render the liberty of conscience insecure, I beg you will be persuaded, that no one would be more zealous than myself, to establish effectual barriers against the horrors of spiritual tyranny, and every species of religious persecution. For you, doubtless, remember, I have often expressed my sentiments, that any man, conducting himself as a good citizen, and being accountable to God alone for his religious opinions, ought to be protected in worshiping the Deity according to the dictates of his own conscience. While I recollect with satisfaction, that the religious society of which you are members, have been, throughout America, uniformly, and almost unanimously the firm friends to civil liberty, and the persevering promoters of our glorious revolution; I cannot hesitate to believe, that they will be the faithful supporters of a free, yet efficient general government. Under this pleasing expectation, I rejoice to assure them, that they may rely upon my best wishes and endeavors to advance their prosperity.

In the meantime, be assured, gentlemen, that I entertain a proper sense of your fervent supplications to God for my temporal and eternal happiI am, gentlemen, your most obedient servant,

ness.

GEORGE WASHINGTON.

Elder Leland's removal to New-England took place in 1791.* As soon as he landed again on its shores, he commenced anew the warfare against religious intolerance, and the defence of the cause that had so signally tri umphed in Virginia. During his stay in New London, he published his "Rights of Conscience Inalienable," and afterwards, from time to time, other works of the same character; some of which will be found in these volumes, and others it has been impossible to obtain.

Our limits do not allow us to enter upon the history and progress of religious liberty in Massachusetts. This may be found elsewhere. It had struggled for existence, and found some advocates from the first settlement of the state, but was kept constantly shackled by certificate laws, and other expedients of ecclesiastical tyranny. At length, in the beginning of 1811, a decision by Judge Parsons, that no society, not incorporated by law, could claim even the pitiful privilege of drawing back money, awakened the fears of the dissenters, and a circular Address, accompanied by a petition to the legislature, praying for a revision of the laws respecting public worship, was circulated through the state. At the solicitation of the people of Cheshire, Mr. Leland accepted a seat in the legislature, for the special purpose, of aiding the measures petitioned for. His speech, delivered during the debate on the subject, may be found in another part of this work.

It may be proper to mention, in this place, that while a member of the General Committee, he was appointed one of a committee to collect materials for a history of the Baptists in Virginia; and had made considerable progress towards it, when his removal caused him to relinquish the trust into other hands.

A law was finally passed that gave some relief, but not complete satisfaction. The "stump" of the tree of ecclesiastical oppression, so carefully preserved "with a band of iron and brass," continued, therefore, to furnish a subject for his animadversion, in various essays, addresses, etc., and he improved such opportunities as were offered him, as a matter of duty, and in fulfilment of the public pledge he had given, that "as long as he could speak with his tongue, wield a pen, or heave a cry to heaven, when, ever the rights of men, the liberty of conscience, or the good of his country were invaded by fraud or force, his feeble efforts should not lie dormant. His letters, etc., on the Sunday Mail question, have the same bearing, and breathe the same spirit. To neutralize the effect of these, and to destroy the confidence reposed in him, reports were industriously circulated in some newspapers, that " he had renounced the Christian faith, and the sacrament of the Lord's Supper, and been excommunicated from the church." The reader is requested to turn to his reply to a letter from Rev. O. B. Brown, on this subject, where he will find a sufficient refutation of this calumny. To show its probable foundation, however, it will be necessary to return to the period of his removal to Cheshire, and give a connected narrative of a series of events, which misrepresentation and falsehood have so distorted to his prejudice, as to render a true statement of them an act of indispensable justice to his memory. As the professed object of this work is to exhibit fully his character and sentiments, facts which have so important a bearing upon that object, cannot, with propriety, be withheld. ⚫ Soon after Elder Leland came to reside in Berkshire, the town of Cheshire was organized. There was, at that time, within its bounds, a large and flourishing church, called New Providence Grant, whose pastor was Elder Werden. There was also, another, called the Six Principle Church, making the laying on of hands a pre-requisite to communion. The church, with which Elder Leland united, and of which he continued a member until his death, had dissented from the Six Principle Church, and contained about seventy members. This was usually called the Second Baptist Church.

Considerable additions were soon made, and in 1793, it was determined to build a meeting-house. Elder Leland drafted a Constitution which was unanimously adopted, and the house was built during the succeeding year. The Constitution reserved the control of the pulpit to the Baptist church, giving any proprietor, not a member, the liberty of inviting any man, "in character," to occupy it his pastorial part of the time, and if, at any time, the church should fall away, or be unable to support a meeting, or a minister, it secured the property to the original proprietors, and their heirs at law.

The inhabitants of Cheshire, were, at that time, principally thriving farmers, who had removed there when the country was yet a wilderness, and by untiring industry had cleared their lands, built comfortable houses,

school-houses, etc., and were training up large families of very intelligent children. The wealthier portion of the church seemed ever ready to help the poor, and encourage the weak. Their records furnish numerous instances of their watchfulness and promptness in providing for the wants of their needy members.

This church, with all others in Berkshire, belonged to the Shaftsbury Association; a very respectable body, but containing a number of talented men, who were every way aristocratic, in their views of the powers of Associations over churches, and of churches over their respective members. As Elder Leland, and his brethren in Virginia, had just thrown off the yoke of the established clergy, and built up their institutions upon the most liberal plan, it will not be thought strange if his feelings and views were not relished by the more narrow-minded, and his increasing popularity looked upon with other than friendly feelings.

Revivals of religion in Cheshire, and the adjacent towns, for some time kept up large congregations in their new meeting-houses, and scarcely a covenant-day passed, without the addition of one or more to their number. Under date of December, 1795, the following entry is found upon the records: "Elder Leland appears to stand in the power and demonstration of the spirit of God, in the administration of the word and ordinances of the gospel." But when religion began to decline, and a worldly spirit crept in, he was exceedingly pained to see leading members of the church, (of which he then had the care,) indulging in harsh language towards each other; yet ever ready to give a word of exhortation, to draw the reins of discipline closely with their neighbors, and virtually to say, by coming to the communion, "we are one." This became very trying to his feelings, and as he had never enjoyed the Lord's supper, as he had preaching and baptizing, he felt no little embarrassment in constantly administering it under such circumstances. But as these members were respectable, stood high in church and society, were warm friends to him, and not complained of by others, he thought it more prudent to smother his feelings, and seeing his own imperfections to be great, to exercise forbearance towards the faults of others.

At length, however, he manifested his feelings to the church, who, being unable to remove them, consented, according to his request, to "have patience to wait on him a little longer." It is not certain at what time he left the pastoral charge, but it is probable he had not filled that office for some time previous to 1799, when he was requested to resume it, but declined. He spent considerable portions of every year in travelling and preaching from place to place, but when at home, (as may be seen by reference to the auto-biography,) he was never idle.

In August, 1799, the peaceful work of grace, called, by way of emin ence, "the great Reformation," commenced in Cheshire, and its vicinity.

His labors and successes during that interesting season, are recorded by his own hand. One of the members of the church, who had, during the ingathering, not only absented himself from public worship, and churchmeetings, but "spoken lightly of the work of God among the people," professed to be aggrieved that Elder Leland should not break bread to the church, "let the embarrassments be what they might in his own mind," and also found fault with the church "for not forbidding him to pray and preach, inasmuch as he had neglected a known precept." The church sustained Elder Leland in his course, and contended that they had no right to forbid him to pray and preach, "inasmuch as he had been guilty of no immoral conduct." After a series of unsuccessful efforts to convince the refractory member of his errors, and to bring him back to duty, the church withdrew from him the hand of fellowship.

Thus it appears, that the church both knew and respected his feelings, and did not feel disposed to urge him forward in the performance of that which he could not look upon as duty, nor to impute to him the omission, as a crime; and it is believed, that, when he removed to Dutchess county, he left no enemies in Cheshire.

Not long after his removal, Elder Lemuel Covell, a young, talented, and highly esteemed minister, passing through Cheshire, preached so much to the edification of the church, that they immediately appointed a committee to visit him, with a view to obtain his services as pastor. They found him rather disposed to come; but as he had been unfortunate in his outward concerns, had become involved, and the church at Pittstown had paid the demands against him, (amounting to nearly seven hundred dollars,) on the condition, "that he should never leave them to become the pastor of any other people, unless that people would refund the money to them; an ob. stacle was presented apparently difficult to be overcome. The trial which followed, would, but for its consequences, have found no place in these pages.

The committee, who waited on Mr. Covell, were disposed to engage him, but on submitting it to the church, a number of the members in good standing, and somewhat wealthy, objected, and by their arguments, nearly dissuaded others. The committee took the alarm—insisted strongly upon the powers of the church—and, though their reasoning did not convince, their perseverance conquered—and perhaps it will not be uncharitable to say, that Elder Covell's debts were paid, and his family removed to Cheshire, rather in a spirit of defiance. The terms of settlement were the same as at Pittstown, with the additional promise, that if the church failed in af fording him a decent maintenance, the seven hundred dollars were not to be refunded, though he should leave the place.

About this time, a mortgage being closed on the farm where Elder Lelad resided, his friends in Cheshire gave him a pressing invitation to come

and reside with them; to preach whenever he felt disposed, and duty seemed to call him. Having children residing there, and being still a member of the church, he complied with the solicitation. He and Mr. Covell had always been warm friends, and their intimacy continued uninterrupted till the lamented death of the latter, while on a mission to Canada, October 19, 1806, less than six months from the time of his removal to Cheshire.

Mr. Covell viewed the proceedings of the church in the same light with the majority of the people of Cheshire. In a conversation with Elder Leland, he said, "had I foreseen the troubles that would ensue in consequence of my coming here, I would sooner have begged my bread from door to door."

The shock produced by Mr. Covell's death, was succeeded by a calmness, which lasted a considerable time, and gave the friends of peace, reason to hope that the breach in the church would soon be healed. Both church and society seemed seriously to regret the hurrying spirit that had set them at variance. Not so with a few leaders of the opposite party. "Recantation or excommunication," were their terms, and strange as it may seem, acquainted as they were with Elder Leland, they applied to him for help to carry out their plans. Owing no ill will to either party, his answer was such as might have been anticipated. He thought a little forbearance, on their part, might have saved all the trouble, and hinted, that by some recantation from them, the church might still be kept together.

Disappointed in their favorite plans, smarting under the loss of property, their fond hopes in the grave, they were not a little chagrined at receiving a slight rebuke where they had expected much assistance. They did not however proceed immediately to extremities, but, after conversing with members of the Shaftsbury Association, unfriendly in their views to Elder Leland, (of whom mention has already been made,) they determined to apply to him as friends, and pretending ignorance on the subject, to draw from him an expression of his views respecting church discipline, communion, etc.* He freely made a statement, and at their request commit. ted it to writing. This paper has long been before the religious world, but as there may be many, who have never seen it, and who have but vague and indefinite, if not incorrect ideas of what Elder Leland's views were, a copy of it is here subjoined, taken from the original on file:

1. I have no doubt about the necessity of internal religion, nor of the great advantage of social worship, to preach, pray, and praise.

2. Some doubts have ever been in my mind, whether the advantage of what is called church order, more than compensates for the disadvantages. It is uppermost in my mind, however, that good church order is scriptural. 3. I lodge no complaint against communing with bread and wine, but

*For the sake of brevity, details are omitted, and only a sketch of the important facts given.