CHAPTER XXIII.

"Much has already been said, and well said by Messrs. Hazein and Fay, in their obituary notices, and it would seem superfluous in me to reiterate the same things. It may be proper for me to observe, that, within a few past years many of our worthy brethren in the ministry, with whom I have battled in the Lord's war for more than a quarter of a century, have retired from the battle field with an honorable discharge. The name of Joseph Badger now becomes classified with those of Peavy, Bailey, Clough, Morrison, Shaw, Fernald, and more recently with our deeply lamented brother Barr."I knew all these men when young, and loved them as my own natural brothers. They were all pious, devoted ministers of the Gospel. They were persevering, faithful pioneers, and true to the spirit and doctrine of the Christian reformation. Men of the first class of natural talents, but of moderate literary accomplishments, they were emphatically a class of self-sacrificing men, public benefactors of our race. They commenced in the ministry when young, labored hard, fared hard, lived upon short pay, andsurvived to see their storm-beaten vessel under full sail before a refreshing breeze, and died in peace."Of all these good men it may seem invidious to make a distinction, but without intending the least detraction from the rest of them, I may be permitted to say, that, from some strong affinity of our nature, or some other cause I cannot now explain, Mr. Badger was always nearer and dearer to me than either of the rest of them. We loved like Jonathan and David. Our souls were knit together. We were raised in adjoining towns in New Hampshire, and he was but a few years my senior. His whole nature was cheerful, his address familiar and easy, and all his associations were frank, kind, and interesting. His natural turn was affable, and he enjoyed sociability with an uncommon relish."In preaching, his voice was not heavy, but clear, soft, and musical, and capable of being heard at a good distance. His sermons were methodical, his ideas clear, distinct, and comprehensive. He was familiar with the Scriptures, and evinced a sufficient knowledge of books and of literature, for all practical purposes. He had a well-disciplined mind, a retentive memory, and a happy faculty of communication. He was never at a loss for words to express his thoughts, nor did he confuse his hearers with a redundancy of them. His preaching was not loud, but soft, easy, and pleasant to the hearer, yet pathetic and commanding. His manner was never boisterous, but mild, quiet, and agreeable. He never lost his balance of temper in debate, but always bore himself through with much unaffected pleasantry and good humor. He was a ready writer, a close thinker, a fair debater, a good editor, an excellent preacher, and a strong man. He was strictly evangelical in doctrine, according to Dr. L.Beecher's definition of that term. To the honor of his name be it said, he never had the least sympathy with Campbellism, Millerism, Calvinism, or Universalism, but was a whole-hearted Christian individually, theologically, and denominationally."To be sure, Brother Badger had his foibles, imperfections, and mortal weaknesses as well as other men; but now, having gone from us, and his account sealed up to the great day, let the broad mantle of Christian charity cover these forever, as he can give no further explanations, make no defence, nor be benefited by our limited extenuations. Peace to his ashes!"

"I knew all these men when young, and loved them as my own natural brothers. They were all pious, devoted ministers of the Gospel. They were persevering, faithful pioneers, and true to the spirit and doctrine of the Christian reformation. Men of the first class of natural talents, but of moderate literary accomplishments, they were emphatically a class of self-sacrificing men, public benefactors of our race. They commenced in the ministry when young, labored hard, fared hard, lived upon short pay, andsurvived to see their storm-beaten vessel under full sail before a refreshing breeze, and died in peace.

"Of all these good men it may seem invidious to make a distinction, but without intending the least detraction from the rest of them, I may be permitted to say, that, from some strong affinity of our nature, or some other cause I cannot now explain, Mr. Badger was always nearer and dearer to me than either of the rest of them. We loved like Jonathan and David. Our souls were knit together. We were raised in adjoining towns in New Hampshire, and he was but a few years my senior. His whole nature was cheerful, his address familiar and easy, and all his associations were frank, kind, and interesting. His natural turn was affable, and he enjoyed sociability with an uncommon relish.

"In preaching, his voice was not heavy, but clear, soft, and musical, and capable of being heard at a good distance. His sermons were methodical, his ideas clear, distinct, and comprehensive. He was familiar with the Scriptures, and evinced a sufficient knowledge of books and of literature, for all practical purposes. He had a well-disciplined mind, a retentive memory, and a happy faculty of communication. He was never at a loss for words to express his thoughts, nor did he confuse his hearers with a redundancy of them. His preaching was not loud, but soft, easy, and pleasant to the hearer, yet pathetic and commanding. His manner was never boisterous, but mild, quiet, and agreeable. He never lost his balance of temper in debate, but always bore himself through with much unaffected pleasantry and good humor. He was a ready writer, a close thinker, a fair debater, a good editor, an excellent preacher, and a strong man. He was strictly evangelical in doctrine, according to Dr. L.Beecher's definition of that term. To the honor of his name be it said, he never had the least sympathy with Campbellism, Millerism, Calvinism, or Universalism, but was a whole-hearted Christian individually, theologically, and denominationally.

"To be sure, Brother Badger had his foibles, imperfections, and mortal weaknesses as well as other men; but now, having gone from us, and his account sealed up to the great day, let the broad mantle of Christian charity cover these forever, as he can give no further explanations, make no defence, nor be benefited by our limited extenuations. Peace to his ashes!"

Rev. J. Ross, of Charleston, N. Y., says:

"My first acquaintance with Mr. Badger was, I think, in the fall of 1816. He then, in company with ministers Avery, Moulton, and J. L. Peavy, called at my father's house in Milton, Saratoga County, N. Y., and held a meeting. Mr. Peavy preached. This was a little over two years after my profession of religion, and the organization of the Christian church at Ballstown. There was then a church existing at Galway, ten or twelve miles distant, and brethren scattered throughout various towns in the vicinity. Jabez King and Philip Sandford, both young men, were nearly all the help we had in that vicinity. Mr. Badger and his associates called to hold a general meeting of all the brethren who could assemble at Galway, for the purpose of seeking out and commending to the work, such persons as gave evidence of having gifts profitable for the Gospel field. The meeting was held in Galway, in the first chapel ever erected by our people in the State of New York. A number of young and diffident brethren, who afterwards became ministers, were here taken by the hand, by those more experienced, andencouraged to improve their gifts, whilst the churches were taught their duty to them. The sympathy and union generated by that interview doubtless still live in several hearts. This was our first acquaintance; and the act of meeting for the encouragement of young men whose eye was on the ministry, I deem peculiarly characteristic of the subject of the memoir. No young man in the circle of his influence was permitted to hide a profitable gift in a napkin, or bury his talent in the earth. He knew how to draw out the most diffident, could make the most of them when drawn out, and none could inspire their minds with stronger fortitude. At our first conference at Hartwick, Otsego County, 1818, he was there the active, moving spirit of that body. And whatever of order and good arrangement we now have in our conferences and conventions, may be attributed, more than to any other cause, to the impetus given by him in those early times."There was little of Don Quixote or of Utopianism in his constitution. He judged accurately of the effect of causes. He was cool, calm, and self-possessed amidst exciting scenes that moved the multitude; and wherever his Gospel labors proved effective, society was built up and order was established. He was a close observer of men and things, took the gauge and dimensions of men quickly, and it was usually safe to take his estimate as the true one. He saw coming events in the shadows which preceded them. Seemingly inspired with the sentiment that the Gospel was the God-appointed lever designed to lift the world from its moral degradation, he showed but little sympathy for any humanly devised means of reformation. 'The Gospel!the Gospel!THE PURE GOSPEL!' was his cry for the cure of moral evil. A want of confidence in the many professedly reformatory measures and associations of the age was calculated toaffect his popularity in many quarters, but he adhered unwaveringly to his motto, 'the Gospel.'"His sermons had method peculiar to himself. They always had order and arrangement; but the coherence of the parts was not always apparent to the casual observer. His manner in the pulpit was often playful, exciting a smile from the light-hearted, and sometimes a sigh or a tear from the most devout, as he rowed out into the sea of public discourse. But the scene gradually changed as he advanced in his labors, as his design began to be revealed, and his subject was applied. The sigh and tear were oft exchanged for songs, and the playful smile for prayer and tears. He always closed well."As a writer 'he is known and read of all men.' His style is his own, plain, clear, ungarnished and straight-forward. For this difficult station of editor he had rare accomplishments; and the denomination have cause for lasting gratitude for the aid and encouragement rendered to inexperienced writers, and for the impetus he gave to this mode of teaching. A glimpse at those volumes of the Palladium, issued under his supervision, and then at the condition of the correspondents and contributors, or the original copy from which it was made, at once reveals the singular ability of the man. How a class of young writers clustered around him! A thousand blessings rest upon him here!"He had quick perception, great decision, and concentration. He habituallythoughtat early dawn; and when his purposes were laid, every energy was concentrated upon that single point. In this he was a Washington, a Napoleon, a Wellington. As a man of tact I have not known his equal. To this quality we may ascribe much of his success in conducting the Palladium. Many who could have written a labored article as well, or better, could nothave succeeded in conducting the paper at all. Many with resources would have produced a mole-hill when he formed a mountain. But we will not, we dare not, say that his positions and his means of sustaining them were always right. He was a man; and in this utterance we plainly say he was erring. The most we can say, the highest character we would give our brother is, we hope, we trust, we believe he was a CHRISTIAN."

"There was little of Don Quixote or of Utopianism in his constitution. He judged accurately of the effect of causes. He was cool, calm, and self-possessed amidst exciting scenes that moved the multitude; and wherever his Gospel labors proved effective, society was built up and order was established. He was a close observer of men and things, took the gauge and dimensions of men quickly, and it was usually safe to take his estimate as the true one. He saw coming events in the shadows which preceded them. Seemingly inspired with the sentiment that the Gospel was the God-appointed lever designed to lift the world from its moral degradation, he showed but little sympathy for any humanly devised means of reformation. 'The Gospel!the Gospel!THE PURE GOSPEL!' was his cry for the cure of moral evil. A want of confidence in the many professedly reformatory measures and associations of the age was calculated toaffect his popularity in many quarters, but he adhered unwaveringly to his motto, 'the Gospel.'

"His sermons had method peculiar to himself. They always had order and arrangement; but the coherence of the parts was not always apparent to the casual observer. His manner in the pulpit was often playful, exciting a smile from the light-hearted, and sometimes a sigh or a tear from the most devout, as he rowed out into the sea of public discourse. But the scene gradually changed as he advanced in his labors, as his design began to be revealed, and his subject was applied. The sigh and tear were oft exchanged for songs, and the playful smile for prayer and tears. He always closed well.

"As a writer 'he is known and read of all men.' His style is his own, plain, clear, ungarnished and straight-forward. For this difficult station of editor he had rare accomplishments; and the denomination have cause for lasting gratitude for the aid and encouragement rendered to inexperienced writers, and for the impetus he gave to this mode of teaching. A glimpse at those volumes of the Palladium, issued under his supervision, and then at the condition of the correspondents and contributors, or the original copy from which it was made, at once reveals the singular ability of the man. How a class of young writers clustered around him! A thousand blessings rest upon him here!

"He had quick perception, great decision, and concentration. He habituallythoughtat early dawn; and when his purposes were laid, every energy was concentrated upon that single point. In this he was a Washington, a Napoleon, a Wellington. As a man of tact I have not known his equal. To this quality we may ascribe much of his success in conducting the Palladium. Many who could have written a labored article as well, or better, could nothave succeeded in conducting the paper at all. Many with resources would have produced a mole-hill when he formed a mountain. But we will not, we dare not, say that his positions and his means of sustaining them were always right. He was a man; and in this utterance we plainly say he was erring. The most we can say, the highest character we would give our brother is, we hope, we trust, we believe he was a CHRISTIAN."

As the value of men historically stands in close connection with the ideas they represent, and with the movements in which they take part, it is relevant to the present subject that we glance at the character of the reformation in which Mr. Badger was the leading actor, and in whose principles he lived and preached more than a third of a century. We read the worth of a man in the value of the cause he aids. Mankind evidently are saved, not by magic, but by principles. The moral benefactor, therefore, is to be prized by the service he renders in making these perfect in the knowledge, and effective in the practice of his fellows. What, then, are the historical worth and characteristics of the Christian Reformation, in whose ministry Mr. Badger was a star of primary magnitude and brightness?

Its historical worth can now be stated but partially, as the half century which has elapsed since the first declaration of principles is too small a space of time for their determination in results. If, in all reformatory movements, the conception, utterance, agitation, and adoption of ideas, are the natural steps of progress by which new truths become externized in permanent effects, we might well appropriate the period of time here spoken of mostly to the preparatory stages of the work, and look forward to the future for the final verdict which shall declare its entire importance. This question cannot now be answered, except by the ability which reads, in moral causes, the distant triumphs they contain. As a future forest resides in present acorns, so great future changes reside in present truths.

The religious sentiment has its eras in the world, its triumphs and discouragements, as really as art and science have theirs; and between its present state and final victories lie many great and earnest revolutions. Three things may be safely premised on this subject: 1. The religious sentiment is mighty and eternal in man, and therefore will forever appear with prominence in human history. 2. There now exist all thetruthsand all theprinciplesthat can ever possibly appear. 3. The increasingknowledgeof truth, thedevelopmentof principles, the revolutions that are needed for their establishment in the world—these must continue. To truth no iota can ever be added, it being already infinite; but its development in human history must, like human nature, be progressive.

In looking over the world's religious phenomena, we notice, among the defects, a mixture of truth withsuperstition, an ignorance of everlasting law, which flows through all departments of being, and into which all facts are resolved. In marking the particular line of religion which forms the boundary of Christendom, we perceive, in the inclosure, the abundance of sectarism, of intolerance and persecution, all growing out of the immense importance which each sect attaches to its dogmas of belief, to its name and organization. Prior to Protestantism, the church, which has always boasted of its unity, imprisoned and burned the heretic. The belligerent attitude of clergymen now conclusively proves that theology, or divine science, is not understood; for it is impossible that honest men should quarrel on any subject of which they have a full comprehension. War, therefore, is the proof of ignorance, and ignorance is the mother of intolerance and persecution. As these are the most prominent evils the history of the church presents, we are obliged to highly honor the principles which melt these asperities into charity, as they shine from the effulgent heaven of a wider love. Under the stern authority of creeds, a manly freedom will scarcely grow. The Christian reformation, which began with the masses, and not with a caste, in the first years of the nineteenth century, contained principles which liberate the spirit from narrow and oppressive bonds, which open comparatively a whole broad horizon over the man of faith, and form a larger brotherhood than mere uniformity of belief can ever create. In naming distinctly four elements of that reformation, the view here offered will be clearly verified.

1. It cast aside sectarian names. To witness the power of names, whether political or religious, to learn their efficiency in perpetuating a division, one has only to look at the different parties into which men are separated. Often, it is the name mostly that holds a party together, and that forms the limit of sympathy and fraternization. But it was no philosophical reasons that led the people to throw off all sectarian names. It was reverence to the New Testament, and to the holy sympathies of Christian fellowship, which perpetually pass beyond the artificial boundaries of sect. In reverence to the New Testament, they assumed the Catholic name—Christian, and conceded it to all of every class who walked in purity of life.

2. They exalted the Bible to the exclusion and rejection of human creeds. Creeds cannot be wiser than to men who made them; as these are weak, fallible creatures, it is in vain to seek the Rock of Ages among their products. It may be said that no one can attend to every branch of business; that if one man makes ploughs he should be excused from making coffins, and be supplied from his neighbor's shop; that the unthinking masses, whose toil absorbs their energy, cannot form their own belief; that each, out of the storehouse of creeds already made, should find what fits his own dimensions. This may not be the worst advice to one who, mentally, is ready to die, and needs wherewith to be entombed; but to him who is resolved to live, it is the veriest mockery. If the Bible is, according to the general concession, the firmament of suns and stars, that bends morally and religiously over mankind, why should the torch and taper lights oftheological invention be substituted in its place? In the daytime is not the radiance of the sun sufficient? The cause which induced these reformers to reject the man-made creeds, was simply reverence to the Book of books, and to the individual right of every man to learn truth for himself, undictated by the authority of men.

3. They claimed for each person a perfect, individual freedom. Romanism denies this right; and, though Protestanism has usually admitted it in theory, it has always Romanized in practice. Who is authorized to be the master of my thought? Who is commissioned from on high to tell me what I am to believe? Who or what is entitled to an arbitrary throne in this free realm? To the fish God gave an element in which they are free; to the birds and trees he was equally kind. Nothing grows proportionately, truly, except freedom. To man the High One has given the boundless element oftruth, a shoreless and fathomless ocean to swim in; and who shall here compel his path? There was manliness in the words of Henry, "Give me liberty or give me death."

4.Experiencethey made the basis of religion. Their bond of fellowship, therefore, did not say, What, sir, is your opinion? It asked the deeper questions, Where is your heart? How do you live? Of the Holy Spirit are you born? It is true that the doctrine of one God in one person, of Jesus as his son, became with them a general belief, probably from the fact that a full surrender of their minds to the Scriptures as exclusive authority necessitated these convictions; but no notions of Trinity or Unity were ever thought of asbonds of fellowship. The spirit and doctrine of that movement cried to men and women of all sects and of no sect, "If you walk by faith in the Son of God, if you love the Lord Jesus, if you try to live the holy life, come to our embrace, come to the symbolical supper of our Lord." The full history of these sentiments in the world, the future must write. They are already introduced; and from the democratic turn which thought and education are everywhere taking, from the liberal spirit which every new, valuable work in literature breathes, from the generally increasing aversion to dogmatic theology, we opine that they are destined, through many agencies, to triumph sublimely in the Christian world. These fathers, like those of the Mayflower, wrought from reverence and duty, and no more than they, foresaw the distant results of the principles they espoused. But time is logical, and reproduces the proper fruit of every seed. The movement was self-relying, but more especially was it God-relying. Human nature in its view is not self-illumined even in its dutiful action, as the earth by no majestic revolving can cause the day. This proceeds from the sun; and from the Eternal Sun are all spirits lighted.

In the cause of education, Mr. Badger's interest and care survived his ability to speak or write on general questions. On the new educational movement, which has since resulted in the establishment of Antioch College, at Yellow Springs, Ohio, under circumstances of much promise, he looked with anxious and hopeful solicitude, always inquiring of the success of the enterprise; and it may be justly said that his last years were full of the conviction that more education is thestrongly available instrument of power. He lived to see the denomination with whom his lot was cast, become enthusiastically awake in behalf of culture. He saw it and rejoiced. Though his people, from the warm, intense faith through which they had early looked to the region of the spiritual and the supernatural for their resources of conquest, had allowed human accomplishment to be in a degree eclipsed, they never cherished substantially the least irreverence to science; for the reverence of truth, native in all spirits, extends to science, which is nothing more than truth made known. Against this precious light, which comes out of nature to instruct us of her hidden property and law, no antagonism ever appeared. Not culture, not science, but the objectionable narrowness of the usual theological training; this was the main centre of their established prejudice. The Seminary at Starkey, the Graham Institute of North Carolina, and the College in Ohio, are earnest monuments of their deep regard for the culture which belongs to literature and to science; the last named success being, all things considered, the largest movement under the guiding impulse of liberal faith, that has ever occurred on the continent. The genius of the nineteenth century isto educate. Even the elements are disciplined to do for man, to prepare his timbers, to print his thoughts, to carry him on his journey, to bring him tidings; and in no department of human interest and enterprise are raw forces ranked in value with educated power. From the ignorance in which life universally begins, and from the infinity of unconquered truth that ever remains to be learned, it follows, as by unyielding necessity, thatthe highway that leads from man as a savage to man as the ripened glory of the universe, is none other than education.

Mr. Badger, in his time and way, was indeed an educator (e-duco, tocall out), and his whole action tended to impart discipline to the means and forces about him. His position on this subject was one he never changed; and it is remarkable that through his long life there are no contradictions between his avowed opinions at different times. In the thorough retrospect, from the close to the beginning of his public career, one is impressed with the idea of matureness, of an extraordinary consistency. Each part agrees with the rest. So strikingly manifest is this trait, that we are not surprised at the words of Mr. Wellons, of Virginia, who said, "I have read his writings from my boyhood, and I must say he was the most consistent man I ever knew."

Though science is entitled to reverence from its sacredness, and to regard from its ministry of uses and its utility in breaking up the dark empire of superstition, it was religion in its great and catholic elements, that won the central worship of his heart. The one God, the one Christ, the one Spirit, the one Gospel, the one brotherhood, the one salvation, freedom, and fellowship of saints; these were his themes. He loved these principles with a firm and steadfast affection. As long as he could walk, even with assistance, he urged his way to the sanctuary of their proclamation. These pioneers were indeed strong, invincible spirits, who prove that the men who make a people are greater than those whom the people make.

FOOTNOTES:[1]Mrs. Peaslee Badger died 1834, at Compton, Lower Canada. Major Peaslee Badger died at Gilmanton, N. H. M. P. Cogswell, in transmitting the news of his death, says—"I now have the painful duty to perform of giving you information of the decease of your honored father, who died at Gilmanton, October 13, 1846, at 12 o'clock at night, and was buried on this day, the 15th, in the old family burial ground, by the side of his father and mother. The Rev. Daniel Lancaster preached a good discourse at our old Smith Meeting House, from Ecc. 12: 7; he spoke well and feelingly of the Major; of his high order of talents, of his remarkably retentive memory of the Scriptures, and so forth. Thus has our honored father gone down to the grave, as said Mr. Lancaster, like a shock of corn fully ripe in its season, at the age of 92 years and six months, lacking ninedays. The day was beautiful for the season; Gov. Badger and family, as likewise all the relatives in Gilmanton and vicinity were present, and the whole scene was solemnly impressive."[2]The History of Gilmanton, from the first settlement to the present time, 1845. By Daniel Lancaster, p. 256. Also, Memoir of Hon. Joseph Badger, p. 1.[3]See American Quarterly Register, vol. xiii, No. 3, p. 317.[4]3,450 ft. high.[5]3,320 ft.[6]4,636 ft.[7]1000 ft.[8]6,314 ft.[9]This title was then very commonly given to all Baptist ministers. For some years, however, it has been gradually growing obsolete.[10]This and its accompanying stanza.[11]At Ionia, Onondaga Co., N. Y., 1835.[12]Rom. 1: 16.[13]This part of the journal was written in 1816.[14]His brother, Peaslee Badger.[15]The one that coerced him to pray when a child.[16]This letter, and another signed by two deacons in Newhampton, are before me. They witness to the great power and success of his ministry; also to his Christian life.[17]Proverbs, 27: 7.[18]The same mentioned on page 21.[19]Zech. 14: 7.[20]In a sense that to you needs no explanation.[21]Ps. 7: 16.[22]Ps. 9: 15.[23]Ecc. 10: 8.[24]Acts 20: 31.[25]John 17: 3; John 1: 18; Matt. 11: 27.[26]Then Ontario County.[27]In 1818, this town was constituted out of the town of Pittsford.[28]It is stated that the first regularly organized Conference in the United States, occurred at Hartwick, Otsego County, N. Y., 1818. See Pall., vol. ii., p. 169.[29]Now Stafford, Genesee County, N. Y.[30]Christian Herald, Portsmouth, N. H., Vol. II, p. 61.[31]Christian Herald, Portsmouth, N. H., Vol. II, p. 63.[32]Both were active members of the Union Convention held in Covington, Genesee, January, 1820.[33]His degree in Masonry was the Royal Arch.[34]At first, it was a voluntary assemblage, called general because all denominations were invited to participate; later, delegates from local Conferences were appointed.[35]Mr. Church lived in the town of Friendship, six miles west from Mr. How.[36]Her mother, Mr. How's first wife, died 1816.[37]The La Fayette Ball given at that time, he says, cost $100,000; and about 12,000 persons were said to have been present.[38]This spring emits carbureted hydrogen gas. It has not only lighted the apartments of the citizens, but has been used in cooking.[39]Then all the towns east of the Genesee, in this section, were in Ontario County; Monroe County was not then formed.[40]In a later address of Mr. Loring, than the one whose statements were quoted by Mr. Himes, published in 1844, which was the 40th anniversary of the Boston Church, Mr. L. observes—"Elder Badger arrived in September, and commenced preaching. His labors were successful, and many gathered to hear the word. In the winter following, a considerable number professed conversion, and were received by the Church. Under date of Lord's day, March 23, 1828, there stands on the Church record the following entry:—'At the close of the afternoon service, Elder Badger, with the candidates for baptism, previously prepared, proceeded in ten carriages to South Boston, where they were followed by a large portion of the congregation. After solemn prayer, the ordinance was administered after the example of our glorious Lord.' Elder Badger remained with us about a year, and during his stay I believe this house was generally as well filled as at any period since its erection."—p. 18.[41]J. G. Loring and Wm. Gridley are deceased; the former but recently.[42]Mrs. Badger.[43]His answer to the committee, in which he declines their invitation, is dated at Boston, August 14, 1828.[44]Gospel Luminary, Vol. III, p. 95.[45]The name of his residence in Mendon.[46]Bible Doctrine of God, Jesus Christ, the Holy Spirit, Atonement and Faith; to which is prefixed an Essay on Natural Theology and the Truth of Revelation. By Wm. Kinkade. Revised by J. Badger.[47]Pall., Vol. II, p. 287. A general convention from the different States.[48]In the town of Broadalbin.[49]Now Fulton County.[50]Pall., Vol. II, p. 387.[51]The leading men in starting the general association and the publication of the Christian Palladium were O. E. Morrill, J. Badger, J. Bailey, B. Miles, and others. O. E. Morrill was particularly active and prominent in this useful movement.[52]Thedebatewith R. D. Owen, as it was called, was evidently nodebate. No direct issue was formed between them, and there was no direct conflict of mind with mind on any essential question. It was mostly the rare phenomenon of two men talking alternately in thesame placeondifferentsubjects.[53]Debate on the Roman Catholic religion, pages 59, 186, 172.[54]Editor of the Christian Teacher.[55]J. J. Harvey.[56]At Marion, Wayne County, N. Y.[57]1828.[58]January, 1844.[59]To Joseph Marsh, Editor of the Palladium.[60]The Christian Church at Royalton, N. Y., was the first erected in the State west of the Genesee river.[61]One of the means of torture in the Spanish Inquisition.[62]Faust, p. 89.[63]The first local Conference regularly organized in the United States, for the transaction of general business and for the keeping of a pure ministry, was called by him at Hartwick, N. Y., 1818. He was the leading spirit of that body, and ably met the objections that were raised against its objects. In 1817 he wrote some letters to individual preachers, pleading for an association of churches and ministers, to which ministers should be responsible for the characters they sustain.

[1]Mrs. Peaslee Badger died 1834, at Compton, Lower Canada. Major Peaslee Badger died at Gilmanton, N. H. M. P. Cogswell, in transmitting the news of his death, says—"I now have the painful duty to perform of giving you information of the decease of your honored father, who died at Gilmanton, October 13, 1846, at 12 o'clock at night, and was buried on this day, the 15th, in the old family burial ground, by the side of his father and mother. The Rev. Daniel Lancaster preached a good discourse at our old Smith Meeting House, from Ecc. 12: 7; he spoke well and feelingly of the Major; of his high order of talents, of his remarkably retentive memory of the Scriptures, and so forth. Thus has our honored father gone down to the grave, as said Mr. Lancaster, like a shock of corn fully ripe in its season, at the age of 92 years and six months, lacking ninedays. The day was beautiful for the season; Gov. Badger and family, as likewise all the relatives in Gilmanton and vicinity were present, and the whole scene was solemnly impressive."

[2]The History of Gilmanton, from the first settlement to the present time, 1845. By Daniel Lancaster, p. 256. Also, Memoir of Hon. Joseph Badger, p. 1.

[3]See American Quarterly Register, vol. xiii, No. 3, p. 317.

[4]3,450 ft. high.

[5]3,320 ft.

[6]4,636 ft.

[7]1000 ft.

[8]6,314 ft.

[9]This title was then very commonly given to all Baptist ministers. For some years, however, it has been gradually growing obsolete.

[10]This and its accompanying stanza.

[11]At Ionia, Onondaga Co., N. Y., 1835.

[12]Rom. 1: 16.

[13]This part of the journal was written in 1816.

[14]His brother, Peaslee Badger.

[15]The one that coerced him to pray when a child.

[16]This letter, and another signed by two deacons in Newhampton, are before me. They witness to the great power and success of his ministry; also to his Christian life.

[17]Proverbs, 27: 7.

[18]The same mentioned on page 21.

[19]Zech. 14: 7.

[20]In a sense that to you needs no explanation.

[21]Ps. 7: 16.

[22]Ps. 9: 15.

[23]Ecc. 10: 8.

[24]Acts 20: 31.

[25]John 17: 3; John 1: 18; Matt. 11: 27.

[26]Then Ontario County.

[27]In 1818, this town was constituted out of the town of Pittsford.

[28]It is stated that the first regularly organized Conference in the United States, occurred at Hartwick, Otsego County, N. Y., 1818. See Pall., vol. ii., p. 169.

[29]Now Stafford, Genesee County, N. Y.

[30]Christian Herald, Portsmouth, N. H., Vol. II, p. 61.

[31]Christian Herald, Portsmouth, N. H., Vol. II, p. 63.

[32]Both were active members of the Union Convention held in Covington, Genesee, January, 1820.

[33]His degree in Masonry was the Royal Arch.

[34]At first, it was a voluntary assemblage, called general because all denominations were invited to participate; later, delegates from local Conferences were appointed.

[35]Mr. Church lived in the town of Friendship, six miles west from Mr. How.

[36]Her mother, Mr. How's first wife, died 1816.

[37]The La Fayette Ball given at that time, he says, cost $100,000; and about 12,000 persons were said to have been present.

[38]This spring emits carbureted hydrogen gas. It has not only lighted the apartments of the citizens, but has been used in cooking.

[39]Then all the towns east of the Genesee, in this section, were in Ontario County; Monroe County was not then formed.

[40]In a later address of Mr. Loring, than the one whose statements were quoted by Mr. Himes, published in 1844, which was the 40th anniversary of the Boston Church, Mr. L. observes—"Elder Badger arrived in September, and commenced preaching. His labors were successful, and many gathered to hear the word. In the winter following, a considerable number professed conversion, and were received by the Church. Under date of Lord's day, March 23, 1828, there stands on the Church record the following entry:—'At the close of the afternoon service, Elder Badger, with the candidates for baptism, previously prepared, proceeded in ten carriages to South Boston, where they were followed by a large portion of the congregation. After solemn prayer, the ordinance was administered after the example of our glorious Lord.' Elder Badger remained with us about a year, and during his stay I believe this house was generally as well filled as at any period since its erection."—p. 18.

[41]J. G. Loring and Wm. Gridley are deceased; the former but recently.

[42]Mrs. Badger.

[43]His answer to the committee, in which he declines their invitation, is dated at Boston, August 14, 1828.

[44]Gospel Luminary, Vol. III, p. 95.

[45]The name of his residence in Mendon.

[46]Bible Doctrine of God, Jesus Christ, the Holy Spirit, Atonement and Faith; to which is prefixed an Essay on Natural Theology and the Truth of Revelation. By Wm. Kinkade. Revised by J. Badger.

[47]Pall., Vol. II, p. 287. A general convention from the different States.

[48]In the town of Broadalbin.

[49]Now Fulton County.

[50]Pall., Vol. II, p. 387.

[51]The leading men in starting the general association and the publication of the Christian Palladium were O. E. Morrill, J. Badger, J. Bailey, B. Miles, and others. O. E. Morrill was particularly active and prominent in this useful movement.

[52]Thedebatewith R. D. Owen, as it was called, was evidently nodebate. No direct issue was formed between them, and there was no direct conflict of mind with mind on any essential question. It was mostly the rare phenomenon of two men talking alternately in thesame placeondifferentsubjects.

[53]Debate on the Roman Catholic religion, pages 59, 186, 172.

[54]Editor of the Christian Teacher.

[55]J. J. Harvey.

[56]At Marion, Wayne County, N. Y.

[57]1828.

[58]January, 1844.

[59]To Joseph Marsh, Editor of the Palladium.

[60]The Christian Church at Royalton, N. Y., was the first erected in the State west of the Genesee river.

[61]One of the means of torture in the Spanish Inquisition.

[62]Faust, p. 89.

[63]The first local Conference regularly organized in the United States, for the transaction of general business and for the keeping of a pure ministry, was called by him at Hartwick, N. Y., 1818. He was the leading spirit of that body, and ably met the objections that were raised against its objects. In 1817 he wrote some letters to individual preachers, pleading for an association of churches and ministers, to which ministers should be responsible for the characters they sustain.

Back to Index Next