"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 God. Ex. 6:3.—'And I appeared unto Abraham, Isaac, and Jacob, by the name of God 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 God. It was among the Hebrews their most sacred title for the Creator, so sacred in their regard that they did not, on common occasions, pronounce it in reading, or in worship, but after a significant pause of reverential silence, they substituted for it the word Adonai. Here is a sublime title, having no double meaning, and is applicable to no one but to the self-existent God.
"2. 'Eternal God,' is a title given to the Father, and to none else. Deut. 33:27.—'The Eternal God is thy refuge.'
"3. The words 'invisible God' are equally exclusive in their use. Col. 1:15.—'Who is the image of the invisible God, 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. 'God of gods,' is another title given to none but the Father.—Deut. 10:17. 'For the Lord your God is God of gods.' 7. The Father is called the 'only wise God.' Jude 25.—'To the only wise God 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 God, 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 titles, which are alone given to the Father, do, as I consider, most perfectly demonstrate this part of my subject, and in part it illustrates 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 preëminence." 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 assembled 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 assemblage 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 multitude 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.
In the town of Brutus, Cayuga County, N. Y., October 2, at a meeting where several clergymen and a large assembly were convened, Mr. Badger preached a sermon from Habakkuk 3:3, 4: "His glory covered the heavens, and the earth was full of his praise, and his brightness was as the light; he had horns coming out of his hand, and there was the hiding of his power,"—a sermon that gave much good instruction, and made a strong impression on the people, if we may rely on the candid report of the meeting made by the most faithful of men, Mr. Elijah Shaw, then the minister of that town; it was a sublime text, and was discussed and illustrated in a manner worthy of its exalted sentiments.[30] Also, in the town of Clarence, Niagara County, N. Y., September 26, at the ordination of Rev. Allen Crocker, he preached an effective discourse from the Apostolical Commission, Mark 16:15, in which Christ, and his authority to command, the qualifications of his ambassadors, the commission given, the Gospel to be preached, the various characters to whom it is to be addressed, the effect produced, and the sacrifices, afflictions and reward of the faithful minister, were plainly and interestingly set forth.[31]
At this time Mr. Badger held a pastoral relation with three churches; one at Henrietta, one at Lima, and one at Mendon; and in the midst of the many duties and cares that surrounded him, he found time to write occasionally for two religious publications, one called the "Christian Herald," Portsmouth, N. H., the other "The Religious Informer," published at New Andover, in the same State. To this last mentioned periodical we have no access, and therefore can select nothing from his communications to that work.
In January, 1820, a religious convention was held at Covington, Genesee County, N. Y., composed of the Freewill Baptist and the Christian denominations, the object of whose deliberations was to form a more social acquaintance with each other, to labor for a greater union, to strive together for the "faith once delivered to the saints," and to make all possible advancement towards that perfection in which the watchmen are to see "eye to eye." Mr. Badger was the clerk of this convention, a principal speaker in its discussions, and probably was one of the originators of the meeting.