Political Sermons of the American Founding Era: 1730–1805. Группа авторов

      ISAAC BACKUS (1724–1806). Born in the village of Yantic in Norwich township, Connecticut, Backus converted to Christianity in 1741 as a result of the Great Awakening preaching of the theologian Eleazar Wheelock. For the decade prior to 1756, when he settled in Middleborough, Massachusetts, Backus was a separatist Congregationalist. From 1756, he was pastor of the Middleborough First Baptist Church until his death. He is ranked with Roger Williams, John Leland, Thomas Jefferson, and James Madison as a preeminent figure in the establishing of freedom of conscience in America. In William G. McLoughlin’s words, Backus “was the most forceful and effective writer America produced on behalf of the pietistic or evangelical theory of separation of church and state” (Isaac Backus on Church, State, and Calvinism: Pamphlets, 1754–1789 [Cambridge, Mass., 1968], p. 1). Intellectually, the chief attainment of Backus was his idea that “religion is ever a matter between God and individuals” (as he stated in 1783). Institutionally, his major accomplishment was the cultivation of the role of the Baptist church, and the religious sphere generally, as outside the jurisdiction of civil magistracy. As an evangelist–statesman, Backus preached the gospel far and wide; he calculated that during the period 1748 to 1802 he had made 918 trips longer than ten miles each and traveled a total of 68,600 miles, mostly on horseback.

      Backus was a trustee of Brown University from 1765 to 1799. He served as an “agent” for the Warren Association from 1771 onward, looking after all Baptist interests, somewhat like a modern lobbyist. In that capacity, he conferred with the delegates to the First Continental Congress in 1774 in Philadelphia, upholding religious liberty, for Baptists in his day had suffered imprisonment for their views and practices. A supporter of the Revolution, he afterwards continued his battle for liberty of conscience in the states of the new Union. He served as a delegate from Middleborough to the Massachusetts convention that ratified the federal Constitution in 1788. He rejoiced in the coming of the Second Awakening to the Kentucky and Tennessee frontier in the early 1800s, having participated personally in camp meetings a decade earlier in North Carolina and Virginia. He renewed his efforts in the last years of his life to stir the embers of religious revival in New England.

      

      An Appeal to the Public (1773) is prefaced with an essay on political theory that shows charter rights and divine or supernatural rights to be fundamental to Backus’s argument at this stage of his thinking. Natural rights of a Lockean kind he had not yet reconciled with his view of human depravity derived from John Calvin. The body of the piece explores in some detail the problems of church–state relations that so vitally interested Backus and the Baptists. Backus’s most famous work is his “Baptist History,” or A History of New-England with Particular Reference to the Denomination of Christians Known as Baptists (3 vols.: Boston, 1777–96; 2-vol. rev. ed.: David Weston, 1871).

      INTRODUCTION

      

nasmuch as there appears to us a real need of such an appeal, we would previously offer a few thoughts concerning the general nature of liberty and government, and then shew wherein it appears to us, that our religious rights are encroached upon in this land.

      It is supposed by multitudes, that in submitting to government we give up some part of our liberty, because they imagine that there is something in their nature incompatible with each other. But the word of truth plainly shews, that man first lost his freedom by breaking over the rules of government; and that those who now speak great swelling words about liberty, while they despise government, are themselves servants of corruption. What a dangerous error, yea, what a root of all evil then must it be, for men to imagine that there is any thing in the nature of true government that interferes with true and full liberty! A grand cause of this evil is, ignorance of what we are, and where we are; for did we view things in their true light, it would appear to be as absurd and dangerous, for us to aspire after any thing beyond our capacity, or out of the rule of our duty, as it would for the frog to swell till he bursts himself in trying to get as big as the ox, or for a beast or fowl to dive into the fishes element till they drown themselves. Godliness with contentment is great gain: But they that will take a contrary course fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 1 Tim. 6. 6, 9.

      The true liberty of man is, to know, obey and enjoy his Creator, and to do all the good unto, and enjoy all the happiness with and in his fellow-creatures that he is capable of; in order to which the law of love was written in his heart, which carries in it’s nature union and benevolence to being in general, and to each being in particular, according to it’s nature and excellency, and to it’s relation and connexion to and with the supreme Being, and ourselves. Each rational soul, as he is a part of the whole system of rational beings, so it was and is, both his duty and his liberty to regard the good of the whole in all his actions. To love ourselves, and truly to seek our own welfare, is both our liberty and our indispensible duty; but the conceit that man could advance either his honor or happiness, by disobedience instead of obedience, was first injected by the father of lies, and all such conceits ever since are as false as he is.

      Before man imagined that submission to government, and acting strictly by rule was confinement, and that breaking over those bounds would enlarge his knowledge and happiness, how clear were his ideas! (even so as to give proper names to every creature) and how great was his honor and pleasure! But no sooner did he transgress, than instead of enjoying the boldness of innocency, and the liberties of paradise, he sneaks away to hide himself; and instead of clear and just ideas, he adopted that master of all absurdities (which his children follow to this day) of thinking to hide from omniciency, and of trying to deceive him who knows every thing! Instead of good and happiness, he felt evil, guilt and misery; and in the room of concord was wrangling, both against his Creator and his fellow-creature, even so that she who was before loved as his own flesh, he now accuses to the great Judge. By which it appears, that the notion of man’s gaining any dignity or liberty by refusing an intire submission to government, was so delusive, that instead of it’s advancing him to be as gods, it sunk him down into a way of acting like the beasts and like the devil! the beasts are actuated by their senses and inclinations, and the devil pursues his designs by deceit and violence. With malicious reflections upon God, and flattering pretences to man, he drew him down to gratify his eyes and his taste with forbidden fruit: and he had no sooner revolted from the authority of heaven, than the beauty and order of his family was broken; he turns accuser against the wife of his bosom, his first son murders the next, and then lies to his Maker to conceal it; and that lying murderer’s posterity were the first who broke over the order of marriage which God had instituted; and things proceeded from bad to worse, till all flesh had corrupted his way, and the earth was filled with violence, so that they could no longer be borne with, but by a just vengeance were all swept away, only one family.

      Yet all this did not remove the dreadful distemper from man’s nature, for the great Ruler of the universe directly after the flood, gave this as one reason why he would not bring such another while the earth remains, namely, For the imagination of man’s heart is evil from his youth*, so that if he was to drown them as often as they deserved it, one deluge must follow another continually. Observe well where the distemper lies; evil imaginations have usurped the place of reason and a well informed judgment, and hold them in such bondage, that instead of being governed by those noble faculties, they are put to the horrid drugery of seeking out inventions, for the gratification of fleshly lusts, which war against the soul; and to guard against having these worst of all enemies detected and subdued; enemies which are so far from being God’s creatures, that strictly speaking, they have no being at all in themselves, only are the privation of his creatures well-being; therefore sin, with it’s offspring death, will, as to those who are saved, be swallowed up in victory. Sin is an enemy both to God and man, which was begotten by satan, and was conceived and brought forth by man; for lust when it is conceived bringeth forth sin, and sin when it is finished bringeth forth death.^†

      Now how often have