CHAPTER XVIII.

"His circuit will be principally within the following limits: From Quebec on the north, to Georgia on the south; and from Maine on the east, to Arkansas and Missouri on the west. To be at liberty to travel and preach the Gospel again, as in the days of his youth, is the height of his ambition; and this is his desire above all things of Heaven."

In his farewell address, April 15, 1839, he says:

"'And so, without more circumstance at all,I hold it fit that we shake hands and part.'"I now take up my pen to address you for the last time, as Editor of the Christian Palladium, with a feeling of strong attachment to each and all of you, and a fervent desire for your present and future happiness. We have travelled a long journey and encountered many difficulties together, and at length have arrived at that point where that sacred relation we have sustained to each other is to end, and our connection as editor and patron is to be severed forever."

"'And so, without more circumstance at all,I hold it fit that we shake hands and part.'

"I now take up my pen to address you for the last time, as Editor of the Christian Palladium, with a feeling of strong attachment to each and all of you, and a fervent desire for your present and future happiness. We have travelled a long journey and encountered many difficulties together, and at length have arrived at that point where that sacred relation we have sustained to each other is to end, and our connection as editor and patron is to be severed forever."

In reviewing the past, he claims to have used no disguise, to have spoken plainly and independently on all subjects, though at times, he concedes, a little too severely with certain opponents, it being necessary to regulate controversy with reference to the opponent one has to combat, and to answer some persons by Solomon's celebrated rule. These occasional severities he candidly regards as the greatest errors in all his editorial labors. He justifies the cool and unimpassioned tone of the Palladium during the high excitements of the abolition agitation, and expresses a willingness that his position and procedure on that subject should be put to the test, that on them he is willing to hazard his reputation, believing that the duties of the Palladium did not require it to enter the arena of the new political warfare.

"On Church Government and the powers of Conference, we have bestowed special attention, and occupied much room, and given our opponents a fair hearing. If we thought there was one single argument left unanswered on which disorganizers rely, we would now, on leaving the editorial chair, give it due consideration. We have opened this door wide; there has not been a single argument or statement of the opposition left out, which has been presented for publication. This discussion was called for, and has been of utility to the Christian society, as our Conferences have since put on new strength and the churches taken new courage. This poor worn-out slander which a few heated partisans have set on foot, that our Conferences have assumed improper authority and interfered with the domestic or internal affairs of the churches, is proved, by long experience and common observation, tobe a fabrication of error, a false alarm sounded for party purposes. But our opponents on this question are vanquished; and though the struggle on this question has been long and arduous, we shall ever look upon our labors on this point with interest and satisfaction."We feel such a strong attachment to the great Christian family for whom we have so long provided our humble repast, that the task is truly painful to take leave. You have been our friends and the friends of a noble cause; you have sustained us and advanced truth. You have frequently prayed for our success, and your prayers have been heard, and now, though our relation in one respect is changed, yet we still will be one in spirit, and unitedly labor for the advancement of the same common cause, keep our eye on the mark and meet in glory. When our toils are done, when we lay low in the grave, then may the cause in which we have labored exert a universal influence; liberal truth spread throughout the world,—and the Palladium's humble banner wave in triumph over the crumbling ruins of sectarism and be the herald of Liberty, Union and Peace. Beloved patrons, Farewell!"

"We feel such a strong attachment to the great Christian family for whom we have so long provided our humble repast, that the task is truly painful to take leave. You have been our friends and the friends of a noble cause; you have sustained us and advanced truth. You have frequently prayed for our success, and your prayers have been heard, and now, though our relation in one respect is changed, yet we still will be one in spirit, and unitedly labor for the advancement of the same common cause, keep our eye on the mark and meet in glory. When our toils are done, when we lay low in the grave, then may the cause in which we have labored exert a universal influence; liberal truth spread throughout the world,—and the Palladium's humble banner wave in triumph over the crumbling ruins of sectarism and be the herald of Liberty, Union and Peace. Beloved patrons, Farewell!"

Thus ended seven years of severe editorial service, through which we discern the action of a shrewd, intelligent, energetic and active mind; all in all, the ablest and most efficient editor of whom the history of the Christian denomination may boast. He was, indeed, constitutionally kind, yet on dishonesty and imposture, especially if they came under the sacred garb, he was boldly severe, this being his favorite, chosen motto on all such occasions:

"Strip the miscreants of the robes they stain,And drive them from the altars they profane."

One has only to look at the character of the same periodical from the time he left it until now, to be convinced that his place has never been supplied; that the same amount of concentrated interest has never, to this date, been awakened; and, when we reflect on the energy, the life and the hope its pages inspired in the communities whose sentiments it faithfully pleaded, we are strikingly reminded that on earth nothing is so valuable as aman, and that no cause is ever mighty except through decision, through force of character and force of expression, in setting forth the ideas and principles which may enlighten and save.

On Education.—The first time I had the pleasure of a personal acquaintance with Mr. Badger, was in January, 1835, at Canton, N. Y.; and among the several topics on which he conversed during the few days we were together, was the subject of education. He then said:—

"Every human being should be educated. All young men who are seeking to be useful in public life should be educated. But there are certain evils to be avoided in the means we pursue. Every human being, to improve in a natural way, requires a certain amount of physicalexercise. To shut one's self up among books without walking and suitable activity is the certain road to weakness."

He said he had been trying to mature a plan of education for young ministers, of which he should speak at some future time. He said that ministers gain no power by becoming dry scholars; that they should beliving, naturalmen, to be profited by science and literature. I noticed, in all subsequent interviews, that he never seemed to want scientific culture, at the expense of naturalness, spirituality, and sound health. It was Horace Mann, I think, who more recently said, that a dyspeptic stomach is an abomination to the Lord. Mr. Badger substantially stood upon this text, in his educational views, many years ago.

"June, 1835.—All, we believe, are in favor of general education. This is a great principle on which all are agreed. On this ground we can, and indeed it is our duty to unite all our energies, until our congregations shall be an enlightened and intelligent community. We do not think our people now so far behind other societies as some may imagine; we have also scores of ministers who are not a whit behind the chiefest apostles of the sects around us, in a sound knowledge of theology; and among us are some of the finest natural orators in our country. We do not believe that any society of equal numbers can find, among their church members, an equal number of biblical critics. The people called Christians have labored under many embarrassments; but they have made the best use of the limited means in their possession for improvement. This is a proof that they are capableof still higher attainments, and a reason why they should be blessed with greater privileges. As the time has come for the Christian church to take strong and improved ground in this enlightened age, let education and all other practical subjects be thoroughly discussed, that we may be sufficiently enlightened to go forward in union and strength, and sustain our character as Christian reformers."

He recommended that there should be a vigilant committee in every conference, whose business it should be to look up young men whose good but buried talents might, with a little encouragement, be brought out to good advantage in the work of the ministry. He proposed, as a temporary aid, the establishment of suitable libraries, and of theological reading-rooms, where young men could repair, and find a desirable retreat for study and reflection.

"This," says he, "is an age of improvement, and we must keep pace with the improvements of the generation in which we live in order to be useful. Nothing can be more degrading to a religious community, and nothing can more effectually retard their usefulness and prosperity, than an ignorant ministry. We are not in favor ofmen-madeministers, for we believe there must be a spiritual, experimental, and divine qualification. But we do believe that young men whose minds are exercised on the great work of preaching the Gospel should embrace every opportunity for improvement, and study 'to be workmen that need not be ashamed.' In old times, there were the 'sons of the prophets;' in the days of the apostles, there was a Timothy and a Titus under the particular instruction of Paul."—Pall., vol. 3, p. 54. 1834."April 15, 1835.—The Education of Ministers.—On this subject we expect to be able to present an improved method of education, which will be less expensive, and will remedy two great evils. The first is the destruction of health and the natural energies of the man. The second is the decline of grace and of spiritual exercises in the mind of the student. There is a system of self-education just introduced in this State, on which Mr. Southwick and other scientific gentlemen are lecturing, which is highly spoken of. We intend immediately to inform ourself on this subject, and hope to find something in it worthy the attention of our readers. A study of this kind may, to great advantage, be connected with theology without the burdens, the darkness and pollution of heathen mythology."

"April 15, 1835.—The Education of Ministers.—On this subject we expect to be able to present an improved method of education, which will be less expensive, and will remedy two great evils. The first is the destruction of health and the natural energies of the man. The second is the decline of grace and of spiritual exercises in the mind of the student. There is a system of self-education just introduced in this State, on which Mr. Southwick and other scientific gentlemen are lecturing, which is highly spoken of. We intend immediately to inform ourself on this subject, and hope to find something in it worthy the attention of our readers. A study of this kind may, to great advantage, be connected with theology without the burdens, the darkness and pollution of heathen mythology."

February, 1837.—In his remarks on Dr. Channing's letter, he says:

"We are generally opposed to the present mode of getting up sectarian theological schools. We see so many ignorant men coming out of those establishments pretending to teach theology, who were never designed, by nature or grace, for the ministry, who are as ignorant of grace, and the first principles of the Christian religion, as Nicodemus, that we have become disgusted with such human institutions, and regard them as sources of corruption and division rather than helps to the church of God. In past ages, the schools have been the channels through which error, like a mighty torrent, has poured its poison into the church. Through these mediums the clergy have contrived to control and take away the liberty of Zion. And is it surprising that we, who are reformers, should be a little cautious about entering hastily into acourse which has proved so fatal and dangerous to thousands? It is noteducation, but themethod, which produces alarm among our friends. The doctor proclaims the sentiment of our congregations in the clearest manner, in the following noble strain: 'I feel that a minister, scantily educated but fervent in spirit, will win more souls to Christ than the most learned minister whose heart is cold, whose words are frozen, whose eye never kindles with feeling, whose form is never expanded with the greatness of his thoughts, and the ardor of his love.'"

When, in his tour to New England, in the autumn of 1835, he passed the evening of September 8th, with Dr. Channing, at his summer residence at Newport, R. I., the topic of education was partially discussed; and the views there developed, and the interest manifested on the part of Dr. C. in the Christian denomination, whom he regarded as having a great mission to fulfil, induced Mr. B., in January, 1837, to invite a communication from his pen. Those who would be pleased to read that able document will find it in Vol. V, p. 305, of the Christian Palladium. Mr. Badger's interest in the cause of education grew with his years; I remember to have heard him express a compliment to the Roman Catholic Church, in 1845, to this amount; "Theirscholars," said he, "arescholars. There is no smattering or pretension about it,"—a sentiment that perfectly expressed his profound regard for thorough learning. But he had a contempt, which he did not always conceal, for that class of men in the ministry, or elsewhere, who had a systematic book-learning, without any knowledge of human nature, or any living force with which to actupon the world they were living in; at times, both in private and in public, he alluded to them under the name of "Collegedunces."

"August 1, 1837.—The Gospel and the Reforms. The Sun and the Stars.—The natural sun is the centre of the solar system. Every planetary star is stationed at a respectful distance, and is dependent on the great centre for its power and influence. Every planet revolves round the sun in its time, and is directed, sustained, bounded and governed by its attractive power. So the Gospel is, to the moral world, civil government, science, and all the systems of light and improvement, what the sun is to the heavenly bodies. All must revolve around, are dependent on, are subordinate to, and all must be governed by the glorious Gospel of the Son of God."If this reasoning is sound, and we think none will deny it, we bring it forward as an admonition to all men, who, in their zeal to promote certain objects and to carry certain points, have set up some little star as the centre and attempted to make it the rallying point, and are pleading for all other planets to revolve around it. The Pope's decree, Mohamet's revelations, the decisions of councils, synods, and the creeds of men, all in their turn have been substituted for the sun, or centre of operation. How mean they all look in this age of light as a rule of action, when compared with the testimony of the living God."If the Presbyterians, in the late session of their general assembly, had adhered to these principles they would not have been split asunder. But how plain it is to every impartial spectator that they substituted a few little things as the criterion of fellowship; hence they arerent in twain. But their separation, which is by the most of people considered as a matter of lamentation, we regard as a favorable omen. They were a great, a powerful people, united by human laws made by themselves. They were oppressive, proud, and cruel; and their arbitrary measures, party feelings, and great influence, might yet have endangered our liberties. Their ranks are now broken, and the work of reform is begun. They will again be more cordially united when they all submit to Christ, throw by their petty stars and dark planets, and acknowledge the supremacy of the glorious Sun, the Gospel of our blessed Lord."When the temperance reform was introduced it was a blessed work; but many good and zealous persons placed it altogether before Christianity, and represented the Gospel as a feeble instrument in doing good compared with this benevolent human association. We were never opposed to temperance, but to intemperate measures for the promotion of temperance. We are still opposed to placing the temperance cause before Christianity, making it the centre, and calling upon the Gospel, as an inferior orb, to revolve around it."When the tornado of anti-masonry swept like a mighty torrent through the land, rending asunder the churches of God and separating the ministers of Christ, the cause of Jesus bled at every pore. What a desolating mildew it left! What an overheated course many a zealous and good brother ran in this holy war. In those perilous times we were among the cool who pleaded for the union of the churches and conferences; we then deprecated all forced measures and intemperate decisions, and said, Do not try to make this star a sun, but let us all keep our eye upon the great centre, and all be Christians. This mild doctrine prevailed, and all now rejoice that we were saved from disorder and ruin."Slavery and anti-slavery are now the exciting subjects which bid fair to produce great commotion and some division in the church. It is said this subject was among the causes which led to the division of the Presbyterian assembly. Some good brethren always have their powder dry and ready to blow up by every spark that falls near them. Such have no medium in which they rest, have no principles by which they are bounded; but they drive ahead upon the excitement of the moment, regardless of that moderation and charity which the Gospel enjoins. They make their point the sun, and call on the Gospel to exert its influence to accomplish their favorite object. Here is the difficulty. Men will be partial and limited in the view they take of subjects, and will, more or less, be governed by human passions in their pursuits; hence coercive measures are resorted to, and division and ruin follow."

"If this reasoning is sound, and we think none will deny it, we bring it forward as an admonition to all men, who, in their zeal to promote certain objects and to carry certain points, have set up some little star as the centre and attempted to make it the rallying point, and are pleading for all other planets to revolve around it. The Pope's decree, Mohamet's revelations, the decisions of councils, synods, and the creeds of men, all in their turn have been substituted for the sun, or centre of operation. How mean they all look in this age of light as a rule of action, when compared with the testimony of the living God.

"If the Presbyterians, in the late session of their general assembly, had adhered to these principles they would not have been split asunder. But how plain it is to every impartial spectator that they substituted a few little things as the criterion of fellowship; hence they arerent in twain. But their separation, which is by the most of people considered as a matter of lamentation, we regard as a favorable omen. They were a great, a powerful people, united by human laws made by themselves. They were oppressive, proud, and cruel; and their arbitrary measures, party feelings, and great influence, might yet have endangered our liberties. Their ranks are now broken, and the work of reform is begun. They will again be more cordially united when they all submit to Christ, throw by their petty stars and dark planets, and acknowledge the supremacy of the glorious Sun, the Gospel of our blessed Lord.

"When the temperance reform was introduced it was a blessed work; but many good and zealous persons placed it altogether before Christianity, and represented the Gospel as a feeble instrument in doing good compared with this benevolent human association. We were never opposed to temperance, but to intemperate measures for the promotion of temperance. We are still opposed to placing the temperance cause before Christianity, making it the centre, and calling upon the Gospel, as an inferior orb, to revolve around it.

"When the tornado of anti-masonry swept like a mighty torrent through the land, rending asunder the churches of God and separating the ministers of Christ, the cause of Jesus bled at every pore. What a desolating mildew it left! What an overheated course many a zealous and good brother ran in this holy war. In those perilous times we were among the cool who pleaded for the union of the churches and conferences; we then deprecated all forced measures and intemperate decisions, and said, Do not try to make this star a sun, but let us all keep our eye upon the great centre, and all be Christians. This mild doctrine prevailed, and all now rejoice that we were saved from disorder and ruin.

"Slavery and anti-slavery are now the exciting subjects which bid fair to produce great commotion and some division in the church. It is said this subject was among the causes which led to the division of the Presbyterian assembly. Some good brethren always have their powder dry and ready to blow up by every spark that falls near them. Such have no medium in which they rest, have no principles by which they are bounded; but they drive ahead upon the excitement of the moment, regardless of that moderation and charity which the Gospel enjoins. They make their point the sun, and call on the Gospel to exert its influence to accomplish their favorite object. Here is the difficulty. Men will be partial and limited in the view they take of subjects, and will, more or less, be governed by human passions in their pursuits; hence coercive measures are resorted to, and division and ruin follow."

The Ministry.—In the views already given in this book, it is plain that Mr. Badger believed in a Gospel ministry, that, besides the human qualifications of learning and culture, had a vital, living union with God, with Christ, with the perpetual region of light in the heavens. This view, which appears in the earliest ideas cherished in his youth, pervaded all his ordination sermons and addresses; and he pleaded that such a ministry should be supported in a manner to elevate it above the necessity of worldly cares and of temporal privation. Though very much of his own ministry through life was unrewarded by adequate returns of temporal aid, he firmly held to the two apparently conflicting ideas, that he to whom God gives this spiritual mission should go forward and preach for life, nor bedissuaded by poverty, calumny or persecution; and that the people are not justly entitled to any man's services in the ministry any longer than they continue to render the proof of their appreciation in the form of earthly support, according to their ability and the reasonable wants of the minister. Gracefully and practically did he know how to develop the meaning of that apostolical saying, "The laborer is worthy of his hire." Though, like John Milton, he disliked to have the minister occupy a position in which community may justly regard him as a feed attorney for the cause he advocates, he also disdained to foster a covetous, money-worshipping community under the name of a Christian church. He was once heard to say, that the true minister would live on browse before he would abandon the cause of God.

"Three things," said he (in a letter to a young man[55]who was about to begin to preach), "are essential to a preacher. First, the ability to discern the condition and capacity of a congregation. Second, an ability to select a subject suited to their capacity and wants. Third, skill to deliver it in a manner to be received to the best advantage. How often you hear preachers labor on inappropriate subjects, who evidently did not understand the wants of their assembly; and how frequently you have heard a good subject mutilated and the assembly disgusted by bad delivery. The more natural, easy, simple, and affectionate a truth can be told, the better and more lasting effect it will have."

On problems of the future state, he did not largely speculate. In reply to some nice questions touching his views of the details and minutiæ of the immortal life, he once said, "Let us wait until we get there. Who can answer these questions now?" He preached that virtue leads to glory eternal; that vice naturally proceeds to darkness and wo; that revelation gives hope only to those who obey. It will be almost invariably found, that his abilities and themes had strong practical bearings; that his power was never prone to assume the merely speculative form.

On human nature he was explicit. He never admitted the doctrine of original inherent sin; but from the first, vindicated humanity from the charges of total depravity. In 1854, though the blaspheming of human nature, common to the olden creeds, is theoretically retained, we seldom hear its allegations in bold words: but in 1817 and onwards, it was otherwise. Then Mr. Badger took his stand in behalf of humanity with a defence so wise that it repelled at the same time the charges of Calvinism and pleaded the need of regeneration. At Royalton, about twenty-five years ago, he spoke on human nature against the common view, so strongly and so boldly, that it caused some two or three ministers who were with him in the desk to exhibit signs of surprise. He continued without the least deviation; and, a few months since, one of the same gentlemen who witnessed the scene at Royalton, said, that the view Mr. Badger then gave, was the one now hailed with joy by the large masses, the one which thoughtful minds are everywhere weaving into the philosophy of man's nature and life.

Mr. Badger said, that there was partial truth in all the new things of the day, in Mesmerism, Phrenology, Fourierism, Abolitionism, Non-resistance, Adventism; but that neither of these is what its partisans make it. He thought there was something superficial in each offered remedy of modern time for the cure of human evils; that the Gospel, with its divine persuasions, is alone able to rectify the condition of man on earth. He thought there were heads in the world that would puzzle and confound phrenology, though in the main it might have the perception of a great truth. The spirit of his views would say—Why get infatuated with your new idea? Why make it everything? Why lose your balance in the circle of your Christian duty, and grow dizzy-headed on your one idea, your darling ultraism? He held that the world's real progress is plain and slow; that God's kingdom does not come in coruscations of lightning, or in the sport of whirlwinds. "Oh! foolish Galations, who hath bewitched you that ye should not obey the truth?" was the text of a very impressive sermon delivered to a great concourse of people in June, 1845,[56]in which he particularized on the extremes of the day, on the infatuation which temporarily seizes a certain class of men, and causes them to substitute a fragmentary truth for the whole Gospel, and for the whole platform of human duty.

Church Polity."We have noticed for more than twenty years," said Mr. B., "that the first ground assumed by disorganizers is, that 'the church is the highest tribunal on earth.' Recently, Mr. Campbell and some others haveurged this doctrine in a manner and with explanations which are calculated to produce the worst of consequences."1st. We object to thetermtribunal, when applied to the church. We not only regard it unscriptural, but in the general acceptation of the term it implies too much. It carries with it not only the authority to constitute a judgment seat, but the power torewardandpunish; the church has no such power. God is a sovereign. His government is monarchical—he has given his Son all authority in his church, and the whole government is upon his shoulder. The church has no authority to alter one of Christ's institutions, nor make the least law for the government of his spiritual body. The business of the church is to learn of Christ, to know his laws and institutions, and to walk by them; to fear God and keep his commandments is the whole duty of man. The church has no power to bestow rewards nor to inflict punishments; this alone is the prerogative of the Great Head of the church. Christians on earth have less authority over each other than some imagine. We have little to do with each other's private opinions: in these matters each stands or falls, or is accountable to his own master. To be sure, we are authorized to form an opinion of men from the fruits they bring forth—from the spirit they manifest; and we have power to fellowship or disfellowship according to the fruits brought forth; but we can inflict no other punishment, and this should be regarded as a Christian duty rather than in the light of punishment. As far as the church can exert a Christian influence in reclaiming men from the error of their ways, and as long as they, under guidance of the spirit of Christ, can labor for each other's advancement in the divine life, so long they can be useful. But the moment they feel that they have authority to punish, and begin to laborunder that impression, they do mischief in the flock of Christ. Thus we object to the application of the term 'tribunal' to the church, and the anti-Christian authority it seems to impart."The error is not so much in the term used as in the explanations, opinions, and practice connected with its use. We have seen it fully carried out in practice. The doctrine is this. Each little band of brethren scattered abroad is the church, and are the highest tribunal on earth. There is no appeal from their decisions; they have power to try and exclude a minister of the Gospel, and all councils or conferences composed of ministers and brethren are unscriptural, arbitrary and anti-Christian. But the error lies at the starting-point—in the very foundation. Those little bands of brethren are only parts of the great family on earth. They can attend to their own internal affairs; their work is small, and in a very limited circle. From such little decisions we ask no appeal. They can extend fellowship to whom they please, and withdraw from the disorderly; but they cannot act for other branches of Zion who live fifty or a thousand miles from them. They can hear, encourage, or abandon such ministers as they choose, so far as their ministry with them is concerned; but it would be folly for them to attempt to make or destroy ministers for others. Now ministers are not the property of one little branch of the church; they belong to the whole—are accountable to the whole. Any branch of the church has a right to present a trial or grief against a minister. But the question will arise, Who shall decide on a trial thus presented by a church against a minister? Surely not the church who present the trial, for they are the accusing party. He is a public man, all the churches are interested in his prosperity and in his impeachment. The common error says, the accusing party must accuseand condemn, for it is the highest tribunal on earth. But common sense and common justice say, Let a council of ministers and brethren from other churches be called to investigate and decide this matter. Let the man have a hearing before a council, equal in numbers and authority to that which received or ordained him, and by which he was inducted into his holy work in the church. We care not whether this assemblage of ministers and church members is called a council or a conference; if it possesses the talent, the wisdom and light of the body, if a board is formed whose just, fair, and impartial decisions shall receive the sanction, respect, and confidence of all the churches for whom they act."Within three years past we have known two instances in which ministers had fallen into disrepute with a part of the churches of their charge. When trials were presented they immediately assumed the ground that the church was the highest tribunal; they would have no council, nor ministers in the case, unless they could bring in some partial friend of theirs who was prepared to cover up and defend their iniquitous proceedings; they would be tried by the church, and immediately set themselves to work to secure the majority, whose first business it was to exclude the minority. Those ministers, we presume, could not be induced to have their conduct examined by a wise, impartial, and judicious conference of elders and brethren; yet they have good and clean letters of commend and justification from the churches to which they belong. Such ministers as are not willing to throw themselves open to the investigation of all the churches and all their brethren in the ministry, ought to confine their labors to the church or party who has commended them, and by whom they are willing to be judged."We do not believe there is a church in the land who shall undertake to exclude their pastor, let him be ever so bad, that can do it without rending their own body asunder. A minister, in ever so great errors, or ever so much fallen in morality, will have his adherents and his party, and frequently by his management will secure the majority of the church of his charge. How many churches have thus been rent asunder; how many wicked ministers have thus endeavored to screen themselves from justice. "Where no counsel is, the people fall; but in the multitude of counsellors there is safety." Prov. 11:14."Having discarded the idea that one little branch of Zion possesses the whole authority, we shall now state that the term Church is sometimes applied to a very small band of believers, and in other cases it is applied to the whole body of Christians in the world. The church, in the general use of the word, embraces all the ministers, gifts, and members of Christ's body. When people have separated the ministers from the congregations, or the congregations from the ministers, and undertaken to do business in their separate capacities, independent of each other, when the business transacted was of a public or general character, they have both materially erred. The Gospel recognizes ministers and people asonebody, united and coöperating in one work, advancing the same interests, and promoting the same cause. Their talents may be different, their calling and gifts various, but no one member can say to another, 'I have no need of you.' To take the church as a whole, if it were proper to use the term 'tribunal,' we should have no objection to saying it was the highest tribunal on earth, that is, there is no earthly court that has a right to control its decisions, and there is no earthly court to which it can appeal. But Christ and his revealed will are still higher than anydecision of the church; to it the whole church must bow with humble reverence, and say, 'Thy will be done.'"Nothing is plainer and more clearly taught in the word of God than that it is the design of the Gospel that God's people should act in union as one family, and be the light of the world. Under the old dispensation, when the congregations stood in the counsel of the Lord and walked in his statutes, they were of one heart and of one mind; all acted for the public good; the different tribes often consulted together, and all marshalled under the same banner. But when they departed from the Lord, each one did what was right in his own eyes, and every one went to his own tent. The entire history of God's people under the law, shows that when they consulted and acted in union they were blessed and prospered; and when they separated and acted in their individual capacities, they proved the Scripture true, which says, 'Where no counsel is, the people fall.'"But in the New Testament the same principle of general consultation is most clearly exhibited in the proceedings of the first Christians. The very nature of the Christian religion, the constitution of the Gospel church, impose the duty. The Christian religion is a general system; it breaks down all separations, and of Jews and Gentiles forms one new church. All Christians are bound up in the same great interests: they are of one heart and of one mind. In the sixth chapter of Acts of the Apostles, we find a plain account of the call and proceedings of a Christian Conference. The brethren brought forward the candidates for ordination, and the ministers laid their hands on them and appointed them to their work. Here were at least twelve ministers and a multitude of brethren. If this instance stood alone in the Bible, we should think the Scripture authority for conferenceclear; but it is not alone. In the fifteenth chapter of Acts, we have an account of a difficulty which arose about circumcision, which Paul, Barnabas and the whole church at Antioch could not decide. When the apostles, elders, and a multitude of brethren were assembled at Jerusalem, we have an account that Peter, Barnabas, Paul, and James addressed them at length on the great question, which was settled to mutual satisfaction. When this was done, they sent out messengers to bear their decisions to all their brethren who could not be present. Here is another instance of a Christian conference doing business and deciding questions for the church at large. If one church is the highest tribunal, why did not the church at Antioch put the question to rest without making so much expense and trouble? It is plain that there was none of this childish independence and authority claimed by the primitive churches, about which the disorganizers make so much ado in the nineteenth century."Freedom of Discussion."Messrs. Editors of the Telegraph;[57]—I ever with pleasure, whether at home or abroad, grasp the interesting sheet which is daily sent forth from your office, and with interest peruse its columns."Under the editorial head my attention was recently arrested by the performances of a writer who styles himself B., who, after a tedious preamble, brings forth what he is pleased to style, 'A rare collection of geniuses;' and although he looks into contempt the speculations of the humble Capt. Sims, tramples with impunity on the honors of Gov. Morril, proclaims on the house-top the vanity and folly of Gov. Clinton, Lieut. Gov. Pitcher, Gen. Root, J. V. N. Yates, Dr. Beck, and the whole faculty of Hamilton College, we think he leaves us proofamong his heterogeneous labors that he must be ranked among the rare wits of our times. What he says of Capt. Sims strikes me as a piece of base cowardice, as the theory of Capt. S. is very unpopular. Capt. Sims, as I understand him, is convinced, from long and arduous study, that further northern discoveries ought to be made. This is the burden of his labors. To this idea the American Congress and every thinking man must consent. I heard his lectures at Cincinnati, and regard him as an honest, independent man. As the President has recommended northern explorations, I sincerely hope that important discoveries will be made. Though Mr. Sims's theory is now very unpopular, is it more so than was the revolution of the earth when first published by Galileo? The projects of Columbus were ridiculed; the American Revolution was sneered at by our proud foes of the east. Even the mission of the Saviour was treated with the utmost contempt. How careful, Sirs, ought we to be in opposing new views, and in guarding ourselves and others against the spirit of persecution."

"1st. We object to thetermtribunal, when applied to the church. We not only regard it unscriptural, but in the general acceptation of the term it implies too much. It carries with it not only the authority to constitute a judgment seat, but the power torewardandpunish; the church has no such power. God is a sovereign. His government is monarchical—he has given his Son all authority in his church, and the whole government is upon his shoulder. The church has no authority to alter one of Christ's institutions, nor make the least law for the government of his spiritual body. The business of the church is to learn of Christ, to know his laws and institutions, and to walk by them; to fear God and keep his commandments is the whole duty of man. The church has no power to bestow rewards nor to inflict punishments; this alone is the prerogative of the Great Head of the church. Christians on earth have less authority over each other than some imagine. We have little to do with each other's private opinions: in these matters each stands or falls, or is accountable to his own master. To be sure, we are authorized to form an opinion of men from the fruits they bring forth—from the spirit they manifest; and we have power to fellowship or disfellowship according to the fruits brought forth; but we can inflict no other punishment, and this should be regarded as a Christian duty rather than in the light of punishment. As far as the church can exert a Christian influence in reclaiming men from the error of their ways, and as long as they, under guidance of the spirit of Christ, can labor for each other's advancement in the divine life, so long they can be useful. But the moment they feel that they have authority to punish, and begin to laborunder that impression, they do mischief in the flock of Christ. Thus we object to the application of the term 'tribunal' to the church, and the anti-Christian authority it seems to impart.

"The error is not so much in the term used as in the explanations, opinions, and practice connected with its use. We have seen it fully carried out in practice. The doctrine is this. Each little band of brethren scattered abroad is the church, and are the highest tribunal on earth. There is no appeal from their decisions; they have power to try and exclude a minister of the Gospel, and all councils or conferences composed of ministers and brethren are unscriptural, arbitrary and anti-Christian. But the error lies at the starting-point—in the very foundation. Those little bands of brethren are only parts of the great family on earth. They can attend to their own internal affairs; their work is small, and in a very limited circle. From such little decisions we ask no appeal. They can extend fellowship to whom they please, and withdraw from the disorderly; but they cannot act for other branches of Zion who live fifty or a thousand miles from them. They can hear, encourage, or abandon such ministers as they choose, so far as their ministry with them is concerned; but it would be folly for them to attempt to make or destroy ministers for others. Now ministers are not the property of one little branch of the church; they belong to the whole—are accountable to the whole. Any branch of the church has a right to present a trial or grief against a minister. But the question will arise, Who shall decide on a trial thus presented by a church against a minister? Surely not the church who present the trial, for they are the accusing party. He is a public man, all the churches are interested in his prosperity and in his impeachment. The common error says, the accusing party must accuseand condemn, for it is the highest tribunal on earth. But common sense and common justice say, Let a council of ministers and brethren from other churches be called to investigate and decide this matter. Let the man have a hearing before a council, equal in numbers and authority to that which received or ordained him, and by which he was inducted into his holy work in the church. We care not whether this assemblage of ministers and church members is called a council or a conference; if it possesses the talent, the wisdom and light of the body, if a board is formed whose just, fair, and impartial decisions shall receive the sanction, respect, and confidence of all the churches for whom they act.

"Within three years past we have known two instances in which ministers had fallen into disrepute with a part of the churches of their charge. When trials were presented they immediately assumed the ground that the church was the highest tribunal; they would have no council, nor ministers in the case, unless they could bring in some partial friend of theirs who was prepared to cover up and defend their iniquitous proceedings; they would be tried by the church, and immediately set themselves to work to secure the majority, whose first business it was to exclude the minority. Those ministers, we presume, could not be induced to have their conduct examined by a wise, impartial, and judicious conference of elders and brethren; yet they have good and clean letters of commend and justification from the churches to which they belong. Such ministers as are not willing to throw themselves open to the investigation of all the churches and all their brethren in the ministry, ought to confine their labors to the church or party who has commended them, and by whom they are willing to be judged.

"We do not believe there is a church in the land who shall undertake to exclude their pastor, let him be ever so bad, that can do it without rending their own body asunder. A minister, in ever so great errors, or ever so much fallen in morality, will have his adherents and his party, and frequently by his management will secure the majority of the church of his charge. How many churches have thus been rent asunder; how many wicked ministers have thus endeavored to screen themselves from justice. "Where no counsel is, the people fall; but in the multitude of counsellors there is safety." Prov. 11:14.

"Having discarded the idea that one little branch of Zion possesses the whole authority, we shall now state that the term Church is sometimes applied to a very small band of believers, and in other cases it is applied to the whole body of Christians in the world. The church, in the general use of the word, embraces all the ministers, gifts, and members of Christ's body. When people have separated the ministers from the congregations, or the congregations from the ministers, and undertaken to do business in their separate capacities, independent of each other, when the business transacted was of a public or general character, they have both materially erred. The Gospel recognizes ministers and people asonebody, united and coöperating in one work, advancing the same interests, and promoting the same cause. Their talents may be different, their calling and gifts various, but no one member can say to another, 'I have no need of you.' To take the church as a whole, if it were proper to use the term 'tribunal,' we should have no objection to saying it was the highest tribunal on earth, that is, there is no earthly court that has a right to control its decisions, and there is no earthly court to which it can appeal. But Christ and his revealed will are still higher than anydecision of the church; to it the whole church must bow with humble reverence, and say, 'Thy will be done.'

"Nothing is plainer and more clearly taught in the word of God than that it is the design of the Gospel that God's people should act in union as one family, and be the light of the world. Under the old dispensation, when the congregations stood in the counsel of the Lord and walked in his statutes, they were of one heart and of one mind; all acted for the public good; the different tribes often consulted together, and all marshalled under the same banner. But when they departed from the Lord, each one did what was right in his own eyes, and every one went to his own tent. The entire history of God's people under the law, shows that when they consulted and acted in union they were blessed and prospered; and when they separated and acted in their individual capacities, they proved the Scripture true, which says, 'Where no counsel is, the people fall.'

"But in the New Testament the same principle of general consultation is most clearly exhibited in the proceedings of the first Christians. The very nature of the Christian religion, the constitution of the Gospel church, impose the duty. The Christian religion is a general system; it breaks down all separations, and of Jews and Gentiles forms one new church. All Christians are bound up in the same great interests: they are of one heart and of one mind. In the sixth chapter of Acts of the Apostles, we find a plain account of the call and proceedings of a Christian Conference. The brethren brought forward the candidates for ordination, and the ministers laid their hands on them and appointed them to their work. Here were at least twelve ministers and a multitude of brethren. If this instance stood alone in the Bible, we should think the Scripture authority for conferenceclear; but it is not alone. In the fifteenth chapter of Acts, we have an account of a difficulty which arose about circumcision, which Paul, Barnabas and the whole church at Antioch could not decide. When the apostles, elders, and a multitude of brethren were assembled at Jerusalem, we have an account that Peter, Barnabas, Paul, and James addressed them at length on the great question, which was settled to mutual satisfaction. When this was done, they sent out messengers to bear their decisions to all their brethren who could not be present. Here is another instance of a Christian conference doing business and deciding questions for the church at large. If one church is the highest tribunal, why did not the church at Antioch put the question to rest without making so much expense and trouble? It is plain that there was none of this childish independence and authority claimed by the primitive churches, about which the disorganizers make so much ado in the nineteenth century."

Freedom of Discussion."Messrs. Editors of the Telegraph;[57]—I ever with pleasure, whether at home or abroad, grasp the interesting sheet which is daily sent forth from your office, and with interest peruse its columns.

"Under the editorial head my attention was recently arrested by the performances of a writer who styles himself B., who, after a tedious preamble, brings forth what he is pleased to style, 'A rare collection of geniuses;' and although he looks into contempt the speculations of the humble Capt. Sims, tramples with impunity on the honors of Gov. Morril, proclaims on the house-top the vanity and folly of Gov. Clinton, Lieut. Gov. Pitcher, Gen. Root, J. V. N. Yates, Dr. Beck, and the whole faculty of Hamilton College, we think he leaves us proofamong his heterogeneous labors that he must be ranked among the rare wits of our times. What he says of Capt. Sims strikes me as a piece of base cowardice, as the theory of Capt. S. is very unpopular. Capt. Sims, as I understand him, is convinced, from long and arduous study, that further northern discoveries ought to be made. This is the burden of his labors. To this idea the American Congress and every thinking man must consent. I heard his lectures at Cincinnati, and regard him as an honest, independent man. As the President has recommended northern explorations, I sincerely hope that important discoveries will be made. Though Mr. Sims's theory is now very unpopular, is it more so than was the revolution of the earth when first published by Galileo? The projects of Columbus were ridiculed; the American Revolution was sneered at by our proud foes of the east. Even the mission of the Saviour was treated with the utmost contempt. How careful, Sirs, ought we to be in opposing new views, and in guarding ourselves and others against the spirit of persecution."

We offer the following on the tragical fate of Lovejoy, as appropriate to this subject:

"The riot which recently took place in Alton, Ill., in which two citizens lost their lives, is one of the most disgraceful events that ever stained the character of our country. The mayor must have been guilty of gross negligence, for from what had transpired he ought to have been fully prepared for it. Had an efficient man been in his place, clothed with his authority, the property and life of the innocent might have been protected, and a ruthless mob would have been taught a lesson which would have cured their propensity for that kind of diversion.The destruction of fifty of those lawless midnight assassins would have been a trifle compared with the loss of one peaceable, honorable man in the lawful discharge of his duty. It is said that the Attorney General of the State, and a clergyman, took a conspicuous part, and made speeches to influence and encourage the mob, and that several respectable citizens were among the number. Oh, shame! Has our country come to this? Can it be that there is a man in Illinois who makes the least pretension to respectability or morality, who would encourage or countenance for a moment such an infringement upon the laws of God and man? We think little, very little, of such respectability, of such officers, such attorneys, and such clergymen. We say—'Strip the miscreants of the robes they stain,And drive them from the altars they profane.'"What can men expect to gain by associating as mobs? No honorable object was ever accomplished by cruelty and oppression. No righteous cause requires such measures. This outrage will defeat its own object; it will increase and excite the sympathies of the people, and advance the cause it intends to destroy,tenfold. Funds will be raised, and valiant men enough will be found who will cheerfully volunteer to raise the standard of liberty and free discussion on the very spot where their brave brother has fallen a martyr. Men in such cases will not count their lives dear unto themselves; there are hundreds ready to be offered upon the same altar. Not only so, but the blood of this innocent man crieth from the ground for vengeance, and there is a righteous God in heaven who regards the condition of the oppressed, and who will not let the wicked go unpunished."The people of Boston, New York, and Cincinnati, have tried the virtue of mobs, to put down free discussion, and what has been the result? Why, it has increased, strengthened and built up the persecuted party. The destruction of one printing-press will only raise up ten to speak and plead for the liberty of the press. The murder of one Morgan will raise up thousands to redress his injuries. In our eastern cities, where we have efficient and enlightened officers, mobs are immediately put down, but at Alton and St. Louis society must be in a deplorable state."Mr. Lovejoy, we have ever understood, was a respectable citizen, a man of talent, and a zealous minister of the Gospel. He had a right to enjoy his opinions; he had a right to use the press, that great engine of liberty, in propagating his views; and none had a right to molest him. His zeal no doubt led him to adopt strong measures in vindicating his own interest and the cause to which his energies were devoted. He acted in his own defence upon the principle of justice as a citizen. If he had slain a score of his opponents under these circumstances, the laws of the land would have held him guiltless. But still the course was an unfortunate one. The New Testament and the Christian Spirit teach us, as children of the Prince of Peace, a more excellent way: 'Resist not evil'—'Put up thy sword into its sheath'—'Be patient in tribulation'—'If ye are persecuted, revile not.'"The friends who were leaders in the English reform, persevered over thirty years firm and faithful, without slander, war or bloodshed. They had the utmost confidence in the justice and righteousness of their cause; they were patient under persecutions, were meek and humble in every defeat, and the light at length shone and they triumphed. Here is a beautiful model for Americanreformers.Lightandtruthshould be the only weapons used in accomplishing great moral, benevolent and religious objects. Christians in all laudable enterprises should be meek and humble, should possess much of the spirit of their holy Master, render good for evil, and conquer all opposition with love.""Ordinances.—Herein we see the benefit ofinstitutionsandimagesby which past events are preserved by us and transmitted to posterity. National events, Jewish, Roman, Pagan, and Christian ordinances, arespeaking things, which, as soon as they are abandoned, the events on which they are founded, the impressions and ideas associated with them, are lost."

'Strip the miscreants of the robes they stain,And drive them from the altars they profane.'

"What can men expect to gain by associating as mobs? No honorable object was ever accomplished by cruelty and oppression. No righteous cause requires such measures. This outrage will defeat its own object; it will increase and excite the sympathies of the people, and advance the cause it intends to destroy,tenfold. Funds will be raised, and valiant men enough will be found who will cheerfully volunteer to raise the standard of liberty and free discussion on the very spot where their brave brother has fallen a martyr. Men in such cases will not count their lives dear unto themselves; there are hundreds ready to be offered upon the same altar. Not only so, but the blood of this innocent man crieth from the ground for vengeance, and there is a righteous God in heaven who regards the condition of the oppressed, and who will not let the wicked go unpunished.

"The people of Boston, New York, and Cincinnati, have tried the virtue of mobs, to put down free discussion, and what has been the result? Why, it has increased, strengthened and built up the persecuted party. The destruction of one printing-press will only raise up ten to speak and plead for the liberty of the press. The murder of one Morgan will raise up thousands to redress his injuries. In our eastern cities, where we have efficient and enlightened officers, mobs are immediately put down, but at Alton and St. Louis society must be in a deplorable state.

"Mr. Lovejoy, we have ever understood, was a respectable citizen, a man of talent, and a zealous minister of the Gospel. He had a right to enjoy his opinions; he had a right to use the press, that great engine of liberty, in propagating his views; and none had a right to molest him. His zeal no doubt led him to adopt strong measures in vindicating his own interest and the cause to which his energies were devoted. He acted in his own defence upon the principle of justice as a citizen. If he had slain a score of his opponents under these circumstances, the laws of the land would have held him guiltless. But still the course was an unfortunate one. The New Testament and the Christian Spirit teach us, as children of the Prince of Peace, a more excellent way: 'Resist not evil'—'Put up thy sword into its sheath'—'Be patient in tribulation'—'If ye are persecuted, revile not.'

"The friends who were leaders in the English reform, persevered over thirty years firm and faithful, without slander, war or bloodshed. They had the utmost confidence in the justice and righteousness of their cause; they were patient under persecutions, were meek and humble in every defeat, and the light at length shone and they triumphed. Here is a beautiful model for Americanreformers.Lightandtruthshould be the only weapons used in accomplishing great moral, benevolent and religious objects. Christians in all laudable enterprises should be meek and humble, should possess much of the spirit of their holy Master, render good for evil, and conquer all opposition with love."

"Ordinances.—Herein we see the benefit ofinstitutionsandimagesby which past events are preserved by us and transmitted to posterity. National events, Jewish, Roman, Pagan, and Christian ordinances, arespeaking things, which, as soon as they are abandoned, the events on which they are founded, the impressions and ideas associated with them, are lost."

At the present time, there are a few indications that the active theological minds of the country may at some distant day fall under two general classifications, which, for the want of a better expression at hand, we may call thecentralizersanduniversalizers. The latter resolve religion wholly into abstract ideas and principles which freely range through the whole empire of spirit, as gravitation, electricity and light operate through all space. Such rally about no personal centre. The former seek the abstract principles of religion only, or chiefly in their personal investments, and look for their effective radiance in a mediator. This class, for reasons needless to be discussed at this time, are from necessity the great mass, the organized activity of the religious sentiment; and though Mr. Badger had much catholicity in his faith and practice, nothing is plainer than that he centralized all in Christ, who, to him, was the untiring sun in the solar system of God's impartial favor. Thus speaks the following letter:—

"Honeoye Falls, August, 1845."Br. Ross,—I am now better in health, and am trying to go ahead with what little ability I have, in theone, single, simplework of preaching the blessed Gospel. Am I right, or should I be a political minister, and conform to the practice of this corrupt age, and present to my hearers a chowder compound? I follow St. Paul's old, obsolete theology of knowing nothing among the people save Jesus Christ and him crucified."

"Honeoye Falls, August, 1845.

"Br. Ross,—I am now better in health, and am trying to go ahead with what little ability I have, in theone, single, simplework of preaching the blessed Gospel. Am I right, or should I be a political minister, and conform to the practice of this corrupt age, and present to my hearers a chowder compound? I follow St. Paul's old, obsolete theology of knowing nothing among the people save Jesus Christ and him crucified."

On leaving the Palladium office, in 1839, Mr. Badger repaired to his residence at Honeoye Falls, Monroe County, New York, where his friends built for themselves a new and commodious chapel, the best in the town; it was dedicated by Mr. Badger in 1840. He was unanimously chosen pastor of this society. He was now in the centre of his former field of labors, a field he had occupied nearly twenty years. His congregations were large, equal at that time, it was stated, to the other four congregations combined. The pastoral relation furnished him a good field for success, as his wise management, social spirit, attractive preaching, and compromising, conciliating turn of mind, gave him strong ability for establishing andenlarging the prosperity of a new congregation. He held this relation till the autumn of 1842.

But the death of his second son, Joseph Badger, Jr., who died May 27, 1839, in the sixteenth year of his age, was indeed an affliction that deeply shaded his spirit. He was a noble and an ingenious youth. He had fine abilities, was truthful and genial; and in the execution of business plans, so far certainly as they related to publishing, he was his father's main reliance. Great were the parental affections that centred in him; and when he departed, the gigantic spirit of his father, which had ever dealt easily with great adversity, now was deeply stirred, like the patriarch's of ancient time. Though he shed no tear over the death of his son, though he opposed a serene temper and countenance to the great bereavement, no event had ever bowed him so deeply, or struck so centrally into his inward composure and peace. Often, as night came on, refusing his accustomed slumber, he walked the garden in lonely meditations, and blended with the serious light of moon and stars the more sober workings of his own mind. Never before had calamity the power to bring out the evidences of a deeply disturbed and broken spirit; and these were now so well controlled by him, that the world neither saw nor dreamed of their existence. At times, he arose from his nightly rest to walk the grounds of his pleasant mansion, and for hours seemed to invite the holy and beautiful sympathy of nature to soften his grief. Deep, exceedingly deep was this sorrow over his worthy son.

There were plans occupying his mind at this time, which, though unannounced to the world, were of large moment. Aside from ministerial duties, at home and abroad, he contemplated the publication of several works. He intended to have given the world the biography of several distinguished ministers whose lives were closed in the field of arduous labor. Among these, he had selected, for a prominent place, the life and writings of Joseph Thomas, of Ohio, a man of eloquence and interesting ability. All the materials for this book now lie in Mr. Badger's desk, in the order in which he arranged them. In ministerial biography, how capable had been his pen! His acquaintance and experience were so extensive that, from memory alone, he could have drawn the largest contributions for his object. He had also determined on editing a Church History which should have reflected the success of Christian principles preached for half a century. In this, also, how largely was he qualified to do justice to his undertaking! No inconsiderable quantity of material gathered for this purpose now remains in his library; but the hand that would have edited them is motionless for ever, and the son whose age and capacity then qualified him to second and to render effectual his enterprises, was taken from the earth. Notwithstanding these breaks in these cherished aims, his life continued active, and the churches felt the weight of his counsel and the worth of his influence.

In June, he attended three conferences in the State; at Rock Stream, Yates County, where the attendance of both ministers and people was great, he preached, on Saturday, a sermon of marked character, full of thecalm and harmonizing spirit of Christianity, founded on Ps. 119: 165: "Great peace have they which love thy law, and nothing shall offend them." It had a visible influence, it was thought, on the proceedings of the body, and on the tone of all the meetings. In dwelling on the peace of the divine law, he spoke of the trials of brethren against each other as wholly wrong; as unnecessary; he dwelt on the repose of spirit, on the fine feelings and peaceful sentiments of the true Christian, explaining the latter part of the passage as meaning that "nothing shall cause them to offend." At this time, he was appointed chairman of the committee on education, who met in the new chapel at Honeoye Falls, September, 1839, and there decided the location of the contemplated seminary in favor of Starkey, N. Y.

This season, Mr. Badger attended several dedications of new chapels in western New York; one at Union Springs, on the shores of the Cayuga, one at Searsburg, one at York, one at Laona; whether he was present at the dedication of the churches at Springwater and Machias, no evidence informs us. At Marion, Wayne County, N. Y., September, 1840, he preached eleven sermons, which were followed by good effects. I here quote a paragraph, as it embodies his opinion on the subject of revivals:

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