Memoir of Rev. Joseph Badger Part 15

"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 of HOME. 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) p.r.o.nounced aright, 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 fort.i.tude, 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 a.s.sociates, 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 G.o.d, your duty, and me."

Pa.s.sages 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 speak of 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 cla.s.ses, 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 a.s.sociated 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 the _words_ of my sermons. I study _ideas_, 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 pa.s.sage, 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, for _his_ texts very generally pointed out his subjects. Whoever will look over this book, could, in the character of the pa.s.sages 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 pa.s.sages are full of expression. These, of course, cannot here be quoted, but a list of these pa.s.sages 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 pa.s.sages; and they would likewise form a n.o.ble 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 these alone: 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 pa.s.sages, 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 a.n.a.logy 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 f.a.gots 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 superst.i.tion and misery, and _add_ to religion the word _pure_, 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, circ.u.mstances 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 G.o.d. Pure religion requires no f.a.got 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 G.o.d in one person, with the practice of those legal rites enjoined by the 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 G.o.d, 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 G.o.d; 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 to _bind_, as it puts a restraint upon our conduct and pa.s.sions, and unites the soul to G.o.d, to good people and to virtuous actions. Pure religion is the soul's ornament; its fruits are the ornament of the life. To ill.u.s.trate 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 G.o.d. While a party name or creed is valued higher than _experience_, it is no wonder that we are divided. But whenever the scene is reversed, when rect.i.tude 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 G.o.d 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 cla.s.s, 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 inst.i.tutions 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 pa.s.sed 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 circ.u.mstances; 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 cla.s.s 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 pa.s.s 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 of _singularity_, 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 circ.u.mstances and pleasing and flattering prospects. Mason has long been a stronghold of _orthodoxy_.

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 a.s.sembly 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 pa.s.sed 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 judgment of 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 inst.i.tutions, 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 const.i.tution 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 a.s.sociated 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 throngs of 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 n.o.ble 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.

CHAPTER XVI.

FOUR MONTHS' LABOR IN THE COUNTIES OF ONONDAGA AND CAYUGA, NEW YORK, IN 1828 AND 1829, WITH OTHER PARTS OF HIS PUBLIC LIFE, EXTENDING TO MAY, 1832.

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 a.s.sistance, 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 other places; 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 Sat.u.r.days. 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 inferior opinion 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 antic.i.p.ate 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 a.s.sembly. 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 G.o.d 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 returning to 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 pa.s.sed 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 sure ever 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 the _point 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 G.o.d 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 G.o.d. 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 the doctrine of the Trinity a deadly blow. He was succeeded by Mr. Green, of Ma.s.sachusetts, 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 superst.i.tious 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."