CHAPTER I.
RELIGIOUS WRITERS OF THE SEVENTEENTH AND EIGHTEENTH CENTURIES.
=Roger Williams, 1598-1683.= (Manual, pp. 480, 512.)
From his "Memoirs."
=1.= EXTENT OF RELIGIOUS FREEDOM.
There goes many a ship to sea, with many hundred souls in one ship, whose weal and woe is common, and is a true picture of a commonwealth, or a human combination or society. It hath fallen out, sometimes, that both Papists and Protestants, Jews and Turks, may be embarked into one ship. Upon which supposal, I affirm that all the liberty of conscience, that ever I pleaded for, turns upon these two hinges; that none of the Papists, Protestants, Jews, or Turks, be forced to come to the ship's prayers, nor compelled from their own particular prayers or worship, if they practice any…. If any of the seamen refuse to perform their service, or passengers to pay their freight; if any refuse to help, in person or purse, towards the common charges or defence; if any refuse to obey the common laws or orders of the ship concerning their common peace or preservation; if any shall mutiny and rise up against their commanders and officers; if any should preach or write, that there ought to be no commanders nor officers, because all are equal in Christ, therefore no masters nor officers, no laws, nor orders, no corrections nor punishments,—I say I never denied but in such cases, whatever is pretended, the commander or commanders may judge, resist, compel, and punish such transgressors, according to their deserts and merits.
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=Cotton Mather, 1663-1728.= (Manual pp. 479, 512.)
From the "Antiquities," or Book I, of the "Magnalia."
=2.= PRESERVATION OF NEW ENGLAND PRINCIPLES.
'Tis now time for me to tell my reader, that in our age, there has been another essay made, not by French, but by English PROTESTANTS, to fill a certain country in America with Reformed Churches; nothing in doctrine, little in discipline, different from that of Geneva. Mankind will pardon me, a native of that country, if smitten with a just fear of encroaching and ill-bodied degeneracies, I shall use my modest endeavors to prevent the loss of a country so signalized for the profession of the purest Religion, and for the protection of God upon it in that holy profession. I shall count my country lost, in the loss of the primitive principles, and the primitive practices, upon which it was at first established: but certainly one good way to save that loss, would be to do something, that the memory of the great things done for us by our God, may not be lost, and that the story of the circumstances attending the foundation and formation of this country, and of its preservation hitherto, may be impartially handed unto posterity. THIS is the undertaking whereto I now address myself; and now, Grant me thy gracious assistances, O my God! that in this my undertaking I may be kept from every false way.
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=Jonathan Edwards, 1703-1758=. (Manual, p. 479.)
From the "Inquiry, &c., into the Freedom of the Will."
=3.= MEANING OF THE PHRASE "MORAL INABILITY."
It must be observed concerning Moral Inability, in each kind of it, that the word Inability is used in a sense very diverse from its original import…. In the strictest propriety of speech, a man has a thing in his power, if he has it in his choice, or at his election; and a man cannot be truly said to be unable to do a thing, when he can do it if he will. It is improperly said, that a person cannot perform those external actions which are dependent on the act of the will, and which would be easily performed, if the act of the will were present. And if it be improperly said, that he cannot perform those external voluntary actions which depend on the will, it is in some respect more improperly said, that he is unable to exert the acts of the will themselves; because it is more evidently false, with respect to these, that he cannot if he will; for to say so is a downright contradiction: it is to say he cannot will if he does will. And in this case, not only is it true, that it is easy for a man to do the thing if he will, but the very willing is the doing; when once he has willed, the thing is performed; and nothing else remains to be done. Therefore, in these things to ascribe a non-performance to the want of power or ability, is not just; because the thing wanting is not a being able, but a being willing. There are faculties of mind, and capacity of nature, and everything else sufficient, but a disposition; nothing is wanting but a will.
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=Samuel Davies, 1725-1761.= (Manual, p. 480.)
From his "Sermons."
=4.= LIFE AND IMMORTALITY REVEALED THROUGH THE GOSPEL.
So extensive have been the havoc and devastation which death has made in the world for near six thousand years, ever since it was first introduced by the sin of man, that this earth is now become one vast grave-yard or burying-place for her sons. The many generations that have followed upon each other, in so quick a succession, from Adam to this day, are now in the mansions under ground…. Some make a short journey from the womb to the grave; they rise from nothing at the creative fiat of the Almighty, and take an immediate flight into the world of spirits…. Like a bird on the wing, they perch on our globe, rest a day, a month, or a year, and then fly off for some other regions. It is evident these were not formed for the purposes of the present state, where they make so short a stay; and yet we are sure they are not made in vain by an all-wise Creator; and therefore we conclude they are young immortals, that immediately ripen in the world of spirits, and there enter upon scenes for which it was worth their while coming into existence…. A few creep into their beds of dust under the burden of old age and the gradual decays of nature. In short, the grave is the place appointed for all living; the general rendezvous of all the sons of Adam. There the prince and the beggar, the conqueror and the slave, the giant and the infant, the scheming politician and the simple peasant, the wise and the fool, Heathens, Jews, Mahometans, and Christians, all lie equally low, and mingle their dust without distinction…. There lie our ancestors, our neighbors, our friends, our relatives, with whom we once conversed, and who were united to our hearts by strong and endearing ties; and there lies our friend, the sprightly, vigorous youth, whose death is the occasion of this funeral solemnity. This earth is overspread with the ruins of the human frame: it is a huge carnage, a vast charnel-house, undermined and hollowed with the graves, the last mansions of mortals.
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=Nathaniel Emmons,[1] 1745-1840.=
From his "Sermons."
=5.= THE RIGHT OF PRIVATE JUDGMENT.
The right of private judgment involves the right of forming our opinions according to the best light we can obtain. After a man knows what others have said or written, and after he has thought and searched the Scriptures, upon any religious subject, he has a right to form his own judgment exactly according to evidence. He has no right to exercise prejudice or partiality; but he has a right to exercise impartiality, in spite of all the world. After all the evidence is collected from every quarter, then it is the proper business of the understanding or judgment to compare and balance evidence, and to form a decisive opinion or belief, according to apparent truth. We have no more right to judge without evidence than we have to judge contrary to evidence; and we have no more right to doubt without, or contrary to, evidence, than we have to believe without, or contrary to, evidence. We have no right to keep ourselves in a state of doubt or uncertainty, when we have sufficient evidence to come to a decision. The command is, "Prove all things; hold fast that which is good." The meaning is, Examine all things; and after examination, decide what is right.
[Footnote 1: A Congregational clergyman of Massachusetts, original in theology, and eminently lucid in style.]
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