CHAPTER XVII.

"It is now nearly twenty years since I engaged in the great and responsible work of preaching the Gospel. I regret that I did not engage in that work earlier, and that I have been no more successful. But, with all my lack of qualifications, I have every year had something to encourage me; I have baptized about one thousand persons; I have had the pleasure of seeing twelve of that number become useful ministers of the Gospel, and many have finished their pilgrimage on earth with joy. Of late, I have been more than ever encouraged, and, notwithstanding my embarrassment on account of ill health, my spirit is alive to the good work, and my heart is warmto the interests of Zion. The church at Lakeville, Livingston County, has also been blessed of late. I have, within a short time, baptized six persons there. In Tompkins County, our brethren have been abundantly favored with revivals. In Cayuga County, also, the cause is prospering. Elder Morrill has had an addition to the churches of his care of about eighty members, this year.""Several of our brethren in this country have, the present season, finished their course in this world. We have taken sweet counsel with them; we have joined them in commemorating the love and suffering of the lowly Jesus; we have mingled with them in songs of praise and sweet devotion on earth, and now look up with trembling confidence and cheerful hope to the time when we shall be permitted to join them with improved capacities, in an immortal song of praise to God and the Lamb in heaven."

"Several of our brethren in this country have, the present season, finished their course in this world. We have taken sweet counsel with them; we have joined them in commemorating the love and suffering of the lowly Jesus; we have mingled with them in songs of praise and sweet devotion on earth, and now look up with trembling confidence and cheerful hope to the time when we shall be permitted to join them with improved capacities, in an immortal song of praise to God and the Lamb in heaven."

On March 27th, he attended the funeral of Mrs. Thomas Pease, of Rochester, one in whom the Christian virtues were said to have shone with mild and constant brilliancy. Speaking of this event, he says:

"While I sat by the bedside of my emaciated friend, and saw her health, her beauty, and relish for life gone, and the strong attachment of friends presenting their last claims to a heart which had always responded in emotions of kindest friendship, but which could respond no longer, I heard her in a low whisper say, 'Oh Lord, grant me thy smiles and thy presence, and I ask no more.' Here, said I, I see the end of all perfection. Oh God, 'Let me die the death of the righteous, and let my last end be like his.'"After I left she appeared much revived in spirit, and made choice of the text on which I should preach at her funeral, which was John 14: 2: 'In my Father's house are many mansions: if it were not so I would have told you. I go to prepare a place for you.' How delightful to see a child of God looking up from the verge of the grave to those mansions which Christ has gone to prepare for his children."

"After I left she appeared much revived in spirit, and made choice of the text on which I should preach at her funeral, which was John 14: 2: 'In my Father's house are many mansions: if it were not so I would have told you. I go to prepare a place for you.' How delightful to see a child of God looking up from the verge of the grave to those mansions which Christ has gone to prepare for his children."

Believing in the power of the press as one of the strongest agents which, for weal or for wo, is ever brought to bear on the thoughts, consciences, and outward destinies of men, Mr. Badger and his associates resolved on the employment of this agency for the up-building of faith, for the free investigation of Christian theology, and for the furtherance of wider views of Christian brotherhood than had ever obtained under the reign of stern, sectarian dogma. The "Gospel Luminary," started at West Bloomfield, in 1825, had been, in 1827, removed to the city of New York, and though ably conducted in the main, the feeling became strong and general in the State of New York, that something more perfectly adapted to the wants of the people could be issued; accordingly the "Genesee Christian Association," composed of some of the mostexperienced ministers and competent men, was organized December, 1831, with a constitution and officers, for the purpose of publishing, purchasing, selling and distributing such books and publications as the wants of the Christian Connection should, in their judgment, require; also to assist young men in the ministry with libraries and such other means of improvement as might be within their power; and especially did they contemplate, as their first work, the establishment of a periodical at Rochester, N. Y., whose objects were announced to be the vindication and dissemination of Gospel truth, the development of the ability of young men in the department of writing, and the promotion of a faith which should be at the same time scriptural, liberal, rational, and evangelical. Of this new monthly periodical, D. Millard, O. E. Morrill and Asa Chapin, were the Executive Committee, and J. Badger, Editor. A prospectus for this work, called the "Christian Palladium," a name sacred to liberty and its defence, was issued by Mr. Badger, January, 1832, in which he says:—

"The prominent objects of this work will be the defence of the Scripture doctrine of one God and one Mediator, the vindication of free and liberal Christianity, the right of private judgment in religion, and the sufficiency of the Holy Scriptures as a perfect system of church polity. In the dissemination of those sacred principles, it will seek no alliance with proscriptive sectarianism, nor will it bow to theipsi dixeruntof fallible men, or ascribe holiness to any human creed whatever. While it inculcates Christianity as it is, it will endeavor to show what its votaries should be; and while it advocates holy truth,it shall breathe the benign spirit of Him who is the way, the truth, and the life. While it will urge the necessity of vital piety and holiness of heart, it shall also show that these sacred principles directly tend to the union of Christ's spiritual body, which is the Church. In a word, it is not to be a sectarian engine, but a free vehicle of general Christian intelligence."

On the next page, which contains his address to agents, he says, that "the time when the friends of religious liberty and impartial investigation of Gospel truth, should adopt every laudable measure to further those important and benevolent objects, has unquestionably arrived;" and May 1, 1832, witnessed the circulation of the first number of his monthly, a neat pamphlet of 24 pages, in goodly attire, and in excellence of mechanical execution far in advance, we should say, of any printing we have recently seen from that city. In a letter addressed to a meeting of pioneers, held in Rochester, October, 1848, to which he was invited, he claimed to have caused the publication of the first book[46]printed in that place, when Rochester was only a prosperous village.

This new era, as we may call it, in the public life of Mr. Badger, though it brought great responsibilities in which he had no previous experience, found him an easy master of its difficulties. His qualifications for an editor were, an intuitive and accurate perception of the character of the class of readers to whom his laborsbelonged—a quick recognition of whatever might serve to enrich his pages from the communications of his correspondents, from publications, and books; a business tact rarely equalled, which gave system and order to every department of duty in his office; and to these I will add two other qualities that in him were exceedingly prominent, namely, the power to write pages that were full of original force, nerve, life and freshness; and tocall outthe ability of other minds, which he could turn to his own account. He had great facility in inspiring ordinary men, obscure in life, with the belief that they could write, and often from such did he get rich and useful gems. His genius couldmakewriters, and many from his encouragements, and from the practice of writing for his paper, did become masters of a strong and pointed style, of which they need never be ashamed. No other man among religious editors could, we believe, get as much good material from uneducated and undisciplined sources as he.

In his May number he addressed his readers in the following strain:—

"The present is an era of light, and a day peculiar to prophetic fulfilment. Never was there a time when the soldiers of the Cross could look forward to brighter prospects, and never a day when victory over the powers of darkness was more certain. The rapid increase of Gospel light, the spread of pure religion, a submission to the doctrine of the Scriptures, in preference of man-made creeds, and the spirit of reciprocal love and Christian forbearance among free inquirers after the word of life, afford indications of the approach of a more brilliant era."All dissenters from civil despotic governments have been regarded as rebels, and all dissenters from ecclesiastical tyranny and oppression have been denounced as heretics and infidels. Some of the purest men that have ever honored this mortal stage of existence, and some of the purest sentiments that have ever elevated human thought, have been sacrificed upon the unholy altar of priestcraft and superstition. We should evidently be wanting in charity were we to represent all as illiberal who are stationed in the ranks of orthodoxy. Such are not our views; for we are convinced that many, very many, thus circumstanced, know and highly appreciate the value of Gospel liberty, and were it not for the anxious watchings of those who 'bear rule,' would have burst their chains asunder."We are dissenters from the corruptions the church has accumulated in the wilderness. Its unscriptural creeds and doctrines—its cruel and oppressive government—its unholy and proscriptive spirit—its fanatical and superstitious ceremonies—its worldly show and empty parade—its unwarrantable pretensions and unnecessary divisions, we shall endeavor to expose in a prudent manner, and show our readers 'a more excellent way!' We shall endeavor to take the medium between a blind fanaticism and a cold formality, and in all cases the Holy Scriptures shall be the man of our counsel; and we shall use every exertion in our power to persuade our readers to be enlightened, rational, liberal, charitable, kind, experimental and practical Christians."Christian liberty will be a leading topic in the Palladium, as genuine religion can breathe freely only in the atmosphere of freedom. There cannot be imagined a greater treason against heaven and earth, than for men, under the pretence of a superior sanctity, to plot, contrive,and provide for the control of human thoughts, actions and hopes, by infusing into the minds of their brethren and equals the delirium of superstitious fears of God, and the poison of cringing subserviency to man. The churches which have attempted this, have displayed the worst effects of ambition, selfishness and sensuality; and the states which have submitted to it, all the debasement of servility, ignorance, and even of crime. Men should dread nothing but sin, and submit to no authority not delegated by themselves, except that of their parents and their God. The Palladium is not designed to espouse any party in politics; yet it may have occasion at times to speak on the subject of Civil Government, so far as that species of government has a direct bearing on Christian liberty."

"All dissenters from civil despotic governments have been regarded as rebels, and all dissenters from ecclesiastical tyranny and oppression have been denounced as heretics and infidels. Some of the purest men that have ever honored this mortal stage of existence, and some of the purest sentiments that have ever elevated human thought, have been sacrificed upon the unholy altar of priestcraft and superstition. We should evidently be wanting in charity were we to represent all as illiberal who are stationed in the ranks of orthodoxy. Such are not our views; for we are convinced that many, very many, thus circumstanced, know and highly appreciate the value of Gospel liberty, and were it not for the anxious watchings of those who 'bear rule,' would have burst their chains asunder.

"We are dissenters from the corruptions the church has accumulated in the wilderness. Its unscriptural creeds and doctrines—its cruel and oppressive government—its unholy and proscriptive spirit—its fanatical and superstitious ceremonies—its worldly show and empty parade—its unwarrantable pretensions and unnecessary divisions, we shall endeavor to expose in a prudent manner, and show our readers 'a more excellent way!' We shall endeavor to take the medium between a blind fanaticism and a cold formality, and in all cases the Holy Scriptures shall be the man of our counsel; and we shall use every exertion in our power to persuade our readers to be enlightened, rational, liberal, charitable, kind, experimental and practical Christians.

"Christian liberty will be a leading topic in the Palladium, as genuine religion can breathe freely only in the atmosphere of freedom. There cannot be imagined a greater treason against heaven and earth, than for men, under the pretence of a superior sanctity, to plot, contrive,and provide for the control of human thoughts, actions and hopes, by infusing into the minds of their brethren and equals the delirium of superstitious fears of God, and the poison of cringing subserviency to man. The churches which have attempted this, have displayed the worst effects of ambition, selfishness and sensuality; and the states which have submitted to it, all the debasement of servility, ignorance, and even of crime. Men should dread nothing but sin, and submit to no authority not delegated by themselves, except that of their parents and their God. The Palladium is not designed to espouse any party in politics; yet it may have occasion at times to speak on the subject of Civil Government, so far as that species of government has a direct bearing on Christian liberty."

In this bold, independent, out-spoken manner, the Editor of the Palladium unfurled his banner both to the friendly and the adverse breezes of the church and the world; and though he well knew how and when to be politic, his paper had no disguise of sentiments. Up to the mark of his own enlightenment it had a bold, free, and therefore an effective utterance on the errors it attempted to correct, and the truths it aimed to set forth.

As one object of Mr. Badger's monthly was to develop the talent of young writers in the cause he represented, in his first number he commends to their observance a method of improvement, containing seven distinct rules, which are worthy of repetition in this volume, as many of the same class may still be profited by taking them into consideration. He says to them:—

"1st. Devote some part of each week to writing on some important subject. 2d. Express your ideas in as few words as possible, render the sense clear, use plain and familiar language, but lively and impressive figures. 3d. Often revise and improve your former compositions. 4th. Keep your ideas clear and distinct, and avoid tautology. 5th. Occasionally submit your best compositions to your more learned and experienced brethren; and never be offended, but always thankful, for any new idea or correction. 6th. When you write for the press, keep a copy of your communications, and when they are revised and published, carefully compare your copy with the editor's improvement. 7th. Always keep in view the great object of all our labor, which is to make men good."

Let these seven rules of wisdom for young writers still be remembered, as those that are able to discipline and to improve their power, and particularly the last, which gives to writing an earnest and a truthful character.

Assisted by a few practical writers, and by such contributions as he could get from others, he continued his work successfully, presenting a good variety of matter; essays on moral and theological themes, letters, extracts from the best authors, poems, news from churches, and so forth. This first volume presents among its writers the names of Kinkade, Morrill, Millard, Walters, Barr, Flemming, Miles, Jones, McKee, Purveyance, Henry and others, whilst on its pages are able extracts from the pen of Channing, from the Christian Examiner and other periodicals of the time; and at the close of the year, April, 1833, the editor, in an address headed by the impressive lines,

"'Tis greatly wise to talk with our past hours,And ask them what report they bore to Heaven,And how they might have borne more welcome news,'"

was enabled to say:

"We now have associated with this establishment a greater number of correspondents than there is in any other of our acquaintance. Our periodical has received the approbation of some of the oldest and most experienced ministers in the connection. Several liberal periodicals have favorably noticed us. Many young men have used their pens for the first time (for the press) to adorn our pages. Our old brethren who have long been dormant, have come forth as from the silence of the tomb, have spoken again and stretched forth their palsied hands to our assistance. Kinkade's last trembling lines were for our use. In his wise counsel we commenced; and in his dying moments a fervent prayer was raised for our prosperity."

Having completed a well-executed volume, for whose pages over one hundred correspondents had written, Mr. Badger regarded his periodical, surrounded as it was by increasing encouragements, as being established; and, though pledged to the vindication of sentiments some of which provoke the thunder of theological strife, he calmly takes the motto,

"Fear not! the good shall flourish in immortal youth,Unhurt amidst the war of elements,The wreck of matter, and the crush of worlds."

May, 1833, the second volume of this publication commenced; and until its removal, by the united compromise of the east, the north, the south and the west,to the town of Broadalbin, Montgomery County, N. Y., in the spring of 1834, it was issued monthly from the press of Marshall & Dean, at Rochester; and with such ability and interest was it conducted that the General Convention at Milan, N. Y., October, 1833, resolved, under the name of the "Gospel Palladium," to establish a weekly paper, of which Mr. Badger was unanimously chosen editor.[47]As we glance over the pages of this volume, we notice the discussion of some very important themes, such as the natural immortality of man, the doctrine of the Trinity, the freedom of the human mind, the basis of Universalism, the derived existence of Christ, the subject of Christian liberty and union, the reasons for ministerial ordination, and themes of similar weight, with journals and letters of religious intelligence in large number. It were a lengthy task to present a paragraph or two from all the editorials; his replies to his opponents, his strictures on the Monroe Baptist Association, his views of ordination in reply to Mr. Kay; all these are accessible to those who own his monthly; we only say they are usually such asheonly could have written.

In an article on the "Deformities of Sectarianism," he indulges in great plainness of speech, using language which at times has the sharpness of satire, yet the candor of honest belief. Looking at the sectarian phenomena, he says:

"What a compound of spite and piety! at war with all dissenters, and at war with themselves! In many instances,'They preach, and pray, and fight, and groanForpublicgood, butmeantheirown.'"'How has the fine gold become dim! How has the salt lost its savor! How are the mighty fallen!'"

"What a compound of spite and piety! at war with all dissenters, and at war with themselves! In many instances,

'They preach, and pray, and fight, and groanForpublicgood, butmeantheirown.'

"'How has the fine gold become dim! How has the salt lost its savor! How are the mighty fallen!'"

We omit the strictures given on the different systems and organizations of the times.

In answer to a request of the committee of the Milan Convention, the Genesee Christian Association ordered the removal of the Palladium to Union Mills,[48]Montgomery County,[49]N. Y., that being the central position between the east and west selected by the people of New England as a location of compromise, and acceded to by the people of the west. The Genesee Association assigned to him the entire control of the paper and its responsibilities;[50]and in May, 1834, it took the form of a large octavo, with double columns, a form it has retained until now, and went forth in semi-monthly visits to cheer the hearts and teach the minds of several thousands.

During the time of its publication at Rochester, Mr. Badger discharged jointly the duties of pastor and editor; and in the rural town of his after residence he did the same, being early and late in his office, often, as creditable testimony affirms, sixteen hours a day; and on Sunday, no sentence of his sermons was languid or weary. It is moderate to say, that his manifold resources were not exhausted by the different and various directions in which they were used.

In the closing number of Volume II, Mr. Badger expressed the opinion that the ground occupied by the Christians is a medium between the wide extremes which several sects have assumed. It is probable, indeed, that, were the two general positions of doctrinal orthodoxy and rationalistic reformers brought into contrast, it would be found that the position of this denomination is midway between the two extremes, having in it the evangelical element of inward salvation through Christ, and the operation of the Holy Spirit, and with it the rigid demands of reason in regard to the accordancy of theological statements with themselves, and with all known truth within and without. They discarded Socinianism and the mere religion of the intellect on the one hand, and, on the other, the unquestioning submission of the mind to the authority of time-honored and creed-embalmed opinion. Whilst they rejected the supreme and self-existent deity of Jesus as inconsistent with the eternal supremacy of Him whom Jesus worshipped, they revered the unmeasured presence of the high divinity that dwelt in him; and, whilst they denied the doctrine of arbitrary grace, they affirmed the full dependence of man on the direct agency of God, of his illuminating word and sanctifying spirit, for his salvation. They seemed to unite, to a large extent, the light of the reason on subjects of belief, with the most earnest piety and zeal for the salvation of sinners, regarding, in all discussions of sacred themes, the Scripture testimony as final and supreme.

The Christian Palladium, now at Union Mills, by the agreement of a general convention, representingdifferent parts of the country, did not, as was contemplated, become a weekly paper, but a semi-monthly. In this form, Mr. Badger was its editor until May 1, 1839, making in all seven years' service in the editorial field. Though there had been and were several periodicals published under the auspices of the Christian denomination, the Christian Herald, of Portsmouth, N. H., the Gospel Luminary, of New York, the Christian Messenger, of Georgetown, Ky., and the Christian Banner, of Vermont, none ever wielded the influence, nor displayed the same continuous course of mental energy and interest, as did the Palladium, when under the control of Joseph Badger, its first editor; and perhaps we might, taking all things into view, add to this title the name creator and founder, for, though it sprung out of the necessities of the denomination, under the assistance of several minds, it was his laborious toil and managing genius that gave it permanence and successful progress.[51]We would not claim that Mr. Badger was free from editorial faults and errors; these he had; but, what is not small in the success of any person, he had the ability to make even his errors interesting and entertaining; nor were his truths ever dull or drowsy. His friends wanted to read what he had written from the magnetism common to friendship when it centres in an original man, and his opponents and enemies,—for he had not a few of this class,—would, from some other attraction,hasten to the perusal of his lines, as if they were impelled by a curiosity to know what would come next. I judge that friends and foes, on opening his newly-issued paper, were very much in the habit offirstreading what he had written.

At the General Convention already spoken of, there originated, in the merging of many local interests into general, and especially in the importance ascribed to questions touching the general weal, the idea so often alluded to in Mr. Badger's editorials, under the name of "General Measures." By consent of all, his paper was the representative of the general interest, in contradistinction to whatever was local; and to overcome local prejudices was one of his determined aims. Among the methods he adopted to unite the east and the west in the bonds of a stronger amity, was that of inducing young ministers of talent in the west to locate in New England, and men of influence in New England to take western fields of labor. "I wish," said Mr. B., in May, 1835, to the writer of this memoir, "to get all the ministers I can in the west to settle in the east, and all the eastern ministers I can to settle in the west. In this way I can conquer the local prejudices."

"Religion without bigotry, zeal without fanaticism, liberty without licentiousness," are the words that blaze on the flag of Mr. Badger's editorial ship, which, though usually accustomed to peaceful cruising, was by necessity, at times, a man-of-war. In exposing imposition, in opposing formidable ability if arrayed against what he regarded as vital in religion, Mr. B. was verydecided; and none who had to contend with him much or long, ever looked with indifference on his power to achieve his ends. His weapons of war were various; if they were not always polished with the finest logic, they were such as did execution and brought success. Satire, humor, wit, not unfrequently lent their aid to his controversial labors; yet it is difficult, it is even impossible, to find a single article in which these abound, that does not, when divested of those qualities, possess a sufficiency of substantial argument to render his position a strong one.

In glancing over these pages, of 1834-5-6, it is evident that the subjects discussed are those in which the feelings of the writers were strongly engaged. Education for all men and education for ministers was very independently vindicated, though the idea of the competency of schools to impart all the qualifications needed by a minister of salvation, was justly and strongly denied; instead of an entire human reliance, the minister was advised to remember his dependence on the Holy Spirit, whose office to illuminate the human mind beyond the teachings of man, and to purify the human heart beyond the power of earthly guardians, has never yet ceased on earth. Mr. Badger's writings show him to be a decided friend of general education, of the cultivation which science and literature impart. They declare him to be an active friend of this culture for young ministers, for it has not only the advocacy of his words, but of his deeds also. In June, 1839, he aided the introduction of a resolution at the Conferential Assemblage, held at Rock Stream, Yates County, N. Y., which called for the appointment of a number of persons to investigate the practicability and thepropriety of establishing a literary institution in the State of New York, in which the common and higher branches of science should be taught, for the intent, as explained by the speakers who discussed the question, that young men who were to devote their lives to the ministry might, unembarrassed by the narrowness of a sectarian platform, secure to themselves the accomplishment of a good education; also, that the friend of liberal Christianity in the State and elsewhere might enjoy the same privilege. Beyond the benefit of the culture of science, he spoke cautiously, thinking it no benefit for a young man to learn and to drag after him through life, a dead, dogmatic system of theology. I remember to have heard him say on that occasion, "Let it not be thought that the end of this institution is to teach theology. We will makemen, and let God make ministers." These were his words. It is well known that the movement at that time made resulted in the establishment of the Starkey Seminary, which, embosomed in the elegant scenery of the Seneca Lake, continues still to be active and prosperous. At Union Mills, he took no common pains to give influence and character to the Academy, which, under his encouragement, and the encouragement of a few others, had opened in that place. In 1844, he became one of the trustees and a member of the visiting committee of the Meadville Theological School, which offices he held until his death. But, perhaps, in some other place in this memoir, we may state more fully his ideas of ministerial education. It was indeed characteristic of his taste, the republication, in 1833, of Mason on Self-knowledge, and Blair on the Grave, which he so generallyintroduced among young ministers. Instead of giving them a dry bone of theology to pick, he handed them a live book to read, and "to place, for a season at least, next to their Bibles," in esteem, which was founded on the old Grecian text, "Know thyself."

But reverting back to the pages of the Palladium, we find that Mr. Badger, as editor, not only presided over, but took part, in a discussion on the subject of Divine or Spiritual Influence; a subject which, in those years, claimed attention from the somewhat successful agitation of Mr. A. Campbell's system of theology, in the west. Mr. C., from the commanding talents with which he advocated his positions, from the reputation he had gained as a controversialist,[52]and from the liberality of his new views in some respects and their originality in others, it happened that a large number of ministers and churches who belonged to the Christian denomination, in the west and south, together with a few minds so inclined in the Eastern and Middle States, began to look to Mr. Campbell asthelight of the age—as a new spiritual Moses sent to lead Israel through his wilderness. It is not uncommon, indeed, for the uneducated to magnify the powers, and to assign undue consequence to an originally endowed and educated mind, especially when such a mind is possessed of eloquence and boldness, qualities that always impress strongly the mass of mankind. Many churchesin Kentucky, and some in other States, embraced his views; nor can it be questioned that Mr. Campbell presented many truths, and in an attractive dress, to the people of the west.

In this system it was premised that divine influence reaches man wholly through the intellectual powers; that conversion is wholly from the force of knowledge and motive offered to the understanding; that the Holy Spirit which once inspired the ancients, never in these years directly reaches man as once it did; that God only penetrates the sinner by the agency of the word recorded in the Old and New Testaments; that it is only through these ancient words that the Eternal Spirit works upon the world's darkness and degradation. To these ideas we may add two others, which are, that there is no divine call to the ministry; that in or through the act of water baptism, in the form of immersion, sins are remitted. Whilst Mr. Badger and his associates agreed with Mr. C. in reverence for the Scriptures, in the free investigation of sacred themes, and in the rejection of human creeds as tests of fellowship, ideas in whose conception and utterance they were many years his seniors and predecessors in the field of theological reform, they took religious experience as their basis, affirmed the free present agency of the Holy Spirit in the world, man's free access to God, and the forgiveness of sins on the conditions of faith and repentance, previous to, and independent of, the outward baptismal rite. Without attempting to enter upon theological investigation, that being foreign to our purpose, we would say, that we seem to deny that God is a sun, we impair the force of hiseternal rays, by obliging him to shine forever upon the world exclusively through the atmosphere of ancient Palestine. The sun pours out each day afresh. So is God a sun, radiating for all men, not through the ancient word-medium exclusively, but throughmanymedia. Hisdeedscertainly ought to be as expressive of his spirit as his words; and are not creation and providence full of his deeds? God governs the material universe not by ancient but bypresentagency and action. Let this fact stand as the type of his manner of ruling and blessing in the universe of moral and intellectual being; for it renders no injustice to the past, since the condition of both nature and spirit in this nineteenth century holds its lawful and inviolable connection with all the past eras and epochs that either nature or spirit have known. What is religion worth if it opens no fresh and living communication with Heaven? Is there nothing but aword-ligament to unite the living soul with its living God? Is the Holy Spirit a retired agent, no longer mindful of his ancient offices? Are his abilities lost? Are there no fresh inspirations of holiness and truth?

Mr. Badger's remarks on the word-theory of Mr. Campbell are various; sometimes one or two paragraphs only, sometimes several columns are employed. Though these are not thrown into systematic argument, they were pointed and effective, and through them all, one idea is prominent, that religion of the inward life, that a true religious experience, are opposed to a system so intellectually speculative, and which tends to chill and discourage faith in a free access to God, and in his direct holy influences on thesoul. This idea, based in experience, was his principal reliance.

In 1836, he preached a sermon on Rom. 8: 26: "Likewise the Spirit also helpeth our infirmities," in which he set forth the idea, which frequently occurs in his writings, that human nature is too weak to resist error, to encounter temptation, and to bear life's sorrows from its own strength; that its imperfections demand an immediate spiritual aid, which he contended was promised in the system of Christianity, and realized by all who live by faith and walk in newness of life.

The gifted and egotistical young man, William Hunter, originally from Ireland, who became an eloquent orator and editor in behalf of those views, Mr. Badger disposes of very easily. He tells him, that if he should live twenty years longer and happen to read one of his prospectuses, he will see that his youthful swells run rather high, that these now "are enough to make an old man's head swim." And, when reminded by Mr. Hunter that old sailors should not complain of swells, and that unless he held fast to the rigging and looked aloft, he would fall overboard within one year, Mr. B. calmly inquires, "Oh, friend William! and will ye verily have us all overboard in one year? Then, indeed, and ye will have us all in the water—according to thy theory, friend William, that is a very safe element. Shall we not be in a fair way for heaven?" Mr. Hunter offers to show, on one page of the Palladium, from the Bible, that he believes in a spiritual religion, and that Mr. Badger believes in a spiritless one. The latter replies, that the work promised isweighty, and that his doubts concerning his astonishing skill will be lessened if he will first exhibit some proof of spirituality on one of his own pages, before coming to take the mote from his neighbor.

The allusions of Mr. Campbell, in his "Millennial Harbinger," show that he was by no means indifferent to Mr. Badger's antagonism to his cause. One allusion taken from his notes, December, 1837, on his eastern tour, in which he styles Mr. Badger the "redoubtable captain," will suffice. He says:—

"Mr. Badger has been one of the leaders in this glorious struggle of walking by the Bible alone; but these brethren (and I could name others with them) are determined not merely to profess, but to walk in all the commandments and ordinances in the Bible. We intend, in the next volume, to pay some more attention to the great apostasy from the Bible alone, now commanded by the redoubtable captain, who sails sometimes under this flag, and sometimes under that. However, the New England brethren are not ignorant of his devices, and are not likely to marshal long under his Palladium, inasmuch as he seems not to relish the simplicity nor authority of the Nazarenes."

The permanency and stability of Mr. Badger, questioned in this paragraph, all who know anything of him must concede to be conspicuous traits of his whole career in life. He was a man of no great and sudden changes. Perhaps a paragraph or so from his reply may serve to show his manner of dealing with a strong assailant.

"Mr. Campbell had succeeded in drawing away so many Christians in the west, that his expectation of success among the intelligent people of New York and New England was very great. But he toiled all night and caught nothing. The enterprise was a failure; and his disappointment and chagrin were so great that since his return to the west, in speaking of eastern men and measures, he gives strong symptoms of insanity, and some of his articles abound in cruel, unworthy invectives and misrepresentations."But the most diverting thing, is to see his means of knowing, and his pretended knowledge of the state of things at the east. He spent but a few days in New England; yet he pretends to know the state of society, the manners and customs of the people throughout that wide extended portion of our continent. But what churches did he visit? Astonishing to tell! He spent a few days in Boston; a few hours at Salem and Lynn; and we have never heard of his making a moment's call on any other Christian church in New England. Yet he speaks in broad terms and says: 'The Christians in New England need only to be taught the way of the Lord more perfectly.' What does this foreigner, this man of the west know about the condition of the churches in Maine, New Hampshire, Vermont, and good old Connecticut, having never entered a chapel or cottage in either of those great States? But he continues: 'Much is wanting inmany placesto bring them nigh to the platform of Apostolic usage and authority.'Many places!This sounds well from a stranger, such as himself. Why did he not teach our brethren the way of the Lord more perfectly? Why did he not bring them to the Apostolic platform? Why not push his inquiries further? Alas, alas! he had seen enough of New England sagacity; it was not the soilfor the seed he had brought. Therefore, he turns upon his heel and leaves the good people of Lynn to manufacture their own shoes, and those of Salem to manage their own witches."

"But the most diverting thing, is to see his means of knowing, and his pretended knowledge of the state of things at the east. He spent but a few days in New England; yet he pretends to know the state of society, the manners and customs of the people throughout that wide extended portion of our continent. But what churches did he visit? Astonishing to tell! He spent a few days in Boston; a few hours at Salem and Lynn; and we have never heard of his making a moment's call on any other Christian church in New England. Yet he speaks in broad terms and says: 'The Christians in New England need only to be taught the way of the Lord more perfectly.' What does this foreigner, this man of the west know about the condition of the churches in Maine, New Hampshire, Vermont, and good old Connecticut, having never entered a chapel or cottage in either of those great States? But he continues: 'Much is wanting inmany placesto bring them nigh to the platform of Apostolic usage and authority.'Many places!This sounds well from a stranger, such as himself. Why did he not teach our brethren the way of the Lord more perfectly? Why did he not bring them to the Apostolic platform? Why not push his inquiries further? Alas, alas! he had seen enough of New England sagacity; it was not the soilfor the seed he had brought. Therefore, he turns upon his heel and leaves the good people of Lynn to manufacture their own shoes, and those of Salem to manage their own witches."

The following paragraph, which succeeds what I have inserted, was partially quoted by Bishop Purcell in the celebrated discussion between himself and Mr. Campbell on the Roman Catholic religion,[53]held at Cincinnati, January, 1837, which, with several other quotations from the same paper, goes to show that the Palladium, which he introduced as the organ of a numerous body of Christians, had not failed to impress the Catholic Church as being a work of strength in Protestant literature.

"He frequently speaks of 'the Bible alone;' but this is not a term generally used by the brethren in New England, and is taught by few except Mr. C. We never knew our brethren to boast of walking by the Bible alone. This we regard as an error, let who will proclaim it. We say give us the Bible, but not alone. Let us have a God, a Christ, a Holy Spirit, and a ministry to accompany it. There was a law given to the Jews; also, a testimony, which they were bound to observe. The testimony of the inspired prophets did not contradict the law, but taught and enforced the same great truths. The ancients were to walk by thelawand the testimony, which was called aword, (Isa. 8: 20). So the New Dispensation presents the written Word and the Spirit of God as the perfect law by which the saints are to be governed. Thus we preach the Spirit and the Word."We have frequently heard," continues Mr. B., "the followers of Mr. C. talk about carrying the Gospel in their pockets, meaning the Bible; but such are not like Christ's ministers, who have the 'treasure in earthen vessels.' The Gospel is the power of God unto salvation."

"We have frequently heard," continues Mr. B., "the followers of Mr. C. talk about carrying the Gospel in their pockets, meaning the Bible; but such are not like Christ's ministers, who have the 'treasure in earthen vessels.' The Gospel is the power of God unto salvation."

Referring to the charge of fluctuation he says:—

"Mr. C., we never belonged to the Presbyterians of Scotland; we never united with nor dissented from the Red Stone Association of Baptists. But, dear sir, has not your whole life been one scene of reforms, deforms, and changes? Just look at your equivocations on Calvinism and the Trinity; turn to your correspondence with Mr. Grew and all your opponents, and blush, while you talk about any man 'who sails sometimes under this flag, and sometimes under that.' This, sir, comes with a very bad grace from your honorable self."

It is not my wish to revive the passions of past controversy, but the antagonism of Mr. Badger to certain features of the cause which Mr. Campbell represented in the west was so conspicuous a part of his editorial life, that the chapter here opened could not well be completed without some allusions to and quotations from it. No one doubts that his paper influenced thousands not to embrace the system of his distinguished opponent.

In 1837 and 1838 he discussed the question at length, "The Church the Highest Tribunal," making a distinction betweenachurch andthechurch, denying that the former is the highest tribunal, and qualifiedly conceding this honor to the latter; that is to say, a particular church may be incompetent to actupon questions which the large assemblage of ministers and particular churches might act upon with wisdom and safety. These articles were indeed an able vindication of the doctrine of associated action, of conferential organization; they called out a vast deal of discussion, and whatever may be thought of the justness of his position, none can deny that his articles produced a very strong impression on the public generally. The great danger of large associative bodies is the usurpation of power over individual rights; but he claimed to protect the individual and to secure his rights through the associative action for which he plead. Both sides were heard in this discussion.

The Catholic question, the subject of temperance, slavery, ministerial education, and historical sketches of the denomination, each had a share of attention. Dr. Channing's letter on the Catholic question, originally in the Western Messenger, was published in his columns, printed in small pamphlets and scattered over the country. Also his letter to Mr. Badger on the principles and wants of the Christian denomination, which, to a good extent, may be called a treatise on education, was called forth by Mr. Badger's direct request, and, excellent as it was as a whole, it received from him friendly and independent strictures on points wherein he regarded Dr. C. as being misinformed. The Palladium, in the hands of Joseph Badger, was an organ of power mightier than had ever been wielded in the same cause before, and altogether more so than the same paper has ever been since. We think the editor speaks truthfully in saying, "The secret of its success is its adaptation to the wants of the people. It now hasa larger subscription than any two periodicals have or ever had in the Christian or Unitarian societies on the globe." It is almost unnecessary to add the mostpracticalevidence of its success, namely, that through the provident management of its editor, it was financially the source of a very respectable income. Let us hear what impression this paper made on the other side of the Atlantic. Rev. John R. Beard,[54]of Manchester, England, under the date of June 1, 1838, wrote as follows:

"I have long desired to find a moment to address you a few lines. I feel a deep interest in the cause to which you and many other excellent men are devoted; and I do hope and trust that the great Head of the Church will abundantly bless your praiseworthy labors."In your alienation from creeds of human formation, you not only have a feeling in common with the Unitarians of England, but in my opinion have assumed a position at once eminently Scriptural and of great and pressing need in the actual state of the religious world. The New Testament Scriptures ought to be the only standard of faith and doctrine with followers of Christ; and aware of the fallibility which must attach to every mere human interpretation of Holy Writ, I feel that the great work is to command allegiance to the great Protestant principle of the sufficiency and paramount authority of the Bible, and particularly of the writings of the Evangelists and the Apostles. I cannot but look on your efforts and successes with high gratification, and in the chills of a colder moral atmosphere and the dissatisfactions of a necessarilyless productive field, I sometimes half wish myself in the midst of you."While others contend," said Mr. B., "about the supervacaneous part of religion, we will encourage the enjoyment of its more exhilarating radiancy." "We are reformers; we must and will be reformers. We are determined never to be guilty of a cringing subserviency to the Man of Sin, nor to bow to any idol of superstition which frail men have imposed upon the Church of God. The Palladium will beDoctrinal, Historical, and Practical. Much attention will be bestowed on the culture of the youthful mind, and the improvement of young ministers and young writers."

"In your alienation from creeds of human formation, you not only have a feeling in common with the Unitarians of England, but in my opinion have assumed a position at once eminently Scriptural and of great and pressing need in the actual state of the religious world. The New Testament Scriptures ought to be the only standard of faith and doctrine with followers of Christ; and aware of the fallibility which must attach to every mere human interpretation of Holy Writ, I feel that the great work is to command allegiance to the great Protestant principle of the sufficiency and paramount authority of the Bible, and particularly of the writings of the Evangelists and the Apostles. I cannot but look on your efforts and successes with high gratification, and in the chills of a colder moral atmosphere and the dissatisfactions of a necessarilyless productive field, I sometimes half wish myself in the midst of you.

"While others contend," said Mr. B., "about the supervacaneous part of religion, we will encourage the enjoyment of its more exhilarating radiancy." "We are reformers; we must and will be reformers. We are determined never to be guilty of a cringing subserviency to the Man of Sin, nor to bow to any idol of superstition which frail men have imposed upon the Church of God. The Palladium will beDoctrinal, Historical, and Practical. Much attention will be bestowed on the culture of the youthful mind, and the improvement of young ministers and young writers."

These and similar passages may be regarded as the landmarks of his editorial action; and through all his seven years' course, it will appear that the Palladium never lost sight of its cardinal idea as taken from the old apostolical discussion, "That Jesus is the Christ, the Son of the living God." One proof of its decision and energy lies in the violence and depth of feeling that, in some instances, were awakened against it. "It is," said its editor, "the bane of the Catholic, the Campbellite, the disorganizer, and the proud sectarian; and it is generally known in the camp of the enemies of Christian liberty." When Mr. Badger made an assault, which he never did without believing he had good reason so to do, the party receiving it was at no loss to knowwhoit came from,whenit was received, andwhatit signified. We like to see everything thorough after its kind; let a blow be a blow, let a smile be a smile.

On leaving the editorial chair, May 1, 1839, he returned to his newly purchased and agreeable residence at West Mendon village, now called Honeoye Falls, in Monroe County, N. Y., where he became, in 1840, the pastor of a prospering church which had recently been formed in that place. Six months before leaving the Palladium, he had announced the intention of being for a few years an evangelist. Speaking of himself in the third person, he said:

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