Separation of Church and State Law

Home » Book Reviews » Book Review: The Writings of John Leland

Book Review: The Writings of John Leland

Book Review
The Writings of John Leland
Edited by L.F. Greene, ARNO PRESS & THE NEW YOUR TIMES, New  York, 1969,
Reprinted 2010 by Local Church Bible Publishers,

Jerald Finney
Copyright © December 2, 2011

Recommended reading: Outcome Based Religion (Click to see review)



Truth is as essential to history as the soul is to the body.—Frederick.
Quoted on 92 of The Writings of John Leland
“Truth needs no apology, and error deserves none. Prefatory lies have often atoned for ignorance and ill-will in the Eastern and European worlds; but let the sons of America be free. It is more essential to learn how to believe, than to learn what to believe” (92)

Note. Unless otherwise indicated, all quotes are from the book The Writings of John Leland, and only the page numbers are noted. Several years ago, I tried to find a copy of the writings of John Leland. I discovered a two volume set of the writings of John Leland online, but the price was $200.00. Two days later, I decided to “bite the bullet” and pay the $200.00. It was too late. The books were no longer available, and I could not find any other sources. Recently, Pastor Jason Cooley informed me that John Leland’s writings are now available for $20.00 from Local Church Bible Publishers, I bought the book from that source.

Book Review: The Writings of John Leland

John Leland was both a Baptist hero and an American hero. His contributions to religious liberty in America should be known by every American, and especially to every American Baptist. He was a constant and effective promoter the Baptist distinctive of separation of church and state, soul liberty, or religious liberty both before and after the ratification of the United States Constitution. His exploits and thoughts on liberty should stand next to those of George Washington, James Madison, and Thomas Jefferson.

Before the adoption of the Constitution, he was a leader for religious liberty in Virginia: “The Baptists fought to have the act incorporating the Episcopal church repealed. Reuben Ford and John Leland attended the first 1787 assembly meeting as agents in behalf of the Baptist General Committee (Charles F. James, Documentary History of the Struggle for Religious Liberty in Virginia (Harrisonburg, Virginia: Sprinkle Publications, 2007; first published in Lynchburg, Virginia: J. P. Bell Company, 1900), pp. 142-146). On August 10, 1787, the act incorporating the Episcopal church was repealed, and until 2001—when Jerry Falwell and trustees of the Thomas Road Baptist Church, who were joined by the American Civil Liberties Union, challenged the Virginia Constitutional provision forbidding the incorporation of churches in federal district court—no church in Virginia could be incorporated (See Falwell v. Miller, 203 F. Supp. 2d 624 (W.D. Va. 2002).”  God Betrayed, p. 282.

“It is sad that Christian revisionists, in their successful effort to deceive the entire Christian community and advance their agenda by combining church and state, so that the resulting union of church and state can bring in the kingdom of heaven, have belittled, misrepresented, and/or totally ignored great men such as Roger Williams, Dr. John Clarke, Isaac Backus, Shubal Stearns, John Leland and others. Their efforts have done great and irreparable damage to the cause of Christ.” God Betrayed/Separation of Church and State: The Biblical Principles and the American Application (Austin, Texas: Kerygma Publishing Company, 2008), p. 208; See EN for more information on books by Jerald Finney; God Betrayed/Separation of Church and State: The Biblical Principles and the American Application (Link to preview of God Betrayed). Tragically, even most Baptists have been deceived by the revisionists, and believe and teach the revisionist lies.

“John Leland, the most popular preacher in Virginia, was chosen by the Baptists as candidate of Orange County to the state ratification convention opposed to ratification of the United States Constitution, and his opponent was to be James Madison. Mr. Leland likely would have been elected had he not later withdrawn. Mr. Madison, when he returned from Philadelphia, stopped by Mr. Leland’s house and spent half a day communicating to him about ‘the great matters which were then agitating the people of the state and the Confederacy’ and relieving Baptist apprehensions as to the question of religious liberty. As a result of this meeting, Mr. Leland withdrew in favor of Mr. Madison and the Baptists of Orange County were won over to the side of Madison” (Charles F. James, Documentary History of the Struggle for Religious Liberty in Virginia (Harrisonburg, Virginia: Sprinkle Publications, 2007; first published in Lynchburg, Virginia: J. P. Bell Company, 1900), pp. 150-158; William P. Grady, What Hath God Wrought: A Biblical Interpretation of American History. (Knoxville, Tennessee: Grady Publications, Inc., 1999) pp. 166-167.” God Betrayed, p. 285.

In compiling The Writings of John Leland, “Great care has been taken to ascertain truth, and few assertions have been made that are not sustained by documentary evidence of undoubted authenticity.” The book combines what the Elder Leland believed, preached and lived with evidences of a pious character, preaching style, life history and accomplishments, personal demeanor, and his effect on those whom he converted and those to whom he preached” (65).

Reading John Leland’s writings reveals the mind of a brilliant believer. His political insights were, for like of a better word, awesome. His historical and biblical knowledge were of the highest order, but, more importantly, his analyses were brilliant, reflecting the mind of God. Through a short biography, compilation of letters, speeches to political bodies, essays, sermons, etc., The Writings of John Leland reveals, of special interest to this author, the political and spiritual life and beliefs of John Leland. Mr. Leland’s spiritual activities resulted in the salvation of many souls; and, as already noted, he was very instrumental in the adoption of the First Amendment the United States Constitution. He remained active until  his death. He wrote, “I [John Leland] close, by observing that here is an arm seventy years old, which, as long as it can rise to heaven in prayer, or wield a pen on earth, shall never be inactive, when the religious rights of men are in jeopardy. Was there a vital fibre in my heart, that did not plead for rational religious liberty, I would chase the felon from his den, and roast him in the flames” (507).

The remainder of this review will consist of two parts: (1) A summary of Events in the Life of John Leland,” and (2) “A sampling of quotes and matters which Leland addresses in the essays, sermons, addresses, poems, etc. which are included in the book”.

Events in the Life of John Leland (9-40)

Born in Grafton, Massachusetts on May 14, 1754. As a boy, he lost all desire for youthful diversions and, due to conviction in his mind, and would talk on no subject but religion. “Reading the Bible and meditating on the shortness of time, and the importance of being prepared for death and judgment, occupied the chiefest of [his] time.” He began to earnestly seek the Lord (11), and reached conclusions about salvation. While less than twenty years old, he, although naturally bashful publically disputed on the matter of salvation freely by grace with a very respectable preacher (13), then prayed and gave the people present a word of exhortation. The next day, reproaching himself for his forwardness and presumption, he told some that they need not mind anything that he had said, since he was a poor unconverted sinner. He and another young man about his age began to set up evening meetings, to sing, pray, and speak according to their proportion of faith as the Spirit gave them utterance (15). He struggled with his moral evil in himself and “want of will,” and worried about preaching. He was baptized in June, 1774 (16).  He preaches from Malachi 9: “If ye will not hear, and if ye will not lay it to heart, to give glory unto my name saith the Lord of Hosts, I will even send a curse upon you ——.” He continued to preach and doors opened. He finally surrendered to the ministry, without any condition, evasion, or mental reservation (18). [Lady blamed him for being a closed communicant; he asked why he should be blamed for not communing with those who have no fellowship with him (18-19). Joined Bellingham church which gave him a license to do that which he had been doing for a year (19). Oct. 1775 went to Virginia for 8 mo. Married Sally Devine on 9/30/1776. Moved to Culpepper, Virginia. Ordained by the choice of the church, travelled and preached.  Moved to Orange county. Travailed in the desire for salvation of sinners, prays much, baptizes (130), preaches from Orange to York. (20-21). This continues through p. 40.

Pp 41- “Further sketches of the Life of John Leland.” Additional incidents from the editor which continue the history to the time of Leland’s death (1835 to the death of John Leland), including more on the life and character of Mrs. Leland (liberality, courage (e.g., saved her husband from a murderer’s sword (42), life of unceasing toil, always busy, always quiet (43), more on her life history on (43), , her faith firm in Christ, etc. Sketch of John Leland’s last sermon preached 1/8/1841 (46-47). “Thus died John Leland—a man eminent above many for piety and usefulness, whose name is connected with all that is pure in patriotism, lovely in the social and domestic virtues, philanthropic in feeling and action, arduous, disinterested, and self-denying in the labors of the ministerial calling; one whose place in society, in the church, and in the ranks of the ministry, will not soon be filled—in the hearts of those who knew him, never (49).

He died as a witness for the truth, testifying, with his last breath, the value of religion, and that only, which has its seat in the heart. His life had been unostentatious; his aspirations after worldly honors, ever low and feeble; his humility and sense of dependence on God, deep-felt and abiding—and thus he died….” His tombstone read: “Here lies the body of the Rev. John Leland, who labored 67 years to promote piety and vindicate the civil and religious rights of all  men. He died January, 14, 1841, aged 86 years and 8 months (50).” His religious creed (50-1).

“Through a long life, Elder Leland sustained, with uniform consistency, the two-fold character of the Patriot and the Christian. For His religious creed he acknowledged no director but the Bible. He loved the pure, unadulterated word of truth and as a minister of that word, zealous and faithful, he preached it, as far as he was able, unmixed with the doctrines and commandments of men, ‘not for filthy lucre, but of a ready mind.’ He was clear in exposition, happy in illustration, often powerful and eloquent in appeals to the conscience and heart. He insisted, in absolute and unqualified terms, on the great fundamental truths of the gospel, the necessity of regeneration, faith and repentance; but, on points not essential to salvation, though his opinions were no less firmly established, and he never shrunk from advocating them on proper occasions, yet he did not censure or denounce those who differed from him, nor  exclude from fellowship, ass Christians, any who gave evidence of a gracious change, whatever might be their peculiar doctrinal views. He never engaged in controversy; and when any of his published opinions were disputed, or commented upon, as was sometimes the case, with severity, he preferred to  ‘let the matter rest a little, and then give another thrust,’ as he expressed it, to the wwast of time, repetitions, and tediousness of reviews and replies.” (51-52).

His political creed was based upon those ‘sufficient truths’ of equality, and of inherent and inalienable rights recognized by the master spirits of the revolution as the principles for the support of which they pledged ‘their lives, their fortunes, and their sacred honor.’ As a politician, he was above the influence of any but sincere and patriotic motives. He was a statesman, rather than a politician. He studied the fundamental principles of government, and drew his conclusions directly from them, without any intervening medium of self or party interest…. His sentiments, on particular measures, it is unnecessary to comment upon, as they are clearly expressed in his writings. His feelings on the subject of slavery may be gathered from the fact that, during his fourteen years’ residence in Virginia he never owned a slave, as well as from his remarks in the Virginia Chronicle, and from the resolution offered by him, when a member of the Baptist General Committee, and passed by them, in 1789, in the following words: …” (51-52).

 “The great object, (next in importance to his mission as a preacher of Christ,) for which he seems to have been raised up by a special Providence, was to promote the establishment of religious liberty in the United States. His efforts, perhaps, contributed as much  as those of any other man, to the overthrow of ecclesiastical tyranny in Virginia, the state of his adoption, and exerted a beneficial influence, though less successful, towards the promotion of the same end in that of his nativity. In the former, in the years 1786-7-8, we find his name in the doings of the Baptist General Committee, with which he stood connected, as messenger to the General Assembly, appointed to draft and present memorials respecting the Incorporating  act, the application of the glebe lands to public use, etc. Though the cause of religious freedom was the common cause of all dissenters, yet the Baptists, as a sect, took the lead in those active, energetic, and persevering measures, which at length prevailed in its establishment. Many individuals of other denominations took an active part, and aided materially in bringing about the glorious result; nay, that even many of the more conscientious and patriotic among the members of the established church, made praiseworthy exertions in its favor, is a fact too honorable to themselves, and to the state that produced them, to be passed unnoticed. Enrolled among the ardent champions of religious liberty, are the names of Virginia’s most illustrious sons—of Washington, Henry, Jefferson, Madison. To particularize, in regard to the efforts made, and the good accomplished by each, is unnecessary in this place; the following Address an Reply, which are inserted entire, will serve to exhibit the enlarged views and the unselfish spirit of the patriots of that day, as well as the harmony, one might almost say identity, of sentiment that prevailed among them.” … (Address to President Washington: see pp. 52-54.). George Washington’s reply on pp. 54-55, says, in part: “If I could have entertained the slightest apprehension that the Constitution framed by the Convention where I  had the honor to preside, might possibly endanger the  religious  rights of any ecclesiastical society, certainly I would never have placed my signature to it; and if I could now conceive that the  general government might even be so administered, as to render the liberty of conscience insecure, I beg you will be persuaded, that no one would be more zealous than myself, to establish effectual barriers against the horrors of spiritual tyranny, and every species of religious persecution. For you, doubtless, remember, I have often expressed my sentiments, that any man, conducting himself as a good citizen, and being accountable to God alone for his religious opinions, ought to be protected  in worshiping the Deity according to the dictates of his own conscience… (52).”

Leland moved to New England in 1791. Immediately “commenced anew the warfare against religious  intolerance, and the defence of the cause that had so signally triumphed in Virginia. During his stay in New London, he published his ‘Rights of Conscience Inalienable,’ and afterwards, from time to time, other works of the same character; some of which will be found in [this volume], and others it has been impossible to obtain. “Our limits do not allow us to enter upon the history and progress of religious liberty in Massachusetts. This may be found elsewhere…. At length, in the beginning of 1811, a decision by Judge Parsons, that no society, not incorporated by law, could claim even the pitiful privilege of drawing back money, awakened the fears of the dissenters, and a circular Address, accompanied by a petition to the legislature, praying for a revision of the laws respecting public worship, was circulated through the state. At the solicitation of the people of Cheshire, Mr. Leland accepted a seat in the legislature, for the special purpose of aiding the measures petitioned for. His speech, delivered during the debate on the subject, may be found in another part of the work (55).”

“A law was finally passed that gave some relief, but not complete satisfaction. The ‘stump’ of the tree of ecclesiastical oppression, so carefully preserved ‘with a band of iron and brass,’ continued, therefore to furnish a subject for his animadversion, in various essays, addresses, etc.  and he improved such opportunities as were offered him, as a matter of duty, and in fulfillment of the public pledge he had  given, that ‘as long as he could speak with his tongue, wield a pen, or heave a cry to heaven, whenever the rights of men, the liberty of conscience, or the good of his country were invaded by fraud or force, his feeble efforts should not lie dormant.’”

A sampling of quotes and matters which Leland addresses in the book

59- His views on church discipline, communion, etc.
65 – Excerpt from Semple’s Virginia Baptists on John Leland.
68- 69 Leland on God’s Sovereignty vs. free will.
69 – 70 Criticisms of John Leland.

 70 “There is evidently a wide difference between searching the Scriptures to find a system of truth, and searching them for evidence to support one already adopted….”

78 (In Preface to “The Bible Baptist): “Truth needs no apology, and error deserves none. Prefatory lies have often atoned for ignorance and ill-will in the Eastern and European worlds; but let the sons of America be free. It is more essential to learn how to believe, than to learn what to believe.
“The doctrine and spirit of the following remarks, are left for the reader to judge of for himself. Truth is in the least danger of being lost, when free examination is allowed.”

78 “Christian writers generally agree to reproach the Jews, for treating the Rabbies with as much respect as they did the prophets; giving as great credit to their traditions as they did to the sacred volume. But many Christian writers are guilty of the same absurdity. It is no more significant for Jews to quote the Talmud or the Targum, to prove a Mosaic rite, than it is for Christians to depend on Tertullian, Cyprian, Origen, and the other fathers of the church, for a gospel ordinance.”

73-77 “The History of Jack Nips”: (The boy Leland examiners the teaching of the church; also state constitutions) This examines doctrines of the Presbyterian church: preaching in tones, their orthography, infant baptism of non-believers (who gave their child to God) 73-, baptism of infants who are out of the church and of infants of those who are enemies of the church (75). He does his Bible study of baptism 76. His dad intended him for a minister. His question: “But does God. Those who are sent by men to preach, must look to men for their pay; but those that are sent by God, must depend on him.” He studies all the state constitutions at age 22. He found that “there were not two of them that agreed. What said I, do great men differ? Boys, women, and little souls do; but can learned wise patriots disagree so much in judgment? If so, they cannot all be right, but they may all be wrong, and therefore, Jack Nipps for himself. What encouraged me to search and judge for myself, was this: when I was a small boy, I fancied that I stood in the middle of the world, and that the earth extended no further than my eye-sight explored: but people told me that I was wrong in my judgment; but after a few years study, I found I was half right. That the earth exceeded my eye-sight, I soon found by experience; herein I was wrong. But that I am always on the centre spot of the surface of the globe, is an undeniable truth. And as mature experience convinced me that my boyish thoughts were some of them right, I concluded it might be so with my study in politics” 77.

78- Excellent examination of “baptism” including infant baptism. John the Baptist 79. Inconsistencies of those who promote infant baptism 81. On “Mk. 16.15-16 “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned” 81-2. On Peter’s teaching on baptism 82-3. On Philip 83-4. The next baptizer, Ananias 84. Then Paul 84-6. Baptism of the Holy Ghost 87. The argument that many great reformers and preachers, in past ages, believed and practiced infant sprinkling; if error, would not God have convinced them of it, when he was with them, in so great a degree 89?

91- :The Virginia Chronicle.” Account of the different religious sects in Virginia. Settlement, population 94-95.  The Quakers (persecuted by not put to death) 94. Of the slaves 94-8. Wishes its dissolution, but points out the great problems in so doing. Briefly on their religious worship etc. “THE UNIFORMITY OF RELIGION FOR ONE HUNDRED AND THIRTY YEARS 98-99. OF THE PRESBYTERIANS 99-100. OF THE METHODISTS (Armenian) (Tremendous footnote on 101 about baptism) 100-1. OF THE TUNKERS 102-3. OF THE MENNONISTS 103-4 (Excellent comments on civil government). OF THE BAPTISTS 104-5. THE PERSECUTION OF BAPTISTS (Excellent reasons why no religious test should be required for office) 105-7. THE REASONS FOR THEIR DISSENT (107-109). THREE GREAT PRINCIPLES (The 3 great principles which divide the Christian world) 109-11. OF MARRIAGE 111-2. THE DECLENSION AMONG THE BAPTISTS (“But as they gained this piece of freedom, so the cares of war, the spirit of trade, and moving to the western waters, seemed to bring on a general declension. The ways of Zion mourned. They obtained their hearts’ desire, (freedom,) but had leanness in their souls. Some of the old watchmen stumbled and fell, iniquity did abound, and the love of many waxed cold…. FN 9N 114 WHY A CONFESSION OF FAITH?) 112-4. THE GREAT WORK (The declension ended in 1785 with revival) 114-6. THE NUMBER OF BAPTISTS 116-7. ON DRESS 117. THE EXCESS OF CIVIL POWER ESPLODED (Tremendous insights on freedom of conscience, chaplains paid by govt. (in army or legislature or elsewhere, the extent of power of civil govt. (can’t use Israel as example), govt. maintenance of religion) 117-9. WASHING OF FEET AND DRY CHRISTENING 120. THE VIRGINIA BAPTISTS COMPARED WITH THE GERMAN 120-1. SOME REMARKS 121-2. THE RIGHTS AND BONDS OF CONSCIENCE 122-3. THOUGHTS ON SYSTEMS 123-4.

125-171 “The First Rise of Sin.” “If the decalogue (the Ten Commandments) is all of a moral nature, the injunction is binding on all nations; and if all nations were under the bond of regarding the seventh day in a holy manner, it is strange that St. Paul never had occasion to reprove the Gentiles, for the breach of it, fas the Jewish prophet had to reprove their own nation; and, besides … If, in the New Testament, Christians are commanded to keep the first day, by Christ or his apostles, that divine appointment is sufficient; human legislatures have nothing to do in ordaining fixed holy days, establishing creeds of faith, requiring religious tests, certificates, or anything of the kind. 146.” [God could not have prevented sin. God decreed that angels and men should not sin. No law was given men or angels to sin. If it was the design, decree, or secret will of God, that creatures should sin, how can it be sin? for sin is the transgression of his will…. If sin is the cause of general good, all creatures should love it; and if creatures should love it, why are they called upon to repent of, and hate it? … And as it was not possible for God to sin, or make creatures sin, so, likewise, (considering him in the character of a moral governor, it was not possible for him to prevent it. Should a legislature do more than make laws, forbidding crimes; … the only means he could make use of to prevent it, would make them entirely miserable…. So it was with God; he loved his creatures, and sought to make them happy; and, as rational creatures cannot be happy without the freedom of their will, this freedom was established in them by God; and, in this point of view, it was not possible for God to have prevented their sin; as the only means that would have secured them from sin, would have made them completely miserable. 141-2.]

171-75: “Letter of Valediction on Leaving Virginia, in 1791.” To slave owners and slaves 173-4.

177-192 “The Rights of Conscience Inalienable, and therefore, Religious Opinions not Cognizable by Law. 1791.” “Did not the Christian religion prevail during the first three centuries, in a more glorious manner than ever it has since, not only without the aid of law, but in opposition to all the laws of haughty monarchs? And did not religion receive a deadly wound by being fostered in the arms of civil power and regulated by law? These things are so 181.” … “To say that ‘religion cannot stand without a state establishment,’ is not only contrary to fact, (as has been already proved), but is a contradiction in phrase. Religion must have stood a time before any law could have been made about it; and if it did stand almost three hundred years without law, it can still stand without it (182).” “… The evils of establishment are many. First, second, third (Uniformity. “Millions of men, women, and children, have been tortured to death, to produce uniformity, and tet the world has not advanced one inch towards it…. The duty of the magistrates is, not to judge of the divinity or tendency of doctrines; but when those principles break out into overt acts of violence, then to use the civil sword and punish the vagrant for what he has done, and not for the religious phrenzy that he acted from. 184), fourth (Leland completely obliterates the objection “that the ignorant part of the community are not capacitated to judge for themselves” which “supports the Popish hierarchy, and all Protestant, as well as Turkish and Pagan establishments in idea.”), fifth(182-6). He shows the biblical problems with the establishment of religion in Conn. (186-90).

193-95. The Modern Priest.

Circular Letter of the Stratsbury Association, 1794. 196-99. The deists and infidels are] “equally-assiduous in declaring what is not true, and never tell us what truth is. With all their boasted illumination in the ground and laws of nature, they never tell us what natural religion is, nor how the God of nature is to be worshiped (197). Tremendous!

213- .The Yankee Spy …, 1794. By Jack Nips. Answers questions about civil govt. including pre-flood, post flood (Nimrod, Gentile nations, the nation of Israel. Sample question with part answer: “Q. Has the ecclesiastical part of the Mosaic constitution ever been abused as well as the political part? A. Yes, and that to a degree. The church of Israel took in the whole nation, and none of that nation: Whereas, Christi’s church takes no whole nation, but those who fear God and work righteousness in every nation….” Circumcision and baptism 217-18. About English govt. 218-19. About the U.S. Const. 219-20. Const. of Mass. 220. A Bill of Rights with that of Mass. examined 22029. “If a  man worships one God, three Gods, twenty Gods, or not God—if he pays adoration one day in a week seven days, or no day—wherein does he injure the life, liberty or property of another? Let any or all these actions be supposed to be religious evils of an enormous size, yet they are not crimes to be punished by the laws of state, which extend no further, in justice, that to punish the man who works ill to his neighbor. (221).”

233-55. A Blow at the Root: Being a Fashionable Fast-Day Sermon Delivered 0409 1801. On liberty of conscience 239-. On persecution and murder of heretics by Papists, by Protestants, in Eng., in Mass. (Roger Williams banned, persecution, art. 3 of Mass. Const.), the  reasons given for establishment (to prevent error, to effect and preserve uniformity of sentiment, to support the gospel) examined.

273-81. The Government of Christ a Christocracy, 1804. [On Mass. 279-81].
283-300.An Elective Judiciary, with other things recommended in a speech…, 1805. Addresses the two arguments against electing judges: (1) the people have not wisdom and sedateness enough to select from among themselves , those who are best qualified to be judges and (2) if judges hold their office by t tenure of periodical elections, they will have such strong temptations to please  the strongest party, in order to secure their next election, that they will not judge uprightly.
301-314. Ordination Sermon. Isaiah/s seraphims, Ezekiel’s cherubims, John’s four beasts are the same. What do they represent?
322-29. Various poems.
330-. Essays, 1810. [Why Christ was God 331-2].

[353-358. SPEECH: DELIVERED I THE HOUSE OF REPRESENTATIVES OF MASSACHUSETTS, ON THE SUBJECT OF RELIGIOUS FREEDOM, 1811. “Let Christianity stand upon its on basis, it is the greatest blessing that ever was among men; but incorporate it into the civil code and it becomes the mother of cruelties” 356.

356. “If, to escape this-dilemma, we adopt Papal maxim, that government is founded in grace, and, therefore, none but gracious men have a right to rule; and that these gracious rulers have both right and knowledge to legislate about religion, we shall find, what other nations have found, that these divine rulers, will be the most cruel tyrants: under this notion, Mr. Chairman, the crusades were formed in the eleventh century, which lasted about two hundred years, and destroyed nearly two millions of lives. In view of all this, and ten thousand times as much, is it to be wondered at, that the present petitioners, should be fearful of attaching corporate power to religious societies…. The interference of legislatures and magistrates, in the faith, worship, or support of religious worship, is the first step in the case, which leads in regular progression to inquisition; the principle I the same, the only difference is  in the degree of usurpation…” 357.the Gospel, was now the point at issue. On which I reasoned thus: the New Testament I in existence: it as written either by bad men or by good men: to believe that bad men wrote it, requires a a faith more marvelous that it does to believe the truth of any article contained in it. Or bad men to form a book that condemns every species of sin—that lays the honors, pleasures, and wealth of the world in t dust—that enjoins patience under injury, and goof for evil—in short, to sacrifice everything that is pleasing to bad men: who can believe it? … The belief of the gospel never makes good men worse, but often makes bad men better…. 363. Proof of the resurrection 366. What the Bible teaches about disembodied spirits 369-70.

381-405. THE JARRING INTERESTS OF HEAVEN RECONCILED BY THE BLOOD OF THE CROSS, 1814. [396-405. The works which were necessary for Christ to accomplish.]
406-39. MISCELLANEOUS ESSAYS, IN PROSE AND VERSE. [419-20. Age and Egotism. “We come into the world ignorant. To aa child, every thing is new and impressive, and more so to a young man, that one of a greater age. The young man of genius, is charmed with the logic of his author, and feels impressed with his own arguments. He lays down his thesis, supports it with metaphysical [metaphysics means “a study of what is outside objective experience”] arguments, forms his syllogism, and draws his conclusion, with little or no doubt of the reality of the whole….” If I use this, continue with the rest on p420.][423 “So it is with metaphysical reasoning: the smallest error, in the outset, though undiscovered by the writer or reader, if pursued, under the pretext of consistency, will lead to an amazing distance from the truth.”][426-28: !!!!!!!! NIMROD, MOSES, CHRIST, AND THE UNITED STATES!!!!!!!!!!!!!!][440-46. ON SABBATICAL LAWS!!!!!!!!!!!!!!!!!!][450-53: CATECHISM!!!!!!!!!!!!!!!!][496-7. EXTRACT OF AA LETTER FROM J. L. TO HIS INQUISITIVE FRIEND][497-9. SHORT REFLECTIONS.][499-500. THE THIRD EPISTLE OF JOHN][501-7. ADDRESS DELIVERED AT THE REQUEST OF THE REPUBLICAN COMMITTEE OF ARRANGEMENTS, AT PITTSSFIELD, ON THE ANNIVERSARY OF AMERICAN  INDEPENDENCE, JULY 4, 1824][508-16.FORM OF A CHARGE TO A CNADIDATE AT HIS ORDINATION]

 [572-82. SHORT SAYINGS ON TIMES, MEN, MEASURES AND RELIGION, EXHIBITED IN AN ADDRESS, DELIVERED AT CHESHIRE, JULY 5, 1830. On the national debt, the population, the office of Pope created in 606, (religious freedom, marriage of church and state 579-80), ][583-96. THE RESULT OF OBSERVATION, 1830. “In some governments, universal toleration is granted to all kinds of religious opinions. This sounds humane and benevolent, but has a deadly root. If government has power to grant it as a favor, it has equal power to withhold it. In such cases, the citizens enjoy their liberty by a tenure no better than the good will of those in power. But the freedom of religious opinions, not only with societies, but with individuals, is a right inalienable, that cannot be surrendered. Of course, no government can tolerate or prohibit it but by tyrannical usurpation. If men commit overt acts under a pretence of religious impression, let the magistrate punish them for the overt acts, and pity them for their delusion” 594. On the kingdom and also on Daniel Marshall 594.]

[597-9. OATHS, 1830.]



God Betrayed/Separation of Church and State: The Biblical Principles and the American Application (Link to preview of God Betrayed): may be ordered from Amazon by clicking the following link: God Betrayed on or from Barnes and Nobel by clicking the following link: God Betrayed on Barnes and Noble. All books by Jerald Finney as well as many of the books he has referenced and read may also be ordered by left clicking “Books” (on the “Church and State Law” website) or directly from at the following links: (1) Render Unto God the Things that Are His: A Systematic Study of Romans 13 and Related Verses (Kindle only); (2) The Most Important Thing: Loving God and/or Winning Souls (Kindle only); (3) Separation of Church and State/God’s Churches: Spiritual or Legal Entities? (Link to preview of Separation of Church and State/God’s Churches: Spiritual or Legal Entities?) which can also be ordered by clicking the following Barnes and Noble link: Separation of Church and State on Barnes and Noble.

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: