to yield to the current. Those things make it dangerous going at night or in the fog.

We lay by two nights and one day; the wind and fog being our hindering cause.

New Madrid had been designed as the metropolis of the New World, but God sees not as man sees-it is deserted by most of its inhabitants; the upper Chickasaw Bluff does not wash like the others, and probably will be fixed upon one day as a proper site for to convene the portage up and down the river, which now is inconvened by the Indians owning the soil, or the inundation of the water.

Our boat got aground near this bluff, but two men coming along in a canoe, helped us off-then we struck a planter and split and hung the boat-which with difficulty was got off and mended, so I quit her, paying my fare, and took to another.

There are but few inhabitants for several hundred miles,-Indians, or whites degenerated to their level! There are natural canals from the Mississippi to Red river, and so to the sea, far west of Orleans. The map of this country is but little understood-ten companies are now surveying the public military land.

At length I landed at Natchez, obtained several letters, and not finding any friends, I embarked in another boat, after paying my fare; and on the 20th of December, I arrived in New Orleans, having changed from one boat or canoe to another, thirteen times.

Thus by the providence of God, after many restless days and nights, I got to my journey's end-stayed about a month, mostly at the house of Captain William Ross, who was flour inspector of the port, and at whose house I was treated as a friend, in Europe, when I first landed in a strange land! May God remember them for good!

My books, through the delay of the binders, did not come in time for me, I only got a few-took steamboat, ascended to Baton Rouge-visited St. Francisville and several places in Florida; thence to Woodville, Liberty, Washington, Greenville, Gibson Port, Warrington, Natchez and many country parts-saw some of my old acquaintance-bought me a horse and thought to return by land; sold him again, being unable to endure the ride; so I went down the river, visiting such places as God gave me access unto. On the island of Orleans, I find the influence of the clergy is going down-hill-many of the people came to some of my meetings.

Mr. Blunt requested me to preach at his wife's funeral. She told when she should die, and pointed out the place where she chose to be buried. But few men feel the union in the bonds of nature more than he did.

I baptized twelve, by request, showing that water was not the essential point but the answering a good conscience--the ancients used water. I availed myself of the opportunity to impress the subject of inward reli gion home to the heart-without which we could not be happy in time nor eternity. We had a solemn tender time, and I trust profitable to some souls.

About the twentieth of March, I arrived in New Orleans, to take shipping for the north-none for P., so I engaged my passage to New Yorkthe captain runaway with my passage money and things, which left me in the lurch.

Governor Strong sent to the governor here to have a "Convention" to, &c.-deep laid scheme! Thank God, it did not succeed-could not give up the ship.

Governor C. invited me to dine-observed how many of his colored people were religious, and the satisfaction he took in hearing them sing and pray at devotion at night. One who was not religious caused more trouble on the plantation than all the rest.

His Excellency gave me the privilege of a court-room, to preach in, when I was here several years ago, and also at this time.

April 11th. I was over the ground where thousands were killed and wounded on one side, and but six or seven on the other! Surely it is plain that the great Being has a hand to attend, and superintend human affairs, to eventuate the same.

In the night I could not sleep-went down to the shipping. Captain Toby generously gave me a passage. After I had been on board his ship, took up a roundabout way, called at a house-he was there; thus the hand of providence guides by the way we have not fully known.

On the 12th, embarked-several days to the Balize, and from thence went within a few miles of the "Tropic Line"-saw the Bahamas, had but few fair winds, but many contrary, and high seas-vessel pitched much and leaked a good deal-preached numbers of times on the way-32 people on board; arrived safe about the 12th May, went to Philadelphia, returned to New York, and so to Coventry, and found my Peggy and father still on these mortal shores. Thence I got me a horse and wagon, and with my Peggy came to New York-went to P.-came back, and am now visiting through East Jersey-and verging towards my fortieth year; the day of my life is advancing away fast, and the evening shades come apace; the night of death draws near, and now to be in a state of readiness is my chief concern-so I may not be called from the stage of action unawares— but fully prepared for the scene.

*Whether those infirmities with which I am afflicted may necessitate and compel me to leave the field for want of bodily power to continue, I know not: to "lay up treasure on earth, is not my desire"-nor yet to be a burden to my friends: but the prayer of Agur, for "neither riches nor poverty"-for

"Man wants but little here,

Nor wants that little long."

In a few weeks I expect to start for the west again, but where I may be this time twelve months, is very uncertain with me; whether in England, Sierra Leone in Africa, West Indies, or New England-or eternity; but the controversy with the nations is not over, nor will it be, until the Divine government be reverentially acknowledged by the human family.

*October 4, 1816. I have just returned from a tour through Genesee, Vermont, New Hampshire, and Connecticut, to Philadelphia-found the spirit of inquiry increasing, and heard of revivals among four different Societies-saw three of my sisters whom I had not seen for eight years. Left my companion at my father's until my return in the spring. Hard udged by man, but which must and will finally be decided by the judgment of God only.

END OF THE JOURNAL.

CHAIN OF LORENZO.

AFTER I had found religion, I began to reflect on my experience, and perceiving that I felt a love to all, though I had been taught that God only loved a few, which he had given to his Son,* I could not reconcile the two ideas together, how my love should exceed the love of God and feeling within myself that I stood in danger of falling into sin, and consequently into condemnation, I could not reconcile it with the common idea, that if a man once obtained religion he was always safe, let him do as he would. This put me upon examining the scriptures for myself, and comparing past ideas therewith: and on examination of the same, I could find no promise that any should be saved, but those who endure unto the end. On the other hand, the Bible seemed to correspond with my feelings, that there was danger, being full of cautions; and there is no need of caution where there is no danger. The more light and knowledge a person hath, and commits a crime, the worse it must be; because he sins against the more light. Therefore, any sin is greater in a professor of religion than in a non-professor, seeing he sins against the greater light.

If the sin is the greater, of course the condemnation and punishment must be proportioned; as Christ saith, "He that knoweth his master's will and doeth it not, shall be beaten with many stripes; whereas, he that knoweth not his master's will, shall be beaten with few." Therefore, if the sinner, who never had religion, deserves to be damned for actual transgression, why not the professor, upon the principles of impartial justice.

Now, it appears to me that this doctrine, once in grace, always in grace, is inseparably connected with the doctrine of particular election, and re

* To talk about an eternal covenant between the Father and the Son before all worlds, a bargain that Christ should have a certain number of mankind, which some call the elect, is a contradiction in terms, and a piece of inconsistency. For, first, a covenant is a contract made between two parties, and there cannot be a covenant without two parties.

Therefore, to say that the Father and Son made a covenant, would be to adopt the idea that there were two divinities, which would divide the Godhead, and of course argue two Gods. But the Bible authorizes us to believe in one God and no more.

Again, if the Father and Son made a covenant, there was a time when they made it, and if so, then there was a time before they made it; consequently it was not made from all eternity, unless we suppose eternity began at the time when they made it, which is inconsistent, because eternity implies unbeginning time.

Again, this covenant cannot be a new one if it be so old, and a new covenant of works made with Adam but six thousand years ago, cannot be called an old one. Therefore, to term the oldest covenant a new one, and the newest the old one, is a piece of inconsistency, like putting the cart before the horse, and you cannot deny it. For, there is no account of such a covenant in the Bible, between the Father and the Son, but "between God and his people," to whom Christ was given for a covenant, &c.

probation; and to deny the latter, and to hold to the former, to me appears inconsistent. For, if a saint cannot be punished in proportion to his conduct, then he is not accountable; and if he be not accountable, then not rewardable; and if neither rewardable nor punishable, then his salvation or damnation does not turn upon his actions, pro nor con, but upon the free electing love of God. Therefore, God will have mercy upon whom he will, and whom he will he passeth by. Thus, they appear connected, like two links in a chain. And it appeareth moreover, that the doctrine of particular election leadeth to Universalism. For, according to the above, we must suppose that God decreed all things; if so, God being wise, whatever he hath decreed, he must have decreed it right; consequently nothing cometh to pass wrong: then there is no sin, for it cannot be sin to do right. If then one shall be damned for doing right, why not all? And if one be saved for doing right, why not all? according to the rule of impartial justice. Again, this doctrine of election saith, all that were given by the Father to the Son, in the covenant of grace, will be saved; none that Christ died for can be lost. The Bible saith, "Christ gave himself for all," (1 Tim. ii. 4, 6. 1 John ii. 2;) and A-double-L does not spell part, nor some, nor few, but it means all. Well, now if all Christ died for will be saved, and none of them can be lost, then Universalism must be true, and you cannot deny it.

And now it appears furthermore, that Universalism leads to deism; for, if all are saved, none are lost, and of course no future punishment. Therefore, the threatenings in the Bible must be false, like a sham scare. scrow hung up in the fields to represent what is not real. And if the threatenings be false, the promises are equally so; for, while the promises are given in one scale to encourage virtue, the threatnings are put in the opposite one, to discourage vice. To deny the one, disallows of the other, and of course breaks the chain of the Bible, and thereby destroys its authority; consequently, ye cannot suppose with propriety that it came from God by divine direction; but rather, that it was hatched up by some cunning politicians, to answer their political designs, to keep the people in order; and that it has been kept on the carpet ever since, by the black and blue coats, to get a fat living out of the people. "Away with the Bible," says the deist, "I will be imposed upon by that no more, but I will go upon reason; for, whoever came back from the other world, to bring us news from that country about heaven or hell, or exhibited a map thereof ?"

Now, if I denied the Bible, I should of course deny miracles and inspiration; for, if I admit of them, I must in reason admit of the propriety of the Bible.

But no one who denies inspiration and miracles, can prove the exist ence of a God. There are but six ways to receive ideas, which are by inspiration, or one of the five senses. Deny inspiration, there are but the five ways; and matter of fact demonstrates, that a man by these outward sensitive organs, can neither hear, see, smell, taste, nor feel God. How then can we know him but by a revelation in the inward sense. "Why," saith the deist, "the works of nature proclaim aloud in both my ears, 'there is a God.'' But I deny it according to your scale of reasoning, for you deny miracles; and yet you say, what has been once, may be again. Now, if there was a miracle once, there may be one again. If

so, then there may be such a thing as revealed religion, for that is but miraculous. But, if there cannot be a miracle again, that is an argument there never was one, and of course denies the works of creation. If there was no creation, then there is no Creator. For, it must have been a miracle to have spoken the world into existence, and to have formed intelligent beings. Therefore, if there never was a miracle, then there never was such a thing as creation; consequently, the works of nature do not speak forth a Divine Being, for his hand never formed them. But they argue, that matter is eternal, and that all things come by nature; for it is evident, that if nought had been once, nought had been now; for nothing cannot put forth the act of power and beget something: yet it is self-evident that something does exist; therefore, something must have existed eternally. Then saith reason, if all things come by nature, then nature is eternal; and when forming from its primitive chaos, into its present position by congelation, brought forth mankind, beasts, and vegetables spontaneously; something like the mushroom growing up without seed, or the moss growing on the tree; and are kept on the stage by transmigration, like the caterpillar, transmigrating or turning into a beautiful butterfly, or the muckworm into a hornbug. Thus, nature assumes one form or shape for a while; then laying that aside, takes up another. In confirmation of this idea, it appears, that one race of animals, or beings, goes from the stage, and another comes on the carpet. For instance, the bones of a certain animal found in different parts of the continent of America, demonstrate there was a race of beings once, called the mammoth, which, as far as we know, are now extinct. The Hessian fly, which was discovered a few years since, near where the Hessian troops encamped, and from thence took its name, is supposed to have been brought by them from Hesse; and since, this insect has greatly spread over New England, and destroys the wheat. I have made much inquiry, but cannot learn that it is found in the country from whence the Hessians came. From this, one may infer and argue, that it is an animal come on the stage within late years, as it appears some other insects have done. In further confirmation of this idea, and which stands op. posed to the account given by the Bible, "that all animals were drowned except those with Noah in the ark," we find, that although it is natural for us to conclude, that all animals would generate and be found on that part where the ark rested, yet the racoon is peculiar to America. This, then, is a new species of animal, and we may say the account cannot be admitted that all other parts were drowned. But again, in confirmation of revolutions in nature we perceive, that even if scripture be true, once giants did exist, but now they are apparently extinct. On strict examination, it appears that earth and shells congealed form marble, and wood when put into certain lakes of water, becomes stone.

The turf bogs in Ireland, which are found on the tops of the highest mountains, or in the valleys, miles in length and breadth, and scores of feet deep, evidently appear to have been vegetables washed together by some singular cause, or awful deluge; whole trees, with ancient artifi cial materials, being found many feet below the surface. I likewise was informed of a spring in that country, by putting bars or sheets of iron therein, they would be converted into copper.

On my way from Georgia, I could not but observe great quantities of