His next paragraph, which emphatically repeats sentiments not as yet quoted in this book, but published as early as 1817, embraces a topic of so much importance to the permanent power and respectability of church institutions, that I call to it a distinct attention. After speaking of the importance of introducing the new and liberal sentiments into places that have never heard them proclaimed, in a manner that shall make the best impression, that is, through the agency of able and efficient speakers, he proceeds to say:—
"I am decidedly opposed to the hasty constitution of churches. No church, in my opinion, should be acknowledged until there are numbers, talents, and strength sufficient to keep a regular meeting on the Sabbath; also there should be a prospect of stated preaching. I recommend that these brethren at Mason be baptized and stand either in their individual capacity, or be associated with the church at Boston, or Haverhill. We have already taken possession of more ground than we can cultivate to advantage, and I see no way for our vacant congregations to be supplied but by an evangelizing ministry."
Mr. Badger closes this letter by saying that his numerous engagements would prevent him from fulfilling his appointment at Dutchess County, N. Y., where he had been solicited to meet again the throngs of people who had, in other years, listened to his voice in the calm and tranquil forest, where, to use his own words, they had formerly "felt and seen the power and influence of truth." From his notes, and some social parties he attended in Boston, it is perceived that he had a sympathizing interest in the struggles and sufferings of the noble Greeks, who were then aiming at freedom and self-government. During the year of his Boston ministry, he preached on a great variety of subjects, attended several funerals, baptized many believers, and solemnized many marriages. Like St. Paul, he was ever abundant in labors. With the society over which he had presided, Rev. I. C. Goff remained. September 17, 1828, he took of the good city his final leave, of whose citizens, customs, literature, and general character, he always afterward spoke in the most respectful terms, in a manner expressive of agreeable memories.
[CHAPTER XVI.]
FOUR MONTHS' LABOR IN THE COUNTIES OF ONONDAGA AND CAYUGA, NEW YORK, IN 1828 AND 1829, WITH OTHER PARTS OF HIS PUBLIC LIFE, EXTENDING TO MAY, 1832.
December, 1828, Mr. Badger accepted a field of labor, for about four months, in the counties of Onondaga and Cayuga, New York. His peculiar abilities were needed to revive and strengthen the churches, whose wants at that time were greater than could be supplied by the ministers who lived in that section. In the town of Brutus (since called Sennett), in Camillus and other towns of that region, he had preached frequently in former years. In the former town, Elijah Shaw had been very successful in his ministerial labors; and throughout all that country generally, Rev. O. E. Morrill, whose happy and popular gifts always made him a favorite with the people, had preached much, and wielded a great influence in behalf of liberal sentiments. But Mr. Shaw had moved to New England; Mr. M. was unable to meet the many calls for assistance, and the greatness of the harvest seemed to demand additional laborers.
His plan of action covered a somewhat extended field, though his regular appointments were at Sennett, Cayuga, and at Lysander and Canton, Onondaga. At times he spoke at Cato, Baldwinsville, Jericho, Van Buren, Camillus, Elbridge, Weedsport, and other places; yet he so centralized his labor and influence as to make them effectual at the desired points. Besides his Sabbath services, it is said that he generally preached every evening in the week except on Mondays and Saturdays. As usual, his congregations were generally large and attentive, and his advocacy of liberal and evangelical sentiments was indeed formidable to all who were opposed. It could not be otherwise than a result of his independent course, that controversy, more or less, should be awakened by his ministry. He boldly stated his views, and never shrunk, from the controversial discussion of them whenever a man of character and ability ventured to encounter him with the tests of Scripture and reason. Accordingly, these manly collisions of intellect on theological questions form a very observable part of his public life. In the field he now occupied, he had two public discussions; one with the Rev. Mr. Baker, at Ionia, an eloquent Methodist minister; another with Rev. Mr. Stowe, a learned clergyman of the Presbyterian sect, at Elbridge, though with the latter it was conducted through the medium of letters, of which Mr. S. wrote only a small part, so that perhaps it cannot be called a debate so properly as a discussion.
Mr. Baker was confident of success, not having taken the measure of the man he was to encounter. The form of their controversy on the supreme Deity of Jesus, was to be the delivery of a sermon each to the same audience on the same evening; they met to settle preliminaries late in the afternoon. Mr. Badger, by his careless ease, his deference and reserve of power, managed to give his opponent an inferior opinion of his own capacity, whilst he studied closely the temper and quality of his antagonist. This he always did before he ventured upon warfare. He would draw out the resources of his opponent and reserve his own. He always held that in oral controversy, in the form of sermons, it was a desirable advantage to speak first, for two reasons. 1st. The attention of the people is then unwearied, and their minds are fresh. 2d. The speaker has the opportunity to anticipate the arguments of his opponent and to answer them, thereby depriving them of power before his adversary has used them. He cared not who had the last speech, provided he could have the first. Apparently indifferent to the result, he offered Mr. Baker the choice of time, who allowed Mr. Badger to speak first, thinking that the greater advantage belongs to the last word. No limit of time was set for either speaker. They appeared at early evening before a large assembly. Mr. Badger arose and announced for his text 1 Cor. 1: 4: "Is Christ divided?" a text which struck at the artificial division of his nature and being, made by those who affirm that he is at the same time perfect God and perfect man. Mr. Badger spoke between two and three hours to the most perfectly attentive audience, in which time he stated and met all the strong arguments that were likely to be arrayed against him, and urged in clear and lucid statements the evidences for his own position. I find in the plots of his controversial sermons, that he carried on usually a double work, giving, as he proceeded, alternately his own view and its evidence, then examining the opposition and its proof, then returning to the further statement of his own opinions and their evidences, and again exploding the usual arguments of the opposite side, ending always with positive views. In this debate he thoroughly achieved his aim. He so broke the weapons of his adversary that he could not rally to his use his accustomed strength. During Mr. Badger's long discourse, Mr. Baker would occasionally look at his watch and remind him that time is short, to whose impatience he once replied, "Be patient, Brother Baker, I have much yet to say; this is only the beginning of sorrows." It is certain that parties are usually biased in regard to the merits of controversies in which their peculiar doctrines are discussed; but from such recollections of this debate as community possessed in 1831 and 1835, I unhesitatingly say that but one opinion prevailed, which was, that Mr. Badger was plainly victorious.