thrown around it. Such, it is hoped, this narrative may be found. Great care has been taken to ascertain truth, and few assertions have been made that are not sustained by documentary evidence of undoubted authenticity. A few observations of a miscellaneous character, will close these sketches. The following extract, from Semple's Virginia Baptists, published in 1810, will serve to show the estimation in which Mr. Leland was held in that state.

"Mr. Leland, as a preacher, was probably the most popular of any that ever resided in this state. He is, unquestionably, a man of fertile genius. His opportunities for school learning were not great; but the enegetic vigor of his mind quickly surmounted this deficiency. His memory was so retentive, that by a single reading he stored up more of the contents of a book, than many would by a dozen careful perusals. It is probable that his knowledge, derived from books, at this day, taken in the aggregate, is surpassed by few. His preaching, though immethodical and eccentric, is generally wise, warm and evangelical. There are not many preachers, who have so great command of the attention and of the feelings of their auditory. In effecting this, his manner has been thought, by some, to approach too near to the theatrical. Cowper, the poet, says:

'He that negotiates between God and man,
As God's ambassador, the grand concerns
Of judgment and of mercy, must beware
Of lightness in his speech.'

"Here Mr. Leland and the poet are at variance; he does, sometimes, and, indeed, not unfrequently,

'Court the skittish fancy with facetious tales.'

"If Cowper says, 'So did not Paul,' Leland can say, So did George Whitfield, Rowland Hill, etc., and they have been the most successful of modern preachers. Mr. Leland's free and jocund manners have excited the suspicions of some, that he wanted serious piety. His intimate friends are confident that these are groundless suspicions. They believe that, among his other singularities, he is singularly pious."

It is true, there was nothing of superstitious austerity in the tone of his piety; it corresponded with his own description of the feelings of the heaven-born soul—"lively as angels, yet solemn as the grave." Deep solemnity characterized his public ministrations. In prayer, he seemed to have an overwhelming sense of the perfections of the Being he addressed; and his manner, his words, and the tones of his voice, were expressive of the most reverential awe, the deepest self-abasement, and the humblest adoration. He was in the habit of confessing the immense distance of

men, as creatures, below the infinite Jehovah, and the immeasurable increase of that distance by reason of sin. Supremely great, infinitely glorious, highly exalted, everywhere present, all-wise and eternal God," was often, either wholly, or in part, the introduction of his prayer. His audience felt themselves carried directly into the presence of Him who is "fearful in praises," and it was impossible to listen with an irreverent or trifling spirit. In the administration of the sacrament, few, if any, were ever more deeply solemn and impressive. In his preaching, he sometimes, by a single sentence, presented before the mind a view of eternal things, which left an indelible impression on the memory. Such was the manner in which he was accustomed to speak of death. "It is," he would say, "a solemn thing to die; to go we know not where; to be we know not what." His manner, however, was far from being affected or theatrical; and he did not deem it inconsistent, either with real solemnity, or with the spirit of true piety, to mingle, not only in his writings and conversation, but in his preaching, occasional strokes of humor or of satire. But the "facetious tales" had always a higher object in view than to excite a smile, or "court the skittish fancy." They were brought in illustration of some important truth, which he wished to exhibit in the clearest light, and to impress forcibly upon the mind; effects which their aptness was well calculated to produce. The shafts of satire, too, pointed though they might be, were not dipped, in the gall of malice or ill will, nor aimed at anything which he esteemed valuable or sacred. Instances illustrative of this part of his character may be found among his writings, and will be recollected by all who ever heard him preach or converse. The following is one example, and will serve to show his manner of treating those circumstances, which, to many persons of different temperament, or of less elevated views and aims, would seem to afford sufficient ground for resentment, and which not unfrequently result in irreconcilable animosity.

THE CHESHIRE RACES.*

As the annual races of Cheshire drew nigh, about the first of April, 1823, the hippodrome was prepared for the contest. As the speed, wind, and bottom of the horses were to be tested, the hippodrome included hills, levels, lanes and hedges, reaching from Savoy to Hancock. The prize to be run for, was

To those acquainted with the circumstances, any attempt at an explanation of this allegory would be superfluous; to others, perhaps, impossible, as well as unprofitable. It will be sufficient to remind the reader that a revival occurred in 1823—that the same year a Reformed Methodist Society was formed in Cheshire, and early in 1824, the Third Baptist Church was constituted. Among the ministers represented by three horses, no one, it is presumed, can fail to recognize the features of" Old Dray."

MEETING-HOUSE AND MAJORITY.

The horses brought on the ground were, first, the Duke of Marlborough; a fine, high-bred horse, in fine style; supposed by some, who judge of horses, to be the best racer ever seen on Cheshire race ground. The second, was Little Jolly, sired by the imported Jolly Rogers, the famous courses. Little Jolly had never run but a few races; but his make, nimbleness and wind, raised the confidence of many. The third horse, was Old Dray, the sight of whom made some laugh, and others sneer. Old Dray had often been on the ground; but was never formed for speed, and rarely won the prize; had now grown old, and unfit to contend with young steeds in high perfection; in short, he had nothing to commend him, except his being of the fear-not blood. On this condition alone could he be admitted, that he should carry an extra burden of a plough and pitchfork on his back, during the race.

rest.

The distance stake was stuck forty feet short of the goal, and all things were made ready for the start. At the beat of the drum, the halters were slipped, and, by some unknown cause, Old Dray got four feet in front; but this advance was very short, for the Marlborough came up, and went by him, with great facility; and, had it not been for two causes, there was every reason to believe that the Marlborough would have distanced all the The first cause was, he made a violent kick and bite at Old Dray, and some affirm that he spake, (like the beast that Balaam rode,) and said, "If Old Dray can be kicked out of the path, it will be the most glorious race that ever was run," which rather crippled him in the stifle joint. His friends, however, say that there was neither kick nor bite; that although he is all activity to run the race, yet he has no venom in him. The second cause was, that when he came to Savoy Heights, far ahead, there was a certain berry on the hills, called Woodberry, which had so strong a scent, that it rather paralyzed his limbs.

Little Jolly started with great alertness, and the bets in his favor were greater than for any of the horses on the ground; but, making a bite at Old Dray, he incautiously stepped over the line, and crossed the path, in doing which he received a wound; but his friends produced a medicine, made of fabrication, and administered by offset, which proved a catholicon. They said that Old Dray had done as bad as Jolly, and one must be offset against the other. This medicine they had tried on a former occasion, and knew its efficacy. This treaty, made with their consciences, healed the wound of Jolly, and they declared him to be the soundest and swiftest horse in the race. And truly, in that part of the race ground called lanes and hedges, he performed wonders. Being acquainted with such kind of ⚫ground, he jumped with all the agility of a rabbit. In going over the flat ground of Hancock, Old Dray made considerable advances on Marlborough,

but could not come up with him. In coming out at the goal, the Marlbo rough was seventeen feet in advance of Old Dray, and Old Dray seventeen feet before the Jolly. The judges seemed somewhat divided; but the decision was, that the Marlborough should have the majority, the Little Jolly have the meeting-house, and that Old Dray should carry the plough and pitchfork upon his back as long as he lived, and never be allowed to enter the race ground again.

It will be admitted, perhaps, by all whose freedom from educational bias, and habits of close and independent thought, prepared them fully to appreciate the preaching of Elder Leland, that he was more than usually successful in reconciling those apparently conflicting portions of the system of gospel truth, which have been the theme of so much controversy in all ages of the Church. This was mainly owing to the care he took, never to "mix law and grace together;" or, in other words, never to confound the "system of God's moral government," with the "scheme of grace through a Mediator." He viewed the line of distinction, as commencing at the "covenant of peace," formed in the counsels of eternity, and continuing for ever. He did not, therefore, apply to the unregenerate, the promises and precepts addressed to the penitent and believer, nor hold forth the terrors of the law to "them who are in Chirst Jesus." Yet that he did not pretend to understand the whole mystery of the gospel, may be distinctly seen in the following detached paragraphs, from which, with other of his writings, may be gathered the fundamental points of his belief.

"The gospel is so internally profound, and the minds of men so limited, the obstructions to science so many and great, that it is but a little of the gospel that men understand; and yet, no scheme, fraught with fewer incomprehensibles, could have brought relief to fallen man. The unsearchable riches of Christ, which pass knowledge, will be continually unfolding themselves to the saints in light."

"To reconcile the eternal designs of God with the freedom of the human will, is a question that puzzles all men. That both are true, admits of no reasonable doubt; but there is a great doubt whether the mind of man is large enough to reconcile the question: if it is, why is not the matter settled long ago? It appears to be one of the deep things of God, which we are to believe without comprehension. Should the Lord use ever so many words to elucidate the subject, still, the mind of man is so limited, that the matter would remain in the profound. That God is good, and that men are rebellious; that salvation is of the Lord, and damnation of ourselves, are truths revealed as plain as a sunbeam."

"The preceptive part of the gospel addresses men as able to do, and commands them to do; but the gracious part considers men as weak and polluted, and reveals what God does for them. The former shows holy authority, the latter gracious benevolence."

"Repentance for bad works, and the practice of good works, I strive to preach; but, as repentance will not expiate crimes, and the deeds of the law will not justify, redemption by Christ is essential. The salvation of God includes three things: first, something done for us, without us; second, something done for us, within us; third, something done by us. "The moral insolvency of man, has not destroyed the equity of God's law, nor cancelled the demand."

"The sinner, until he is changed by grace, never feels guilty because he has not the holy unction, but for the sins he has committed. The prayer of his heart is not for internal holiness, but for deliverance from punishment."

"Adam, in innocency, with his life of natural purity, was happy on earth, but not fit for heaven. Had he never sinned, he must, nevertheless, have been born of the Spirit, (received the holy unction,) to have prepared him for heaven."

"Grace and effort. Some preachers fix their eyes so steadfastly upon the unchangeable nature of God, his immutable decrees, his personal and unconditional election of some unto eternal life, that they leave themselves but little liberty to preach, 'Repent, for the kingdom of heaven is at hand" 'Repent, and believe the gospel'—' Repent, and be converted, that your sins may be blotted out' Labor not for the meat that perisheth, but for that which endureth unto eternal life'—' While ye have light, believe in the light, that ye may be children of the light,' etc. Others place their minds on the rebellion of man, the necessity of repentance, and the willingness of Christ to save sinners, so strongly, that they overlook such passages as these: As many as were ordained to eternal life, believed'— "The election hath obtained it, and the rest were blinded' No man can come unto me, except the Father draw him'—' Thou hast hidden these things from the wise and prudent, and revealed them unto babes' Then shall ye seek me and shall not find me'—'Not according to our own righteousness, but according to his own mercy he saved us,' etc."

Though his sermons, conversation and writings, were characterized by perspicuity and simplicity, it must be supposed that he was sometimes misunderstood; for he was claimed, by some sectarians, as the advocate of doctrines which he considered fundamentally opposed to the truth. He incurred, also, the censure of many, by carrying farther than they thought necessary the Protestant sentiment, of the sufficiency of the Scriptures as a guide to Christian faith and practice, and by questioning the propriety of measures for which Scripture authority could not be adduced. Some of this class of individuals, however, while they could not but acknowledge the sincerity of his desires to be "made right," and of his fervent prayers to be enabled to discern the truth, sought for other motives than love of truth, to which they might attribute his dissent from their own views.