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Beloved Friend,
Although we should endeavor to avoid all needless contention, yet the faith once delivered to the saints is sometimes treated in such a manner as to make it our incumbent duty earnestly and publicly to contend for it. Such a case I think is presented before us by means of a printed paper lately spread in Providence and towns adjacent which you have requested me to make some remarks upon. It begins in this manner.
On Traditionary Zeal. Some good Christian pastors will not scruple to tell you that they could find no joy in their own state, no strength or comfort in their labors of love towards their flocks, but because they know and are assured from St. Paul that God never had, nor ever will have, mercy upon all men; but that an unknown multitude of them are, through all ages of the world, inevitably decreed to the eternal fire and damnation of Hell; and that an unknown number of others are elected to a certain, irresistible salvation. Wonder not, my friends, if the inquisition has its pious defenders, for inquisition cruelty, and every barbarity that must have an end, is mere mercy if compared with this reprobation doctrine. And to be in love with it, to draw comfort from it, and to wish it Godspeed is a love that absolutely forbids the loving our neighbor as ourselves and makes the Scripture-wish, that all men might be saved, no less than a rebellion against God.
This writer's evident
design is against the doctrine of particular election and efficacious grace in our
salvation, and against those who preach it. And he takes the same method that the heathen
persecutors did with the primitive Christians, viz., to cover them with skins of wild
beasts in order that they might be devoured by dogs, or if not, yet that they might be
hated and avoided by all men. He asserts that some Christian pastors tell their people
such a story as he has here related. If he can find any man upon earth that teaches so, he
is welcome to correct him as much as he deserves, but till he exhibits his proof he ought
to be accounted a blasphemer of God's sovereignty and a false accuser of Christ's
ministers, Yea, out of his own mouth he is condemned, for as short as his paper is he has
not been able to keep to one consistent story, but the same preachers that he accuses of
rejoicing that God never will have mercy upon all men, when he comes to give us their own
language it is, "O, the sweetness of God's election!" And neither the
Devil nor any of his children will ever be able to make a rejoicing in God's everlasting
love to a chosen number to be the same thing as it would be to rejoice in the
destruction of the rest.
Our Lord says, Every
one that doth evil hateth the light, but he that doth truth cometh to the light; and
let the reader judge which of these characters suits the conduct of the writer before us.
He casts out these horrid accusations against some good Christian pastors without naming
any one while his evident aim is against all that profess a sweetness in sovereign
election; at the same time (like the savages) he tries to keep himself and his principles
hid. Though it fares with him as it did with the old enemies of the sure foundation which
God has laid in Zion, whose bed was shorter than that a man could stretch himself
upon it, and the covering narrower than that he could wrap himself in it, Isai. xxviii.
For though by the title of his piece he would have people esteem him as a bold champion
against tradition and a friend to Paul and the sacred writings, yet he does not so
much as attempt to prove that sovereign decrees and irresistible grace are not fully
taught by them. No, instead of confusing us or defending himself by the sacred oracles,
he, like those who prophesied out of the deceit in their own hearts, first makes
his address to men's passions and exerts all his art to bring up the horrid ideas of an
inevitable decreeing of multitudes to hellfire, of cruelty vastly worse than the inquisition,
of God's sacrificing of myriads of his creatures to the Devil, etc., and having done
his utmost thus to raise a tempest in the souls of men, he winds up by asserting that
"The only possible way of avoiding every prevailing error and of finding every saving
truth is to listen, solemnly, attentively to listen, agreeable to the written word, to the
still small voice within you."
This is just like the
old serpent who, with malicious reflections upon God's government and lying pretences of
friendship to man, drew him into rebellion against God's revealed will and to
gratify his own heart's lusts. Yet from that day to this, when the tempter thinks
it will serve his turn, he is very ready to catch at some Scripture words, to
entice people into violations of the truth which is therein taught.
Let the pretended
advocate for truth now before us mean what he will by the voice within, yet when he
or any others are brought solemnly and attentively to listen either to reason, conscience,
or the Spirit of God they will teach them that the way to avoid error and to find the
truth in any case is not first to inflame our passions before our judgments are well
informed. No, for a gift will blind the eyes of the wise and pervert the words of the
righteous; therefore we must have our eye single or else our whole body will be full
of darkness. Hence appears the necessity of the Holy Spirit to renew us in the spirit
of our minds and to guide our souls into all truth.
The grand contest ever
since sin entered into the world has been between the will of the Creator and the will of
the creature. But as it is too shocking for human nature to have it openly appear in that
light, God's enemies in all ages have made lies their refuge and under falsehood have
hid themselves. And in the controversy before us we may take notice of the following
refuges of lies which the enemies of sovereign grace try to hide themselves in:
1. As the sacred writers often appealed to men's reason and conscience and exhorted the saints to regard the teachings of the Holy Spirit in their souls above all human authority on earth, deceivers of various denominations have caught at and perverted that sacred custom as a plea for setting up a standard in themselves to decide every case so as not to admit anything for truth that does not agree with their inward test. But it is well known in our nation that in order for us to enjoy our just rights and liberties rulers as well as subjects must be governed by known laws and established rules, and that for judges to assume a discretionary power to dispense with old laws or to make new ones as occasion served would introduce arbitrary government, or rather a cruel tyranny. And were not people deluded with the religious names and great swelling words of deceivers, all their attempts to set up a voice within which speaks in any respects contrary to God's written word would appear as arbitrary and tyrannical as any such proceedings of earthly judges can be. Those holy men whom God employed to write his Word had their authority so to do confirmed by divers miracles and gifts of the Holy Ghost, and woe to that man who presumes either to add to or take from those holy oracles.
2. The advocates for their own free will in opposition to sovereign grace have determined that the doctrine of fixed decrees in the divine mind concerning the future state of men is inconsistent with the liberty of their own wills and with the proper influence of precepts and promises, rewards and punishments. And, having quoted a number of precepts with considerations to enforce them (of which the Bible is full) they boast that they have gained their argument when in truth they have never touched the point in debate. We know and as firmly hold as any free willer on earth that all men are under moral government where precepts and promises, exhortations, warnings, etc. have their proper place and ought to influence us in all our conduct. And I believe from the bottom of my heart that God never did nor ever will punish any but the guilty, and that he will finally reward every man according to his works. But in the present controversy the true state of the question is this, viz., Whether the whole plan of God's government and the final issue of every action through the universe has not been known and fixed in his counsels from the beginning so that nothing can be put to it nor anything taken from it? Eccl. iii, 14. Or whether many events are not held in suspense and uncertainty in his infinite mind till they are decided by the free will power of men? We hold the first, they the last side of this question. But instead of attending to the true state of the controversy and instead of referring the decision of it to the divine oracles, tradition and corruption has carried them into the way which this writer pursues of representing our doctrine to be that God decrees some men to misery in the same manner that he does others to happiness. Yea, this slanderer, in imitation of those who have gone before him, sets reprobation foremost and would have people believe that we hold God's first design to be the damnation of multitudes and then secondly the irresistible salvation of a number! Hoping no doubt by these horrid colorings to guard people sufficiently against all the Gospel weapons which are appointed to pull down the strongholds that are raised against the knomledge of God and to cast down the imaginations which keep men's thoughts too high to yield their all to a meek and lowly Jesus, 2 Cor. x, 4, 5. Many in latter ages have carried their imaginations so high on this subject as,
3. To assume a dignity to
themselves that they will not allow to the eternal God, for they claim a self-determining
power in their own wills while they deny it to the Most High and insist upon it that
his choice of some men to salvation rather than others is from either a foresight or
aftersight of good dispositions and good doings in them more than others, so making that
to be the cause of his choice which he declares is the effect of it and representing that
God is influenced in his work by motives without himself at the same time that they
hold to a power to determine all their own actions within themselves. Can any
imagination ever be entertained more absurd or more contrary to Holy Writ than these are!
See Matt. xi, 25-28; Rom. viii, 29, 30; Eph. i, 4, 5; 1 Pet. i,
2; 1 John iv, 19.
The people we are now
speaking of commonly deny the doctrine of man's universal depravity, but if to claim a
sovereignty to their own will while they deny it to God does not prove them to be rebels
against Heaven, I know not what can do it.
Nebuchadnezzar made
trial how it would do to ascribe all his achievements to himself, but after he had grazed
among the beasts of the field till seven times had passed over him he declares that,
"All the inhabitants of the earth are reputed as nothing (before the Most
High) and he doth according to HIS WILL in the army of Heaven and among the inhabitants of
the earth, and none can stay his hand or say unto him, what dost thou?" Dan. iv,
35. Thus it appears that the hearts of kings are in the hand of the Lord so that as rivers
of water he turneth them whithersoever he will; i.e., to act voluntarily as he designs
to have them. From whence it appears evident that there is no inconsistency in holding
God's decrees to be immutable and yet that men act as voluntarily as if it were not so.
And the great reasoners on the other side cannot avoid this consequence if they would once
own that the will of man is always determined in its choice by motive or by what they at
present prefer and think to be best, for that person must be stupid indeed who cannot see
that HE in whom we live, move, and have our being can at any time set things in such a
view before our minds as to make us think it best to choose one way of acting rather than
another. Though Balaam was so madly set after the wages of unrighteousness that he would
not be turned even by the reproof of a dumb ass, yet when the Lord opened his eyes to
see the angel with a drawn sword before him he at once chose to fall to the earth or to
turn back rather than run upon it, Num. xxii, 31, etc. In order therefore to keep
up their conceit that fixed decrees interfere with men's liberty some of their great
doctors have,
4. Tried to shelter
themselves in such a miserable refuge as to pretend that they have a power in their wills
to act with motive or against motive just as the will pleases. But I suppose
it is as great a piece of nonsense in itself to hold that a rational soul can act
voluntarily in any case without or against motive, as it would be to say there can be a
rational action without any influence of reason in it! Thus professing themselves to be
wise they become fools, for as Mr. Locke truly observes, even delirious persons are
influenced by reason only they reason from wrong premises. As when such a man imagines
that he is all made of glass he is moved to act with the caution that would be necessary
if the case were so. And the like may be said of other imaginations. And persons must be
idiots and not reason at all or else reason and motive will always influence their choice
and conduct. Evil imaginations and thoughts always move men to act wickedly,
Gen. vi, 5 and viii, 21. But when any are brought to know the truth it
makes them free, free from sin, so as to become servants of righteousness, John viii,
31; Rom. vi, 18.
Hence it appears
evident that they and not we would exclude the usefulness of means, for if the liberty of
man lay in acting against motive or with motive just as they pleased, where could there be
any proper use for means? For the very design of Gospel means, is to turn souls from evil,
to follow that which is good; and if their liberty consisted in not being moved and
governed by means and motives, there would be no sense in using of them; but like smoke
and vapor men must be justify to act just that way the wind happens to blow. In short, the
main objections I ever heard against sovereign election and certain salvation by free
grace alone appear to me to spring from this root, viz., Man who was flattered with the
notion of being as gods still conceits that he has a power in himself to do
as he pleases let that pleasure be to comply with or to disappoint God's designs; and
therefore if they are not disposed at present to engage in his service that he must wait
their leisure, and be ready, whenever they set about the work in good earnest to grant
them the assistance of his grace and, if they improve it well unto the end, then to
receive them to his glory. But for my part I have no more notion of worshipping a deity
that can possibly be mistaken or disappointed in any one event than I have of worshipping
Baal, who could not defend either his altar or grove when his votaries were asleep, Judges
vi, 31.
Those who are
determined to believe nothing but what they can comprehend are determined to be idolators,
for 'tis certain that anything which can be comprehended by a finite mind cannot be the
infinite Jehovah whose wisdom, knowledge, and judgments are unsearchable and his
ways past finding out; of whom, through whom, and to whom are all things; to whom be
glory forever, amen, Rom. xi, 33-36. Thus to believe, adore, and obey is not, as many
would have it a sacrificing of reason to tradition and blind devotion but the contrary.
As, for instance, should any man conceit that he could not know whether or not there was
light in the sun or warmth in the fire without looking through the one and running into
the other and should try the experiment till he became blind and burnt, he could not from
thence convince me that I had lost both my sight and feeling because I still professed to
enjoy great comfort in the cautious improvement of those blessings. Now the perfections of
the deity are compared both to the sun and the fire to teach us the importance of
receiving his grace freely, of acting towards him uprightly, and serving of
him with reverence and Godly fear, Psal. Ixxxiv, 11; Heb. xii, 28, 29.
Some serious persons
are afraid to give in to the doctrine of immutable decrees lest they should make God the
author of sin, but Mr. Norton, one of the fathers of this country, justly replied to this
objection that sin is a defect and God is the author of all efficiency but not of any
defect at all. An illegitimate child is the creature of God, but its illegitimacy is
wholly from its parents, It was their lusts which caused the defect or want of its
being lawfully begotten. Yet the child is God's creature, and if he please he makes it a
subject of his grace. The heat of the sun that attacks the secret virtues of the earth, is
not the cause of the stink of the dunghill. And though carnal reasoners try to persuade
people that to hold every event to be certain in the divine councils takes away the guilt
of evil actions, and the virtue of good ones, yet the word of truth abundantly shows the
contrary. It shows that Joseph's brethren were as verily guilty in their actings
against him as if they could have frustrated God's design, and yet that he over-ruled
their wrath and cruelty towards their brother, for his own praise, Psal.
lxxvi, 10, and to make Joseph much more of a public and extensive blessing than they could
have made him in Canaan if they had tried their uttermost for it. At the same time the
sacred story clearly shows that they acted quite voluntarily, both in their wretched
abuses to their brother, and in humbly prostrating themselves before him afterward. They
acted by motive; when they first saw Joseph coming to them, they felt so that they thought
they would slay him: But upon another view murder appeared so shocking that they thought
it best to gratify themselves another way, which moved them to choose that way. On the
other hand, when Joseph was tempted by his wicked mistress, though men were absent, yet
God to whom he was under infinite obligation, was present to his thoughts, and that proved
a sufficient motive to make him choose any suffering rather than to sin against such a
glorious being.
The inquiry and pursuit
of all men is after good, and the believer finds it only in God, who is good and
is always doing good, and this causes his soul to be in earnest to learn his
statutes, Psal. iv, 6, 7 and cxix, 68. Others do not like to retain the true God in
their knowledge; neither his nature nor his government appear good to their carnal minds.
Therefore they worship and serve the creature instead of the Creator, setting up gain,
honor, or pleasure as their chief good. Yet to appear nakedly irreligious is too shocking
to multitudes who at the same time are very far from desiring to set the Lord always
before them, so as to be influenced by him in all their conduct. Therefore they choose
their idol shepherds that will prophesy smooth things to them rather than
faithful watchmen who represent the true character of the Holy One of Israel before
them, Isai. xxx, 8-11; Zech. xi, 17.
A darling topic with
the carnal reasoners of our world is this, they say that either men are able to
obey and serve God or else, if they cannot do it, they are not to blame for
neglecting of it until God is pleased to convert them. But the truth is, the natural man cannot
serve God because he does love and serve an idol. And the soul before it
is slain by the law, cannot be married to Christ because it is wedded to its
own doings, Matt. vi, 24; Rom. vii. Yet this inability is so far from being
any just excuse that the more unable they are to love God or to believe in Christ the
greater is their condemnation, John iii, 16-19. And it is a most wicked device in
the writer of the paper now in hand to use the word inevitable concerning the
reprobate and irresistible concerning the elect in such a manner as to exclude the
idea of their own choice; whereas the vessels of wrath say, We WILL walk after our own
devices, and EVERYONE that doth evil HATETH THE LIGHT, Jer. xviii, 12;
John iii, 20. And vessels of mercy pursue the same ways till God works in them to will
and to do of his good pleasure, Phil. ii, 13; Tit. iii, 3-5. Therefore though
the final event is as certain to the one as the other, yet the manner of its
accomplishment is vastly different. The vessels of wrath, after their hard and
impenitent heart, treasure up wrath TO THEMSELVES, while God endureth with much
long suffering with them. But he makes known the riches of his glory in
effectually calling the vessels of mercy which he had afore prepared unto glory, Rom. ii,
5 and ix, 22-24. And renewed souls are so far from assuming to themselves a power to be
God's counselors or venturing to act upon secret things which belong to him that
where he has told them of his designs concerning any future event they have not made the
design of the great Ruler but the laws he has given to his subjects the rule of their
conduct; and the difference between subjects and rebels is discovered by this. As, for
instance, God let David know that he designed to remove Saul and to make him king in his
stead. Yet David refused to smite Saul when he had opportunity but justify it with God to
remove him in his own way, 1 Sam. xxiv, 12, l3. Whereas when the Jews heard
Caiphas' prophecy concerning the death of Jesus from that day forth, they took counsel
together for to put him to death, John xi, 49, 53. And God's accomplishing his
infallible decrees in that great event, while the Jews were inexcusably guilty in their
actings about it, are strongly asserted by the inspired apostle. Him, being delivered
by the DETERMINATE COUNSEL and foreknowledge of God, ye have taken and by WICKED
HANDS have crucified and slain, Acts ii, 23.
They acted most wickedly in conspiring against our Savior who was
perfectly holy and harmless, and constantly went about doing good. Yet God's purposes and
promises were thereby exactly accomplished in bestowing infinite and eternal mercies upon
guilty and miserable men. Pharaoh used great subtlety and cruelty in order to keep Israel
in bondage and set up his will at the highest rate against releasing of them. Yet
God in his providence caused things to appear so to him and his subjects that they
voluntarily furnished Israel with silver and gold, and Egypt was glad when they
departed, Psal cv, 37, 38, and that on the selfsame day which God had told
Abraham of above four hundred years before, Exod. xii, 41.
These and many other
instances of men's voluntary actions the Lord declared with a perfect exactness before
they came to pass, because he knew that with a brazen obstinacy and wilful
treachery they would rather give this glory to their idol than to him, Isai.
xlviii, 3-8. But the firm faith of the saints in every age in the certain
accomplishment of God's promises has made them the more watchful and active in the
rational choice and use of the best means that he furnished them with for attaining the
desired end. Jacob wrestled and prevailed with God yet that did not make him neglect means
but he wisely improved the best that he had in his power to calm his angry brother, and it
had the desired effect. Paul believed God that the lives of all those who were with
him in ship should be saved, yet when the men who were skilled in managing the ship were
about to leave it he said to the centurion and to the soldiers, Except these abide in
the ship ye CANNOT be saved, Acts xxvii, 25, 31. Here was a certainty of the
event, and yet it is expressed conditionally, while both were true. It was true that all
should be saved, and it was as true that the mariners must be instrumental of it.
Thus my dear friend, I
have endeavored in as plain and brief a manner as I could, in the little time I had for
it, opened and vindicated the great Scripture doctrine of God's sovereign decrees against
a malicious attempt which has been made to villify the same. It may well seem surprising
to those who are acquainted with the seventeenth article of the Church of England to hear
that a minister who has solemnly engaged to maintain the truth therein expressed, should
have a great hand in spreading this blasphemous paper which is diametrically contrary
thereto, as has evidently been the case. But I leave him and all others in the hand of a
righteous and gracious God, and rest,
Yours, etc.
ISAAC BACKUS
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