The Passing of John Gano

     John Gano spent his life ministering to the churches of Christ and even as a chaplain in the patriot forces during the War for Independence.  At the close of his life, he wrote out his memoirs.  This is the closing portion in his own words.

In the spring of the year 1798, I preached on Lord's day in the assembly room of the state house [KY?]. My son Stephen, who lives in Providence, (Rhode Island), this year paid me a visit, but did not stay long. He went to Cincinnati, (Ohio), to see his brother John.  My youngest son William, was then a clerk in my son John's Prothonotary Office.  He was anxious to have a collegiate education; and his two brother's [sic] encouraged him in it.  He, accordingly, with his brother Stephen, came over to consult me upon it, and I consented.  They started for Rhode Island, and went by the way of Cincinnati, and I accompanied them as far as my son Richard's, at Eagle Creek.  Here I took my last leave of my son William, who appeared much affected, and, afterwards, said he had taken his last farewell of his Father.  They proceeded on their journey and proposed visiting Doctor Thane, whose wife was sister to him.  The dear youth reached them, sick with a fever, of which he soon after died. He died, resigned to his fate, and in hopes of a blessed immortality; as I afterwards learnt by letter from my son Stephen.  Though his death much affected me, yet when I heard he died resigned, it appeared to me that it was all right; and that God had done all things well.

My sincere wish is, that all my children may live, 'till they are prepared to die; and that my prayers may be redoubled for them, knowing that ere long, both they and myself, must quit this stage of action, and go to judgment.  I see now, nothing worth living for; but to be more devoted to God, and the advantage of my family, and the church of God.  And, indeed it appears to me latterly, that I have lived beyond my usefulness; but I know I must wait for God's time, when he will unravel all the mysteries of his Providence.  I sometimes wonder, why God ever conducted me to Kentucky, when so little fruit or good effect of my poor labours have appeared, at least to myself! why, in this half dead condition, I am yet continued in life!  Yet, I have more cause to wonder, that ever God made me instrumental of good, at any time of life, or any where in the world; and that now I should be laid by, as an instrument out of use. ¹

The remainder was written by a friend of Gano’s upon the passing of this great man.

The following account of the last days of Mr. Gano, is taken from a letter to one of his children, written by Mr. William Hickman, who was much with, and esteemed by Mr. Gano.  The letter, I believe, is nearly, verbatim.  Mr. Hickman observes:  ''that hearing Mr. Gano had a paralytic shock, he immediately went to see him, and asked him how he did?  He answered that he was half dead.  I did not then believe he would ever have come out of his house, again, alive.  He seemed willing to resign all to God, and to bear what he was pleased to lay on him; wishing the prayers of God's people, and that the travelling preachers would call, converse and preach.  At such times, which frequently occurred, he would sit in his chair and exhort to duty, and to flee from vice.  His longing, to get amongst his brethren, so raised his spirits, that in about a year, he ventured, in a carriage, to the Town-Fork, Bryants, and other places. When we apprehended his fatigues were too great, while preaching, some friend would support him, when he would preach with renewed ardour.

       It was the pleasure of heaven, about this time to visit the state with the out-pouring of his spirit.  This blessed harvest of souls, appeared to increase his joys, being desirous of being, as in years past, in the vineyard, although his half dead side forbid it.  When a little recovered, he would venture to the meeting house, on horse-back, where he would exhort, preach, pray and give counsel, sound and good, while he was supported by two persons to steady him.  At other times he would go to the water side at the administration of the ordinance of baptism, and advocate that mode.

       My visits to this father in Zion, being frequent, he one day, wished to have the worship of God attended in his house.  I spoke from these words; “Lord help me.”   I discovered him to be much in tears, and he appeared much affected.  When dismissed, while lying on the bed, he seized my hand, and in an extacy [sic] exclaimed, “The Lord has helped me!"  His cup appeared full and running over; and he often expressed a wish to depart, and be with Christ, which was far better; but patience he seemed to crave, and I believe God granted his request; for he had every mark of a soul waiting on God.

       On the Lord's day week, before his decease, I was in the pulpit, and observed one of the connections pass hastily across the floor and whisper to another, which led me to think some change had taken place.  After worship, I inquired, and heard he was very ill, and near his last.  I went to see him, and he appeared much altered, which induced me to think he was near home.  He appeared smiling, and in no great misery; nor would he ever own that he was.  His appetite failed him, and in the course of that week he wore away much; yet his senses and reason continued.  Myself and his family, set up the whole night, and I asked him a number of questions, being desirous of knowing the exercise of his mind.  He appeared permanently fixed on Jesus, as the rock of ages.  I asked him, what I should request of God in his behalf? His answer was, that he might enjoy his right mind, and be resigned to God's will.  His anxious eyes were upon his weeping children.  The night before he expired, I went to see him, went to the bed side and took hold of his hand, and asked if he knew me? he motioned in the affirmative.  I asked him if he was in much pain? he spoke so as to be heard, and said no.  I then asked him, if he wanted to be with Jesus? he said yes!  This was the last word, which could be understood, at least, so far as my recollection serves me.  I went to prayer with the family and friends, after which, he was taken with a fit, which continued with but little alteration till morning; when business called me away.   I bid him farewell in my mind, no more expecting to see him in life.  I went to visit another sick person in the course of the day, and called again in the evening, when I found him still breathing.  It had been my wish, for years, to close his eyes in death, should I survive him; but another call happening that evening, I left him in the hands of a faithful and able friend, and about ten o'clock of that night, being the 10th, day of August 1804, he got dismission from the church militant to the church triumphant; being in the 78th year of his age.” ²

       Lord-willing we will look at the life of another 18^th century Baptist in my next post.

Christ, not man, is King!

Dale

1)      John Gano, Biographical Memoirs of the Late Rev. John Gano (New York: Southwick & Hardcastle, 1806), p. 128-30. 
2)      Ibid., p.133-7.

A Missing Horse and the Advance of the Gospel

     In my last post, we looked at an excerpt from the memoirs of Rev. John Gano, a Baptist preacher who was travelling the Southern Appalachians in the mid 18^th century.  Here is another look into Gano’s life.

I preached, on Lord's day, at Mars-bluff; where the people attended from a considerable distance. From here, I set off again, on my journey.  I was told there was a route to Tar-river, which would shorten the distance, near fifty miles; and a person offered to accompany me ten miles, provided I would stop at a place, on the banks of Cape-Fear, [I] told him, I could not stop, for I had made an appointment at Fish-creek, and it was necessary for me to proceed, in order to fulfil it. When I arrived at the last place, I meant to have started early in the morning, to avoid the importunities of the people. I was obliged, however, to tarry some time; for, in the morning, I could not find my horse, and was fully convinced, he was put out of the way on purpose.  After hunting for him several days, in vain, I was obliged to get another.  I, however, tarried here some time and preached, and I trust to the eternal welfare of many souls.  I have often thought, what a blessing, was in my disappointment, and how anxious I then was, to avoid that opportunity, of being instrumental in the conversion of the people.  I thought it a heaven upon earth; and the remembrance of it, even at this day, produces a strong wish to see one more such time, before I die.  The people presented me a horse, which they purchased of Mr. Fuller, their former minister.

Another circumstance of a singular nature, which took place here, I cannot pass over in silence.  A man in the neighbourhood of this place, who had formerly been a preacher,  but latterly had openly professed Deism, came to hear the last sermon that I preached.   I think I spoke from these words: “Acquaint now, thyself with him, and be at peace; and thereby good shall come unto you.”  As he had been pointed out to me, I watched him closely, and could not but observe the contempt he discovered  at   the  beginning of service; but before it ended, the tears rolled down his cheeks, and when I had finished, he came to me, and urged me to stay and preach again.  I replied, I had staid so long, that all those, who had any regard for God, and his word, had improved the opportunities of coming to hear me, and those that cared not for their own souls had rejected these opportunities.  After standing a moment, he asked me, where I expected to make the next stop.  I told him, about seventy miles off, at Fish creek, in North Carolina.  He offered to bear me company.  I told him, I had company.  At this reply, I observed his countenance to change; and I felt hurt, at the answer I had given him: I turned to him, and told him, that if he wished to converse with me about his soul, I should be glad of his company.  He said, that was his wish.  The next day we started, and on the road, he convinced me of that, which, before, I did not, and probably, now, should not believe,—that there might be an Atheist in principle.  That there were many in practice, was very evident.  He told me, that doubts arose in his mind respecting the divinity of Christ, the Bible, heaven, and a hell, till those doubts became very strong; when he connected himself with a set of Deists.  He afterwards joined the Atheists, who furnished him with books and arguments which established him in his infidelity, in which he had remained till yesterday; but under that sermon, he had such impressions, that nothing, but the operation of the divine  spirit could have made.  He said, he did not then doubt the existence of a God, but believed his word.  He said, his wish was to hear those arguments answered, which the Atheists advanced, that he might be enabled to resist future attacks.  I must confess, some of his arguments, gave me a little trouble to answer, either to his or my own satisfaction. ¹

     Lord-willing we will look at Gano’s life again in my next post.

Christ, not man, is King!

Dale

1)      John Gano, Biographical Memoirs of the Late Rev. John Gano (New York: Southwick & Hardcastle, 1806), p. 69-73.

An 18th Century Baptist Comedian?

       Some people believe that Baptist preachers have no sense of humor, but that certainly isn’t true.  Sometimes they can be very funny, just take this incident from the memoirs of John Gano as an example:

In my way to Mars-bluff [SC], on the Pedee, I lodged at the ferry-man's house.  He observed, that he believed I was a minister, and wished me to tell him, of the best and shortest way to heaven.  I told him that Christ was the best way; and that he must become experimentally acquainted with him, and believe in him, which was the hope of glory. — That after he had obtained this, the shortest way, that I knew, would be to place himself in the front of some army, in an engagement. ¹

       Ok… so maybe it is an acquired taste!

       Lord willing we will take another look at the life of Rev. Gano in my next post.

Christ, not man, is King!

Dale

1)      John Gano, Biographical Memoirs of the Late Rev. John Gano (New York: Southwick & Hardcastle, 1806), p. 69.

The Conversion of John Gano

       It’s been some time since my last post.  Lately I’ve had a real desire to search into the histories of some of the early Baptist ministers who lived in the American colonies.  Recently I came across the autobiographical work of the Rev. John Gano, a Baptist minister and chaplain in the Continental Army during the War for Independence.  I thought his own story of his conversion to Christ would be an encouragement to all of God’s people, and so I share it here.

In early life I had some severe convictions of sins, conscious I must die and go to judgment; and that I must be renewed by grace, or perish as a sinner.  But these convictions were transient and of short duration.  As I advanced in years, I progressed in youthful vanity and sin.  I became exceedingly anxious to excel my companions in work and amusements, and especially in their country frolics and dances.  I was frequently admonished by my Parents for working to excess, but much more frequently for my attachment to vanity.  I cannot charge myself with irreverence to my parents; but when my pious mother would expostulate with me, I seized the opportunity to vindicate myself.  One morning when I came into her presence, having been out late the night before, she fixed her eyes upon me, said not a word, and the pious parental tear stole down her cheek, which struck me with more conviction than I ever remembered to have felt before, which I could not eradicate by any reply, and which caused these reflections to sink deep in my mind: "Do my present follies cause so much pain to the most pious and most tender of parents, what must be the consequence, when they recoil on my own soul! Recoil they must, if not before, at least in the day of judgment; and there I must see this parent, whose tears now condole my case, smile an acquiescent consent in the dreadful sentence of eternal banishment from the righteous judge."  These reflections caused many resolutions, which were shame fully broken for a time; yet a sense of my dangerous situation, would, now and then, fill my mind with melancholy sensations, and doth even now, while writing it. 

When I was about fifteen years of age, my brother Stephen, who was then in his twentieth year, died.  He was, before, and in the first part of his illness, deeply concerned for the salvation of his soul, of which, before his death, he professed a strong hope.  When he expressed this hope, and what he said under his conviction, greatly engaged my resolution to seek an acquaintance, if possible, with Christ.  Probably, great part of this exercise flowed from natural affections, as time gradually wore it away. This has caused me to omit many impressions which had some appearance of convictions, such as escapes from apparent danger of death, by various means incidental to youth; the deaths of others &c. &c.  Between two and three years after this, the dysentery seized the family excepting my father and myself.  They were brought exceeding low, and a brother and two sisters fell victims to the disorder; one of whom was in her twentieth year.  It was the more alarming to me, as it brought to my mind a prediction, which had been early imposed on my father, and which I had often heard him mention with apparent cheerfulness.  Which prediction was, that he would have many children, (as in reality he had,) and that three of them should die in their twentieth year.  As I was next in point of years, this thought continually haunted me, and made me sensible that I was not prepared for such an awful change.  Whenever I could dispel those gloomy thoughts, I was more at ease, and more vile and vain than ever, which continued and even increased until the christmas before I was nineteen years of age.

That time, I had determined to spend a jovial evening with my frolicing [sic] companions.  As, however, there was a sermon to be preached on that day, near to the place where I lived, I concluded to attend both.  After sermon, my mind turned on the inconsistency of my conduct, in spending the day, where God was served, and the night, in the service of the devil.  This led me to consider more closely than ever, that if a day was regarded as the birth of Christ, a holy Saviour, through whom alone we could look for salvation, — how improper it was to spend it in open rebellion!  This brought me to a resolution, — that I would spend my time in a more consistent manner, than I had done — and, blessed be God, before the year terminated, I was brought under serious impressions, which arose from a conversation with a person, whom I supposed really pious and sincere, he advanced something, which my own soul told me was just; but vainly supposing I could shake his belief, I readily undertook to argue with him, which so confused him, that he requested me to stop; with which I cheerfully complied, being fully satisfied with the victory I had obtained.  We parted, and in a few minutes it occurred to my mind, that I had acted improperly; — that I had been instigated by the devil, to oppose truth and glory.  I appeared to myself to be a worshipper of Satan ; and it seemed that all the advantages I possessed, were employed to the dishonour of God; and I thought it was a miracle of mercy and grace, that he did not make me an everlasting monument of his displeasure.  It became my ardent wish, that if there was a possibility of pardon for my sins and transgressions, I might not rest either night or day until I obtained it: which was in some measure the case, although my trials under conviction were of long continuance.  I embraced every opportunity in my power, in attending preaching, reading godly books, and praying either mentally or aloud.  There was a total change in my company and conduct.  But I soon found by experience, what I had early learned from my Bible, that a change of heart was necessary; and that the power of God's grace only could accomplish it; which, I was afraid, would never be granted.  I was, however, determined to seek it to the latest hour of my existence.  I cannot express the anguish, with which my mind was frequently oppressed, with the idea of being eternally banished from God, in endless despair, to everlasting destruction.  I saw I deserved it, and at times concluded it was unavoidable.  My prayers were selfish and sinful.  I often thought that I offended God in asking for par don, when justice appeared so pointedly against it.  In short, I appeared to myself the vilest of sinners, more worthless and odious than the meanest reptile, and the greatest hypocrite in the world.  It appeared that what I felt was only natural remorse, and not a genuine conviction that God's wrath was the prelude of his lasting displeasure.  Impressed with these feelings I concluded I was willing to be saved, and that if I waited the assistance of God, it was all I could do: for it was by his grace that I could be saved.  This in some measure afforded me a kind of deluded ease, until I heard a sermon from these words, in Solomon's Song, 3, xi, Go forth O ye daughters of Zion, and behold King Solomon, &c.  From which discourse I plainly saw the alienation of my heart, that the fault was owing to myself if I was not saved, and that God was waiting to be gracious.  Never before, had I seen so much of the evil of my hard and obstinate heart. From that time, the nature of my conviction was altered, and my grief was greater.  I knew that I must be changed, and that it was to be effected by God, and that he would affect it was my most fervent wish. But how he could be just and save me I knew not: that he could be just and condemn me, appeared plain. In this state, I remained for some time.  And it was some satisfaction to my mind, that God would secure his own glory, and the honour of his son.  In this temper of mind, the way of salvation, through the life, death, and mediation, of the glorious Saviour, appeared plain.  I contemplated on the amazing wisdom and goodness of God, and condescension of Christ.  My soul was enraptured, amazed, and confounded, that with all my ingratitude, I could still be saved.  My mind was enlightened, and my guilt and fear of punishment was removed.  Yet, notwithstanding the alteration I felt, I am not sensible that I thought of its being a real conviction; I was afraid my convictions would not be lasting; and I prayed for a continuance of them.  I was con strained at times to rejoice in God and his salvation; and in this state continued some time, until a sermon from these words, with light and power fasted on my mind : "Jesus, thou Son of David, have mercy on me."  I trust they were so applied, that I could not put them from me. They opened the way of salvation, the suitableness, fulness, and willingness of God; and I was enabled to appropriate them to myself, and rejoice in Christ.  This was the time, from which I dated my conversion, and I think I walked in the light of God's countenance, and had many blessed promises, which strengthened and confirmed my hope in, and humbled me before God. ¹

       Lord willing we will take another look at the life of Rev. Gano in my next post.

Christ, not man, is King!

Dale

1)      John Gano, Biographical Memoirs of the Late Rev. John Gano (New York: Southwick & Hardcastle, 1806), p. 12-20.

Backus' Appeal to American Baptists

       In my last post, we saw Isaac Backus lay out his belief that the Scriptures taught that a true church is comprised of born-again believers in the Lord Jesus Christ.  Not only did Backus contend for the rights of King Jesus to rule over His church, he also had to contend against the propensity of the state in his day to meddle into the sphere of the church’s sovereignty.  The Massachusetts Baptists made their appeals to the Massachusetts Assembly, the Continental Congress, and finally to the colonies as a whole.  Here is an excerpt of their appeal:

       The [Warren Baptist] association which met this year, 1775, at Warren, 'agreed that our agent and committee be desired to draw up a letter to all the Baptist societies on this continent, stating the true nature and importance of religious liberty, and signifying that we think that a general meeting of delegates from our societies in every colony is expedient, as soon as may be, to consult upon the best means and methods of obtaining deliverance from various encroachments which have been made upon that liberty, and to promote the general welfare of our churches, and of all God's people throughout the land; and to desire that our friends in each Colony would communicate their sentiments concerning the design, and time and place of meeting, with all convenient speed.'  In accordance with this direction the agent prepared an address, portions of which are subjoined:

"To all Christian people in the American Colonies, and especially to those who are of the Baptist denomination: —

       "While the united inhabitants of this vast continent are appealing to heaven against the open attempts that have been made against their liberties, it is surely of great importance that we all regard that law of heaven: Make straight paths for your feet.  And can we do so, if we are not as earnest for the removal of oppression from among ourselves, as we are to repel its encroachments from abroad?  An ingenious author well observes, —' That the power of decreeing rites and ceremonies is a power absolutely indefinite, and of the very same kind with those claims which in things of a civil nature always give the greatest alarm.  A tax of a penny is a trifle; but the power of imposing that tax, is never considered as a trifle, because it may imply absolute servitude in all who submit to it.  Our ancestors, the old Puritans, had the same merit in opposing the imposition of the Surplice that Hampden had in opposing the levying of ship-money.   In neither case was it the thing itself they objected to, so much as the authority that enjoined it, and the danger of the precedent.   And it appears to us that the man who is as tenacious of his religious as he is of his civil liberty, will oppose them both with equal firmness."  And is not the power of levying money for religious ministers as dangerous to liberty, as the power of decreeing rites and ceremonies?  Yea, more so; for they who can command the purse, either in Church or State, can usually carry the day in other affairs. * * * As the Baptist churches in the Massachusetts Colony have been brought to view things in this light, many of their elders and brethren at a meeting in Warren, September 13, 1776, desired us, the subscribers, to write to all the societies of our denomination in the American Colonies upon the subject of religious liberty, and to signify to them that a general meeting of delegates from our societies in each colony, we think, is very expedient, as soon as may be, to consult upon the best means and methods for obtaining and establishing full and equal religious liberty throughout this continent, and to promote the general welfare of all; so that truth and peace may prevail, and glory dwell in our land.  And to request our friends in each colony to communicate their sentiments of the design and of the time and place of meeting, with all convenient speed. * * * Our Lord and Saviour has let us know as plainly as words can express, that his kingdom is not of this world; but that it is founded in and supported by the truth.  And he says: 'Every one that is of the truth, heareth my voice.'  Neither can anything be true religion that is not a voluntary obedience to him.  The evident design of civil government is, to arm particular men with the sword, enforced by the power of the whole politic body, to restrain and punish such as violate the rules of justice and equity, to guard the civil peace; and so to be ministers of God for good to all the community.  But for them to empower the majority of any town or place, to judge for their neighbors, who shall be teachers and guides to their souls, and to force those who do not choose them to support them, is going as much out of their jurisdiction as ever the Parliament of Britain did in taxing America.  And how can we answer it, either to posterity or to our great and impartial Judge, if we do not exert ourselves as honestly and earnestly for the defence and establishment of religious liberty as we do for that which is only of a civil and worldly nature?  We say, as honestly and earnestly; but not with the same weapons.  For Jesus says: 'If my kingdom were of this world, my servants would fight that I should not be delivered to the Jews; but now is my kingdom not from hence.  To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.'

"That we may all in our stations bear our proper witness unto the truth, and against the corruptions and oppressions of the present day, is the hearty desire and prayer of your servants for Jesus' sake.

                              Isaac Backus, Nathan Plimpton, Asaph Fletcher.  Per Order."  ¹

       Lord willing in my next post we will look once again at the works of God in the days of our fathers.

Christ, not man, is King!

Dale

1)      Alvah Hovey, A Memoir of the Life and Times of the Rev. Isaac Backus, A.M. (Boston, MA: Gould and Lincoln, 1859), p. 228-31.

Backus Defends Religious Liberty

        Not only was the 18^th century American Baptist minister Isaac Backus a great defender of Gospel truth, he was also a great defender of religious liberty in a free society.  He was appointed as a representative of the Warren Association to present the grievances of the non-Bostonian Baptists to the civil leadership of the colonies.  Here in this letter Backus brings a London friend up to speed on what was happening to those who opposed the Congregationalist majority tyranny in Massachusetts.  (Look for the mention of our missionary friend David Jones!)

       The following letter to the Rev. Dr. Stennett, of London, describes the immediate results of the circular just given:

"MIDDLEBORO', Oct. 9, 1773.

       "Rev. And Dear Sir: As our Association have chosen me to be their agent here, in the room of our beloved friend, Mr. John Davis, deceased, I am set down to write you some answer to yours of Aug. 6, 1772, addressed to him.  The ill state of his health had induced him to return to Pennsylvania before it arrived at Boston; it was sent after him, but I suppose never reached him.  For, with Mr. David Jones, he set out on a visit to the western Indians, but was taken sick near the Ohio, and after an illness of three weeks, died there, the 13th of last December, in the thirty-sixth year of his age.  A very just character was given him from Philadelphia, in which are these words:  'He was an entertaining companion, possessed of uncommon calmness of temper. In preaching, he endeavored to reach the understanding of his audience.  Educated in the genuine principles of liberty, born under one of the happiest of civil constitutions, he felt with the keenest sensibility for the oppressed, and when his duty called, with a manly and virtuous boldness he defended them.'  This is a true sketch of the character of that valuable friend we mourn the loss of.

       "Pennsylvania, his native colony, enjoys that religious liberty which he soon found the want of here.  Upon search, he found that our charter gives equal religious liberty as well as theirs, and that what is called the religious establishment in this Province stands only upon some laws made by the Congregationalists to support their way, which [laws] happened not to be timely discovered by the powers at home, but [which] are really in their nature contrary to our charter.  And when they tried to call a Provincial Synod in 1725, an express was sent from the British court against it, in which it was declared that their way was not established here.  Therefore Mr. Davis judged it to be our duty to strike more directly at the root of our oppressions than we had before done.

       "And though he is taken from us, yet the cause remains the same; and last May our committee were called together at Boston, when we had late accounts of the sufferings of our brethren in sundry places and in violation of the Pedobaptists' own laws; upon which we wrote to all our churches to consider and to give their mind upon the affair.  Accordingly, they sent in their thoughts to our association at Medfield, Tuesday, September 7th; and though we were agreed that our Legislature had no right to impose religious taxes upon us, yet some doubted the expediency of our now refusing any compliance with their laws in that respect; and since we were not all of a judgment in this case, they stood against our coming to any vote upon it, lest our want of union therein should give an advantage to our adversaries.  Thus matters labored all day Wednesday, until many of the brethren became very uneasy about being thus held back.  But on Thursday morning, Mr. Stillman, who had been against our coming to a vote, brought in the following paper, which was unanimously adopted:

       1. That the mind of the association respecting giving or not giving certificates, be taken by written vote, in order to confine the difference which subsists among us on this matter, in the association.

       2. That those churches that agree to neglect the law for the future, shall, in a spirit of meekness, plead as the reason, that they cannot, in conscience, countenance any human laws that interfere in the management of the kingdom of Christ, which is not of this world.

       3. That the churches which think it expedient to give certificates for the present, be advised by letter how many are of a contrary mind, and be desired to consider the matter against the next association, and to unite with their brethren if possible.

       4. That the churches allow each other entire liberty, without any hard thoughts one of another.

       5. That all the churches which shall be called to suffer through the year, shall transmit an account of such sufferings to their agent, to be made use of by him as may be thought best to subserve the common cause.

       6. That our true state, with what we have transacted at this association, be sent to our agents in England, and their opinion be requested by the next meeting of the churches.

       7. That if any are called to suffer, their sister churches be applied to, to assist them in their trouble.

       "When we came to act upon the first of these articles, there appeared thirty-four elders and brethren against giving any more certificates, six for it, and three at a loss how to act.  Then it was voted by all that an appeal to the public, which I had read in part to them, should be examined by our committee and then published.  And our association was dismissed in a very comfortable and happy manner, and all seemed well pleased with what was done.  The following week our committee met at Boston and deliberately examined and approved of our appeal, a copy of which I now send you.  We were privately encouraged in this attempt for religious liberty by several members of both houses of our great General Court; and the state of people's minds of various ranks through New England is such that I cannot but hope to obtain our freedom without a necessity of appealing to his Majesty.  The use of force in religious affairs is become odious to great numbers besides our own denomination, and that is increasing very fast.

       "Thus, dear sir, I have given you as concise and just an account of our state as I can; and we request the best advice from yourself, Dr. Slewalen and Mr. Wallin, that you can give us.  We are greatly obliged to you all for the friendship and favors you have already shown us, especially concerning the case of Ashfield, for which we hope and pray that God may abundantly reward you.

       "By the printed minutes I send you, it appears that we have one thousand one hundred and sixty-one church members in our association, and I suppose there are full as many more within the Provinces of Massachusetts and New Hampshire only; which are but two of the four governments of New England; and full two-thirds of all those have been baptized within these seventeen years; and the abundant evidence I have that the pure doctrines of grace set home by the power of the divine Spirit, have been the cause of it, affords me unspeakable satisfaction.  Brother Hinds, who lives nine miles south of me, has been favored with a glorious visitation this year, and he has baptized four more since the meeting of the association.  In such a new state and rapid increase of churches, you, sir, must be sensible that we stand in great need of the best assistance that can be had.  I therefore hope for some from yourself and brethren to be communicated to

                                                    Your unworthy brother in gospel bonds,

                                                               Isaac Backus." 

       The "appeal" mentioned in this letter was a pamphlet of sixty-two pages.  After a preface designed to show that civil government is conducive and even necessary to individual freedom, it lays down the position "that God has appointed two kinds of government in the world, which are distinct in their nature and ought never to be confounded together; one of which is called civil, the other ecclesiastical government," and then proceeds in the first section to specify "some essential points of difference between them."  The next section shows how "civil and ecclesiastical affairs are blended together among us, to the depriving of many of God's people of that liberty of conscience which he has given them."  At the close of this section an injurious reproach is thus noticed: "Though many of us have expended ten or twenty times as much in setting up and supporting that worship which we believe to be right, as it would have cost us to have continued in the fashionable way, yet we are often accused of being covetous for dissenting from that way, and refusing to pay more money out of our little incomes, to uphold men from whom we receive no benefit but rather abuse."  Section third gives a brief account of what the Baptists had suffered under the existing laws and of their reasons for refusing any active compliance with them.  These reasons, directed chiefly against the giving of certificates, were substantially as follows:  1. "Because to give certificates implies an acknowledgment that civil rulers have a right to set up one religious sect above another; which they have not.  2. Because civil rulers are not representatives in religious matters, and therefore have no right to impose religious taxes.  3. Because such practice emboldens the actors therein to assume God's prerogative; and to judge the hearts of those who do not put into their mouths.  4. Because the church is to be presented as a chaste virgin to Christ; and to place her trust and love upon any other for temporal support, is playing the harlot, and so the way to destroy all religion.  5. Because the practice tends to envy, hypocrisy, and confusion, and so to the ruin of civil society."  ¹

       This put the Baptists in a difficult spot.  Their Congregationalist oppressors were infringing on their liberty of conscience by compelling them by force of civil law to provide financially for the state church with which they had some theological disagreement.  Yet they were hesitant to reach out to London for redress since they were also in agreement with their fellow countrymen in resisting the usurpations of the mother country.  What to do?  Lord willing in my next post we’ll begin to look at Backus’ efforts in defense of religious liberty.

Christ, not man, is King!

Dale

1)      Alvah Hovey, A Memoir of the Life and Times of the Rev. Isaac Backus, A.M. (Boston, MA: Gould and Lincoln, 1859), p. 190-5.

Backus Defends His Ecclesiology

       In my last post, we saw Isaac Backus had to defend his position on baptism but that wasn’t all this minister had to contend with.  There were also many from the “established” churches who had different views on the qualifications for ministers, for example, and these had great disdain for those they derisively called the “New Lights.”  Backus was not one to back down from any position he found to be entirely supported by Scripture.  In this post we see where he defends his position that the Church of Jesus Christ is comprised of those persons who have been regenerated by the Spirit of God.

       In 1764 he [Backus] published a letter to his former pastor, Mr. Benjamin Lord, of Norwich, who had put in print "some harsh things… against those who have dissented from his sentiments about the ministry, the church, and baptism."  Mr. Lord had declared, for example, that no just cause of withdrawment from the standing order could be produced by the New-Lights.  He had charged "those that imagine the fulness of the Spirit (or singular gifts which they think they possess) doth warrant their assuming the character and entering on the work of ministers of Christ," with coveting to be "above their Master."  And he had joined with six neighboring ministers in saying: "Do not the late separations, and one separation from another, already discover their nature by their fruits? In that some have by this time apostatized even from all religion; while some others are renouncing infant baptism, and going fast to the like dreadful apostasy.  It is hid from them that ‘evil men and seducers wax worse and worse'; it is hid from them, or rather they will not see, that they have fell into the way of Cain, and are in danger of perishing in the gainsaying of Core."

       In reply to these charges, Mr. Backus explained and vindicated his belief, and that of the New-Lights generally, respecting an internal call to preach the gospel.  He then proceeded to show that the right to ordain ministers is vested in the church and not in the clergy alone.  Finally, he defends the doctrine of believers' baptism as scriptural, and repudiates that of infant baptism as unscriptural.  We cite the following recapitulation of his argument:

       "Now, sir, since Christ's forerunner warned the Jews against thinking to come to baptism in Abraham's right, and told them they must bring forth fruits meet for repentance; since Christ himself called little children to come to him, but says not a word of their being brought to baptism before they do come to him; yea, instead of that, he, in the commission, orders that all nations be taught and believe before they are baptized; and since his ministers, in obedience thereto, baptized those that gladly received the Word at Jerusalem, those that believed Philip's preaching in Samaria, and such as heard and believed at Corinth, etc., but there is no account of their baptizing any but such; — and, on the other hand, since God declares that the new covenant is not according to that which he made with Israel when he brought them out of Egypt, and that one special difference is, that all who are in this covenant know him and have his law written in their hearts; and since no custom like circumcising children on their parents' account was to be observed among the believing Gentiles; — I dare not follow the multitude in bringing children to the initiating ordinance of the gospel church on their parents' faith, let there be as great or good men as there will that do it, knowing that I have but one Master in all these things, to whom I must give account.  And I believe his orders are, that none should be admitted into the ministry but "faithful men," or "men full of faith and the Holy Ghost;" and that none ought to be received into the church but real believers, that is, those that give credible evidence of saving faith."  ¹

       Lord willing in my next post we’ll begin to look at Backus’ efforts in defense of religious liberty.

Christ, not man, is King!

Dale

1)      Alvah Hovey, A Memoir of the Life and Times of the Rev. Isaac Backus, A.M. (Boston, MA: Gould and Lincoln, 1859), p. 146-7.

Isaac Backus Defends Believer's Baptism

       In my last post, we saw how the 18^th century minister Isaac Backus had struggled with his own questions about the proper application of the ordinance of baptism.  Having resolved the issue in his own mind by his own careful study of the Scriptures, he had come to carry out this truth within the context of his own church.  Not everyone was on his side, however.  Within the same church were others who still believed in infant baptism and this created no little tension.  In fact, after having excluded from fellowship a couple of the more contentious brethren from the church, a council of leaders from three other local congregations was assembled to “review” the matter.  This council ultimately found against Backus and in favor of the excommunicated, however it never offered Backus an opportunity to present his case for believer’s baptism.  Here is Backus’ response to those who differed with him on this ordinance.

       The proceedings of this council led to the exclusion of Mr. Backus from the church; though some few of the members seem to have adhered to him in the darkest hour.  The majority, however, with Alden and Washburn at their head, established a meeting by themselves, which was sustained for a short time and then died away.  On the 18th of November, Mr. Backus sent the following letter:

       "To the members of the Church in Bridgewater and Middleboro', who now profess to stand and act as the church:

       "Dear Brethren:  Since you expressed, last week, when I was with you, that you were willing to receive light, if any could communicate it, concerning this point which is so much controverted among us; viz., of believers being the only proper subjects of baptism; and as my soul has a desire that you may be brought to see things as they are, therefore I have thought it expedient to write to you a few lines upon the matter.   1. One great argument brought to prove that it is right to baptize infants, is this—that the covenant which believers stand in now is just the same as that which was given to Abraham, to which circumcision was a seal.  But it seems strange to me that any can hold it so.  For the covenant, in the seventeenth of Genesis, plainly includes a promise to Abraham of a numerous posterity, and that kings should come out of him, and that they should have the land of Canaan for an everlasting possession, as well as that the Lord would be a God to that people.  And circumcision was the seal of the covenant, which included all the ceremonial law, and the Jewish forms of worship.  And there is one prescription expressed plainly, in first mentioning the time when children should be circumcised; viz., at eight days old.  The reason for this was, that by the ceremonial law, they were not clean before, as is plainly expressed, Leviticus 12:3.  Now, to say that baptism seals just the same covenant, is most strange and absurd.

       "2. It is commonly said that the subjects are the same, only the seal is altered.  But I never yet saw the person who practised so.  The subjects then were all who would profess that religion, and their whole households, let them be old or young.  A foreigner, or hired servant, was not to be taken in, but all the males who were property were to be circumcised.  Observe here, God says expressly — 'Every man's servant who is bought with money (let him be as old as he may), when thou hast circumcised him, then shall he eat the passover.'  Now I never saw one yet who practised according to this in baptism, and I hope I never may.  There, the servant, let him be ever so old, was circumcised on his master's account; and it is plainly expressed that when they had circumcised him, he should eat the passover.  So that, did I believe the subjects of baptism remained the same, I should not dare to shut off one of the children or servants of believers from this ordinance or from the Lord's Supper either.

       "3. Another argument, which seems to be of great weight with many serious people, is, that our privileges are not less now than theirs were then.  But in this, there seems to be much of the spirit of those ancient fathers who came out of Babylon, who despised the day of small things, and wept when the foundation of the second temple was laid, because the outward glory of it, when compared with the first temple, appeared as nothing.  But God said,' The glory of the latter house should exceed the former.'  The glory of the Jewish church stood much in outward things; (as of circumcision, God says —' My covenant shall be in your flesh.')  Now, as to the outward glory, they exceeded all churches which have existed in gospel times in many things.  The prosperity and blessing in temporal things, which they enjoyed at times, I suppose, went greatly beyond what any church of Christ has had since he suffered; and the temple of Solomon was undoubtedly more magnificent than any house of worship on earth.  But shall we say, therefore, that our privileges are less?  No, surely.  Again, they had three yearly public feasts, at which all their males were to appear before the Lord; but there is only one stated ordinance in the New Testament church; viz.: the Lord's Supper.  But is it right to say that our privileges are cut short on that account?  Once more, the gospel ministry as really comes in the place of the priesthood, as baptism does in that of circumcision; and the priesthood was confined to Aaron and his descendants.  Now, is it good reasoning to say that gospel ministers have not so great privileges as the priests had, because they have no right to bring their children into the ministry?  I believe no serious person will say so.  Not a whit more of reason is there for saying, that the privileges of believers are now less, because they are not now allowed to partake of the ordinances of Christ's house until the Lord converts them and prepares them for it.  The truth is, those things were types and shadows of heavenly things; and we have a more clear and glorious revelation of divine things; and our children have vastly greater advantages of being taught in the things of salvation by Jesus Christ.  And it highly concerns every saint to use all gospel means and methods to bring his family as well as others to believe in Christ; so that they may have a right to all the privileges of the sons of God.  And I wish I could see all those who are pleading so earnestly for infant baptism more engaged to train up their children in the ways of God.

       "Thus, my brethren, I have hinted to you some things which were upon my mind concerning these matters.  And I desire that you may be as noble as the Bereans were, and search the Scriptures daily, to see if these things are not so.  And now, as to the line you are going on in, in admonishing all, as covenant breakers, who hold that none are the proper subjects of baptism but saints; I verily believe that in this you are striking against divine truth; though I hope it is ignorantly; and therefore, though I am not much concerned what you will do to me, yet I must say, Do yourselves no harm. 

       So I remain your souls' well-wisher,

       Isaac Backus.”

 

       We have found no record of the manner in which this letter was received or of the effect, if any, which it produced. The excluded pastor, however, continued his ministry with such as still approved his course; and after a few weeks it was deemed expedient to call another council. ¹

       Lord willing we shall continue to examine the ministry of Backus in my next post.

Christ, not man, is King!

Dale

1)      Alvah Hovey, A Memoir of the Life and Times of the Rev. Isaac Backus, A.M. (Boston, MA: Gould and Lincoln, 1859), p. 102-5.

Paedo or Credo? Isaac Backus and the Doctrine of Baptism

       In my last post, we examined the call of the 18^th century Baptist preacher Isaac Backus to the ministry.  But his life in the ministry was not without its share of trouble and turmoil, as we shall see in this post.  

   …According to his own testimony, sad tokens of a decline in vital piety began to appear in his parish soon after the beginning of 1749. Whispering and backbiting prevailed to a fearful extent, especially among the young people; and warnings from the servant of Christ did not avail to arrest the evil.  Gospel discipline was also greatly neglected, and a melancholy change in the state of religion was but too evident.  This was a severe affliction to the young and zealous pastor.

       But this was not all. The Separates had embraced substantially Baptist views of the Christian church.  They affirmed with great unanimity that only those who give satisfactory evidence of piety are entitled to the privilege of membership in the church, and that only those who are regenerated by the Spirit of God are "Abraham's seed, and heirs according to the promise."  Some of them, it cannot be doubted, saw more or less clearly the inconsistency of these declarations with the practice of infant baptism.  In the Articles of the Mansfield church there is one which reads: "Though most of us agree in the Article of infant baptism, yet a difference in that particular doth not break the spiritual communion of saints; therefore it is no just bar to our covenanting and partaking of the ordinances together wherein we are agreed."  Others perceived more distinctly than the New-Lights themselves whither their doctrine of a "spiritual church" was likely to conduct them.  As early as May 17, 1743, Rev. A. Croswell, of Groton, Conn., thus writes to Rev. Mr. Prince, of Boston: "I may hereafter print something about the times, showing wherein I have seen reason to alter my judgment, particularly with reference to exhorters.  For though I was the first in New England that set them up, I now see, too late, that the tendency of their ways is to drive learning out of the world, and to sow it thick with the dreadful errors of Anabaptism, Quakerism, and Antinomianism!"  And in 1741, the Consociation of Windham County, Conn., objected to the article cited above, because it tends "to let in Anabaptists, and seems more agreeable to the inclination of parties than the Word of God."  We will now proceed to give, from the papers of Mr. Backus, and nearly in his own words, written from time to time as the events took place, an account of his change of views in respect to the ordinance and subjects of baptism.

       At a church meeting, August 7, 1749, Ebenezer Hinds and Dea[con] Jonathan Woods declared that they had embraced the Baptist principle.  This led to much discourse on the subject, and sundry of the brethren were ready to follow their example.  They advocated the opinion that plunging is the right way of baptizing, and that infants are not qualified for this ordinance.  The question thus introduced became a very prominent topic of thought and of debate.  Those who had adopted Baptist sentiments were persuaded that they could convince the rest of the church, and therefore improved every opportunity to discuss the matter.  Bitter clashing and contention followed, by which the remaining life of religion was destroyed.  All the evil was traced by one party to the Baptist principle, and by the other, to fear and resistance of the truth.  In reality, however, it sprang chiefly from the unchristian temper which these brethren displayed toward one another.

       For a time Mr. Backus strove not to meddle with the new doctrine.  From the ill behavior charged upon Baptists of former and later times, he was led to fear that some mischief lurked in their principles, and that these were now sent as a delusion in judgment upon them.  But he could not exclude the topic utterly from his thoughts.  About the 20th of August, he began to give it close attention; but he was dreadfully perplexed, and his mind was tossed this way and that.  When he carefully searched the Scriptures, light seemed to be clearest for the Baptist doctrines; but when he looked at his own guilt and that of his people, the fear returned that these things were sent in judgment upon them.  On Saturday night, August 26th, while crying to God for help and direction, he found there were many things very dear to him which yet he could freely give up into the hands of God, but that in this case he felt a sensible pulling back.  At length this conclusion suddenly came into his mind: namely, the Baptist principles are certainly right, because nature fights so against them.  The next day he felt a secret hurrying on to preach upon this subject; which he did in the afternoon, taking for his text, Romans 6:4, and maintaining that none have any right to baptism except believers, and that immersion seems to be the only correct mode.

       In the evening, after this premature discourse, occasioned by a hasty decision, darkness began to fill his mind, and on the forenoon of Monday this darkness became well nigh total.  A little light, however, seemed to dawn upon him in the afternoon, and the next morning he was enabled to cast his burdens on the Lord.  He now saw in the dreadful gloom we have noticed, an indication that the doctrine maintained in his sermon must be wrong; he remembered also how the Bible everywhere represents the Lord as granting many favors and blessings to the children of saints for their fathers' sakes; he thought of God's covenant with Abraham and the tenor of his promise: "I will be a God to thee and to thy seed after thee," and found this to be the covenant with Christians still; and he concluded in the light of these considerations that the children of believers have a right to baptism.  These reflections appeared to satisfy his mind, and he set out cheerfully on his way to Norwich.

       Making a flying call upon his friends in Rehoboth, he went into Providence on Thursday, August 31st, and there met with three of his flock at the house of Rev. Joseph Snow.  They had started from home with the purpose of being plunged; but Mr. Snow spoke so clearly upon Infant Baptism that one of them without further delay turned his steps homeward.  Mr. Backus proceeded to Norwich, and after spending some weeks in preaching, visiting, and attending to secular affairs, returned to his parish on the 23d of September.

       Meanwhile, he had become, as he thought, fully settled in his former opinion, that only believers and their infant Seed are entitled to baptism, and that as to the mode, every one must be fully persuaded in his own mind and act accordingly.  His intercourse with ministers of the Separate order during this journey may have aided in bringing him to such a conclusion.  Yet he was sometimes sorely puzzled to fix the line beyond which one had no right to baptism; for he knew that Abraham circumcised not only children under age, but also his three hundred servants.  From this difficulty, however, he took refuge in the plea of ignorance, confessing, as Paul does, that "now we see through a glass darkly."

       Arriving in Titicut, he soon learned that in his absence Elder E. Moulton, of South Brimfield, now Wales, had come to Bridgewater by invitation, and had plunged, Sept. 17th and 18th, nine members of his church, with one other person.  Here then, was a new trial; but it does not seem to have modified his own course.  At a meeting of the church, Tuesday, September 26th, he made a full confession, and retracted the sentiments expressed in his sermon upon baptism.  Those who had been immersed were disappointed and offended at this recantation; and on the next Lord's day they met by themselves for religious worship.  But Mr. Backus was ready to make his relapse into the common belief still more public and practical.  In the afternoon of the following Sabbath, Oct. 8th, he discoursed upon the submission of David: "Here am I, let Him do with me as seemeth good unto Him," and then spoke of his sorrow for preaching against infant baptism, going so far even as to declare that he was willing to venture into eternity on that practice; and proceeding thereafter "to baptize a child of sister Richmond."

       But in the present case also he was guilty of rashness; and he afterwards, (in 1752) made this record: "Though I really thought that way to be right, yet those expressions which I delivered publicly, concerning venturing into eternity on that practice, did carry in them a much greater certainty than I really had at the time in my own soul, which has often since caused me to mourn before the Lord."

       Soon after the events which we have recited took place, Mr. Backus resolved to dismiss all anxiety and inquiry on the subject, and to treat infant baptism as an ordinance of the gospel.  But it had been determined otherwise; and before many weeks were passed he was brought to a stand in his course by the question: Where, and in what relation to the church of God do those stand who have been baptized and yet are not believers?  The question was proposed to him by no one, — unless by the Spirit of God, — and he could not exclude it from his mind.  But he now moved slowly, and only after two years of painful suspense and study did he reach a satisfactory conclusion.  It will be profitable to know some of his feelings during this period.

Lord's day, Dec. 31, 1749. "My unsettled state about baptism wounds and weakens my soul; but this day I was favored with considerable tenderness and clearness in preaching."

Feb. 4, 1750. "For some time in the evening I felt such guilt and distress that I was ready to cry: 'A wounded spirit who can bear?' The promised joys of sin were turned into pain, and my soul was in agony. Lord, when thou hidest thy face, who can behold thee?"

Feb. 17th. "This day I feel much as I have done for a long time. There is a constant load upon my mind. Yet at times I am intensely engaged in study; though I have scarce any strength or heart to act for God."

April 8th. "I find considerable strugglings in my heart against declaring the whole truth, because I practise no more of it myself.  O Lord, deliver me from the power of this temptation!"

July 15th. "I have worried along now for some months, sometimes feeling so guilty and ashamed in viewing my past conduct and present case that I hardly wanted to see anybody. * * * But in the midst of all this various turning of things within and without, I find my soul is held, as a ship by the anchor is held in the boisterous waves, either from dashing on the rocks or driving off into the wild ocean."

July 23d. "Felt as if I were laid aside by God and man; could find scarce anything to do; yet the Lord gave me instruction out of all this.  At night a few of us had a meeting at brother Alden's, and near the close of it I had by such glimpses of the heavenly glory and such drawings of divine love as I haven't felt before these many weeks.  Oh, one taste of love is infinitely sweeter than all that earth can afford."

Sept. 5th. "Labored with my hands most of the day; dull and stupid; but in the evening the Lord gave me sweet enlargement in secret prayer.  I was enabled to come as a child to a father, tell him all my wants, and lay open my very heart to him."

Sept. 9th. "Enjoyed considerable freedom in preaching, and some of the hearers were refreshed. We then partook of the ford's supper.  Two offered themselves for communion with us, and told their experiences.  One was the wife of Isaac Pierce, of Beech Woods, who was received; the other was my dear wife, who had blessed clearness in describing the dealings of God with her soul, and the whole church seemed to be affected thereby.  We then attended to the ordinance itself, which by reason of the difficulties among us had not been observed for more than a twelvemonth.  Sundry of the saints were divinely refreshed while partaking of the supper."

Nov. 11th. "This forenoon I had no remarkable assistance, but in the afternoon I was led to treat of the hope and comfort of the saints, and to lay open the horrid falseness of the notion entertained by carnal hearts, that a life of holiness is an uncomfortable life.  There is no true happiness here or hereafter but in being conformed to God in heart and conduct."

Dec. 19th. "Was much depressed in the morning by a sense of my vileness and by a view of the miserable case of this people. The waters came into my soul."

Dec. 31st. "Spent much of the day in reading. In the evening I preached to a little number at brother Alden's.  Alas, I had but a poor ending of the year.  Almost the whole of this year, 1750, has been a season of heavy trial to my soul.  If any one had told me a twelvemonth ago that I should meet with all which I have gone through since, I should have thought it insupportable.  Hence the reasonableness of Christ's word: "Take no thought for the morrow, for sufficient unto the day is the evil thereof."

Feb. 13, 1751. "Was called in the afternoon to visit a sick woman, and found some assistance in praying and conversing with her. But in the evening I felt horrid temptations even to Atheism and Infidelity, which taught me the danger we are still in, if left of God."

April 5th, (Harwich.) "My soul was brought to such a view of the discipline of God's house and the want of it among our people, that I could not but solemnly engage before God to be faithful in that work, and I called all the saints to witness against me if I was not; and I felt such a salvation as I had not for a year or two before."

Aug. 13th. "Had a short conference with some of our brethren concerning our church affairs; our case appears exceedingly difficult still." ¹

      It is easy to understand, for anyone who has been a Christian for some time, to feel for Backus in his struggle for clarity regarding this biblical doctrine.  Perhaps every believer in the Lord Jesus Christ has wrestled with understanding this or that particular doctrine.  What made his situation much more difficult was the turmoil that very question was generating not only within his church but also within the larger New England community.  As the pastor of a particular flock of believers, it was Backus’ duty to lay before them the whole counsel of God and yet even he was having some difficulty in perceiving which way to turn.  But it is exactly this means of “wrestling with the Lord” in prayer and Bible study which the Lord often uses to bless His children with dispensations of grace, wisdom, and knowledge.

       And, long after, Mr. Backus thus refers to his reluctant and protracted inquiries at this time in respect to baptism: "No man, who has not experienced the like, can form a proper idea of the distress I endured for two years."  We are now in some measure prepared to trace the mental and moral process by which his views on this subject were changed, to draw near and sympathize with this servant of God, while, by "agonizing prayer" and "intense study," he slowly emerges from darkness into light, from painful suspense into assured belief.

       When the question, "where, and in what relation to the church of God, do those persons stand, who have been baptized and yet are not believers?" presented itself to the mind of Mr. Backus, he was unable to find a satisfactory answer.  He perceived that during the former dispensation, all who had been circumcised were in the church, which was national.  He also saw, and had clearly seen for many years, that under the new dispensation, none are in the church, but saints who are built up as lively stones, etc.  He found no gospel standing-place for half-way members.  In spite of all he could do, he felt constrained to omit the practice of infant baptism, and for upwards of a year his mind continued in nearly the same posture of indecision, "suffering trials which no tongue can express."  On the fifth of April, 1751, he made a solemn promise to the Lord to attempt the restoration of faithful discipline in the church.  He succeeded at first in leading his brethren to engage in this work; but after a time some of them said they could go no further in disciplinary labor, till they knew how the case would turn with him as to baptism.  Discouraged by this obstacle, he felt himself compelled to let the work drop.

       Having thus borne for almost two years the tortures of doubt respecting the subjects and mode of baptism, he set apart Saturday, July 20, 1751, as a day of secret fasting and prayer, to seek once more the direction of God.  After confessing his sins, and earnestly imploring divine help, he took Wilson's Scripture Manual, and seriously examined every particular passage of God's Word which relates to baptism, and was forced to "give in" that the sentiments of Mr. Wilson appeared to be according to the mind of Christ.  Then, still looking to the Most High for direction, he went on to examine several portions of the Sacred Record, which speak of God's blessing his people and their seed with them.  He carefully reviewed the account of Noah's preservation with his family, the promises made to Abraham and his seed, to David and his posterity, and the descriptions given in the Old Testament of the Messiah's reign; and he concluded in view of all these, that God had promised to manifest himself to his people in the latter days, and to pour out his Spirit upon them in a very extraordinary and glorious manner; also, that he had given to believers great encouragement to bring their offspring to him, praying and hoping for large blessings upon them; for they shall all know him, from the least to the greatest.  But he was led at the same time by this comprehensive and prayerful survey to conclude that none ought to be baptized, and thus have the outward mark of Christ's disciples put upon them, except those who give evidence of having believed in him.  This settlement of the question gave him some degree of peace.  "But yet, alas!" he says, "I feel like a weak creature still, having but little strength and boldness to come forth in the truth in this evil day.  Lord, I commit my all to thee."

       At a meeting of the church, July 25th, he made known to his brethren the character and result of his inquiries, declaring his full conviction that there is no scripture warrant for infant baptism.  Much discourse followed.  On the 29th he writes: "I have had some distressing views of my case, and of the danger of being left as a stumbling block to others, or as a barren useless creature.  I went to pour out my soul to God, and I was enabled to confess my sins, and with earnestness to plead, that he would either bring my soul forth to act for him, or take me out of the world.  For I had rather be hid in the grave, than to live a burden to his creation."  He also spent the 30th of this month in fasting, humiliation and prayer, and closes his record of it with these words: "O Lord, bow down thine ear and hear; for I am poor and needy.  We are made a strife to our neighbors, and our enemies laugh among themselves.  Turn us again, O Lord of hosts, and cause thy face to shine upon us, and we shall be saved."

       Mr. Backus was now fully satisfied in respect to his duty.  He therefore sent for Elder Benjamin Pierce of Warwick, Rode Island, to administer the ordinance of baptism; and on the 22d of August, 1751, he was baptized with six members of his church, on profession of faith in Christ.²

       By God’s grace Backus had been brought from the obscurity in which he had been dwelling to the clarity of what he had found to be Scripture truth.  In siding with the Baptists he was sure to bring upon himself much discredit.   Lord willing we shall see how the Lord was pleased to work through the ministry of Backus in my next post.

Christ, not man, is King!

Dale

1)      Alvah Hovey, A Memoir of the Life and Times of the Rev. Isaac Backus, A.M. (Boston, MA: Gould and Lincoln, 1859), p. 82-90. 
2)      Ibid., p.90-3.