MINISTRY, PUBLISHED WRITINGS AND IMPORTANT EVENTS, FROM MAY, 1839, TO
MARCH, 1848.
On leaving the Palladium office, in 1839, Mr. Badger repaired to his
residence at Honeoye Falls, Monroe County, New York, where his friends
built for themselves a new and commodious chapel, the best in the town;
it was dedicated by Mr. Badger in 1840. He was unanimously chosen pastor
of this society. He was now in the centre of his former field of labors,
a field he had occupied nearly twenty years. His congregations were
large, equal at that time, it was stated, to the other four
congregations combined. The pastoral relation furnished him a good field
for success, as his wise management, social spirit, attractive
preaching, and compromising, conciliating turn of mind, gave him strong
ability for establishing and enlarging the prosperity of a new
congregation. He held this relation till the autumn of 1842.
But the death of his second son, Joseph Badger, Jr., who died May 27,
1839, in the sixteenth year of his age, was indeed an affliction that
deeply shaded his spirit. He was a noble and an ingenious youth. He had
fine abilities, was truthful and genial; and in the execution of
business plans, so far certainly as they related to publishing, he was
his father's main reliance. Great were the parental affections that
centred in him; and when he departed, the gigantic spirit of his father,
which had ever dealt easily with great adversity, now was deeply
stirred, like the patriarch's of ancient time. Though he shed no tear
over the death of his son, though he opposed a serene temper and
countenance to the great bereavement, no event had ever bowed him so
deeply, or struck so centrally into his inward composure and peace.
Often, as night came on, refusing his accustomed slumber, he walked the
garden in lonely meditations, and blended with the serious light of moon
and stars the more sober workings of his own mind. Never before had
calamity the power to bring out the evidences of a deeply disturbed and
broken spirit; and these were now so well controlled by him, that the
world neither saw nor dreamed of their existence. At times, he arose
from his nightly rest to walk the grounds of his pleasant mansion, and
for hours seemed to invite the holy and beautiful sympathy of nature to
soften his grief. Deep, exceedingly deep was this sorrow over his worthy
son.
There were plans occupying his mind at this time, which, though
unannounced to the world, were of large moment. Aside from ministerial
duties, at home and abroad, he contemplated the publication of several
works. He intended to have given the world the biography of several
distinguished ministers whose lives were closed in the field of arduous
labor. Among these, he had selected, for a prominent place, the life and
writings of Joseph Thomas, of Ohio, a man of eloquence and interesting
ability. All the materials for this book now lie in Mr. Badger's desk,
in the order in which he arranged them. In ministerial biography, how
capable had been his pen! His acquaintance and experience were so
extensive that, from memory alone, he could have drawn the largest
contributions for his object. He had also determined on editing a Church
History which should have reflected the success of Christian principles
preached for half a century. In this, also, how largely was he qualified
to do justice to his undertaking! No inconsiderable quantity of material
gathered for this purpose now remains in his library; but the hand that
would have edited them is motionless for ever, and the son whose age and
capacity then qualified him to second and to render effectual his
enterprises, was taken from the earth. Notwithstanding these breaks in
these cherished aims, his life continued active, and the churches felt
the weight of his counsel and the worth of his influence.
In June, he attended three conferences in the State; at Rock Stream,
Yates County, where the attendance of both ministers and people was
great, he preached, on Saturday, a sermon of marked character, full of
the calm and harmonizing spirit of Christianity, founded on Ps. 119:
165: "Great peace have they which love thy law, and nothing shall offend
them." It had a visible influence, it was thought, on the proceedings of
the body, and on the tone of all the meetings. In dwelling on the peace
of the divine law, he spoke of the trials of brethren against each other
as wholly wrong; as unnecessary; he dwelt on the repose of spirit, on
the fine feelings and peaceful sentiments of the true Christian,
explaining the latter part of the passage as meaning that "nothing shall
cause them to offend." At this time, he was appointed chairman of the
committee on education, who met in the new chapel at Honeoye Falls,
September, 1839, and there decided the location of the contemplated
seminary in favor of Starkey, N. Y.
This season, Mr. Badger attended several dedications of new chapels in
western New York; one at Union Springs, on the shores of the Cayuga, one
at Searsburg, one at York, one at Laona; whether he was present at the
dedication of the churches at Springwater and Machias, no evidence
informs us. At Marion, Wayne County, N. Y., September, 1840, he preached
eleven sermons, which were followed by good effects. I here quote a
paragraph, as it embodies his opinion on the subject of revivals:
"Some would call our meeting at Marion a protracted effort;
but I care not what it is called, provided God is honored
and souls are saved. A protracted meeting, conducted by
enthusiastic, proud, extravagant, and ranting leaders, is a
curse to any well-organized congregation. Some men think
it is no matter what means are employed if an effect is
produced; the end will justify the means. But this is a
dangerous sentiment. Let a meeting be conducted for days or
weeks, with prudence, candor and solemnity, let an appeal
be made to the understanding of rational men, let their
judgment be informed; then the experience will be sound,
the effect lasting, and the revival will be a blessing and
an honor to any congregation."
It were, indeed, a lengthy task to record the history, in detail, of his
various labors from 1840 to 1848. Justice, however, demands a condensed
statement of facts. In 1840, his labors were very successful in
Stafford, Genesee County, N. Y. About sixty were added to the church.
Under his labors, the Christian society of that place merged out of many
discouragements. In the spring of 1841, he speaks of a revival in his
own assembly; of some sixty who had made religion a fact of inward
experience; of the reception of about forty members into his church; of
the baptism, at one time, April 25th, of twenty-nine persons in the
waters of the Honeoye; of other important seasons of administering this
symbolical rite to persons in whom had just opened the new epoch of a
spiritual life. The first year of his retirement from editorial labor
was spent in considerable devotion to study and reflection. This year,
he visited Castile, Wyoming County, N. Y.; also several other places
whose condition required his assistance. He said:
"No energy should be suffered to slumber, no rational and
scriptural means should be left unimproved, for the
conversion of sinners, and the perfection and holiness of
the church of God. In such exciting times as these, what a
steady and constant care should every Christian exercise in
order to 'discern between the precious and the vile,' and
be suitably guarded against the extravagant inventions of
men, which direct the mind from Christ and from that holy
work which devolves upon our hands as disciples. How many
have followed vain speculations and empty theories until
they have lost their Christian meekness and zeal, and have
become proud, haughty, heady, self-righteous sectarians,
the sport of the infidel, or stumbling-block to sinners,
and a reproach to the cause of God. In this state of
things, ministers should be awake, divested of the world,
harnessed for the holy war, and, in Christian meekness,
should lay the axe at the root of every evil tree, whether
within or without the church. In this view of things, I
have not dared to engage in any worldly enterprise, and now
feel strong, as in my youth, to go forth into the harvest
of the Lord. It will be thirty years next August since I
engaged in the work of the ministry. I mourn that I have
done no more good. The past year, I have preached as many
sermons, and labored as hard, as in any other year of my
life, and I trust it has not been in vain. To be useful to
the souls of men, to produce a healthy and saving influence
in the church, should be the great motive to govern all
good ministers of our Lord. With this object in view, every
man who puts forth an untiring effort will assuredly see
the fruit of his labor."
"When our American fathers fought for liberty, the love of
country inspired their bold and worthy devotion. Their
voluntary suffering and sacrifices were the loud clarions
to proclaim immortality upon their names and virtues. It is
so with ministers and people; where a suitable degree of
love to the Redeemer's cause is felt, the sacrifices will
be voluntary and hearty, and the blessing is sure to follow
as that they put forth a suitable effort from the right
motive. But we too often ask and receive not, because we
ask amiss, by asking or laboring with a wrong or impure
desire. Whether the minister is suitably remunerated or
not, he should do all he can for the cause of God, and
leave his hearers to answer in the judgment for their
treatment to him. Let us, as ministers and people, do our
duty, come what will. It will be a poor apology for a
minister in the judgment day, when asked why he was no more
active in God's vineyard, to say that he was poorly paid;
and it will be a poor apology for the miserly professor,
when asked why he has sustained the Gospel ministry no
better, to say he did not like the minister, that he never
signed subscriptions, or any of the thousand excuses the
covetous urge in this life. When we behold all the beauty
of nature, all the splendid works of art, and all the
wealth of this vast world melted down in the general
conflagration, how will Christians mourn over the
pernicious worldly spirit which has choked the good seed,
rendered them nearly useless in the church, and presented
them mere dwarfs in the presence of God. Oh, foolish
Christians, to be so worldly now; of what blessings do you
deprive yourselves in this life, and what a reward you lose
in heaven! Oh, precious Zion, how she bleeds and suffers,
and how indifferent her professed friends! Who will put
forth a helping hand to rebuild her waste places?"
As his own congregation was now established on a good foundation,
numbering upwards of a hundred members, he began to think of devoting
his labors one half of the time to the churches generally, to raise in
them a higher tone of religious feeling. In the winter of 1842 he
visited Yates County, preached thirty-one sermons in the village of
Dundee to large assemblies. His sermon on temperance raised one hundred
and four signers to the pledge; his personal visits to the
liquor-sellers took every drop from their stores, so that none of it
could be bought. His sermon on profane swearing changed the tone of
language among young men, and gave rise among them to an association
whose object was the cultivation of a pure speech. Being unable this
year to comply with the invitation of his brethren in Michigan to attend
their Conference, he addressed them a letter, in which he offered the
counsels he supposed adapted to their condition in a new country, among
which was the idea, that if they would prosper as a people, they should,
in building chapels, be careful to select the best locations, to build
in thriving villages and in cities; for he pleaded that a village,
however small or wicked it might be, is a far better location than can
be gained a mile or so distant, inasmuch as it is sure to finally
centralize the interest of the surrounding region.
In the fall of 1842, Mr. Badger resigned his pastoral care of the church
at Honeoye Falls, that he might travel among the churches, and be free
to attend the many calls for ordination, dedication, and other services
that were made upon his time and labor from abroad. This separation was
in the kindest feeling, and on the part of the society was accompanied
by a commendatory letter that expressed the highest regard for his
services and character, a regard based on an acquaintance of twenty five
years. The society, with the counsel and approval of their former
pastor, engaged the labors of Rev. Oliver Barr, whose tragical death in
the late railroad disaster at Norwalk, May 6th, 1853, has given occasion
to many expressions of appreciation and sympathy. Under the labors of
Mr. Badger, this society stood on a solid basis of prosperity and union;
all in all, their position was stronger and their influence sounder
under his pastoral care than they ever have been since they were
organized as a church. Mr. Badger is again free to obey the
miscellaneous calls of his brethren and of the community in general,
December 7th, he attended the dedication of the church at Shelby; the
8th, he preached the ordination sermon of Chester Covel, and for several
weeks continued meetings with success. He valued this revival, because
its subjects were persons of character, talent and influence, "who would
do honor to any cause," and because they embraced Christianity
understandingly, and not from excitement and fear. "Where men are
frightened, abused and stormed into sectarian measures," said Mr. B.,
"they may make professions, and like slaves may submit to Christian
ordinances, but they will seldom walk worthy of their avocation. Such
persons will generally make warm partisans and proud worldly professors,
rather than humble, useful Christians." He also visited Ogden and Barry,
and gave several discourses. He did not preach six sermons in any place
during his labors in the bounds of the Western Conference, without
seeing a revival commence. He speaks highly of that association of
churches and ministers.
The latter part of the winter, 1843, he visited the congregation of
Rev. C. E. Morrill, at Union Springs, Cayuga County, N. Y., and
delivered over twenty sermons to his people; under their united labors
several were converted to God. Soon after this, he visited Lakeville,
twelve miles south of his residence, where, twenty-five years previous,
he had assisted to organize a church, and had, for the first nine years
of their history, held the pastoral charge over them. Here he continued
his efforts for three weeks, baptized twenty persons, collected and
concentrated the scattered strength of the society, and continued with
them one half of the time through the year. They put on strength and
were revived. He speaks of the general complaint throughout the country
of religion being at a low ebb, as having its primary cause in the wild
zeal with which new theories are pursued to the neglect of prayer, the
church, the simple Gospel and its claims. He strongly persuades
professing Christians to return with fresh zeal to their holy devotions,
to the simplicity of the means of grace as their only hope for securing
the prosperity of Zion.
"What a state society has been in far two years past.[58]
The sun is darkened by the locusts from the bottomless pit,
and the Christian atmosphere in every neighborhood in the
land seems impregnated with some poisonous vapor to ruin
the soul and to paralyze the energies of the innocent child
of God. Never shall we see the evil remedied until
ministers come home to the gospel, rely on _that_, and on
_that alone_, for the salvation of men; know nothing among
the people but Jesus Christ and him crucified; leave their
wild speculations, encourage the improvement of all the
gifts in Zion, and teach and encourage practical religion
in every heart. Never shall we be delivered from the
incubus that hangs so heavily upon us until church members
leave their high-headed racing after new theories and come
home to the prayer meeting and conference, be content with
the simplicity of the Gospel, know their Master's will and
do it, and sit at the feet of Jesus clothed and in their
right mind."
In September, 1843, the death of his son-in-law, Rev. Seth Marvin, a man
of good ability, of fine and noble nature, of rich fountains of
religious experience, and of an oratory peculiarly divine for the
awakening of all the heavenward feelings of the human heart, was an
event that called out the sympathies of his inmost life; and in the
Palladium, vol. 12, p. 97, is a long obituary from his pen, possessing
the grace of tender love, combined with a clear, comprehensive statement
of the life and qualities of that lamented man.
To this year also belongs his action in regard to that great excitement,
which took a temporary hold on the different denominations, known under
the name of Millerism. Though we would speak reverently of every form of
human hope, regarding all that is strong in religious phenomena as being
at least mythologically true, we cannot but honor the independent
position Mr. Badger assumed on this subject, at a time when many others
either embraced the doctrine, or favored it as a means of promoting
popular revivals in their congregations. With a clear vision he
penetrated its claims, acknowledged the degree of truth he thought it
contained, then spoke of its defects of doctrine, logic, and temper,
declaring its probable future results on the welfare of religion and the
churches. He early saw the effect in the cause, and in 1842, withstood
the tendency of the paper he had so long conducted, whose editor was
then guiding it into the service of that system.
Let it not be thought that we speak sectarianly on the subject here
introduced, for substantially we concede all that man ever has or can
hope for. "New heavens and new earth" were promised us in 1843; and
though Nature did not condescend even to frown or smile at those who
told her fortune, she knows very well that new heavens and new earth
will ultimately come. The progress of the solar system through space
will alone bring new heavens physically; and changes now at work in
terrestrial nature shall yet exhibit a new earth. Be patient; myriads of
years, which are God's seconds, will do the work. Is not the earth now
good enough for thee, thou latter-day saint? Be patient; it is now much
better than you are; it flowers are more fragrant than your virtues, its
fountains are purer than your actions, its music of bird and brook is
sweeter than your Sabbath melody, and it rolls in its orbit far more
majestically and truthfully than you have ever pursued the circuit of
your duties. He who has divine life in him _always_ sees a new earth and
a new heaven. "The Lord shall come;" yes, more and more in proportion as
man is capable of receiving him. He has come, does come, and shall come;
and in the symbolical, higher sense, who that believes in God or man
dares to despair of a new heaven and a new earth in the mental, moral,
and social conditions of humanity? Who does not hope for a more perfect
state? In the great _substance_ of these questions there is never a
quarrel; this only fastens on the details which make up the form. Texts
may be skilfully quoted; but we are to reverence the whole of God's
scripture. _Creation_ is full of holy, living texts; and he who sees His
laws in nature as an everlasting scripture will never be moved by
alarming interpretations that men may put on the visions of Patmos and
Palestine, or the princely dreams of old Assyria. Mr. Badger believed,
doubtless, in the personal second coming of Christ; he held firmly to
the law and the prophets; but there was a _certain something_ in him
which no _proof_ texts could ever dupe into theories anti-common sense
or anti-natural. We give a few quotations, which show earnestness,
decision and strength.
"MR. EDITOR: SIR,[59]--Night before last the Palladium came
to hand, which I hastily read, and retired from the scene
with disgust. Last evening I read carefully the articles
which to me were offensive, with the hope that I might be
so far reconciled as to excuse myself from the task of
offering my dissent publicly to some opinions which you
have taught and endorsed. But, Sir, I retired again with
grief and increased dissatisfaction. I said, Is it possible
that I have lived to see the 'Palladium,' which was brought
into existence by a few choice spirits, (some of whom are
gone to their graves,) over whose destinies for seven long
years I watched with such vigilance, now become the slave
of a deluded party, and a channel through which error,
delusion and ruin shall be poured into the bosom of the
church of God? I have not written for the Palladium these
many months only when I could not avoid it; and would not
now if a sense of my duty to the public would allow my pen
longer to slumber.
"The error of which I complain is not that you and others
teach that the Saviour will come personally the second
time, to reward his saints and destroy his enemies. This
all Christians believe. But the great error lies in the
fact that Mr. Miller and his followers teach what plain
contradicts common sense and existing facts in relation to
the Ottoman dominion and the Holy Bible. They teach that
Christ has no kingdom on earth; of course, no laws, no
subjects, no institutions, and no government. Also they fix
the time of the Saviour's coming. In this they assume to be
more knowing than the angels of God, or Jesus Christ when
he was on earth. This looks like being wise above what is
written, or like the old-fashioned Calvinists divulging the
_secret will_ of God. They also denominate their mission
the '_Midnight Cry_.' This I most cordially approve, and
think that nothing could be more appropriate; for certainly
such obvious errors could never proceed from the kingdom of
light. The apostle represents his brethren as being the
children of the day, not of the night or of darkness. Those
who walk in darkness know not at what they stumble. Mr.
Miller and his disciples have thrown about themselves such
a cloud of absurdities that they are all enveloped in
midnight darkness, and thus make their midnight cry.
Essential pillars may fall out in their temple and they
know it not. The day of grace was to close in 1840, and
they in 1842, at the very close of the year, boast of their
converts, spread abroad their canvas, and declare their
chain is yet perfect.
"_Its motive to action is wrong._ The lever used and the
means employed is terror; the principle which moves to
action is fear. A class of orators are got up who assume
uncommon sanctity, have a set of arguments founded on
mathematical calculation upon the prophecies, which common
sinners are not capable of contradicting. Another class of
arguments drawn from history, which common men have not the
means at hand to contradict, are presented; then bringing
all to bear on the one great point that God will burn up
the world next year, is it strange that converts are
multiplied? They serve God for fear he will burn them up if
they do not. Take away this fear and they will hate him
still. Such repentance is very liable to be spurious. Men
are sick and afraid to die, and they repent; but I venture
to say, there is not one instance out of fifty in which
they carry out the principles and sustain the character of
Christians when restored to health. The love of Christ
should constrain men, the goodness of God should lead them
to repentance, and they should appreciate all his claims
upon their service. They should, from choice, submit to his
government, and love him because he first loved them. The
Gospel plan is the best. Light and intelligence are the
great influence to be applied to the noble intellect of
man, to move him to virtuous actions and reforms. I do not
see how we can say it matters not what motives we present,
or what means we adopt, if we only get men to repent. The
Mormons put on sanctity, put forth efforts and make
converts by wholesale; but this is no proof that their
doctrine is true, or that the cause of pure religion is
essentially benefited by their revivals.
"2. _Its spirit is wrong._ It is a peculiar trait in the
Christian religion that it always inspires its subjects
with humility, kindness, charity, whilst error is generally
attended with pride, egotism and cruelty. For thirty years
past I have seen many false prophets and false religions
rise and fall, and uniformly a vain, vaunting,
self-righteous spirit has attended them all. But I have
never witnessed more of it in any case than in Mr. Miller
and his followers. Just look at Mr. M.'s reply to Simon
Clough, as published in the Palladium. The egotism and
insult seen in that reply can scarcely be found in the
English language from the pen of any man who makes any
pretensions to Christianity. I have not conversed with one
of them who could hear a cogent argument against their
doctrine without exhibiting pride and passion. They cannot
bear contradiction. They are the _wise virgins_, and the
rest of their brethren are the slumbering and foolish who
will be shut out of heaven; they often refer to a passage
in Daniel which says 'the wise shall understand,' and have
no hesitation in considering themselves '_the wise_' and
their brethren as the 'wicked' who shall not understand.
They know it all, and are more confident than seven men who
can render a reason.
"3. _Their heads have a peculiar shape._ There are men in
every church, and have been in every age, who are
constitutionally inclined to fanaticism. They cannot stand
in excitement; they cannot hold still. There are two
classes of them, who have ever been an annoyance to the
church. The first are fond of the marvellous, are always
driving into speculative theories, are never at rest. The
last or new theory is always the true one, and they soon
ride the new hobby to death, and then seek another. It
matters not how absurd the doctrine. It may contradict the
Bible, it may rend the church asunder, it may prostrate all
good order in society, it must be forced and driven ahead,
and have its day. They are always a class of Jehus ready
for a new scheme. The second class are those of weak minds,
who are moved by passion. Any excitement takes them along
with the multitude. Human nature being thus constituted,
is it strange that converts are made? I know of several of
Mr. Miller's associates whose lives have been one scene of
changes. Should 1843 pass away and the world not be
destroyed, they will in no wise be discouraged. Instead of
repenting of their folly and mourning over the havoc and
disorder they have caused in the church, and the infidels
they have made, they will be driving ahead in some new
scheme, and will wonder that the poor backslidden church
and the poor blind ministers cannot see _their_ great
light, and will not appreciate _their_ astonishing
usefulness."
In other articles he went more particularly into the discussion of the
question, which, as the entire excitement has passed away, could not be
of much interest to readers of the present time. These articles were
rejected by the partial editor; only the first one was published, which
was done by order of the committee. Had the three been printed, we are
confident that no editorials could have effaced or marred their strong
impression on the public mind. In justice, however, to the proper mental
dignity of that periodical, I should say that its editorial advocacy of
Adventism was but temporary, that through the faithful action of the
executive committee, the Palladium was soon restored to its original
aims. Indeed it was a luckless event to that paper, its finances, and
its power over the community that Mr. Badger left it. Had his wise head
and strong hand guided it through the action and reaction of excitement
until 1845, the effect on the union, concentration, and sanity of the
religious interest would have been great. It is folly to think that a
weak, or a half-and-half man, whatever may be the sanctimony of his
carriage, can ever fill the place of a bold, great man. It never was
done, and never can be. Mr. Badger not only used his influence at an
early day to prevent this perversion of the Palladium from its former
high character, but when it occurred, with much toil and decision, he,
with a few others of similar force, labored until it was effectually
emancipated. The real value of Joseph Badger, in all great emergencies,
his ability to conduct a cause to honor and prosperity, though seen by
the discriminating, and in a degree acknowledged by all, is not even yet
truthfully appreciated. There are not many who so analyze past events as
to see the full worth of a real man; some flaming humbug, that dazzles
the mass with words and extravagant zeal, is much more taking and
congenial to the general stupidity. I here dismiss this part of his
public life, with the remark, that some who read his articles will
probably never find a class of ultraists gathered about their one idea
without first looking to see whether "_their heads_ have not a _peculiar
shape_."
In August, 1843, Mr. Badger began to write a series of articles in the
Christian Palladium, under the head of "Sketches," which were extended
to 1848. In these his various labors are reflected; also his views on
subjects particular and general, in the most frank and open manner. In
some numbers belonging to 1844, in answer to the resolution of a New
England Convention which declared that ministers should sustain a lay
membership with some local church, as essential to their general good
standing, Mr. Badger argued, that the minister, by virtue of his office
as public teacher, by virtue of his relation as pastor, and by virtue
of his relation to _all_ the churches, cannot be required to become a
member of a local church, and to submit to its local authority all the
interests of his character and ministerial position in the world. He
pleaded that a minister of the gospel is not created officially, or
ordained by a single church, that it is in the united wisdom of several
churches and ministers that he is appointed to his work, and that it
requires an authority equally general to try, acquit, or exclude him, as
the evidence may demand. He conceded not only to each local church, but
to any individual within or without its pale, whose candor should
entitle him to respect, the privilege of bringing a minister to account
for any conduct that is contrary to the ethics of the Gospel he was
ordained to preach, but that the determining tribunal is nothing less
than the assembled virtue and intelligence of the several churches and
ministers who are to be, as nearly as the limits of convenience will
permit, the whole body to which he belongs. "I only contend," said he,
"for what the old English code of common law established as a
fundamental principle, that 'every man shall be tried by his peers.'" In
this protracted discussion, in which his own powers were not fully
awakened, he penned some strong and cogent paragraphs; nor did the two
or three opponents who answered him as he advanced, at all embarrass his
progress or disturb the composure of his argument on the question. The
whole bearing of his views as expressed on this and kindred topics, from
1819 to 1845, goes against every theory which seeks to separate
ministers from churches, or churches from ministers. Their _united_
action was his idea of church government.
In 1845, he preached mostly within the region of his early labors in
that country, at Lakeville, South Lima, and occasionally at Greece. At
the latter place, he was called to dedicate a new and beautiful chapel,
January 3, 1845; Rev. F. W. Holland, the Unitarian minister of
Rochester, N. Y., A. Crocker and L. Allen were with him. He spoke from
Ps. 84: 1: "How amiable are thy tabernacles, O Lord of Hosts!" Speaking
of the effect of this sermon, Mr. Holland observes:--
"Many venerable faces were wet with tears, and the audience
listened eagerly for an hour. This excellent brother has
labored a third of a century in this country, erected the
first church west of the Genesee river,[60] and prides
himself on bearing his years so well as not to feel a
pulpit effort of several hours. I was much pleased with
this interview, and was strongly moved to accept his
invitation to add a codicil to his last words. I then made
the prayer of consecration, and, after the anthem, a
Methodist minister gave the benediction from a full and
gushing heart."
In union with Mr. Crocker, of Parma, and Allen, of Greece, he continued
his labors there constantly for one month. Mr. Badger gave about thirty
sermons. At the close of his eleventh discourse, thirty-three persons
obeyed his invitation to take a decided stand for God and his service,
three-fourths of whom were men, and among them persons of talent,
wealth, and influence in the community. "The good work," says Mr. B.,
"proceeded gradually through the month, without fanaticism,
extravagance, or disorder." Among those who were reached by redeeming
influence was a German, who had been with Napoleon in many of his wars,
had crossed the bridge of Lodi by his side, and been wounded at the
battle of Agram; also another of seventy-five years, who had stood by
Commodore Perry in the battle on Lake Erie. Two-thirds of the building
committee, who were men of the world, were also numbered with the
converts; and of his refreshing seasons with the people of Greece, at
baptisms, communions, and other times, he speaks in words of pleasure.
But he closed his labors with them near the last of 1845; likewise the
same with the church at Lakeville, which he had planted twenty-seven
years before. He also visited Canada in the month of August, which he
said was invigorating both to his bodily and spiritual health. "There
are," said he, "in Canada, some of the most pious spirits and some of
the most valiant souls that ever adorned the church of God. They live to
do good, and love the Saviour's cause above all things." He is now free
from all pastoral confinement, and designs to visit the sea-shore of New
England as soon as proper opportunity shall open, that he may there
regain his usual health.
We are now at a crisis of his life which makes us sad as we cast our
eyes upon it. Thus far, through his long career, we have traced the
energetic man, the man of full and overflowing resources of physical
power. But here the scene must change, not gradually as age and as even
disease commonly execute their mutations on human frailty, but suddenly
as from the lightning's stroke, the oaken form receives assault. July 2,
1845, while employed for an hour in assisting his hands at work, and
using an uncommon amount of vigor, he paused a moment to rest, when he
received a paralytic shock on his left side, which never after allowed
him the enjoyment of his former health. His ancestors on his mother's
side were subject to this fatal affliction; and whatever may be justly
said in favor of active habits and frugal diet as preventives of a
disaster so terrible, it is certain in this case that the fact has a
close relation to laws of hereditary descent. Alluding to this event,
Mr. Badger observes:--
"I have felt, during this affliction, the most perfect
resignation to the will of God. I have stood upon the walls
of Zion over thirty years; I am weary _in_ the work, but
not _of_ it. Many of my early associates have left their
stations before me. I have baptized about forty who have
become ministers of the Gospel, several of whom have
entered upon their rest. I now stand upon the isthmus
between two worlds, ready to depart and be with Christ, or
still to toil on amidst the ills of life as the great
Master may direct. While I do live, I am determined to
stand firm against what I know to be the delusions of the
present age, which are spreading death and devastation
among the flock of Christ, and to hold fast that system of
revealed truth on which the hopes of this lost world must
rest for salvation. I do as I think all ministers should in
such an age of speculation in theology as the present;
place my confidence in, and consecrate my energies to, the
promotion of the one blessed Gospel, which is the power of
God unto salvation, and declare, to a divided and excited
public, 'I am determined to know nothing among you save
Jesus Christ and him crucified.'"
He continues:--
"Again, I cannot go with the tirade of persecution which
some of the sects are getting up against the Catholics. Let
us hold up truth, and scatter light to refute error. If we
take the sword, we shall perish of the sword. God has
shaken every other sect to its very centre, and the work
has just commenced among them. God will, in due time,
effect his own purposes. In Germany, and in this country,
the work of dissent and reform has commenced. At Rome,
their main temple begins to crumble, and soon a howling
will be heard among the merchants of Babylon. Vengeance is
mine, I will repay, saith the Lord. Let Christians in every
case be careful how they grasp the sword of vengeance.
"This whole State is missionary ground; and there is no
part of the world where funds can be expended and labors
put forth to greater advantages than among ourselves. As
soon as the citadel is manned and ammunitioned, I say go
forth to conquest, and the Great West is our next field. If
I were in health, I would now sooner risk a support among
the new settlers at the west, than among three-fourths of
the old churches in this State. Let us all put shoulder to
the wheel, and strengthen the things that remain which are
ready to die; and extend our efforts to all the world as
soon as possible."
Though half of him was paralyzed July 2d, these, and very many other
paragraphs and sermons that might be quoted, indicate that the remaining
half was adequate to all practical needs. December 8th, he started for
Plainville, Onondaga County, N. Y., to visit the strong and prosperous
congregation of Rev. E. J. Reynolds, to whom he preached twenty-two
sermons. Mr. Badger, after complimentary remarks on the success of Mr.
R., said, "Many churches suffer great loss by frequent changes in the
ministry, and thereby keep themselves in a fluctuating state. When a
minister is known, he has acquired an amount of influence which the
church should regard as so much capital; this it may take another a long
time to gain. A church should guard against the excitement which a
change in the ministry always occasions, the consequences of which are
frequently fatal."
From this place he started for New England; visited Boston and New
Bedford, and by invitation of the committee of Franklin-street church,
Fall River, Mass., he went to occupy the pulpit of that society. His
first letters from this place describe, with comprehensive exactness,
the condition of society, the advantages and improvements of the places
he had visited in New England. He saw a new town as he saw a new man,
comprehensively, and in one paragraph would group together the main
features in its temporal prosperity and in its spiritual state. Turning
his eye back upon the field he had left, he said:--
"In the State of New York I have labored in the ministry
near thirty years. I have in that great and interesting
field of labor sacrificed the best part of my frail life. I
have there devoted my strength in youth and middle age,
have there seen great displays of God's glory in the
conversion of sinners and in the planting and growth of
many of the tender branches of Zion. But I have failed _in_
the work--failed amidst my labors, with the best of
prospects before me, when it seemed that the infant
churches most needed my counsel and assistance. But I can
do no more for them; I cannot face the storms, endure the
fatigues, and meet the opponents with that vigor and
success I did a quarter of a century ago. No; let me retire
in peace, with the consolation that I have fought a good
fight, and that my labors have not been in vain in the
establishment of Christianity in the State of New York.
Young men who will come after us in the ministry, and enter
into our labors, can never appreciate the toils and
sufferings pioneers in this cause were obliged to endure,
to raise and sustain the standard of Christian liberty in
that State."
After the first six weeks of his stay in Fall River, not finding that
strength and rally of bodily faculty he had hoped from the sea-breeze,
he thought of going to Virginia, or to some more genial climate of the
South. But he remained a while longer; and, realizing a moderate
improvement, he continued his labors in that town, preaching three
sermons every Sabbath, attending three social meetings through the week,
visiting the sick, calling on his parishioners, reading and writing as
much as the accustomed duties of clergymen require.
His first sermon, delivered January 4, 1846, was founded on 1st Cor. 2:
2: "For I determined to know nothing among you save Jesus Christ, and
him crucified,"--a text which was the key-note of his whole theologic
harmony. In the plot of this sermon there are three simple divisions: 1.
Why did St. Paul bring his labors and efforts to bear on this one point?
Why would he know nothing else? 2. What is it to know Jesus Christ and
him crucified? 3. The danger of mixing other things with the Gospel,
thereby dividing and polluting the minds of the hearers. The reasons
assigned under the first division are: 1. Christ is the only hope of a
lost world, the only medium by which we can approach God. 2. He wished
that his hearers should be rightly taught, that their faith might stand
in the power of God, not in the wisdom of men. "To know Jesus Christ,"
he said, "is to understand his history, to know his doctrine, to have
him in our experience, to know the power of his resurrection, which is
eternal life." It is, however, impossible to form any adequate idea of a
sermon of his from a plot, as he was so richly extemporaneous, and never
committed to paper anything more than the guiding points of his
discourse; the minutiæ were wholly in his mind. If the several hundred
plots of sermons found amongst his papers were presented to the world,
it would soon appear that only those who have heard him in the days of
his strength could form any just idea of the discourses he gave, for his
spoken language was infinitely more eloquent and free than his written,
and there was so much that made up the total interest in his manner,
voice, and expression, that cannot, by any known skill, be transferred
to paper. Like the speaking of Whitfield and Henry Clay, the _occasion_
only was the true witness of his power. The written report, though it
reads well, carries but little of the peculiar life-impress, the fine
pathos, the delicate humor, the ready turn of thought, the quick
imagination, and the falling tear of the listening auditor. It is only
by _hearing_, we say, that Joseph Badger's pulpit abilities can be
judged.
Casting his eye over New England society, he pleaded the necessity of
broader sympathy and union, of greater confidence between ministers and
people, and for a giving up of local prejudices between the east and the
west, as the cause of Christ is a unit over all the world. He extols the
spirit and labors of Benjamin Taylor in the Bethel cause, at Providence,
R. I., which served to send over the wide seas the pure principles of
unsectarian religion; the same praise was bestowed on the efforts of
Moses How, of New Bedford, whose labors for years in the seaman's cause,
have been catholic in nature and efficient in result. In glancing at the
generally low state of religious interest, whose causes he thought lay
deeper than the lack of human science, he said:--
"These times are doubtless suffered to come upon the earth,
to sift the church, to purge it from its dross, to try and
purify the people of God and to prepare them for a greater
work and a holier state. Oh, merciful God! grant this may
be the result of all the conflicts which now surround the
dear people, who are pressed down, grieved, discouraged and
tempted. Oh! let them once more arise in their strength,
put on their beautiful garments, exert their influence and
see thy glory as they have in years that are past.
"The anxiety I feel for the Christian cause at the present
crisis exceeds anything I have felt in years past; and in
my feeble state it presses heavily upon my spirit night and
day. I know our doctrine, our order and our spirit are
right; I know our cause is good, and many have sacrificed
their precious lives and labored valiantly to sustain and
establish it. It must come up again. It must and will yet
live; it must be the general centre to which all sects must
approach, when their revolutions and reforms bring them
fully into the liberty of the Gospel of Christ. Oh,
brethren, stand fast in the liberty of the Gospel, hold
fast whereunto you have attained, endure to the end, and
salvation is sure. I may not live to see better days upon
the earth; but they will come. 'Why art thou cast down, Oh
my soul! hope thou in God, for I shall yet praise him.' The
storms will blow over, the darkness will pass away, and
God's true people will come forth like gold seven times
tried in the fire. Courage, courage, my brethren. Remember
the fate of the fearful and unbelieving.
"I suppose it is the design of the great Founder of
religion, that all his followers should be placed in a
state of trial here, and that Christianity should grapple
with the powers of darkness, and overcome all the
influences which can be raised against it. We never know
our own strength, or the strength of other Christians,
until we are placed in a state of trial and affliction; and
the strength and virtue of Christ's religion are never
fully developed until tested by the sword and the fagot.
But in the darkest time its holy light shines, and its
virtue is felt and known."
During his stay in Fall River, 1846 and 1847, he frequently wrote for
the public papers, in which he took some very bold and independent
positions. He closely criticised and answered an anonymous writer, who,
with much ability and severity, introduced a sermon on the text, "My
people perish for lack of knowledge;" he also conducted a somewhat
lengthy controversy with an able anonymous writer, who styled himself
Azro. In all these communications, the ideas which steadily hold the
ascendant are these: that all the moral evils of society are anticipated
by the Gospel; that its mission being the redemption of a fallen world,
it is capable of reaching the entire depth of moral disease in every
phase it can assume; that the church is the only moral association Jesus
ever sanctioned; that it is through the power which inherently lives in
Christianity, that the entire brood of social evils are to be
vanquished--slavery, war, intemperance, and every sin known to human
history. He pleaded that no one virtue should be singled out and made
the whole of Christianity; that no one vice is the whole tree of evil;
and that the only method by which human society can be made to yield
good fruits is by making the tree good, by reform in its heart and life;
that the coercion of law and the flaming zeal of partisans cannot reform
the world efficiently. These are substantially his positions. No man, we
believe, ever had a higher faith in the mission of Christ and the
Gospel; and none ever confided more strongly than he in the certainty of
their final victories. But the world needs, and will have, a complexity
of agencies in the work of its deliverance: discussion, debate,
societies, radicals, conservatives, men of one idea and men of a
thousand, all are equally necessary, as in nature we get the soft, green
grass and the thorny hedge, the south gale and the lightning's dart. In
nature, we judge that no angelic reformer, had he turned naturalist
prior to the human epoch, could have so induced the coming of the
postponed era of land animals as to have blended it with that of the
coralline limestone; nor can any ado of church or state pile up topmost
strata in the moral world any faster than is granted by the eternal law
that underlies all the eras of nature and spirit. But in doing the work
of the world's salvation, all agencies can be overruled; John, with his
loving divinity; Peter, with his sword; battles and prayers, all can be
woven into service.
At Fall River, though the ability of his labors was greatly impaired by
bad health, he made a strong impression, created many friends, and has
ever been remembered there with friendly interest. His sermon on
temperance was highly spoken of by the papers of that place; his bold
vindication of the rights of the over-taxed energies of the female
laborer at the cotton mills, in reply to the lecture of an influential
clergyman who maintained that the rules and labors of the factories are
favorable to longevity, was characteristic of the man, and won the
respectful attention of many who had known nothing of the stranger who
was sojourning among them. He continued his labors in Fall River into
the month of July, 1846, when, with health somewhat improved, he
returned to his family at Honeoye. In glancing over the plots of sermons
delivered in that place one is struck with their simple brevity and
clear pointedness. For instance: all that appears under the text, Acts
28: 26: "Almost thou persuadest me to be a Christian," are these
words:--"1. The Christian name. 2. The Christian doctrine. 3. The
Christian spirit. 4. The Christian character." His farewell sermon was
built on John 14: 18: "I will not leave you comfortless."
In the spring of 1847, he visited the pleasant village of Conneaut,
Ohio, which commands a fine prospect of land and lake, and which
afforded him at the same time a field of usefulness and the medical
services of Doctors Fifield and Sandborn. By the request of Mr. Fuller,
then a student at the Meadville Theological School, the success of whose
labors at Spring, Pa., seemed to demand his ordination to the Christian
ministry, Mr. Badger left home April 2d, to preach the sermon on that
occasion. Proceeding by way of Stafford, Laona, and Fairview, he arrived
on the 9th; and on the 10th gave a very impressive and interesting
discourse, which was happily suited to the occasion. In company with
Elder J. E. Church he proceeded to Conneaut, where he gave three sermons
to large assemblies--a place he had not before visited in twenty years.
There he stood by the graves of Blodget and Spaulding, early associates,
called away in the midst of their labors. "How dear their memory, and
how venerable their names! how soon I shall join them in the heavenly
world! Oh, Lord! prepare me for the holy society above."
The church, which had been in a low and tried state for a long time,
began to rally again with brighter hopes of success and prosperity. They
came with new interest to the communion--to the social meeting--to the
Sabbath services. Attention began to increase, and as early as June 26,
Mr. Badger could say:--
"We have received nine, I believe good and spiritual
members into the church. How comforting it is to a church
who have long sat in sadness by the side of the river of
Babylon, again to see the walls and gates of Jerusalem
restored, and Zion's altars again smoking with the offering
of God. I intend to spend next month at home, and the first
of August to resume my labor here again, if the Lord will.
It is my meat and my drink to do the will of my Father who
is in heaven. I view my great home near, and am anxious to
be ready. Our chapel to-day was crowded with hearers, who
seemed to feel deeply the importance of religion, which
alone can bring salvation to the soul. In the afternoon I
met a multitude of solemn hearers, on the pleasant bank of
the Conneaut, where, after a short address, I led four
happy converts down to the watery grave, who all came forth
with joy and strength, to witness a good profession and to
shine as lights in the world. May God strengthen their
young hearts to endure to the end, that they may be saved.
I love the people."
The month of July, which he spent at home, he improved in attending some
meetings with his old congregations. July 4, he spoke over an hour to
his people at Lakeville, who assembled _en masse_. The 18th, with Rev.
Asa Chapin, he attended the ordination of Sylvester Morris, at
Springwater; in speaking of the sermon given by his colleague, he
said:--"One such sermon which indicates God and his authority, and
teaches men to rely on his strong arm, is worth all the flowers of
oratory and empty show which human art and skill can produce." He
resumed his labors at Conneaut in August, continued them till March,
1848. Whilst there he received about twenty additional members, baptized
twelve, among whom was a young Unitarian clergyman, then about to
graduate from the Meadville Theological School. Though broken in health
and in spirits, though visited by dark and lonely hours, he exhibited
the remains of a gigantic force, and over the social circle he still
could throw the bright sunlight of his own spirit, which, unlike his
bodily constitution, refused to grow old. In frequent social parties he
was kindly greeted and cheered during the winter of his stay in
Conneaut; and though the excitement of company often reacted upon him
injuriously, his letters addressed to his family eulogize the cordiality
and kindness of the people. As spring drew near, he felt that his labors
should close; and early in March he returned home with the feeling that
his long career in the ministry was closed. And so it was. On three or
four occasions he again addressed the people, once at Henrietta, on a
funeral occasion, once at Naples, and once at Honeoye Falls. Notice had
been given at the last place, that Mr. Badger would meet all his
friends, who might desire to hear him once more on earth. He spoke to
them for the last time. Many came to hear. Among the remarks made
concerning this general address, the whole of which was extemporaneous,
was this; that the greatest amount of meaning was thrown into the most
_concise_ form that language would permit. But his once eloquent speech
had now become slow and thick. It no longer _flowed_. Thirty-six years
of a most active, arduous, and often self-sacrificing ministry, thus
ended in retirement, when nothing in his years gave signs of life's
abating energy.