• Non-Christianorum de Christo testimonia, oder Zeugnisse von Christo derer, die doch nicht Christen gewesen seyn, ex antiquis monumentis proposita et diiudicata a Tobia Eckhardo. Editio recognita et auctior Quedlinburgi: apud Theodorum Schwan, 1736. [8], 192, [8] pp.; 4o. Notes: With 8 final pages of index. In Latin.

American clergyman and author.

• The Patriotism of Illinois: A Record of the civil and military history of the state in the war for the Union, with a history of the campaigns in which Illinois soldiers have been conspicuous, sketches of distinguished officers, the roll of the illustrious dead, movements of the sanitary and Christian commissions. Volume 1 of 2. 619 pp. Volume 2 of 2. 714 pp. Chicago, 1865-1866.
• Abraham Lincoln: A Memorial discourse, delivered at a union meeting, held in the Presbyterian Church, Waukegan, Illinois, Wednesday, April 19, 1865, the day upon which the funeral services of the President were conducted in Washington, and observed throughout the loyal states as one of mourning. Chicago, Printed at the Methodist Book Depository, 1865. 22 pp. Also here.

Biblical scholar. Learn more about Edersheim here.

• The Temple -- Its Ministry and Services. London: Hodder and Stoughton, 1904. Also here.
• The Life and Times of Jesus the Messiah. New American edition. New York: Herrick, 1900, c[1886]. 2 vol. 23 cm.

Smith, Sydney,; 1771-1845. Edinburgh: A. and C. Black, 1802-1929; Quarterly (irregular); Vol. 1, no. 1 (Oct. 1802)-v. 250, no. 510 (Oct. 1929); 250 vol.; 22 cm.

• Study of the Christian Evidences. Edinburgh Review, v. 80, n. 162. October 1844.
• Essay on Miracles as Evidences of Christianity. By H. L. Mansel, B. D. Aids to Faith. Edited by W. Thomson, D. D., Lord Bishop of Gloucester and Bristol. London: 1861. Edinburgh Review, Issue 116:236. Oct. 1862. pp. 378-397.
• Les Miracles de La Salette et de Lourdes. Par le Docteur Barbaste. Paris: 1873. Edinburgh Review, Issue 139:283 January 1874. pp. 246-271.

Church of England clergyman.

• A Brief Vindication of the fundamental articles of the Christian faith, as also of the clergy, universities and publick schools, from Mr. Lock's reflections upon them in his Book of education, &c.: with some animadversions on two other late pamphlets, viz., of Mr. Bold and a nameless Socinian writer. London: Printed for J. Robinson ... and J. Wyat, 1697. [8], 125, [5] pp.
• A Demonstration of the Existence and providence of God, from the contemplation of the visible structure of the greater and the lesser world, in two parts, the first shewing the excellent contrivance of the heavens, earth, sea, &c., the second the wonderful formation of the body of man. London: Printed by J.D. for Jonathan Robinson ... and John Wyat, 1696. xix, 267, 151, [1] pp.
• A Discourse concerning the authority, stile, and perfection of the books of the Old and New Testament, with a continued illustration of several difficult texts of Scripture throughout the whole work. The 2nd ed. corrected. London: Printed by J.D. for Jonathan Robinson and John Wyat, 1696. [16], 423, [7] pp.; 19 cm.
• An Enquiry into four remarkable texts of the New Testament which contain some difficulty in them, with a probable resolution of them. Cambridge: Printed by J. Hayes for W. Graves, 1692. [19], 266, [1] pp.
• A Farther Enquiry into several remarkable texts of the Old and New Testament which contain some difficulty in them, with a probable resolution of them. The second edition. London: Printed and sold by Richard Wilkin, 1694. [8], 360 pp.
• Some Thoughts concerning the several causes and occasions of atheism, especially in the present age: with some brief reflections on Socinianism, and on a late book entitled, The reasonableness of Christianity as delivered in the Scriptures / by John Edwards. London: Printed for J. Robinson and J. Wyat, 1695. [9], 126 [i.e. 142] pp.
• The Fruits of the Spirit, love, joy, peace,long-suffering, gentleness, goodness, faith, meekness,temperance. Briefly considered and explained by the Reverend and learned Dr. John Edwards, in his first discourse on the eighth article of the Creed, as published in his body of divinity, A.D. 1713. Boston: Printed and sold by Rogers and Fowle in Queen-Street near the town-house, 1742. 8 pp.
• The Whole Concern of Man; or, What he ought to know and do, in order to eternal salvation: Laid down in a plain and familiar way for the use of all, but especially the meanest reader: Divided into xvii. chapters: Necessary for all families: with devotions for several occasions, ordinary and extraordinary. / By John Edwards, D.D The second edition, with additions. Re-printed at Boston in N.E. : by S. Kneeland, for J. Edwards, at his shop on the north-side of the Town House, 1725. [2], iv, [2], i, 2-346, 64, [6] pp.; 16 cm. (12mo).
• Some Brief Observations and Reflections on Mr. Whiston's late writings, falsly entitul'd Primitive Christianity reviv'd: shewing, the unreasonableness, Partiality, and Inconsistency, of his whole performance; and that it no ways answers his Audacious design of disproving the true and Proper divinity of our Blessed Lord and Saviour Jesus Christ. By John Edwards, D.D. By John Edwards, D.D. London, MDCCXII. [1712]. 86 pp.

Independent minister.

• The Conversion of a Mahometan, to the Christian religion: described in a letter from Gaifer, in England, to Aly-Ben-Hayton, his friend in Turkey: [Quot.] The seventh edition. [New London, Conn.]: London: printed, New-London: re-printed and sold by S. Green, 1798. 16 pp.; 21 cm. In German.
• The Blessedness of those who are Persecuted for Righteousness' Sake. A Discourse, delivered at the first meeting of the congregation at Kingswood, subsequent to the riots. By the Rev. J. Edwards. Birmingham: printed by John Thompson; and sold by J. Johnson, London, 1792. viii, 46, [2]pp.
• Uniform title: [Christian indeed] A Short Account of the Experience of the Work of God, and the revealing of Jesus Christ in the heart of John Edwards. / Written by himself; And published that men may know how gracious the Lord is. The third edition, revised, corrected and amended (by the author?s own hand) of some things which escaped the first impression [Boston]: London: printed 1774. Boston: re-printed, and sold by S. Kneeland and T. Green, in Queenstreet, 1745. 31, [1] pp.; 16 cm.

Influential preacher. Read more about Edwards here.

There were two Jonathan Edwards, father and son, the former born in 1703, at East Windsor, Conn., and dying in 1758 at Princeton, N.J., and the latter, born at Northampton, Mass., in 1745, and dying in Schenectady, N.Y., in 1801. Their ages were therefore almost the same, the one attaining 55, the other 56 years.

Both father and son were ministers of the gospel, and both sons and grandsons of ministers. Both in youth were pious and precocious; and, before the age of 10, had become remarkable for both intellectual attainments and religious maturity. Both the Edwards were famous for scholarly culture, theological learning and metaphysical acumen. For equal periods of two years, they served as tutors in their respective colleges, Yale and Princeton, and then settled in pastoral charges.

But thus far the parallelism in their careers had only begun, for strange coincidences followed. Both of them, in their respective ministerial positions, succeeded their maternal grandfathers; both, after settlement in the ministry, were dismissed on account of obnoxious doctrinal opinions; and both, after such withdrawals, were again settled in more retired fields, Stockbridge in one case, and Colebrook in the other, where small congregations, peculiarly attached to them, left them increased leisure to pursue favorite studies, and to prepare works of great value, afterward published, as well as to cultivate extensive correspondence with other learned men at home and abroad.

Further than this, both were afterward called from their respective parishes to the presidency of prominent colleges, the elder Jonathan Edwards to Princeton, and the younger to Union College, Schenectady. Even yet we have not exhausted the amazing coincidence, which extends to even minute particulars; for both of them died, shortly after inauguration into their new office and each of them, on the first Sabbath of what afterward proved the fatal year, was led to preach from the same identical text, Jeremiah 28:16, "This year thou shalt die"--yet with no known presentiment or premonition of approaching death.

Who knows but that some time in the far future, when the annals of our times are subjected to microscopic investigations of the historical critics, it may be plausibly argued and ostensibly proved that such marvellous coincidence is incredible, and that after all there was but one Jonathan Edwards!

-- The Bible Student and Teacher 11 (New York: Bible League of North America, 1909), pp. 138-39.

• The Justice of God in the Damnation of Sinners. A Discourse delivered at Northampton, at the time of the revival of religion there, in the year 1734. / By Jonathan Edwards, A.M. Pastor of the Church of Christ in Northampton, and afterwards president of Princeton College. Hartford: Printed by John Babcock, 1799. 132 pp.; 17 cm.
• An Account of the Life of the Reverend Mr. David Brainerd: Minister of the Gospel; missionary to the Indians from the Honourable Society, in Scotland, for the Propagation of Christian Knowledge; and Pastor of a church of Christian Indians in New-Jersey. Who died at Northampton in New-England, Ooctober [sic] 9th, 1747, in the 30th year of his age.
• The Great Christian doctrine of original sin defended; Evidences of it's [sic] truth produced, and arguments to the contrary answered. : Containing, in particular, a reply to the objections and arguings of Dr. John Taylor, in his book, intitled, "The Scripture-doctrine of original sin proposed to free and candid examination, &c."
• Jonathan Edwards on the Great Awakening View of Enlightenment. This edited and slightly abridged version is from The Works of President Edwards, in Four Volumes. A Reprint of the Worcester Edition., vol. 4 (New York: Leavitt and Company, 1851), pp. 1, 3-15. The original sermon "A Thorough Knowledge of Divine Truth" was dated 1739, during the time period of Jonathan Belcher's governorship of Massachusetts and New Hampshire (1730-1741). This sermon was also written on the eve (1739) of the Great Awakening's greatest height--the year before George Whitefield visited New England in 1740.
• Jonathan Edwards' Great Awakening View of Religious Secularism, as Contrasted with Christianity. Jonathan Edwards refutes religious secularism (deism and paganism) and contrasts it with Christianity. Excerpts from: The Works of President Edwards (London 1817 edition, vol. 8), "Miscellaneous Observations on Important Theological Subjects, Original and Collected" (excerpted and slightly edited).

  18. The being of God is evident by the scriptures, and the scriptures themselves are an evidence of their own divine authority, after the same manner as the existence of a human thinking being is evident by the motions, behavior, and speech of a body animated by a rational mind. For we know this no otherwise, than by the consistency, harmony, and concurrence of the train of actions and sounds, and their agreement to all that we can suppose to be in a rational mind. These are a clear evidence of understanding and design, which are the original of these actions. There is that universal harmony, consent, and concurrence in the drift, such an universal appearance of a wonderful and glorious design, such stamps every where of exalted wisdom, majesty, and holiness, in matter, manner, contexture, and aim; that the evidence is the same, that the scriptures are the word and work of a divine mind--to one that is thoroughly acquainted with them--as that the words and actions of an understanding man are from a rational mind. An infant, when it first comes into the world, sees persons act, and hears their voice, before it has so much comprehension as to see something of their consistency, harmony, and concurrence. It makes no distinction between their bodies, and other things; their motions and sounds, and the motions and sounds of inanimate things. But as its comprehension increases, the understanding and design begin to appear. So it is with men that are as little acquainted with the scriptures, as infants with the actions of human bodies. They cannot see any evidence of a divine mind, as the original of it; because they have not comprehension enough to apprehend the harmony, wisdom, etc.

• A Godly Chief Justice: A Biography of John Stoddard (Jonathan Edwards, God's Awful Judgment in the Breaking and Withering of the Strong Rods of a Community (1748)) .
• A Strong Rod broken and withered: A Sermon preach'd at Northampton, on the Lord's Day, June 26. 1748. On the death of the Honourable John Stoddard, Esq; often a member of His Majesty's Council, for many years chief justice of the Court of Common Pleas for the county of Hampshire, judge of the probate of wills, and chief colonel of the regiment, &c.: Who died at Boston June 19. 1748. in the 67th year of his age.
• The Distinguishing marks of a work of the spirit of God. Extracted from Mr. Edwards, Minister of Northampton, in New-England. By John Wesley, M.A. Late Fellow of Lincoln College, Oxon.
• A Divine and supernatural light, immediately imparted to the soul by the spirit of God, shown to be both a scriptural and rational doctrine. Boston, 1734. 23 pp.
• A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton, and the Neighbouring Towns and Villages of the Country of Hampshire, in the Province of the Massachusettts-Bay in New-England: In a letter to the Reverend Dr. Benjamin Colman, of Boston. / Written by the Revd Mr. Edwards, Minister of Northampton, Nov. 6. 1736; Published with a large preface by the Rev. Dr. Watts and Dr. Guyse of London: to which a shorter is added by some of the reverend ministers of Boston; Together with an attestation from some of the reverend ministers of Hampshire. The third edition. Boston: N.E., Printed & sold by S. Kneeland [and] T. Green, over against the prison in Queen-Street, 1738. 94 pp.
• The Injustice and Impolicy of the slave trade, and of the slavery of the Africans: illustrated in a sermon preached before the Connecticut Society for the Promotion of Freedom, and for the Relief of Persons Unlawfully Holden in Bondage, at their annual meeting in New-Haven, September 15, 1791. / By Jonathan Edwards, D.D. Pastor of a church in New-Haven. [New Haven], Printed by Thomas and Samuel Green, 1791. 39 pp.
• Some Account of the conversion and experiences of the late Rev. Jonathan Edwards, of New-England, President of New-Jersey College, &c. . Boston, 1765?. 20 pp.
• Some Remarkable Narratives of the success of the gospel, in America, in the beginning of this century. Written by the late Rev. Jonathan Edwards. Huddersfield, 1791. 84 pp.
• A Careful and Strict enquiry into the modern prevailing notions of that freedom of will, which is supposed to be essential to moral agency. Glasgow, 1790. 458 pp.
• History of Redemption, on a plan entirely original: exhibiting the gradual discovery and accomplishment of the divine purposes in the salvation. New-York,1793. 601 pp.
• A History of the Work of Redemption: Containing the outlines of a body of divinity, in a method entirely new. Philadelphia: Presbyterian Board of Publication, [between 1840 and 1849?]. 359 pp.
• A Treatise concerning religious affections. In three parts. . Part I. Concerning the nature of the affections, and their importance in religion. Part II. Shewing what are no certain signs that religious affections are gracious, or that they are not. Part III. Shewing what are distinguishing signs of truly gracious and holy affections. London, 1796. 458pp.
• The Works of President Edwards. Volume 1 of 8. Memoirs of the late Rev. Jonathan Edwards. Farewell sermon. Result of a council at Northampton. Humble inquiry concerning the qualifications for membership in the visible Christian church. Reply to Williams. 1st American ed. Worcester [Mass.]: Isaiah Thomas, Jun., 1808-1809: Isaac Sturtevant. 8 vol.; 21 cm. 52,007 KB.
• The Works of President Edwards. Volume 2. Work of redemption. Dissertation on the nature of virtue. Observations concerning the mysteries of Scripture. 51,289 KB.
• The Works of President Edwards. Volume 3. A narrative of many surprising conversions. Thoughts on the revival of religion in New England. An humble attempt to promote explicit agreement in prayer. Life of Rev. D. Brainerd and reflections upon it. 60,252 KB.
• The Works of President Edwards. Volume 4. A treatise concerning religious affections. Observations concerning faith. Reasons against Dr. Watts?s notion of the preexistence of Christ?s human soul. 70,824 KB.
• The Works of President Edwards. Volume 5. Inquiry into the modern prevailing notions of freedom of will. Miscellaneous observations concerning the divine decrees in general and election in particular. Concerning efficacious grace. 67,974 KB.
• The Works of President Edwards. Volume 6. Dissertation concerning the end for which God created the world. Doctrine of original sin defended. Observations upon particular passages of Scripture. Theological questions. 69,106 KB.
• The Works of President Edwards. Volume 7. Fifteen sermons on various important subjects, doctrinal and practical. 71,525 KB.
• The Works of President Edwards. Volume 8. A continuation of sermons on various and important subjects. 68,283 KB.

College head and religious controversialist. Read about Edwards here.

• A Preservative against Socinianism: shewing the falshood and impiety of that pernicious opinion advanced by Socinus and his followers, viz. That ... . Oxon, 1703. 238 pp.

Learn more about Edwards in the scientists of Christian faith feature.

• With Wesley Gabel and Floyd E. Hosmer. On the Physical Death of Jesus Christ. JAMA. Chicago: American Medical Association, Vol. 255, no. 11, March 21, 1986. pp. 1455-1463: ill.; 28 cm. Also here.

Legal Counsel for the Foundation for Moral Law and teacher of Professional Responsibility for the Oak Brook College of Law. Ordained pastor with the Association of Free Lutheran Congregations; teacher of Apologetics and other subjects for the Free Lutheran Seminary. Colonel, Alabama State Defense Force. Read more about Eidsmoe here. Website here.

"I am committed to the belief that the Bible is God's inspired and inerrant word, that the Bible is relevant to the issues of today, and that one of today's greatest needs is for the articulation of a comprehensive biblical view of current issues and a comprehensive biblical view of law. I am further committed to the belief that America's constitutional heritage is based on solid biblical principles and that an understanding of this constitutional heritage is essential to the preservation of American freedom. Christianity and the Constitution . . . [is] a detailed study of the religious beliefs of the founders of this nation and the role the United States of America plays in the plan of God. I urge writers in every field of academic discipline to think through their positions carefully, in the light of God's word, the Bible." --Contemporary Authors Online, Thomson Gale, 2007.

• Warrior, Statesman, Jurist for the South: The Life, Legacy and Law of Thomas Goode Jones. From Jones Law Review, v. 5, n. 1. 2001. Presented by permission of the author. A revised version in hardcover was published in 2003 by Sprinkle Publications. Buy this book here.
• A Call to Stand with Chief Justice Moore. PDF version.
• The Federalist Papers: The Key to Restoring Our Constitutional Republic.
• What Congress Can Do for This American. January 21, 2008.
• Tripoli v. Paris: A Tale of Two Treaties. March 10, 2009. See also the response here by William R. Bowen: Tempest in a Treaty: Does the Treaty of Tripoli Support a Secular America?.
• Response to The Hidden Faith of the Founding Fathers. Who Were They Hiding It From?. January 6, 2012.
• Christianity and the Constitution: The Faith of Our Founding Fathers. Baker Publishing Group, August 1995. 473 pp. Foreword by D. James Kennedy. Buy this book here.
• Other works. Also here.

Clergyman. Read more about Eliot here.

• The Harmony of the Gospels: in the holy history of the humiliation and sufferings of Jesus Christ, from his incarnation to his death and burial. Published by John Eliot, teacher of the church in Roxbury. Boston; 1678. [4], 131, [1] pp.; 19 cm.
• Convers Francis (1795-1863). Life of John Eliot: The apostle to the Indians. New-York: Harper & Bros., 1844. xii, 357 pp., [1] leaf of plates: facsim; 18 cm.
• Nehemiah Adams. The Life of John Eliot: with an account of the early missionary efforts among the Indians of New England. Boston, 1847. 322 pp.

• With Harrowby, Dudley Ryder,; Earl of, 1798-1882. Modern scepticism a course of lectures delivered at the request of the Christian Evidence Society. New York: Anson D.F. Randolph, 1871. Contents: Design in nature / Archbishop of York -- Pantheism / J.H. Rigg -- Povitism / W. Jackson -- Science and revelation / R. Payne Smith -- The nature and value of the miraculous testimony to Christianity / John Stoughton -- The gradual development of revelation / Bishop of Carlisle -- The alleged historical difficulties of the Old And New Testaments, and the light thrown on them by modern discoveries / George Rawlinson -- Mythical theories of Christianity / Charles Row -- The evidential value of St. Paul's Epistles / Stanley Leathes -- Christ's teaching and influence on the world / Bishop of Ely -- The completeness and adequacy of the evidences of Christianity / Canon Cook -- Explanatory paper / Bishop of Gloucester and Bristol.

• The Fundamentals: Higher Criticism and Archaeology. Bible and Interpretation, July 2005. "Indispensable to the conservative case against higher criticism was the 'testimony' of archaeology. Many of the authors of The Fundamentals referred to the extraordinary evidence discovered by archaeologists. The science of archaeology was authenticating God's word and providing conclusive proof that radical critical theories were specious and dishonorable."
• Biblical Interpretation using archeological evidence, 1900-1930. Lewiston: E. Mellen Press, 2002. iii, 300 pp.; 24 cm. Series: Studies in Bible and early Christianity, v. 51; Variation: Studies in the Bible and early Christianity; v. 51.

American statesman and jurist. Read more about Ellsworth here.

• William Garrott Brown. The Life of Oliver Ellsworth. New York: Macmillan, 1905. ix pp., 369 pp., [4] leaves of plates: ill.; 23 cm.
• To the General Assembly of the State of Connecticut. Published in The Courant, August 11, 1818, p. 2. Present on the committee: Oliver Ellsworth, David Daggett, Pliny Hillyer, Eliphalet Terry, Abraham Vanhorne DeWitt, Noah Webster, George Colfax, David F. Sill, David Burr, Lewis B. Sturges, Shubael Abbe, John Parish, James Morris, Elijah Sherman, Jonathan Law, Nathan Wilcox, John T. Peters, and Jonathan Burns. Report presented June 3, 1818.
  ... "In the opinion of the committee, no legislative aid is necessary on any of the grounds of complaint specified in the Petition. This opinion however is formed on the principle recognized that every member of society should, in some way, contribute to the support of religious institutions. In illustration of this principle, it may be observed, that the primary objects of government, are the peace, order, and prosperity of society. By their presrervation, individuals are secured in all their valuable interests. To the promotion of these objects, particularly in a republican government, good morals are essential. Institutions for the promotion of good morals, are therefore objects of legislative provision and support; and among these, in the opinion of the committee, religious institutions are eminently useful and important. It is not here intended that speculative opinions in theology and mere rites and modes of worship, are the subjects of legal coercion, or indeed the objects of legislation; but that the legislature, charged with the great interests of the community, may and ought to countenance, and protect religious institutions -- institutions wisely calculated to direct men to the performance of all the duties arising from their connection with each other, and to prevent or repress those evils which flow from unrestrained passion."
  Also on this page, Extract from "A series of Letters on the Establishment of the Worship of the Deity is Essential to National Happiness, Published in 1789," published from The Salem Gazette. "It is the influence of religion, and of Christianity above all other systems, which has raised the civilized nations of the earth from darkness to light, from brutes to men."

• The Story of Byfield. Boston: George E. Littlefield, 1904. Also in Word, PDF

Clergyman. Read more about Ely here. Daniel L. Dreisbach, Religion and Politics in the Early Republic, 1996: "Ely was pastor of Old Pine Street Church in Philadelphia. He also served as moderator of the Presbyterian General Assembly in the United States and was an influential figure in the American sunday School Union. He wrote several popular theological treatises and for many years edited the weekly publication the Philadelphian. for a biographical sketch, see 'Notes: The Rev. Dr. Ezra Stiles Ely,' Journal of the Presbyterian Historical Society 2 (Sept. 1904): 321-24."

• The Duty of Christian Freemen to Elect Christian Rulers: A Discourse delivered on the Fourth of July, 1827, in the Seventh Presbyterian Church. Philadelphia, 1828. 32 pp. "With an appendix, designed to vindicate the liberty of Christians, and of the American Sunday School Union." Reprinted in Joseph Blau, ed., American Philosophic Addresses, 1700-1900 (New York, 1946), pp. 551-62, and Joseph Blau, "The 'Christian Party in Politics,'" Review of Religion, XI, no. 1, Sept. 1946. "We are a Christian nation; we have a right to demand that all our rulers in their conduct shall conform to Christian morality; and if they do not, it is the duty and privilege of Christian freemen to make a new and a better election."

  Extracted in The Reformer: A Religious Work, Volumes 7-8, Printed by J. Rakestraw, 1826, pp. 135-137. This extract includes critical commentary of Ely's position.

  • Established Religion in the U. S. Christian Watchman (1819-1848). Vol. 10, Iss. 16; Boston: April 17, 1829, p. 62.
  • Church and State. Originated in The Philadelphian, September 7, 1831. Jamestown Journal, November 16, 1831, p. 1. Ely responds to letters from Calvin W. Babbitt and Thomas Bennett.

    Gentlemen: If I can find a copy of my sermon, which is not bound in a volume with other pamphlets, I will forward it to you by mail; that you may erad and judge for yourselves. In the mean time I deny that I ever advocated the union of church and state, or any union of ecclesiastical and civil government. The presbyterian confession of faith lays down the broadest principles of civil liberty; and those principles I have publicly and sincerely adopted. Moreover the Presbyterians and Congregationalists of Great Britian [sic] have been the founders of nearly every thing like civil liberty which now exists in the world. They established the republican institutions of these United States; and where the Presbyterian and Congregational principles of religious liberty have not been taught, there is at present no such thing as a settle civil government free from all ecclesiastical usurpation and oppression. Infidelity has not been able in France and South America to deprive the Papacy of the power of tyrannizing over the civil and religious rights of the people; but let the protestant principles of Presbyterianism prevail in those countries and they will become free and possess all the requisites of a happy self-government.

    Let Presbyterianism conquer Spain, and even Spain would then be governed by such principles of civil and religiouis liberty as are established in our delightful country.

    But your letter seems to require my personal creed on the subject of church and state. It is my firm conviction that the church and the state should forever be distinct and separate: and that ecclesiastic and civil governments should not interfere with each other.

    Every man in the nation who is twenty one years of age and who pays his proportion be it much or little towards the expense of the state and the National government under which he lives, and enjoys protection, should be a freeman, eligible to any office and entitled to vote at every election of civil rules, for any one whom he may prefer.

    For nothing but such crimes against the state as are commonly punished with transportation or imprisonment should this right of election and this eligibility to office be taken away.

    Civil governments should take no cognizance of a man's opinions upon political, moral or religious subjects, but should allw him to think, speak, write, print, and publish any thing he pleases provided he does neither slander his neighbor, nor excite men to commit such crimes against the state as are punishable by statute.

    No kind of religion should by the constitution or statute of the state be forbidden, or required, or made a test for office. The law of course should place all denominations of Christians, Jews, Mussulmen, Pagans, Theists and Atheists on an equality. What can any persons demand more, unless they should wish peculiar privileges to be granted themselves above all others. In perfect consistency with these principles of civil liberty, I maintain that every rational creature of God is under the highest moral, and religiouis obligations to receive every kind of revelation which God has made to him, whether through the constitution of his mind, the light of reason, or any other means, and to act in all things in conformity to his known duty. Civil government may neither enjoin or prohibit any religion: but God may. annd has enjoined on all, obedience to whatever they know to be his revealed will. Hence I conclude that every man who has opportunity of knowing the truth of christianity, is religiously bound to be a christian, and in all personal, private, public, ecclesiastical and political relations to act like a Christian. God gives a man who is a ruler by the suffrages of his fellow-citizens no more permission to be wicked, despise the gospel of Christ, and serve the devil, than is granted to any one in a private station. A ruler has no more right to steal murder, and be an infidel, than a minister of the gospel, or a private communicant.

    A christian freeman may be his civil right vote for any one to fill an office whom he may choose; but as a Christian he is bound to his Maker not to choose one whom he believes to be unprincipled, a man of bad moral character, and an enemy to what he deems the best interests of mankind. I judge that it would not be consistent with my obligations to my maker, nor conducive to the best interests of the community, to give my suffrage for the election of an openly immoral man, a thief, a liar, a gambler, or a drunkard, for instance: I determine, also, that rulers who fear God and serve Christ are the fittest characters to govern mour country; and as a freeman I will always therefore use my influence to support no habitually vicious man, no person who scoffs at the law of God, no individual who openly contemns what I believe to be the essentials of christianity. In this resolution I invite my fellow Christians of all denominations to unite with me; and if they resolve to act in civil and political matters as I think all Christians ought, they will thereby form what I have denominated 'a Christian party in politics' which is nothing but a number of Christian freemen, determined to co-operate with each other in voting conscientiously for such men as they verily think would be the best incumbents of civil offices. If all the Christian freemen in the United States would fix these principles of action in their own minds, and carry them out in practice, thereby prevent the election to any office of any man who is by them known to be of bad moral character, and a declared enemy of God our Saviour.

    None but bad men have any thing to fear from the opperation of these reasonable principles of Christian conduct on a Christian's political relations. If the majority of the people of the United states were Mussulmen, or Atheists, or gamblers, I should expect them to support the men of their own prefference instead of any whom I might nominate; and may the time soon come when our electors and the elected shall all be men of moral lives, lovers of their country, and friends of God.

  • n.g. The Clergy. New York Spectator, October 8, 1832, p. 3.

    It is indeed true, that in ordinary times the sacred and peculiar fuctions of the Christian priesthood are inconsistent with active political partizenship: though, so far from being disfranchised by their dedication to religion, it is peculaiarly uncumbent on clergymen to discharge the duty of voting according to their consciences, as much as it is to perform all the other duties of good men and good citizens. There is always, if not a right or a wrong, a preference between candidates on reasonable grounds. And the essence of our institutions requires that all good men should never omit to exercise the privilege, on the proper use of which the existence of those institutions depends. Clergymen specifically come within this category; though the nature of their office forbids them to be busy in the turmoil of elections; or to allow their feelings to be enlisted in contests for place and power. But, when real danger impends,--when the safety of the nation is in manifest jeopardy, whether from foreign influence or force, or from thetyranny and incompetence of the rulers,--it is not only their right, but their imperative duty, to uplift their voice, which commands respect, as uttering the sentiments of a pure heart, from consecrated lips, and to warn the peole of the evil and of the peril.

    During the sturggle for our freedom, a host orf clergymen, among whom many illustrious names yet survive, and will long be remembered, wielded the sword of Gideon as well as that of the spirit. The Chaplains in our ranks then were not merely active in their spiritual calling, but went into battle with our forces. The voice of DWIGHT was heard in our armies, and that of WITHERSPOON most effectiely in the souncils of the people, who had determined to be politically free, and commenced the conflict by a solemn appeal to God, for the justice of their cause. No censure was cast upon these reverend men for these secular acts; but, on the contrary, applause and admiration attended them; and their fame still lives and brightens. Now, we have no King George to denounce for the oppressive measures of his ministers; nor are we dalled upon to wrest the land of our fathers from the gripe of foreign tyranny. But we have to denounce a domestic tyrant, who has broken every law, and violated every premise, and undeceived all good but deluded men, in the opinion they had formed of his sense, honesty and piety. And we have to save the country from the hands of a gang of midnight intriguers, mercenary, ignorant and unprincipled, who have made this man their tool, and govern in his name; while the Congress, the Cabinet proper, the Supreme Court, and the Letter of the Constitution, remain as mere solemn mockeries, and are treated openly as such. Why should not Clergymen feel called uupon to speak out in such a crisis,--to employ the legitimate weapons of argument and persuasion, when those institutions, by whose virtue the only example of true religious freedom has been given to the world have been trampled upon by those in whose eyes nothing is sacred? We cannot but believe that they have in general well wieighted the grave importance of the present attitude in which this country is place. The altars of God are in danger, when the altar of the Constitution is violated. They will speak, and will not be deterred from so doing by considerations unworthy of their character for intelligence, truth and fearlessness in the discharge of duty."

• The Migration of the Pilgrims, and of their posterity: considered in an address, read before the New England Society of Philadelphia, on the 22d of December, 1817 / by Ezra Stiles Ely. Philadelphia: Printed at the office of the United States Gazette, 1818. 26 pp.
• Ten Sermons on Faith. Philadelphia: Printed by John W. Scott for Rufus Little, 1816. 215 pp. Contents: The spirit of faith -- Saving faith -- The character and confidence of a believer -- Weak faith -- Those persons described who have no saving faith -- The increase of faith -- The object, means, and use of faith -- Strong faith -- Assurance of faith and salvation -- The end of faith. Also here.
• With White, Philip S. Vindication of the Order of the Sons of Temperance: embracing a brief history of intemperance in our country. New York, 1848. 48 pp.

Scottish minister. Read about Erskine here and here.

• With Ralph Erskine (1685-1752) and James Fisher (1697-1775). The Assembly's shorter catechism explained, by way of question and answer. In two parts. Part I. Of what man is to believe concerning God. Part II. Of the duty which God requires of man. By some ministers of the Gospel. [One line from II. Timothy] The first American edition. From the ninth British edition. Philadelphia: Printed, by W. Young, bookseller, at the corner of Chesnut and Second-Streets, 1788. vi, 282, [10] pp.

Lord Chancellor of England. Read more about Erskine here.

• Christianity Vindicated: in the admirable speech of the Hon. Tho. Erskine, in the trial of J. [i.e., T.] Williams, for publishing Paine's "Age of Reason.": 24th June, 1797. From the twelfth London edition. Philadelphia: Printed by J. Carey, no. 83, N. Second-Street, for G. Douglas, no. 2, South Third-Street, 1797. 15, [1] pp.; (8vo)
• Extract from Snyder's Great Arguments and Speeches by Eminent Lawyers.
• Gilbert Clarke profile of Erskine.
• The Speeches of the Hon. Thomas Erskine, in the Court of King's Bench, June 28, 1797: before the Right Hon. Lloyd Lord Kenyon, and a special jury, on the trial the King versus Thomas Williams, for publishing The age of reason, written by Thomas Paine; together with Mr. Stewart Kyd's reply, and Lord Kenyon's charge to the jury. Philadelphia: Printed for, and sold by William Cobbett, opposite Christ Church, Nov. 1797. 23, [1] pp.; 20 cm. (8vo)

  "In this stage of the proceedings, I shall call for reference to the sacred Scriptures, not from their merits, unbounded as they are, but from their authority in a Christian country--not from the obligations of conscience, but from the rules of law. I have been ever deeply devoted to the truths of Christianity; and my firm belief in the Holy Gospel is by no means owing to the prejudices of education (though I was religiously educated by the best of parents), but it arises from the most continued reflections of my riper years and understanding. It forms, at this moment, the great consolation of a life, which, as a shadow, must pass away; and without it, indeed, I should consider my long course of health and prosperity (perhaps too long and too uninterrupted to be good for any man) only as the dust which the wind scatters, rather as a snare than as a blessing."

Read more about Erskine here.

Remarks on the Internal Evidence for the Truth of Revealed Religion. 3rd American from the 5th enlarged Edinburgh edition. Andover: Warren F. Draper, 1860. 138 pp.; 20 cm.

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Esposito, Lenny (Fl. 21st century)

Christian apologist and author. Read more about Esposito here.

WORKS

• Does the Resurrection Require Extraordinary Evidence? Come Reason's Apologetics Notes. Posted June 30, 2014.
  Now, I'm not sure how it follows that extraordinary claims require extraordinary evidence. In fact, when you think about it, most extraordinary advances in human knowledge came without extraordinary evidence, but merely the supporting testimony of others who were eyewitnesses to the achievement. When Admiral Peary was the first to cross the North Pole or Sir Edmund Hillary scaled Mt. Everest, these were reported in newspapers all around the globe, but what was the evidence offered? Eyewitness testimony.

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Everett, Edward (1794-1865)

American statesman and orator. Read more about Everett here.

WORKS

• John Gorham Palfrey. Lowell Lectures on the Evidences of Christianity, with a Discourse on the Life and Character of John Lowell, Jr. by Edward Everett. Vol. 1. Boston: James Munroe and Company. 1843.

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Evershed, William (1717-1799)

WORKS

• A Summary view or genuine evidences of the truth of the Christian religion: being the substance of two discourses, delivered at the Sunday evening lectures, at Horsham, Sussex. London: printed for the author, by J. Brown, and sold by Mr. Buckland, 1780. [2],57,[1] pp.

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Eyre, Francis (c. 1732-1804)

Roman Catholic apologist.

WORKS

• A Short Essay on the Christian religion: descriptive of the advantages which have accrued to society by the establishment of it, as contrasted with the manners and customs of mankind before that happy period; to which are added a few occasional remarks on philosophers in general, as also on some of the objections started against the Chkistian [sic] religion by the fashionable writers of the present age; the whole proposed as a preservative against the pernicious doctrines which have overwhelmed France with misery and desolation. London: printed by J. P. Coghlan; and sold by Messrs. Booker; Keating; Lewis; Debrett; and Robinsons, 1795. vii, [1], 140 pp.

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