Chapter XXII

ADDRESSES, SERMONS, REMINISCENCES, VIEWS OF CONTEMPORARIES.

Elsewhere allusion has been made to the extreme difficulty, to the impossibility even, that accompanies an effort to imbody a speaker like Mr. Badger, entire, in written words. Yet it is due to the readers of his Biography that some definite attention be called to this part of his ministerial accomplishments. There was nothing of the trumpet-blast in his oratory. It was liquid. It flowed as a current from a fountain, and, like a current, at times was brisk and playful in movement. Simplicity, ease, dignity, clearness, were his graces. A power to command the entire attention, to deal in surprises in unfolding a subject, to keep an audience for hours without weariness, was, in a rare degree, his possession.

The earliest written address I have noticed is an oration delivered July 4, 1819, at Penfield, New York. Its text is, "Righteousness exalteth a nation," and its motto, the words of Barbauld,

"August she sits, and with extended hands
Holds forth the Book of Life to distant lands."

Instead of beginning as gaseous orators usually did and do on such occasions, with a patriotic vaunting, he alludes to the nobleness of man's nature, which originally was designed for self-government.

"Man," he said, "is the noblest part of the work of God. He
is made capable of great good and of enjoying great
happiness; is formed for society, and qualified for
government; he is capable of enjoying God's blessings here
and his eternal presence hereafter. In his first state he
had an extensive dominion over every creature of the earth,
but in consequence of _sin_ the crown falls from his head,
guilt, misery, and slavery become his companions. Nothing
but righteousness can extricate mortals from this low
condition and restore to them that holiness and government
which Heaven designed them to enjoy. Reason and revelation
concentrate their light in the human breast, and prompt us
to contemplate with wonder the stupendous works of our
glorious Author, 'to look through Nature up to Nature's
God,' and to behold also the mighty changes and revolutions
which have occurred on the great theatre of nations."

This address, which is full of historical remark and practical reflection, is throughout a cool and rational view of the topics introduced. He glances over the discovery of the Continent, the settlement of the Colonies, the Indian, French, and American wars, the memory of heroes, the effect of America on foreign nations, the origin of the two forms of government, monarchical and republican, locating the former at Egypt and the latter at Rome. After assigning five or six reasons showing wherein the American government is better than any other, he contrasts its glories with other nations, and with the savage state which had, not long previous, occupied the same theatre of action. He says:--

"Ours is the best government on the earth. 1. Because it
affords greater privileges than are enjoyed in any other
nation. In no other country do Jews and Gentiles enjoy
equal rights; and it is only in North America that a
descendant of Abraham can _own_ a foot of land. 2. Because
our government establishes an equality of rights among all
classes of citizens, unknown among other nations. 3.
Because we have a form of government and laws, not
arbitrarily imposed, but of our own choice. 4. Because we
have a voice in the election of all the officers who make
and administer the laws. 5. Because the liberties of
conscience are enjoyed by all. 6. Because our government
establishes no theory of religion in favor of any one sect.
Among the nations it has been thought a great honor to have
some established mode of religion. But how gross the error!
We might, with even more propriety, prescribe to our
subjects a system of diet, or a course of medicine. Indeed,
there was once a law in France which prohibited a physician
from giving an _emetic_ in any case; law excluded
_potatoes_ as an article of food, and even in Massachusetts
the legislature once decreed that every man's hair should
be cut, that none should wear it long.

"Would you see the beauties of _law_ religion? In Babylon,
the king set up a golden image and commanded all to
worship it; in consequence of a refusal, Daniel was cast
into the lions' den. Herod commanded all the young children
to be slain. This was _law_ religion. Saul of Tarsus
obtained letters from the priests to drag men and women to
prison who believed in Jesus. This was _law_ religion.
Paul, Silas, Peter and John, were whipped and imprisoned
for preaching Christ. A holy Jesus was condemned by false
witnesses, and by wicked hands was slain. This was _law_
religion. Charles IX, of France, during his reign, put to
death 300,000 Protestants, of which he often afterwards
made his boasts; Louis IV succeeded him, and in his days
there were put to death in England, 1,200,000. This was
_law_ religion. Add to these the reign of Queen Mary. From
such religion, gracious Lord, evermore deliver us. In good
old Connecticut it was once believed that the use of
tobacco was the great and crying sin of the world.
Accordingly, an edict was passed that if any man was known
to use it within a mile of any house, he should be
subjected to a heavy fine. How undignified government may
become when it abandons its legitimate aims! True religion
never needed the aid of the sword, nor the authority of
human law to enforce it. It is able to support itself and
all who embrace it.

"No country has risen to rank, power, and respectability so
rapidly as the United States. England has been six hundred
years in arriving at what she now is. France has stood
eight hundred years as a nation. Austria has had one
thousand years of advancement from her primitive barbarous
state. Russia, in this respect, most resembles the United
States, for in the space of one century, and under the
influence of one man, she has risen to rank and authority
in the civilized world. But how interesting is the
reflection, that two centuries ago, this land, which is
now ornamented with villages, highways and vineyards, was a
howling wilderness. It is now a fruitful field. Arts and
sciences here flourish, while mechanism exhibits its
glories on every hand. Oh, favored America! Prosperity be
thine forever. Be an asylum to the thousands who throng thy
shores to escape the rage of foreign tyrants. Over them
extend thy protecting banner. Thy fame is known throughout
the earth; thy sons are honored in every nation.
Righteousness has exalted us. 1. In enjoyment. 2. In
usefulness. 3. In honor. 4. In the favor of Heaven. With
all the world we are now at peace; plenty crowns our
cheerful toil; party rage gradually subsides as light
advances, and truly may every American say, 'The lines are
fallen to me in pleasant places; yea, I have a goodly
heritage.'

"Before me are aged veterans of the Revolution. Honored
fathers, your names and services are not forgotten by your
country. Let your hearts expand in gratitude to God, who
has more than crowned your sanguine hopes. Before me are
many who were active in the preservation of the Republic
during the conflicts of the late war, whose services have
saved our wives from the tomahawk of the savage, our
daughters from the power of a hostile foe, and our helpless
innocents from the grasp of unsparing violence. On you
shall rest their grateful recollections. May you imitate
the virtues of your ancestors, be free in deed, and long
enjoy the blessings of the Republic."

As space, in a degree, is limited, I shall offer but one more address, delivered in the city of New York, May 1, 1836, at the ordination of the Rev. D. F. Ladley. At the house of Rev. I. N. Walter, whose cordial and extensive hospitality must still be remembered by hundreds who have been his guests, I had the pleasure to meet Mr. B., a few days previous to the ordination services of May 1. Having listened to the delivery of the charge, which was extemporaneous in its manner, it become my surprise afterward, that so little of the impression there made should have been given to the written statement. After the ordination sermon had been preached by Mr. Walter, Mr. Badger, who was seated in the altar, arose and said:--

"BROTHER LADLEY,--It becomes my duty, by the arrangements
of the solemn exercises of this day, in behalf of those
ministers who have united in your ordination--this church
and the whole body of Christians with which you stand
connected, to deliver to you on this occasion, in the name
of the great Head of the church, a charge to be faithful
and to perform all the duties now devolving upon you as an
administrator, with dignity and integrity. You now fill one
of the most important stations ever occupied by a human
being. A minister of the Gospel, an ambassador of the Lord
Jesus, you bear a message of eternal life to dying men.
Your work is to save perishing sinners from the miseries of
sin and the wrath to come; your station is responsible,
your work is arduous, but your reward is sure. The
strongest who have ever entered this important field have
trembled at the thought of the greatness of the work and
the awful responsibilities of the station, and no doubt you
have been ready to exclaim, 'Who is sufficient for these
things?' That you may be able to occupy the holy ground on
which you are called in the providence of God to stand,
with satisfaction to yourself and profit to your hearers,
suffer me to introduce for your solemn consideration the
following leading points:

"1. You should be truly pious. No man, without a genuine
experience and the constant influence of true piety upon
his heart and life, is fit for an ambassador of Jesus
Christ. Sin is odious in whatever form or place it exhibits
itself. In the profane circle, in the gambler's group, in
the drunkard's shop, in the vilest streets and haunts of
wickedness in this great city, how hateful it appears. But
it appears not so bad as it would in the parlors of the
rich, in the circle of learned and refined society, in the
halls of justice, the councils of the nation, or in the
house of religious worship. In no person does sin appear so
bad as in a minister of the Gospel; and in no place is it
so unfit as in the sacred desk. What would be considered
innocent in another man, in another place, would be
regarded as impious in you while ministering at the _altar
of a holy God_. Your life must be pure, your conversation
blameless, and your heart must cherish holy affections for
the people you address; it should be like the pot of
incense which sent forth sweet odors constantly to God.
Your life must be one scene of solitude, study, and
devotion. You must be so far crucified to this vain world,
that prayer, preaching, and all your sacred work shall be
your meat, your drink, your theme, your life. Be ye holy
that bear the vessels of the Lord.

"You have doubtless seen many enter the work of the
ministry with but poor success,--men of talents, of
erudition, fine orators, who never witness the conversion
of souls; whose labors appear to make the sinner harder,
and more averse to the Gospel, and to divide and separate
the precious flock of Christ. The reason is plain; such
ministers are not enough like Christ, are not in the spirit
of the Gospel they profess to preach. Good men are sure of
success, be their talents few or many; Christ is with them,
and the word will prove a savor of life unto life. If you
are and continue to be a good man,--have salt in
yourself,--go to your work with prayer, perform your duties
faithfully, come down from your pulpit on all occasions
with a conscience void of offence towards God and man; your
labors will be a blessing to the world, your peace will be
like a river, and your reward will be great in heaven.
Therefore, dear brother, suffer me to exhort you on this
solemn occasion, while you stand upon the threshold of your
great work, to study and labor, every day of your life, to
possess and enjoy genuine piety in the sight of God. This
will give life and energy to all your labors, and will be a
source of never-failing consolation in every hour of
trouble.

"2. The great object of your labors should be to make
others pious. Every sermon should be one persuasive oration
for men to be good. To win the applause of your hearers, to
instruct them in the theory of the Christian religion, is
not enough. Thousands of such superficial Christians will,
no doubt, sink down to hell. Gospel truth must be set home
in faithfulness to the sinner's heart He must be made to
_feel_ that unless he is born again he cannot see the
kingdom of God. The minister should never feel satisfied
with the condition of his hearers unless he is confident
that they are '_in Christ_'--'_are new creatures_'--that
with them '_old things are passed away and all things are
become new_.' In order to be successful in producing
spiritual reform, all your addresses and labors must assume
the tone and character of friendship, and of kind entreaty.
You can never frighten rational intelligences into the love
of God; you cannot drive men into the kingdom of heaven;
you cannot storm and force sinners home to the bosom of the
Saviour. But, Sir, you can reason with them, you can
persuade, entreat, and pray them in Christ's stead to be
reconciled to God. You must exhibit the glorious majesty
and bountiful dealings of the great God, the atonement, the
sufferings, the love and compassion of the glorious
Redeemer, the intelligence, doctrine, promises and claims
of the Gospel, which is the power of God unto salvation.
These truths, proclaimed in the right manner, and under the
direction of the right spirit, will surely produce the
desired effect. Remember that when you have influenced one
sinner to forsake the error of his ways and to embrace and
conform to the Saviour, you have accomplished more than
when you have made any number of wrangling proselytes to
party. To win men to Christ, and to make them good, is the
great object to which your energies should be devoted.

"3. It is your duty to cultivate holiness, union, and zeal
in the church of God. A careless way of living, a vain, a
licentious, a cruel and haughty spirit should never be
encouraged by a minister of Christ. Every disciple of Jesus
should be plainly taught that without holiness no man can
see the Lord.

"Again, look abroad in Christendom and behold the divided
and subdivided flock of Christ. See the infidel vulture
feasting upon the havoc which wicked and unskilful
ministers have made in Zion. While you behold this gloomy
picture, and listen to the holy injunction of the great
Head of the church for his people to be _one_; raise the
warning voice, lift the banner of truth, and with the
authority of Heaven, plead for UNION AND PEACE among all
that love and serve God.

"Also labor to encourage _zeal_ for the truth, and liberty
of the Gospel among the saints. The Catholics are zealous,
infidels are zealous, proud sectarians are compassing sea
and land to make proselytes; and saints who have no creed
but the Bible, and no master but Christ, should be zealous
to advance and promulgate the truth. Influence should be
exerted, talent should be employed, and a part of our
earthly treasures should be cheerfully dedicated to the
holy cause. These things you should teach and urge upon the
consideration of all who love the truth.

"4. I charge you to love the cause, and to consider no
sacrifice too great for its advancement. The nature of your
calling is such that you cannot with propriety enter into
the speculations of the world. The prospect, therefore, of
worldly honor and worldly treasure, must be laid aside for
the humble cross of the meek and lowly Jesus. You should
glory in nothing save the cross, by which you are crucified
to the world and the world unto you. Your work as
evangelist will separate you from many of the friends of
your youth, and deprive you of a thousand domestic joys
which are the portion of your brethren in a private circle.
Also your work is hard and laborious, which has caused
thousands of the best constitutions to sink under it. I
have been devoted to the ministry only twenty-four years,
and have seen many of my first associates, young and in the
prime of life, sink under their labors into premature
graves. I have seen the strong and robust youth, whose eye
was bright, whose nerve was strong, whose cheek was like
the rose, when he entered the work; but after a few years,
he falters, he fails, he dies, a holy martyr to the truth.
I trust, Sir, you have seriously counted the cost, and
received Christ at the loss of all things. How will
unfaithful ministers appear in the great day, who have
sought the applause of men, studied their own ease, and
made no sacrifice for the cause of God? If we suffer with
him on earth, we shall be glorified with him in heaven.

"5. Shun the delusion and wickedness of sectarism. This is
an age of party, of sectarian rage and bitterness. It is a
time of universal strife, excitement and war. The civil and
religious world are in a state of unnatural and
unreasonable commotion. Almost every subject is driven to
an alarming extreme, and the basest measures are sometimes
employed to advance sectarian objects. What blindness and
delusion mark the progress of sectarism! What cruelty and
wickedness follow in her train! The commands and
institutions of Jesus are trampled under foot, and
brotherly love and Christian forbearance are banished far
from the soul of the bigot. This, doubtless, is the time
spoken of in the Scriptures, when the heavens and the earth
are to be shaken. Now is the time for the man of God to be
cool and candid. Never descend from your high and holy
calling to the low pursuits of grovelling sectarism; never
forsake the great message of love and salvation you are
destined to proclaim, to mingle in the petty wrangles of
party. Never turn aside from the path of justice and
charity to vend the cruel slanders of the times, or to
censure and condemn a brother who differs from you in
opinion. Let justice, kindness and charity mark all your
proceedings, and you will be a good minister of Christ, and
a light in the world. Be a CHRISTIAN, A LIBERAL, GENUINE
CHRISTIAN; and never suffer any sectarian act of cruelty to
tarnish your fame, nor wound your conscience.

"6. Be patient in the sufferings, and humble in the success
that may attend your ministry. One of the greatest arts of
human happiness is to keep the mind, under all
circumstances, in one even, regular position, neither too
much elated by flattering prospects, nor too much depressed
by misfortunes. It requires as much strength and exertion
to sustain ourselves against the temptations and
allurements of prosperity, as it does to bear up under the
heavy pressure of adversity. We see but few men who are
raised to important stations in life, who have sufficient
wisdom and strength to act the part of plain, natural,
sensible men. See a person raised from poverty to wealth by
some unexpected smile of fortune; how frequently he becomes
a proud, haughty, intemperate novice. Some men raised to
important stations in State, are filled with vanity and
egotism; useless, hateful sycophants. As lamentable as the
fact is, in the church likewise this trait of human
weakness is sometimes discovered. But a man who is filled
with pride and importance on being inducted into office in
the Church of God, has no just views of himself or his
calling, and is altogether unfit for the station he fills.
Such vain and deceived persons will be lords over God's
heritage, are miserable examples to the flock of Christ;
their labors will be a constant source of corruption and
temptation to the saints, and the sooner congregations are
purged from such tyrants, such wells without water, the
better.

"My brother, when prosperity smiles all around, when your
labors are crowned with a rich harvest, when your praise
and popularity are the theme of every tongue, and
affectionate greetings and cheering smiles of applause are
seen in every countenance; then, oh! then be humble; like
Mary, weep at the feet of Jesus, and press the _holy cross_
closer and closer to your trembling heart, and bless the
Lamb of God, that his blood was ever applied to such a
sinner. On the other hand, when afflictions gather thick in
your path, when base envy shall prompt the tongue of
slander to assail you, when the storms of persecution shall
gather in threatening aspect on every side, and pale
poverty stare you in the face; then is the time to collect
all your energies, all your strength, and all your
fortitude. Then, while you repose with unshaken confidence
on the immutable promises of JEHOVAH, be sure to put forth
your efforts still for the promotion of holy truth; be the
same man in _spirit_ and in _life_ now, that you wore in
your favored days of success. Never suffer your heart to
indulge despair under any circumstances, and ever wear a
becoming cheerfulness upon your countenance. But, Sir, I
must close, by expressing my happiness in my short
acquaintance with you--my confidence in your ability and
integrity, and my fervent wish for your prosperity,
happiness and success. And when the Great Shepherd shall
come to gather all his faithful watchmen, and his precious
elect from the four winds of heaven, may you be numbered
among the sanctified, and meet the precious souls for whom
you have labored on earth, at God's right hand! AMEN."

His sermons, not being written, cannot be offered to the world. They only live in the effects they produced, and in the memories of the people; and his written plots were so brief, that their presentation would be but the mockery of a just idea of the discourses given. I will, therefore, not transcribe them; these plots, however, range over every variety of subject. He once said to a few young ministers, that he disliked the plan of announcing to a congregation, at the commencement, the _order_ of a subject, for the reason that it gave them the opportunity of anticipating too readily what he would say. "Let the order of the subject unfold to them as newly as possible," was his usual motto in preaching. He also said:--"Be sure to preach so plain that the most ignorant person in the house will understand you; then even the learned will be pleased." A very conscientious man who believed in the annihilation of the wicked--which he called the _second death_--once came to him for advice in relation to its having a prominent place in his ministry. "I will tell you," said Mr. Badger, "what to preach. Preach _life_. Preach _life_, my brother; the people want _life_, not _death_."

A sermon for moral enterprise he gave at Iona, N. Y., January, 1835, could it be given as he spoke it, would do more toward setting forth his pulpit ability than all we can publish or say on the subject. His text was Neh. 2: 20: "The God of heaven, he will prosper us; therefore let us arise and build." The same might be said of any of his ablest discourses; this is mentioned simply because it was the first sermon I ever heard him preach. As the plot of a sermon, then delivered on the excellency of the Gospel, lies before me, I will present it, it being a fair specimen of his usual manner of committing the points of a sermon to paper. Text, Rom. 1: 16: "I am not ashamed of the Gospel of Christ."

"1. To arrive at a state in which we glory in the Gospel
above all other institutions and systems, is the highest
condition of perfection on earth.

"Reasons why we should not be ashamed of the Gospel: 1. The
dignity of its author. 2. Its authenticity. 3. Its salutary
influence on society. It civilizes man; it elevates woman.
It enlightens, convicts, and saves sinners. It unites
Christians; is the bond of society. 4. Its doctrine is
rational and consistent. 5. Its institutions are all
agreeable. 6. Its worship is satisfying and delightful. 7.
Its end and object is immortality."

In passing over his dedication services, one is oft times struck with the moral weight and elegance of the passages from which he spoke, as, for instance, at the consecration of the Christian chapel, September, 1832, in Canandaigua, N. Y., he addressed the people from John 8: 32: "Ye shall know the TRUTH, and the truth shall make you free." He dwelt on the extent, the power, and the excellence of truth, the conditions of knowing it, and the freedom it brings. In speaking on the last division of the subject, he alluded to four evils from which the truth liberates believers, namely, ignorance, sin, the misery of guilt, and the enslaving fear of death. On the last idea, he dwelt with peculiar force, showing how the revelation of immortality dissipates death's fears and glooms. Temples of worship, indeed, derive much of their sacredness from the consideration that they are meant to be temples of eternal, imperishable truth.

Also at Berlin, N. Y., 1834, he spoke at the consecration of the Christian chapel, from Rev. 22: 1, 2: "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations." Only those who have seen his ingenious dealing with passages of lively imagery can imagine the exhibition of thought this text would inspire, whilst he traced the clear Gospel river which flowed, not from human creeds and institutions, but from the eternal throne, causing life, in its large variety, to bloom in its course.

April, 1824, he held a public debate with a liberally educated clergyman at Rochester, N. Y., in which, by general consent, he triumphantly maintained his cause. The rank of Jesus appears to have been the principal topic. April 7, 1825, at Royalton, N. Y., he preached two sermons, embracing the supreme deity of Jesus, and the doctrine of the Trinity in reply to Rev. Mr. Colton. Sermon first is founded on Rom. 9: 5: "Of whom as concerning the flesh Christ came, who is over all, God blessed forever." Sermon second is founded on 1 Tim. 2: 5: "For there is one God, and one Mediator between God and men, the man Christ Jesus." In laying out his work on the former passage, he observed the following plan:--

"1. Explain the text. 2. Give a general view of the
Christian doctrine of God and the Son. 3. Examine and
criticise Mr. Colton's sermon. 4. Give my reasons for
rejecting the doctrine of the Trinity. In explaining the
passage, he says, 'I regard this text as a simple
declaration relative to the fulfilment of the promises
alluded to in the preceding verse--promises made to the
Israelites, of whom, as concerning the flesh, Christ
came--that is, _of_ or _through_ those Israelites his
lineage is traced, and to them was the promise of the
Messiah made.' This is the first doctrine of the text, and
is so self-evident that it requires no further remark.

"The second thing in this verse is, that Christ is declared
to be 'over all,' which represents his extensive reign, his
universal dominion, his superintendency over all the
affairs of the New Dispensation, his being head over all
things unto the church, which is his body. 'The head of
every man is Christ, and the head of Christ is God.' 1
Cor. 11: 3--which agrees with the Saviour's final address
to his apostles after his resurrection, 'All power is given
unto me in heaven and in earth,' Matt. 28: 18. A beautiful
description of his being first, of his having preëminence,
is given, Col. 1: 18, 19: 'And he is the head of the body,
the church: who is the _beginning_, the _first-born_ from
the dead, that, in all things, he might have the
preëminence; for it pleased the Father that in him should
all fulness dwell.' There are but two rational conclusions
that can be drawn from the words 'God blessed forever,' to
neither of which have I any special objection. 1. That the
promise is fulfilled, Christ is come, is over all,
therefore bless God forever, or let God be blessed for
ever, for his fulfilment of so great and glorious a
promise; which accords with another expression of St. Paul,
Rom. 9: 15: 'Thanks be unto God for his unspeakable gift.'
According to this view, it is only an exclamation of
praise. 2. That he is 'blessed of God forever,' as the
expressions--God blessed and blessed of God signify the
same. He _was_ blessed of God, and he shall be blessed of
him forever. God promised him, God sent him, God
strengthened and glorified him, raised him from the dead,
received him at his own right hand, and has committed to
him judgment; and, under God, he shall reign over all till
the last enemy is conquered. Where is the word or the idea
of a Trinity in this text? I cannot find it."

In the last part of the discourse, he assigns seven reasons for rejecting the Trinity, which are:--

"1. It is not a doctrine of Revelation, but is an invention
of men in a dark age. 2. It contradicts plain declarations
of Scripture. 3. It contradicts reason. 4. It has always
caused contention in the church, and now is the greatest
subject of controversy in Christendom. 5. It is a doctrine
which obliges its believers to contradict themselves in
_preaching_ and in _prayer_. 6. It involves the idea it
claims to despise--a _human_ Saviour, a _human_ atonement.
7. It is the foundation of deism."

February, 1841, whilst conducting a series of meetings at Stafford, N. Y., he was challenged into a public debate at Morganville, by Rev. J. Whitney, an ultra Universalist, in which Mr. W. engaged to prove: 1. That the last judgment is confined to this life. 2. The final salvation of all men. 3. That ultra Universalism is better, in its moral tendency, than any other system of faith. The order of discussion was a sermon each. Mr. Badger spoke first, taking for his entire speech four hours and twenty minutes. The plot of his sermon is very lengthy, and laid out in the form of a massive strength. It was one of those masterly efforts to which a successful reply would seem impossible.

* * * * *

Volumes of interesting personal reminiscences, those that would be characteristic of the man might be written, provided his contemporaries would pour out their recollections in a form that would be available for a writer's use. I would here narrate an incident given me on good authority, which illustrates his readiness for an emergency. In the village of his residence, some eight or ten years ago, the Episcopal Church, and the citizens generally, had assembled in their chapel, splendidly illuminated on Christmas Eve, expecting to hear a sermon for the occasion from an Episcopal clergyman from a distance. The clergyman arrived in town, but not sufficiently early to look over his papers, and to prepare for the service. He declined to speak. The leading man of the society, who felt deeply the disappointment, saw but one method by which to save the credit of the occasion, which was to get Mr. Badger to preach. No other clergyman would dare to attempt it. The people were assembled, expectations were high. He at once came to Mr. Badger's house, found that he had just returned from Lakeville, weary with labor, and was reclining in front of the fire. He told him the facts of the case, that he must go to the church and preach the sermon, that not a moment could be lost. Mr. Badger arose, and without waiting to find a text, to brush his coat, or to comb his hair, walked with him to the chapel, entered the desk, and without much apology, gave, what the citizens have ever since declared to be, a most eloquent and able discourse--a better than which, they had never heard him give.

In the village of Springport, during his labors there, a few men of skeptical cast of mind thought they would embarrass him by sending him a text, accompanied by a respectful request that they would be glad to hear him preach from it. The text was Ecc. 3: 21: "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" It was handed to him one evening, and he preached from it the next. After speaking respectfully and thankfully of his indebtedness to some three or four gentlemen for the subject on which he should speak, he proceeded to give the import of the passage thus: King Solomon, he said, was an observer, a thinker, and a man of knowledge. He saw the two natures of man, his body and spirit: that as respects the former, all go to one place, man and beast; but that notwithstanding the plainness of these outward phenomena, an impenetrable mystery remains in respect to the spirit of each. "Who _knoweth_ the spirit of man that goeth upward?" that is, who _comprehends_ it, who can declare the whole mystery of its powers? Who comprehends the spirit of the beast?--this too is mystery. The wise man, said Mr. Badger, knew the _limit_ of knowledge. After giving this view of the passage, which cleared it of all imagined difficulty, and which is justified by the letter of the text, he preached a sermon on the immortal nature and destiny of man. Near the close, after applying the subject quite effectively, he called attention to the object for which the gentleman had given the text.

"The only purpose," said he, "why this passage was sent me
under these peculiar circumstances, was to establish the
doctrine that _man_ is a _beast_, that he has only the
destiny of a beast. This," said he, "is a grave position.
Were I to meet one of those gentlemen to-morrow, and in my
salutation call him a beast, would he not regard it as a
gross insult? Look at the origin of this request. A few
_men_, or _beasts_ if they are determined to have it so,
meet and _talk_ about the Bible, the church, religion and
the ministers. They say the Bible is a fable, religion is
imagination, and the clergy are after the people's money.
Now let us send the minister a text that proves there is no
hereafter. Is not this conversation on a pretty high order
of subjects for beasts? And this handwriting too (holding
up the note) looks very handsome and fair for a beast.
Animals are fast ascending."

The power of this satire, as given by him, was perfectly triumphant, and it is needless to add that he was ever after left to choose his own subjects. But in this line of remark we are obliged to desist, not having been supplied with material for a chapter of personal recollections.

A few remarks from two or three of his contemporaries will close this chapter. Rev. L. D. Fleming, of Rochester, N. Y., writes as follows:

"He is associated with all the remembrances of my early
Christian experience. In many respects he was an
extraordinary man. Few men take as deep an interest in the
wants and necessities of young ministers as he did. He was
always ready to lift them up when through discouragement
they were falling; and he had a most happy gift for drawing
them out, for developing their mental resources, for
inspiring them with hope when hopeless, and with that
necessary self-reliance which many lack, and for the want
of which many abandon their calling. He treated them not
only as babes in Christ, 'feeding them with the sincere
milk of the word,' but as fellows with him in the Gospel
mission. This was an _inspiring fellowship_, where lay much
of his hidden power. How often have I known him to ask the
advice of the young minister on important subjects, not,
probably, that he expected that they could unravel knotty
questions, or enlighten him. He intended to draw them into
a new field of thought, to set them in pursuit of their own
resources, and to kindle up the fires of mentality as no
other means would have done it. He had tact and talent
peculiarly his own. His nature overflowed with the milk of
human kindness; this, associated with his peculiar
organization, gave him that great social power which was
one characteristic of his life. Although I cannot hope by
anything I can say, to add to his fame, I feel a pleasure
in bearing testimony to those entrancing social qualities
and Christian virtues, which should be emulated by all
lovers of the Gospel he professed, and by which he became
endeared to multitudes."

From Rev. O. E. Morrill, of Plainville, Onondaga County, N. Y., we take the following lines:

"Much has already been said, and well said by Messrs.
Hazein and Fay, in their obituary notices, and it would
seem superfluous in me to reiterate the same things. It may
be proper for me to observe, that, within a few past years
many of our worthy brethren in the ministry, with whom I
have battled in the Lord's war for more than a quarter of a
century, have retired from the battle field with an
honorable discharge. The name of Joseph Badger now becomes
classified with those of Peavy, Bailey, Clough, Morrison,
Shaw, Fernald, and more recently with our deeply lamented
brother Barr.

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

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

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

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

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

"My first acquaintance with Mr. Badger was, I think, in the
fall of 1816. He then, in company with ministers Avery,
Moulton, and J. L. Peavy, called at my father's house in
Milton, Saratoga County, N. Y., and held a meeting. Mr.
Peavy preached. This was a little over two years after my
profession of religion, and the organization of the
Christian church at Ballstown. There was then a church
existing at Galway, ten or twelve miles distant, and
brethren scattered throughout various towns in the
vicinity. Jabez King and Philip Sandford, both young men,
were nearly all the help we had in that vicinity. Mr.
Badger and his associates called to hold a general meeting
of all the brethren who could assemble at Galway, for the
purpose of seeking out and commending to the work, such
persons as gave evidence of having gifts profitable for the
Gospel field. The meeting was held in Galway, in the first
chapel ever erected by our people in the State of New York.
A number of young and diffident brethren, who afterwards
became ministers, were here taken by the hand, by those
more experienced, and encouraged to improve their gifts,
whilst the churches were taught their duty to them. The
sympathy and union generated by that interview doubtless
still live in several hearts. This was our first
acquaintance; and the act of meeting for the encouragement
of young men whose eye was on the ministry, I deem
peculiarly characteristic of the subject of the memoir. No
young man in the circle of his influence was permitted to
hide a profitable gift in a napkin, or bury his talent in
the earth. He knew how to draw out the most diffident,
could make the most of them when drawn out, and none could
inspire their minds with stronger fortitude. At our first
conference at Hartwick, Otsego County, 1818, he was there
the active, moving spirit of that body. And whatever of
order and good arrangement we now have in our conferences
and conventions, may be attributed, more than to any other
cause, to the impetus given by him in those early times.

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

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

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

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