Before me lies a plain 12mo Bible, published in 1826, on whose margins, in delicate marks and letters, are pointed out every text (and the day of its use) that he spoke from during his ministry in Boston. A simple mark declares the passage, and at the bottom or top of the page the date is seen, so that, without any journal, a clue is given to every topic of his public discoursing, for his texts very generally pointed out his subjects. Whoever will look over this book, could, in the character of the passages chosen, at once see that Mr. B. had a practical mind, good taste, and knew how to be to the point and purpose. His chosen passages are full of expression. These, of course, cannot here be quoted, but a list of these passages written out, as they range from Genesis to Revelation, would be an instruction as well as a reproof to those who preach from irrelevant and inexpressive passages; and they would likewise form a noble chain of Scripture gems. A man shows what is characteristic in him by his texts, taken as a whole, often as clearly as by what he preaches.
From this Bible, which does not strike the reader as being marked up so as to mar at all its regular character, I learn that on March 30th, 1828, on leaving the flock of his charge to remain for a time at Mendon, his three sermons were from the following texts:—Job 19: 25: "For I know that my Redeemer liveth, and he shall stand at the latter day upon the earth." John 16: 22: "And ye now therefore have sorrow: but I will see you again and your hearts shall rejoice, and your joy no man taketh from you." John 17: 20, 21: "Neither pray I for these alone: but for them also which shall believe on me through their word, that they all may be one; as thou, Father, art in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me." Though from the Old Testament he drew many passages, and from Job, the Psalms, Proverbs and Isaiah somewhat freely, it is from the Gospels and the Epistles that he chiefly made his selections. Some of his texts may be called ingenious, requiring a free play of analogy to set them forth, as, for instance, Prov. 30:24-5-6-7-8, preached January 20, 1828: "There be four things which are little upon the earth, but they are exceeding wise: the ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet make their houses in the rocks; the locusts have no king, yet go they forth all of them by bands; the spider taketh hold with her hands, and is in kings' palaces."
From the same source we learn that, on the first Sabbath of his ministry in Boston, September 30, 1827, he spoke from Rev. 22: 14, James 1: 17, and Prov. 29: 1; his valedictory sermons were given September 14, 1828, from Psalms 46: 4, and from Ecc. 11: 9. July 13, 1828, he spoke from Luke 19: 41: "And when he drew near, he beheld the city and wept over it." December 9, 1827, Psalms 133: 1, 2, 3: "Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life forevermore." But the only sermon written out at length is founded on two words found in James 1: 27, "Pure Religion," and was delivered February 10, 1828. From this I offer the following paragraphs.
"Never did I arise in this congregation under a greater sense of my responsibility, than on this occasion. Never did I come before you with a subject of greater magnitude. Divest religion of purity, and a subject of horror, misery, and disgrace is presented. Religion has been the cause of wars; has divided kingdoms; has imprisoned the saints; has lighted the fagots about the disciples of Jesus, and has even in this favored city banished the Baptist and hung the humble Quaker; but this was not the religion of my text. But turn from those scenes of superstition and misery, and add to religion the word pure, and all is changed; all is meekness, simplicity and heaven. The horrors of death are dispelled, a world of glory and immortality is opened to the reflecting soul of man. By its influence the sorrowful widow receives comfort, the weeping orphan smiles, circumstances of misfortune are sanctified, the poor are enriched, the sick are supported, and the chamber of death is illuminated with the gracious smiles of the Son of God. Pure religion requires no fagot to light it, no science to adorn it, no human arm to defend it, and no carnal weapon to enforce it.
"The word religion, in its common acceptation, is applied to the four great bodies of worshippers which divide our World, Jews, Pagans, Mohammedans, and Christians. The Jews' religion embraces a belief in one God in one person, with the practice of those legal rites enjoined by the law of Moses; but it rejects the Messiah, and hopes in one yet to come. The Pagan religion embraces all that part of mankind who are involved in the worship of idols. The Mohammedan religion embraces a belief in one God, and in Mahomet as his Apostle; whilst the word Christian is applied to all who believe that Christ has come in the flesh, which includes all professed Christians.
"But what saith the Holy Scriptures? In the Bible the word occurs but five times, and is once used in reference to 'our religion,' (Acts 26: 5); twice to Jews' religion, (Gal. 1: 13, 14); and once to 'vain religion,' (James 1: 26); and once, in the language of our text, to 'pure religion.' Thus four kinds of religion are mentioned in the Bible, and but one of them is good. Four kinds of religion are found in the world, Jewish, Pagan, Mohammedan, Christian, and but one of them is good. This accords with the parable Jesus spake of the sower. The good seed fell on four kinds of ground, the wayside, among thorns, on stony ground, on good ground; four kinds, but only one brings forth fruit. So 'our religion' 'Jews' religion' and 'vain religion' bring forth no acceptable fruit to God; but 'pure religion' is like the good soil which brings forth 'some thirty, some sixty, and some one hundred fold.' Thus do the facts of history and of Scripture correspond.
"The word religion means to bind, as it puts a restraint upon our conduct and passions, and unites the soul to God, to good people and to virtuous actions. Pure religion is the soul's ornament; its fruits are the ornament of the life. To illustrate this subject further, I shall explain pure religion to be: first, purity of spirit; second, kindness and benevolence of practice."
After portraying the Christian spirit as one of meekness, as merciful, tender, forgiving, peaceful and patient, as valiant, as charitable, as contented and devout, he proceeds to show the practical fruits of the spirit he has portrayed in alleviating the sorrows of life. In describing pure religion, Mr. Badger sees fit to correct the following error:—
"One of the greatest errors which has ever infested the church militant, is that of having our fellowship bounded by a theory, opinion, or creed. While this exists, division, misery and ruin are spread through all the flock of God. While a party name or creed is valued higher than experience, it is no wonder that we are divided. But whenever the scene is reversed, when rectitude of spirit and practice shall outweigh the poor inventions of men and become the criterion of fellowship, there shall then be one fold and one shepherd; watchmen shall see eye to eye, and the people shall lift up their voice together.