Clergyman. Learn more about Nast here.

• The Gospel records: their genuineness, authenticity, historic verity, & inspiration, with some preliminary remarks on the gospel history. Cincinnati; Poe & Hitchcock, 1866. 373 pp. 20 cm.

• Growth of Principles. From Great speeches by great lawyers: A Collection of arguments and speeches before courts and juries, by William Lamartine Snyder. 5th edition. New York: Baker, Voorhis, 1892, ©1881. xvi, 748 pp.: ill.; 24 cm. Extract, p. 246.
  "It took a long time to learn the true nature and office of governments; to discover and secure the principles commonly indicated by such terms as 'Magna Charta,' the 'Bill of Rights,' 'Habeas Corpus,' and the 'Right of trial by jury;' to found the family home, with its laws of social order, regulating the rights and duties of each member of it, so that the music at the domestic hearth might flow on without discord; the housefold gods so securely planted that 'Though the wind and the rain might enter, the king could not'; to educate noise into music, and music into melody; to infuse into the social code and into the law a spirit of Christian charityh, something of the benign temper of the New Testament, so that no man could be persecuted for conscience sake, so that there should be an end of human sacrifice for mere faith or opinion; the smouldering fires at the foot of the stake put out, now, thank God, as effectually as if all the watesr that this night flood the rivers had been poured in upon them."

• The Cause and Cure of Infidelity, including a notice of the author's unbelief and the means of his rescue. 2d stereotype ed., corrected by the author. New York: American Tract Society, 1841. 352 pp.; 19 cm. Also here and here.

• An Enquiry into the Evidences of the Christian Religion. Cambridge: printed for William and John Innys, 1728. [8], 143,[1] pp.

Church of Ireland archbishop of Armagh and theologian.

• A Review of the Chief Difficulties in the Gospel History relating to our Lord's resurrection. Dublin: printed by R. Marchbank, 1791. 16 pp.
• Attempt Towards Revising the English Translation of the Greek Scriptures -- Part 1, Part 2
• An Historical View of the English Biblical Translations the expediency of revising by authority our present translation: and the means of executing such a revision. Dublin: printed by John Exshaw, 1792. [2],xiv,381,[4],388-427,[18],430-438,[2] pp.
• Observations on Our Lord's Conduct as a divine instructor and on the excellence of His moral character. The second edtion, corrected. London: printed for J. Johnson, 1795. xvi,516,vi,[2] pp.
• A Harmony in Greek of the Gospels. Andover [Mass.], Printed by Flagg and Gould, 1814. xvi, xii, [13]-424, 188 pp. 22 cm.

Scientist. Learn more about Newton from his entry in the list of scientists of Christian faith and here -- NOTE: There is some discussion about Newton having heretical beliefs; we leave it to the reader to decide -- one way or the other. See also here.

• Opticks Query 31. London, 1704.
• Two letters of Sir Isaac Newton to Mr. Le Clerc, in Holland. The former containing a dissertation upon the reading of the Greek text of I John, v.7. The latter upon that of I Timothy, iii. 16. Published from authentick MSS. London, Printed for J. Payne, 1754. 2 p. l., 123 pp. 21 cm.
• Observations upon the prophecies of Daniel, and the Apocalypse of St. John. In two parts. London, 1733.
• Murray. Some Account of Sir Isaac Newton. The Panoplist, and Missionary Magazine (1808-1817) Volume 2, n. 2; July 1809; pg. 49-50.
• Sir David Brewster. (1781-1868). Memoirs of the Life, Writings, and Discoveries of Sir Isaac Newton. Volume 1 of 2. Second edition. Edinburgh: Edmonston and Douglas, 1860. 462 pp. Volume 2 of 2. Edinburgh: Thomas Constable and Co., 1855.
  Although a traditionary belief has long prevailed that Newton was an Arian, yet the Trinitarians claimed him as a friend, while the Socinians, by republishing his Historical Account., &c., under the title of "Sir Isaac Newton on the Trinitarian Corruptions of Scripture," wished it to be believed that he was a supporter of their views. That he was not a Socinian is proved by his avowed belief that our Saviour was the object of " worship among the primitive Christians" and that he was "the Son of God, as well by his Resurrection from the dead, as by his supernatural birth of the Virgin." He animadverts, indeed," as Dr. Henderson observes,
  1 "with great freedom, and sometimes with considerable asperity, on the orthodox; but it does not appear that this arose from any hostility to their views respecting the doctrine of the Trinity, or that it was opposed to any thing beside the unfair mode in which he conceived they had treated one or two passages of Scripture, with a view to the support of that doctrine." Influenced by similar views, and in the absence of all direct evidence, I had no hesitation when writing the Life of Sir Isaac Newton in 1830, in coming to the conclusion that he was a believer in the Trinity;
  2 and in giving this opinion on the creed of so great a man, and so indefatigable a student of Scripture, I was well aware that there are various forms of Trinitarian truth, and various modes of expressing it, which have been received as orthodox in the purest societies of the Christian Church. It may be an ecclesiastical privilege to burrow for heresy among the obscurities of thought, and the ambiguities of language, but in the charity which thinketh no evil, we are bound to believe that our neighbour is not a heretic till the charge against him has been distinctly proved.

  1 The Great Mystery of Godliness, &c., p. 2.
  2 M. Biot had previously arrived at the same opinion. "There is absolutely nothing,' he says, "in the writings of Newton which can justify, or even authorize the conjecture that he was an Antitrinitarian."--Biog. Univ., tom. xxxi, p. 190. [Jean-Baptiste Biot, 1774-1862. Life of Sir Isaac Newton, 1833. 38, [2] pp.; 21 cm.translated from Biographie universelle.]

• Ebenezer Henderson. The Great mystery of godliness incontrovertible: A Critical examination of the various readings in 1 Tim. III. 16. London: Holdsworth and Ball, 1830. 96 pages. Original from Harvard University. Digitized Mar 5, 2007.
• Thomas C. Pfizenmaier. Was Isaac Newton an Arian?. Journal of the History of Ideas, v. 68, n. 1, 1997, pp. 57?80, 1997.

  "Newton was neither 'orthodox'(according to the Athanasian creed) nor an Arian. He believed that both of these groups had wandered into metaphysical speculation. He was convinced that his position was the truly biblical one, in which the Son was affirmed to be the express image of the Father, and that this position was best represented by those Bishops at Nicaea who held the Son to be of the same kind of substance as the Father but not numerically the same. Newton may still be considered heterodox, but in light of the evidence of his theological development he may no longer be considered an Arian, that is to say, a heretic."

Clergyman, former slave ship captain. Author of the hymn, Amazing Grace. Enroute to England aboard the slaveship Greyhound, Newton had been reading one of the few books on board, Thomas a Kempis's The Imitation of Christ. A storm threatened to sink the ship. As it filled with water, Newton prayed to God and the ship survived the storm.

MS note in annotated copy of Newton's Letters to A Wife, Cowper & Newton Museum:

"My Gracious Lord, Thou hast preserved me to see another anniversary of that great, awful and merciful day, when I was upon the point of sinking with all my sins and blasphemies upon my head into the pit which has no bottom, and must have sunk, has not Thine eye pitied me, and preserved me in a manner which appears to me little less miraculous, than all the wonders Thou didst perform for Israel in Egypt and at the Red Sea.

"O I have now cause to praise thee for that terrible storm, which first shook my infidelity, and made me apprehensive that death was not, as my corrupt heart had persuaded me, an eternal sleep.

"I thank Thee, likewise, for the subsequent month, when we expected to be starved, or reduced to feed upon one another and it not been for this protected season of distress, my first impressions might have worn off, but Thou fixed and increased them, so that by the time we arrived in Ireland, I was no longer an infidel. Not one of my fellow sufferers was affected as I was. Well I might say with wonder and gratitude, Why me O Lord, Why me?"

Read more about Newton at The Cowper and Newton Museum, in the Eclectic Ethereal Encyclopedia, and in The New Schaff-Herzog Encyclopedia of Religious Knowledge.

• Memoirs of the Rev. John Newton: with selections from his correspondence. London, 1835. 336 pp.
• Letters originally published under the signatures of Omicron and Vigil; To which is prefixed, an authentic narrative of some remarkable and interesting particulars in the life of ********. Communicated in a series of letters to the Reverend Mr. Haweis, rector of Aldwinkle, Northamptonshire. Edinburgh, 1781.
• Thoughts upon the African slave trade. London, 1788. 45 pp.
• An Authentic narrative of some remarkable and interesting particulars in the life of Mr. Newton. Communicated in a series of letters, to the Rev. Mr. Haweis. Philadelphia, 1795. 105 pp.
• Twenty-six letters on religious subjects. To which are added Hymns, and an appendix containing fourteen letters, &c. formerly published separately under the signature of Vigil. By Omicron. London, [1785?]. 346 pp.
• Letters and sermons, with A review of ecclesiastical history, and hymns. By John Newton, In six volumes. London, 1787. Volume 1 of 6, 385 pp. Volume 2 of 6, 292 pp. Volume 3 of 6, 289 pp. Volume 4 of 6, 347 pp. Volume 5 of 6, 337 pp. Volume 6 of 6, 349 pp.
• The Works of the Rev. John Newton: Late rector of the united parishes of St. Mary Woolnoth & St. Mary Woolchurch Haw, London. New York: Williams & Whiting, 1810-1811. 6 vol.: port.; 22 cm. Volume 1 of 6, 666 pp. Volume 2 of 6, 600 pp. Volume 3 of 6, 679 pp. Volume 4 of 6, 583 pp. Volume 5 of 6, 639 pp. Volume 6 of 6, 646 pp.
• The Works of the Rev. John Newton; to which are prefixed memoirs of his life by R. Cecil. Edinburgh: Printed at the University Press for T. Nelson and P. Brown, 1840.

President. Read more about President Nixon here.

• Proclamation 4170 - Thanksgiving Day, 1972, November 17th, 1972. BY THE PRESIDENT OF THE UNITED STATES OF AMERICA, A PROCLAMATION.
  "When the first settlers gathered to offer their thanks to the God who had protected them on the edge of a wilderness, they established anew on American shores a thanksgiving tradition as old as Western man himself.
  "From Moses at the Red Sea to Jesus preparing to feed the multitudes, the Scriptures summon us to words and deeds of gratitude, even before divine blessings are fully perceived. From Washington kneeling at Valley Forge to the prayer of an astronaut circling the moon, our own history repeats that summons and proves its practicality."
• Nixon Presidential Materials.
• The Richard Nixon Library and Birthplace.
• Billy Graham.Funeral Services of President Nixon. "However, there was another side to him that is more personal, more intimate, more human that we have heard referred to several time today, and that was his family, his neighbors, and his friends, who are gathered here today. It was a side that many people did not see, for Richard Nixon was a private person in some ways. And then some people thought there was a shyness about him. Others sometimes found him hard to get to know. There were hundreds of little things he did for ordinary people that no one would have ever known about. He always had a compassion for people who were hurting. No one could ever understand Richard Nixon unless they understood the family from which he came, the Quaker church that he attended, Whittier College where he studied, and the land and the people in this area where you are sitting today. His roots were deep in this part of California....But there is still another side to him that was his strong and growing faith in God. He never wore his religious faith on his sleeve, but was rather reticent to speak about it in public. He could have had more reasons than most for not attending church while he occupied the White House when there were so many demonstrations and threats going on. But he wanted to set an example, and he decided to have services most Sundays in the White House with a small congregation and a clergyman from various denominations."

Clergyman.

• Marriage scripturally considered: a sermon preached at South Hackney Church, on Sunday, July 2, 1837, on occasion of the new law of marriage coming into operation. London: J.G. & F. Rivington ..., 1837. 20 pp.; 21 cm. OCLC: 42423524.
  Introduction by David Barton: "English clergyman Henry Norris marks the recent passage of a new law on marriage by providing a detailed look at the marriage institution from a Biblical perspective. His sermon provides an example of how 18th and 19th Century clergymen regularly instructed their congregations in a Biblical worldview."

Edinburgh: W.P. Kennedy, Quarterly. Began with v. 1 in May 1844; ceased with v. 14 in Jan. 1871.; 53 v.: ill., maps; 23 cm.

• The Literature of Apologetics, Art. II>--Démonstrations évangéliques. North British Review, volume 15, no. 30. August 1851, pp. 331-358. Review in English.
• The Social Science: Its History and Prospects. North British Review, volume 15, no. 30. August 1851, pp. 291-330.
• Typical forms: Goethe, Professor Owen, Mr. Fairbairn. North British Review, volume 15, no. 30. August 1851. Review of The Typology of Scripture and other books, pp. 289-418.

Pastor.

• A Cloud of Witnesses. The Greatest men in the world for Christ and the book. An exhaustive and unprecedented consensus of biographic and autographic opinions respecting the author of Christianity and the Bible from over one thousand illustrious personages outside the clerical professions. Fifth edition. Kansas City: The Christian Evidence Publishing Co., 1902. 7 p. l., 576, [34] pp. front., illus., plates, ports. 24 cm.

Preacher. Disclaimer: Although Norton was Unitarian, these particular works are cited by orthodox Christians such as Simon Greenleaf, Moses Stuart, et al.

• Internal Evidences of the Genuineness of the Gospels. Boston: Little, Brown, and Co., 1855. xvi, 309 pp. 24 cm. Contents: Pt.I. Remarks on Christianity and the Gospels, with particular reference to Strauss's "Life of Jesus."--Pt.II. Portions of an unfinished work.
  Were we to form a previous conception of the coming of a messenger from God to men, we might imagine him an angel descending in glory from the visible heavens, or a Messiah coming no one knew whence, a monarch, perhaps, ruling with unresisted wisdom and benevolence, and establishing throughout his kingdom the laws of God, or a prophet, impressing all around him with supernatural awe, and listened to only to be obeyed. Certainly we should free our conception from all that might seem degrading in the eyes of men, and embody in it all that we might think likely to command admiration and homage.

  But when we turn from our imaginations to the realities presented in the Gospels, we perceive that in their exhibition of the office, character, and life of Jesus, the parts which separately viewed may seem so discordant blend themselves into one harmonious whole. The dark cloud is a part of the magnificent spectacle as essential as the flood of glory which pours over it. The Saviour of men came to teach us that all worldly distinctions are as nothing, compared with those which concern our spiritual nature and our immortal being;?and how could he have taught this, if he had not himself trodden them under foot? He came to teach that men are estimated by God very differently from the manner in which they had estimated and do still ordinarily estimate each other;?that, in the burning light of eternal truth and justice, all that is accidental to character, all that imposes on human weakness, disappears; and nothing remains as an object of God?s approbation but essential, indestructible virtue. He came to teach us the vanity of all merely human glory, and this lesson he could not have given, if he had been invested with the splendors of earth, or with more magnificent splendors from heaven, that he might overpower the imaginations of men. He came to teach us not by words alone, but by embodying his teaching in his life, that no sufferings should cause us to turn aside from duty. He came to form men by the most effectual, the only effectual means,?by his own example,?to the practice of the hardest and the highest virtues, those virtues which can be called into action only by severe trials. How could this have been done by such a messenger from God as we might, in our folly, imagine as suitable to the grandeur of the mission? He could, indeed, have proclaimed to us, that, when duty requires it, we must submit to any deprivation, to pain and death, and even be ready to bear our cross to the place of our execution. But what would have been the effect of such a declaration compared with that of the words of Jesus: ?'Let him who would be my follower renounce himself, and come after me, bearing his cross'? He came to bring hope to a world full of suffering, in which he heard all around him the wailing of wretchedness, as it may everywhere be heard at the present day by him whose ears the spirit of the religion of Jesus has opened to its cry. He came to men, as they were and as they are, sinning, sorrowing, insecure in all that they love on earth, often oppressed with gloom, often tried by severe afflictions, worn perhaps by disease and pain, seeing others perishing by the last extremities of misery and famine, and all fellow-travellers to death;?he came to us whose real life, at its best, is often so different from its show to the world; and he came to bring strength and consolation. Not before the throne of a monarch, nor in the presence of an angel, could we look for sympathy. It is when standing before the cross, while contemplating the death of the chosen of God, that we recognize one bound to us by a common nature, by community of suffering and by mutual sympathies, Jesus the strengthener, and Jesus the fellow-sufferer.

  Internal Evidences of the Genuineness of the Gospels (Boston: Little, Brown, and Co., 1856), pp. 58-61.

• Evidences of the Genuineness of the Gospels. Boston: American Unitarian Association, 9th edition, 1890. 584 pp.
• Moses Stuart. Article IV. Inquiry Respecting the Original Language of Matthew?s Gospel, and the Genuineness of the First Two Chapters of the same; with Particular Reference to Mr. Norton?s View of these Subjects as Exhibited in his Treatise on the Genuineness of the Gospels.. From The American Biblical Repository October 1838, pp. 315-356.
• A Discourse on the Latest Form of Infidelity. Delivered at the Request of the "Association of the Alumni of the Cambridge Theological School," on the 19th of July, 1839.

Presbyterian minister, inventor, educational pioneer, and long-term president of Union College. Read about Nott here and here.

• A Discourse delivered in the Presbyterian church, in Albany, the fourth of July, A.D. 1801 at the celebration of the twenty-fifth anniversary of American independence. Albany [N.Y.]: Printed by Charles R. and George Webster, United States; New York; Albany, 1801. 26 pp.; 20 cm. "While the will of the people is on the side of virtue, we shall remain happy; but whenever it preponderates to the side of vice, we must be miserable. Act then at all times a decided part in favour of religion. On this the safety of your country, as well as the salvation of your souls, depends. Without this no people can long be prosperous and happy. 'This is the cement of society; this the tie that binds man to man, and man to God.' Without religion the sanction of an oath have no validity; contracts cannot be supported; crimes cannot be investigated; and courts of justice must cease. Without this, how is your reputation to be secured from the slanderer's tongue, your property from the robber's grasp, or your life from the assassin's dagger? Imperfect indeed must be that security which results only from the civil law."

. Missionary. Read about Nott inThe United States in Asia: a Historical Dictionary by David Shavit.

• A Sermon on the idolatry of the Hindoos: delivered Nov. 29, 1816, at the annual meeting of the Female Foreign Mission Society of Franklin, Connecticut: illustrated by an appendix / by Samuel Nott. Norwich [Conn.]: Hubbard & Marvin, printers, 1817. 95 pp.
• Sermons, from The fowls of the air and The lilies of the field: or, Lessons of faith beside the common path of life. Second edition. W. Pierce, 1835. 168 pp.
  This world, we mean as God has constituted it, is no enemy to religion. On the other hand, it is planned with infinite wisdom and kindness for the very purpose of producing and cultivating it, and must be supposed the fittest of all possible places for the spiritual training of such a being as man. Earth is not a place from which man is saved, by a deliverance from opposing circumstances; but in which he is saved by the aid and co-operation of those which are favorable. This world is no scene of illusion, no necessary cause of sin, but a school in which men are trained for heaven, tinder the best possible advantages. When we charge upon this world the folly and sin of man, we shut our eyes upon the light of Christian doctrine, and sit down under the dark shadow of Pagan mythology. Hindooism, the widest system of Paganism on earth, holds its reign over millions shrouded in this very darkness. Hindoo idolatry makes no higher claim, than to be a system of accommodation to base characters in a base place. Christianity, on the other hand, brings down to earth the religion of the purest Heaven, opening through it a path which shines brighter and brighter to the perfect day. This truth should have been always plain to the followers of the Pure Incarnate: it should be seen more clearly, at the present day, in contrast with the base incarnations of a Mythology which Christians are trying to expel from the earth.
• Sixteen years' preaching and procedure at Wareham, MS. C. Tappan, 1845. 192 pp.
• Slavery and the remedy: or, Principles and suggestions for a remedial code.. New York, Boston: D. Appleton and company, Crocker and Brewster, 1857. 138 pp. Also here.