, one month after the battle of Lex- 
 ington, and thirteen and a half m^onths before the 
 Declaration of Independence by the Congress of 
 the Colonies, the celebrated Mecklenburg Resolu- 
 tions w^ere passed, of which the following are the 
 second and third : 
 
 " That we, the citizens of Mecklenburg county, 
 do hereby dissolve the political bonds which have 
 connected us with the mother country, and here- 
 by absolve ourselves from all allegiance to the 
 British Crown, and abjure all political connection, 
 contract, or association with that nation, who have 
 so wantonly trampled on our rights and liberties, 
 and inhumanly shed the blood of American patri- 
 ots at Lexington. 
 
 "That we do hereby declare ourselves a free 
 and independent people; are, and of right ought 
 
 * History of the United States. 
 
Why am la Cumherland Presbyterian? 15 
 
 to be, a sovereign and self-governing association, 
 under the control of no power other than that of 
 our God, and the General Government of the 
 Congress : to the maintenance of which indepen- 
 dence we solemnly pledge to each other our mu- 
 tual cooperation, our lives, our fortunes, and our 
 most sacred honor." '•' 
 
 The men who gave spirit to the Mecklenburg 
 meeting, and controlled its proceedings, were de- 
 scendants of the Scotch-Irish Presbyterians who 
 left Ireland to escape the oppressions of the 
 mother country. They were themselves, too, 
 Presbyterians of the ^'straitest sect." 
 
 I cannot forbear the remark at this point, that 
 during the first fifteen years of its existence nine- 
 tenths of the membership of the Cumberland 
 Presbyterian Church, and an equal proportion of 
 its ministry, were derived from the descendants 
 of these same Scotch-Irish Presbyterians. 
 
 In the trying war of the Revolution, no class 
 of men supported more ardently what were con- 
 sidered the rights of the colonies than the mem- 
 bers of the Presbyterian Church. In this sup- 
 
 * Foote's Sketches of North Carolina. 
 
16 Why am la Cumberland Preshyterianf 
 
 port they were led by their ministers. Wither- 
 spoon was a member of the National Congress, 
 and a signer of the Declaration of Independence; 
 Hall, of North Carolina, commanded a regiment, 
 and served as their chaplain at the same time. In 
 the midst of a battle, James Caldwell carried the 
 hymn-books from his own church, and scattered 
 them among the patriots, that the paper might 
 serve as wadding for th^ir guns. A volume might 
 be filled with illustrations. A King of England 
 said that Presbyterianism was not a "religion for 
 a gentleman." He meant that Presbyterianism 
 was not adapted to the court of a king, or to the 
 heartless pretensions of a monarchy. He under- 
 stood himself, and his decision was correct. Pres- 
 byterianism is not a religion for an unscrupulous 
 courtier. 
 
 3. Presbyterianism encourages, in the widest 
 sense of the expression, freedom of thought. This 
 is so to such an extent, that it may be denomi- 
 nated as preeminently an intellectual religion. We 
 have a system of religion which appeals to the 
 authority of the Church. It would, in a great 
 measure, substitute authority for the Scriptures. 
 This, of course, would make extended investiga- 
 
Why am I a Cumberland Presbyterian? 17 
 
 tion unnecessary. This system may train us to 
 an implicit faith. It uses means, too, to captivate 
 our senses and our imaginations. It is supersti- 
 tious and sensuous. The intellect and the heart 
 are in a great measure overlooked. We have 
 another system, which claims to administer the 
 ordinances of the gospel by an exclusive and di- 
 vine right. In settling the question of this right, 
 we are compelled to go far beyond the Bible. Ac- 
 cording to this system, the ordinances under such 
 an administration have a sort of mysterious and 
 spiritual efficacy, which under every other admin- 
 istration they fail to have. Formalism, and a re- 
 liance upon the exterior, rather than spirituality, 
 are leading characteristics of this system. An- 
 other system teaches us that the initiatory ordi- 
 nance of the Church is almost, if not quite, every 
 thing. If I am thoroughly washed by a lineal 
 descendant of John the Baptist, I am in the right 
 way. Hardly any thing can be received as a com- 
 pensation for the want of this washing. It is 
 true that it does not entirely overlook other 
 things, but from the manner in which the subject 
 is presented, we cannot escape the impression 
 that it attaches undue importance to what is cer- 
 
18 Why am la Cumherland Preshyteriayif 
 
 tainly a sign, and not a substance. Furthermore 
 under some modifications of this system, it is cer- 
 tainly difficult for a candid inquirer to resist the 
 conviction that the initiatory ordinance is consid- 
 ered as absolutely every thing. Such a religion 
 might be denominated a religion of ordinances. 
 We have still another system which appeals 
 largely to the mere affections and impulses of the 
 heart. It has led thousands to the kingdom of 
 God; but that it should command the judgments 
 of the far - reaching and investigating mind, is 
 hardly to be expected. 
 
 A Presbyterian is taught, from the commence- 
 ment of his Christian career, to exercise his mind 
 in deep thought; to busy himself with some of 
 the most profound and difficult questiouD in the- 
 ology and metaphysics. If he is true to the prin- 
 ciples of his doctrinal profession, he bocom€3 a 
 habitual thinker. He receives nothing upon truot 
 — nothing as a substitute for the truth, and he 
 looks for truth in the Bible. With him the Scrip- 
 tures, and the Scriptures alone, are the infallible 
 rule of faith and 'practice. I speak thus of a 
 Presbyterian who understands himself, who con- 
 forms to the true develojnnents of his system. He 
 
Why am la Cumberland Presbyterian? 19 
 
 may not always think correctly, but, nevertheless, 
 he is taught to think. His religion, whilst it does 
 not OA^erlook the heart, may be denominated as 
 largely a religion of the intellect. I have said 
 that his religion does not overlook the heart. Still, 
 this is the point of danger with him. From the 
 very nature of his system of thought and training, 
 he is liable to the error of depressing the religion 
 of the heart, and looking unduly to that which 
 elevates the intellect. We shall see that Cumber- 
 land Presbyterians have endeavored to avoid such 
 an error. Practically^ this effort is more distinc- 
 tive than any thing else with them. 
 
 4. Presbyterianism is a government of elders. 
 It is not pretended here that the form of Church- 
 government from which we may not depart is pre- 
 sented in the New Testament; still, if any thing 
 on this subject is presented there for our guidance, 
 it is a government of elders. Two terms are used 
 to describe the office of those who ruled — npe(7/3v- 
 repaq, Elder, and '^-nicKo-noq, Bishop. Hardly any 
 thing is more obvious than that these two terms, 
 in the language of the New Testament, are inter- 
 changeable. The elders, or bishops, governed, or 
 ruled; the government was not, therefore, a de* 
 
20 Why am la Cumherland Presbyterian? 
 
 mocracy. The elders, or bishops, governed, or 
 ruled. If the terms elder and bishop are inter- 
 changeable, Presbyterianism and Episcopacy would 
 be interchangeable. Therefore, the New Testa- 
 ment does not, CA-en by example, authorize Prel- 
 acy, which is the modern form of Episcopacy. 
 As far, however, as example may be considered 
 authority, Presbyterianism is authorized. Exam- 
 ple is certainly the only scriptural authority which 
 we have. The conclusion, then, comes that Pres- 
 byterianism is the only form of Church for which 
 we have scriptural authority of any kind. 
 
 III. THE MAIN QUESTION. 
 
 But the main question is, Why am I a Cumber- 
 land Presbyterian ? I am a Presbyterian. I be- 
 long to the general Presbyterian family. But why 
 do I belong to this particular family of Presby- 
 terians? 
 
 1. This question has a historical aspect. I ex- 
 press myself respectfully. In the opinions pre- 
 sented here, I am governed by my own interpre- 
 tation of the providence of God. 
 
 First. I have always regarded the existence of 
 
Why am la Cumberland Preshi/terian? 21 
 
 the Cumberland Presbyterian Church as a provi- 
 dential necessity. When this South-western coun- 
 try was settled, the prevailing type of religious 
 preference was Presbyterian. This is unquestion- 
 able. The mass of the settlers were from Upper 
 Virginia and North Carolina, where Presbyterian- 
 ism prevailed. There w^ere few Methodists, few 
 Baptists, and no Episcopalians or Roman Catho- 
 lics, When the great revival developed itself, it 
 appeared chiefly in connection with the labors of 
 Presbyterian ministers. Thousands were brought 
 into the Church; congregations were multiplied 
 all over the land. From the slow process and 
 limited means, at that time, of training Presbyte- 
 rian ministers, it was soon found impossible to sup- 
 ply the new congregations with the word and the 
 ordinances of the gospel. The friends and pro- 
 moters of the revival felt that a necessity — a 
 plain, providential necessity — was upon them, of 
 setting apart men to the work of the ministry 
 whose literary and theological attainments were 
 below the standards of the Presbyterian Church. 
 They yielded to the necessity, and this circum- 
 stance, together with theological difficulties which 
 arose about the &ame time, led to the organization 
 
22 Why am I a Cumberland Preshyterian? 
 
 of what has become the Cumberland Presbyterian 
 Church. The Cumberland Presbytery was con- 
 stituted, or rather reconstituted, in 1810. The 
 history is familiar. I do not propose to trace it. 
 Facts show that it was necessary to create a 
 nucleus, such as the Cumberland Presbytery pre- 
 sented, or to leave the most precious fruits of a 
 great and good work uncared for, as sheep every- 
 where without a shepherd. What were good and 
 conscientious men to do? Thousands were perish- 
 ing for the bread of life, and yet asking it at their 
 hands. Were these thousands to be neglected? 
 Was a deaf ear to be turned to their calls? Were 
 promising congregations, which had been gathered 
 by the labors and self-denial of those men, to be 
 given up to every selfish agency and distracting 
 influence which might obtrude themselves upon 
 them? It was a painful attitude in which they 
 stood. The whole history shows that they felt 
 this painfulness deeply; that they were loyal in 
 heart to the Presbyterian Church; that their pref- 
 erence was to remain in it; and that they would 
 have done so, could they have been permitted to 
 fulfill the mission in peace which God, in his pro- 
 vidence, had so manifestly committed to them, and 
 
Why am la Cumherland Preshi/terian? 23 
 
 to which their suffering congregations and perish- 
 ing thousands were calling them. 
 
 Allow me to state, too, that the men who con- 
 stituted the Cumberland Presbytery stood, consti- 
 tutionally, upon as high ground as the Presbyte- 
 rian Church offers. They were regularly licensed 
 and ordained ministers. No charge of heresy had 
 ever been regularly preferred against them. On 
 the score of morality, they were above suspicion. 
 No men in the South-west stood, in this respect, 
 in a fairer light before the Presbyterian Church, 
 or before the world. 
 
 Secondly. Allusion has been made briefly to the 
 providential aspect of the origin of the Church : 
 what are the providential indications of its history 
 since its organization? Its origin was obscure; 
 its pretensions were moderate. There was no 
 flourish of trumpets. It had none of the advan- 
 tages of wealth, of literary culture, or of worldly 
 influence. But what has been its history? A 
 little one has become a thousond, and a small one a 
 strong nation. From one it has multiplied into a 
 hundred Presbyteries; from three ministers into 
 about twelve hundred ; and from the scattered and 
 discouraged congregations w^hich adhered to the 
 
24 Why am la Cumlerland Presbyterianf 
 
 Presbytery at first, to a membership of a hundred 
 and twenty thousand. And it has acquired all 
 this increase without driving the plowshare of 
 division through the congregations of other de- 
 partments of the Church; it has made its increase, 
 not by proselyting, and thus producing disorgani- 
 zation and confusion in society, but from the great 
 world. It has not built on other men's founda- 
 tions; it has not reaped where other men had 
 sown; it has laid its own foundation; it has sown 
 its own seed. It has, by its labors, contributed 
 thousands to the building up of other Churches, 
 whilst it may have received its tens in return. 
 These statementa are made in no vainglorious 
 spirit; they are simple facts, with which our 
 friends, and our enemies, too, if we have them, 
 ought to be acquainted. Are there no providen- 
 tial indications in such a history? I retrace the 
 steps of an experience reaching through fifty years. 
 It goes back to within ten years of the organiza- 
 tion of the Church. I call to mind scores of the 
 best men and women that I have ever known — a 
 generation of believers of whom the world was 
 not worthy. The most of that generation have 
 passed away. 1 recognize their names on th6 
 
Why am I a Cumherland Presbyterian ? 25 
 
 gra\e-stones in almost every burying-place in the 
 land. But they died in the faith. The Cumber- 
 land Presbyterian Church was their spiritual and 
 nursing mother. Has this Church lived and la- 
 bored in vain? 
 
 Thirdly. Has the Cumberland Presbyterian 
 Church fulfilled its mission as a distinct member 
 of the great sisterhood of American Churches? 
 Is it ready for disintegration and absorption into 
 other Communions? What do its present aspects 
 indicate? It is more earnestly engaged in the 
 work of education than it has ever been. It is 
 outstripped by no Christian denomination in the 
 South-west in this work. In the North-west, too, 
 and farther East, under the shadow of the Alle- 
 ghany Mountains, and in the far West, on the 
 Pacific coast, it is quietly, but surely, building up 
 institutions of learning. Its religious periodicals 
 are of the highest character. It is organizing its 
 pastoral work more thoroughly than ever before. 
 This looks to permanency. In the work of pub- 
 lication, in the midst of many discouragements, it 
 is still struggling upward. Its missionary work 
 is greatly embarrassed from the late troubles of 
 the country, but still is not to be despised. We 
 
26 Why am la Cumberland Preshyterianf 
 
 \\'^i\Q passed through the war a united people. 
 The terrible ordeal, which has scorched and blast- 
 ed others, has scarcely singed a thread of our gar- 
 ments. Is there not a living spirit in such a 
 people? Has God forsaken them, or will he do 
 so? Has he no farther work for them? Beheve 
 it who can. The truth is, a wider field for effort 
 and promised usefulness is spread out before them 
 at this moment than was ever presented before 
 If they had a thousand ministers of proper spirit 
 and qualifications, those ministers could all be em- 
 ployed; they could not only be employed, but 
 supported. I ask again, Has the mission of such 
 a people been fulfilled? Is there no farther space 
 in God's great vineyard for them? I do not so 
 interpret the providences of God. 
 
 Fourthly. Will the writer be permitted, without 
 being considered as violating the laws of delicacy, 
 to allude briefly to his own experience? Provi- 
 dentially, he was brought personally, and, as he 
 hopes, experimentally, under the influence of re- 
 ligion by the agency of the Cumberland Presby- 
 terian Church. Its earnest ministry presented 
 the truth effectively, as he hopes, to his heart. 
 By the same agency he was directed to Christ. 
 
Whj am la Cumherland Presbyterian? 27 
 
 His trembling footsteps were skillfully guided in 
 the most perilous exigeuT^y of his spiritual history. 
 I would not limit the powder and goodness of God; 
 he might have found other agencies for the ac- 
 complishment of this w^ork. When I consider, 
 however, all the circumstances of the case, I do 
 not know what those agencies could have been. 
 Thousands of persons in the South-west, fifty years 
 ago, were brought under religious influence by the 
 same agency, and doubtless converted to God, who 
 could hardly have been reached in any other man- 
 ner. Is there nothing in all this ? Are such provi- 
 dences of God without meaning? His providences 
 are often difficult to be understood; but it seems 
 to me that I can easily understand the import of 
 such lessons as I here detail. God had a work 
 for the Church which his own providence brought 
 into existence. He makes no mistakes in his ap- 
 pointments. May not one especially, who has 
 been so highly distinguished by the grace of our 
 God, be allow- ed to thank Christ Jesus our Lord, who 
 hath enabled him, for that he counted him faithful, 
 putting him into the ministry'? How could he turn his 
 back upon his spiritual mother ? How could he 
 forget those good men who laid their hands upon his 
 
28 Why am 1 a Cumherland Presht/ierianf 
 
 head, in his early manhood, and, by the authoiity 
 of Christ, bade him, "Go, preach a precious gos- 
 pel to wandering, dying men"? Is this Church 
 debased, besotted, the patroness of error and sin? 
 If I found it thus, however hard the struggle 
 might be, I should feel compelled to turn my back 
 But I find no such thing. She is an earnest, 
 self-denying, and devoted Church yet. The fire 
 which was kindled in her youth still burns upon 
 her altars; she still proclaims those truths which 
 turned this wilderness into a fruitful field. " Then 
 if I forget thee, Jerusalem, let my right hand 
 forget her cunning. If I do not remember thee, 
 let my tongue cleave to the roof of my mouth; 
 if I prefer not Jerusalem above my chief joy." 
 
 IV. MEASURES. 
 
 Something may be said on the subject of meas- 
 ures. I use the term in its sense of means for the 
 promotion of the interests of religion. The great 
 measure, in every branch of the Church, for the 
 conversion and edification of men, is the preach- 
 ing of the truth. The truth is the sword of the 
 Spirit. The apostle calls it "'the word of God." 
 The word is the truth. By the truth we are 
 
Why am I a Cumberland Presbyterian ? 29 
 
 made free. By the truth we are to be sanctified. 
 The Sph'it of God is the spirit of truth. We are 
 to commend "ourselves by manifestation of the 
 truth to every man's conscience in the sight of 
 God." We are to speak "the truth in love." We 
 are chosen "to salvation through sanctification of 
 the Spirit, and belief of the truths We are to 
 purify our "souls in obeying the truth through the 
 Spirit." All these scriptural expressions indicate 
 very clearly the paramount importance of the 
 truth in the great v^ork of promoting the salvation 
 of men. The truth is, in a paramount sense, a 
 means. It is embodied in the word; it is present- 
 ed and urged by a consecrated ministry, and ren- 
 dered effectual by the Spirit of God. But there 
 are subordinate means — measures adopted by the 
 Church in cooperation with the Spirit in the pro- 
 motion of the interests of truth. 
 
 1. Cumberland PresbyteHans encourage and 
 labor for revivals of religion. Other Churches, 
 it is true, do the same thing. Still, it may be 
 said, I trust, without offense — at least, it should 
 be said without offense — that this measure is 
 characteristic in a higher degree of this Church 
 than of the ordinary Churches of the country. I 
 
 t 
 
30 Why am la Cumberland Pre^hyterianf 
 
 have said that Cumberland Presbyterians labor for 
 revivals of religion. It is intended to make the 
 expression significant. They do not merely im- 
 prove and encourage them when God in his sov- 
 ereign goodness sends them, but they labor and 
 pray for them as dispensations which God may be 
 expected to grant in consideration of earnest la- 
 bor, and faithful and persevering prayer. Has not 
 God said, "Ask ye of the Lord rain in the time 
 of the latter rain"? He has also said, "If ye, 
 being evil, know how to give good gifts unto your 
 children, much more will your heavenly Father 
 give the Holy Spirit to them that ask him." Can 
 we misunderstand such scriptures? McGready 
 and his people sought and labored for a revival. 
 The history of their Church covenant is familiar. 
 They made a revival of God's work a subject of 
 special prayer. They did not propose to originate 
 that work themselves, but the covenanted prayer 
 was, that God would revive his work. They prayed 
 for this as men pray for the conversion of sinners, 
 or for the pardon of their own sins. God heard 
 and answered. Just so Cumberland Presbyterians 
 labor and pray now. It is a distinguishing char- 
 acteristic. We would hardly expect it to be other- 
 
Why am I a Cmnheiiand Presbyterian? 81 
 
 wise. The Church originated in the most extensive 
 revival that ever occurred upon the continent. As I 
 have said, this holy fire still burns upon her altars. 
 2. The standard of ministerial qualification is 
 practicnl; it is adapted to the wants of the coun- 
 try. It will be borne in mind that this was one 
 of the subjects which created the difficulties that 
 developed themselves into the formation of this 
 Church. I desire therefore to express myself the 
 more thoughtfully. Let the writer say, then, that 
 he will go as far as any reasonable man in favor 
 of a highly educated ministry. He has been la- 
 boring to this end for thirty-five years. Plainly, 
 however, different times and circumstances re- 
 quire different degrees of ministerial preparation. 
 I speak of scholastic preparation. A standard 
 adapted to its times, and to the wants of a people, 
 is a practical standard. Every man who pretends 
 to be a religious teacher should have, at least, a 
 decent education in the ordinary sciences, and in 
 the language and literature of his own country. 
 It is a reproach to religion that any man should 
 think of assuming the sacred office without such 
 a preparation as this. Still, it is true, that to edu- 
 cate a ministry universally up to the highest edu- 
 
32 Why am la Cumberland Presby tenant 
 
 cational standard of the country is impracticable. 
 The wants of the world w^ould not wait on us, 
 should we make the attempt. This remark is par- 
 ticularly applicable to past times in this part of 
 the country. It is partially applicable to all 
 times. Whilst we need men who can stand any- 
 where, and meet error and irreligion when they 
 come indorsed by the highest pretensions to learn- 
 ing and science, we also need men who will go out 
 ^'into the streets and lanes of the city;" "into the 
 highways and hedges, and compel" the outcasts 
 to come in. Who will preach to the lowly coun- 
 tryman in the retired school -house, or in his own 
 unpretending home? Who will follow the hardy 
 pioneer into the remote wilderness, and break to 
 him and his neighbors the bread of life? We re- 
 flect upon the labors and self-denial of some of the 
 fathers of this Church, and we are astonished. God 
 needed such men, and he called them. They were 
 men for their times. A practical Church will al- 
 ways keep its eye on the times, the wants of the 
 age, as age follows age, and adapt itself to these 
 in all its requirements and measures. I mean by 
 these, of course, such requirements and measures 
 as the Scriptures do not prescribe. Where the 
 
Why am 1 a Cumberland Presbyterian^ 33 
 
 Scriptures speak, we are to conform; where we 
 are left to our own discretion, we are to exercise 
 our discretion wisely. As far as measures were 
 concerned, the Cumberland Presbyterian Church 
 grew up out of an attempt to apply this principle. 
 The men whom the organization saved to the in- 
 terests of religion would have been an ornament 
 to any age or people. The principle has no doubt 
 been too loosely applied in some cases. If errors 
 have been committed, however, time and experi- 
 ence will bring the correctives. We are willing to 
 commit the future to the providence of God, and 
 to the wisdom of those who shall succeed us. 
 
 3. I present a specimen of the results of the 
 application of an inflexible rule relating to minis- 
 terial qualification. Without intending to be offens- 
 ive, I use the Presbyterian and Episcopal Churches 
 as illustrations. The county in which the writer 
 lives is dotted throughout its whole extent with 
 Methodist, and Baptist, and Cumberland Presby- 
 terian congregations. Good men are preaching to 
 these people from Sabbath to Sabbath. The labors 
 of such men are bringing hundreds every year to 
 the knowledge of the truth. In the same county 
 are two Presbyterian congregations, organized 
 2* 
 
34 Why am I a Cumberland Preshyteriant 
 
 about the commencement of the present century, 
 made up of beloved and good people; but neither 
 of these congregations has been able, for twenty- 
 five years, to support a pastor. In the county 
 there is neither an Episcopahan congregation nor 
 minister. This may be regarded as a specimen of 
 the religious condition of a large portion of the 
 South-west. In the cities and large towns these 
 Charches have settled ministers, and their minis- 
 ters have collected congregations. Now I will 
 allow that in such localities these Churches are 
 fulfilling a good and useful mission; but I serious- 
 ly and earnestly propound the question with all 
 due respect. When, or how, with such facilities as 
 they have been furnishing for sixty years, would 
 the great mass of the people of this country be 
 supplied with the means of salvation? This is a 
 practical question, and ought to be answered. Can 
 these denominations answer it? They have in- 
 fluence where they labor; they have learning; 
 they have social position to be desired; they have 
 money; without doubt they have their share of 
 piety, too; but I repeat, and press the question, 
 What would have been the spiritual condition of 
 the two past generations in the West and South- 
 
Why am I a Cumherland Preshyterian? 35 
 
 west if these Churches had been their only hope 
 for the means of spiritual life? I present another 
 question: Can any system of administration ful- 
 fill the mission of the Church which, either theo- 
 retically or from the necessities of its practical 
 workings, overlooks the wants of the great masses 
 of mankind? Who will say that these are irrele- 
 vant questions? 
 
 4. Let me be understood, however, upon this 
 subject of ministerial qualification. That is the 
 best ministration w^hich brings most men to the 
 knowledge of the truth, and to practical holiness; 
 and that is the best system of ministerial training 
 which leads most certainly to such a result. I 
 know^ well enough that neither ignorance nor 
 coarseness can produce any good thing. The 
 ignoramus ought to be content with his proper 
 level, or to labor with manly energy to raise him- 
 self above it. The Cumberland Presbyterian 
 Church is now furnishing abundant and liberal 
 means of ministerial culture. Our young men 
 ought to be ashamed not to avail themselves of 
 these means. For myself, if I had my preparation 
 for this work to make, as I had it to make fifty 
 years ago, I would lay a deep and broad founda- 
 
36 Why am I a Cumberland Presbyterian^ 
 
 tion; I would "buy the truth," at whatever cost 
 of labor and self-denial; I would endeavor to make 
 myself, in the fullest sense of the injunction, a 
 tvorJcman who should not need to he ashamed, rightly 
 dividing the word of t7^idh. Now, however, as I have 
 said, I am willing to commit all to a good Provi- 
 dence, and to the counsel of those who, I hope, will 
 be wiser and better men than their predecessors. 
 
 5. A distinguishing characteristic of Cumber- 
 land Presbyterian preaching has been the earnest- 
 ness and the closeness with which a personal re- 
 ligious experience has been pressed upon the 
 hearts of men as an absolute necessity. If one 
 subject has been prominent above all others in our 
 pulpits, it has been the subject of the new birth. 
 Every minister in the Church has, perhaps, at 
 some time or other, preached upon the impressive 
 text furnished by our Saviour: "Except a man 
 be born again, he cannot see the kingdom of 
 God." This characteristic has been inherited 
 from the fathers of the Church. The necessity 
 of the new birth was the great truth which took 
 the deepest hold upon McGready's heart. It was 
 this truth, pow^erfully presented, which moved 
 the heart of the Church, and drove thousands 
 
Wht/ am la Cumhertand Presl^temn? 3? 
 
 from a dead formalism, and a false security, to a 
 thorough reexamination of their spiritual state. 
 It is not necessary to dwell upon the results of 
 such reexaminations; they are matters of both 
 history and tradition. It is possible that Cum- 
 berland Presbyterian ministers have sometimes 
 erred in presenting and urging certain particular 
 exercises and affections as an absolute experience 
 in all cases. Serious and honest inquirers may 
 be thus discouraged. There is another danger. 
 Religion is sometimes presented as a sort of or- 
 deal to be passed in conversion. The impression 
 is liable to be made that but little more is re- 
 quired to be experienced or done. Still, to insist 
 upon the leading truth ; to urge persistently that 
 men 7nust he horn again — must become new crea- 
 tures — must be horn of the Spirit ; that without 
 holiness no man shall see the Lord; that the change 
 from sin to holiness is a personal experience, 
 vital, and in ordinary cases sensible, is the plain 
 duty of every minister who would take the Sa- 
 viour and his apostles as models. Certainly we 
 have no ministers amongst us who are more ear- 
 nest and faithful in presenting these great truths 
 than Cumberland Presbyterians. I desire to be 
 
38 Why am I a Cumberland Preshi/terianf 
 
 thoughtful in my statements, but state, neverthe* 
 less, that I do not think them even equaled in 
 this respect by any ministry in the country. No 
 class of men are more furiously assailed by those 
 who denounce all pretensions to experimental re- 
 ligion as folly and fanaticism. This is an index 
 of the estimate in which their earnestness and 
 power are held by opposers. They are experi- 
 mental preachers. Even their error, to which I 
 have alluded — if such is allowed to be an error — 
 is an error on the side of safety. Its tendency 
 is to drive to a closer and more searching self-ex- 
 amination. The importance of this can hardly be 
 overestimated. It has doubtless saved thousands. 
 
 THE LEADING ASPECT OF THE QUESTION ITS THEOLOGICAL 
 ASPECT. 
 
 But the leading aspect of the question which we 
 are now considering is its theological aspect. What- 
 ever may be useful in Church order, true in his- 
 tory, or practical in measures, is all uselessly 
 urged, unless it appear that the object of the or- 
 ganization of the Cumberland Presbyterian Church 
 is to promote the truth, as God has revealed it to 
 men. We may be zealous and efficient in pro- 
 
Why am I a Cumherland Vreshi/terian ? 39 
 
 moting falsehood. Our very zeal and efficiency 
 render us the more dangerous. What is the the- 
 ology of this Church? What does it teach? Does 
 it derive its doctrines from the traditions or com- 
 mandments of men, from pJdlosapht/ falseli/ so called, 
 or from the. Scriptures? I propose a very brief 
 but candid examination of this subject in some 
 of its most vital parts. My examination may in- 
 volve what seems to be polemic. It is not in- 
 tended, however, to be polemic. As I have said, 
 I present a few of the most vital doctrines of the 
 Cumberland Presbyterian Church. I shall aim 
 to do this kindly and respectfully. Let these 
 doctrines be examined. If they are not accord- 
 ing to truth, let them be rejected. If, however, 
 they are according to truth, we are right in being 
 what we are, by whatever name we may be called. 
 The world, therefore, must tolerate us, because 
 God wiU certainly do so. 
 
 I. GOD, HIS CHARACTER, AND THE MODE OF HIS 
 EXISTENCE. 
 
 1. We commence at the foundation of all re- 
 ligion. There is nothing distinctive in this, but 
 
40 Why am Ta Cumherlani Prcdlytenant 
 
 it is nocGssary as a first link in our chain. There 
 is one God, and one only. "Hear, Israel! the 
 Lord our God is one Lord." Thus Israel was 
 taught by Moses, and the lesson was repeated by 
 the Saviour. "I am God, and there is none else." 
 "I am God, and there is none like me." "I am 
 the Lord, and there is none else; there is no God 
 beside me." An acknowledgment of the exist- 
 ence of God is a primary article in every relig- 
 ious creed ; the acknowledgment of the unity of 
 God, in every creed which deserves to be men- 
 tioned. 
 
 2. " God is a Spirit, infinite, eternal, and un- 
 changeable in his being, wisdom, powder, holiness, 
 justice, goodness, and truth."* "There is but 
 one only living and true God, who is infinite in 
 being and perfection; a most pure spirit, invisible, 
 without body, parts, or passions ; immutable, im- 
 mense, eternal, incomprehensible, almighty, most 
 wise, most holy, most free, most absolute, work- 
 ing all things according to the counsel of his own 
 immutable and most righteous will, for his own 
 glory; most loving, gracious, merciful, long-suffer- 
 
 * Catechism. 
 
Why am 1 a Cumtertand Prcshf/Urknf 41 
 
 ing; abundant in goodness and truth; forgiving 
 iniquity, transgression, and sin; the rewarder of 
 them that diligently seek him; and withal most 
 just and terrible in his judgments, hating all sin, 
 and who will by no means clear the guilty."* 
 The apostle says : " He that cometh to God must 
 believe that he is, and that he is a rewarder of 
 them that diligently seek him." The intelligent 
 worship of such a being as is here described must 
 have a good moral and spiritual effect upon the 
 worshiper. 
 
 3. "There are three persons in the Godhead: 
 the Father, the Son, and the Holy Ghost." f The 
 apostle represents the subject thus: "There are 
 three that bear record in heaven : the Father, the 
 Word, and the Holy Ghost; and these three are 
 one." Our Saviour directed that baptism should 
 be administered " in the name of the Father, and 
 of the Son, and of the Holy Ghost." The apos- 
 tolic benediction is pronounced in the name of 
 the same three persons : " The grace of our Lord 
 Jesus Christ, and the love of God, and the com- 
 munion of the Holy Ghost, be with you aJi 
 
 * Confession of Faith. f Catechism. 
 
42 Why am 1 a Gumlcrland Preshi/terianf 
 
 Amen." We receive the doctrine of the Trinity 
 as a matter of faith, not pretending to explain it. 
 It is taught in the Scriptures. We can see great 
 and glorious reasons why the Divine Being should 
 ktve existed in this manner. We accept with 
 gatitude and admiration what the Scriptures 
 t'jach on this subject, and forbear to press our in- 
 c^uiries farther. We remember the language of 
 the patriarch : " Canst thou by searching find out 
 (jrod? Canst thou find out the Almighty to per- 
 fection? It is as high as heaven, what canst thou 
 do? deeper than hell, what canst thou know? The 
 measure thereof is longer than the earth, and 
 broader than the sea." We are not surprised at 
 finding profound and unfathomable mysteries in 
 the mode in which the Infinite One exists. An 
 extended argument might be made on the subject, 
 but this is not the place for it. 
 
 II. DECREES OF GOD. 
 
 "God did, by the most wise and holy counsel 
 of his own will, determine to bring to pass what 
 should be for his own glory. 
 
 " God has not decreed any thing respecting his 
 
Why am I a Cumberland Preshi/terian? 48 
 
 creature man contrary to his revealed will or writ- 
 ten word, which declares his sovereignty over all 
 his creatures, the ample provision he has made for 
 their salvation, his determination to punish the 
 finally impenitent with everlasting destruction, 
 and to save the true believer with an everlasting 
 salvation." * 
 
 " The decrees of God are his purpose, whereby, 
 according to the counsel of his own will, he hath 
 foreordained to bring to pass what shall be for his 
 own glory: sin not being for God's glory, there- 
 fore he hath not decreed it." t 
 
 These passages deserve some notice. 
 
 1. God decreed to bring to pass what shall 
 be for his own glory. We would have expected 
 this. An intelligent being would not act without 
 purpose or design. No serious and thoughtful 
 man intends, or purposes deliberately and unnec- 
 essarily, to dishonor and degrade himself. Much 
 less would we expect such a purpose on the part 
 of God. Our impression upon this subject is 
 strengthened when we consider that the greatest 
 happiness of his creatures brings the greatest 
 
 * Confession of Faith. f Catechism. 
 
44 Why am t a Cumhertand Predf/ierianf 
 
 glory to himself. The greatest honor, and even 
 the greatest satisfaction of a parent, unless he is 
 destitute of the feelings of a parent, are derived 
 from the prosperity and happiness of his children. 
 The same principle is illustrated in the case of a 
 great and good ruler. His greatest glory and 
 happiness are derived from the prosperity and 
 happiness of his people. From all we know of 
 God, we are sure it is thus with him. His greatest 
 glory and satisfaction arise from the happiness of 
 his creatures. 
 
 2. But sin is not "for God's glory, therefore he 
 hath not decreed it." God has not decreed the 
 existence of sin. Sin is ruinous to his creatures, 
 and for this reason, in addition to a thousand 
 others, it is dishonoring to God. Sin is in conflict 
 with the nature of God; it is in conflict with 
 every motive by which we could conceive of his 
 being actuated; it is in conflict with all the re- 
 quirements of his word. How, then, can we admit 
 that he decreed the existence of sin? How can 
 we admit that contradictory purposes exist in his 
 mind at the same time? How ran we admit that 
 he determined, or rather predetermined, his own 
 glory, and, at the same time, the existence of 
 
Why am I a Cumberland Presbyterian'^ 46 
 
 sin, when they are in direct conflict with one 
 another? 
 
 3. But sin exists. Therefore some things ex- 
 ist which God did not decree; or if we choose to 
 call sin an occurrence, some things occur, the oc- 
 currence of which God did not determine. I use 
 the latter form of expression in order to adapt 
 myself to a particular theory of the metaphysical 
 nature of sin. God does not will every thing 
 which is willed; does not do every thing which is 
 done. Man has a will as well as God ; his will is 
 as essentially free as the will of God. It cannot 
 take so wide a range as the will of God. One 
 reason is, that the knowledge of God is infinitely 
 more extended than the knowledge of man; but 
 within the range of objects to which it may be 
 directed, the will of man is as essentially free as 
 the will of God. I speak with reverence, but 
 what I say is true. Then God may choose one 
 thing and man may choose another, and may de- 
 velop his choice into action in conflict with the 
 will of God. God overlooks, and may overrule, 
 man's wrong choice and action, and turn them aside 
 from their object. He overlooks and overrules 
 every thing which is purposed and done. He 
 
46 Why am la Cumlerland Preshyteriant 
 
 makes the wrath of man to praise him, and restrains 
 the remainder of the wrath, but does not himself 
 either purpose or bring about the wrath. A good 
 and wise ruler overlooks his charge, encourages 
 the obedient, restrains the disobedient, punishes 
 offenders, and by their punishment strengthens 
 his OAvn authority, and makes himself more efficient 
 for good. By these latter measures he makes 
 disobedience and sin contribute to a good end; but 
 he did not purpose or plan the disobedience and 
 sin. He did not need them. God exercises a 
 good and gracious providence over the affairs of 
 men, but he does not decree the existence of sin. 
 How could a good ruler purpose, or bring about, 
 rebellion on the part of his subjects? 
 
 4. "God has not decreed any thing respecting 
 his creature man contrary to his revealed will or 
 written word." It is true Moses says, "The secret 
 things belong unto the Lord our God; but those 
 things which are icvealed belong unto us, and our 
 children forever, that we may do all the words of 
 this law." Does Moses intend to teach that there 
 may be purposes in the Divine mind contrary to 
 those revealed in the Scriptures? Such a suppo- 
 sition would imply a frightful charge against the 
 
Why am I a Cumberland Preshyierian? 47 
 
 Almighty. Certainly no serious man would make 
 such a charge. Double-dealing and falsehood are 
 the resorts of weakness. But there is no weak- 
 ness in God. He fears no responsibility which 
 may arise from speaking the truth, and the whole 
 truth, as far as it may be needful to us. There 
 are, doubtless, purposes in the mind of God which 
 are unknown to us, and which we have no interest 
 in understanding; still, we do not think of admit- 
 ting that any of these purposes are in conflict with 
 what he has revealed. He has purposes in rela- 
 tion to the planet Jupiter, but he has not revealed 
 those purposes to us, for the sufficient reason that 
 we have no interest in knowing what such pur- 
 poses are. This will serve as an illustration. He 
 has revealed the Scriptures to us, and not to the 
 inhabitants of Jupiter — if we suppose even that 
 it has inhabitants. Still, it would be difficult for 
 US to believe that in the administration of the 
 affairs of another planet he is unjust, cruel, oppres- 
 sive — that his purposes, as developed there, are in 
 conflict with his purposes as developed here. I 
 say, farther, that with the knowledge which we 
 now have, it would be impossible for us to believe 
 it. These secret things, then, are not contrary to 
 
48 Why am I a Cumberland Presbyterian? 
 
 any thing which God has revealed to us in hifl 
 written word. 
 
 III. THE DOCTRINE OF DECREES OF GOD AS PRESENTED 
 IN THE CONFESSION OF FAITH OF THE PRESBYTE- 
 RIAN CHURCH. 
 
 I present a few sections from the chapter on 
 "God's Eternal Decree," in the Confession of 
 Faith of the Presbyterian Church. I do this that 
 different views may be placed side by side : 
 
 " God from all eternity did, by the most wise 
 and holy counsel of his own will, freely and un- 
 changeably ordain whatsoever comes to pass ; yet, 
 so as thereby neither is God the author of sin; 
 nor is violence offered to the will of creatures, 
 nor is the liberty or contingency of second causes 
 taken away, but rather established. 
 
 "By the decree of God, for the manifestation 
 of his glory, some men and angels are predestin- 
 ated unto everlasting life, and others foreordained 
 to everlasting death. 
 
 " These angels and men thus predestinated and 
 foreordained are particularly and unchangeably 
 designed; and their number is so certain and defi- 
 
Why am I a Cumberland Presbyterian? 49 
 
 lute, that it cannot be either increased nor dimin- 
 ished. 
 
 " Those of mankind that are predestinated unto 
 life, God, before the foundation of the world was 
 laid, according to his eternal and immutable pur- 
 pose, and the secret counsel and good pleasure of 
 his will, hath chosen in Christ, unto everlasting 
 glory, out of his mere free grace and love, without 
 any foresight of faith or good works, or persever- 
 ance in either of them, or any other thing in the 
 creature, as conditions or causes moving him there- 
 unto; and all to the praise of his glorious grace. 
 
 "As God hath appointed the elect unto glory, 
 so hath he, by the eternal and most free purpose 
 of his will, foreordained all the means thereunto. 
 Wherefore, they who are elected are fallen in 
 Adam; are redeemed by Christ; are effectually 
 called unto faith in Christ by his Spirit working 
 in due season; are justified, adopted, sanctified, 
 and kept by his power through faith unto salvar 
 tion. Neither are any other redeemed by Christ, 
 effectually called, justified, adopted, sanctified, 
 and saved, but the elect only. 
 
 " The rest of mankind God was pleased, accord- 
 ing to the unsearchable counsel of his own will, 
 3 
 
50 Why am la Cumberland Presbyterian? 
 
 whereby he extendeth or withholdeth mercy as he 
 pleaseth, for the glory of his sovereign power over 
 his creatures, to pass by, and to ordain them to 
 dishonor and wrath for sin, to the praise of his 
 glorious justice." * 
 
 " God's decrees are the wise, free, and holy acts 
 of the counsel of his own will, whereby, from all 
 eternity, he hath, for his own glory, unchangeably 
 foreordained whatsoever comes to pass in time, 
 especially concerning angels and men. 
 
 "God, by an eternal and immutable decree, out 
 of his mere love, for the praise of his glorious 
 grace, to be manifested in due time, hath elected 
 some angels to glory, and, in Christ, hath chosen 
 some men to eternal life, and the means thereof, 
 and also, according to his sovereign power, and 
 the unsearchable counsel of his own will, (where- 
 by he extendeth or withholdeth favor as he pleas- 
 eth,) hath passed by, and foreordained the rest to 
 dishonor and wrath, to be for their sin inflicted, 
 to the praise of his glorious justice." f 
 
 "The decrees of God are his eternal purpose, 
 
 * Confession of Faith of the Presbyterian Church. 
 •(Larger Catechism of the Presbyterian Church. 
 
Why am I a Cumberland Presbyterian ? 51 
 
 according to the counsel of his own will, whereby, 
 for his own glory, he hath foreordained whatsoever 
 comes to pass." * 
 
 I do not introduce these passages for the pur- 
 pose of commenting upon them. Certainly it 
 would afford me no pleasure to stir up old waters 
 of bitterness, and no such design is entertained. 
 But I am not a Presbyterian — I am not an adher- 
 ent of the Confession of Faith from which these 
 extracts are made. Why am I not? The diffi- 
 culties are found in the passages themselves, and 
 in cognate passages which will come up hereafter. 
 I am a Cumberland Presbyterian. Why? 
 
 1. If I say that "God from all eternity did un- 
 changeably ordain whatsoever comes to pass," /, at 
 least, am compelled to admit that God ordained the 
 introduction of sin — all the actual sins which have 
 been committed from the bginning to the present 
 time. These are events which have come to pass. 
 I have my eye, of course, upon the restriction 
 which , is thrown around this broad statement : 
 " Yet so as thereby neither is God the author of 
 sin; nor is violence offered to the will of creatures; 
 
 * Shorter Catechism of the Presbyterian Church. 
 
52 Why am I a Cumberland Presh?/terianf 
 
 nor is the liberty or contingency of second causes 
 taken away, but rather established." Is there no 
 difficulty in believing these statements consistent 
 with one another? A man may say that "God 
 ordains whatsoever comes to pass;" and then say 
 that "God is not the author of sin;" and we may 
 give him who so says the credit of believing what 
 he says; still, the uninitiated mind will always 
 falter. It will be very difficult to divest it of the 
 impression that the two propositions are contra- 
 dictory. I need not say thjit if contradictory, one 
 of them is false. 
 
 2. If I say that "by the decree of God, for the 
 manifestation of his glory" — or on any other ac- 
 count — "some men and angels are predestinated 
 unto everli^sting life, and others foreordained to 
 everlasting death;" and that "these angels and 
 men thus predestinated and foreordained are par- 
 ticularly and unchangeably designed, and their 
 number is so certain and definite that it cannot be 
 either increased nor diminished," it seems to me 
 that I am compelled to admit that all labor, effort, 
 watchfulness, and prayer, in the matter of my 
 personal salvation, are useless. I know well 
 enough that the practice of good and wise men is 
 
Why am la Cumberland Presbyterian? 55 
 
 in conflict with their theory on this subject, but 
 still I submit the question sincerely, whether my 
 deduction from the theory is not legitimate. At 
 least this is the impression which the theory will 
 always make upon the common mind. 
 
 3. The doctrine of the passages which we are 
 here considering throws too far into the background 
 the practical truths of human freedom and human 
 responsibility. If the destinies of men are un- 
 changeably designed and fixed, what is human 
 freedom worth? And what is the consideration 
 in connection with human responsibility which can 
 make an appeal to the heart and conscience avail- 
 able? 
 
 These and kindred doctrines created the diffi- 
 culties in the Presbyterian Church which resulted 
 in the organization, or rather, as I have said be- 
 fore, in the reorganization of the Cumberland 
 Presbytery, out of which the Cumberland Pres- 
 byterian Church has grown. Did the good men 
 who took the lead in the organization stumble 
 where there was no stumbling-stone? And are 
 Cumberland Presbyterians still making a distinc- 
 tion where there is no difference? The reader 
 will judge. 
 
54 Why am la Cumberland Presbyterian^ 
 
 4. Let us consider these questions for a moment 
 practically. Do not the Scriptures universally 
 teach that men may be saved if they will? Do 
 they not clearly set forth that God wills the sal- 
 vation of all men, but that some men do not will 
 their own salvation? Does not the Saviour say: 
 "Ye will not come to me that ye might have life"? 
 Docs not Moses speak thus to his people: "I call 
 hearen and earth to record this day against you 
 thai I have set before you life and death, blessing 
 and cursing; therefore choose life, that both thou 
 and thy seed may live"? And Isaiah in the fol- 
 lowing manner : " If ye be iviUing and obedient^ ye 
 shall eat the good of the land; but if ye r-efuse 
 and rebel, ye shall be devoured with the sword, for 
 the mouth of the Lord hath spoken it." It is not 
 proposed to make an argument. I have already 
 intimated this. But how can we be authorized to 
 use so strong language concerning the purposes of 
 God in regard to men and angels, as we find in the 
 passages which we are considering, when we have 
 such scriptures, and scores of others of similar 
 import, before our eyes? God says, / will ; but 
 when we speak of his being pleased^ according to 
 the unsearchable counsel of his own will, to pass by 
 
Why am la Cumherland Presbyterian? 55 
 
 the rest of manJcind, and to ordain them to dishonor 
 and wrath, do we not say that God ivill not ? I sub- 
 mit the question, whether the logic of these para- 
 graphs, and the logic of the Scriptures, practically 
 expounded, do not lead in opposite directions. 
 
 "Seek ye the Lord while he may be found; 
 call ye upon him while he is near. Let the wicked 
 forsake his w^ay, and the unrighteous man his 
 thoughts; and let him return unto the Lord, and 
 he will have mercy upon him, and to our God, and 
 he will abundantly pardon." What is the import 
 of such a scripture? Is it not that if man will, 
 God will? It seems to me that I need not reason 
 on this subject. 
 
 IV. GOD CREATOR AND PRESERVER. 
 
 God is the creator and preserver of all things. 
 He "created man in his own image." He "made 
 man upright." When finished, all things were 
 found to be "very good." God is the preserver 
 of all things. Of men Paul says: "In him we 
 live, and move, and have our being." God is said 
 to feed the fowls of the air ; to heautify the lilies ; 
 and to clothe the grass of the field; to observe the 
 
56 Why am I a Cumberland Presbyterian? 
 
 falling of the sparrow, and to number the very hairs 
 of our head. His providence is constant, careful, 
 and ubiquitous. "Whither shall I go from thy 
 Spirit? or whither shall I flee from thy presence? 
 If I ascend up into heaven, thou art there ; if I 
 make my bed in hell, behold thou art there; if I 
 take the wings of the morning, and dwell in the 
 uttermost parts of the sea, even there shall thy 
 hand lead me, and thy right hand shall hold me," 
 "Except the Lord build the house, they labor in 
 vain that build it; except the Lord keep the city, 
 the watchman waketh but in vain." God does not 
 create thought or feeling, but he creates him who 
 thinks and feels. The same principle applies to 
 choice and action. He overlooks every thought 
 and affection, every choice and action. He assists 
 our feebleness by his providence; directs our 
 steps; by his own good hand restrains us in our 
 waywardness, and " as a father pitieth his children, 
 so he pitieth them that fear him." 
 
 V. SIN AND FALL OF MAN. 
 
 Man sinned, and fell from his primitive state. 
 Our first parents not only sinned themselves, but 
 
Why am I a Cumberland Presbyterian? 57 
 
 they involved their posterity in their sin and ruin. 
 **By the offense of one judgment came upon all 
 men to condemnation." "By one man's disobedi- 
 ence many were made sinners." "By one man sin 
 entered into the world, and death by sin, and 
 so death passed upon all men, for that all have 
 sinned." By the sin of our first parents, " They fell 
 from their original righteousness and communion 
 with God, and so became dead in sin, and wholly 
 defiled in all the faculties and parts of soul and 
 body." 
 
 " They being the root of all mankind, by their 
 sin all were made sinners, and the same death in 
 sin and corrupted nature was conveyed to all their 
 posterity descending from them by ordinary gen- 
 eration. 
 
 " From this original corruption, whereby we are 
 utterly indisposed, disabled, and made opposite to 
 all good, and wholly inclined to all evil, do pro- 
 ceed all actual transgressions."* 
 
 No man who respects the Bible doubts that the 
 first parents of our race sinned and fell. When 
 we speak, however, of their sin's involving their 
 
 * Confession of Faith. 
 
 3* i*^- 
 
68 Why am la Cumberland Presbyterian^ 
 
 posterity, difficulties arise in some minds. It is 
 not proposed to consider here all these difficulties, 
 or, indeed, any of them, except such as may be 
 relieved, in some degree at least, in a practical 
 manner, and in a few words. And — 
 
 1. The scriptures which have been quoted settle 
 the question most certainly, that the father of 
 our race was in some sense the representative of 
 the race in his first sin. In consequence of his 
 sin, death has been entailed upon them. In con- 
 sequence of his sin, human nature has become de- 
 praved, and men become practical sinners. It 
 seems to me that these propositions are unques- 
 tionable. They are fully acknowledged in the pas- 
 sages here quoted from the Confession of Faith. 
 
 2. We have a practical illustration of the truth 
 that the sin of our first parents involved their 
 race. It is the follow^ing: God pronounced a 
 curse upon the serpent, another upon the woman, 
 and a third upon the man. "Unto the woman he 
 said, I will greatly multiply thy sorrow and thy 
 conception; in sorrow thou shalt bring forth chil- 
 dren; and thy desire shall be to thy husband, and 
 he shall rule over thee. And unto Adam he said, 
 Because thou hast hearkened ^anto the voice of 
 
Why am I a Cumherland Presbyterian? 59 
 
 thy wife, and hast eaten of the tree of which I 
 commanded thee, saying, Thou shalt not eat of it: 
 cursed is the ground for thy sake; in sorrow shalt 
 thou eat of it all the days of thy life; thorns and 
 thistles shall it bring forth to thee; and thou shalt 
 eat the herb of the field. In the sweat of thy 
 face shalt thou eat bread, till thou return unto 
 the ground ; for out of it wast thou taken : dust 
 thou art, and unto dust shalt thou return." Now, 
 it is very evident that all these maledictions are 
 literally inflicted upon the descendants of those 
 against whom they were pronounced. The woman 
 is a sufferer, as it was said she should suffer. We 
 are astonished when we compare what God said 
 to our first mother in the garden with what her 
 daughters have experienced for six thousand years, 
 and still experience. The ground still produces 
 thorns and thistles; man still secures his bread 
 by his daily toil, and at length returns to the dust 
 from which he was taken. 
 
 I have not thought proper to introduce the case 
 of the serpent engaged in the temptation, and the 
 overthrow of the first parents of our race. Dr. 
 Dwight alludes to this subject very expressively. 
 The following is a passage from him. Says he: 
 
60 Why am la Cumberland Presbyterian? 
 
 "The enmity which was announced, and which 
 has existed between the seed of the woman gen- 
 erally — that is, mankind — and the seed of the 
 serpent, has been a source of innumerable evils to 
 the serpent. Animals of this kind have ever 
 been peculiarly hated and hunted, peculiarly at- 
 tacked, and destroyed from the beginning. Even 
 the harmless ones do not escape. A war of ex- 
 termination has plainly been declared against 
 them, and carried on through all generations with 
 unrelaxing and unceasing animosity. In conse- 
 quence of this hostility, millions of them have 
 probably perished which otherwise might have 
 continued through the date allotted by Provi- 
 dence to their being. In the meantime, not a 
 small number of the human race have fallen vic- 
 tims to the enmity of these venomous beings, and 
 have usually been wounded in the very part of 
 the body mentioned in this prediction."* 
 
 We infer from all these facts that the primitive 
 sin involved more than the original parties. The 
 Catechism describes the matter thus : " The cov- 
 enant being made with Adam, not only for him- 
 
 * Sermon XXVIII. 
 
Why am I a Cumberland Presht/ferian? 61 
 
 self, but for his posterity, all mankind descending 
 from him by ordinary generation sinned in him, 
 and fell with him in his first transgression." 
 
 3. It is not intended by all this that the pos- 
 terity of Adam in any real sense committed his 
 sin. He was, as I have said before, our repre- 
 sentative. It is difficult to see how we can fail 
 to feel the force of this truth. As our representa- 
 tive, he sinned for us ; thus we sinned in him. He 
 sinned for us, as Christ died for us. We sinned 
 in him, in the same sense in which the believer 
 obeys in Christ. The transactions are antithetical. 
 The believer does not realli/ obey in Christ, but is 
 treated as though he had obeyed ; so the posterity 
 of Adam did not really or personally sin in him, 
 but they are treated as though they had really 
 and personally sinned in him. The terrible male- 
 dictions pronounced against the personal sinner 
 fall upon us, because he was not only a personal 
 but a representative sinner. The blessings of 
 obedience come to believers, because Christ obeyed 
 and suffered, not only personally, but representa- 
 tively. The first Adam sinned for all; as we 
 shall soon see, the second Adam died for all. He, 
 however, becomes the actual Saviour of those only 
 
62 Why am I a Cumherland Presbyterian ? 
 
 "who are renewed to life by the Spirit of divine 
 grace. Some are so perverse and wayward as to 
 resist the influence of this gracious messenger. 
 Those resisting die. 
 
 VI. CHRIST THE REDEEMER. 
 
 Man sinned, but God provided a Saviour. This 
 latter proposition brings forward the character and 
 work of Christ as Mediator. The doctrine of the 
 Confession of Faith is, that 
 
 "It has pleased God to choose the Lord Jesus 
 Christ, who verily was foreordained before the 
 foundation of the world, to be the Mediator be- 
 tween God and man — the Prophet, Priest, and 
 King; the Head and Saviour of his Church; the 
 Heir of all things, and Judge of the world; unto 
 whom he promised a seed to be by him in time 
 redeemed, called by his word and Spirit, justified 
 by his grace, sanctified and glorified. 
 
 "Jesus Christ, by the grace of God, tasted 
 death for every man, and now makes intercession 
 for transgressors; by virtue of which the Holy 
 Spirit is given, to convince of sin, and enable the 
 creature to believe and obey, governing the hearts 
 
Why am I a Cumberland Presht/terian? 63 
 
 of believers by his word and Spirit, overcoming 
 all their enemies by his almighty power and wis- 
 dom, in such manner and ways as are most con- 
 sonant to his wonderful and unsearchable dispen- 
 sation."* 
 
 1. God foresaw the necessity of a Mediator, 
 and prepared for it. Hence Christ is said to have 
 been "foreordained before the foundation of the 
 world." When the exigency arose, the Governor 
 of the universe was not taken by surprise. When 
 the pestilence came, the remedy was at hand. 
 Whilst God did not ordain the existence of sin, 
 he foresaw its existence from the beginning. A 
 wise ruler reasons from the past and the present, 
 and believes that certain events will occur ; he pre- 
 pares for those events. God, without the neces- 
 sity of reasoning, knows intuitively what will 
 occur in the future, and prepares for all. 
 
 2. Christ, the Mediator, was God, the second 
 person in the Trinity, but became incarnate. In 
 all the acts of his mediatorship he was, in fact, 
 both God and man, and was so regarded in the 
 Divine administration. This union of natures en- 
 
 * Confession of Faith. 
 
64 Why am I a Cumberland Presbyterian ? 
 
 abled him to fulfill all the requisites of the great 
 work upon which he entered. 
 
 3. He became a Prophet, to instruct men; a 
 Priest, to atone and intercede for them; and a 
 King, to govern them. In these capacities he 
 has been actually acknowledged and received by 
 the Church. He has become the Heir of all 
 things, and been appointed to judge the world. 
 
 4. A seed was promised him in the beginning. 
 This promise has been fulfilled from age to age, 
 as the gospel has been preached, and men have 
 been brought to the knowledge of the truth. Our 
 worthy friends of the older school say that "God 
 did, from all eternity, give him a people to be his 
 seed, and to be by him in time redeemed, called, 
 justified, sanctified, and glorified." We choose to 
 say that God " promised " him a seed in the great 
 primary transaction, rather than that God gave 
 him a seed, or a people, froin all eternity. Our 
 mode of stating the doctrine is certainly more 
 practical; is it not also more scriptural? Let the 
 reader examine. 
 
 5. Christ, in his state of incarnation, suffered 
 death upon the cross. This was necessary, in 
 order that the Scriptures might be fulfilled. His 
 
Wh/ am I a Citmherland Preshi/terian? 65 
 
 death in some form was evidently necessary, in 
 order to the opening of the way for our return to 
 God. He died, that we might live. Death was 
 the appointed penalty of disobedience, and came 
 upon him as a part of the terrible curse which 
 followed the primitive transgression. It was not 
 only a part, but the consummation of that curse. 
 
 6. Death was the appointed penalty of sin; 
 still Christ was not a sinner. He was "holy, 
 harmless, undefiled, separate from sinners, and 
 made higher than the heavens." Yet, in the ex- 
 pressive language of the apostle, he who knew no 
 sin was made sin for us, "that we might he made the 
 righteousness of God in him!' The case is an illus- 
 tration of the principle already mentioned : Christ 
 was not a sinner, but was treated as though he 
 had been a sinner. He did not violate the pro- 
 hibition in relation to the fruit of the tree in the 
 garden, but he suffered the penalty of that viola- 
 tion — he was treated as though he had been the 
 actual sinner. He was not a sinner, yet " the 
 chastisement of our peace was upon him; and 
 with his stripes we are healed." 
 
 7. Christ by his sufferings and death made a 
 full provision for the salvation of all men. The 
 
66 Why am la Cumberland Preshyterian? 
 
 Scriptures are very explicit on this subject. He 
 "by the grace of God tasted death for every man^ 
 He " gave himself a ransom for all, to be testified 
 in due time." "God sent not his Son into the 
 world to condemn the world, but that the world 
 through him might be saved." "All we, like 
 sheep, have gone astray; we have turned every 
 one to his own way; and the Lord hath laid on 
 him the iniquity of us all'' " If one died for all, 
 then were all dead." In the latter passage the 
 fact that Christ died for all is taken for granted. 
 From this, as a premise, the apostle reasons to the 
 conclusion that all were dead. "As by the offense 
 of one judgment came upon all men to condemna- 
 tion ; even so, by the righteousness of one, the 
 free gift came upo7i all men unto justification of 
 life." Whom did the primitive "offense" involve? 
 We have no difficulty in answering this question. 
 It involved the whole race of the offender. The 
 antithetical question is. For whose deliverance did 
 the righteousness of the "one" make provision? 
 Both questions are answered in the passage itself: 
 " The free gift came upon all men'' 
 
 8. This doctrine is distinctive. Let us place it 
 side by side with the doctrines of the mother 
 
Why am la Cumberland Presbyterian? 67 
 
 Church on this subject. I quote from the Confes- 
 sion of Faith of the Presbyterian Church: 
 
 "As God hath appointed the elect unto glory, 
 so hath he, by the eternal and most free purpose 
 of his will, foreordained all the means thereunto. 
 Wherefore they who are elected, being fallen in 
 Adam, are redeemed by Christ; are effectually called 
 unto faith in Christ by his Spirit working in due 
 season ; are justified, adopted, sanctified, and kept 
 by his power through faith unto sanation. Nei- 
 ther are any others redeemed by Christ, effectually 
 called, justified, adopted, sanctified, and saved, 
 but the elect only. 
 
 " The Lord Jesus, by his perfect obedience and 
 sacrifice of himself, which he, through the eternal 
 Spirit, once offered up unto God, hath fully satis- 
 fied the justice of his Father; and purchased not 
 only reconciliation, but an everlasting inheritance 
 in the kingdom of heaven for all those whom the 
 Father hath given unto him, 
 
 '^To all those for whom Christ hath purchased 
 redemption he doth certainly and effectually apply 
 and communicate the same; making intercession 
 for them, and revealing unto them, in and by the 
 word, the mysteries of salvation; effectually per- 
 
68 Why am la Cumherland PreshyterianT 
 
 suading them, by his Spirit, to believe and obey, 
 and governing their hearts by his word and Spirit; 
 overcoming all their enemies by his almighty 
 power and wisdom, in such manner and ways as 
 are most consonant to his wonderful and unsearch- 
 able dispensation."* 
 
 Now, I have no word of reproach to utter in 
 relation to the doctrine of these passages. It is, 
 however, an ironlike doctrine. I respectfully 
 press the question, whether it is not a philosophy 
 rather than a theology. How can it be reconciled 
 with the unmistakable theology of the passages 
 of Scripture which I have just quoted ? If Christ 
 by the grace of God tasted death for every man; 
 if he gave himself a ransom for all; if God sent 
 his Son into the v>^orld to save the world; if he 
 " laid on him the iniquity of us all,'^ how can it 
 be that he died for ^-the elect only"? 
 
 9. If Christ died for all, then all may be saved. 
 The death of Christ did not save all — did not 
 save any. It was provisional; and, as we have 
 seen, it was a provision for all. The great ob- 
 stacle to our salvation, on the part of God, is 
 
 * Confession of Faith of the Presbyterian Church. 
 
Why am la Cumberland PresbT/terian? 69 
 
 removed. All the obstacles which remain are 
 found within ourselves. These are moral, and 
 can be removed by a proper agency. Now, if 
 Christ by his death made provision for the salva- 
 tion of all men, as far as God is concerned all 
 men may be saved. If a suitable agency is pro* 
 vided for the removal of the obstacles which are 
 found in man, then as far as man is concerned all 
 men may be saved. Such an agency is provided 
 in the Holy Spirit. Therefore, all men may be 
 saved. 
 
 10. The death of Christ was an intentional pro- 
 vision for the salvation of all men. 
 
 First. The Scriptures seem to express distinctly 
 such an intention. " God so loved the world that 
 he gave his only begotten Son, that whosoever be- 
 lieveth in him should not perish, but have ever- 
 lasting life." What moved God to the gift? His 
 love for the world. What was the object of the 
 gift? What w^as the intention of him who made 
 it? Is it not distinctly expressed? "God sent 
 not his Son into the world to condemn the world, 
 but that the world through him might be saved." 
 Is not the intention distinctly expressed here? 
 And what was that intention? It seems to me 
 
70 Whi/ am I a Cumberland Pre^hy tenant 
 
 that but one answer can be given. The intention 
 was to save the world. God our Saviour "will 
 have all men to be saved, and to come to the 
 knowledge of the truth." " Say unto them, As I 
 live, saith the Lord God, I have no pleasure in 
 the death of the wicked, but that the wicked turn 
 from his way and live." "How shall I give thee 
 up, Ephraim? How shall I deliver thee, Israel? 
 How shall I make thee as Admah? How shall I 
 set thee as Zeboim ? Mine heart is turned within 
 me ; my repentings are kindled together." How 
 can I doubt the mind of God in making the great 
 provision, when I read such expressions of deep 
 earnestness for the happiness and sanation of men 
 as I find in these passages ? Take into considera- 
 tion also that the salvation of the world required 
 no more suffering, no intenser agony, in no degree 
 a more bitter death, or a greater profusion of 
 blood, than w^ould have been required for the sal- 
 vation of half, or of the smallest fraction of the 
 world. Consider, then, the deep and tender in- 
 terest on the part of God in the salvation of per- 
 verse and wicked men, expressed in these pas- 
 sages, and let us ask ourselves if he would not 
 probably- -rather certainly — have looked to the 
 
Why am I a Cumberland Presht/terian ? 71 
 
 salvation of all men in the sacrifice of his Son. 
 "He that spared not his own, but freely delivered 
 him up for us all, how shall he not with him also 
 freely give us all things?" Was he not in ear- 
 nest when he made such a sacrifice as he is here 
 represented as making? The apostle says he 
 "delivered him up for us alV What does the 
 apostle mean? Is the "all" here restricted to 
 the chosen? But in the other passages which have 
 been quoted, it cannot be restricted to the chosen. 
 Are we not, then, at liberty to interpret that, 
 when the apostle speaks of "us all," he means 
 himself and all other men? 
 
 Secondly. We receive the same impression with 
 regard to the intention of God from the offers, in- 
 vitations, and urgent calls of the gospel. These 
 are made to all men, and made as though they 
 were made in sincerity. This does not express 
 the whole idea: they are made as though God 
 felt a deep interest in their being accepted and 
 obeyed. Is not this so? How" can we doubt his 
 sincerity, or the deep earnestness of his heart, 
 when he addresses men in such language as the 
 following? "Look unto me, and be ye saved, all 
 the ends of the earth; for I am God, and there is 
 
72 Why am I a Cimiherland Presbyterian? 
 
 none else." "' Ho^ every one that thirsteth, come ye 
 to the waters, and he that hath no money; come 
 ye, buy, and eat; yea, come, buy wine and milk 
 without money and without price. Wherefore do ye 
 spend money for that which is not bread, and your 
 labor for that which satisfieth not? Hearken dili- 
 gently unto me, and eat ye that which is good, and 
 let your soul delight itself in fatness. Incline your 
 ear, and come unto me; hear, and your soul shall 
 live ; and I will make an everlasting covenant with 
 you, even the sure mercies of David." This lan- 
 guage embodies invitation, argument, and expos- 
 tulation. It is affectionate and earnest. Did any 
 reader ever seriously doubt its sincerity? "The 
 Spirit and the bride say. Come; and let him that 
 heareth say. Come; and let him that is athirst 
 come; and ivhosoever vnll, let him take the water 
 of life freely." "'In the last day, that great day 
 of the feast, Jesus stood and cried, saying, If any 
 man thirst, let him come unto me, and drink." 
 "Come unto me, all ye that labor and are heavy- 
 laden, and I will give you rest." It is certainly 
 useless to multiply illustrations. We find them 
 everywhere upon the surface of the Scriptures. 
 Thirdly. The commands of God are delivered 
 
Why am la Curnherland Preshi/tenan? 73 
 
 in the same spirit of affectionate earnestness. 
 Said Paul in his address upon Mars' Hill, in refer- 
 ence to the former times: ''The times of this 
 ignorance God winked at, but now commandeth 
 all men everyivhere to repent." ''Turn ye, turn 
 ye; for why will ye die, house of Israel?" 
 This is the language of tender expostulation. 
 "Repent, and be baptized, every one of you, in 
 the name of the Lord Jesus, for the remission 
 of sins." "Seek ye the Lord while he may be 
 found; call ye upon him while he is near; let the 
 wicked forsake his way, and the unrighteous man 
 his thoughts, and let him return unto the Lord, 
 and he will have mercy upon him; and to our 
 God, for he will abundantly pardon." I have 
 quoted this latter passage already, but it can 
 hardly be presented and urged too frequently. 
 
 Fourthly. I need not multiply quotations. When 
 God commands, does he not command because he 
 ought to be obeyed? And how can we separate 
 the ideas of obligation and ability? It is true, 
 ability may be lost. It may be no longer inher- 
 ent. In the case of man, it is not inherent — it 
 has been lost; but God is gracious, as well as 
 just; he is our Father, as well as our Sovereign 
 4 
 
74 Why am I a Cumherland Preshyteriant 
 
 Ruler. Whilst he justly commands, he graciously 
 bestows assistance in the fulfillment of what he 
 commands. He says to the house of Israel : 
 *^ Make you a new heart, and a new spirit." And 
 again, he says to the same people: "A new heart 
 also will I give you, and a new spirit will I put 
 within you; and / will take away the stony heart 
 out of your flesh, and / will give you a heart of 
 flesh'' We know what he meant when he gave 
 the command. He commanded what he had a 
 right to command. We know what he meant, 
 also, when he gave the promise. It was the 
 promise of a kind and gracious Father and Sa- 
 viour. "Turn ye at my reproof; behold, I will 
 pour out my Spirit unto you; I will make known 
 my words unto you." These scriptures embody 
 the very essence of the evangelical theology. 
 This theology is practical; it is also gracious. It 
 presents God as our Creator, Lord, and Governor, 
 requiring entire consecration of our hearts and 
 lives to his service. It presents him also as 
 our gracious Father, strengthening our weaknesses, 
 subduing our opposition, and turning our affec- 
 tions, and thoughts, and lives into the channel of 
 love and obedience. 
 
Why am I a Cumherland Fre^hyterian ? 75 
 
 These considerations awaken in my own mind 
 an overwhelming interest, and leave the impression 
 deeply fixed that God, in the great provision 
 which he made in the death of his Son, not only 
 made it ample for the salvation of our entire guilty 
 race, but actually, or rather practically, looked in 
 making it to the salvation of the race. 
 
 11. It will be said, however, that if God, in the 
 sufferings and death of his Son, made an inten- 
 tional provision for the salvation of all men, his 
 intentions are, at least, partially thwarted, since 
 all men are not saved. If it should be so said, 
 let it be said. Does the objector understand the 
 subject ? Does he understand himself ? In civil 
 government are the intentions, the plans, the pur- 
 poses of a ruler always fulfilled ? Are not the most 
 benevolent intentions often thwarted ? If God dealt 
 with men as he deals with matter, his intentions 
 would never be thwarted. The sun, the planets, 
 and the moon fulfill their respective appointments; 
 they have done so from the beginning. They have 
 never faltered, have never turned aside from their 
 prescribed course. They never will falter or turn 
 aside from this course until the strong hand of the 
 Creator is laid upon them, and they are reduced 
 
76 Why am la Cumherland Presbyterian f 
 
 to annihilation, or turned to chaos again. The 
 government of matter is a government of force 
 exercised upon a passive subject; but the govern- 
 ment of mind is a government of motives directed 
 to an active subject; it is a moral government. In 
 such a government the will, the intention of the 
 governor and the governed, may be in conflict. 
 The government of God over men is a moral 
 government. It is useless to present arguments 
 in support of this proposition. The Scriptures 
 are full and unequivocal on the subject. Men are 
 taught, counseled, warned, invited, urged, reasoned 
 with, as moral beings. Consciousness teaches us 
 that we have the power of choice. If these 
 propositions are true, it is very evident that God 
 may have one set of intentions, and we may have 
 another. When we turn to the Scriptures we find 
 that, in many cases, this is, in fact, the condition 
 of things. He "sent his Son into the world, not 
 to condemn the world, but that the world through 
 him might be saved." The intention of the Son's 
 mission is distinctly expressed. It was the sal- 
 vation of the world, but multitudes of men do not 
 choose to be saved. Then there is a frustration 
 of intention. Do facts disparage the character 
 
Why am la Cumberland Preshi/terian? 77 
 
 and government of God ? If not, a theory which 
 implies that his benevolent intentions are thwarted 
 is no disparagement of his character and govern- 
 ment. ^'0 Jerusalem! Jerusalem! thou that 
 killest the prophets, and stonest them which are 
 sent unto thee, how often would I have gathered 
 thy children together, as a hen gathereth her 
 chickens under her wings, and ye would not." I 
 would and ye ivoidd not. And yet he who used 
 this pathetic apostrophe was the Son of God. He 
 had all power in his hands; had expelled demons 
 and raised the dead by a word ; had opened the 
 eyes of the blind by a touch; had said to the 
 angry waves of the sea, " Peace, be still," and they 
 had obeyed. Why did he not thus control the 
 minds and hearts of the perverse and obstinate 
 Jews? I have but one answer to offer: The Jews 
 were treated as moral beings; they were governed 
 by moral laws, and the sort of force employed in 
 healing diseases, casting out demons, raising the 
 dead, and calming the seas, was not adapted to 
 such a government. Is not this the correct an- 
 swer? Is it not a practical answer? 
 
 12. The government of all human beings is of 
 necessity moral to some extent. 
 
78 Why am la Cumberland Presbyterian? 
 
 The parent is sovereign, «an autocrat in his fan* 
 ily. Still, he cannot control the wills, nor even 
 the actions, of his children. He commands, but 
 they may disobey; he may punish them for 
 wrong-willing, or wrong-doing, but when he has 
 done this he has exhausted his resources. The 
 willing and the doing originate with themselves, 
 and, aside from the restraint which punishment or 
 the fear of punishment imposes, are absolutely be- 
 yond his control. 
 
 The sovereign of a country may be absolute, a 
 despot in the fullest sense of the word; still, he 
 cannot control the wills or the actions of his sub- 
 jects beyond the point which has been mentioned 
 in the case of a parent. If they choose the 
 wrong, and do wrong, they can be punished, but 
 the power of the ruler goes no farther. Absolute 
 as the sovereign may be, the thoughts of the sub- 
 ject are free. These thoughts may be developed 
 into purpose, and purpose into action. The ac- 
 tion may be punished, and this is an end of the 
 matter. 
 
 Now it seems to me that the principle involved 
 can be understood. The explanation, if explana- 
 iiion is needed, is the following: Whilst the sov- 
 
Why am I a Cumberland Presht/terian? 79 
 
 ereign is an agent, and uncontrolled, the subject, 
 although controlled in a certain sense, as we have 
 seen, is still an agent. He is subjective, but not 
 passive. A machine composed of matter is both 
 subjective and passive. But mind, however con- 
 trolled, is never passive in the sense in which mat- 
 ter is passive. God is a sovereign, and he is thus 
 in such a sense that none can say to him, "What 
 doest thou?" In such a sense that "he giveth 
 not account of any of his matters." Still, man is 
 free in both choice and action. He is influenced, 
 when influenced; is led, when led, by moral mo- 
 tives. If these lead him aright, it is well; if he 
 is misled, he suffers the terrible consequences of 
 his errors, or his follies, or his rebellion, as the 
 case may be. Thus, from the very nature of 
 moral government, God's merciful intentions may 
 be thwarted; his goodness may be despised; but 
 the infliction of his wrath no man meriting them 
 may escape. God intended in the gift of his Son 
 to save men. " The free gift came upon all menr 
 Many, however, contemn, and turn away from the 
 gift. As a last resort — shall I use such language? 
 I do use it. As a last resort, mercy gives place 
 to judgment, and the suspended blow falls with 
 
80 Why am la Cumberland Presbyterian^ 
 
 intensified force. Terrible is the doom of the 
 guilty. 
 
 VII. THE WORK OF THE HOLY SPIRIT. 
 
 The work of Christ is succeeded by the work 
 of the Holy Spirit. Our Saviour promised the 
 Spirit as a consequence of his departure. "I 
 tell you the truth : it is expedient for you that 
 I go away; for if I go not away, the Comforter 
 will not come unto you; but if I depart, I will 
 send him unto you. And when he is come, he 
 will reprove the world of sin, of righteousness, 
 and of judgment." Again: "When he, the Spirit 
 of truth, is come, he will lead you into all truth; 
 for he shall not speak of himself; but whatsoever 
 he shall hear, that shall he speak; and he will 
 show you things to come. He shall glorify me ; 
 for he shall receive of mine, and shall show it 
 unto you." 
 
 1. We receive the impression from these pas- 
 sages that the mission and work of the Holy 
 Spirit has an essential connection with the media- 
 tion of Christ as our Intercessor, or Advocate, 
 with the Father: "If I go not away, the Com- 
 
Why am I a Cu.i.herland Preshi/krian? 81 
 
 forter will not come unto you; but if I depart, I 
 will send him unto you." 
 
 2. A second impression is, that his office is 
 threefold. He is a teacher. Holy men spoke in 
 the word of inspiration, as they were moA' ed by 
 the Holy Ghost to speak. He is a Comforter. 
 He is to serve as a substitute for the personal 
 presence of the Saviour with his disciples. In 
 this office he is to abide with the Church "for- 
 ever." He is a reprover. "When he is come, he 
 will reprove the world of sin, of righteousness, 
 and of judgment." In this office also we learn 
 from scriptures, in both the Old Testament and 
 the New, that his work is permanent. In the two 
 first offices he stands related to the Church; in 
 the third, he stands related to the world. 
 
 3. A question of great interest arises here: 
 
 What is the extent of his relation to the world? 
 
 How far does he operate as a reprover? We 
 
 consider this question for a moment. "God so 
 
 loved the world!' " God sent not his Son into the 
 
 world to condemn the world, but that the world 
 
 through him might be saved." '^And when he — 
 
 the Spirit — is come, he will reprove the worldr 
 
 The original terms are the same, as they are the 
 4* 
 
82 Why am I a Cumherland Presbyterian? 
 
 same in our version of the Scriptures. It seema 
 to me unquestionable, that in the two first in- 
 stances the term "world" is used in an unre- 
 stricted sense. I would not know how to restrict 
 its sense in the other. 
 
 4. On this branch of the subject we have an- 
 other very pregnant passage. Our Saviour him- 
 self seems to connect the mission and agency of 
 the Spirit with his intercession : " I will pray the 
 Father, and he will give you another Comforter, 
 that he may abide w^ith you forever, even the 
 Spirit of truth." We keep the thought in mind 
 of the connection between the intercession of the 
 Son and the influence of the Spirit, and consider 
 the scripture to which I allude. It is the follow- 
 ing: "If any man sin, we have an AdA^ocate with 
 the Father, Jesus Christ the righteous; and he is 
 the propitiation for our sins; and not for ours 
 only, but for the sins of the whole world." The 
 propitiation here mentioned is not the propitiation 
 made by the death of Christ, but by his interces- 
 sion, or advocacy. Certainly the former is the 
 basis of the latter, but the latter is the propitia- 
 tion to which the apostle refers. This propitia- 
 tion, or intercession^ is made, " not for our Bins 
 
Why am la Cumberland Presbyterian? 83 
 
 only" — the sins of erring believers — "but also 
 for the sins of the whole world." I have denom- 
 inated this a pregnant scripture. It is so, for the 
 reason that it teaches directly that the interces- 
 sion of Christ extends to all men, and by implica- 
 tion that the agency of the Holy Spirit, which is 
 connected with the intercession, extends to all 
 men. We have seen that the mission of the Spirit 
 was an answer to the Saviour's prayer. 
 
 5. I derive an argument from a fact which has 
 great weight with myself, in support of the posi- 
 tion which we are here considering. It is ad- 
 mitted that mankind are depraved. It is ad- 
 mitted, also, that the tendency of sinfulness and 
 sin is to greater sinfulness and sin, unless con- 
 stant and powerful restraints are imposed. Now, 
 there are nations which certainly have never had 
 a knowledge of the true God, and of true religix)n. 
 They have been in this condition from generation 
 to generation, for thousands of years. The ques- 
 tion is, Why have not these generations become 
 fiends, devils ? They are fearfully ignorant, de- 
 graded, besotted; still they are not devils; they 
 might be more malignant and fiendish than they 
 are. Amongst the old Greeks and Romans it is 
 
84 Why am la Cumberland Preshi/terianf 
 
 a matter of unquestionable history that some good 
 and great traits of character developed themselves. 
 They had not the ferocity of tigers and demons. 
 Can we account for these things, without admit- 
 ting that a silent and steady influence from God 
 is constantly pervading the hearts of men — an in- 
 fluence unknown to the subjects themselves, but 
 nevertheless real and effective, restraining, chas- 
 tening, and subduing, and thus preventing society 
 from becoming associations of fiends, and earth 
 from becoming a hell ? And if such an influence 
 does exist and operate, where can it be found but 
 in the agency of that Holy Spirit, a part of whose 
 mission was to reprove the world? There are no 
 restraining influences in hell, and therefore we 
 believe that hell is constantly becoming more 
 hellish ; there are restraining influences over the 
 hearts of men, and therefore the condition of men, 
 however far from God, is still hopeful. 
 
 VIII. THE WORK OF THE HOLY SPIRIT MORE PARTICU- 
 LARLY CONSIDERED. 
 
 It is not doubted that the Spirit cooperates 
 with the word, and that its more effectivfe influ- 
 
Why am I a Cumberland Presbyterian f 85 
 
 ence is connected with the word; but it is cer- 
 tainly a very limited view of the subject to re- 
 strict its influence to the word. The Spirit 
 "worketh when, where, and how he pleaseth." 
 
 1. In our doctrinal symbols the operations of 
 the Holy Spirit are set forth under the heads of 
 "Effectual CalUng" and "The Work of the Holy 
 Spirit," in the following manner: 
 
 "All those whom God calls, and who obey the 
 call, and those only, he is pleased by his word 
 and Spirit to bring out of that state of sin and 
 death in which they are by nature, to grace and 
 salvation by Jesus Christ, enlightening their minds 
 spiritually and savingly to understand the things 
 of God; taking away their heart of stone, and 
 giving them a heart of flesh; renewing their wills; 
 and by his almighty power determining them to 
 that which is good, and effectually drawing them 
 to Jesus Christ, yet so that they come most 
 freely, being made willing by his grace."* Again: 
 
 "The work of God's Spirit is the convincing us 
 of our sin and misery, enlightening our minds in 
 the knowledge of Christ, and renewing our will, 
 
 * Confession of Faith. 
 
86 Why am I a Cumherland Presbi/teriant 
 
 whereby he doth persuade and enable us to em- 
 brace Jesus Christ, freely offered to us in the 
 gospel." * 
 
 These doctrinal statements embody the follow- 
 ing truths, which may be more distinctly pre- 
 sented: 
 
 First. Of those whom God calls, some obey, 
 and others disobey. Are not the Scriptures full 
 of this truth? Does not observation illustrate the 
 same truth? 
 
 Secondly. Those who obey the call are brought 
 by the guidance of the w^ord, and the assistance 
 of the Holy Spirit, to grace and salvation by Jesus 
 Christ. 
 
 Thirdly. The Spirit commences his work by 
 convincing ns of our sin and misery. It is con- 
 tinued by enlightening our tninds in the knowledge 
 of Christ; in the renewing of our wills; in per- 
 suading and enabling us to embrace Jesus Christ 
 as he is offered in the gospel ; in taking away our 
 heart of stone, and giving us hearts of flesh. We 
 shall see, as we proceed, that he continues his 
 work by helping our infirmities, guiding us in our 
 
 * Catechism. 
 
Why am 1 a Cumherland Presbyterian ? 87 
 
 prayers, and "making intercession for us with 
 groanings which cannot be uttered." 
 
 Fourthly. This work of the Spirit is carried so 
 far that "all infants dying in infancy are regener- 
 ated, and saved by Christ through the Spirit, who 
 worketh when, where, and how he pleaseth; so 
 also are others who have never had the exercise 
 of reason, and who are incapable of being out- 
 wardly called by the ministry of the word."* 
 
 Fifthly. This latter paragraph is a distinct state- 
 ment of belief upon a very tender subject, in rela- 
 tion to which the Presbyterian Confession of Faith 
 is certainly very unsatisfactory. We find it ex- 
 pressed thus : ''Elect inftints dying in infancy are 
 regenerated and saved by Christ through the 
 Spirit, who worketh when, where, and how he 
 pleaseth. So are all other elect persons who are 
 incapable of being outwardly called by the minis- 
 try of the word."*!* 
 
 Now, an uninitiated reader, in examining this 
 passage, receives at once the impression that if 
 there are elect infants Avho, dying in infancy, are 
 
 * Confession of Faith. 
 
 t Confession of Faith of the Presbyterian Cliurcb. 
 
88 Why am I a Cumberland Presht/terianf 
 
 saved, on the other hand there are non-elect, or 
 reprobate infants, who, dying in infancy, are not 
 saA^ed. The doctrine of infant damnation is dis- 
 chiimed, however, by the highest authorities in 
 the American Presbyterian Church, and I do not 
 charge it upon them here. The explanation is, 
 that elect infants are those w^ho die in infancy. 
 Still, it seems to me unquestionable that the men 
 w^ho compiled the Confession of Faith believed, 
 and intended to teach what they seem to have be- 
 lieved and taught, that non-elect infants dying in 
 infancy, and all other non-elect persons who are 
 incapable of being outwardly called by the minis- 
 try of the word, are lost. It is certain that the 
 minds of the old theologians were in great con- 
 fusion on this subject; and it is equally certain 
 that many of the best of them regarded the con- 
 dition of a portion of the infant race dying in 
 infancy as hopeless. Augustine supposed that 
 infants dying without baptism would experience 
 the mildest form of damnation — mitissima damnor 
 Hone. I bring up this subject here for the reason 
 that it was one of the doctrinal difficulties which 
 developed themselves into the formation of the 
 Cumberland Presbyterian Church. Allow it to 
 
Why am I a Cumlerland Preshyterian ? 89 
 
 be repeated, however, that we do not charge an 
 odious doctrine upon the Presbyterian Church. 
 It is disclaimed, and we accept the disclaimer. 
 Our controversy is not with the adherents of the 
 Confession of Faith, but with the Confession of 
 Faith itself. I have said that the Confession of 
 Faith on this subject is unsatisfactory. I go far- 
 ther: it is exceedingly objectionable. It requires 
 too much explanation. 
 
 I may add, how^ever, that since the explanation 
 given reaches the same doetiine taught in our own 
 Confession of Faith, it is a tacit acknowledgment 
 that we have made an improvement upon the 
 original, and that the modification ought to be 
 substituted for the original. 
 
 IX. CONVICTION OF SIN, REPENTANCE, FAITH, JUSTIFICA- 
 TION, CONVERSION, AND SANCTIFICATION. 
 
 From this influence of the Spirit of God, which 
 we have been considering, proceed conviction of 
 sin, repentance, faith, conversion, and sanctifi ca- 
 tion. Intermediate between two of the steps of 
 this process occurs justification; and between two 
 others, adoption. 
 
90 Why am la Cumberland Presh?/terianf 
 
 1 . The first step in the process is conviction of 
 sin. The mission of the Spirit to the world is to 
 reprove. The meaning of this word, in the pas- 
 sage which describes the mission of the Spirit, is 
 to convince. The truth of our sinfulness is brought 
 home to the mind and heart. Our first parents 
 w^ere turned away from duty by falsehood, pre- 
 sented by one who had the power to deceive. We 
 are to be turned back to duty through the truth, 
 presented by an agent who has power to unde- 
 ceive. The Holy Spirit is that agent. The word 
 and providences of God teach. They embody the 
 truth. The word of God is the sword of the 
 Spirit. The Spirit makes the word effectual. 
 
 2. Repentance is the legitimate result of con- 
 viction. The term is here used in the extended 
 sense of that contrition of heart and anguish of 
 spirit experienced by those who have a just ap- 
 preciation of their sins and sinfulness, and of the 
 danger to which they are exposed in consequence 
 of these. Connected with this experience is a 
 serious and resolute purpose of amendment. The 
 experimental exercise is somewhat thus: I see 
 and feel that I am a wrong-doer; that my whole 
 life has been a series of insults to Him who made 
 
Why am 1 a Cmiiberland FreBbyterian ? 91 
 
 and preserves me; that my way leads to death; 
 that the terrible justice of God is armed against 
 me, with an avenging SAVord suspended over my 
 head ; that there is no hope for me but in un- 
 merited mercy. With such an experience of my 
 guilt and danger, I turn from my way with bit- 
 terness of soul, and with a broken heart. This 
 turning with bitterness of soul and hrokenness of 
 heart is repentance. 
 
 3. A sinner's first thought is that he can save 
 himself, or at least can contribute something to 
 his salvation. Experience soon teaches him that 
 he makes no progress in that direction. His 
 strength is thoroughly tested; he exhausts his 
 resources; he finds that he can do nothing. Christ 
 is presented in the gospel as the ground of a 
 sinner's hope. The pardoning mercy so greatly 
 needed can be expected through him alone. Every 
 other avenue is closed. A strong but sweet ne- 
 cessity drives him to Christ. He trusts in him 
 as a Saviour; he accepts him as a Prophet, Priest, 
 and King. He is a rebel no longer. He inquires 
 with earnestness, as did Saul of Tarsus after a 
 similar experience: "Lord, what wilt thou have 
 me to do?" This surrender of the heart, this act 
 
&2 Why am I a Cumberland Presh?/terianf 
 
 of trusting in Christ, is faith. It is not the re- 
 ceiving of the testimony concerning Christ, but 
 the receiving of Christ himself as a Saviour. 
 
 4. Justification, pardon, follows. The doctrine 
 of the New Testament is, that we are justified by 
 faith. Faith, however, is only the medium; Christ 
 is the meritorious ground of our justification. He 
 "is the end of the law for righteousness to every 
 one that believeth." Justification was the dis- 
 tinguishing doctrine of the Reformation. Luther 
 considered it the vital principle of the Church. 
 The Catechism describes justification thus: "Jus- 
 tification is an act of God's free grace, wherein he 
 pardoneth all our sins, and accepteth us as right- 
 eous in his sight, only for the righteousness of 
 Christ imputed to us, and received by faith alone." 
 
 The doctrine of imputation is brought out in 
 this passage from the Catechism. It is understood 
 thus : In consequence of what Christ has done and 
 suffered, we having believed in him, having received 
 him as our Saviour, are accepted, and treated as 
 though we were righteous. This doctrine of im- 
 putation is consistent, throughout the whole scheme 
 of Christian theology, in its applications. 
 
 First. The sin of ^dam was imputed to his 
 
Why am I a Cumberland Presht/terian ? 93 
 
 posterity. They did not commit the sin, but have 
 been treated as though they had committed it. 
 We see this latter proposition fully illustrated in 
 the infliction of the curse pronounced on his ac- 
 count, and against himself, upon his posterity. He 
 was the actual sinner; his descendants with him 
 are the sufferers. They are treated as though 
 they had been the actual sinners. 
 
 Secondly. The sins of Adam and his posterity 
 were imputed to Christ. The iniquity of us all 
 was laid upon him. He tuas made to he sin for us 
 who Jcnevj no sin. Christ personally committed no 
 sin; he was, however, treated, and suffered, as 
 though he had been a sinner. 
 
 Thirdly. The righteousness of Christ is imputed 
 to us. We carry forward the principle of inter- 
 pretation. In consequence of what Christ has 
 done and suffered for us, we are accepted, and 
 treated, as though we were righteous. We are, 
 however, sinners still. We are infinitely below 
 what the law of God requires. It is spiritual, 
 perfect, and unsparing in its requirements ; but we 
 are imperfect, often unspiritual and remiss in our 
 obedience. Still, we are accepted and treated as 
 though we were righteous. We are justified; we 
 
94 Why am I a Cumberland Presbytenant 
 
 are treated as though we had fulfilled the law in 
 all its requisitions. Hence we are said to be 
 •^complete in Him." 
 
 5. Conversion, otherwise denominated regenera- 
 tion, is another step in this .spiritual process. It 
 is a vital step. It is the new creation: "If any 
 man be in Christ he is a neiv creature; old things 
 are passed away; behold, all things are become 
 new." "We are his workmanship, created in Christ 
 Jesus unto good works." It is a new birth: "Except 
 a man be horn again, he cannot see the kingdom 
 of God." "Marvel not that I said unto thee. Ye 
 must be horn again!' It is a passing from death 
 unto life : "' He that heareth my word, and believ- 
 eth on him that sent me, hath everlasting life, 
 and shall not come into condemnation, but is passed 
 from death unto life!' It is a spiritual resurrec- 
 tion : " If ye then be risen ivith Christ, seek those 
 things which are above." All these expressions 
 indicate the magnitude of the spiritual change 
 which occurs in conversion. It is not a change of 
 opinion on the subject of doctrinal truth. It is 
 not a subjection of ourselves to any routine of 
 gospel ordinanres. It is not a change of external 
 character and conduct merely, but a change which 
 
Why am 1 a Cumberland Preshytenan? 95 
 
 reaches the heart, the affections, the seat of spir- 
 itual life. If our Saviour taught any thing, he 
 taught that his religion was an internal, vital 
 principle, subjugating, controlling, sanctifying the 
 whole man. And if he denounced any thing, he 
 denounced a reliance upon ordinances, rituals, and 
 mere external pretension. 
 
 6. By adoption we become sons of God. Jus- 
 tification affects our status as members of the 
 kingdom of God; adoption, as members of his 
 family. The apostle sets forth the distinction very 
 beautifully: ^'Now, therefore, ye are no more 
 strangers and foreigners, but fellow-citizens with 
 the saints, and of the houseliold of God!' Again, 
 another apostle speaks of the sonship: "Behold, 
 what manner of love the Father hath upon us 
 that Ave should be called the sons of God!' " Be- 
 loved, now are we sons of God!' Still again : "As 
 many as are led by the Spirit of God, they are 
 the sons of God." A result of this heavenly re- 
 lation is the heirship: "If children, then heirs; 
 heirs of God, and joint-heirs with Christ." 
 
 7. Sanctification is a fuller development, and a 
 consummation if the work commenced in regen- 
 eration. "Sanctification is a work of God's free 
 
96 Why am I a Cumberland Presbyienanf 
 
 grace, whereby we are renewed in the whole man 
 after the image of God, and are enabled more and 
 more to die unto sin, and live unto God." * "They 
 who are effectually called and regenerated, having 
 a new heart and a new spirit created in them, are 
 farther sanctified, really and personally, through 
 the virtue of Christ's death and resurrection, by 
 his word and Spirit dwelling in them; the whole 
 body of sin is destroyed, and the several lusts 
 thereof are more and more weakened and mortified, 
 and they more and more quickened and strength- 
 ened in all saving graces to the practice of holi- 
 ness, without which no man shall see the Lord. 
 
 " This sanctification is throughout in the whole 
 man, yet imperfect in this life; there abideth still 
 some remnants of corruption in every part, whence 
 ariseth a continual and irreconcilable war, the flesh 
 lusting against the spirit, and the spirit against 
 the flesh." f 
 
 " The souls of believers are at their death made 
 perfect in holiness, and do immediately pass into 
 glory ; and their bodies being still united to Christ, 
 io rest in their graves till the resurrection." J 
 
 * Catechism. f ConfessioD of Faith. \ Catechism. 
 
Why am la Cumberland Fresbyterianl 97 
 
 First. I have said that sanctification is a fuller 
 development of the spiritual work commenced in 
 regeneration. The Scriptures represent this spirit- 
 ual work sometimes as momentary, and sometimes 
 as progressive. It is both momentary and pro- 
 gressive. Regeneration is momentary. It may 
 be illustrated by the passing of a crisis in a dis- 
 ease. There is a point, an hour, a moment, in 
 which the crisis is passed. The current of life 
 which was running down is turned back. There 
 is a decisive moment when this takes place. Still 
 the returning current is weak, and there are ob- 
 structions. Sanctification is the strengthening of 
 the current, and the removal of the obstructions. 
 When the crisis of the disease is passed, health is 
 not yet restored; restoratives are still necessary. 
 The encouragement is, that he tvho has begun a 
 good woi'Jc in us will perform it until the day of 
 Jesus Clirist. This passage, which I here substan- 
 tially quote, has a pregnant sense: ^^He will go 
 on with it unto, and finish it at, the day of Jesus 
 Christ; he will carry it forward to its consumma- 
 tion." '^ We thus have here presented the com- 
 
 * Bloomfield. 
 
98 Why am 1 a Cumberland Freely tenant 
 
 mencement, the progress, and the consummation 
 of the spiritual work by which w^e are prepared 
 for heaven. 
 
 Secondly. "- This sanctification is throughout in 
 the Avhole man." Upon this point we may con- 
 sider the following scriptures: "Having these 
 promises, dearly beloved, let us cleanse ourselves 
 from all filthiness of the flesh and spirit; perfect- 
 ing holiness in the fear of God." "And the very 
 God of peace sanctify you wholly ; and T pray God 
 your whole spirit^ and soul, and body be preserved 
 blameless unto the coming of our L'»rd Jesus 
 Christ." 
 
 Thirdly. Sanctification affects especially what 
 is denominated in the Scriptures the "inward man" 
 and the "new man." "For which cause ^e faint 
 not; but though our outward man perish, yet the 
 inivard man is renewed day by day!' "That ye put 
 off concerning the former conversation ihe old 
 man, which is corrupt, according to the deceitful 
 lusts; and be reneived in the spirit of your mind; 
 and that ye put on the new man, which aft^r God 
 is created in righteousness and true holiness." 
 "Lie not one to nnother, seeing that ye have put 
 off the old man with his deeds, and have pnt oa 
 
Why am la Cumherland Presbyterian? 99 
 
 the new 'man, which is 7*enewed in knowledge after 
 the image of him that created him." In this pas- 
 sage the putting off of the old man, and the put- 
 ting on of the new man, are described as past ac- 
 tions, finished; the renewing as a present process, 
 unfinished. 
 
 All these exhortations are addressed to those 
 who had made some progress in the spiritual life, 
 and describe what we call the process of sanctifi- 
 cation. 
 
 Fourthly. This process of sanctification contin- 
 ues during life — is not consummated until the 
 warfare of life comes to a close. The experience 
 of most Christians, at least, is in conflict with any 
 theory of a state of conscious, sinless perfection 
 while in the flesh. I need not turn aside to con- 
 sider every inquiry which might arise here. If 
 we are sustained by the Scriptures in our expla- 
 nation of this subject, we are certainly sustained 
 also by an almost, if not an entire, uniformity of 
 Christian experience. Whilst these things are so, 
 we can well afford to submit the question without 
 any thing farther. 
 
100 Why am la Cumherland Presbyterianf 
 
 X. PERSEVERANCE OF BELIEVERS. 
 
 The perseverance of believers in faith and obe- 
 dience unto eternal life. — On this subject we teach 
 thus : 
 
 "Those whom God hath justified and sanctified 
 he will also glorify; consequently, the truly re- 
 generated soul will ncA'er totally nor finally fall 
 away from the state of grace, but shall certainly 
 persevere therein to the end, and be eternally 
 saved. " 
 
 '' This perseverance of believers depends on the 
 unchangeable love and power of God; the merits 
 and advocacy of Jesus Christ; the abiding of the 
 Spirit and seed of God within them; and the 
 nature of the covenant of grace; from all which 
 ariseth the certainty and infallibility thereof." * 
 
 1. We may observe on this passage from the 
 Confession of Faith that it does not teach that 
 believers cannot totally and finally fall away, but 
 that they will not. This is evidently not a dis- 
 tinction without a difierence. What is averred 
 in the passage is, that " the truly regenerated soul 
 
 * Confession of Faith. 
 
Why am la Cumberland Presbyterian? 1(>1 
 
 will never totally nor finally fall away." The 
 mode of expression is an improvement upon the 
 corresponding passage in the Westminster Confes- 
 sion, in which the averment is that ^"they whom 
 God hath accepted in his Beloved, effectually 
 called, and sanctified by his Spirit, can neither 
 totally nor finally fall away from the state of 
 grace." The latter mode of expression is objec- 
 tionable, inasmuch as it seems to exclude human 
 agency in the matter of our perseverance; whereas 
 the former distinctly recognizes it. When I say 
 that a Christian believer cannot fall away, I may 
 mean that the impossibility is moral, but I may 
 be understood to mean that it is natural. If my 
 meaning is that the impossibility is natural, I ex- 
 clude the idea of human agency; because a nat- 
 ural impossibility cannot be overcome by any de- 
 gree of human agency. If my meaning is that 
 the impossibility is moral, my mode of expression 
 is unhappy, because I am liable to be misappre- 
 hended. I am, therefore, wrong in fact; or if 
 right in fiict, I must be embarrassed with a call 
 for an explanation. I say nothing here of the 
 embarrassment and confusion which such a mode 
 of expression must introduce into the mind of 
 
102 Why am la Cumberland Preshy tenant 
 
 an inquirer after truth. If I say, however, that 
 Christian believers ivill never fall away, I recog- 
 nize their agency; since the exercise of the will 
 is always embodied in what constitutes agency. 
 
 2. The doctrine of perseverance, as it is pre- 
 sented by Cumberland Presbyterians, is not an 
 outgrowth of the doctrine of election. It has no 
 connection with this latter doctrine. The most 
 prominent writers of the High Calvinistic school 
 consider that eternal sovereign election is the first 
 link in a chain of which final perseverance is a 
 necessary part. In the construction of our the- 
 ological chain we do not need this first link ; at 
 least, we do not feel that we need it. Still, both 
 Calvinists and Arminians urge the theory upon 
 us that these two doctrines must stand or fall 
 together, and that therefore there is no medium 
 ground in theology — that if we admit the doc- 
 trine of perseverance, we must admit with it the 
 doctrine of election, as taught by High Calvinists ; 
 and, on the other hand, if we reject the latter, we 
 must reject the former. We shall see whether 
 the one of these doctrines is an essential cognate 
 of the other. In order to this, I inquire — 
 
 3. Is there not another scriptural basis upon 
 
Why am la CuPiherland Prcshi/icrian? 103 
 
 which we may construct an argument in favor of 
 the doctrine of perseverance, aside from a decree 
 of election? Let us consider this question. 
 
 First. Believers are children of God. In a cer- 
 tain sense all men are his children. I know that 
 the term is figurative in such a use; but figures 
 have some resemblance to facts. If all men are 
 children of God, believers are his children in a 
 peculiar sense. What, then, is my inference from 
 this tender relation? Does my heavenly Father 
 care forme? Let the Psalmist answer: "Like 
 as a father pitieth his children, so the Lord pitieth 
 them that fear him. For he knoweth our frame: 
 he remembereth that we are dust." This is a 
 very impressive illustration of the tenderness and 
 care which God exercises toward his people. A 
 father, if he is not a monster, sympathizes Avith 
 his children, and helps them in their helplessness. 
 In like manner, God our heavenly Father pities 
 those who fear him, for the very reason that we 
 need his pity : " He knoweth our frame ; he yq- 
 m^mh^xQih ihfxi we a)' e dusty Again: "But Zion 
 said, The Lord hath forsaken me, and my Lord 
 hath forgotten me. Can a woman forsake her 
 sucking child, that she should not have compas- 
 
104 Why am I a Cimherland Preshyierian? 
 
 sion on the son of her womb? Yea, they may 
 forget, yet will I not forget thee." A more ten- 
 der relation still is here used to illustrate God's 
 care of his children. Maternal love is an expres- 
 sion of the most abiding affection. In most cases 
 it is inexhaustible. Still the mother may forget — 
 she may prove a monster; yet will not God forget 
 Zion his people. Could I find language more en- 
 couraging ? And yet these are specimens of the 
 langunge in which God describes his tender and 
 unwearied care of his children. 
 
 Secondly. I base an argument upon the inter- 
 cession, or advocacy, of Christ. "Our salvation 
 as sinners, and our perseverance and sanctification 
 as Christians, have an essential connection with 
 the mediation of Christ. This is a scriptural tru- 
 ism. He came to seek and to save that tvhich was 
 lost. The universal doctrine of the Scriptures is, 
 that our pardon is attributable to his death. Tbo 
 righteousness of Christ, including what he did and 
 suffered — while he was in the world — "as Medi- 
 ator, is the meritorious ground of our acceptanr e 
 when we come to God as penitent sinners. But 
 Christ performs an additional work, as we have 
 heretofore learned. He is our Advocate with the 
 
'Why am la Caniherland Prcshi/tcrian? 106 
 
 Father; he ever liveth to make intercession for 
 us.'' What is the object of this advocacy, as far 
 as believers are concerned? Is it not to make their 
 Qnal salvation certain? What say the Scriptures? 
 
 Rom. V. 8-10: ^' But God commendeth his love 
 toward us, in that, while we were yet sinners, 
 Christ died for us. Much more then, being now 
 justified by his blood, we shall be saved from 
 wrath through him. For if, when Ave were ene- 
 mies, we were reconciled to God through the death 
 of his Son; much more, being reconciled, tve shall 
 he saved hy his UfeT 
 
 The reasoning of this passage is very plain. 
 We were sinners in a state of rebellion. In our 
 rebellion God loved us, and sent his Son to die 
 for us. Through the death of the Son we are 
 justified — saved from wrath. If all this was 
 done for us while we were yet sinners, aliens, and 
 rebels, much more now, having become reconciled, 
 having become believers, children, we shall be 
 saved through the life of Christ — by his interces- 
 sion and advocacy. Here is a basis, and the chief, 
 and of itself a sufficient basis, of our hope of per- 
 severance. It is the life, or advocacy, of Christ 
 Again: — 
 
106 Why am la Cumherland Frc^hy tenant 
 
 Rom. viii. 32-35: "He that spared not his 
 own Son, but deUvered him up for us all, how 
 shall he not with him also freely give us ail 
 thmys? Who shall lay any thing to the charge 
 of God's elect? It is God that justifieth. Who 
 is he that condemneth? It is Christ that died, 
 yea rather, that is risen again, who is even at the 
 right hand of God, who also maketh intercession 
 for us. Who shall separate us from the love of 
 Christ? shall tribulation, or distress, or persecu- 
 tion, or famine, or nakedness, or peril, or sword?" 
 
 We find a similar train of reasoning in this pas- 
 sage. 
 
 First. God bestowed his greatest gift — his Son. 
 
 Secondly. If he bestowed his greatest gift, he 
 will surely bestow the less gifts — he will freely 
 give us all things. Is not this a reasonable con- 
 clusion? 
 
 Thirdly. There is nothing objectionable in his 
 bestowment of these latter gifts, since Christ has 
 died, and established a medium of justification — 
 has magnified the law, and made it honorable. 
 
 Fourthly. Christ has not only died, but is risen 
 again, and is even at the right hand of God, and 
 maketh intercession for us. 
 
Why am la Cumberland Preshyterian? 107 
 
 Fifthly. If Christ has died for us, and has risen 
 again; if he has established an adequate medium 
 of justification, and we are justified; and if, in 
 addition to all, he has ascended to heaven, and at 
 the right hand of God maketh intercession for us, 
 we have no reason to fear that any thing shall 
 separate us from his love. Trials may come from 
 tribulation, or distress, or persecution, or famine, 
 or nakedness, or peril, or sword, but they will 
 come in vain. Having loved Ms own, he will love 
 them to the end. 
 
 1 John ii. 1, 2: "My little children, these 
 things write I unto you, that ye sin not. And 
 if any man sin, we have an advocate with the 
 Father, Jesus Christ the righteous; and he is the 
 propitiation for our sins; and not for ours only, 
 but also for the sins of the whole world." 
 
 I have already explained that the "propitia- 
 tion" here mentioned is the propitiation made by 
 the intercession of Christ, and not by his death. 
 On the ground of this propitiation, or advocacy, 
 we hope for pardon and restoration, if any of us 
 sin. The apostle speaks of believers, and the 
 encouragement is given to them. 
 
 Heb. vii. 24, 25: "But this m^an, because he 
 
108 Why am la Cumherland Preshyferianf 
 
 continueth ever, hath an unchangeable priesthood. 
 Wherefore he is able also to save them to the 
 uttermost that come unto God by him, seeing he 
 ever liveth to make intercession for them." 
 
 The leading thought in this passage is Christ's 
 ability to save. '• He is able to save to the utter- 
 most them that come unto God by him." Why? 
 Because "he ever liveth to make intercession for 
 them." This continued intercession has for its 
 object the salvation of believers — those who have 
 come to God through Christ. 
 
 The same general thought is presented in the 
 intercessory prayer of our Saviour, contained in the 
 seventeenth chapter of John. We suppose this to 
 be a specimen of his intercessory prayers now of- 
 fered at the right hand of the Father. The follow- 
 ing verses are especially worthy of consideration: — 
 
 John xvii. 20, 21: "Neither pray I for these 
 alone, but for them also which shall believe on me 
 through their word; that they all maybe one; as 
 thou, Father, art in me, and I in thee, that they 
 also may be one in us ; that the world may believe 
 that thou hast sent me." 
 
 Christ, in the immediate prospect of death, 
 offered this prayer. He prayed not only for 
 
Why am la Cumberland Preshyterian? 109 
 
 his disciples who were about to be left to the ful- 
 fillment of their great and difficult mission, but for 
 all those who might believe through them. He 
 thus prayed for those who were to be his followers 
 in all ages. Does he not continue such an inter- 
 cession in heaven? And if so, will not his prayer 
 be regarded? 
 
 This examination needs not be extended. I do 
 not see how the leading truth presented in these 
 passages can be overlooked. Should we even 
 admit the existence of a decree of election, we 
 should not find in it the basis of the doctrine of 
 perseverance. We might find a connection — the 
 dependence of the one upon the other in a fixvorite 
 logic, but we w^ould not find it in the Scriptures. 
 According to these, our hopes of safety as be- 
 lievers are based primarily upon the love of God, 
 our heavenly Father, but mainly upon the life, 
 the advocacy^ the unwearying intercession of Christ. 
 
 4. But there is an additional agency which 
 gives additional assurance. I allude to the agency 
 of the Holy Spirit. Whilst the Saviour fulfills his 
 office as intercessor, or advocate working for us, 
 the Holy Spirit fulfills his office, as far as we are 
 concerned, working in us. Both are co-workers 
 
110 Why am la Cumberland Fresby tenant 
 
 with ourselves. In view of the cooperation of the 
 hitter, we feel the full force of the injunction, and 
 also of the encouragement of the apostle: "My 
 beloved, work out your own salvation with fear 
 and trembling." But how can we "work out" 
 our own salvation, ho^Yever seriously and earnestly 
 we may engage in it? The answer is given: "Foi 
 it is God which worketh in you both to will and 
 to do of his good pleasure." I suppose every ex- 
 perimental Christian feels the necessity of this 
 inworking. On the subject of the agency of the 
 Holy Spirit, it may, in addition to what I have 
 heretofore said, be remarked — 
 
 First. That it is general. He is sent to reprove 
 the world. Hence we believe that in some way he 
 operates upon all men. We do not pretend, how- 
 ever, to determine in what way he reaches the 
 universal heart. Still he is to "reprove the 
 world." 
 
 Secondly. That his mission is special. He is 
 promised — 
 
 As a Divine guide. He was to guide into all 
 truth, or rather into all the truth. Such promises 
 relate mainly to the apostles and their inspiration. 
 
 As the great agent in the renewal of the heart. 
 
Why am la Cumberland PrcBbyterianl 111 
 
 The conviction and conversion of men are wrought 
 by the Spirit, but it is very evident that the work 
 of renovation is carried f\irther by the same Spirit. 
 
 Eph. iii. 14, 16: "For this cause I bow my 
 knees unto the Father of our Lord Jesus Christ, 
 that he would grant you, according to the riches 
 of his glory, to he drengthened with might hy his 
 Spirit in the inner man.'' 
 
 Rom. viii. 26: "Likewise the Spirit also help- 
 eth our infirmities; for we know not w^hat we 
 should pray for as we ought; but the Spirit itself 
 maketh intercession for us wnth groanings which 
 cannot be uttered." 
 
 When the Spirit is said to make intercession for 
 us, the meaning is, that he works in us. 
 
 Gal. V. 22,23: "But the fruit of the Spirit is 
 love, joy, peace, long-suffering, gentleness, good- 
 ness, faith, meekness, temperance; against such 
 there is no law." 
 
 It is evident that the fruits of the Spirit here 
 mentioned are the productions of his abiding in- 
 fluence upon the hearl:, and not merely of its in- 
 fluence in regeneration. 
 
 It is furthermore evident, from all these pas- 
 sages, that the abiding iutluence of the Spirit upon 
 
112 Why am la Cnmherland Preshyterianf 
 
 the Christian heart is a renewing influence. We 
 are to be strengthened tvith might hy the Sjnrit in 
 the inner man. The Spirit is to help our infirmi- 
 ties, to maJce intercession for us — so to work in us 
 its to aid in our prayers. The Spirit, by his 
 abiding influence, is to produce fruit. He is 
 promised furthermore — 
 
 As a Comforter. In addition to what we derive 
 from his name in the promise, we have the follow- 
 ing:— 
 
 Acts ix. 31: ^'Then had the Churches re&t 
 throughout all Judea, and Galilee, and Samaria, 
 and were edified; and walking in the fear of the 
 Lord, and in the comfort of the Holy Ghost, were 
 multiplied." 
 
 Rom. xiv. 17: "For the kingdom of God is 
 not in meat and drink, but in righteousness and 
 peace, and Joy in the Holy Ghost.'' 
 
 I may add that in our Saviour's promise to his 
 disciples, the Holy Spirit is not only denominated 
 the Comforter, but the thought of his being a 
 Comforter is made especially prominent. 
 
 The Spirit is said to seal believers. 
 
 Eph. i. 13: "In whom also after that ye were 
 sealed with the Holy Spirit of promise!' 
 
Why am I a Cumherland Presht/terian? 113 
 
 Eph. iv. 30 : "And grieve not the Holt/ Spirit 
 of God, whereby ye are sealed unto the day of 
 redemption." 
 
 Dr. Hodge says : " By this sealing believers are 
 authenticated as the true children of God; they 
 have the witness within themselves. They are 
 assured of their reconciliation and acceptance. 
 They are moreover marked as belonging to God. 
 And they are sealed unto salvation; they are 
 rendered certain of being saved. The sealing o^ 
 God secures their safety." * 
 
 This sealing i? an earnest of our inheritance, 
 and is identical with the Spirit of adoption. The 
 Spirit of adoption is mentioned in the following 
 Scriptures : — 
 
 Rom. viii. 15-17 : "For ye have not received the 
 spirit of bondage again to fear; but ye have re- 
 ceived the Spirit of adoption, whereby we cry, 
 Abba, Father. The Spirit itself bear^th witness 
 with our spirit, that w^e are the children of God; 
 and if children, then heirs; heirs of God, ana 
 joint-heirs with Christ." 
 
 1 John iii. 24 : "And hereby we kuo^^ tkU he 
 
 * Comraectary upon Ephesians. 
 
114 Why am I a Cumberland Presht/terianf 
 abideth in us, by the Spirit which he hath given 
 
 usr 
 
 1 John iv. 13: "Hereby know we that we 
 dwell in him and he in us, because he hath given 
 us of his Spirit.'' 
 
 The doctrine of these scriptures is, that by the 
 Holy Spirit we are assured of our sonship with 
 God, of our consequent heirship with Christ, of 
 our intimate and permanent connection with these 
 divine personages. They describe our communion 
 with the Father and the Son; they set forth that 
 we are sealed by the Spirit to the day of redemp- 
 tion. 
 
 5. Upon these three great truths — the love of 
 God our Father, the intercession or advocacy of 
 Christ, and the inw^ard working of the Holy 
 Spirit — we base our hopes of Christian persever- 
 ance. Is it not a strong ground of hope? God 
 our Father pities us as a natural father pities his 
 children; the other agencies cooperate — the one 
 working for us, the other working within us, but 
 both working effectually. I do not feel under the 
 necessity of seeking an anterior link in my chain 
 of argument as a Christian believer. Does God 
 love me, although unworthy ? Does Christ intercede 
 
Why am la Cumlerland Presbyterian^ 116 
 
 for me in my weakness and my wanderings ? Does 
 the Spirit dwell within me, strengthening mt with 
 might in the inner man, and sealing me an heir of 
 salvation? If so, I will hope; if so, it is enough. 
 My philosophy might carry me back to a decree 
 of election, but the Scriptures point me to God 
 my Father, and to the intercessory throne. I am 
 frail and sinful, although a believer. I am lirtble 
 to be led astray every moment by my crafty ad- 
 versary. But the Scriptures tell me that "if any 
 man sin we have an Advocate with the Father." 
 They speak thus to me, too, as a Christian be- 
 liever. They promise also another Comforfer, who 
 may abide tvith us forever. 
 
 I can rely upon nothing within mysell^ — ).pon 
 the strength of no inherent or communicated 
 principle — without the abiding influence, the con- 
 tinual inworking of the Holy Spirit. I do not 
 feel the necessity of going into eternity for an 
 element in my theory of perseverance. In my 
 own case I do feel the necessity of looking beyond 
 myself, and all human agencies, beyond any "great 
 ruling life-principle" implanted within me, to a 
 divine cooperation. As I have said, these three 
 fi;reat truths constitute the theoretical basis of the 
 
116 Why am la Cumberland Presbyterian^ 
 
 doctrine of perseverance as I receive it. With 
 such considerations before me, I would not know 
 how to call it in question. My hope is in God my 
 Father, in Christ my Advocate, and in the Holy 
 Spirit the source of all my comfort and strength. 
 
 6. It will be perceived that in this theory be- 
 lievers are considered as believers simply, without 
 any regard to the manner in which they have be- 
 come such. I suppose them to be believers in- 
 deed, to be spiritually related to Christ, to be 
 spiritually identified with him. The simple ques- 
 tion is. Will this relation be continued? Does a 
 Christian believer really obtain everlasting life? We 
 hold that this is a scriptural question, and must 
 be answ^ered by the Scriptures themselves. Phi- 
 losophy will afford us but little assistance; indeed, 
 philosophy has never been able to settle the ques- 
 tion of our immortality as rational beings, to say 
 nothing of our spiritual immortality. It has 
 speculated and hoped, but speculated and hoped 
 only; it has settled nothing. Much less can it 
 settle the question now under consideration. It 
 must be settled by the Scriptures; it can nevei 
 be settled otherwise. 
 
 7. If we allow the Scriptures to explain the 
 
Why am la Cumherland Presbyterian? 117 
 
 iDGnner in which our immortality as rational beings 
 is secured, they ascribe it to the agency of God. 
 In Imn ive live, and move, and have our being. This 
 is true, both in regard to this life and the immortal 
 life. Our immortality is secured by the power 
 and the providence of God. In like manner, in 
 the theory of perseverance, or perpetuity of our 
 spiritual life here presented, it is ascribed to the 
 agency of God. The Father works, the Son 
 works, and the Spirit works. All these cooperate 
 with the efforts of frail humanity, and give it 
 strength. The end is gained by moral means, and 
 in conformity with moral principles. There is no 
 constraint, no pressure upon the will; the subject 
 is free. No iron-ruling destiny prevails; we are 
 bound to the throne, but by a ligament of love. 
 Hence we are said to be "kept by the power of 
 God through faith unto salvation, ready to be re- 
 vealed in the last time." We are "kept by the 
 power of God"; but we are kept "through faith." 
 We trust, and God never betrays a trust. Our 
 perseverance, therefore, does not depend upon 
 what God has already purposed, or done for us, 
 nor upon our own indwelling holiness, but upon 
 what our heavenly Father, our Advocate with 
 
118 Why am I a Cumberland Presbyterian^ 
 
 the Father, and the Holy Spirit are now doing, 
 and will continue to do for us to the end. 
 
 XI. MORE DIRECT SCRIPTURAL PROOFS OF THE 
 DOCTRINE OF PERSEVERANCE. 
 
 I have thus presented what seems to me the 
 basis of a believer's hope of final safety. I might 
 denominate it the theory of the doctrine of the 
 "Perseverance of the Saints." If the Father, and 
 the Son, and the Holy Spirit interest themselves 
 in promoting a believer's salvation, we would ex- 
 pect it to be secured. But do the Scriptures, in 
 their farther developments, corroborate such an 
 expectation? It has been said that the Scriptures 
 must settle this question. What do the Scriptures 
 teach? A few passages must suffice as a speci- 
 men: — 
 
 John X. 27, 28: "My sheep hear my voice, and 
 I know them, and they follow me; and I give 
 unto them eternal life ; and they shall never perish, 
 neither shall any man pluck them out of my hand. 
 My Father which gave them me is greater than 
 all; and no man is able to pluck them out of my 
 Father's hand." 
 
Why am I a Cumberland Preshyierian? 119 
 
 These are the words of Christ. The passage 
 teaches the following things : 
 
 First. The sheep — believers — hear the voice of 
 the shepherd. This voice speaks to them in 
 counsel, warnings reproof, encouragement. The 
 shepherd Jcnotvs them^ and calls them hy name. 
 
 Secondly. Hearing his voice, they follow him. 
 They regard his counsels, warnings, reproofs, and 
 encouragements, and obey him thus speaking. 
 
 Thirdly. Thus following — being obedient — they 
 receive from him eternal life. They may hy no 
 means ever 'perish^ or destroy themselves. 
 
 Fourthly. They shall not only by no means 
 perish of themselves, but no one shall be able to 
 fluck them out of the Shepherd's hands. He is 
 mighty to save. 
 
 Fifthly. The Father who gave them to the Son 
 is greater than the Son in his office of mediator, 
 or shepherd — is greater than all; and no man 
 shall he ahle to pluclc them out of the Father's 
 hand. 
 
 I do not know how stronger language could be 
 used in support of a doctrinal truth. I may also 
 add that it seems to me, if the Scriptures said no 
 more upon the subject under consideration, this 
 
120 Why am la Oiimlerland Preshj/terlanf 
 
 passage would settle the question. I could not, 
 at least, myself set it aside. 
 
 Jer. xxxii. 40: "And I will make an everlast- 
 ing covenant with them, that I will not turn away 
 from them, to do them good ; but I will put my fear 
 in their hearts, that they shall not depart from me." 
 
 This is a prediction directly relating to the theo- 
 cratic Israel. We have evidence sufficient, how- 
 ever, that it relates indirectly, and in a more im- 
 portant sense, to the spiritual Israel. Two things 
 are to be considered in this passage : the perpetuity 
 of the covenant — it is "everlasting," not shadowy 
 or evanescent in its character; the pledges of the 
 covenant — " I will not turn away from them, to do 
 them good;" and again, "I will put my fear in 
 their hearts, that they shall not depart from me." 
 If my application of the passage is correct, it is 
 exceedingly strong: "I will not turn away from 
 them," and "they shall not depart from me." In 
 both these scriptures the great end is represented 
 as being attained upon moral principles. There is 
 no infringement upon human freedom. The sheep 
 hear the voice of the shepherd and follow ; God 
 puts his fear into the hearths of the people, and 
 they cleave to him. 
 
Why am I a Cumberland Preshyterian? 121 
 
 Rom. viii. 35-39: "Who shall separate us from 
 the love of Christ? Shall tribulation, or distress, 
 or persecution, or famine, or nakedness, or peril, 
 or sword? As it is written. For thy sake are we 
 killed all the day long; we are accounted as sheep 
 for the slaughter. Nay, in all these things we 
 are more than conquerors through him that loved 
 us. For I am persuaded that neither death, nor 
 life, nor angels, nor principalities, nor powers, nOr 
 things present, nor things to come, nor height, nor 
 depth, nor any other creature, shall be able to 
 separate us from the love of God, which is in 
 Jesus Christ our Lord." 
 
 Upon this passage I content myself with a par- 
 agraph from Professor Stuart. Certainly I could 
 not improve what the paragraph presents. 
 
 "The whole summed up together," says he, 
 "and understood after the Hebrew manner of 
 speaking, stands thus : ' The universe shall not be 
 able to separate Christians from the love of Jesus, 
 who died for them ;' heaven above, and SJieol be- 
 low, and other created things, constituting, in the 
 language of Scripture, the universe. I prefer, 
 however, the simple meaning of above and below : 
 no time, an \ no space, can separate us ; or, no 
 6 ^ . 
 
122 Why am I a Cumherland Presht/terian? 
 
 period of time, and no place, can occasion the di* 
 appointment of our hopes. 
 
 "This is indeed 'an anchor sure and steadfast, 
 entering into that within the vail;' a blessed, 
 
 CHEERING, GLORIOUS HOPE, WHICH ONLY THE GOSPEL 
 AND ATONING BLOOD CAN INSPIRE." 
 
 Although I am content with this from my dis- 
 tinguished authority, I still add a single remark. 
 This passage from the apostle is the conclusion of 
 an argument on the subject of salvation by grace. 
 It is a suitable conclusion. Our salvation is of 
 grace in its commencement and consummation. If 
 its consummation is certain, the certainty is se- 
 cured by grace — the gracious interposition of the 
 Advocate with the Father, and of the Holy Spirit; 
 the one laboring for us, as I have already said 
 more than once, and the other working in us. 
 With the effectual cooperation of these, we may 
 well be persuaded that neither heaven above, nor 
 Sheol below — that neither time, nor space, nor 
 occasion — will be able to disappoint our hopes ; 
 that an occurrence so disastrous to us will never 
 be effected by any created thing. We may then 
 triumphantly ask the question: "If God be for us, 
 who can be aerainst us?" 
 
Why am la Cumherland Preshjterian? 123 
 
 Phil. i. 6: "Being confident of this very thing, 
 that he which hath begun a good work in you will 
 perform it until the day of Jesus Christ." 
 
 The confidence here expressed relates to Chris- 
 tians, and to Christians only. The good work 
 has been commenced in them. Will it be con- 
 summated ? Bloomfield says there is a pregnant 
 sense in the passage, the full import being: He 
 who hath hegiin the good worh will go on ivith it 
 unto^ and finish it at, the day of Jesus Christ. I 
 have alluded to this passage already. Was the con- 
 fidence of the apostle misplaced ? Was he mistaken? 
 What says the earnest reader of the Scriptures? 
 
 Job xvii. 9 : " The righteous shall hold on his 
 way, and he that hath clean hands shall best?'onger 
 and stronger.'' 
 
 John iv. 13, 14: "Jesus answered and said 
 unto her. Whosoever drinketh of this water shall 
 thirst again ; but whosoever drinketh of the water 
 that I shall give him shall never thirst ; but the 
 water that I shall give him shall he in him a well 
 of water springing up into everlasting life.'' 
 
 1 Cor. i. 8 : " Who shall confirm you unto thi end, 
 that ye may be blameless in the day of our Lord 
 Jesus Christ." 
 
 i 
 
124 Why am I a Cumherland Preshyterianf 
 
 I group these scriptures together as a matter 
 of convenience. They certainly need no explana- 
 tion. They speak for themselves. I add two 
 more, and close: — 
 
 John iii. 36: "He that believeth on the Son 
 hath everlasting life'' 
 
 John V. 24: "Verily, verily, I say unto you, 
 He that heareth my word, and believeth on him 
 that sent me, hath everlasting life, and shall not 
 come into condemnation, but is passed from death 
 unto life.' 
 
 Can we misunderstand such language as this? 
 The believer has everlasting life; he shall not come 
 into condemnation, but is passed from death unto 
 life. Upon the latter passage I add a quotation 
 from Dr. Dwight. 
 
 "In this passage," saj^s he, "it is declared that 
 he that heareth the words of Christ, and believeth 
 on him by whom he was sent, has passed from 
 death unto life. What is meant by this phrase is 
 also decisively explained when it is said, 'Every 
 such person hath everlasting life;' and when it is 
 farther said, 'He shall not come into condemna- 
 tion.' But every Christian, when he becomes a 
 Christian, hears the words of Christ, and believes 
 
Why am I a Cumherland Presbyterian? 125 
 
 on him that sent him. Therefore, every Christian 
 has everlasting life, and shall not come into con 
 demnation, but has already passed from death 
 unto life."* 
 
 As I have said, I close the brief scriptural ar- 
 gument which is proposed at this point. Many 
 additional proofs might be offered in support of 
 the doctrine which we are considering, but I do 
 not think them necessary. If God speaks once, 
 it is sufficient. He has spoken repeatedly, and 
 distinctly. I do not know how we can misunder- 
 stand him. 
 
 XII. DIFFICULTIES OF THE SUBJECT, AND HOW TO TREAT 
 THEM 
 
 I am w^ell aware of the difficulties which lie in 
 the way of our views on this subject. There are 
 many scriptures which seem to teach the possi- 
 bility and danger of a final apostasy on the part 
 of a believer. He must be a very unfair ex- 
 positor who will not acknowledge this. Still, the 
 Scriptures do not contradict themselves. No 
 Christian wnll make such an admission. What, 
 then, are we to do in our expositions, when we 
 
 * Sermon LXXXVII. 
 6* 
 
126 Why am 1 a Cumberland Preshf/terian? 
 
 find these apparently conflicting authorities? It 
 seems to me that a faithful expounder has but 
 one course before him. When scriptural state- 
 ments are explicit, distinct, and often repeated, 
 he must receive them implicitly. The conflict of 
 other scriptures with such as these must be ap- 
 parent only; it cannot be real. Such scriptures, 
 and such statements as I have first mentioned, 
 must be our exponents of the meaning of others 
 less distinct. 
 
 Now, we apply the rule in the case before us. 
 The scriptures here presented, and many others 
 which might be presented, seem to me to teach, 
 as expUcitly as w^ords can teach any thing, the 
 prospective safety of believers. "The righteous 
 shall hold on his way." "The sheep shall never 
 perish,'' and "no man shall pluck them out of the 
 shepherd's hands." ^' No man shall jjIucJc them 
 out of the Fathers hands'' "I will not turn 
 away from them to do them good," and " they 
 shall not depart from me." "He that believeth 
 on the Son hath everlasting life'' He shall not 
 come into condemnation. On the other han3, we 
 find various scriptures, and many facts, which 
 eeem to teach otherv^ise. Where am I to find 
 
Why am la Cumberland Preshyterian? 127 
 
 my guidance? Shall I use scriptures of doubtful 
 import — scriptures which teach inferentially — ^in 
 the exposition of those which teach distinctly and 
 directly ? This would be to throw darkness upon 
 light, rather than light upon darkness. No seri- 
 ous man reasons thus upon other subjects. Since 
 the Scriptures, therefore, teach — as they seem to 
 me to teach — very clearly on the subject of apos- 
 tasy and perseverance, I accept their teaching, 
 and endeavor to explain other scriptures which 
 are less clear, in conformity with what is clear. 
 In such an effort I may not satisfy every inquirer; 
 I may not always satisfy myself. But still, in 
 regard to the main question, w^hen the Scriptures 
 speak as they do, how can I doubt? The ex- 
 plicit statements of God's w^ord, and the w^hole 
 economy of his plan of redemption, seem to point 
 in one direction: "He that believeth shall be 
 saved." 
 
 XIII. THE SAME PRINCIPLE APPLIED TO THE DOCTRINE 
 OF PREDESTINATION, OR DECREES, AS PRESENTED BY 
 THE HIGH CALVINISTIC SCHOOL. 
 
 I apply the same principle to another subject. Oui 
 friends of the High Calvinistic school teach that, 
 
128 Why am la Cumberland Presbyterian^ 
 
 "By the decree of God, for the manifestatioD 
 of his glory, some men and angels are predes- 
 tinated unto everlasting life, and others to ever- 
 lasting death." That 
 
 " These angels and men, thus predestinated and 
 foreordained, are particularly and unchangeably 
 designed; and their number is so certain and defi- 
 nite that it can be neither increased nor dimin- 
 ished." 
 
 Now, it is very certain that the Scriptures do 
 not directly and explicitly teach this doctrine. It 
 is an inference from what is supposed to be their 
 general teachings. It is a necessary link in a 
 chain of doctrines which seems to the expounders 
 of this school to be developed in the Scriptures. 
 But there are explicit statements, promises, calls, 
 warnings, encouragements, and threatenings, which 
 are in plain conflict with all this. What am I to 
 do? Am I to explain distinctly and repeatedly 
 expressed statements, in conformity with what is 
 certainly inferential, and at best darkly set forth, 
 if set forth at all? God has nowhere said that 
 such a certainty exists in the economy of his 
 providence in relation to angels and men; but he 
 has expressed himself in direct opposition to such 
 
Why am I a Cumberland Presh?/ter{an? 129 
 
 a theory in almost numberless instances. I find, 
 therefore, but one course to pursue. I do not ex- 
 plain what is plain by what is, as I have said, at 
 best obscure; but rather, I endeavor to explain 
 what is obscure by what is plain. 
 
 But there is another link in this same chain. 
 The number of elect men is definite and certain, 
 and, according to the theory, Christ died for them, 
 and for them only. The Scriptures, however, 
 state explicitly that Christ died for all men; that 
 he gave himself a ransom for all; that by the 
 grace of God he tasted death for every man. How 
 can I misunderstand such scriptures? Others 
 equally expressive might be presented. I have 
 but one choice in such a case. The difficulties 
 which environ this whole subject will be readily 
 acknowledged. Still, some things are plain, if 
 others are obscure. We accept what is plain, and 
 endeavor to walk by it. With regard to what is 
 obscure, we would stand in awe, and wait for fjir- 
 ther light. The scriptures have said that be- 
 lievers shall be saved, and I believe them. John 
 the Baptist said: '^He that believeth on the Son 
 hath everlasting life." Was he mistaken? Who 
 will take this ground? The same scriptures have 
 6* 
 
130 WJiT/ am la Cumberland Presht/terianf 
 
 said that God " will have all men to he saved, and 
 to come to the knowledge of the truth;" that he 
 '^so loved ilie tvorld that he gave his only begotten 
 Son, that ivhosoeve?^ believe th in him should not 
 perish, but have everlasting life;" and I believe 
 what he says. The same scriptures do explicitly 
 say that Christ died for all men, and I believe 
 those scriptures. I say with Paul: "Let God bo 
 true, but every man a liar." 
 
 XIV. THE OLD OBJECTION. 
 
 Still I am met with the old objection — which 
 ought to have been worn threadbare long since — 
 that there is no middle ground in theology ; that 
 I must be a Calvinist in the full sense of the 
 term, a High Calvinist, or an Arminian in the 
 same sense. Now I have to say, once for all — 
 and I shall not repeat it — that if I stand upon 
 the scriptures distinctly expressed and fairly ex- 
 pounded, I am quiet and confident. My w^orthy 
 friends who walk in the light of Geneva, or who 
 derive their hght from Ley den, ma}' have the full 
 benefit of their respective theological luminaries. 
 These are high authorities. I respect them, but 
 
J 
 
 Why am I a Cumberland Presbyterian ? 131 
 
 for myself I choose to follow the guidance of the 
 Bible — an immeasurably higher authority. 
 
 XV. THEOLOGICAL TRUTH VITAL. 
 
 The preceding sketch contains an outline of my 
 theology as a Cumberland Presbyterian. I have 
 said that, whatever might be offered on the score 
 of history, or of measures in commendation of 
 Cumberland Presbyterianism, if its theology is 
 found to be defective, if Ave do not believe and 
 teach the truth, or at least what is an approxima- 
 tion to the truth, no other considerations are to 
 be regarded. By the truth we are to stand, if we 
 do stand; and in the want of it we are to fall, if 
 we do fall. In regard to the truth of our the- 
 ological teachings, as well as in regard to other 
 things, the reader w^ill judge. With a few more 
 words I will submit the question. These words 
 shall be practical. 
 
 XVI. PRACTICAL ASPECTS OF THE QUESTION. 
 
 Before dismissing entirely this part of my sub- 
 ject, then, I have a few words to say upon tie 
 
132 Why am la Cumberland Presbyterian f 
 
 practical aspects of the theology presented here. 
 It is not intended to be polemic in presenting any 
 part of these thoughts; still it is scarcely pos- 
 sible to avoid the appearance of being polemic in 
 such discussions. Let my reader, however, be 
 patient; I shall at least be respectful. The the- 
 ologies of our friends of both the High Calvinistic 
 •ind Arminian schools claim to be biblical, and to- 
 gether they claim to occupy all the ground ; they 
 claim that there is no middle space between them. 
 The expounders of these theologies seem studi- 
 ously to forget — if a man can be said studiously 
 to forget any thing — the doctrine of the old poet, 
 who was, at least, sometimes serious and philo- 
 sophical : 
 
 "Kectius vives, Licini, neque altum 
 Semper urgendo, neque, dum procellas 
 Cautus horrescis, nimiura premendo. 
 Litus iniquum." 
 
 (^'He is wisest and safest who, avoiding extremes, 
 seeks the golden mean.") 
 
 They seem to overlook what every serious man 
 says and believes, that in a heated controversy 
 truth will be likely to be found at some point 
 between the extremes. 
 
Why am 1 a Cumberland Preshyterian? 133 
 
 We have considered briefly the scriptural aspect 
 of this subject. A theology which is true ought 
 to be practical. If it is scriptural, we have the 
 best possible reason for believing that it will be 
 practical. It ought to meet the wants of men in 
 every condition of life, and especially in the most 
 trying exigencies of life. Will either of these 
 extreme systems do this? It is not intended to 
 appeal to vulgar prejudice, but I earnestly pro- 
 pound the question, Will they do this? 
 
 We take the case of a serious inquirer for the 
 way of salvation. He applies to an expounder 
 of the High Calvinistic school for counsel and 
 guidance; and what does he get? He gets the 
 offer of a Saviour, it is true; but this offer is 
 accompanied, theologically and philosophically, 
 with such restrictions and embarrassments as, if 
 he understands them, to overwhelm him with con- 
 fusion and discouragement, if not with despair. 
 Is such a theology practical ? Does it not break 
 down in one of the most critical and pressing ex- 
 igencies of human existence? Has not the prac- 
 tical minister found that some of the most diffi- 
 cult cases w^hich he encounters in the courpe of 
 
 his experience are the cases of those in whom the 
 
 7 
 
134 Why am 1 a Cumherland Pre^hyterianf 
 
 ideas of a fixed destiny, and a limited provision 
 in the gospel, had taken possession of the mind? 
 
 But again, we take the case of a sincere Chris 
 tian ill doubt and distress in relation to his spir- 
 itual condition. All Christians have such seasons. 
 He applies to an expounder of the modern Ar- 
 minian school. He needs encouragement. What 
 encouragement does he receive? I forbear to 
 press the question. My reader will understand 
 me. Does the theology of his guide take him by 
 the hand, and, applying the precious promises, 
 lead him into a large place? Does it, can it, 
 afford the relief which he so greatly needs ? 
 
 Now, a serious man applies to a Cumberland 
 Presbyterian. He is in distress; burdened with 
 a sense of guilt ; afraid he is hopelessly excluded 
 from the provisions of salvation. He is upon the 
 borders of despair. What does the theology of 
 this new guide say? "Fear not; Christ died for 
 sinners, for the chief of sinners, for every sinner 
 of our race. The great provision is ample. ^God 
 sent not his Son into the world to condemn the 
 world, but that the world through him might be 
 saved.' 'Whosoever will, let him take the water 
 of life freely.' God so says, and he means what 
 
yVhjj am la Cumberland Preshf/terian? 135 
 
 he says. You need not hesitate; give your neart. 
 to God; 'believe in the Lord Jesus Christ/ and 
 your acceptance is certain. You feel that you 
 «Mre helpless: ask for help, and you shall surely 
 receive it. God chooses that you should live, and 
 not die. Why, therefore, will you die?" There 
 is no hesitation in all this; not a thought con- 
 nected with it which can possibly operate as an 
 embarrassment. Is not such counsel the very 
 counsel needed to lead an anxious, trembling sin- 
 ner to Christ? 
 
 We take also the case of a Christian believer 
 who has fallen into doubts and distress. What 
 does this theology say to him? ''If you are a 
 Christian; if you have trusted in Christ; if you 
 have ever had the witness of the Spirit, be hope- 
 ful. God is your Father; Christ is your sufficient 
 Advocate before the throne; the Holy Spirit is 
 sent to aid you. You are afraid you will fall at 
 last by the hand of your great enemy. Fear not; 
 he is a conquered enemy. The lion may roar, 
 but it is only to frighten. God your Father will 
 never leave you, nor forsake you. Your Advo- 
 cate wall never forget you. Darkness may con- 
 tinue for the night, but light will come in the 
 
136 Why am I a Cumherland Presbyterian ? 
 
 morning. Cheer up, doubting, fainting pilgrim; 
 your redemption is nearer now than when you 
 first believed." Is not such counsel adapted to 
 the exigency ? Now, it appears that in both these 
 cases encouragement can consistently come, and 
 does actually come, from the same quarter, and it 
 comes precisely when and where it is needed. 
 This is a practical aspect of the theology of these 
 "Thoughts and Reasonings," in its most distinctive 
 features. Is not a practical theology what men 
 need? I say nothing farther of the insufficiency 
 of the extr-eme systems to meet the wants pre- 
 sented here; but I do say that the medium sys- 
 tem does meet both these exigencies at the right 
 time, at the right point, and in the right manner. 
 It will be observed here that I speak of theol- 
 ogies, and not of men. In a great many cases, 
 doubtless, men are better than their creeds. Warm 
 hearts, generous natures, and, above all, the ele- 
 vating and sanctifying influence of religion, lift 
 them above their logic and their philosophy. They 
 preach, and pray, and feel as though they be- 
 lieved that, after all, salvation has been provided 
 for every sinner of the human race, and is, by the 
 aid of the good Spirit of God, within his reach; 
 
Why am I a Cumberland Presbyterian? 137 
 
 and, on the other hand, that, dark as the cloud 
 may sometimes be which envelops a Christian 
 believer, still that believer stands upon a rock. 
 Undoubtedly, in our best spiritual moods this is 
 the theology of our hearts, however the logic of 
 our creeds may decide. Have we not a right to 
 consult our hearts, as well as our minds, in the 
 formation of our religious belief? I do not say 
 that the heart is to govern; but still, who will 
 say that its decisions are to be wholly overlooked? 
 It needs not be said, because practically they will 
 not be overlooked. 
 
 BAPTISM AND PRELACY. 
 
 On these two subjects a few words may be 
 added. 
 
 XVII. BAPTISM. 
 
 On the general subject of baptism we stand 
 upon the common platform of Pedobaptists. I 
 present a few thoughts, however, in which I may 
 occupy common ground with my Pedobaptist 
 friends, or I may not in every particular. They 
 are my own thoughts. 
 
 1 Baptism is a symbolical purification. Every 
 
138 Why am I a Cumberland Presbyterian^ 
 
 other explanation of the rite seems to me radically 
 at fault, if it does not render the ordinance un- 
 meaning and ridiculous. 
 
 2. If it is a symbolical rite, the quantity of 
 water, or the mode of its application, does not 
 really enter into the question of its validity. A 
 spoonful is as distinct and intelligible a symbol as 
 any quantity, however great. Consider the quan- 
 tity of bread and wdne used in the Lord's-supper. 
 
 3. Spiritual purification is universally repre- 
 sented in the Scriptures as the result of the ac- 
 tion of the Holy Spirit, and the Holy Spirit in 
 such action is universally represented as being 
 'poured out. My reasoning, therefore, is, that 
 baptism by pouring is consistent baptism, and that 
 no other is consistent. 
 
 4. It seems to me almost self-evident that bap- 
 tism, as administered by the apostles, at least on 
 the day of Pentecost, in the case of Saul of Tar- 
 sus, and of the jailer at Philippi, could not have 
 been by immersion. The circumstances forbid 
 the supposition. 
 
 5. I have, on two occasions, in the course of a 
 ministry of a greater number of years than God 
 in his providence allots to most men, administered 
 
Why am la Cumherland Presbyterian^ 130 
 
 baptism by immersion in order to answer the de- 
 mands of what seemed to be "a good conscience." 
 I might do so agnin^ but hope the necessity will 
 never arise. My Confession of Faith would jus- 
 tify me in doing so, but does not require it. Con- 
 sistency requires a different mode. 
 
 6. All attempts to make the validity of the 
 ordinance depend upon what is called "the action 
 of baptism" I think must fjiil. An action, and 
 the object of an action, are two things; and philo- 
 sophically, the latter is the more important — is, 
 in fact, every thing in what is spiritual. In the 
 case under consideration, I certainly think that 
 the Scriptures and philosophy are in agreement. 
 The object of baptism is to symbolize purification. 
 Water is the symbol, and not the quantity, nor 
 the manner, of its application. 
 
 7. Multitudes of cases are constantly occurring 
 in which the administration of the rite by im- 
 mersion is inconvenient; in some, impossible; in 
 many other cases it cannot be thus administered, 
 unless at the peril of health and life. 
 
 8. The circumstances almost necessarily attend- 
 ing the administration of this rite by immersion 
 have always seemed to me unsuitable to the dig- 
 
140 Why am I a Gumherland Preslyterianf 
 
 nity, solemnity, and delicacy of a Christian ordin- 
 ance. **Let all things be done decently, and in 
 order." Is not some importance to be attached to 
 this aspect of the subject? 
 
 9. The undue importance attached to immersion 
 is calculated to mislead the minds of well-mean- 
 ing but uninstructed people. It is the most 
 natural thing in the world for such persons to 
 seize the shadow for the substance. It is an 
 easier matter for a man to submit to an ordinance, 
 however inconvenient, than as a thoroughly sub- 
 jugated sinner to give his heart to God. I do not 
 intend to be offensive, but must be allowed to say 
 frankly that the impression has been taking a 
 deeper hold upon me for years that the inter- 
 minable pressure which is brought upon the public 
 mind, in relation to this ordinance, and especially 
 the mode of its administration, is producing its 
 legitimate fruit in this country. 
 
 10. I sincerely believe that the manner in which 
 this subject is presented by many men, all over 
 the country, converts it into a yoke upon the 
 Christian conscience. Instead of baptism's being 
 held up as the initiatory rite into the kingdom of 
 God on earth, and a symbol of that spiritual 
 
Why am I a Cumberland Presbyterian? 141 
 
 change which fits us for fellowship with God's 
 spiritual Israel, it is made to be felt and considered 
 the stepping-stone to salvation, and that which 
 gives a title to the kingdom of God in heaven. 
 Good people are made to fear that, if they are not 
 baptized in a particular manner, they may forfeit 
 their hopes of heaven. This is the miserable fruit 
 to which I allude. 
 
 11. I readily admit that baptism by immersion 
 was early introduced into the Church. I think, 
 wnth a respectable authority,* that it was most 
 likely one of the first errors which was thus early 
 introduced. It brought a sisterhood with it — im- 
 mersion in a state of nudity, trine immersion, and 
 baptismal regeneration. The two former were 
 foolish errors ; the latter was fatal, and will always 
 be fatal. 
 
 12. Infant membership in the Church was evi- 
 dently not only allowed, but enjoined, under the 
 theocratic dispensation. No man can assign a rea- 
 son why the same should not be both allowed and 
 enjoined under the Christian dispensation. Has not 
 the Church been a permanent institution? Are not 
 
 * Coleman's Ancient Christianity Exemplified. 
 
142 Why am la Cumherland Preshi/terian? 
 
 *^we the seed of Abraham, and heirs according to 
 the promise?" Paul says we are, if we are Christ's. 
 Did God embrace the seed of Abraham in the 
 promise, and does he exclude ours from the prom- 
 ise ? Certainly tvc are the seed of Abraham : does 
 the promise extend only to us^ and not to our seed? 
 
 13. Christ, when in the world, took little chil- 
 dren in his arms, and blessed them, and said of 
 such is the kingdom of God. Household baptism - 
 occurred frequently under the ministrations of the 
 apostles : the inference is, that there were young 
 children in those households. 
 
 14. It is certain that when Gentiles came into 
 communion with Jews as proselytes, whole fami- 
 lies were baptized, both parents and children. 
 
 15. It is certain that infant baptism was prac- 
 ticed in the early ages of the Church. If the 
 anti-pedobaptist gains any thing from the historical 
 argument in favor of immersion, he certainly loses 
 more, from the same argument, in the controversy 
 on the subject of infant baptism. This, however, 
 is not the place to examine the weight of histori- 
 cal authority whicli is respectively due in these 
 two cases. But it is certain, if all respectable 
 Church-history is not at fault, that infants were 
 
Why am la Cumherland Presht/ierianf 143 
 
 baptized by the fathers of the Christian Church. 
 The rite thus administered is as old as the age of 
 Cyprian and Tertullian, if not of Irenseus, who 
 was separated by but one age from the apostles. 
 
 XVIII. PRELACY. 
 
 On the subject of prelacy a few words will 
 suffice. 
 
 1. The writers of the New Testament evidently 
 used the terms presbyter, or elder and bishop, 
 interchangeably. An elder was a bishop, and a 
 bishop w^as an elder. A bishop was not a prelate. 
 
 2. In the progress of things, prelacy grew into 
 use as a matter of convenience. Of course it was 
 in favor with prelates themselves. I suppose the 
 first development of the human heart is in the 
 direction of property, and the next in the direc- 
 tion of power. Prelacy gives power and impor- 
 tance to the prelate. 
 
 3. If prelacy were exercised now as a matter 
 of convenience, no one would — at least, no one 
 should — complain. But when prelacy assumes to 
 itself the exclusive right of ordination, and thus 
 of giving validity to the sacraments of the Church,^ 
 
l44 Why am la Cumherland Preshi/teriant 
 
 a validity denied to others, we pronounce it an 
 arrogant assumption. Prelacy thus says that 
 where there is no prelatical bishop there is no 
 Church, no Christian ministry, no Christian sacra- 
 ments; and it comes as near saying as public sen- 
 timent will tolerate, that there is no salvation. In 
 the Roman Church, where this system of Church 
 order is fully developed, the exclusive ground is 
 distinctly taken. 
 
 4. It needs not be concealed, and I do not con- 
 ceal it from myself, that our friends of the im- 
 mersionist school logically suspend the hopes of 
 heaven upon the mode of administering an ordi- 
 nance; whilst our friends of the prelatical school 
 logically suspend the same hopes upon the efficacy 
 of priestly authority. I do not say nor believe 
 that the mass of immersionists or prelatists in 
 their hearts receive the logic of their respective 
 theories. Many of them — shall I not say the 
 great body of them — are among the best Christians 
 in the land. I speak not, therefore, of the people 
 themselves, but of the logic of their respective 
 theories. It is well that principles do not always 
 work themselves out in practice. It is to be 
 hoped that they will not do so in these cases. I 
 
Why am la Cumberland Preshyterian? 146 
 
 involuntarily shrink from what it is plain the re- 
 sult would be. Romanism would certainly be 
 greatly strengthened on the one hand, and the 
 new reformation on the other. 
 
 XIX. SUMMARY. 
 
 I now close "my thoughts and reasonings" with 
 a few remarks, in which I shall endeavor to con- 
 dense the leading principles which have been con- 
 sidered. 
 
 1. The Cumberland Presbyterian Church orig- 
 inated in a great revival of religion, which ex- 
 tended over what was then the South-western por- 
 tion of this country, being principally confined, 
 however, to Kentucky and Tennessee. This re- 
 vival, as far as human agency was concerned, was 
 originated and carried forward mainly by Presby- 
 terian ministers. 
 
 2. The multiplication of converts, the establish- 
 ment of new congregations, and the general re- 
 ligious interest awakened in the country, created 
 a demand for more ministers than the ordinary 
 course of training in the Presbyterian Church 
 could supply. 
 
146 )Vh?/ am I a Cumberland Freshyterianl 
 
 3. To meet this necessity, men were brought 
 into the ministry under the provision in the Book 
 of Discipline for extraordinary cases. Difficulties 
 arose out of the measure, and these difficulties, 
 in connection with others, which were doctrinal, 
 resulted in the organization of a new Presbytery, 
 or rather in the reorganization of the old Cumber- 
 land Presbytery. This was the beginning of the 
 Cumberland Presbyterian Church. 
 
 4. Presbyterianism is better adapted to the full 
 development of the religious mind than any other 
 form of ecclesiastical order, and Cumberland 
 Presbyterianism is better adapted to the condition 
 
 .of general society in this country than any other 
 form of Presbyterianism. 
 
 5. A leading feature of Cumberland Presbyte- 
 rian preaching is the earnestness and distinctness 
 with which it presses the necessity and living re- 
 ality of experimental religion. "Ye must be born 
 again" is a favorite text with the youthful minis- 
 try. 
 
 6. Cumberland Presbyterianism embodies, and 
 its ministers preach, the system of doctrine of 
 which the universal depravity of the human heart, 
 and a rich })rovision for the salvation of men 
 
Why am la Cumberland Preshyteriari? 147 
 
 through the sufferings and death of Jesus Christ, 
 are leading features. 
 
 7. Cumberland Presbyterianism rejects the doc- 
 trine of election, interpreted in such a sense as to 
 make the salvation of a definite number of men 
 and women certain and unchangeably fixed, and 
 the damnation of all other men and women as 
 equally certain and unchangeably fixed. On the 
 contrary, it maintains that the Saviour died for 
 all men, and that all men may be saved through 
 him. This salvation is rendered practically pos- 
 sible through the agency of the Holy Spirit, 
 who has been sent that he may reprove the 
 world. 
 
 8. Cumberland Presbyterianism rejects the doc- 
 trine of a final apostasy. Believers, if they chose 
 to do so, might fall away and be lost ; but through 
 the unfailing love of God their Father, the inter- 
 cession of the Son, and the inworking of the Holy 
 Spirit, they are kept from fatal sin. 
 
 9. Cumberland Presbyterians believe that the 
 diiferent parts of their theological creed are con- 
 sistent and coherent ; still they are not so careful 
 to preserve theological coherence, as to follow the 
 explicit, and, what seems to them, the unambigu- 
 
148 Why am I a Cumberland Preshyteriant 
 
 ous, guidance of God's word. " Let God be true^ 
 but every man a liar." 
 
 10. Cumberland Presbyterianism rejects any 
 form of ecclesiastical order, or religious worship, 
 which develops a tendency to lead the mind from 
 substance to shadow, or introduces any necessary 
 agency between an earnest and penitent sinner 
 and God his Saviour. 
 
 XX. CONCLUSION. 
 
 I now close. I stand upon this platform- 
 have stood upon it for many years, and through 
 many discouragements and trials. I am certainly 
 far from glorying in men, but the Cumberland Pres- 
 byterian Church was the outgrowth of a great 
 providential necessity. It has thus far fulfilled 
 a useful mission. It might, however, have been 
 more useful, had it been more consecrated to its 
 work. Will not its spirituality be increased? 
 Will not the ties of Christian and ecclesiastical 
 brotherhood be strengthened? Will we not strive 
 to develop all the resources of our Communion? 
 Let us look at the great field before us. How 
 white! How white! Hoiv ready for the harvest! 
 
Why am 1 a Cumberland Preshi/terian? 149 
 
 Can any man among us relax his efforts, withhold 
 his money or his cooperation, clamor for ease and 
 indulgence, when our great enterprises are strug- 
 gling for life, and men everywhere are rushing 
 headlong to perdition? Will we not rather, in its 
 full spirit, adopt for the measure of our efforts 
 the earnest language of the prophet: "For Zion's 
 sake I will not hold my peace; and for Jerusa- 
 lem's sake I will not rest until the righteousness 
 thereof go forth as brightness, and the salvation 
 thereof as a lamp that burneth." 
 
 SHE EN». 
 

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