CHAPTER XV.

"Fate never wounds more deep the generous heart,Than when theblockhead'sinsult points the dart."

At a meeting of the General Conference held at West Bloomfield, September 7, 1827, a resolution of hearty approval was passed in relation to what Mr. Badger had done for uniting the different branches of the Christian connection, east, west and south, and expressive of much gratification in the news obtained of the churches west of the Alleghanies.

It is evident from what has already been developed in the character and public life of Joseph Badger, that his sympathies were extensive, that the cause which he always avowed to be dearer than life was everywhere a sacred unit, its wants being near, though located in a distant region. Some men root so firmly in particular locality, that no considerations ever draw them to meet the emergencies of a distant post. Though strong in certain local attachments, though firmly persuaded of the value and necessity of permanent pastors, he believed in the utility of an evangelizing ministry for destitute places, for the breaking of new ground, and was ready at any time to hear the Macedonian cry, "Come over and help us."

The Christian Church in Boston, constituted July 1st, 1804, under the ministry of the venerable Abner Jones, whose preaching in 1803 in the Baptist churches of that town was attended by one of the greatest revivals ever known in that community, was, in the year 1826, left without a stated ministry, owing to the removal of their pastor, Rev. Charles Morgridge, to New Bedford, for the purpose of taking the pastoral charge of the Purchase street church in that city. Their position at this time was very critical. Though they had succeeded in building a commodious house of worship, they were, from the nature of their sentiments, somewhatunpopular in a city where the Calvinistic theology had not as yet fully learned the lessons of becoming humility; and also were they embarrassed by the influence of Dr. Elias Smith, whose popular eloquence was at this time employed in a way to injure the cause, which, in other years, he had done much to promote. The society had been for some time destitute of a stated pastor; and by the information obtained of their condition in the persuasive letters he received from Rev. Simon Clough, of New York, and from some leading members of the church in Boston, Mr. Badger was induced to leave his pleasant field of labor in the State of New York and to take up his residence in that city, where he intended to remain until their prosperity and the voice of higher duty should render it proper for him to leave.

Proceeding by the way of New York, where he preached four sermons to Mr. Clough's congregation, he arrived at Boston on September 28th, where he received the cordial welcome and generous hospitality of his friend William Gridley, a man of noble spirit, good ability, and useful activities in the Christian cause. On the 30th, Mr. Badger preached three sermons in the Summer and Sea street Chapel, having, as he states, congregations that numbered about 400 in the morning, 800 in the afternoon, and 600 in the evening. Surveying the new field before him, he says, though informed by his friends that it was a low time, that "the prospect is good." Though Mr. Badger's letters do not state the exact time of his residence in this city, I find in a passing notice from the able and truthful pen of John G. Loring—a man whose life, precepts, intelligence, and uniform fidelity to religion, renderedhim one of the best citizens of Massachusetts—that the time spent there was about one year.

In narrating the history of that society about the time that Mr. Morgridge left them, Mr. Himes observes—"Some time now elapsed in which they had no stated pastor. They procured, at length, the services of Elder Joseph Badger; he labored with them between one and two years. Much good was done. The church and society were built up, and sinners were converted."[40]This statement is the same that the people of Boston who attended his ministry have, so far as my recollections serve, invariably made; the common opinion is, that the church and society were never more uniformly prosperous, that the meetings were never better attended, and that the mind and heart of the audience were never more satisfactorily influenced and edified than they were under his ministry. The strong and stable men who werethenthe pillars of strength in that society have been its pillars ever since;[41]and thoughadditions of value at different times have been made, it is certain that there was a largeness and nobility to the timbers of the olden forest that it might be difficult to surpass in more recent growths.

As a pastor, Mr. Badger was attentive to the wants of his flock, for whom he cherished a tender care. "Though the situation is a trying one," said Mr. B., in a letter addressed to his wife, "I feel in duty bound to stay for the present, for this church must not perish. All my days and evenings are taken up by the duties of my present station." Writing from Ballstown, N. Y., June 8, 1828, where he was attending a general meeting, after he had been at Boston for more than six months, and at his home in Mendon about two, he said—

"This hasty note, my dear Eliza,[42]which will no doubt be an unwelcome message, will inform you that I am pressingly urged to return immediately to Boston. The call is irresistible. And my agreeable home must for the present be abandoned, as the care and conflict of the Boston church are continually upon my mind."

The main element of success in any calling for which one has suitable capacity, was his, namely, a deep interest in the station he had taken.

In a letter addressed to Mrs. Badger, February 4, 1827, he narrates very affectingly his visit to Farmington, the sacred memories of the heart that revived in his mind as he visited that place, and Gilmanton, where, with relatives and many former friends, he enjoyed thebliss of a friendship to which years of time had added a new degree of sacredness. It is impossible to read these passages, which were the spontaneous and unstudied utterances of his mind thrown into his domestic correspondence, without seeing a sincere wealth of heart, which his light and buoyant manner in the world was often calculated to conceal rather than to express. In addressing the Luminary, May 9, 1828, he says:

"I intended in this number of my Journal, to have given a general account of all the religious societies in Boston, but other things have prevented my giving that attention to the subject which would be necessary in this case; I must therefore omit it till some future period. The Calvinistic Baptists, the Methodists and the Unitarians, have made many disciples to their several parties the year past; a number of whom we hope are experimental and practical disciples of Jesus Christ. Four new chapels have been opened in Boston the winter past, and while other societies have been favored with revivals through the goodness of God, the Christian Society, which has withstood all opposition for more than twenty years, has of late experienced some of the rich mercy-drops. I have been laboring among them some over six months, and have been enabled with divine assistance to gather up the fruits of my brethren's labors who went before me. The names of Clough and Morgridge were mentioned by some whom I baptized, as the means, under God, of calling up their attention to the concern of the soul. I will name one instance: I baptized a very respectable young lady who had always attended a Unitarian meeting until a few months since, when she found in a pew of her chapel Clough's letter to Mr. Smallfield, which excited her inquiry and finally became the meansof her awakening. Thus a good thing may come out of a despised and persecuted Nazareth."The 23d of March was a day of great interest to myself and the Christian Society of Boston: the day was fine, and the assembly large. On this memorable day twenty-four happy converts presented themselves for baptism. Thousands assembled at the sea-side in South Boston: and though some confusion was visible amidst the thronging multitude, yet God was with his children to own and bless his holy ordinance. This was a day of unusual strength and comfort to me; I preached three sermons, was in the water forty-five minutes, and through the whole was scarcely sensible of fatigue. God's strength has hitherto been sufficient: in Him I put my trust. I would not wish, however, by this, or any other communication of mine, to carry the idea that we have had agreatreformation in Boston, for we have only a small addition to our numbers, and have been blessed only with occasional conversions; but I hope that those who have professed faith in Christ are converted to God and not to creeds, or to a party, or to man; and that the work is so effectual that it will endure in time of trials. All the New England States are abundantly blessed with the outpouring of the Spirit of God at the present time. A cloud of mercy is hanging over the happy land. If the ministers keep humble and stand in the counsel of God, if the saints live in union and stand fast in the liberty wherewith Christ has made them free, the pure testimony must and will prevail, and reformation everywhere will abound. What we have seen will be only the beginning of good days; the petty wrangles of frail mortals will subside; the darkness in which the Church has long been groping will be dispelled; and she will come forth from the wilderness on the breast of her beloved, and will fill the world with her majesty, glory and beauty."

"The 23d of March was a day of great interest to myself and the Christian Society of Boston: the day was fine, and the assembly large. On this memorable day twenty-four happy converts presented themselves for baptism. Thousands assembled at the sea-side in South Boston: and though some confusion was visible amidst the thronging multitude, yet God was with his children to own and bless his holy ordinance. This was a day of unusual strength and comfort to me; I preached three sermons, was in the water forty-five minutes, and through the whole was scarcely sensible of fatigue. God's strength has hitherto been sufficient: in Him I put my trust. I would not wish, however, by this, or any other communication of mine, to carry the idea that we have had agreatreformation in Boston, for we have only a small addition to our numbers, and have been blessed only with occasional conversions; but I hope that those who have professed faith in Christ are converted to God and not to creeds, or to a party, or to man; and that the work is so effectual that it will endure in time of trials. All the New England States are abundantly blessed with the outpouring of the Spirit of God at the present time. A cloud of mercy is hanging over the happy land. If the ministers keep humble and stand in the counsel of God, if the saints live in union and stand fast in the liberty wherewith Christ has made them free, the pure testimony must and will prevail, and reformation everywhere will abound. What we have seen will be only the beginning of good days; the petty wrangles of frail mortals will subside; the darkness in which the Church has long been groping will be dispelled; and she will come forth from the wilderness on the breast of her beloved, and will fill the world with her majesty, glory and beauty."

The first days of April, 1828, Mr. and Mrs. Badger improved in returning home to Mendon, N. Y.; in their absence, William, their youngest son, had died; in the region of Mendon he chiefly remained until his June meeting at Ballstown, already spoken of, when the united request of the committee, William Gridley, John G. Loring, Abner H. Bowman, in behalf of the society in Boston, arrived, inviting him to return as soon as possible to their assistance; which request, together with an invidious article published in Dr. Elias Smith's paper in relation to Mr. Badger's position in regard to him, induced his immediate return to that city, where he boldly and successfully vindicated his premises, whether theological or personal. Within the three months succeeding his arrival on June 21st, are several valuable letters from his pen. A few extracts we will here subjoin:—

"Boston, July 8, 1828."My dear Wife: I am this moment much refreshed in receiving a letter from you, and I would now make such returns as become an affectionate husband. I spent one week agreeably in New York, and had a pleasant passage to this city, where we arrived in good health, June 21st. The 22d, my assembly was large, and all greeted me with the same joy and affection as when we parted with them, at a time you must well remember—the past spring. My first text was Acts 15: 36: 'Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.' The brethren have lost much since I left them; but we have already seen their strength and courage revive, and several are now under awakening."

"Boston, July 8, 1828.

"My dear Wife: I am this moment much refreshed in receiving a letter from you, and I would now make such returns as become an affectionate husband. I spent one week agreeably in New York, and had a pleasant passage to this city, where we arrived in good health, June 21st. The 22d, my assembly was large, and all greeted me with the same joy and affection as when we parted with them, at a time you must well remember—the past spring. My first text was Acts 15: 36: 'Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.' The brethren have lost much since I left them; but we have already seen their strength and courage revive, and several are now under awakening."

"Boston, July 19, 1828."Brother Millard: I have received yours of June 28, and was glad to hear of your success in Canada and at the Central Conference. The truth must prevail, and error must fall. Since my return our assembly is fast coming back, and we are getting many new hearers. A revival is now commencing. Several are under conviction, and the saints begin to offer 'the pure testimony' in the house of the Lord. Elders Kilton, from Eastport, and Green, from Hartford, have visited me. I have visited the colleges at Cambridge, and the venerable Noah Worcester, of Brighton. He is one of the purest men I ever saw. His theme is peace, peace, peace! I would also say, that for young men among us who should wish to have a liberal education for the ministry, they can have board and tuition gratis, if properly introduced at Cambridge."I have been much out of health for a few weeks past; the hot weather overcomes me very much. If I do not get better I shall spend the week time in the country, though it seems as if I could not be spared a day from the flock of my care."

"Boston, July 19, 1828.

"Brother Millard: I have received yours of June 28, and was glad to hear of your success in Canada and at the Central Conference. The truth must prevail, and error must fall. Since my return our assembly is fast coming back, and we are getting many new hearers. A revival is now commencing. Several are under conviction, and the saints begin to offer 'the pure testimony' in the house of the Lord. Elders Kilton, from Eastport, and Green, from Hartford, have visited me. I have visited the colleges at Cambridge, and the venerable Noah Worcester, of Brighton. He is one of the purest men I ever saw. His theme is peace, peace, peace! I would also say, that for young men among us who should wish to have a liberal education for the ministry, they can have board and tuition gratis, if properly introduced at Cambridge.

"I have been much out of health for a few weeks past; the hot weather overcomes me very much. If I do not get better I shall spend the week time in the country, though it seems as if I could not be spared a day from the flock of my care."

"Boston, August 4, 1828."Dear and affectionate Wife: I suppose you have some days been expecting this letter, but my labors here are of that arduous and oppressive kind which consume all my moments, and scarcely leave me time for repose and refreshment, much less to enjoy any innocent relaxation, or to bathe my weary spirit in the sweet and endearing reflections ofhome. You know, Maria, that home has charms for my heart this summer, which I scarcely ever felt so sensibly before; and since I left you, at any time would these four little letters, (H O M E) pronouncedaright, cause the blood to flow more warmly about my heart, and a chain of endearing recollections to visit my soul in a manner which, in spite of all my masculine powers and native fortitude, would cause the briny tear to flow; and then ashamed of my childlike weakness, I have mingled with the crowd and wrapped these tender scenes in smiles, to hide them from my unfeeling associates, who, of course, would only mock my affection if they knew it. But this Monday morning, after the labors of one more holy Sabbath, I accept the pleasure and the duty of communicating to you a few lines to feed that sacred fire which should ever burn in your affections toward your God, your duty, and me."

"Boston, August 4, 1828.

"Dear and affectionate Wife: I suppose you have some days been expecting this letter, but my labors here are of that arduous and oppressive kind which consume all my moments, and scarcely leave me time for repose and refreshment, much less to enjoy any innocent relaxation, or to bathe my weary spirit in the sweet and endearing reflections ofhome. You know, Maria, that home has charms for my heart this summer, which I scarcely ever felt so sensibly before; and since I left you, at any time would these four little letters, (H O M E) pronouncedaright, cause the blood to flow more warmly about my heart, and a chain of endearing recollections to visit my soul in a manner which, in spite of all my masculine powers and native fortitude, would cause the briny tear to flow; and then ashamed of my childlike weakness, I have mingled with the crowd and wrapped these tender scenes in smiles, to hide them from my unfeeling associates, who, of course, would only mock my affection if they knew it. But this Monday morning, after the labors of one more holy Sabbath, I accept the pleasure and the duty of communicating to you a few lines to feed that sacred fire which should ever burn in your affections toward your God, your duty, and me."

Passages like these reveal unmistakably a serious depth of heart, almost wholly unindicated by the great self-control, and by the free and cheerful manner that shrouded his inmost life from the notice and perception of the world, and from the circle also of acknowledged friends. He adds:—

"Nothing but duty could confine me to this city the present month. I am in hopes to get time to spend one day with Mr. Bowman in the country, this week. I expect to receive several members next Wednesday, and to baptize on the coming Sabbath."

Whilst in Boston, Mr. Badger became acquainted with the clergymen of other denominations, particularly with Dr. Ware, Gannet and Tuckerman, of the Unitarian faith, of whom he always spoke in exalted terms. His acquaintance and intercourse with Ware and Tuckerman were familiar; and often did he speakof the divine spirit of Henry Ware, and of the benevolent heart of Mr. Tuckerman. Indeed, at one time Mr. Badger thought of accepting a proposal to join Mr. Tuckerman in his missionary labors in Boston, at least, so far did he think of it as to consult his family on the propriety of accepting the unanimous call of the Christian Society[43]in Boston, for a settlement of three or five years, or instead of this, to join Mr. Tuckerman in his missionary labors, with a permanent settlement and a thousand or twelve hundred dollars per year. For a work like this, the gathering in, the instruction and persuasion to virtue and religion of the neglected and unprosperous classes, Mr. B. had extraordinary gifts; yet, from the weight of considerations founded chiefly in his relations to his home and former field of labor in the State of New York, neither of these positions was accepted. An anecdote somewhat characteristic of the man was lately given me by a friend, and as it relates to extemporaneous preaching, I will transcribe it.

"While he was in Boston, he occasionally associated with clergymen of the Unitarian denomination, men who were perhaps distinguished above the average of ministers by the careful and elaborate manner in which they prepared their written discourses. One day he was accosted by one of them thus: 'Mr. Badger, how do you manage to prepare and preach so many sermons?' 'Why, sir,' he replied, 'I never study thewordsof my sermons. I studyideas, and clothe them in words when I want them.'"

Before me lies a plain 12mo Bible, published in 1826, on whose margins, in delicate marks and letters, are pointed out every text (and the day of its use) that he spoke from during his ministry in Boston. A simple mark declares the passage, and at the bottom or top of the page the date is seen, so that, without any journal, a clue is given to every topic of his public discoursing, forhistexts very generally pointed out his subjects. Whoever will look over this book, could, in the character of the passages chosen, at once see that Mr. B. had a practical mind, good taste, and knew how to be to the point and purpose. His chosen passages are full of expression. These, of course, cannot here be quoted, but a list of these passages written out, as they range from Genesis to Revelation, would be an instruction as well as a reproof to those who preach from irrelevant and inexpressive passages; and they would likewise form a noble chain of Scripture gems. A man shows what is characteristic in him by his texts, taken as a whole, often as clearly as by what he preaches.

From this Bible, which does not strike the reader as being marked up so as to mar at all its regular character, I learn that on March 30th, 1828, on leaving the flock of his charge to remain for a time at Mendon, his three sermons were from the following texts:—Job 19: 25: "For I know that my Redeemer liveth, and he shall stand at the latter day upon the earth." John 16: 22: "And ye now therefore have sorrow: but I will see you again and your hearts shall rejoice, and your joy no man taketh from you." John 17: 20, 21: "Neither pray I for thesealone: but for them also which shall believe on me through their word, that they all may be one; as thou, Father, art in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me." Though from the Old Testament he drew many passages, and from Job, the Psalms, Proverbs and Isaiah somewhat freely, it is from the Gospels and the Epistles that he chiefly made his selections. Some of his texts may be called ingenious, requiring a free play of analogy to set them forth, as, for instance, Prov. 30:24-5-6-7-8, preached January 20, 1828: "There be four things which are little upon the earth, but they are exceeding wise: the ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet make their houses in the rocks; the locusts have no king, yet go they forth all of them by bands; the spider taketh hold with her hands, and is in kings' palaces."

From the same source we learn that, on the first Sabbath of his ministry in Boston, September 30, 1827, he spoke from Rev. 22: 14, James 1: 17, and Prov. 29: 1; his valedictory sermons were given September 14, 1828, from Psalms 46: 4, and from Ecc. 11: 9. July 13, 1828, he spoke from Luke 19: 41: "And when he drew near, he beheld the city and wept over it." December 9, 1827, Psalms 133: 1, 2, 3: "Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; as the dew of Hermon,and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life forevermore." But the only sermon written out at length is founded on two words found in James 1: 27, "Pure Religion," and was delivered February 10, 1828. From this I offer the following paragraphs.

"Never did I arise in this congregation under a greater sense of my responsibility, than on this occasion. Never did I come before you with a subject of greater magnitude. Divest religion of purity, and a subject of horror, misery, and disgrace is presented. Religion has been the cause of wars; has divided kingdoms; has imprisoned the saints; has lighted the fagots about the disciples of Jesus, and has even in this favored city banished the Baptist and hung the humble Quaker; but this was not the religion of my text. But turn from those scenes of superstition and misery, andaddto religion the wordpure, and all is changed; all is meekness, simplicity and heaven. The horrors of death are dispelled, a world of glory and immortality is opened to the reflecting soul of man. By its influence the sorrowful widow receives comfort, the weeping orphan smiles, circumstances of misfortune are sanctified, the poor are enriched, the sick are supported, and the chamber of death is illuminated with the gracious smiles of the Son of God. Pure religion requires no fagot to light it, no science to adorn it, no human arm to defend it, and no carnal weapon to enforce it."The word religion, in its common acceptation, is applied to the four great bodies of worshippers which divide our World, Jews, Pagans, Mohammedans, and Christians. The Jews' religion embraces a belief in one God in one person, with the practice of those legal rites enjoined bythe law of Moses; but it rejects the Messiah, and hopes in one yet to come. The Pagan religion embraces all that part of mankind who are involved in the worship of idols. The Mohammedan religion embraces a belief in one God, and in Mahomet as his Apostle; whilst the word Christian is applied to all who believe that Christ has come in the flesh, which includes all professed Christians."But what saith the Holy Scriptures? In the Bible the word occurs but five times, and is once used in reference to 'our religion,' (Acts 26: 5); twice to Jews' religion, (Gal. 1: 13, 14); and once to 'vain religion,' (James 1: 26); and once, in the language of our text, to 'pure religion.' Thus four kinds of religion are mentioned in the Bible, and but one of them is good. Four kinds of religion are found in the world, Jewish, Pagan, Mohammedan, Christian, and but one of them is good. This accords with the parable Jesus spake of the sower. The good seed fell on four kinds of ground, the wayside, among thorns, on stony ground, on good ground; four kinds, but only one brings forth fruit. So 'our religion' 'Jews' religion' and 'vain religion' bring forth no acceptable fruit to God; but 'pure religion' is like the good soil which brings forth 'some thirty, some sixty, and some one hundred fold.' Thus do the facts of history and of Scripture correspond."The word religion means tobind, as it puts a restraint upon our conduct and passions, and unites the soul to God, to good people and to virtuous actions. Pure religion is the soul's ornament; its fruits are the ornament of the life. To illustrate this subject further, I shall explain pure religion to be: first, purity of spirit; second, kindness and benevolence of practice."

"The word religion, in its common acceptation, is applied to the four great bodies of worshippers which divide our World, Jews, Pagans, Mohammedans, and Christians. The Jews' religion embraces a belief in one God in one person, with the practice of those legal rites enjoined bythe law of Moses; but it rejects the Messiah, and hopes in one yet to come. The Pagan religion embraces all that part of mankind who are involved in the worship of idols. The Mohammedan religion embraces a belief in one God, and in Mahomet as his Apostle; whilst the word Christian is applied to all who believe that Christ has come in the flesh, which includes all professed Christians.

"But what saith the Holy Scriptures? In the Bible the word occurs but five times, and is once used in reference to 'our religion,' (Acts 26: 5); twice to Jews' religion, (Gal. 1: 13, 14); and once to 'vain religion,' (James 1: 26); and once, in the language of our text, to 'pure religion.' Thus four kinds of religion are mentioned in the Bible, and but one of them is good. Four kinds of religion are found in the world, Jewish, Pagan, Mohammedan, Christian, and but one of them is good. This accords with the parable Jesus spake of the sower. The good seed fell on four kinds of ground, the wayside, among thorns, on stony ground, on good ground; four kinds, but only one brings forth fruit. So 'our religion' 'Jews' religion' and 'vain religion' bring forth no acceptable fruit to God; but 'pure religion' is like the good soil which brings forth 'some thirty, some sixty, and some one hundred fold.' Thus do the facts of history and of Scripture correspond.

"The word religion means tobind, as it puts a restraint upon our conduct and passions, and unites the soul to God, to good people and to virtuous actions. Pure religion is the soul's ornament; its fruits are the ornament of the life. To illustrate this subject further, I shall explain pure religion to be: first, purity of spirit; second, kindness and benevolence of practice."

After portraying the Christian spirit as one of meekness, as merciful, tender, forgiving, peaceful and patient, as valiant, as charitable, as contented and devout, he proceeds to show the practical fruits of the spirit he has portrayed in alleviating the sorrows of life. In describing pure religion, Mr. Badger sees fit to correct the following error:—

"One of the greatest errors which has ever infested the church militant, is that of having our fellowship bounded by a theory, opinion, or creed. While this exists, division, misery and ruin are spread through all the flock of God. While a party name or creed is valued higher thanexperience, it is no wonder that we are divided. But whenever the scene is reversed, when rectitude of spirit and practice shall outweigh the poor inventions of men and become the criterion of fellowship, there shall then be one fold and one shepherd; watchmen shall see eye to eye, and the people shall lift up their voice together."'We'll not bind a brother's conscience,This alone to God is free;Nor contend for non-essentials,But in Christ united be.'"

"'We'll not bind a brother's conscience,This alone to God is free;Nor contend for non-essentials,But in Christ united be.'"

After speaking of the kind offices which Christian sympathy extends to the widow, he alludes to the fostering, paternal care it spreads over the path of the orphan, in the following strain:—

"Again, we reflect with tender sympathy upon the case of the orphan who in early life is cut off from the instruction and care of its fond parents, and is turned into the wide world without education, without experience, without friends, without bread or shelter. What a world of misery,deception and sin he is left in! What snares are spread for his strolling feet! What woes for his expanding soul! The provision made in this city for male and female orphans is not only a subject of admiration and praise to the good of every class, but I have no doubt the departed spirits of their ancestors and parents look down with satisfaction and joy upon the benevolent founders of those asylums, that are now the living monuments of Christ's spirit on earth; and can we doubt that He who is the orphan's Father, delights in these institutions and in the kind and fostering care now extended unto them? You cannot imagine the pleasure I enjoy while on my way to this house. Almost every Sabbath I meet the female orphans, who, in uniform, follow their instructresses to the house of worship. This city, I am happy to say, not only abounds in profession, but there is no city in the world, of its population and ability, which abounds more in works of charity and benevolence. The friendship and kindness of the inhabitants of Boston are proverbial in all parts of the Union, and a Bostonian is respected throughout the world."

In the spring and summer of 1835, which the writer of this memoir passed in Boston, he well remembers the kind tone of regard in which Dr. Tuckerman uniformly spoke of Mr. Badger. They had been intimate friends, had conversed often on the present imperfect state of society, on its moral and temporal evils, and especially on the best ways of reaching it effectually with the saving principles of Christianity, for both concurred in the idea which may be called invariably the key-note of Mr. Badger's ministry, that the Gospel of Christ, properly understood and applied to life, is the only science of human happiness.

The last published letter of Mr. Badger from the field he at this time occupied, is dated Boston, September 16, 1852. He says:—

"Having now completed three months' labor in this pleasant city, I am about to start for my residence again. My visit here has been as successful as could be expected under present circumstances; each month has added some new members to the Church, and every communion has been crowned with the Lord's presence. 'The little opposition party' who were drawn off from this church three years ago, who have been much engaged to slander and revile the society, as well as many useful ministers and other churches and conferences in the connection, have, finally, so far lost what little influence they had, that nothing now is to be feared from them."But there is still another class of disorganizers in the land, and not a few in this city, who deny that the Bible is a sufficient rule of faith and practice, who ridicule the ordinances of Baptism and the Lord's Supper, who despise church order and a preached Gospel, unless it is accommodated to their poor, frail, weak, and changeable imaginations. They also pretend to great revelations, which fills them with self-righteousness and prepares them to pass judgment on all their fellow-Christians who have the misfortune to differ from their notions. How often we see the basest principle of pride in the garb ofsingularity, slovenly idleness, and in what the apostle calls a voluntary humility. The church in all ages has been tempted by conflicts from without, and unholy and unreasonable persons of their own number, but happy are they who endure hardness as good soldiers, and are overcomers through the blood of the Lamb and the word of their testimony; and it is through great tribulation that we enter into Heaven."During my stay here I have made two visits to the State of New Hampshire, both of which were interesting. My native State is still favored with mercy-drops. Many of the old saints are strong and valiant for the truth, and in several places are prospects of revivals. My last visit, which was to the town of Mason, and county of Hillsborough, was under peculiar circumstances and pleasing and flattering prospects. Mason has long been a stronghold oforthodoxy. No dissenter from that doctrine had ever preached in the place; but a few respectable men who had become enlightened by reading the Scripture and our periodicals, were resolved to hear the 'sect which is everywhere spoken against,' for themselves. Accordingly, one of their number was despatched to Boston, forty-eight miles, to engage me to visit them. From this representation I concluded to go, as Peter did among the Gentiles, not conferring with flesh and blood. I found on my arrival, September 11, a decent assembly convened at the Presbyterian meeting-house, who were very attentive to hear the word. I gave another appointment in the evening, and found the attention of the people still increasing. At the intermission, and after sermon, late at night, and in the morning, many strangers flocked around me to make inquiry, to state their feelings, and to manifest the great pleasure they had in the increasing light, and in the truths proclaimed. While I saw their prospect of improvement and deep attention, I almost forgot the fatigues of the day and night, though they passed heavily; I had journeyed fifty miles, preached at 4 P. M., one hour and a half; in the evening two long hours; I had conversed until twelve at night, when the mind became so full that sleep departed until about three o'clock in the morning. Here are gentlemen of talents and property who are liberal-minded Christians. They say, when in the judgmentof our ministry it is prudent to make a stand there, a meeting-house shall be immediately built, and some are about ready to be baptized. I have written to Mr. H. Plummer, on the case of the people here; and hope they will be noticed by the preachers of New England."

"But there is still another class of disorganizers in the land, and not a few in this city, who deny that the Bible is a sufficient rule of faith and practice, who ridicule the ordinances of Baptism and the Lord's Supper, who despise church order and a preached Gospel, unless it is accommodated to their poor, frail, weak, and changeable imaginations. They also pretend to great revelations, which fills them with self-righteousness and prepares them to pass judgment on all their fellow-Christians who have the misfortune to differ from their notions. How often we see the basest principle of pride in the garb ofsingularity, slovenly idleness, and in what the apostle calls a voluntary humility. The church in all ages has been tempted by conflicts from without, and unholy and unreasonable persons of their own number, but happy are they who endure hardness as good soldiers, and are overcomers through the blood of the Lamb and the word of their testimony; and it is through great tribulation that we enter into Heaven.

"During my stay here I have made two visits to the State of New Hampshire, both of which were interesting. My native State is still favored with mercy-drops. Many of the old saints are strong and valiant for the truth, and in several places are prospects of revivals. My last visit, which was to the town of Mason, and county of Hillsborough, was under peculiar circumstances and pleasing and flattering prospects. Mason has long been a stronghold oforthodoxy. No dissenter from that doctrine had ever preached in the place; but a few respectable men who had become enlightened by reading the Scripture and our periodicals, were resolved to hear the 'sect which is everywhere spoken against,' for themselves. Accordingly, one of their number was despatched to Boston, forty-eight miles, to engage me to visit them. From this representation I concluded to go, as Peter did among the Gentiles, not conferring with flesh and blood. I found on my arrival, September 11, a decent assembly convened at the Presbyterian meeting-house, who were very attentive to hear the word. I gave another appointment in the evening, and found the attention of the people still increasing. At the intermission, and after sermon, late at night, and in the morning, many strangers flocked around me to make inquiry, to state their feelings, and to manifest the great pleasure they had in the increasing light, and in the truths proclaimed. While I saw their prospect of improvement and deep attention, I almost forgot the fatigues of the day and night, though they passed heavily; I had journeyed fifty miles, preached at 4 P. M., one hour and a half; in the evening two long hours; I had conversed until twelve at night, when the mind became so full that sleep departed until about three o'clock in the morning. Here are gentlemen of talents and property who are liberal-minded Christians. They say, when in the judgmentof our ministry it is prudent to make a stand there, a meeting-house shall be immediately built, and some are about ready to be baptized. I have written to Mr. H. Plummer, on the case of the people here; and hope they will be noticed by the preachers of New England."

His next paragraph, which emphatically repeats sentiments not as yet quoted in this book, but published as early as 1817, embraces a topic of so much importance to the permanent power and respectability of church institutions, that I call to it a distinct attention. After speaking of the importance of introducing the new and liberal sentiments into places that have never heard them proclaimed, in a manner that shall make the best impression, that is, through the agency of able and efficient speakers, he proceeds to say:—

"I am decidedly opposed to the hasty constitution of churches. No church, in my opinion, should be acknowledged until there are numbers, talents, and strength sufficient to keep a regular meeting on the Sabbath; also there should be a prospect of stated preaching. I recommend that these brethren at Mason be baptized and stand either in their individual capacity, or be associated with the church at Boston, or Haverhill. We have already taken possession of more ground than we can cultivate to advantage, and I see no way for our vacant congregations to be supplied but by an evangelizing ministry."

Mr. Badger closes this letter by saying that his numerous engagements would prevent him from fulfilling his appointment at Dutchess County, N. Y., where he had been solicited to meet again the throngsof people who had, in other years, listened to his voice in the calm and tranquil forest, where, to use his own words, they had formerly "felt and seen the power and influence of truth." From his notes, and some social parties he attended in Boston, it is perceived that he had a sympathizing interest in the struggles and sufferings of the noble Greeks, who were then aiming at freedom and self-government. During the year of his Boston ministry, he preached on a great variety of subjects, attended several funerals, baptized many believers, and solemnized many marriages. Like St. Paul, he was ever abundant in labors. With the society over which he had presided, Rev. I. C. Goff remained. September 17, 1828, he took of the good city his final leave, of whose citizens, customs, literature, and general character, he always afterward spoke in the most respectful terms, in a manner expressive of agreeable memories.

December, 1828, Mr. Badger accepted a field of labor, for about four months, in the counties of Onondaga and Cayuga, New York. His peculiar abilities were needed to revive and strengthen the churches, whose wants at that time were greater than could be supplied by the ministers who lived in that section. In the town of Brutus (since called Sennett), in Camillus and other towns of that region, he had preached frequently in former years. In the former town, Elijah Shaw had been very successful in his ministerial labors; and throughout all that country generally, Rev. O. E. Morrill, whose happy and popular gifts always made him a favorite with the people, had preached much, and wielded a great influence in behalf of liberal sentiments. But Mr. Shaw had moved to New England; Mr. M. was unable to meet the many calls for assistance, and the greatness of the harvest seemed to demand additional laborers.

His plan of action covered a somewhat extended field, though his regular appointments were at Sennett, Cayuga, and at Lysander and Canton, Onondaga. At times he spoke at Cato, Baldwinsville, Jericho, Van Buren, Camillus, Elbridge, Weedsport, and otherplaces; yet he so centralized his labor and influence as to make them effectual at the desired points. Besides his Sabbath services, it is said that he generally preached every evening in the week except on Mondays and Saturdays. As usual, his congregations were generally large and attentive, and his advocacy of liberal and evangelical sentiments was indeed formidable to all who were opposed. It could not be otherwise than a result of his independent course, that controversy, more or less, should be awakened by his ministry. He boldly stated his views, and never shrunk, from the controversial discussion of them whenever a man of character and ability ventured to encounter him with the tests of Scripture and reason. Accordingly, these manly collisions of intellect on theological questions form a very observable part of his public life. In the field he now occupied, he had two public discussions; one with the Rev. Mr. Baker, at Ionia, an eloquent Methodist minister; another with Rev. Mr. Stowe, a learned clergyman of the Presbyterian sect, at Elbridge, though with the latter it was conducted through the medium of letters, of which Mr. S. wrote only a small part, so that perhaps it cannot be called a debate so properly as a discussion.

Mr. Baker was confident of success, not having taken the measure of the man he was to encounter. The form of their controversy on the supreme Deity of Jesus, was to be the delivery of a sermon each to the same audience on the same evening; they met to settle preliminaries late in the afternoon. Mr. Badger, by his careless ease, his deference and reserve of power, managed to give his opponent an inferioropinion of his own capacity, whilst he studied closely the temper and quality of his antagonist. This he always did before he ventured upon warfare. He would draw out the resources of his opponent and reserve his own. He always held that in oral controversy, in the form of sermons, it was a desirable advantage to speak first, for two reasons. 1st. The attention of the people is then unwearied, and their minds are fresh. 2d. The speaker has the opportunity to anticipate the arguments of his opponent and to answer them, thereby depriving them of power before his adversary has used them. He cared not who had the last speech, provided he could have the first. Apparently indifferent to the result, he offered Mr. Baker the choice of time, who allowed Mr. Badger to speak first, thinking that the greater advantage belongs to the last word. No limit of time was set for either speaker. They appeared at early evening before a large assembly. Mr. Badger arose and announced for his text 1 Cor. 1: 4: "Is Christ divided?" a text which struck at the artificial division of his nature and being, made by those who affirm that he is at the same time perfect God and perfect man. Mr. Badger spoke between two and three hours to the most perfectly attentive audience, in which time he stated and met all the strong arguments that were likely to be arrayed against him, and urged in clear and lucid statements the evidences for his own position. I find in the plots of his controversial sermons, that he carried on usually a double work, giving, as he proceeded, alternately his own view and its evidence, then examining the opposition and its proof, then returningto the further statement of his own opinions and their evidences, and again exploding the usual arguments of the opposite side, ending always with positive views. In this debate he thoroughly achieved his aim. He so broke the weapons of his adversary that he could not rally to his use his accustomed strength. During Mr. Badger's long discourse, Mr. Baker would occasionally look at his watch and remind him that time is short, to whose impatience he once replied, "Be patient, Brother Baker, I have much yet to say; this is only the beginning of sorrows." It is certain that parties are usually biased in regard to the merits of controversies in which their peculiar doctrines are discussed; but from such recollections of this debate as community possessed in 1831 and 1835, I unhesitatingly say that but one opinion prevailed, which was, that Mr. Badger was plainly victorious.

His letters to Mr. Stowe, which originated in a misrepresentation of views made in the pulpit of Mr. S., were published in the Gospel Luminary of 1829. They were strong and able papers; and it is evident from a letter in my possession from the hand of Mr. S., that he carefully sought to evade any public contact of mental forces with Mr. B. on the subjects of difference between them.

During the several months which he passed in these counties, he performed a large amount of labor, called out an interest which was by no means limited by the extent of his own denomination, and the churches were strengthened and refreshed. His influence was always creative. But even when he added no numerical strength to his cause, a thing which we are not sureever happened under his active ministry, he had an uncommon ability to inspire the men and women already marshalled under free principles, with new confidence in what they could do were they to try; and what is kindred to, but still a little higher than this, he had a particular faculty to bring them to thepoint of action; could persuade them to begin and to prosecute enterprises that they ordinarily might simply talk about, delay, and neglect. At Sennett, he pursuaded the people to attempt the building of a church; he organized the society, selected the location, and put things in active course for the completion of the enterprise. Between the villages of Canton and Ionia stands a commodious chapel, which, through the generous sacrifices of a few men, and the cooperative action of others, was built and dedicated to the service of Almighty God January 26, 1830. This chapel also was started and went up at the time it did through the leading, managing influence of Mr. Badger. But events of this kind were very common in his ministry, as he was in the habit of studying closely the strength of the cause he plead, and of enlisting into decisive action the ability of his friends in its furtherance. January 23, 1830, he preached the dedication sermon of a beautiful church in Lysander, Onondaga County, New York, where he had regularly preached in the winter of 1829. Text was Ps. 126: 3: "The Lord hath done great things for us; whereof we are glad." He also preached the dedication sermon of the church in Sennett. At Canton, the Christian Chapel was open for worship January 26, 1830. From the pen of Rev. David Millard, who gave the sermon on that occasion, I extract the following lines:—

"This is the second chapel erected in Onondaga county for the use of the people called Christians. The building is neat, plain, and commodious. The labors of Rev. O. E. Morrill have been devoted to that region of country for nine years past, and have been much owned and blessed of God. About one year ago, Rev. J. Badger spent several months in that section, and was much blessed in preaching the word. His labors contributed largely towards the building of the two chapels we have just named, (Lysander and Canton,) and also of another in the town of Sennett, Cayuga County, not yet completed. The cause of liberal Christianity was never more prosperous in that part of the country than now."[44]

There was indeed ability in favor of liberal views through that country, ability of long standing; but we think it just to the memory of Mr. Badger to say that, during his labors in that region, his creative mind was prominent in giving to that ability the form of active, prosperous enterprise in the respects here spoken of.

November, 1830. From the Valley of Repose,[45]he writes:

"Since my last, I have visited many places in this part of the State, and am happy to find that the cause of Christian liberty is gradually advancing, though opposition attends every step that is taken. In Rochester, a Unitarian society has been raised. Mr. W. Ware, of New York city, was the first minister of that order who ever preached there. His preaching was like Paul's, at Athens; it made no small stir. Many were alarmed for their favorite dogmas; for his three sermons gave thedoctrine of the Trinity a deadly blow. He was succeeded by Mr. Green, of Massachusetts, who is an eloquent man, and, like Apollos, mighty in the Scriptures. He left, after a stay of three months, for Cincinnati. I am informed they are now supplied by two young men from Boston, who have my best wishes for their success. Though these men have encountered much opposition, a spirit of inquiry and a love of liberal Christianity are imparted from their faithful labors, which will live among the citizens of Rochester in spite of the influence of superstitious sectarians. Though they are a distinct sect from the Christians, their labors go to promote the same great principles of liberty, and their enemies and ours are the same."

In Cayuga County, he speaks of the labors of Morrill and Coburn as successful; of passing through Montgomery, Delaware, Green and Dutchess Counties; of standing by the grave of his worthy early associate in the ministry, John L. Peavy, at Milan; of thinking of his many associates who now sleep in the grave;—men cut off in the midst of their useful labors. Taking with him, from Green County, a young man by the name of Joseph Marsh, he returned to Mendon, October 2d.

In the autumn of 1830, his visit to Lewisburg, Pa., is thus spoken of by Rev. J. J. Harvey, in a recent letter to Mrs. Badger:—

"His congregations were large and attentive. The sects cried out against him and his doctrine. Being young, and liberal in my feelings, I was induced, by the opposition raised against this 'great Unitarian heretic,as his enemies styled him, to go and hear for myself. From the course pursued on both sides, I soon became a regular hearer, and found my feelings strongly interested in favor of the persecuted party. Among others, he preached one discourse on the doctrine of the Trinity. This was fortunate for me, because he removed from my mind the infidelity into which the popular teaching among the Methodists and Presbyterians had well-nigh driven me. I never could understand, and therefore could not believe, their irrational and unscriptural preaching on this subject; I was, therefore, on the verge of rejecting the Biblein toto. But, by clear exhibitions of truth, Mr. Badger convinced me of the scriptural and the reasonable doctrine of one God, and of one Mediator between God and men; and on that subject I have never since had a doubt."

From this place he proceeded to Milford, New Jersey, to attend the theological debate held in that town, December, 1830, between Rev. William McCalla, of Philadelphia, and Rev. Wm. Lane, of Ohio, on the question—"Is the man Christ Jesus the supreme and eternal God?" of which Mr. McCalla had the affirmative, and Mr. Lane the negative. This discussion, attended by a large concourse, and on the fourth day abandoned by the former gentleman, in the words, "I relinquish this debate forever," was one in which Mr. Badger took a deep interest. He was one of the Board of Moderators; and, with his peculiar facility at management, he succeeded, during the early stage of the debate, in getting Mr. McCalla and Rev. S. Clough into a contract for a new discussion of the same question, at the city of New York, at a subsequenttime, a contract which Mr. McCalla, on the fourth day of the debate, took from his pocket, and tore into pieces in the presence of the great assembly, as significant of his intention not to carry out the purpose therein expressed. The coolness, foresight, and shrewdness of Mr. Badger on all such occasions were strong and serviceable traits.

He spent the principal part of 1831 in the vicinity of his residence, in which time additions were made to his society, which then was in a state of prosperity. From special request he visited Stafford, Genesee County, where, fourteen years before, with the assistance of Elder Levi Hathaway, he had organized a small church of eleven; a reformation immediately began, which, in the language of Mr. D. Millard, "was one of the most glorious revivals ever experienced in that region of country. Within a few months, he baptized, in Stafford, not far from fifty," about half of whom were young men of talent. Under date of October 12, 1831, Mr. Badger writes:—

Back to Index Next