Memoir of Rev. Joseph Badger Part 10

Mr. Badger goes on to speak of the universal goodness of G.o.d, as a pledge and proof that the divine laws will be executed; he says, that the goodness of a government, the goodness of a governor and his subordinate officers, are the proof that the laws will be duly enforced--that the criminal will find no refuge from deserved punishment.

After quoting from Mosheim on the opinions and reasoning of Origen, the celebrated father of the third century, whom he regards as the original founder of this theory, and after quoting from a late theological writer a statement of the system of Dr. Chauncey, and the Calvinistic theory of Mr. Murray, he asks which of these systems is the true and the reliable one; and after bringing the ideas he opposes to the subject of Christian experience, to the self-denial, inward love and joy produced by the regenerative agency of the Gospel, he pleads its incongeniality with those qualities of the Christian religion which cause repentance and reformation of life.

Occasionally I have heard it stated that Mr. Badger's preaching was very interesting to that cla.s.s of Christians who take the name of Universalists, that they generally were fond of hearing him, and a very few unguarded persons have said that he was substantially of their doctrine. In regard to the first part of the statement, it must have been true that many of this cla.s.s were pleased and interested with his preaching, for how could they be otherwise? It is to his credit that they were pleased with him as a man and as a speaker. Being less rigid than many others in their dogmatical restrictions--being less conservative and proscriptive than most other sects, and having investigating and inquiring minds, they would often be pleased to hear so natural and so gifted a man as Mr. Badger. Then his mode of preaching was never founded in terrific appeal--was never noisy or boisterous; the paternity of G.o.d, the fulness of the love of Christ to all mankind, the simplicity and reasonableness of religion, were topics that shone with peculiar brightness. Men often judge by contrasts. He who preaches humanely and from the fulness of a brotherly heart, when it is customary to hear the thunders of Sinai rocking the pulpits and churches of the land, and especially if the speaker draws the chief motive from the endearing magnetism of heaven rather than from the repulsions of the horrible pit, there will always be some to claim him as standing upon their platform, as belonging to the theory which has so stoutly and heroically fought the vindictive theology of Calvin. But if the truth is looked for or abided by, it will stand as the most unquestionable certainty that Mr. Badger adopted _none_ of the theories of Universalism, whatever may be their merits or defects. He was one of those naturally balanced men who could see the fragmentary excellence residing in religious theories or in human reforms without becoming a partisan. Probably there is no one theological subject on which there is a larger amount of ma.n.u.script among the papers of Mr. B., than may be found on the subject of Universalism, and the whole of it may be appealed to in evidence that as a theory he always regarded it as human and erroneous. Before me lie his early writings, in which he frankly says, "I feel myself bound before my Eternal Judge to bear my testimony against it;" and plots of some controversial sermons, laid out in the form of a ma.s.sive strength, and preached in the later years of his ministry, are unequivocal testifiers to the same fact. These remarks are not made to cast reflections on any sect, for our philosophy and observation have taught us to revere the great religious movements of the past century, believing that truth has been helped by each and by all of them. They are made that the original, to whom these pages refer, may be seen as he was. I rejoice that so many of those who hold the hope of the world's salvation were drawn to his ministry, and that among his friends throughout the country were those of different schools of thought, of different denominations; and it may be truthfully added, a large number of persons who were not in the habit of rendering their regards to sects by members.h.i.+p, nor to churches by a regular attendance.

Many of this latter cla.s.s, both of the intelligent and the very illiterate, would catch something from his manner and words that drew them about him. Sects are so much dressed in uniform, and are run so exactly in fixed castings, that a man whose influences go out naturally from the centre of an individual manhood is among the rarest productions. At Naples, in the State of New York, a lot of ignorant s.h.i.+ngle makers, for example, some of whom drank and none of whom cared a groat for a church, came down at mid-day from the adjoining hills with but two questions in their mouth and heart, which were--"_Where is he?_"

and "_Will he preach?_" nor were the hundreds of like instances that multiplied in his path anything less than the highest compliments, the surest evidence that a _man_ was there and that his word was a help to all. No _real_ man was ever yet on all sides walled by a sect; where one appears, men generally are made to feel that the bond which unites them to him is not ecclesiastical but human. Man and his brother are there.

Here is the closing paragraph of the argumentative letter from which quotations have already been made:--

"For seven long years I have been deprived of the joys of a father's house on account of my obedience to the great commission, 'Go ye into the world and preach the Gospel to every creature;' yet in distant lands I have met many dear friends, and found many dear homes. But I have not lost my regard for my relatives, and the silent groves are witness to my tears that my father's family may all share in the grace of Christ. Oh, what comfort it gives me to learn that some of the family have in their experience known the light, joy, and peace of religion since I saw them. Though we connect with different sects of Christians, though our views may be vastly different, yet if we have real virtue, if we 'fear G.o.d and work righteousness,' we shall be accepted of him. It is with the greatest tenderness that I have penned these arguments against your theory, and it is with solemnity that I look forward to a coming judgment where we shall soon meet. Should you still think your system true, remember that we should have something more than a belief in any doctrine,--something more than a profession of religion to qualify us to meet our G.o.d in peace. May he crown your hopes with eternal joy. May your grey hairs, when he shall call, come down unto the grave in peace. With your ancestors and children may you praise the Lord G.o.d and the Lamb forever. My best regards to my dear mother. Ten thousand blessings crown the evening of her life, and may her sun set without a cloud. My love to my brothers and sisters, who to my heart are still dear. May they live as children of the light. Though hundreds of miles shall separate us--though hills and valleys, lakes and rivers between us lie, we can pray to the same G.o.d, cherish the same spirit, walk according to the same rule, and, ere long, meet in the same eternal mansion of repose, where sorrows, pains, and labors shall end, where tears shall be wiped away from all faces."

Among the permanent moral lights of New England at this time, Rev. Noah Worcester, of Brighton, Ma.s.s., shone with no ordinary l.u.s.tre. His thoughts on several moral and theological subjects, embodied in tracts, books, and in periodical form, were known throughout the country. His opinions, though held as unsound by many, were commended to the reader by the candor, piety, learning and admirable character he possessed. Mr.

Badger soon saw the value of his mind as a theological writer, inst.i.tuted some friendly correspondence, and availed himself of a new element of power by throwing into wider circulation some of his argumentative writings; he also gained permission of Mr. Worcester to republish some of his works. His "Appeal to the Candid," and his "Bible News," were distinctly spoken of by Mr. B., as works deserving to be placed in every library, and of being read at every fireside. But the well of Christian life in Mr. Worcester was too full and deep to be exhausted on theological themes. Under date of April 30, 1819, he says to Mr. Badger:

"For several years I have devoted my time princ.i.p.ally to the object of abolis.h.i.+ng the anti-Christian custom of war.

In this business I expect to spend the remainder of my days. I very much desire that the ministers of your denomination should get hold of this subject. A little attention will convince them that the errors which support war are the most fatal of any which ever afflicted or disgraced mankind, and that to be _consistant 'Christians'_ they must renounce all partic.i.p.ation in the dreadful work of revenge and murder. The state of my health requires brevity. The peace tracts which I send you are gratis, except that I request you to examine them impartially. I should be happy to see you. I had the pleasure of some acquaintance with your uncle, Rev. Mr. Smith, of Gilmanton, N. H., also with your n.o.ble grandsire, Gen. Badger.

"Affectionately yours,

"N. WORCESTER."

Other letters indicate the deep interest taken by Mr. B. in the productions of this author, and often in later years did he recommend them to the careful study of every young minister. More than this, he often bestowed them as gifts upon those who were engaging in the work of the ministry.

Among the theological papers of Mr. B., written about this time, is one on the character of G.o.d, which furnishes an example of his concise and successful method of getting at the truth of an important subject when he became fully interested in it. He commences thus:--

"Oh with what reverence ougth we to make mention of the exalted name of our Creator, and speak of his lovely character! Almost all sects acknowledge there is one G.o.d, though their opinions of his character may widely differ, owing to their present imperfection and the darkness of their minds. Truly our best discoveries are but imperfect, and, as the Apostle says, 'We see in part.'"

He then proceeds to state the modes by which the Deity is known, and offers remarks on his undivided supremacy.

"There are," says he, "three ways by which men receive the knowledge of G.o.d. 1. In the works of creation. 2. By the revelation of the Holy Spirit. 3. By the Holy Scriptures, which is a record G.o.d gave of his Son.

"In these remarks I would show that the Eternal G.o.d is alone supreme, and that he is the Father of our Lord Jesus Christ. The first name given to the Creator in the Scriptures is G.o.d, Gen. 1:1, which, in a peculiar manner, is expressive of his power and greatness, and is applied to him in a very different manner from what it is when bestowed on any other beings. Yet it is an ambiguous word, and in the Scripture is applied to seven different characters which are, 1. The Eternal G.o.d.--Phil. 1:2. 2.

To Jesus Christ in prophecy.--Isa. 9:6. 'For unto us a child is born, a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty G.o.d, the Everlasting Father, the Prince of Peace.' 3. To angels.--Ps. 97:7; Heb. 1:6.

'Wors.h.i.+p Him, all ye G.o.ds.' 'Let all the angels of G.o.d wors.h.i.+p him.' 4. To Moses.--Ex. 7:1. 'And the Lord G.o.d said unto Moses, See, I have made thee a G.o.d to Pharaoh.' 5. To the Hebrew Rulers or Judges.--Ex. 22:28; Ps. 82:1. 6. To Pagan idols.--Isa. 44:10. 7. To Satan. 'In whom the G.o.d of this world hath blinded their eyes.' From these pa.s.sages it is evident that the word G.o.d of itself cannot teach the self-existent Divinity of that to which it is given.

"G.o.d has no equal. I will show that he is greater than all others. He is so,

"1. In names. 2. In works. 3. In power. 4. In knowledge.

"1. In names. The word Jehovah is employed four times in the Scriptures, and in its simple, uncompounded form, is alone applied to the Supreme G.o.d. Ex. 6:3.--'And I appeared unto Abraham, Isaac, and Jacob, by the name of G.o.d Almighty; but by my name JEHOVAH I was not known unto them.' Ps. 83:18.--'That men may know that thou, whose name alone is Jehovah, art the Most High over all the earth.'

Isa. 12:2.--'For the Lord Jehovah is my strength and my song.' Isa. 26:4.--'In the Lord Jehovah is everlasting strength.' This word, it would seem, denotes the eternal self-existence of G.o.d. It was among the Hebrews their most sacred t.i.tle for the Creator, so sacred in their regard that they did not, on common occasions, p.r.o.nounce it in reading, or in wors.h.i.+p, but after a significant pause of reverential silence, they subst.i.tuted for it the word _Adonai_. Here is a sublime t.i.tle, having no double meaning, and is applicable to no one but to the self-existent G.o.d.

"2. 'Eternal G.o.d,' is a t.i.tle given to the Father, and to none else. Deut. 33:27.--'The Eternal G.o.d is thy refuge.'

"3. The words 'invisible G.o.d' are equally exclusive in their use. Col. 1:15.--'Who is the image of the invisible G.o.d, the first-born of every creature.' 4. He is called the Highest. Luke 1:32, 35. If the Deity is composed of three persons who are perfectly equal, it would be very improper to attach the name Highest to either of them, as it would disturb the equality of the three. Was not the Angel Gabriel probably ignorant of these distinctions when he made the announcement to the Virgin Mary? 5. He is styled the 'Most High.'--Ps. 107:11; Ps. 14:14; Acts 7:48; Heb.

8:1. 6. 'G.o.d of G.o.ds,' is another t.i.tle given to none but the Father.--Deut. 10:17. 'For the Lord your G.o.d is G.o.d of G.o.ds.' 7. The Father is called the 'only wise G.o.d.' Jude 25.--'To the only wise G.o.d our Saviour be glory and majesty, dominion and power, both now and forever. Amen.' 1 Tim. 1:17.--'Now unto the King eternal, immortal, invisible, the only wise G.o.d, be honor and glory forever and forever.' 8. He is styled the blessed and only Potentate. 1 Tim. 6:15.--'Which in his times (in the days of his flesh) he shall show who is the blessed and only Potentate, (the Father) the King of kings and Lord of lords.' These eight t.i.tles, which are alone given to the Father, do, as I consider, most perfectly demonstrate this part of my subject, and in part it ill.u.s.trates what Jesus said in John 10:29. 'MY FATHER which gave them me is _greater_ than _all_.'"

These indeed are strong Scripture positions, comprehensively stated, well fortified, and clearly expressed.

In some of his published writings of this year, we find him looking into the subject of church polity, and endeavoring to answer the question, "_Where is the power of government?_" He noticed four different systems for answering this question, systems which have had their favorites, from all of which, he adds, "I am led to dissent in certain respects."

These are: 1. The idea of submitting the power of government to the civil authority, as in the Church of England, as in state religion generally. He affirms that good government does its office when it defends our rights and protects our persons; that it never should attempt to enforce the laws of the church, or dictate in any way to the conscience. 2. The idea of a central man, or of a few chosen men, in whom the authority shall be vested. "The New Dispensation," said he, "establishes a kingly government; yet, as the government is on the Messiah's shoulder, I cannot consent that the power should be given to any other." He is the legislative centre. "A Diotrephes was rebuked for loving the preeminence." 3. The idea that in a council of ministers, exclusive of churches, the controlling power concentrates. 4. That in the churches, independent of the ministers, all power resides. In neither of these systems does Mr. Badger confide. He confides in the union of ministers and churches, in their a.s.sembled light. He refers to the consultation at Jerusalem as combining several elements: "apostles, elders and brethren," all being interested and active on the subjects agitated. The general state of the Christian Church called for something which the local action of no one society could give, and hence there was a general a.s.semblage drawn together at Jerusalem by the magnitude of the questions to be discussed; and even their decisions were not sent out as _laws_. "We, in submitting to the LAWS of Christ, have a government among us, and each is to be esteemed for his work's sake. Not considering churches and ministers as two parties, but as one," says Mr. B., "we find them authorized with the power of government, but not to _make_ laws." Referring to the council at Jerusalem, he remarks that "it is a beautiful example for modern Christians, one that fulfils the saying of the wise man, 'In the mult.i.tude of counsellors there is safety.' Where no counsel is, the people go astray." In this brief article, published in 1819, is expressed the main view to which he always adhered in his ideas on church government; a view more widely expanded and qualified in a series of articles published in the "Christian Palladium," in 1837. He goes against the spirit of isolation and individualism, and contends for the united concentration of all the light of the church--for the active union of the ministers and people. Hence he was neither Episcopal, nor a radical Congregationalist, who boasts a church government independent of the ministry.

In the town of Brutus, Cayuga County, N. Y., October 2, at a meeting where several clergymen and a large a.s.sembly were convened, Mr. Badger preached a sermon from Habakkuk 3:3, 4: "His glory covered the heavens, and the earth was full of his praise, and his brightness was as the light; he had horns coming out of his hand, and there was the hiding of his power,"--a sermon that gave much good instruction, and made a strong impression on the people, if we may rely on the candid report of the meeting made by the most faithful of men, Mr. Elijah Shaw, then the minister of that town; it was a sublime text, and was discussed and ill.u.s.trated in a manner worthy of its exalted sentiments.[30] Also, in the town of Clarence, Niagara County, N. Y., September 26, at the ordination of Rev. Allen Crocker, he preached an effective discourse from the Apostolical Commission, Mark 16:15, in which Christ, and his authority to command, the qualifications of his amba.s.sadors, the commission given, the Gospel to be preached, the various characters to whom it is to be addressed, the effect produced, and the sacrifices, afflictions and reward of the faithful minister, were plainly and interestingly set forth.[31]

At this time Mr. Badger held a pastoral relation with three churches; one at Henrietta, one at Lima, and one at Mendon; and in the midst of the many duties and cares that surrounded him, he found time to write occasionally for two religious publications, one called the "Christian Herald," Portsmouth, N. H., the other "The Religious Informer,"

published at New Andover, in the same State. To this last mentioned periodical we have no access, and therefore can select nothing from his communications to that work.

In January, 1820, a religious convention was held at Covington, Genesee County, N. Y., composed of the Freewill Baptist and the Christian denominations, the object of whose deliberations was to form a more social acquaintance with each other, to labor for a greater union, to strive together for the "faith once delivered to the saints," and to make all possible advancement towards that perfection in which the watchmen are to see "eye to eye." Mr. Badger was the clerk of this convention, a princ.i.p.al speaker in its discussions, and probably was one of the originators of the meeting.

We learn that the usages and views of both denominations were plainly set forth, Rev. Nathaniel Brown being appointed to represent the general order and practice of the Freewill Baptists, and Rev. D. Millard to do the same in behalf of the Christian denomination. A general and friendly discussion, abounding in queries and answers, followed, and after much deliberation it was found that the main difference between the two denominations was this, that "the Baptists do not receive any as church members who have not been baptized by _immersion_, though they extend fellows.h.i.+p and communion to all who live in newness of life; and the Christians receive all as _church members_ who give evidence that they have pa.s.sed from death unto life, and who live in newness of life." They conversed on many points of doctrine, found no particular difference except on the character of G.o.d and of Christ, which they considered to be no bar to their union and fellows.h.i.+p. "We think it duty," said they, "to discard all doctrine which has an immoral effect in society, and to receive and approbate all who come in the fulness of the blessing of the Gospel of Christ." They agreed to exchange, to labor together in harmony, and to acknowledge themselves "the Church of G.o.d," to the exclusion of all party names. In New England I judge the difference was more marked, as some of Mr. B.'s correspondents in the East complained that their ideas of catholic brotherhood had been rejected by them.

His indeed was a mingled cup, into which sorrow at times copiously flowed. In a letter to his brother Nathaniel, dated Mendon, March 25, 1820, we read the following:--

"My home is now in Mendon, where I have a neatly built house surrounded by only three acres I call my own; yet it is pleasant and convenient, it being only half a mile from the meeting-house now going up. I have the care of three churches. But at this time I am surrounded with great afflictions. For more than one year has my dear Mary Jane lain sick, and now she is in the last stage of consumption.

She can remain but a few days longer. I rejoice that she is so calmly resigned and so well prepared to go into the world of spirits. How sweet is the presence of religion in these soul-trying scenes! We had a beautiful little son taken from us the 30th of January last, named for our two fathers 'Anthony Peaslee.' Thus with our blessings are afflictions mingled, and our cup is one of mixture."

In a letter to Mr. Moulton he says:

"Though my situation is very local in a land distant from you, and from my friends in the Province, my mind often surveys the north country, where I have travelled, preached, suffered and enjoyed so much of G.o.d's holy presence; and a hope still exists that I may again visit the pleasant cottages that have once sheltered me from the chilling blasts of winter. Since I came into this country with you it has ever seemed like home, and I still feel bound in spirit to abide. I find it is a small thing to take the ground, and a greater to keep and cultivate it.

But with my joys I have sorrows. January 30th, a pleasant son was taken from us, and a council of six physicians decided as early as last July that Mary Jane cannot recover from the consumption by which she is wasting away. She enjoys much of G.o.d's presence, is resigned and patient; but this is a scene of sorrow in which nothing can give comfort but the grace of G.o.d. The cause of religion still flourishes in this country. There is a general steadfastness and a good union among the churches. Our congregations are numerous. Hundreds flock together to hear the word of life and the Macedonian cry is heard from every quarter, 'Come over and help us.'

"'Oh, Jesus, let thy beauties be My soul's eternal food; And grace command my heart away From all created good.'"

In anxious watching at the bedside of sickness, and in pastoral labors, the days pa.s.sed away, till the 4th of April, 1820, when the calm light of the morning shone on the departing spirit of the one who had deeply sympathized with him in all his interests. On the 5th her funeral was attended by a large and solemn concourse, to whom a sermon was preached by Rev. D. Millard, of West Bloomfield, from Phil. 1:21--"To die is gain;" from his pen we will select a few obituary lines.

"Mrs. Mary Jane Badger was born in Farmington, N. H., February 26th, 1798, of respectable parentage. She was the third daughter of the late Col. Anthony Peavy, of that town. At the age of thirteen, she made a profession of religion among a people known by the name of Christians.

Her pious walk and modest deportment while but a youth, ent.i.tled her to the highest esteem of all who knew her. At the age of eighteen she became united in marriage with Elder Joseph Badger, by which she became separated from her dearest parents, never to see them again on earth. Her const.i.tution was naturally delicate, although for two years while she resided in this country she enjoyed a comfortable state of health. She conversed freely with her husband on death, and gave him some directions about her two little children. Previous to this time she manifested great anxiety concerning them, but from this moment appeared willing to give them up, and seemed to lose that fearful concern for them with which she had hitherto been exercised. But G.o.d had otherwise declared for the youngest child. She wept at the afflicting scene, but endured it with much fort.i.tude and resignation. She said to her husband, at the close of a prayer when several of her Christian friends were present, 'I rejoice there is such a scene as death for mortals to pa.s.s through; it is the gate of endless joy.' Enriched with early religious experience, she took delight in the singing of certain devotional hymns, such as 'My G.o.d, the spring of all my joys,' and 'O Jesus, my Saviour, to thee I submit;'--and her last words were, 'I feel composed, I can put my trust in G.o.d.' 'She was,' says Mr. Millard, 'a striking example of female neatness and industry; very exemplary in dress and manners, and particularly chaste and reserved in her conversation.

Though she is now no more, yet her memory will long live in the hearts of the virtuous.'"

A tombstone now appears in the burial-ground near the village of Honeoye Falls, bearing the characteristic taste and expressive simplicity of Mr.

Badger's genius, on which is inscribed these words:

"HERE LIES THE BODY OF MARY JANE, WIFE OF JOSEPH BADGER, WHO, IN MEMORY OF HER VIRTUE, HAS ERECTED THIS MONUMENT.

SHE DIED A CHRISTIAN, APRIL 4, 1820, AGED 22 YS. 1 M. 9 D.

"Her race was swift, Her rest is sweet, Her views divine, Her bliss complete."

It is with entire calmness Mr. Badger surveys the clouded skies that shut down upon his loneliness; a calmness that never ostensibly forsook him whenever great grief was at the door. He had a heart of great affections and of fine feelings. His strong nature was also extremely sensitive. Few could suffer so much, and few would weep so little when a great sorrow entered his dwelling. He is again alone in the world; his little daughter, Lydia Elizabeth, was all that remained of his family, the only tie that would seem to bind him to earth, and one indeed in whom his affections strongly centered. Letters of sympathy from numerous sources came in from different parts of the country. But sorrow, though it might soften and enrich, could never subdue the energies of his manly spirit; and in the ministry of the holy Cross he applied his force with a renewed consecration of every ability.

Though a resident of one place, it was not his nature to be a local man. His sympathies went abroad, his eye caught the signs of real and of possible success over a large area, and the public, far and near, responded with a feeling of interest equally general. At ordinations, and consecrations of "temples made with hands," he was ever a favorite with the people; and very frequently he journeyed large distances to attend to calls of this nature. His family now being broken up, after securing the pastoral labors of Rev. Oliver True, he resumes the work of a missionary.

There are indeed two cla.s.ses of successful ministers, though they succeed in different ways. I refer to the cla.s.s who have simply great power in preaching, who can be instrumental in the conversion of great numbers; who, when they have reached the moral depths of the sinful heart, and filled it with the new and heavenly light, have ended their mission. They leave no nucleus about which the new strength may organize itself. If such ministers belong to a denomination well organized, and if they labor in the spirit of such denomination, the results of their efforts will very likely be absorbed in the body which already contains the speakers. These can create material, but they have no constructive power to permanently unite it. There is another cla.s.s, who seem to be natural husbandmen of the grounds they sow; they build, they gather, they bring everything into order and system, they fence and harvest the ripened fields. These last men are seldom if ever idealists; they see the world as it is, are men of order and of acc.u.mulative tendency.

Perhaps George Whitfield and John Wesley may be taken as just examples of these two kinds of ministers. Mr. Badger was certainly a constructive, and also was he a gifted creator of material. He was, in one, both these orders of ministerial power; perhaps we should say that if either predominated it was that of conserving the wealth which his creativeness and the creativeness of others might produce. Whitfield was the powerful, the eloquent preacher, under whose word converts were multiplied "as dews of the morning;" but under his peculiar genius Methodism had never become an organic system, to last its centuries.

Wesley, though not a great man in thought or language, was the master builder without whom the labor of men like Whitfield had been, as it were, "scattered unto strangers." He gave to his cause the character of a permanent inst.i.tution. Mr. Badger was no disorganizer. He believed in organization, in system, though he sought to organize with simplicity and on large and catholic principles of Christian brotherhood.

At Milo, N. Y., at a general meeting which, on Sunday, September 3, 1820, was held in one of the pleasant groves of that rural town, Mr.

Badger preached the ordination sermon of Benjamin Farley, James Potter and Stephen Lamphere, from Rom. 10: 14: "How shall they hear without a preacher?" The week following he spent chiefly at and in the vicinity of the village of Aurora, where he preached several sermons and administered baptism to a few believers. He then returned by way of Auburn, preached twice to large a.s.semblies in the Presbyterian church at Brutus, visited his devoted friend Dr. Beman, and in the evening spoke to the a.s.sembled citizens of Elbridge. On the morning of the 11th he called at the bedside of Dr. Ayers, who was in the last stage of consumption. "After much conversation," says Mr. B., "I asked him if he desired us to attend prayers. He paused and said, '_Can_ you pray?'

(What an important question!) I answered in the affirmative. Said he, 'Does G.o.d hear you and give you answers?' I told him 'Yes.' He then burst into tears and said, '_Once_ he heard _me_, but does not of late.'

Every heart present was moved. He was a man beloved. He bowed with us in prayer. At nine o'clock we left him and proceeded to Camillus, where I baptized the wife of Esquire Benedict and Mrs. McMaster, his daughter.