CHAPTER XII.

"The church under my care in this region is in a flourishing state, and my work is in this country. I think it my duty to continue here. I shall endeavor ere long to visit you, as my anxiety is great to see you once more. Though I ceased to keep house the day after the death of Mary Jane, I think it will be my duty, at some future period, to resume my home in this place—a home which is now left unto me desolate."

December 17, from Lima, he speaks of an important reformation, and of a prospering society of Christians in the town of Williamson, now Marion, Wayne County,New York, a town in which Mr. Badger at different times has labored with success, and where to this day the society of liberal Christians under the ministry of Rev. Amasa Staunton, is prosperous and strong. It was his primary intention to have journeyed to the land of his birth and early ministerial success in New England, when the sacred ties of his domestic life were broken; but a sudden misfortune, which deprived him of his intended method of conveyance, caused him to employ the time in visiting those places in eastern New York, spoken of in the latter pages of this chapter. On his return, whilst at Brutus, he received a message from Mr. Oliver True, then in Ontario county, that from Williamson an urgent request had arrived that he should come to baptize a large number of converts; and though no answer positively decides his compliance at that time, it is certain that he has frequently bestowed labor on that community, and was present and assisted in the organization of that church in 1820.

A discourse on the Atonement, written the early part of 1821, vindicates the paternity of God, in the equal generosity of his provisions for the salvation of all men who will obey the truth. It is indeed a strong vindication, one that sifts the premises of Calvinism most thoroughly; and though changes that have since been wrought in the public mind render the present value of such arguments and discussions far less than their worth at the period of their formation, they are still valuable as evidences of the former states of theological thinking and of the force and clearness of mind with which the author treated the subject. His discourse is entitled "The Way of Salvation, or, The Nature and Effects of Atonement." He shows in the expressive motto of the first leaf, that he centres all in Christ: "Behold the Lamb of God, which taketh away the sin of the world;" the sermon is founded on Romans 5:18: "Therefore, as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life."

In the treatment of this topic, Mr. Badger has but two simple divisions; the first is the offence and condemnation, the second treats of the free gift and its design. After alluding to Calvinism and to Universalism as having the same roots, and differing onlyin respect tothe numberembraced in the arbitrarily elective plan, he announces the truth as being free from these extremes, and as leading the mind of the hearer along the healing stream of God's benevolence as it widening flows through all nations and climes.

In referring to the primeval state, he suggests that we are a distant posterity; that we may not presume to know all that belonged to the early Eden and to man's primitive condition. He asks the question—What is sin? What is its origin? What are its effects? He says, that the definition given by St. John 3: 4, is the most definite that the whole Scripture yields, that, in 1 John 5: 17, there is a good general view of it in the statement that all unrighteousness is sin, and in James 4: 17, the same view is confirmed in the affirmation, that "To him that knoweth to do good and doeth it not, to him it is sin."

"The first sin of every man," says Mr. Badger, "is the doing of wrong when he knows what is right. There must be a knowledge of wrong; there must be a law in the mind of the actor to render his action sin. Admitting this scriptural view, how can we consider infants, and children unborn, to be sinners? Are they acquainted with God's will? Do they know his law? We often hear people tell of the 'sins of our nature,' and of being 'sinners by nature,' and of the 'sins we bring into the world with us;' but such sins are unknown to the Scriptures, are unnamed in the word of God, and the idea was invented in the wilderness ages of Christianity."Some, in speculating on the Garden of Eden, have so spiritualized the transaction as to please their ownfancy; others have taken the garden, trees, and fruit in the most literal sense, and thereby have plunged themselves into darkness and difficulty. It is said that 'God planted a garden eastward,' but, as none are informed of its locality, its latitude and longitude on the globe, it is impossible for those who take it in a literal sense to add any discoveries to the scripture statements. It is evident that the sin of our first parents consisted in their doing a forbidden act, which was disloyalty to the true King. All that I will venture to say is this, that 'God hath made man upright; but they have sought out many inventions.'"In regard to the question, who is the author of sin, I answer, theactoris its author. Temptation is not sin. Sin consists in submitting to the influence of tempting objects. If, in the story of the garden, there are three distinct sentences of condemnation pronounced, there were also three distinct sinful actors. Sin originates in each lustful mind. Some say, Is not God the author of all things? did he not make all creatures? Yes. But sin is neither a thing nor a creature. It is the act of a creature who is enlightened and free. Many, failing to make God the author of their sins, labor to prove that the devil originates them, and thus lay to him that of which he is not guilty, and that which they had better take to themselves."

"Some, in speculating on the Garden of Eden, have so spiritualized the transaction as to please their ownfancy; others have taken the garden, trees, and fruit in the most literal sense, and thereby have plunged themselves into darkness and difficulty. It is said that 'God planted a garden eastward,' but, as none are informed of its locality, its latitude and longitude on the globe, it is impossible for those who take it in a literal sense to add any discoveries to the scripture statements. It is evident that the sin of our first parents consisted in their doing a forbidden act, which was disloyalty to the true King. All that I will venture to say is this, that 'God hath made man upright; but they have sought out many inventions.'

"In regard to the question, who is the author of sin, I answer, theactoris its author. Temptation is not sin. Sin consists in submitting to the influence of tempting objects. If, in the story of the garden, there are three distinct sentences of condemnation pronounced, there were also three distinct sinful actors. Sin originates in each lustful mind. Some say, Is not God the author of all things? did he not make all creatures? Yes. But sin is neither a thing nor a creature. It is the act of a creature who is enlightened and free. Many, failing to make God the author of their sins, labor to prove that the devil originates them, and thus lay to him that of which he is not guilty, and that which they had better take to themselves."

On the second division of the subject, he dwells on Christ as the great mediatorial centre of light and mercy, where God will meet all mankind in their striving to realize the salvation of their souls. By pleading the eternal life revealed in Christ as a free gift, and by urging mankind to use their personal freedom in improving the new advantages, he presentsa practical At-one-ment—a real harmony of man with God, without adopting the arbitrary notions of grace prevailing in the then common theology, and without implying a pacification of "the infinite wrath" of God to men, a sentiment which, in a world that couldrealizethe import of words so carelessly employed in theory, would be regarded as the utmost profanation, as the last step in the descending grades of religious irreverence and unbelief.

"The heathen," says Mr. B., "who has never heard the Gospel's joyful sound, is not without hope, as the gentle rays of the Holy Spirit have influenced his mind to reverence the Great Spirit, as Christ is 'a light that lighteth every man that cometh into the world.' He may arise from his darkness and misery to some bright mansion in the New Jerusalem, while high-minded professors and superstitious Jews may find their hopes to be those of the hypocrite. Under these views, the partial atonement appears in feeble colors, and the universal love of God to men shines conspicuously from the holy scripture and from reason."

Under date of February 22, 1821, at Mendon, N. Y., Mr. Badger informs the readers of the Christian Herald, that he has just returned from Genesee and Alleghany counties; that in Covington a successful reformation had begun; that in Perry, Warsaw, Gainesville, Orangeville and Pike, he found the people attentive; that "the star which rose in the east shines in the west with unfading lustre." He speaks of the glad news of revivals that had reached him from Pennsylvania, Ohio, Canada, and different sectionsof the State of New York. "My health," he adds, "has been poor the month past, which has located my labors some; before that, for six months, I had as many meetings as there were days. O, how delightful the thought of meeting all theelectaround the Father's throne in glory, where, from every nation and sect, all will join in one harmonious song!"

March 12, 1821, he speaks of preaching twice at Perry, to large and solemn assemblies, among whom he thinks the power of the Highest was spiritually manifest; of meeting the aged parents of Rev. W. True, who were happy in the hopes of immortal life. At Middlebury, he says that he found the attention great to "hear the word;" that at the Academy his assemblies were large; that, one evening, by request, he preached on the character of Christ, taking Isaiah 9: 6, for his text.

"One Presbyterian and several Baptist clergymen were present. I first spoke on the origin, nature, character, titles and dignity of Christ, in which I endeavored to prove him divine, and an object of worship. 2. I noticed the origin, nature, effects and supports of the doctrine of the Trinity, in which I gave the reasons why I dissented from that doctrine. I endeavored to show that my faith gave me a divine Saviour, and that Trinitarianism is obliged to rely on a human sacrifice."

"I am sensible," said he, "that my visit will be remembered by theshrine-maker's," for which he assigns as a reason that in the partisan zeal of his opponents, there were many who seemed ready to exclaim, "Great is Diana!" He speaks of Mr. W.True, then pastor of the society at Covington, as being both "a son of thunder and of consolation;" as an exemplary instance of self-sacrifice and of fidelity to the truth. As Mr. B. did not sail under doctrinal idolatries, he says, at the conclusion of his address, "Love is the badge of the Christian and the tenet of Heaven; may holiness be our motto forever."

Let us return, after this absence, to the social relations of Mr. Badger. We had seen his family dispersed, his home broken up by death in the early part of 1820. We have traced him in his subsequent travels, in his various public labors since that time, and found that amidst the sorrow and loneliness that enshrouded his spirit, his former home in Ontario County, the friends that there clustered about him as their religious teacher, formed the central attraction to which he turned with the deep and permanent feelings of home. The class of persons Mr. B. had there attached to himself, were the intelligent, the responsible and influential, which, added to the happy associations that still lingered in the bower of memory, and the presence there of the only remaining relic of his family, it is natural, it is reasonable, that this region of the State, to which he seems to have been providentially sent, should have attracted him more than any other place. A new period now arrives in his life. Not merely from a sense of duty to himself or daughter, but, if one may rightly judge from the sincere embodiment of the heart in a multitude of letters, written under various circumstances and at different times, in after life, from sincere, earnest and abiding affection, did he now form the marriage alliancewhich continued until his death, and which placed him at the head of a talented and moderately numerous family. March 21st, 1821, he was married to Miss Eliza Maria Sterling, a talented, respectable young woman of Lima, New York, daughter of Samuel Sterling, Esq., who was one of the early pioneers, and an honored citizen of that town. Again the star of his earthly destiny seemed to emerge from clouds, and to shine with promise on future years. Her parents were members of the society of which Mr. Badger was pastor, were acquainted with him from and before his settlement in the town of Mendon, and frequently had he been a guest in the family of Mr. Sterling. With new and respectable relations, with a companion whom he deeply and abidingly loved—one that frankly and wisely expressed the sentiments and opinions that became the responsible relation she had assumed; with his little daughter, Lydia Elizabeth, whom he now took from her boarding-house to his new home, Mr. Badger again felt that life to him was verdant in the promises of peace and happiness. Immediately is he at the head of a new and an independent home, where his cheerful and genial nature made the light of happiness to shine about him. From the particular cast of mind possessed by Mrs. B., in which the faculty of judgment, of clear-sightedness on matters of practical moment, was decidedly prominent, she became in a degree his counsellor in all the great and important enterprises of his life.

In the duties of his pastoral and his new social relations, the months of April, May, June and Julypassed away. Among his correspondence of 1818, 1819 and 1820, there are several requests from old acquaintances and friends in the Province of Canada, for him again to visit the region of his former labors. August 7th, 1821, he started on such a tour, taking passage in the steamboat at the mouth of the Genesee river for Ogdensburg. Leaving the river at 4 P.M., the vessel soon disappeared from the sight of land, but, through the violence of wind and storm, it was driven back sixty miles into the port of Oswego.

"On this occasion," said Mr. Badger, "I had the pleasure of seeing some profane wretches, who were blasphemers in the calm, cease their profanity, and grow solemn in the midst of danger. We arrived at Oswego just at daylight, where we spent the day. I visited several places, talked with many about salvation, and had a good time in solitude and prayer. We left there 12 o'clock at night, and, in seven hours, arrived at Sackett's Harbor; here I had an agreeable interview on shore with Judge Fields, who gave me an account of a glorious reformation in that village, in which a large number had found the Saviour to be precious; he said they were well engaged and united. The converts had, many of them, joined the Methodists and Presbyterians, and some of them remained simply Christians. The judge seemed to take a great interest in the work, which he said was still increasing."The 10th inst. we arrived at Ogdensburg. I made several visits on shore, and found it a wicked place; as St. Paul said of Athens, 'the whole city was given to idolatry.' The 11th, lodged at a place called the Cedars, on the St. Lawrence, a French village, and a people of strange language. The 12th, we spent the Sabbath on a small island in Lake St. Clair, but, at evening, we reached a small village at the mouth of the Shatagee River, whichof the most wretched places I ever saw. A gentleman told me that the inhabitants were part of them French, a part Indian, and a part Devil. I had reason to believe it. Early in the morning I visited the Indian town, Cogh-ne-wa-ga, and found some of them willing to hear of the crucified Jesus. I have just arrived in this pleasant town, Montreal, but shall leave it soon for the townships east, as I intend to visit my father's house, which I have not seen for five years. A gentleman from England has just informed me that he has discovered a general belief among all sects in England, for ten years past, that God is about to work an overture in Christendom, for the union of all sects of Christians. Happy is every person who possesses that spirit."

"The 10th inst. we arrived at Ogdensburg. I made several visits on shore, and found it a wicked place; as St. Paul said of Athens, 'the whole city was given to idolatry.' The 11th, lodged at a place called the Cedars, on the St. Lawrence, a French village, and a people of strange language. The 12th, we spent the Sabbath on a small island in Lake St. Clair, but, at evening, we reached a small village at the mouth of the Shatagee River, whichof the most wretched places I ever saw. A gentleman told me that the inhabitants were part of them French, a part Indian, and a part Devil. I had reason to believe it. Early in the morning I visited the Indian town, Cogh-ne-wa-ga, and found some of them willing to hear of the crucified Jesus. I have just arrived in this pleasant town, Montreal, but shall leave it soon for the townships east, as I intend to visit my father's house, which I have not seen for five years. A gentleman from England has just informed me that he has discovered a general belief among all sects in England, for ten years past, that God is about to work an overture in Christendom, for the union of all sects of Christians. Happy is every person who possesses that spirit."

The English gentleman here alluded to was probably Commodore Woolsey, who had been his company from Sackett's Harbor to Ogdensburg, of whom in another letter, he says:—

"One afternoon, after a long discussion on different religious societies, and on pure religion, the Commodore, apparently with a feeling heart, observed, 'Sir, I am sensible that our variety of belief and forms of worship are principally owing to our education; but pure religion is one thing wherever you find it; it is the work of God in the heart, a principle of godliness implanted within.'"

In a very easy and happy manner, Mr. Badger, in travelling, won the attention of strangers, and drew out a free expression of thought from the best minds; and this sentiment—that pure religion is substantially one thing over all the earth, was one which met thedeepest response in the entire life and philosophy of the subject of this memoir.

September 12, 1821, from Compton, L. C, in the district of the Three Rivers, he writes that from Montreal he took passage for Sevel, a French village, at the head of Lake St. Peter's; that from thence he made his way to the Indian village on St. Francisway River, where, eight years before, he had formed some acquaintance with their chief, through whose influence he now hoped for an opportunity to preach to those unsophisticated sons of the forest, children of wild and beautiful traditions, soul-taught worshippers of the Great Spirit. The absence of the chief at court frustrated his plan.

"I found the village in a flourishing situation; a large meeting-house was being built; an English school had already been established, and the natives were fast improving in the arts and sciences. Capt. St. Francisway is an interpreter of several nations, and can speak in eight languages."

On foot, Mr. B. continued his journey up the river through a wretched country, until he arrived at a settlement formed by the remnant of an old British army, to whom the government had given lands. Mr. B. considered them in nearly a state of starvation, and after almost exhausting himself with hunger and fatigue, he sat in lonely meditation beneath a sturdy pine, reflecting on the divine goodness and the dangers he had tempted in this new wilderness way.

"In the evening I arrived at the cottage of an old soldier. They had neither meat, bread, nor milk to set before me. I obtained permission to sleep on the floor, but I had some reason to suspect that they were thieves and robbers; and I thought that the surest way, and finally the only way for my safety, was to preach salvation to them. Accordingly I gave them a long discourse, which was so far attended by the power of God as to enable me to make friends in this instance of the mammon of unrighteousness. I was glad to see the morning light, and walked eight miles before I could get my breakfast."

He visited his father's residence in Compton, stayed some weeks, gave three funeral sermons in that town, visited the old parishes where he had formerly preached, wept at the grave of many a fallen friend, heard the prayerful voice of repenting sinners, and the rejoicing songs of converted ones.

After completing his visit in the king's dominion, Mr. Badger, about the middle of September, started for home, proceeding through the State of Vermont over the Green Mountains to Ballston and Saratoga; thence, after a visit at Amsterdam, where he informs us several hundred had entered into the enjoyment of the religious life during the past year, he advanced up the Mohawk to Utica; and spending the Sabbath at Westmoreland, with Rev. J. S. Thompson, and attending appointments on the way at Brutus, Camillus, Auburn and Geneva, he arrived at home October 5, which completed a journey of 1200 miles, "in which time," said he, "I have witnessed the most stupendous displays of God's mercy and salvation." At the city of Rochester, he attended several meetingsbefore the commencement of the next year, where he gained the attention of the people.

The year preceding 1821, Mr. Badger became a member of the fraternity of Masons, an institution which he always prized for its wisdom, morality and benevolence, and one in which he made superior advancement.[33]Not given to ultra rashness, he did not extol the institution beyond its evident merits when glory and influence were on its side, nor did the temporary storm that assailed it draw from him violent resistance, or concessions that could be construed into disesteem for the great designs, general rules and customs of Masonry. He not unfrequently gave public addresses to the Masonic community in his own State, occasionally assisted in the ceremonies of initiation and of progress in the Order, and in other States of the Union he sometimes gave addresses.

Traces of writings are left, from 1821, that embody an effort to systematize the facts of history, and to retain what struck him as most important,—history relating to Egypt, Persia, Palestine, Rome, Arabia and China. But usually, such was the fulness of the active life of Mr. Badger, and of his reliance on the resources of his natural ability and experience, that he was not a close, laborious student, though he was never at a loss, when occasion required, in showing an accurate command of the substantial facts of history and of science bearing on the subject in hand.

In 1822, in addition to his local labors, Mr. Badger visited Saybrook and Lyme, Connecticut, attended the United States General Conference holden at Greenville, Green County, N. Y., besides attending to several calls at a distance from home. I would here remark that a United States General Conference,[34]though its origin was rather informal, was at last a body composed of ministers and delegates from different local Conferences, that its object was to discuss and advise in relation to subjects of general interest to the cause in which the promoters of a liberal and an evangelical Christianity were engaged. It was not uncommon for them to discuss abstract themes of faith and church polity, for the purpose of gaining greater light in the multitude of counsel. Such convocations dictated no articles of faith, presented no formula of belief except the generally conceded revelations of God. In the annual meeting here named, held September 5, 6, 7, the second resolution adopted was, that Christian fellowship arises from satisfactory evidence of being born of the Spirit of God, and that it properly extends to all who walk after "the rule of Christ." This body, though in many things it proved useful, especially in its free discussion, was, by mutual agreement, finally dissolved at Milan, Dutchess County, N. Y., October 2, 1832, chiefly from the considerations that the wants it had met might now by other methods be more successfully reached, that it was inconvenient to assemble annuallyfrom parts so remote, and that in time it might outstrip its original intentions, and become a centralization of power to the injury of congregational sentiments. At the meeting which followed the Conference, Sunday, September 8, Mr. Badger preached the third discourse from Deut. 32: 10: "He found him in a waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye." To a people who regarded the church as being still in the wilderness, as merging by slow degrees out into light and liberty, and as always dependent on Him who led, taught, and guarded the ancient Israel of his choice, such a text and sermon were suited to the time and the occasion.

In 1823, he made a tour into Pennsylvania, accompanied by S. D. Buzzael, a minister of whom he speaks as being well engaged in the cause. Preaching on the way in several towns, in Dansville, Naples, Cohocton and Bath, he arrived, in the early part of the month of March, at the pleasant village of Lewisburg, in Union County, Pa., a village that lies embosomed in the wild and attractive scenery of the Susquehannah, between the towns of Milton and Northumberland. On the way, he held a quarterly meeting which he had previously appointed among the Methodists in the town of Cohocton, Steuben County, where he met about forty church members and two ministers who had thrown off the authority of bishops, and styled themselves Methodists, rejecting episcopacy both from their name and their doctrine. To them, in company with D. Millard, of West Bloomfield, he preached and administered the communion to a free and happy people,learning at the same time that in New York there were about six hundred members in connection with them in this their new and reformatory position.

Crossing the Cohocton and the Canisteo rivers, in company with Mr. Buzzael, he followed the course of the Tioga to the town of Icoga, Pa., then crossing Peter's Camp and the Block House to Lycoming by the Wilderness road, as it was justly called, he continued his way through the enveloping night and the descending rain. "We had," says Mr. B., "to ascend and descend dreadful mountains to obtain a lodging among strangers in a strange land. We were fatigued and sorrowful; but Brother Buzzael broke the silence of the way by singing the following lines:

"Though dark be my way, since He is my guide,'Tis mine to obey, 'tis His to provide;Though cisterns be broken and creatures all fail,Theword Hehas spoken willsurelyprevail."

Pursuing the course of the Lycoming, he struck the west branch of the Susquehannah, at Williamsport, thence to Lewisburg, where he arrived on the evening of March 6th. On the 7th, he spoke for the first time to a small audience on the subject of heaven; from this time his assemblies began to increase and his words took effect among the people. Mr. Bacon had been somewhat successful in preceding years in that place. Mr. Badger preached several sermons in the open air, as no house would hold the assemblies that convened. He there received one minister into the fellowship of the Christian connection from the Methodists, Mr. Andrew Wolfe, a German of property, character, and respectable talent, who preached in theGerman language;—had three baptizing seasons, which he regarded as glorious, preached on the laying of the corner-stone of the new church, from Matt. 16: 18; a house which its builders designed to have in a state of completion the coming autumn, the time of Mr. Badger's contemplated return. In Milton, Mifflinsburg, Buffalo, Whitedeer, Chilisquaque and Northumberland, he also preached; and it is unnecessary to state that the impression he made was strong and lasting; particularly in Lewisburg, where he did much in establishing order in the society for whom he labored; where he called out the best minds in a free investigation of religious subjects; and where, at different times, he interested the community with the rich and varied resources of his ministerial power; his gifts and character were ever held in admiration and esteem. Many ministers of acknowledged ability have spoken to that community, but from personal knowledge I say that none, taking all things into consideration, have occupied so high a place, for true eloquence, for real power over a congregation and a community, as he.

At this time, Mr. Badger became acquainted with Rev. James Kay, of Northumberland, a fine example of English gentility and politeness, a man of classical and general education, and a theologian of no ordinary accomplishment in the Unitarian school of English divines. From his able pen, the pages of the periodical which Mr. B. began to edit in 1832, were frequently enriched. Northumberland is a quiet town of intelligence and wealth, in the environs of lovely scenery, the waters of the north and of the westbranch of the Susquehannah there joining in graceful amity, whilst the perpendicular walls of rock tower in calm solemnity before it. There indeed is the resting-place of the philosopher Priestley, who lived a life of study and of thought; who enriched science by numerous discoveries and the cause of human liberty by his political views; and, at the close of an arduous life, died in the light of the confiding piety in which he had lived; on whose tombstone is this inscription: "I lay me down to rest till the Resurrection!" To the congregation founded by him did Mr. Kay for many years preach, and to the same did Mr. Badger communicate on his two or three occasional visits to that place. From a letter of Mr. Kay, dated September 29, 1823, I discover that Mr. Badger was in Lewisburg at that time, and that he contemplated a meeting at Northumberland.

From Lewisburg, under date of October 7, 1823, he writes to Mrs. Badger as follows:

"You have doubtless heard of the fatal sickness that now rages in this place. It still continues. I preached a funeral sermon last Thursday, and I am informed six or seven lay dead last Sabbath in the neighborhood. But I had good assemblies at our newly finished meeting-house, on Thursday evening, Sunday and Sunday evening. I found the Church in a low state. Mr. Bacon had sowed much discord; but I have nothing to do but to preach Christ and his Gospel, which are calculated to make mankind love each other and to live in union. God only knows the burden and trials I felt in this place for the first week. I was constrained day and night to ask God for wisdom, and at length we are assisted by his power.Everybody who can, turns out to bear the word, and very many of my hearers are those whose pale faces declare the reign of disease."I have had two church meetings and was determined to establish order in their affairs, or give them up for a lost and deluded people. I succeeded far beyond my expectations. 1st. I examined into the state of all who had ever been received into the church, found that one had been excluded, three had died, ten had removed, thirteen needed to be specially visited, as they were low in spiritual enjoyment and zeal, and fifty-nine were willing to serve God with all their hearts. 2. I called on them to appoint two persons to take the oversight of the temporalities; F. L. Metzger and John Moore were appointed. 3. I got them to appoint Andrew Wolf and John Dunachy, to take charge of the meetings in my absence. Thus you see that they are coming into order, with which they seem generally well pleased. They depend much on me. I expect to visit them again in the winter. I have been almost every day among the sick; some days have visited more than a dozen families, but never enjoyed better health. Sunday coming will make three Sabbaths I have been in Lewisburg, and on Monday or Tuesday, I design to visit Smithfield, Bradford County, Pa."

"I have had two church meetings and was determined to establish order in their affairs, or give them up for a lost and deluded people. I succeeded far beyond my expectations. 1st. I examined into the state of all who had ever been received into the church, found that one had been excluded, three had died, ten had removed, thirteen needed to be specially visited, as they were low in spiritual enjoyment and zeal, and fifty-nine were willing to serve God with all their hearts. 2. I called on them to appoint two persons to take the oversight of the temporalities; F. L. Metzger and John Moore were appointed. 3. I got them to appoint Andrew Wolf and John Dunachy, to take charge of the meetings in my absence. Thus you see that they are coming into order, with which they seem generally well pleased. They depend much on me. I expect to visit them again in the winter. I have been almost every day among the sick; some days have visited more than a dozen families, but never enjoyed better health. Sunday coming will make three Sabbaths I have been in Lewisburg, and on Monday or Tuesday, I design to visit Smithfield, Bradford County, Pa."

June the 20th, Mr. Badger officiated as Chairman of the New York Western Conference, at which time seven new churches were reported, and some important ideas of church polity were discussed. In August of this year, he described the city of Rochester, then a town of 3000 inhabitants, connected by water communications with Albany on the east, Quebec on the north, and Lake Superior on the west. He speaksof a small church, in that city, with whom he had labored half of the time through the summer, and expresses the hope that they will accumulate more strength in that growing town. In the early part of August, he attended a general meeting at Rochester, and, in the same month, another at Cato, Cayuga County, N. Y.

Letters from different parts of the country show the inclination of the people to make demands on his public gifts and labors; and, could we institute a close comparison between the width and depth of the interest called out by the great public meetings of those days, and of similar meetings in our own times, we are satisfied that the preference would be greatly in favor of the past. They were more in numbers, and the religious interest was more general and intense. At West Bloomfield, 1822, for instance, there were thirty-five ministers present at a general meeting, and, in those days, the most of such occasions seemed to be a centre of interest for a wide area of the country.

From the extensive correspondence of Mr. Badger, little at present can be introduced, as the interest of his published journal and things relating to his personal life and public labor have the paramount claim. Yet the freedom in which a large variety of minds addressed him evinces that he wasbelovedconfidingly, as well as respected and admired. As an example of the free expression of one class of correspondents, we may take the following lines, dated near 1824, from the pen of a gentleman of the medical profession, Troy, Pa.:

"I think I informed you I was not a professor of religion, though I have a friendly regard for all such as appear to worship God in a rational and consistent manner, whose minds have not been circumscribed by undigested creeds and by uncharitable proscription. I have read some and thought much on the subject of religion, and after all I confess I am rather skeptical. I have endeavored to view it abstractedly by the lights of reason and philosophy; to consider what it is, its origin and design. To sum up in a few words, if I may be allowed the expression, I should consider it indispensably necessary to those who would not be good without it. Take this away, and what method would be left to bring the merechild of nature to the practice of virtue? You could not discover to him the excellency there is in goodness, and the reward which it brings. His imagination needs to be awed by the penalty annexed to vice. It may seem paradoxical to say that when men become good forgoodness' sake, they have no need of religion."

Bold thoughts were no alarm to Mr. Badger; and not many persons had his faculty for taking away effectually the objections which really stood in the path of the unbelieving, though in doing so his methods were his own, and he had no use for the logical phrases of those who have been styled apologists for religion or Christianity. In looking over lines like those first quoted, is it not impossible to repress the sentiment, that "he who becomes goodfor goodness' sake," instead of having no need of religion, alreadyhas itin its highest possible form? It cannot be otherwise.

1824 finds Mr. Badger engaged in the local sphere of pastor; and, among the solemn and responsible duties of his profession for this year, was that of hearing the confession of a murderer, of leading his mind into faith and penitence, of administering to the bereaved families the consolations of Christian views and sympathy, and of preaching the funeral discourse of the prisoner to the immense concourse who witnessed his execution. At that time, cool and deliberate murders were comparatively rare; generally, there was great avidity to know the causes and incidents involved in the crime. The surprise and dread such intelligence awakened corresponded somewhat justly with the awfulnature of the guilt which caused them. David D. How, of the town of Angelica, Alleghany County, New York, a few miles from the place where the horrid murder of Mr. Othello Church was committed, December the 29th, 1823, was a man originally from New England, and of respectable connexions; but, from a series of misfortunes and injuries experienced in life, and probably also from the peculiar organic defection which the organization of murderers usually exhibits, was prepared, though not without a violent conflict of inward emotions, to execute a murder of revenge on the person of Mr. Church, whom he regarded as having been instrumental in promoting the misfortunes that left him destitute of property, in the summer of 1823. Several angry disputes had occurred between them; and, judging from the treatment he rendered to Mr. Palmer, for having, as he thought, taken undue advantages of his troubles, one is willing to infer that revenge was his predominant tendency.

"I went," says he, "in the month of October, to Hornelsville, and being detained there one day, I had occasion to ride in the evening of the 23d, and about 12 o'clock at night came to Mr. Palmer's, near Angelica. I saw his valuable mills, on which the orbs of heaven faintly shone, and the sable curtains of night had mantled the scenery in majestic grandeur.Now, I said, is the time for me to have vengeance on one of my greatest enemies on earth. I dismounted and surveyed the scene before me. Finding the door fast, I obtained an entrance by a small window which I could raise; I entered the dark cavity; all was solitary and silent, and every step resounded with midnight horror; the sweet stream uttered its innocent murmurbelow, and all nature seemed combined to reprove me of my sin."

Though hesitating for a moment, a brief meditation on the causes of offence induced him to turn the mills of his neighbor into a scene of flames, which, to use the language of the criminal, "shone upon the heavens with alarming lustre" to his "guilty conscience," before he arrived at home. With equal determination, on the night of the 29th of December, after returning from the village of Angelica, between 10 and 11 o'clock, at a season when the condition of the snow would not allow him to be tracked, did he proceed to execute the awful deed on which he had long meditated, the murder, in his own house, of Othello Church,[35]whom he called from his slumbers to receive the fatal shot. This murderer thought and reflected on his end and his means. Once before, he had waylaid the path of his victim, and watched at night, with rifle in hand, behind the great pine tree; "while I stood here," said Mr. H., "I had some solemn reflections. The sweet evening breeze gently pressed the lofty forest, and the tall pines could bend beneath the power of heaven; but my obdurate heart remained unmoved." Such was the character of the man whose depths of heart were moved by the influences of Mr. Badger. Though a murderer, he was far, very far, from total depravity, for he could sincerely mourn over his own guilt, and weep over his beautiful daughter with a father's love. He was tried for his offence at Angelica,before Judge Rochester; was, by the force of circumstantial evidence, declared guilty, and, on February 8th, was sentenced to be hung March 19th, 1824. By the request of Judge Griffin, who had consulted the prisoner, Mr. Badger was requested to attend on Mr. How, and to do what he could in preparing his mind for the awful crisis before him; and, as these duties are a part of his journal for this year, we will look a moment longer at its particulars.

March the 2d, Mr. Badger took rooms at Judge Dautremont's, in Angelica, (a place 65 miles from his residence,) that he might every day have familiar access to the mind of the prisoner. The day of his arrival he entered the gloomy apartment, at 2 o'clock, P. M. found Mr. How reading the Scriptures by candle light; soon the mind of the guilty stranger unfolded freely and without reserve, to him who now endeavored to render assistance in making his peace with the eternal powers. A chain-bound prisoner in darkness, seeking to know how he shall whiten his spirit from mortal crime! A herald of the cross genially making him feel his brotherhood with man, and bowing with him in prayer to the Infinite Pacifier! A scene like this in a world of sin is a gleam of light across the ocean of darkness, even though the inveterate past should refuse to be blotted out by prayers and penance.

"In conversation," said Mr. B., "he is pleasant, familiar, easy and polite, and often his countenance is lighted up by an artificial smile. He is a man of quick discernment, and possesses a mind of unusual strength and greatcomposure in the hour of trouble; yet he sometimes weeps at the most trifling circumstances. He feels great attachment to his friends, uncommon fondness for his children, and an ungovernable hatred to his enemies. I found Mr. How almost in a despairing state of mind. He asked my opinion of 1 John 3:15: 'No murderer hath eternal life abiding in him.' I informed him that the same verse said: 'Whosoever hateth his brother is a murderer' and that no person while possessed of hatred, or in the act of murder, could be in possession of eternal life. He wept at my remarks, and asked many questions. I informed him 'all manner of sin should be forgiven except the sin against the Holy Ghost;' and I endeavored to hold up the way of life to him. We united in prayer several times, and after an interview of six hours I left him overwhelmed in grief."March 3d, entered the dungeon at 8 o'clock, A. M., found him very much composed. After attending prayers we sung two hymns, and his heart was apparently filled with love to all the creatures of God. He commenced speaking in the most affecting language. He spoke of the sin of profanity and drinking, described the murder of Mr. Church in the most affecting manner, and mourned that he had no time to prepare to meet his God. He said he could not think that God would forgive him, as his sins were of such an aggravated nature, and were committed against so good a Being, and against such great light. I made him three visits, and the dungeon became a pleasant place. He this day requested me to write his journal, to preach at his execution, and superintend his funeral."March 4. Spent four hours in my first visit, found him much composed and well resigned. I entreated with the sheriff for the removal of his irons, and succeeded, for which he expressed much gratitude."

"March 3d, entered the dungeon at 8 o'clock, A. M., found him very much composed. After attending prayers we sung two hymns, and his heart was apparently filled with love to all the creatures of God. He commenced speaking in the most affecting language. He spoke of the sin of profanity and drinking, described the murder of Mr. Church in the most affecting manner, and mourned that he had no time to prepare to meet his God. He said he could not think that God would forgive him, as his sins were of such an aggravated nature, and were committed against so good a Being, and against such great light. I made him three visits, and the dungeon became a pleasant place. He this day requested me to write his journal, to preach at his execution, and superintend his funeral.

"March 4. Spent four hours in my first visit, found him much composed and well resigned. I entreated with the sheriff for the removal of his irons, and succeeded, for which he expressed much gratitude."

It were indeed too long for our purpose to transcribe the half of what Mr. Badger has interestingly written on this topic. His duties were faithfully and ably done; and, what might be anticipated, he gained, and for a holy purpose, the entire mastery of the murderer's heart; turned his revengeful passions, for the time at least, into prayerful kindness for his enemies, and, through his free choice, became the agent of his most sacred trusts. On the 5th, he received and delivered to Mrs. Church the imploring and penitent address of Mr. How; also visited the family and plantation of the murderer; on the 6th, witnessed the interview between Mr. How and his own family, to whom he administered appropriate advice. Through all his doubts and fears, he accompanied the spirit-wanderings of the culprit, and succeeded in bringing his mind to a state in which he was conscious that an eternal sun shone somewhat brightly through the cloud openings of his dark horizon.

"On Sunday, the 14th, in the afternoon," says Mr. B., "his daughter, a beautiful little girl about 19 years of age, arrived. She trembled as she approached the gloomy apartment of her father. They embraced each other with great affection, and all the spectators wept. He called his daughter and friends to view the coffin, which, he informed her, was like her mother's. They wished me to pray with them; and, at the close of prayer, I found the father and daughter leaning upon the coffin, with their hands joined; he exclaimed, 'Oh, my Harriet! must we part? You are the image of your excellent mother—you have derived your good disposition and allyour good qualities from her. You have nothing good from me.' They both wept aloud, and every heart seemed to be moved with grief. On the 15th I witnessed a reconciling interview between Mr. How, Mr. Palmer, and Sheriff Wilson, men of business who had once been great friends, but whose friendship had been broken by serious difficulties."March the 18th. He sent for me at daybreak. I found he had a restless night, and was in great distress. I made him several visits; his family came to take their leave of him forever. At 3 o'clock P. M., the Rev. Mr. Roach, a Methodist minister, preached a short discourse in the dungeon from John 3:16. Five clergymen were present, and the scene was solemn. Mr. How took the lead in singing two hymns, and carried his part through in a graceful manner. In singing the first, he stood up and leaned partly on the stove; held his little girl by one hand, who sat in the lap of her mother, and with the other he took the hand of his affectionate brother, who stood by his side. At the close of the meeting, his wife gave him her hand for the last time. He embraced her with fondness, and when he pressed his little girl to his bosom (about four years of age) he wept aloud. He requested that several Christian friends should spend the night with him in prayer; thus his last night on earth was spent in imploring God for grace and mercy."March the 19th. I entered the prison at break of day, found him much resigned. He observed, as I entered, that his last night on earth was gone, which he had spent in prayer. At 7 o'clock I visited him again with a company of ladies who had never seen him. Mrs. Richards, of Dansville, took him by the hand, both fell upon their knees, and she prayed for him in the most fervent manner. He then prayed for himself, for his family, for the family of Mrs. Church, who were afflicted by him, for his executioner,and all the world. As we came out, a gentleman remarked that he had never heard a man pray like him. At 9, I entered his apartment for the last time, accompanied by his beloved daughter and a young man who was soon to become her husband. We entered with serious hearts; he received them very pleasantly, and made remarks to me on the fine weather, and the lady who had prayed with him. He asked of me the privilege of walking into the yard with the young man. They spent a short time together. He then asked me to wait on Harriet to the door. He placed her by the side of the young man, and delivered her to his charge, saying that she had long been deprived of the counsels of a mother,[36]and would be in a few moments separated from her father forever. 'I now commit her to you as a friend, protector, and lover.'"

"March the 18th. He sent for me at daybreak. I found he had a restless night, and was in great distress. I made him several visits; his family came to take their leave of him forever. At 3 o'clock P. M., the Rev. Mr. Roach, a Methodist minister, preached a short discourse in the dungeon from John 3:16. Five clergymen were present, and the scene was solemn. Mr. How took the lead in singing two hymns, and carried his part through in a graceful manner. In singing the first, he stood up and leaned partly on the stove; held his little girl by one hand, who sat in the lap of her mother, and with the other he took the hand of his affectionate brother, who stood by his side. At the close of the meeting, his wife gave him her hand for the last time. He embraced her with fondness, and when he pressed his little girl to his bosom (about four years of age) he wept aloud. He requested that several Christian friends should spend the night with him in prayer; thus his last night on earth was spent in imploring God for grace and mercy.

"March the 19th. I entered the prison at break of day, found him much resigned. He observed, as I entered, that his last night on earth was gone, which he had spent in prayer. At 7 o'clock I visited him again with a company of ladies who had never seen him. Mrs. Richards, of Dansville, took him by the hand, both fell upon their knees, and she prayed for him in the most fervent manner. He then prayed for himself, for his family, for the family of Mrs. Church, who were afflicted by him, for his executioner,and all the world. As we came out, a gentleman remarked that he had never heard a man pray like him. At 9, I entered his apartment for the last time, accompanied by his beloved daughter and a young man who was soon to become her husband. We entered with serious hearts; he received them very pleasantly, and made remarks to me on the fine weather, and the lady who had prayed with him. He asked of me the privilege of walking into the yard with the young man. They spent a short time together. He then asked me to wait on Harriet to the door. He placed her by the side of the young man, and delivered her to his charge, saying that she had long been deprived of the counsels of a mother,[36]and would be in a few moments separated from her father forever. 'I now commit her to you as a friend, protector, and lover.'"

For Mr. H. there was much public sympathy, owing to the belief that he had suffered many provoking wrongs. Passages like these have a moral, and even philosophical value, in showing that the human spirit is not exhausted of wealth, no, not even by capital offence; that great sentiments of manliness may temporarily occupy an invisible throne within, though clouded and veiled from general recognition.

On the 19th, in the presence of six thousand persons, Mr. How was executed, to which immense throng Mr. Badger preached a sermon of thirty minutes, from Numbers 35: 33, which we have heard spoken of as a masterly effort. With all his feeling for the offending, he had no morbid sympathies to pour out on the injustice of his punishment; he spoke of the proprietyand the majesty of the law; of the necessity of cleansing the land of murderous crimes; alleging that, while government exists, its principles must be faithfully carried into action; that the officers who, in their different official capacities, executed this solemn law, were as much in the way of their duty as he who tills the soil, and supports the government by his labor. Mr. Badger was no ultraist. He held that this world, on which golden sunlight is scattered, was not made for rascals; nor did he accuse the world of ignorance when the deliberate murderer died for his crime. In these quoted paragraphs, we see how Mr. B. passed the larger part of a month in the spring of 1824; and though the acrimony which attaches to religious sects was industrious in the misrepresentation of his theological sentiments, he cleared himself triumphantly of all their charges, and came off with the decided approbation of the judges, officers, and indeed of all the leading men whose acquaintance he had formed, for the able and faithful manner in which he had performed his high duties, and for the proper course he had pursued both as a gentleman and a minister.

The summer of this year, Mr. Badger seriously contemplated a voyage to England, chiefly for the purpose of promoting a union between a denomination called the "General Baptists," and the "Christian Connection" of this country, as that denomination had already heard of, and expressed an interest in, their transatlantic brethren of the New World; but other and urgent duties directed his energies in a different channel. By the Western Conference he was appointed to preside at six general meetings in different sections of the country, requiring him to travel nearly a thousand miles in all, for the completion of the task; and, at the meeting of the United States Annual Conference, he was, in accordance with the appointment made by the New York Western Conference, commended as an evangelist to visit the southern States, to obtain a history of the people there who had thrown off the authority of creeds, and gone to God and their Bibles for the all-sufficient light; also to open between them and their brethren of the northern and middle States a correspondence that should promote future union and coöperation in the spread of their common faith, a purpose which had the warmest sanction of the north, and which met with a generous response in the south.

His evangelizing ministry through the summer was attended with good results; and shortly after the General Conference, held at Beekman, Dutchess county, N. Y., September 2, 1824, he, in company with Rev. Simon Clough, of Boston, started for the city of New York, passing through Putnam and Westchester counties, where they held many meetings. On the 15th, they arrived at New York. In a letter to Mr. Silsby, of Rochester, he says:—

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