MINISTRY AT BOSTON.
It is evident from what has already been developed in the character and
public life of Joseph Badger, that his sympathies were extensive, that
the cause which he always avowed to be dearer than life was everywhere a
sacred unit, its wants being near, though located in a distant region.
Some men root so firmly in particular locality, that no considerations
ever draw them to meet the emergencies of a distant post. Though strong
in certain local attachments, though firmly persuaded of the value and
necessity of permanent pastors, he believed in the utility of an
evangelizing ministry for destitute places, for the breaking of new
ground, and was ready at any time to hear the Macedonian cry, "Come over
and help us."
The Christian Church in Boston, constituted July 1st, 1804, under the
ministry of the venerable Abner Jones, whose preaching in 1803 in the
Baptist churches of that town was attended by one of the greatest
revivals ever known in that community, was, in the year 1826, left
without a stated ministry, owing to the removal of their pastor, Rev.
Charles Morgridge, to New Bedford, for the purpose of taking the
pastoral charge of the Purchase street church in that city. Their
position at this time was very critical. Though they had succeeded in
building a commodious house of worship, they were, from the nature of
their sentiments, somewhat unpopular in a city where the Calvinistic
theology had not as yet fully learned the lessons of becoming humility;
and also were they embarrassed by the influence of Dr. Elias Smith,
whose popular eloquence was at this time employed in a way to injure the
cause, which, in other years, he had done much to promote. The society
had been for some time destitute of a stated pastor; and by the
information obtained of their condition in the persuasive letters he
received from Rev. Simon Clough, of New York, and from some leading
members of the church in Boston, Mr. Badger was induced to leave his
pleasant field of labor in the State of New York and to take up his
residence in that city, where he intended to remain until their
prosperity and the voice of higher duty should render it proper for him
to leave.
Proceeding by the way of New York, where he preached four sermons to Mr.
Clough's congregation, he arrived at Boston on September 28th, where he
received the cordial welcome and generous hospitality of his friend
William Gridley, a man of noble spirit, good ability, and useful
activities in the Christian cause. On the 30th, Mr. Badger preached
three sermons in the Summer and Sea street Chapel, having, as he states,
congregations that numbered about 400 in the morning, 800 in the
afternoon, and 600 in the evening. Surveying the new field before him,
he says, though informed by his friends that it was a low time, that
"the prospect is good." Though Mr. Badger's letters do not state the
exact time of his residence in this city, I find in a passing notice
from the able and truthful pen of John G. Loring--a man whose life,
precepts, intelligence, and uniform fidelity to religion, rendered him
one of the best citizens of Massachusetts--that the time spent there was
about one year.
In narrating the history of that society about the time that Mr.
Morgridge left them, Mr. Himes observes--"Some time now elapsed in which
they had no stated pastor. They procured, at length, the services of
Elder Joseph Badger; he labored with them between one and two years.
Much good was done. The church and society were built up, and sinners
were converted."[40] This statement is the same that the people of
Boston who attended his ministry have, so far as my recollections serve,
invariably made; the common opinion is, that the church and society were
never more uniformly prosperous, that the meetings were never better
attended, and that the mind and heart of the audience were never more
satisfactorily influenced and edified than they were under his ministry.
The strong and stable men who were _then_ the pillars of strength in
that society have been its pillars ever since;[41] and though additions
of value at different times have been made, it is certain that there was
a largeness and nobility to the timbers of the olden forest that it
might be difficult to surpass in more recent growths.
As a pastor, Mr. Badger was attentive to the wants of his flock, for
whom he cherished a tender care. "Though the situation is a trying one,"
said Mr. B., in a letter addressed to his wife, "I feel in duty bound to
stay for the present, for this church must not perish. All my days and
evenings are taken up by the duties of my present station." Writing from
Ballstown, N. Y., June 8, 1828, where he was attending a general
meeting, after he had been at Boston for more than six months, and at
his home in Mendon about two, he said--
"This hasty note, my dear Eliza,[42] which will no doubt be
an unwelcome message, will inform you that I am pressingly
urged to return immediately to Boston. The call is
irresistible. And my agreeable home must for the present be
abandoned, as the care and conflict of the Boston church
are continually upon my mind."
The main element of success in any calling for which one has suitable
capacity, was his, namely, a deep interest in the station he had taken.
In a letter addressed to Mrs. Badger, February 4, 1827, he narrates very
affectingly his visit to Farmington, the sacred memories of the heart
that revived in his mind as he visited that place, and Gilmanton, where,
with relatives and many former friends, he enjoyed the bliss of a
friendship to which years of time had added a new degree of sacredness.
It is impossible to read these passages, which were the spontaneous and
unstudied utterances of his mind thrown into his domestic
correspondence, without seeing a sincere wealth of heart, which his
light and buoyant manner in the world was often calculated to conceal
rather than to express. In addressing the Luminary, May 9, 1828, he
says:
"I intended in this number of my Journal, to have given a
general account of all the religious societies in Boston,
but other things have prevented my giving that attention to
the subject which would be necessary in this case; I must
therefore omit it till some future period. The Calvinistic
Baptists, the Methodists and the Unitarians, have made many
disciples to their several parties the year past; a number
of whom we hope are experimental and practical disciples of
Jesus Christ. Four new chapels have been opened in Boston
the winter past, and while other societies have been
favored with revivals through the goodness of God, the
Christian Society, which has withstood all opposition for
more than twenty years, has of late experienced some of the
rich mercy-drops. I have been laboring among them some over
six months, and have been enabled with divine assistance to
gather up the fruits of my brethren's labors who went
before me. The names of Clough and Morgridge were mentioned
by some whom I baptized, as the means, under God, of
calling up their attention to the concern of the soul. I
will name one instance: I baptized a very respectable young
lady who had always attended a Unitarian meeting until a
few months since, when she found in a pew of her chapel
Clough's letter to Mr. Smallfield, which excited her
inquiry and finally became the means of her awakening.
Thus a good thing may come out of a despised and persecuted
Nazareth.
"The 23d of March was a day of great interest to myself and
the Christian Society of Boston: the day was fine, and the
assembly large. On this memorable day twenty-four happy
converts presented themselves for baptism. Thousands
assembled at the sea-side in South Boston: and though some
confusion was visible amidst the thronging multitude, yet
God was with his children to own and bless his holy
ordinance. This was a day of unusual strength and comfort
to me; I preached three sermons, was in the water
forty-five minutes, and through the whole was scarcely
sensible of fatigue. God's strength has hitherto been
sufficient: in Him I put my trust. I would not wish,
however, by this, or any other communication of mine, to
carry the idea that we have had a _great_ reformation in
Boston, for we have only a small addition to our numbers,
and have been blessed only with occasional conversions; but
I hope that those who have professed faith in Christ are
converted to God and not to creeds, or to a party, or to
man; and that the work is so effectual that it will endure
in time of trials. All the New England States are
abundantly blessed with the outpouring of the Spirit of God
at the present time. A cloud of mercy is hanging over the
happy land. If the ministers keep humble and stand in the
counsel of God, if the saints live in union and stand fast
in the liberty wherewith Christ has made them free, the
pure testimony must and will prevail, and reformation
everywhere will abound. What we have seen will be only the
beginning of good days; the petty wrangles of frail mortals
will subside; the darkness in which the Church has long
been groping will be dispelled; and she will come forth
from the wilderness on the breast of her beloved, and will
fill the world with her majesty, glory and beauty."
The first days of April, 1828, Mr. and Mrs. Badger improved in returning
home to Mendon, N. Y.; in their absence, William, their youngest son,
had died; in the region of Mendon he chiefly remained until his June
meeting at Ballstown, already spoken of, when the united request of the
committee, William Gridley, John G. Loring, Abner H. Bowman, in behalf
of the society in Boston, arrived, inviting him to return as soon as
possible to their assistance; which request, together with an invidious
article published in Dr. Elias Smith's paper in relation to Mr. Badger's
position in regard to him, induced his immediate return to that city,
where he boldly and successfully vindicated his premises, whether
theological or personal. Within the three months succeeding his arrival
on June 21st, are several valuable letters from his pen. A few extracts
we will here subjoin:--
"BOSTON, July 8, 1828.
"My dear Wife: I am this moment much refreshed in receiving
a letter from you, and I would now make such returns as
become an affectionate husband. I spent one week agreeably
in New York, and had a pleasant passage to this city, where
we arrived in good health, June 21st. The 22d, my assembly
was large, and all greeted me with the same joy and
affection as when we parted with them, at a time you must
well remember--the past spring. My first text was Acts 15:
36: 'Let us go again and visit our brethren in every city
where we have preached the word of the Lord, and see how
they do.' The brethren have lost much since I left them;
but we have already seen their strength and courage revive,
and several are now under awakening."
"BOSTON, July 19, 1828.
"Brother Millard: I have received yours of June 28, and was
glad to hear of your success in Canada and at the Central
Conference. The truth must prevail, and error must fall.
Since my return our assembly is fast coming back, and we
are getting many new hearers. A revival is now commencing.
Several are under conviction, and the saints begin to offer
'the pure testimony' in the house of the Lord. Elders
Kilton, from Eastport, and Green, from Hartford, have
visited me. I have visited the colleges at Cambridge, and
the venerable Noah Worcester, of Brighton. He is one of the
purest men I ever saw. His theme is peace, peace, peace! I
would also say, that for young men among us who should wish
to have a liberal education for the ministry, they can have
board and tuition gratis, if properly introduced at
Cambridge.
"I have been much out of health for a few weeks past; the
hot weather overcomes me very much. If I do not get better
I shall spend the week time in the country, though it seems
as if I could not be spared a day from the flock of my
care."
"BOSTON, August 4, 1828.
"Dear and affectionate Wife: I suppose you have some days
been expecting this letter, but my labors here are of that
arduous and oppressive kind which consume all my moments,
and scarcely leave me time for repose and refreshment, much
less to enjoy any innocent relaxation, or to bathe my weary
spirit in the sweet and endearing reflections 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) pronounced 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 fortitude, would
cause the briny tear to flow; and then ashamed of my
childlike weakness, I have mingled with the crowd and
wrapped these tender scenes in smiles, to hide them from my
unfeeling associates, who, of course, would only mock my
affection if they knew it. But this Monday morning, after
the labors of one more holy Sabbath, I accept the pleasure
and the duty of communicating to you a few lines to feed
that sacred fire which should ever burn in your affections
toward your God, your duty, and me."
Passages like these reveal unmistakably a serious depth of heart, almost
wholly unindicated by the great self-control, and by the free and
cheerful manner that shrouded his inmost life from the notice and
perception of the world, and from the circle also of acknowledged
friends. He adds:--
"Nothing but duty could confine me to this city the present
month. I am in hopes to get time to spend one day with Mr.
Bowman in the country, this week. I expect to receive
several members next Wednesday, and to baptize on the
coming Sabbath."
Whilst in Boston, Mr. Badger became acquainted with the clergymen of
other denominations, particularly with Dr. Ware, Gannet and Tuckerman,
of the Unitarian faith, of whom he always spoke in exalted terms. His
acquaintance and intercourse with Ware and Tuckerman were familiar; and
often did he 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 classes, Mr. B.
had extraordinary gifts; yet, from the weight of considerations founded
chiefly in his relations to his home and former field of labor in the
State of New York, neither of these positions was accepted. An anecdote
somewhat characteristic of the man was lately given me by a friend, and
as it relates to extemporaneous preaching, I will transcribe it.
"While he was in Boston, he occasionally associated with
clergymen of the Unitarian denomination, men who were
perhaps distinguished above the average of ministers by the
careful and elaborate manner in which they prepared their
written discourses. One day he was accosted by one of them
thus: 'Mr. Badger, how do you manage to prepare and preach
so many sermons?' 'Why, sir,' he replied, 'I never study
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 passage, and at the bottom or top of the page the date
is seen, so that, without any journal, a clue is given to every topic of
his public discoursing, for _his_ texts very generally pointed out his
subjects. Whoever will look over this book, could, in the character of
the passages chosen, at once see that Mr. B. had a practical mind, good
taste, and knew how to be to the point and purpose. His chosen passages
are full of expression. These, of course, cannot here be quoted, but a
list of these passages written out, as they range from Genesis to
Revelation, would be an instruction as well as a reproof to those who
preach from irrelevant and inexpressive passages; and they would
likewise form a noble chain of Scripture gems. A man shows what is
characteristic in him by his texts, taken as a whole, often as clearly
as by what he preaches.
From this Bible, which does not strike the reader as being marked up so
as to mar at all its regular character, I learn that on March 30th,
1828, on leaving the flock of his charge to remain for a time at Mendon,
his three sermons were from the following texts:--Job 19: 25: "For I
know that my Redeemer liveth, and he shall stand at the latter day upon
the earth." John 16: 22: "And ye now therefore have sorrow: but I will
see you again and your hearts shall rejoice, and your joy no man taketh
from you." John 17: 20, 21: "Neither pray I for 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 passages, and from Job, the
Psalms, Proverbs and Isaiah somewhat freely, it is from the Gospels and
the Epistles that he chiefly made his selections. Some of his texts may
be called ingenious, requiring a free play of analogy to set them forth,
as, for instance, Prov. 30:24-5-6-7-8, preached January 20, 1828: "There
be four things which are little upon the earth, but they are exceeding
wise: the ants are a people not strong, yet they prepare their meat in
the summer; the conies are but a feeble folk, yet make their houses in
the rocks; the locusts have no king, yet go they forth all of them by
bands; the spider taketh hold with her hands, and is in kings' palaces."
From the same source we learn that, on the first Sabbath of his ministry
in Boston, September 30, 1827, he spoke from Rev. 22: 14, James 1: 17,
and Prov. 29: 1; his valedictory sermons were given September 14, 1828,
from Psalms 46: 4, and from Ecc. 11: 9. July 13, 1828, he spoke from
Luke 19: 41: "And when he drew near, he beheld the city and wept over
it." December 9, 1827, Psalms 133: 1, 2, 3: "Behold how good and how
pleasant it is for brethren to dwell together in unity! It is like the
precious ointment upon the head that ran down upon the beard, even
Aaron's beard: that went down to the skirts of his garments; as the dew
of Hermon, and as the dew that descended upon the mountains of Zion:
for there the Lord commanded the blessing, even life forevermore." But
the only sermon written out at length is founded on two words found in
James 1: 27, "Pure Religion," and was delivered February 10, 1828. From
this I offer the following paragraphs.
"Never did I arise in this congregation under a greater
sense of my responsibility, than on this occasion. Never
did I come before you with a subject of greater magnitude.
Divest religion of purity, and a subject of horror, misery,
and disgrace is presented. Religion has been the cause of
wars; has divided kingdoms; has imprisoned the saints; has
lighted the fagots about the disciples of Jesus, and has
even in this favored city banished the Baptist and hung the
humble Quaker; but this was not the religion of my text.
But turn from those scenes of superstition and misery, 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, circumstances of misfortune are sanctified, the
poor are enriched, the sick are supported, and the chamber
of death is illuminated with the gracious smiles of the Son
of God. Pure religion requires no fagot to light it, no
science to adorn it, no human arm to defend it, and no
carnal weapon to enforce it.
"The word religion, in its common acceptation, is applied
to the four great bodies of worshippers which divide our
World, Jews, Pagans, Mohammedans, and Christians. The Jews'
religion embraces a belief in one God in one person, with
the practice of those legal rites enjoined 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 God, and in Mahomet as
his Apostle; whilst the word Christian is applied to all
who believe that Christ has come in the flesh, which
includes all professed Christians.
"But what saith the Holy Scriptures? In the Bible the word
occurs but five times, and is once used in reference to
'our religion,' (Acts 26: 5); twice to Jews' religion,
(Gal. 1: 13, 14); and once to 'vain religion,' (James 1:
26); and once, in the language of our text, to 'pure
religion.' Thus four kinds of religion are mentioned in the
Bible, and but one of them is good. Four kinds of religion
are found in the world, Jewish, Pagan, Mohammedan,
Christian, and but one of them is good. This accords with
the parable Jesus spake of the sower. The good seed fell on
four kinds of ground, the wayside, among thorns, on stony
ground, on good ground; four kinds, but only one brings
forth fruit. So 'our religion' 'Jews' religion' and 'vain
religion' bring forth no acceptable fruit to God; but 'pure
religion' is like the good soil which brings forth 'some
thirty, some sixty, and some one hundred fold.' Thus do the
facts of history and of Scripture correspond.
"The word religion means to _bind_, as it puts a restraint
upon our conduct and passions, and unites the soul to God,
to good people and to virtuous actions. Pure religion is
the soul's ornament; its fruits are the ornament of the
life. To illustrate this subject further, I shall explain
pure religion to be: first, purity of spirit; second,
kindness and benevolence of practice."
After portraying the Christian spirit as one of meekness, as merciful,
tender, forgiving, peaceful and patient, as valiant, as charitable, as
contented and devout, he proceeds to show the practical fruits of the
spirit he has portrayed in alleviating the sorrows of life. In
describing pure religion, Mr. Badger sees fit to correct the following
error:--
"One of the greatest errors which has ever infested the
church militant, is that of having our fellowship bounded
by a theory, opinion, or creed. While this exists,
division, misery and ruin are spread through all the flock
of God. While a party name or creed is valued higher than
_experience_, it is no wonder that we are divided. But
whenever the scene is reversed, when rectitude of spirit
and practice shall outweigh the poor inventions of men and
become the criterion of fellowship, there shall then be one
fold and one shepherd; watchmen shall see eye to eye, and
the people shall lift up their voice together.
"'We'll not bind a brother's conscience,
This alone to God is free;
Nor contend for non-essentials,
But in Christ united be.'"
After speaking of the kind offices which Christian sympathy extends to
the widow, he alludes to the fostering, paternal care it spreads over
the path of the orphan, in the following strain:--
"Again, we reflect with tender sympathy upon the case of
the orphan who in early life is cut off from the
instruction and care of its fond parents, and is turned
into the wide world without education, without experience,
without friends, without bread or shelter. What a world of
misery, deception and sin he is left in! What snares are
spread for his strolling feet! What woes for his expanding
soul! The provision made in this city for male and female
orphans is not only a subject of admiration and praise to
the good of every class, but I have no doubt the departed
spirits of their ancestors and parents look down with
satisfaction and joy upon the benevolent founders of those
asylums, that are now the living monuments of Christ's
spirit on earth; and can we doubt that He who is the
orphan's Father, delights in these institutions and in the
kind and fostering care now extended unto them? You cannot
imagine the pleasure I enjoy while on my way to this house.
Almost every Sabbath I meet the female orphans, who, in
uniform, follow their instructresses to the house of
worship. This city, I am happy to say, not only abounds in
profession, but there is no city in the world, of its
population and ability, which abounds more in works of
charity and benevolence. The friendship and kindness of the
inhabitants of Boston are proverbial in all parts of the
Union, and a Bostonian is respected throughout the world."
In the spring and summer of 1835, which the writer of this memoir passed
in Boston, he well remembers the kind tone of regard in which Dr.
Tuckerman uniformly spoke of Mr. Badger. They had been intimate friends,
had conversed often on the present imperfect state of society, on its
moral and temporal evils, and especially on the best ways of reaching it
effectually with the saving principles of Christianity, for both
concurred in the idea which may be called invariably the key-note of Mr.
Badger's ministry, that the Gospel of Christ, properly understood and
applied to life, is the only science of human happiness.
The last published letter of Mr. Badger from the field he at this time
occupied, is dated Boston, September 16, 1852. He says:--
"Having now completed three months' labor in this pleasant
city, I am about to start for my residence again. My visit
here has been as successful as could be expected under
present circumstances; each month has added some new
members to the Church, and every communion has been crowned
with the Lord's presence. 'The little opposition party' who
were drawn off from this church three years ago, who have
been much engaged to slander and revile the society, as
well as many useful ministers and other churches and
conferences in the connection, have, finally, so far lost
what little influence they had, that nothing now is to be
feared from them.
"But there is still another class of disorganizers in the
land, and not a few in this city, who deny that the Bible
is a sufficient rule of faith and practice, who ridicule
the ordinances of Baptism and the Lord's Supper, who
despise church order and a preached Gospel, unless it is
accommodated to their poor, frail, weak, and changeable
imaginations. They also pretend to great revelations, which
fills them with self-righteousness and prepares them to
pass judgment on all their fellow-Christians who have the
misfortune to differ from their notions. How often we see
the basest principle of pride in the garb 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 circumstances 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 assembly
convened at the Presbyterian meeting-house, who were very
attentive to hear the word. I gave another appointment in
the evening, and found the attention of the people still
increasing. At the intermission, and after sermon, late at
night, and in the morning, many strangers flocked around me
to make inquiry, to state their feelings, and to manifest
the great pleasure they had in the increasing light, and in
the truths proclaimed. While I saw their prospect of
improvement and deep attention, I almost forgot the
fatigues of the day and night, though they passed heavily;
I had journeyed fifty miles, preached at 4 P. M., one hour
and a half; in the evening two long hours; I had conversed
until twelve at night, when the mind became so full that
sleep departed until about three o'clock in the morning.
Here are gentlemen of talents and property who are
liberal-minded Christians. They say, when in the 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
institutions, that I call to it a distinct attention. After speaking of
the importance of introducing the new and liberal sentiments into places
that have never heard them proclaimed, in a manner that shall make the
best impression, that is, through the agency of able and efficient
speakers, he proceeds to say:--
"I am decidedly opposed to the hasty constitution of
churches. No church, in my opinion, should be acknowledged
until there are numbers, talents, and strength sufficient
to keep a regular meeting on the Sabbath; also there should
be a prospect of stated preaching. I recommend that these
brethren at Mason be baptized and stand either in their
individual capacity, or be associated with the church at
Boston, or Haverhill. We have already taken possession of
more ground than we can cultivate to advantage, and I see
no way for our vacant congregations to be supplied but by
an evangelizing ministry."
Mr. Badger closes this letter by saying that his numerous engagements
would prevent him from fulfilling his appointment at Dutchess County, N.
Y., where he had been solicited to meet again the 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 noble
Greeks, who were then aiming at freedom and self-government. During the
year of his Boston ministry, he preached on a great variety of subjects,
attended several funerals, baptized many believers, and solemnized many
marriages. Like St. Paul, he was ever abundant in labors. With the
society over which he had presided, Rev. I. C. Goff remained. September
17, 1828, he took of the good city his final leave, of whose citizens,
customs, literature, and general character, he always afterward spoke in
the most respectful terms, in a manner expressive of agreeable
memories.