True,

ger, in tearing himself off for so long a time from all the tender ties and sympathies-from all the pleasures and responsibilities -from all the delightful cares and social endearments of the domestic circle-this best and richest of earthly bounties which the Father of mercies has bestowed on mortal man. indeed, our self-denial in this case bears but a faint resemblance, rather than any real proportion, to the sacrifices which the best of men, in former times, were called to make in the best of causes—in establishing and extending the knowledge of salvation by a remission of sins through the tender mercies of our God. The ancient heralds of Christ's gospel were often compelled to forsake wife and children, houses and lands, and to jeopardize all earthly good for the sake of obeying their Master, and saving themselves and their contemporaries from the impending ruin which soon or late awaits all who live in sin. Still we are thankful for even a taste of that sweet-bitter cup of self-denial, which, at least, enables us to form a conception of those mingled emotions of joy and sorrow, of pleasure and pain, of which they so liberally partook; by whose toils and labors-by whose privations and sufferings, the gospel has reached us in these remote ends of the earth.

On the 8th of October, accompanied by my daughter Lavinia A and brother Joseph Henley, late from Georgetown College, Ky. we left Bethany, and on the morning of the fourth day found ourselves, via Baltimore, safely lodged in the proud capital of the United States, distant from Bethany almost three hundred miles.

Every thing but religion has improved in Washington since we last visited the Metropolitan City. The President's house, the navy yard, and the capitol, are all rising in worldly pomp and splendor. Indeed, every thing appears less and less Christian and Republicun. The capitol is, indeed, truly magnificent, and the public grounds around it exhibit exquisite taste; still, however, progressing towards a higher perfection in the cultivation of shrubbery and flowers. It is impossible for an American citizen to perambulate these beautiful grounds, survey this gorgeous edifice, and enter its spacious and splendid rooms, rich and luxuriant in all the varieties of ancient architecture, and not feel a corresponding pride kindle within him. The sculpture and paintings are truly Roman and Pagan, and conspire to prove what little influence the gospel of peace yet exerts over the American people. If, indeed, ours be a representative government-if our legislators represent the people-and if the capitol and its appurtenances represent the wisdom, taste, and morality of the representatives, then does the spirit of Pagan Rome yet reign in the body of the nation. Would you believe me, Chris

tian reader, that MARS, the Roman god of War, and JANUS, the Roman god of Peace, stand in Roman marble, larger than life, in the rotunda at the very entrance of the temple of American liberty! True, indeed, our national device, the American Eagle, more august than the Roman, and perched in sublime altitude, looks down upon all other birds of prey as greatly beneath his daring, and preaches to the universe that we have more of the spirit of war and of spoil, than of the peaceful Dove in our Constitution. But if Protestant and royal England, out of all savage beasts, elects the RAMPANT LION as the symbol of her spirit and her relative glory, we Americans, the sons of such belligerent sires, may justify ourselves in picturing out our national spirit under the eye, the beak, and the talons of our native Eagle! But, indeed, this is only one of a thousand proofs that republican America is, no less than the monarchies of the Old World, a part of the magnificent image which arose on the plains of Dura, to the astonished vision of the proud despot of ancient Babylon; and, unless she repent of her sins, must feel the triumphant power of that STONE which smote the image into the dust of the summer threshing floor.

I have never spoken the word of the Lord in Washington. Among other reasons, one is that I know of nothing more antipodal to the gospel than politics. The meum and the tuum of the American statesman are the truest antagonistic powers in society against the philanthropy of Christ's gospel. This is the true reason why the United States' capitol specially, and the State capitols generally, are the most dry and barren grounds in all the country. True, indeed, there have been a few statesmen who have been devoted to religion, and some to Christianity: even Julius Cesar was the Pontifex Maximus of the Roman Empire; Wilberforce and Soame Jenyns, of the English Parliainent, are favorably known to the Christian community; there was one Senator in the Sanhedrim that consented not to the deed of the sixty-nine who condemned Jesus; there was one Joseph in the Court of Pharoah, and one Daniel in that of Nebuchadnezzer: and who knows but there may be one or two Christians in the American Congress! Still it is about as hard for a Christian man to please unchristian constituents, as it is for any one to serve God and Mammon. The true politician rises by descending to cater for the lusts and passions of men. Besides, the breath of the Forum is as the Simoom of the desert to the life of the soul. The time has not yet come when the saints shall judge, or legislate for the world. Still, I would not say that the gospel ought not to be preached even in the District of Columbia. But in my case, and at the present time, I was not permitted to make an effort, though I was besought by one or two Israelites, in whom I found no guile.

In passing from Washington to Fredericksburg 1 had the pleasure to find brother Carman, of Baltimore, on board the steam-boat; and Mr. Mede, the Diocesan Prelate of Virginia. The former was on his way to the meeting at Fredericksburg, and the latter was returning from the exercise of his episcopal functions in some part of his immense diocess. The Bishop and I happened, by some singular caprice of nature, to be seated together in the same stage, from the landing on the Potomac to the city of Fredericksburg; but as it was in the night, we conversed incognito on several important points-such as the tendency of things political and ecclesiastic to monarchy in this, as in other countries;-the origin of the tithe system;-the necessity of reform among the English Bishops;-the signs of the times in that country;-the evils attendant on State religions and popular establishments, &c. &c.-the details of which it would be as improper as it would be tedious to relate. Upon the whole, I was much pleased with the liberality, candor, and good nature of Bishop Mede.

We met our appointments in Fredericksburg, where we delivered some five discourses. We spoke once at Antioch; once at Mr. Boulware's, Newton, King and Queen; once at Elder Henley's, on the Rappahannock; twice at Tappahannock church; once at Smyrna; once at Mangohick; six times in Richmond; four times in Charlottesville; twice in Scottsville; twice at Sandy River church, Prince Edward county; twice at Springfield, Lunenburg county; and at Painesville, near which Dr. Thomas lives, we discussed with him, before his personal friends and brethren, the merits of his new theories, during three days, which was equal to about seven or eight discourses of one hour each. We spoke once in the theatre in Petersburg, making in all some thirty seven discourses, in about thirty-four days.

At most of these points, and indeed at all, when the weather permitted, we had large and attentive audiences. Many pleasing, and some painful incidents occurred, of which the narrative would be more tedious than interesting. We had the pleasure of meeting many of our old friends and brethren, and partaking of the hospitalities of very many excellent spirits in the Old Virginia style. Brother Coleman, from Albemarle, met us at Fredericksburg, and continued with us the whole time in Virginia, much to our gratification and comfort. We found our brethren Bagby, of Louisa, and Henshall, of Richmond, waiting for our arrival at our old friend Wolfolk's, of Caroline. The former was with us at several points, and the latter continued in our company till we arrived at Richmond. We met our much esteemed brethren Henley, Du Val, and Pendleton, with many others, at Antioch; and so continued to meet at every point other

brethren of note among the disciples, till we arrived at brother Carter's, in the environs of Richmond. Brother Ferguson, of whom the brethren give a good report in all places, attended not only our meetings in Fredericksburg, but also at Tappahannock. These brethren, as well as some others, as far as I could observe and learn, are exerting a salutary influence in behalf of reformation.

We had formed a resolution before we arrived at Fredericksburg, not to pay any attention to the speculations which for some time had been sedulously taught and propagated by a few friends of universal discussion. 1 held fast my resolution till I got down to Tappahannock; but finding that some two or three individuals, in almost every church, still kept the matter alive; and thus, besides disturbing the peace of the congregations, neutralized the proclamation of the word to those without, I found myself compelled to speak first in private, and then, on one or two occasions, in public, on these roots of bitterness and discord. This is one of the excrescences, or fungous protuberances which sometimes grow on the tree of free discussion. May know not where to stop when their minds are set loose from their ancient moorings: they cut the cable and drift away upon the shoreless ocean of absolute speculation: they think their rights are invaded if you suggest the unlawfulness, or even the inexpe diency of razing the foundations of the whole system of received opinions at one single effort, and of abandoning all tenets and principles which they cannot mathematically, philosophically, of by direct testimony support and prove. This is the real mania of all reformations, both in politics and religion. It has beer fully carried out in the French Revolution, and in the Neologism of the New Theology in Germany. Hence no sort of evidence but that of sense, could prove the existence of a disembodie spirit, an angel, or a devil, to some spirits that have been seize with this Sadducean philosophy. And to say that it is an ur lawful or an untaught question, is regarded almost as turnin Pope and proscribing free discussion. In such a state of thing I was compelled to the conclusion that we must meet the opinion on the principles of their own free discussion, and either prov them to be untrue, or at least unprofitable and useless question One example of this sort we feared might be a dangerous prec dent; but not to do it, we saw was likely to be more dangerou and, therefore, after due deliberation, we resolved to visit (esp cially as we had received some pressing calls) the viciniti where these matters were more effectually taught and mo generally entertained. We did so, and it is with much pleasu that we anticipate the order of events in our narrative to infor our readers, that, after three days canvassing those opinions wi

their author, and before his most select friends and the public, it was proposed by the brethren to close the discussion and hold a meeting to bring about an issue of the whole matter. They did so. A resolution was unanimously adopted by all the brethren, and very cheerfully acceded to by brother Thomas, (a copy of which may be found in this number,) that those speculations should no more be propagated in word or writing by their author; and on certain explanations and concessions a reconciliation between myself and brother Thomas was effected, which, I trust, is never to be interrupted by any such matters.

We met all our appointments but three-one at Smyrna, one at Bethesda, and one at Farmville, Prince Edward county. The two first were prevented by rain, and the latter by indisposition. There was north and east of Richmond but one point, Smyrna, where we spoke, at which there was no existing controversy or discussion of those abstractions. Seven persons were there immersed, amongst whom was S. S. Henley, a worthy graduate of William and Mary, who immediately joined our company, and agreed to make the whole tour with us to the South.

At Newton, King and Queen county, we had a very pleasing interview with our old friend Andrew Broaddus. He attended our meeting, and favored us with a friendly conversation on various incidental matters. He enjoys good health; but, like most men on the environs of 70, is evidently descending the hill of life. It would be a consummation devoutly to be wished, could he, before he passes the Jordan of time, induce his brethren to rescind their "Orders in Council," and to open their ears to a candid consideration of the points at issue between them and us. It would do them no harm to move forward a few paces towards the primitive simplicity of the gospel, and to the practice of the ancient institutions of Christ. They would not have to give up any truth in admitting all that we contend for, as many of them now concede. We only ask for a renunciation of human traditions; and wherever they are found they ought to be abandoned. The word of the Lord shall stand for ever; but the counsels of men shall come to nothing.

The Baptists in Virginia are certainly less like their own denomination now than they were one hundred years ago, if there be any truth in their history. They have adopted the recruiting and converting tactics of the Methodists even to a superfluity of excitation. Their new converts are born in a tempest of passion and feeling, under the inflammatory process of long protracted meetings, and of deeply impassioned appeals to their fears and feelings. They live only in the high tempera. ture of excitement, and languish under the dispensation of reason and truth. This is too generally the fact, as many incidents and vouchers attest..