Part 10 (1/2)
Mr. Badger goes on to speak of the universal goodness of G.o.d, as a pledge and proof that the divine laws will be executed; he says, that the goodness of a government, the goodness of a governor and his subordinate officers, are the proof that the laws will be duly enforced--that the criminal will find no refuge from deserved punishment.
After quoting from Mosheim on the opinions and reasoning of Origen, the celebrated father of the third century, whom he regards as the original founder of this theory, and after quoting from a late theological writer a statement of the system of Dr. Chauncey, and the Calvinistic theory of Mr. Murray, he asks which of these systems is the true and the reliable one; and after bringing the ideas he opposes to the subject of Christian experience, to the self-denial, inward love and joy produced by the regenerative agency of the Gospel, he pleads its incongeniality with those qualities of the Christian religion which cause repentance and reformation of life.
Occasionally I have heard it stated that Mr. Badger's preaching was very interesting to that cla.s.s of Christians who take the name of Universalists, that they generally were fond of hearing him, and a very few unguarded persons have said that he was substantially of their doctrine. In regard to the first part of the statement, it must have been true that many of this cla.s.s were pleased and interested with his preaching, for how could they be otherwise? It is to his credit that they were pleased with him as a man and as a speaker. Being less rigid than many others in their dogmatical restrictions--being less conservative and proscriptive than most other sects, and having investigating and inquiring minds, they would often be pleased to hear so natural and so gifted a man as Mr. Badger. Then his mode of preaching was never founded in terrific appeal--was never noisy or boisterous; the paternity of G.o.d, the fulness of the love of Christ to all mankind, the simplicity and reasonableness of religion, were topics that shone with peculiar brightness. Men often judge by contrasts. He who preaches humanely and from the fulness of a brotherly heart, when it is customary to hear the thunders of Sinai rocking the pulpits and churches of the land, and especially if the speaker draws the chief motive from the endearing magnetism of heaven rather than from the repulsions of the horrible pit, there will always be some to claim him as standing upon their platform, as belonging to the theory which has so stoutly and heroically fought the vindictive theology of Calvin. But if the truth is looked for or abided by, it will stand as the most unquestionable certainty that Mr. Badger adopted _none_ of the theories of Universalism, whatever may be their merits or defects. He was one of those naturally balanced men who could see the fragmentary excellence residing in religious theories or in human reforms without becoming a partisan. Probably there is no one theological subject on which there is a larger amount of ma.n.u.script among the papers of Mr. B., than may be found on the subject of Universalism, and the whole of it may be appealed to in evidence that as a theory he always regarded it as human and erroneous. Before me lie his early writings, in which he frankly says, ”I feel myself bound before my Eternal Judge to bear my testimony against it;” and plots of some controversial sermons, laid out in the form of a ma.s.sive strength, and preached in the later years of his ministry, are unequivocal testifiers to the same fact. These remarks are not made to cast reflections on any sect, for our philosophy and observation have taught us to revere the great religious movements of the past century, believing that truth has been helped by each and by all of them. They are made that the original, to whom these pages refer, may be seen as he was. I rejoice that so many of those who hold the hope of the world's salvation were drawn to his ministry, and that among his friends throughout the country were those of different schools of thought, of different denominations; and it may be truthfully added, a large number of persons who were not in the habit of rendering their regards to sects by members.h.i.+p, nor to churches by a regular attendance.
Many of this latter cla.s.s, both of the intelligent and the very illiterate, would catch something from his manner and words that drew them about him. Sects are so much dressed in uniform, and are run so exactly in fixed castings, that a man whose influences go out naturally from the centre of an individual manhood is among the rarest productions. At Naples, in the State of New York, a lot of ignorant s.h.i.+ngle makers, for example, some of whom drank and none of whom cared a groat for a church, came down at mid-day from the adjoining hills with but two questions in their mouth and heart, which were--”_Where is he?_”
and ”_Will he preach?_” nor were the hundreds of like instances that multiplied in his path anything less than the highest compliments, the surest evidence that a _man_ was there and that his word was a help to all. No _real_ man was ever yet on all sides walled by a sect; where one appears, men generally are made to feel that the bond which unites them to him is not ecclesiastical but human. Man and his brother are there.
Here is the closing paragraph of the argumentative letter from which quotations have already been made:--
”For seven long years I have been deprived of the joys of a father's house on account of my obedience to the great commission, 'Go ye into the world and preach the Gospel to every creature;' yet in distant lands I have met many dear friends, and found many dear homes. But I have not lost my regard for my relatives, and the silent groves are witness to my tears that my father's family may all share in the grace of Christ. Oh, what comfort it gives me to learn that some of the family have in their experience known the light, joy, and peace of religion since I saw them. Though we connect with different sects of Christians, though our views may be vastly different, yet if we have real virtue, if we 'fear G.o.d and work righteousness,' we shall be accepted of him. It is with the greatest tenderness that I have penned these arguments against your theory, and it is with solemnity that I look forward to a coming judgment where we shall soon meet. Should you still think your system true, remember that we should have something more than a belief in any doctrine,--something more than a profession of religion to qualify us to meet our G.o.d in peace. May he crown your hopes with eternal joy. May your grey hairs, when he shall call, come down unto the grave in peace. With your ancestors and children may you praise the Lord G.o.d and the Lamb forever. My best regards to my dear mother. Ten thousand blessings crown the evening of her life, and may her sun set without a cloud. My love to my brothers and sisters, who to my heart are still dear. May they live as children of the light. Though hundreds of miles shall separate us--though hills and valleys, lakes and rivers between us lie, we can pray to the same G.o.d, cherish the same spirit, walk according to the same rule, and, ere long, meet in the same eternal mansion of repose, where sorrows, pains, and labors shall end, where tears shall be wiped away from all faces.”
Among the permanent moral lights of New England at this time, Rev. Noah Worcester, of Brighton, Ma.s.s., shone with no ordinary l.u.s.tre. His thoughts on several moral and theological subjects, embodied in tracts, books, and in periodical form, were known throughout the country. His opinions, though held as unsound by many, were commended to the reader by the candor, piety, learning and admirable character he possessed. Mr.
Badger soon saw the value of his mind as a theological writer, inst.i.tuted some friendly correspondence, and availed himself of a new element of power by throwing into wider circulation some of his argumentative writings; he also gained permission of Mr. Worcester to republish some of his works. His ”Appeal to the Candid,” and his ”Bible News,” were distinctly spoken of by Mr. B., as works deserving to be placed in every library, and of being read at every fireside. But the well of Christian life in Mr. Worcester was too full and deep to be exhausted on theological themes. Under date of April 30, 1819, he says to Mr. Badger:
”For several years I have devoted my time princ.i.p.ally to the object of abolis.h.i.+ng the anti-Christian custom of war.
In this business I expect to spend the remainder of my days. I very much desire that the ministers of your denomination should get hold of this subject. A little attention will convince them that the errors which support war are the most fatal of any which ever afflicted or disgraced mankind, and that to be _consistant 'Christians'_ they must renounce all partic.i.p.ation in the dreadful work of revenge and murder. The state of my health requires brevity. The peace tracts which I send you are gratis, except that I request you to examine them impartially. I should be happy to see you. I had the pleasure of some acquaintance with your uncle, Rev. Mr. Smith, of Gilmanton, N. H., also with your n.o.ble grandsire, Gen. Badger.
”Affectionately yours,
”N. WORCESTER.”
Other letters indicate the deep interest taken by Mr. B. in the productions of this author, and often in later years did he recommend them to the careful study of every young minister. More than this, he often bestowed them as gifts upon those who were engaging in the work of the ministry.
Among the theological papers of Mr. B., written about this time, is one on the character of G.o.d, which furnishes an example of his concise and successful method of getting at the truth of an important subject when he became fully interested in it. He commences thus:--
”Oh with what reverence ougth we to make mention of the exalted name of our Creator, and speak of his lovely character! Almost all sects acknowledge there is one G.o.d, though their opinions of his character may widely differ, owing to their present imperfection and the darkness of their minds. Truly our best discoveries are but imperfect, and, as the Apostle says, 'We see in part.'”
He then proceeds to state the modes by which the Deity is known, and offers remarks on his undivided supremacy.
”There are,” says he, ”three ways by which men receive the knowledge of G.o.d. 1. In the works of creation. 2. By the revelation of the Holy Spirit. 3. By the Holy Scriptures, which is a record G.o.d gave of his Son.
”In these remarks I would show that the Eternal G.o.d is alone supreme, and that he is the Father of our Lord Jesus Christ. The first name given to the Creator in the Scriptures is G.o.d, Gen. 1:1, which, in a peculiar manner, is expressive of his power and greatness, and is applied to him in a very different manner from what it is when bestowed on any other beings. Yet it is an ambiguous word, and in the Scripture is applied to seven different characters which are, 1. The Eternal G.o.d.--Phil. 1:2. 2.
To Jesus Christ in prophecy.--Isa. 9:6. 'For unto us a child is born, a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty G.o.d, the Everlasting Father, the Prince of Peace.' 3. To angels.--Ps. 97:7; Heb. 1:6.
'Wors.h.i.+p Him, all ye G.o.ds.' 'Let all the angels of G.o.d wors.h.i.+p him.' 4. To Moses.--Ex. 7:1. 'And the Lord G.o.d said unto Moses, See, I have made thee a G.o.d to Pharaoh.' 5. To the Hebrew Rulers or Judges.--Ex. 22:28; Ps. 82:1. 6. To Pagan idols.--Isa. 44:10. 7. To Satan. 'In whom the G.o.d of this world hath blinded their eyes.' From these pa.s.sages it is evident that the word G.o.d of itself cannot teach the self-existent Divinity of that to which it is given.
”G.o.d has no equal. I will show that he is greater than all others. He is so,
”1. In names. 2. In works. 3. In power. 4. In knowledge.
”1. In names. The word Jehovah is employed four times in the Scriptures, and in its simple, uncompounded form, is alone applied to the Supreme G.o.d. Ex. 6:3.--'And I appeared unto Abraham, Isaac, and Jacob, by the name of G.o.d Almighty; but by my name JEHOVAH I was not known unto them.' Ps. 83:18.--'That men may know that thou, whose name alone is Jehovah, art the Most High over all the earth.'
Isa. 12:2.--'For the Lord Jehovah is my strength and my song.' Isa. 26:4.--'In the Lord Jehovah is everlasting strength.' This word, it would seem, denotes the eternal self-existence of G.o.d. It was among the Hebrews their most sacred t.i.tle for the Creator, so sacred in their regard that they did not, on common occasions, p.r.o.nounce it in reading, or in wors.h.i.+p, but after a significant pause of reverential silence, they subst.i.tuted for it the word _Adonai_. Here is a sublime t.i.tle, having no double meaning, and is applicable to no one but to the self-existent G.o.d.
”2. 'Eternal G.o.d,' is a t.i.tle given to the Father, and to none else. Deut. 33:27.--'The Eternal G.o.d is thy refuge.'
”3. The words 'invisible G.o.d' are equally exclusive in their use. Col. 1:15.--'Who is the image of the invisible G.o.d, the first-born of every creature.' 4. He is called the Highest. Luke 1:32, 35. If the Deity is composed of three persons who are perfectly equal, it would be very improper to attach the name Highest to either of them, as it would disturb the equality of the three. Was not the Angel Gabriel probably ignorant of these distinctions when he made the announcement to the Virgin Mary? 5. He is styled the 'Most High.'--Ps. 107:11; Ps. 14:14; Acts 7:48; Heb.
8:1. 6. 'G.o.d of G.o.ds,' is another t.i.tle given to none but the Father.--Deut. 10:17. 'For the Lord your G.o.d is G.o.d of G.o.ds.' 7. The Father is called the 'only wise G.o.d.' Jude 25.--'To the only wise G.o.d our Saviour be glory and majesty, dominion and power, both now and forever. Amen.' 1 Tim. 1:17.--'Now unto the King eternal, immortal, invisible, the only wise G.o.d, be honor and glory forever and forever.' 8. He is styled the blessed and only Potentate. 1 Tim. 6:15.--'Which in his times (in the days of his flesh) he shall show who is the blessed and only Potentate, (the Father) the King of kings and Lord of lords.' These eight t.i.tles, which are alone given to the Father, do, as I consider, most perfectly demonstrate this part of my subject, and in part it ill.u.s.trates what Jesus said in John 10:29. 'MY FATHER which gave them me is _greater_ than _all_.'”
These indeed are strong Scripture positions, comprehensively stated, well fortified, and clearly expressed.
In some of his published writings of this year, we find him looking into the subject of church polity, and endeavoring to answer the question, ”_Where is the power of government?_” He noticed four different systems for answering this question, systems which have had their favorites, from all of which, he adds, ”I am led to dissent in certain respects.”
These are: 1. The idea of submitting the power of government to the civil authority, as in the Church of England, as in state religion generally. He affirms that good government does its office when it defends our rights and protects our persons; that it never should attempt to enforce the laws of the church, or dictate in any way to the conscience. 2. The idea of a central man, or of a few chosen men, in whom the authority shall be vested. ”The New Dispensation,” said he, ”establishes a kingly government; yet, as the government is on the Messiah's shoulder, I cannot consent that the power should be given to any other.” He is the legislative centre. ”A Diotrephes was rebuked for loving the preeminence.” 3. The idea that in a council of ministers, exclusive of churches, the controlling power concentrates. 4. That in the churches, independent of the ministers, all power resides. In neither of these systems does Mr. Badger confide. He confides in the union of ministers and churches, in their a.s.sembled light. He refers to the consultation at Jerusalem as combining several elements: ”apostles, elders and brethren,” all being interested and active on the subjects agitated. The general state of the Christian Church called for something which the local action of no one society could give, and hence there was a general a.s.semblage drawn together at Jerusalem by the magnitude of the questions to be discussed; and even their decisions were not sent out as _laws_. ”We, in submitting to the LAWS of Christ, have a government among us, and each is to be esteemed for his work's sake. Not considering churches and ministers as two parties, but as one,” says Mr. B., ”we find them authorized with the power of government, but not to _make_ laws.” Referring to the council at Jerusalem, he remarks that ”it is a beautiful example for modern Christians, one that fulfils the saying of the wise man, 'In the mult.i.tude of counsellors there is safety.' Where no counsel is, the people go astray.” In this brief article, published in 1819, is expressed the main view to which he always adhered in his ideas on church government; a view more widely expanded and qualified in a series of articles published in the ”Christian Palladium,” in 1837. He goes against the spirit of isolation and individualism, and contends for the united concentration of all the light of the church--for the active union of the ministers and people. Hence he was neither Episcopal, nor a radical Congregationalist, who boasts a church government independent of the ministry.