this portion of the United States, then a vast forest, filled with frightful savages. At the close of the war of Independence, a tide of emigration poured into this frontier country. This emigration was chiefly from Virginia and the Carolinas. Such was the rapidity of it, that, in 1792, Kentucky was admitted into the union as one of the states of the confederacy; and Tennessee in 1796. Of course, there could be but few schools or churches, in either of these young states, at this period. There were but few ministers of the gospel in proportion to the population. Under such circumstances there could, of course, be but little moral restraint, or religious influence. In addition to this, vital piety was at a low ebb in the Presbyterian churches in this part of the United States. On the restoration of Charles II. in England, spiritual and Bible religion suffered a great shock in that country. The baleful influence extended to the colonies. The Wesleys and Whitefield were raised up, in England, to reform this state of things. Those pious men visited this country. But their visits were confined, for the most part, to the atlantic coast and cities.

6.

Catching some of the spirit and zeal of these noted reformers, the Tenants, connected with Log College," Pa., effected a complete reformation, in the Presbyterian churches, in the Middle and New England states. This reformation, violent, and for a time causing serious divisions, did not extend to the churches of the Presbyterian persuasion, to any great extent, in the southern states. This view of the subject, bearing in mind the quarter whence the people of Tennessee and Kentucky emigrated, in connection with other existing circumstances, will lead us to the conclusion that vital Godliness was at a low ebb in those new states. The history of the tines, as well as the recollections of the old settlers, confirms this. The great doctrine of the New Birth was but little understood by the mass of the church members, and but seldom heard preached from the pulpit.*

* Rev. James M'Gready, a talented clergyman of the Presbyterian church, had preached a length of time before he knew any thing, ex

Immorality marked the conduct of church members. Both the clergy and the laity were in the habit of drinking intoxicating liquors to excess. Whilst this state of things existed in the church, of course we could look for nothing but the most daring impiety in those who were out of its pale. The Sabbath was violated. The lowest and most disgusting forms of gaming were carried to the greatest excess. Profanity, that American sin, prevailed in all circles of life. The writings of Paine and Voltaire had reached those distant and then frontier parts of the New World, corrupting many a heart, and blinding many an eye. Infidelity has long been the plague and curse of our vast western frontier. In those wilds, this poisonous Upas tree shoots up with a noxious growth. Would the churches, instead of spending their time in wrangling about Apostolic succession, and their antiquity, spend their energies in distributing, in those destitute regions, such books as are among the Bridgewater Treatises, or among those published by the Tract Society, or as the works of Paley and Brougham on Natural Theology, what amount of good might be effected!

Where such a state of things as this prevails, it will require neither common men nor common measures to effect a reformation. It required Luther, and Luther's measures, to effect the Reformation. It required John, and John's preaching, to lead the Jewish nation to repentance. The warrior accommodates his mode of warfare to the enemy and the country. The church should profit by the example. Nothing is more common than to hear clergymen, who have never travelled ten miles beyond the boundary of their own flock, and their thoughts not half so far,

perimentally, of the New Birth. After preaching, on one occasion, he overheard a pious elder. in a conversation, regretting that he himself a stranger to the first principles of reshould be preaching to others, when he was ligion. This led him to reflection. He examined his situation; he felt that he was an unconverted man. Not long elapsed before he experienced a change of heart. After this, he became a very efficient preacher. He often preached the necessity of the New Birth to members of the church. Something similar to this is related of Mr. Wesley.

condemning, by the wholesale, all religious measures which they have not been in the habit of practising. Paul made himself all things to all men, that he might win souls to Christ. At Athens, he quoted from heathen poets; at Jerusalem, from the prophets.

Rev. James M'Gready and other pious individuals of the Presbyterian Church, were the instruments under God, of breaking up the fatal slumbers of the church, and thereby working a complete moral reformation in that portion of the vineyard of God in question. They mourned in secret; they wept in public; they prayed; they preached; they expostulated. They came together in religious conferences. They entered into solemn covenants to observe certain hours in concert at a throne of Grace. Like Elijah on the mount, they were not discouraged when they had prayed once, and no answer came. Again they prayed. Still they repeated their prayers. More than to the seventh time they prayed. The successful minister has always been a man of prayer. Such were Baxter, Whitefield, and the Tenants.

At length favorable symptoms of the presence of God's grace and spirit, were seen in several congregations. The interest increased. It soon spread to other congregations and neighborhoods. One general concern about the subject of religion, pervaded every breast. That there were excesses in this revival of religion, none would deny. So there have been in almost all works of grace, in all ages and all countries.

There is no human blessing which is not capable of perversion. Usually, the greater the blessing, the greater the capability of perversion. We must, at present, be content to take things as we find them. But, the abuse of a practice in some cases, is no good reason to neglect it.*

• Much has been said concerning the physical results of excessive and immoderate excitement in some instances, connected with this revival. I allude to bodily contortions and convulsions. In some cases these were excessive. But they were never looked upon as a part of religion. They were rather regarded as a curse. Like most excitements, they were regarded as somewhat contagious. The whole

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This religious influence not only extended to surrounding counties, but to surrounding states. The demand for ministerial aid every day increased. The cry was, come over and help us." There was no possibility of those few ministers supplying the demand. They labored with Apostolic industry and fidelity: yet the demand seemed to increase.

The life of the frontier minister has always been one of the greatest toil. He, literally, takes his life in his hand and goes forth over the wilderness to seek the lost sheep. He endures hunger, fatigue, thirst, and cold. He passes mountains and streams without roads or bridges. Under such circumstances were these men laboring. Often were their hearts grieved when they could not comply with the request of some distant family, or destitute neighborhood or church, to go and break to them the bread of life. To the pious soul, it is truly an affecting sight to see people deprived of the means of grace, who have a disposition to improve them. Our Saviour is said to have been moved with compassion, when he saw the multitude scattered as sheep, without a shepherd. What was to be done under these circumstances? This was the inquiry of many an anxious heart.

After much deliberation and even hesitation, it was agreed, that, in view of the

of this occurred not in the Cumberland Presbyterian Church, but in the Presbyterian Church. These exercises of tumbling, and falling down, were common during the last Middle and New England States. In Scotland, century, in the Presbyterian Churches, in the the same has occurred. Once, in the General Assembly, whilst in session in Edinburgh. For information on this subject, see President Ed

wards' excellent treatise on Revivals of Religion; and also a small volume published by Rev. Dr. Miller, of Princeton, New Jersey, entitled, "Log College." This "Log College" contains materials for one or more volumes of great interest. Rev. James Smith, has published the most extended history of the Cumberland Presbyterian Church, yet extant. This history of Mr. Smith, otherwise possessing some merit, gives an undue prominence to these bodily exercises. In view of this, and other representations of a similar character, this note has been added. The subject, in itself, is of no importance at this day. And, but for what has been published to the world, no notice would have been taken of it.

Previous to being licensed, they were examined on literature and Theology, and adopted the Confession of Faith of the Presbyterian Church, with the exception of what they believed to be fatality, taught under the name of predestination and election. Here we see a departure from the book of discipline in two things. First, individuals inducted into the ministry with out a classical education. This has been a matter of frequent occurrence in the Presbyterian Church, both before and since that period. Individual cases could be mentioned, if it were necessary. Some of the most popular preachers of that church have not enjoyed a classical education. So of all the churches. Many of our most distinguished statesmen have had only an English education. A knowledge of the dead languages is, doubtless, of great advantage to the clergyman, providing it be thorough. But, the way in which the languages are often studied by Theological students, is not only a waste of time, but a waste of time at the expense of a knowledge of the mother tongue, without which, none can profitably preach the Gospel.

The second departure was the adoption of the Confession of Faith, excepting one of its leading articles. Mental reservations in the adoption of the Confession, have long been practised in the Presbyterian Church. It is known that the New and Old School divisions of the Presbyte rian Church assert, that they hold to widely different doctrines; yet they both adopt the same Confession of Faith. Here then, if the Confession be understood, are mental reservations on the part of one, or perhaps of both of these divisions.

It has sometimes been affirmed that the original grounds of dispute between the Cumberland Presbyterian and the Mother Church, were the subject of education. This is not true. The subject of a classi

a great and important doctrine the other. It was in October, 1802, that the candidates in question, after warm opposition from some of the members, were licensed by Transylvania Presbytery. These young men should not be looked upon as illiterate novices. They passed a favorable examination on Literature and Theology, by a scrupulous and jealous Presbytery. They were men of capacity and liberal acquirements. They had already proved their aptness to teach in their pious labors, in various destitute neighborhoods. They boldly confront the Presbytery, and say they cannot believe one of the articles of the Confession, because they think it at variance with the word of God. Such was the character of these men who have too often been called ignorant and illiterate. Tacitus, the Roman historian, in pouring contempt and scorn on the early Christians, has proved to posterity one thing: that is, though he possessed a great mind, yet it was swayed by the worst prejudices. If Tacitus regarded the early Christians with no other feelings than contempt, posterity, on that subject, has no other feeling than pity for the great historian. In the sixteenth and seventeenth centuries, the Puritans were a common mark of ridicule for every popular writer... The Puritans have lived to see their enemies, through their own arts and policy, become highly contemptible.

Of all language, satire and ridicule are the most dangerous. It is, as though one were to shoot arrows perpendicularly into the air, which would be in danger of falling on his own head.

The individuals who were licensed by the presbytery, just referred to, in due process of time, were regularly ordained to the whole work of the ministry. It was in October, 1802, that Kentucky Synod divided Transylvania Presbytery, and created a new one, called, Cumberland Presbytery. It will be borne in mind by the reader, that the body of Christians afterwards driven to secession, and now known as Cumberland Presbyterians, took their name from this new Presbytery. Cumberland Mountains and Cumberland River, names borrowed from England, and of high historical renown in that

their name from Luther.

The term Quaker, was originally, one of contempt. A name, in itself, is nothing. It is the spirit, doctrine, and practices of a church which should be an object of regard.

At the fourth meeting of the Cumberland Presbytery, in 1804, a small minority, consisting of three, transmitted a remonstrance to Kentucky Synod, complaining of what they termed irregularities in licensing and ordaining the individuals above referred to, which solemn acts, it will be borne in mind, had been officially done by the Presbyterian Church. Two of the three remonstrants, afterward left the Presbyterian Church. The one became a New Light; the other was suspended and deposed for becoming a Pelagian. This is mentioned, to show the origin of that persecution, that at first was gotten up against Cumberland Presbytery: and since has been kept up, from certain quarters against the Cumberland Presbyterian Church. If there be heresy in all this matter, it is among the opposers, not the opposed. In this world, the few originate, whether it be good or evil; the mass merely follow in the train, without questioning the justice or injustice of their pursuit. When a current is once set in a certain direction, it is strange what a length of time it takes to turn its course. Such is the imperfection of human

nature.

But little was said on the subject of the remonstrance, until the succeeding meeting of the Synod, when a commission was appointed to examine the matter of variance.

The Commission proceeded to execute its task. Cumberland Presbytery, with all its candidates and licentiates, was cited to appear before the commission. A little moderation and charity now, would have

politically or ecclesiastically. In the struggle between this country and Great Britain, for independence, we have a verification of this. Whatever may be said of man's selfishness and love of this world, nothing is so dear to him, at last, as opinions. He will forego all things for naked opinions; things that can neither be seen, nor felt, nor weighed. The Puritans forsook home, country and all for their religious opinions. So did the early Christians. No force, no connexion, can cause the good man to abandon his principles. The Commission should have had a better knowledge of human nature, than, with hope of success, to have pursued the course they did, The Presbytery was called upon to surrender all the men whom it had licensed and ordained, for re-examination.

Both the Presbytery and the persons demanded, refused compliance, upon the solemn conviction that it was wroug. This refusal was not dictated by a stubborn, unyielding, perverse disposition of heart, but was the result of conscientious convictions. Some of them had flocks. These they dearly loved. Others were preaching on the itinerant plan, in totally destitute regions. Those churches and regions without their laborers would be entirely destitute. Their labors had been blessed. This, the remonstrants, the Synod, and the Commission knew. But they were useful, in what some termed, an irregular way. The disciples stopped one from casting out devils, because he did not follow them. The Scribes and Pharisees murmured because Christ cured diseases on the Sabbath day. In both cases irregularity was complained of. The regret of the old Austrian General was, not so much that Napoleon defeated him in every engagement, but that it was done in an irregular way, and in opposition to the established tactics of the day.

It cannot be supposed, that those who opposed the proceedings of Cumberland Presbytery, except such as afterwards became New Lights and Pelagians, were in heart, opposed to the conversion of souls, and the extension of the glory of Christ. This would not be intimated. Such an