RELIGIOUS LIBERTY.

RELIGIOUS LIBERTY.

DISCOURSE

DELIVERED

IN THE CONGREGATIONAL CHURCH AT HANSON,

ON THE FOURTH OF JULY,

1832.

BY F. FREEMAN,
Pastor ofthe 3d Church in Plymouth.

"Every enlightened ana liberal man feels that the right of conscience
in matters of religion, is the most dear and sacred of all rights." Prof. Stuart.
"Where the Spirit ofthe Lord is, there is liberty."— The Bible.

PLYMOUTH, MASS.
PRINTED BY BENJAMIN DREW, JR. AT THE PILGRIM OFFICE.
1832.

Hanson, July 5, 1831.
To the Rev. F. Freeman.
Dear Sir,
I am requested, in behalf of the citizens of Hanson, to tender you
their thanks, for the able and eloquent Discourse on Religious Liberty,
by you delivered on the 4th of July, inst. before them, and request the
favor of a copy for the press.
I am with due respect,
your obedient servant,
NATHANIEL COLLAMORE.

Plymouth, Aug. 30, 1831.
Dear Sir,
The Discourse delivered in Hanson, on the 4th ult. was first
preached to my own people in a course of Evening Lectures in 1831,
and was written without the remotest design of publication. Called at
a late hour to address the good people of Hanson, on the same day that
an Address on African Colonization was expected from me by the citizens
of Plymouth, the Discourse on Religious Liberty was delivered without the
opportunity for revision or amendment. It is now yielded, with much dif
fidence, at your request, in behalf of the citizens of Hanson. Parochial and
other engagements have prevented my attending to the request at an earher
date. I am, very respectfully, &c.
Your most obedient,
F. FREEMAN.
N. Coixamork, Esq.

DISCOURSE.

Nehemiah, vi. 6.— "AND GASHMU SAITH IT.'

When Nehemiah was engaged in rebuilding
Jerusalem, he met with constant and violent oppo
sition, notwithstanding he was moved to the work
by the Spirit of God and encouraged by the King of
Persia. Various kinds of art, threats, and even
force where it was practicable, were resorted to by
the multitude of opposers that rose up against the
people of God and the great work which He had
directed to be done, to weaken their hands, and
discourage their hearts, and hinder the work.
At the first, the opposers affected to treat the
work of the Lord in which Nehemiah and his asso
ciates were engaged, with contempt. As is written,
" They laughed us to scorn and despised us."
When affected contempt and derision would not
avail, their opposers threatened; "What is this thing

which ye do ? " — and represented their pious devo-
tedness to the service of God according to his com
mand, as rebellion against the King.
But this people were neither moved by derision,
nor intimidated by threats. Other means must be
employed. And amongst those means was this : —
Sanballat and others associated with him in desires
and efforts to defeat the pious duty and work of God
in which Nehemiah was engaged, sent to him a
request disguised under the mask oi friendship, hop
ing thereby to divert him from the work and effect
his ruin. Nehemiah, aware of their feeling and
design, wisely declined their invitation, saying " I
am doing a great work, so that I cannot come down :
why should the work cease, whilst I leave it, and
come down to you ?"
This manoeuvre failing, Sanballat and his party
were anxious, they professed, to take hold and build
with them. All at once, even they were desirous of
building the walls of Jerusalem. But they had still
the same unfriendly design in view. The people of
God continued at their post of duty, and were neither
turned aside, nor did they stop to engage in any
thing that should retard the work.
Four attempts were made after this manner, and
still the people were not to be prevented from obedi
ence to God's command.
Then, sent Sanballat, in like manner, the fifth
time, with an open letter in the hand of the messen
ger ; wherein was written that it was reported —
that Nehemiah and those who, with him, were for

rebuilding Jerusalem, had some dangerous conspiracy
against the State in view. "It is reported among
the heathen, and Gashmu saith it."
Having got up this report, and backing it with the
declaration " Gashmu saith it, " — (and who Gash
mu was, nobody can tell,) — having got up this re
port, the next thing was to give it circulation. And
if it could be spread abroad extensively, and be gen
erally believed among the great mass of the people,
that Nehemiah and his friends were aiming at the
subversion of the liberties of the people ; then, San
ballat and his party might confidently expect to suc
ceed in putting down this ' spirit of religious zeal
and ^enthusiasm.' Their misrepresentations would
prejudice the public mind, weaken the hands of the
pious Jews and finally work the overthrow of the
cause of God !
They also charged Nehemiah with having appoint
ed prophets, or preachers, "to preach (of himself) at
Jerusalem, saying, There is a King in Judah."
All this Nehemiah well understood ; and keeping
his eye on their purpose, conscious of his own inno-
cency and that the cause in which he engaged was
the cause of God ; and now more than ever satisfied
of this by the means used by the enemy to oppose
this cause, — he simply, in the spirit of firmness, but
of meekness, denied the charge, reproved their guilt
and shame in resorting to such unworthy measures,
and professed his continued attachment to the cause
of God, and his trust in Him. " There are no such
things done as thou sayest ; but thou feignest them

out of thine own heart." "Now therefore, O God,
strengthen my hands."
The subject proposed for this occasion, agreeably
to previous notice, is
Religious Liberty.
And I have chosen the words which you have heard,
for my text, because they help, as I conceive, to
illustrate appropriately and forcibly the manner in
which, in this free country, religious liberty has
been, and still is generally and most effectually
assailed. There are, in this happy land, no inquisitorial
dungeons ; no Smithfield fires ; no law which can
authorise any one to lord it over another's conscience.
But there are ways, notwithstanding, in which reli
gious liberty may be, and often is assailed. And
the means which are most effectual, and therefore
oftenest employed, are referred to in our text :
" Gashmu saith it." In other words, the means
most frequently and effectually employed are misrep
resentation, associated with sneers, scoffs, ridicule,
appeals to the selfish and unhallowed passions, and a
determination to put down (whether hi business, in
civil life, or in the enjoyment of those kind and
amiable feelings that should ever distinguish a civi
lized and enlightened community) whoever has
the mental independence that dares to think for it
self; that sense of honour and mental right that
scorns to be a slave ; and that firm religious princi
ple that says with Peter and John, " Whether it be
right in the sight of God, to hearken unto (man)

more than unto God, judge ye ;" and which cher
ishes the feeling of Moses,, " choosing rather to
suffer affliction with the people of God, than enjoy
the pleasures of sin for a season ; esteeming the
reproach of Christ, greater riches than the treasures
of Egypt."
" There are," (to use the language of another,
however the Rev. Dr. Channing might have intend
ed it,) " There are chains not made of iron, which
eat more deeply into the soul. An espionage of
bigotry may as effectually close our lips and chill
our hearts, as an armed and hundred-eyed police.
There are countless ways by which men, in a free
country, may encroach on their neighbours' rights."
And " in religion the instrument is ready made, and
always at hand."
When I speak of religious liberty, I mean the
thing itself and not merely the name. And in all
that I may say in support of religious liberty, I wish
to have it distinctly understood that I have religious
liberty itself solely in view. I have no reference to
party. My remarks are not designed to apply to
any man, or set of men, in particular ; to any denom
ination or distinctive name in particular : but are
designed to apply wherever they may apply. The
true religious liberty for which I would contend is
the unalienable right, not of one sect, or of a few
sects, but the unalienable right of mankind of every
name and belief. And all that is opposed to this
true religious liberty, wherever found, I do most
heartily condemn.

I have the happiness, however, of believing and
am well convinced, that the sentiments which I shall
present, are the sentiments of the very numerous and
respectable portion of the orthodox community in
these United States, with whom I have the honour
to be associated in my religious views and in chris
tian fellowship. True, there may be anomalies in
every community ; especially in one so vast. And
in what body are there not found individuals whose
views and feelings it would be most unrighteous to
charge upon that whole community after whose
.name they are pleased to call themselves ? Who,
because the perpetrators of the Salem tragedy were
inhabitants of Essex County, would think of charg
ing the respectable inhabitants of that County,
therefore, with the feelings which prompted that
deed of darkness and with a participation in its guilt ?
Who, because there may yet be found tipplers in
this place, (I say may yet be found, for this respected
and favored community may not be able to boast an
exemption which none of our towns are yet able
to boast,) will feel justified in accusing this highly
respectable town with being a community of tip
plers ? Because some will persist in their shame,
and have always on board a few gills of the waters
of death, so that we can hardly pass them without
inhaling the noxious effluvia which impregnates their
every breath, and exudes from every pore, and pol
lutes the very air ; it does not therefore follow that
we are all " particeps criminis " — partakers in the
crime. No community would acknowledge the

justice of a decision upon such principles ; for then
every community upon earth would find the verdict
recorded against them. No denomination or reli
gious society would be willing thus to be made
answerable for the offences of its vagrants and ex
crescences. No family of any considerable extent
would be pleased with the establishment of such a
standard. Let it not be supposed then, although individuals
in many denominations may fall under rebuke as
violators of religious liberty, that your Speaker sup
poses therefore that every denomination to which
they may happen to belong are thus chargeable ;
nor although among some denominations, especially
in some places, the instances may be very common,
— nay, the infringement of religious liberty a general
thing, — that he therefore supposes there are no indi
viduals even there of an opposite spirit.
After these preliminaries, I trust that the remarks
which I shall offer will not be misunderstood.
What then is true Religious Liberty ?
I will humbly attempt to answer the question;
and I have no apprehension but that the views which
I shall present on this subject will commend them
selves to the conscience of every rational man.
First, — I would say, Religious Liberty is the
UNMOLESTED RIGHT OF A SPIRIT OF FREE ENQUIRY.
No enquiry can be presented to the consideration 2

10
of the mind of man, of more vital importance to his
everlasting interests, than that question in religion,
" What is truth ?" Enquiry and discussion should
be free as air. The mind should be laid under no
restraint whatever. Not that we mean that no
efforts should be made to obtain light and to dissem
inate truth. Light may be poured into the mind,
and we should be ready to receive it. We should
read and hear and investigate. And open to convic
tion by truth ourselves, we may seek in all proper
ways to convince others ; to reclaim the erring, to
enlighten the ignorant, and to enlighten the enlight
ened, if we please, for truth is all-important. But
all this should be by means that neither degrade and
enslave ourselves, nor bring into bondage the minds
of others. Let evidence be presented : but let the
mind make up its own verdict. Let the opinion it
shall form, be its own opinion.
True, a man may enjoy this religious freedom so
far as relates to the influence of others, and yet may
hold himself in bondage. He may do it by refusing,
or neglecting to exercise this sacred and unalien
able right of free-enquiry. "O," said one, (permit
me, by fact, to illustrate this remark,) " / have made
up my mind long ago. I have read all about these
things. Nothing new can be told me." That individ
ual called himself  I will not say what he called
himself. Nor do I mention the fact because he was
what he was in sentiment ; for there may be just
such cases among those of the opposite sentiment.
I mention it, as I said, to illustrate my previous re-

11
mark. — This individual would fain be thought a
very knowing man. And so he was — very passable
in matters of worldly concern, and well-read in all
the novels of the day. But his Bible he knew but
very little about. And he could not tell, if it were
the salvation of his soul he could not tell his own
religious views. He could not tell what is Unitari-
anism — he could not tell what is Calvinism, although
he was always ready to sneer at every thing called by
that name. He could state nothing correctly about
any ism that he believed, or that he condemned.
As ignorant in these matters as the child of yester
day, and yet swelling most complacently at the
thought of his own superior light, and, like the
mole, still burrowing in the earth, blind, blind, per
fectly blind, he held himself in the most disgraceful
mental bondage !
And here permit me to say, thus I do believe
there are many, very many, who are bitterly opposed
to Orthodoxy, and yet know not what it is, and
withhold themselves from a spirit of free-enquiry.
I have been mortified, as well as exceedingly dis
appointed, to find how extensively an utter ignorance
prevails in respect to that faith which was the faith
of our Fathers ; while at the same time, that faith
is so incessantly and bitterly opposed and spoken
against. And yet such persons talk of ' liberal
views, ' and, it may be have learned to pronounce
the words ' free enquiry, ' notwithstanding they shut
out every ray of light that might possibly enter their
minds. And are there those of various and opposing

12
sentiments to whom these remarks may apply ?—
let them apply.
To enjoy true religious liberty, a man must neither
be enslaved, nor enslave himself; but honestly, fear
lessly, solicitously enquire, " What is truth ? " En
quiry and discussion, I have said, must be free as air.
And wherever an attempt is made to suppress free
enquiry, whether it be by misrepresentation, by
frowns, by ridicule, by flatteries, or by exciting to
unworthy motives, there — let it be among what
people it may — there is an attempt upon one's reli
gious liberty. And if we ourselves suppress free-
enquiry in our own minds, the greater our shame.
I do not say, nor do I suppose that it is our duty
always to be agitating every subject in Theology, as if
the mind could never be settled. But it becomes us
to have investigated the fundamentals of our religious
faith as for eternity, and to be established in the
truth. It becomes us surely to know what we be
lieve, and to have good reasons for our belief; and
to know what we reject and oppose, and to have
good reasons for so doing. It becomes us to have
some better reason for our faith, at least, than
" Gashmu saith it ; " and some surer ground on
which to charge those who differ from us, than,
" Gashmu saith it. " And yet, on no better foun
dation than this, do thousands rest ah" their belief,
and here also find a plea for all their unbelief.
I would say,
2. Religious Liberty is the freedom of

13
choice in our religious views.
No man is to be called " Master " in this matter.
And consequently, none are to " lord it " over the
conscience, by obliging us to fall in with, or to ac
quiesce in their opinions.
That mind whose views are " passively formed by
outward circumstances, " not daring to follow the
convictions of conscience, but cowering to the opin
ions of others, and subscribing to, or submitting to
the creed of another, without examination and con
viction, is a mind enslaved indeed. And he who
designedly exerts over the mind of any man any
other influence than that of moral suasion, is charge
able with an infringement of that man's religious
liberty. And yet, how many, even of those who do
in some degree investigate, have not the moral
courage, to follow the dictates of conscience, the
teachings of the word of God, and the leading of
the Spirit ; but are completely under the influence
of the fear of the frown or the sneers, or under the
influence of the desire of the good will of those to
whom they make themselves subservient. They
sell their religious liberty, their mind, their con
science, or rather offer it in sacrifice to propitiate
the smiles of religious intolerance !
True : it may be that they who are masters of
the consciences of these, exclaim against creeds;
and profess that they themselves have none. But
it is not so. Any solemn profession of principles
or opinion is a creed. Any religious sentiments,
whatever, believed, are the creed of him who so be-

14
lieves. It matters not whether that creed be written
on paper, or written only on the heart ; whether it
consist of one article, or ten or fifty. Every man
who believes any thing in religion has a creed ; and
he who has no creed, has no belief. And it has
been justly said, " a creed in the head or in the
heart, is as influential as a creed on paper, and may
be acted upon with as much zeal and perseverance"
as any other. The hue and cry that is raised
against creeds, is one of the many attempts upon
our liberty. It is one of the many attempts that
are made to destroy the religious liberty of those
who dare to think and believe for themselves, guided
by reason, and conscience . and the word and Spirit
of God, and who will not give up this sacred right
to float upon the tide of popular errour.
Creeds ! they have been well denominated " The
indispensable elements of free enquiry "—the " mo
ral landmarks between truth and errour." There
is, and there can be no enquiry in religion which
has not reference to a creed, or which does not go
to the formation of a creed. What child does not
see that the result of free enquiry (which is some
thing believed) is itself a. creed, necessarily, whether
written on paper, or written on fleshly tables of the
heart ? Nor is this position correct only in religion.
Where is the Statesman without a political creed ?
Where is the Judge without legal principles ?
Where is the civilized nation without some consti
tution or bill of rights ? And we may with propri
ety ask, Where is the candour, the honourable

15
feeling, the republicanism, the christian spirit ;
or where, in one word, is a solitary principle or
feeling consistent with religious liberty, in any sect,
community, or individuals who reproach and con
demn others for the exercise of that liberty which
belongs to all ; aye, that very liberty which they
themselves practise !
Whose rights are encroached by creeds ? Not the
rights of those who do not subscribe to them ? They
are forced upon none. And they are open surely
to the assent of those whose views they express.
The summary of one's religious belief, why should
they be concealed ? Are they written ? It is hon
ourable to the openness and candor of those who
embrace them. The honest, public avowal of reli
gious opinion, they are then open for examination
by all. If erroneous, the errour may be shewn ; if
in accordance with truth, their correctness may be
the more easily discovered, by means of the supe-
riour facilities afforded by a written statement for
deliberate investigation and comparison with the
word of God.
Is it said, ' But we want no creed — the Bible is
to be our guide ? ' I answer, the Bible is our guide.
It is an article in the creed of the churches of our
Fathers, that ' the Bible is our only perfect rule of
faith and practice.' We go to the Bible to see what
the Bible teaches. And what we think it teaches,
is our belief — our creed ; whether we are not
ashamed or unwilling ingenuously to commit it to
writing, or for some cause choose that it should not

16
be written. Do you who object to creeds, go to
the Bible to know what it teaches ? — and do you
conclude that it teaches that all will finally be saved ?
or that our Lord Jesus Christ was a mere man,
or, at most, a divine being and not the very God ?
And further, do you conclude that you find in the
Bible those doctrines which are usually associated
with these I have named ? — That, then, is your
Creed. You may write it, if you please ; or you
may not write it: still, that is your creed — and,
moreover, in your religious books and periodicals,
that creed is fully stated and published. It is incul
cated with becoming diligence and zeal, and advo
cated with the best ability of which its more pro
minent supporters are masters. And to exclaim
against creeds, as many do, under these circum
stances, is unworthy of honourable men. Nay, the
hue and cry against creeds is irrational, as well as
directly aimed against religious liberty, as much so
as the hackneyed theme of the " Union of Church
and State, "* and the thousand other kindred, ridic-

*The Philanthropist, an Unitarian semi-monthly publication, has the
following candid and pertinent remarks to those of its own order, in regard
to the cry of Church and State :
"The constant cry of " Church and State," will do harm to the Liberal
party. The cry will ere long cease to alarm ; and then, if there be a party
in favor of a union of church and state, they may move on unmolested, at
least, regardless of all our solemn warnings, and strong appeals to the public.
We but betray our folly, or our love of fault-finding, when we keep eternally
harping upon 'the dangerous movements of the orthodox.' — We make these
remarks because we deem them called for. — There is need of caution in our
charges upon any class of people. Charges ofthe appalling nature of those
which are made against the orthodox should not be thoughtlessly uttered,
nor repeated on slight evidence. We gain nothing when we accuse our
neighbor of that of which he is not guilty ; we gain nothing when we charge
him with crimes which cannot be proved ; we gain nothing by vague dec
lamation and continual accusation."

17
ulous,, pitiable inventions, all supported by evidence
aio better than that we have named, "Gashmu
saith IT."
This leads me to say
3. Religious Liberty implies not only free en
quiry and entire freedom of choice in our religious
views, but — The free and candid expression of
THOSE VIEWS.
What would be the liberty of thinking and of be
lieving, if after this, we are so in bondage that we
cannot speak or act ? What signifies it that we live
in a free country, and hear much said of freedom,
even of religious freedom, if we may not declare our
trust in God, our views of His character, our views
of the doctrines and precepts of His word,, without
subjecting ourselves, not only to the jeers and revil-
ings of the debased, but to every unamiable feeling
shewn by those who profess respectability and would
fain be considered liberal? We are authorized to
maltreat no one for the honest expression of his
views. He is none the less our fellow-citizen and
neighbour, possessing equal rights with ourselves and
entitled to the same urbane and respectful treatment,
whether he be a Christian or a Jew, a Turk or a
Pagan — whether a Catholic, an Episcopalian, a Bap
tist, a Methodist, an Universalist, a Presbyterian,
an Independant, or a Congregationalist — whether
Trinitarian, or Unitarian, or Nothingarian. And all
disrespectful treatment arising from such a cause,
whatever that treatment be, whether simply hard

18
looks, or public or private slights, menaces, scoffs,
ridicule, misrepresentation, impeachment of motives
without cause, or whatever else that is discourteous,
is the expression of a feeling which is diametrically
opposed to true religious liberty, and is the offspring
of a little, a very contracted mind.
Again,
4. Religious Liberty implies also the free
dom OF FOLLOWING THE DICTATES OF CONSCIENCE,
CHOOSING one's OWN MODE OF WORSHIP, one's
OWN PLACE OF WORSHIP, AND ONE'S OWN RELI
GIOUS TEACHER.
It was for this religious liberty that our Fathers
came to this land. And if we may, in any manner,
be deprived of it, we are deprived of that fair inher
itance for which our Fathers toiled and which they
have bequeathed us. And yet, is it not true, that
these religious rights are infringed in too many, in
numerous instances ? — Even when the influences of
the Holy Ghost are shed down, convincing " of sin,
of righteousness, and of a judgment to come, " and
converts to the cross of Christ are multiplied ; espe
cially if here and there are those who were once like
the man of Tarsus, and from whose eyes the scales
are now fallen, and of whom it may be said " but ye
are washed, but ye are sanctified, but ye are justified
in the name of the Lord Jesus, and by the Spirit of
our God," and who with their present views and
feelings, old things having passed away and all
things become new, cannot conscientiously coun-

19
tenance what they believe to be "another Gos
pel, " and therefore go and worship where they are
fed with " the sincere milk ofthe word — that (they)
may grow thereby ;" when other efforts are unavail
ing to deter them from their purpose and to fasten
upon them their former blindness, how many enven
omed darts are thrown ! How unsparingly are the
motives impugned i What a difference at once in the
conduct of many, and the treatment received from
them! How cold — how distant! Why, neighbours
and friends are hardly known ; or are only known
to be taught that those who would bind their con
sciences mean that they shall know how disagreeable
they themselves can be ! And why is it ? Ah ! the
difficulty is, there is not a feeling which allows true
religious liberty.*
Different, very different are the feelings that
should influence us. I know not that I can better
express what the feelings which become us are, than

* On this subject it is painful to speak ; but it has been remarked, and
it is believed truly, "There are men who think themselves respectable and
would be accounted gentlemen, [who] hold the religious inmates of their
houses in a state of .bondage and of fear. Their wives and daughters have
.little more freedom on that great subject which, of all others, lies nearest to
their hearts, than though they were the inmates of a Turkish harem." And
it seems that .professedly liberal men recommend and inculcate the duty of
this mode of treatment. In a certain tract by the Rev. Jonathan Farr, a
clergyman whose tract " on Revivals" written for the American Unitarian
Association, is extensively known, is this remarkable sentence designed to
prevent an attendance on the religious exercises of protracted meetings :
" Keep at home,'' says Mr. Farr, " and ^fkeep those under your auihority at
home also." — This, surely, is religious liberty with a witness ! (Cr"' Keep
cut home, and keep those under yourauthority at home also." — And this is the
boasted spirit of 'free-enquiry ! '
The views and feelings of the author of this discourse, and he believes
the sentiments of the orthodox generally, are well expressed in the follow
ing passage taken from the " Spirit ofthe Pilgrims : "
"Calvinists as we are, and sensible as we are of the danger of erroneous
teaching on religious subjects, the advice which we should give to those

20
by relating an anecdote which I have somewhere
read of a distinguished English Prelate — a man of
true liberality — one who would enjoy religious lib
erty himself and would grant the same to others.
He had observed among his hearers for some time
a remarkably attentive hearer. He was a poor
man, and the Bishop had occasionally made him:
some trifling presents. But after a while, he was
missing from the meeting, Falling in with him in
some of his walks, the Bishop said, "My friend how
is it that I do not see you of late in your place a&
usual ? " The man with some hesitation replied,,
" I hope, Sir, you will not be offended : but to Veil
you the truth, I went the other day to hear the
Methodists ; and I understood their plain words so
much better, that I have attended there ever since."'
The Bishop put his hand in his pocket, and gave the
man a guinea, with words to this effect ; " God

under our influence in regard to the subject here discussed, would be di
rectly the opposite ofthat given by Mr. Farr. We would say explicitly.
to the Evangelical Christian householder, if you have a wife who is consci
entiously a Unitarian or a Universalist, and who wishes to worship with
either of these denominations; by all means let her go. And not only let
her go, but aid her to go ; furnish her with a seat ; and treat her with the
same kindness when she returns, as though she had worshipped at your
own: meeting.. The danger of attending such places of worship is indeed
great, but the responsibility in this case is hers, not yours, and forcibly to
restrain her would only be to increase the evil. And if you have chil
dren' of sufficient age and capacity to form an enlightened opinion on reli
gious subjects, who affer all your instructions are seriously and conscien
tiously inclined to attend a different place of worship from yourself, we
would give the same advice in respect to them. By no means constrain
them. And if this is not Christian hberty, then we will consent to take
lessons from those who say to their readers, "Keep at home, and keep those
under your authority at home also."
If there are those among the orthodox, or among any other class of the
community, whose views of religious liberty are adverse to the preceding
extract, be they many or few, their views are opposed to and endanger true
religious liberty ; and with such views the author has no fellowship.

21
bless you ! and go, my dear Sir, by all means,
where you can receive the greatest profit to your
soul." — Here was the true spirit of freedom ; the
spirit of true liberality.
But this putting down of free enquiry, and free
dom of choice in our religious views, and the free
and candid expression of them, and, above all, the
freedom of following the dictates of a free con
science, choosing one's own mode of worship, one's
own meeting, and the preaching that is most con
genial to one's own conviction of duty, feeling that
our accountability is to God, and to Him only, — I
say, this putting down, or the attempt to put down
perfect liberty — whether the attempt be made by
menaces, by the withdrawing of business, by sneers,
by derision, by misrepresentation, or by any discour
teous treatment whatever, is the veriest tyranny !
tyranny over a man's conscience ! tyranny over his
religious rights!! tyranny over his souPs eternal
interests ! ! !
And, O tell me not of ' freedom, ' where these
chains are thrown around the soul. Tell me not of
' liberality,' where a penalty is inflicted for daring to
maintain the spirit of free enquiry — and that penalty
the frowns, the jeers, the scoffs and aspersions of
intolerance ! Tell me not of an ' enlightened age,'
where bigotry disowns her name, then casts it upon
others, and raves and talks of ' Church and State, '
while the idea of such union is in her own mind
only ; and of ' dungeons,' while she herself has all
the instruments of torture in her own hand, ready to

22
seize the man who dares to think and to act for him
self, unless he wear the livery of her own sect, or
speak the "shibboleth" of her own party.
Once more,
5. Religious Liberty implies the right of de
fending OUR VIEWS OF TRUTH BY ARGUMENT,
(whether by the pen, or viva voce) ; and of ex
tending THOSE VIEWS BY MORAL SUASION.
By moral suasion I would be understood to refer to
all those means which are employed by any denomi
nation to illustrate, defend and impress what they
conceive is truth, whether by preaching, by conver
sation, by publications from the press, by religious
ordinances, by prayer, or by example.
When, however, by any of these means the morals
of the young and heedless are endangered, or the
passions of the profligate are inflamed, and the vir
tuous are scandalized ; whenever abused to the pur
poses of misrepresentation or personal invective ;
whenever employed with the design to injure indi
viduals, or societies, or denominations, rather than
honestly to promote the cause of truth ; then reli
gious liberty has degenerated to licentiousness.
And that people, or those individuals whose views
cannot be defended, or made to commend themselves
to others, without the help of such means, have
abundant occasion to hide their heads in confusion
and disgrace.*

* There is a feeling indulged by some in respect to free-enquiry, and even

23
I by no means suppose that it is unimportant what
a man believes, or that it is to be none of our con
cern. O far, very, very far from it. Friendship,
christian love, good will to men, forbids such a
thought. We must answer to God for all that we
believe and for all that we disbelieve. But no sen
timents, correct or incorrect, that are not against the
peace of society are to be extended or suppressed by
any other means than moral suasion.
What is the difference, whether you seek to ex
tend your party and pull down other denominations
by the fear whether of civil disfranchisement, loss of
business, loss of caste, (yes, loss of caste, among a
christian people, just as among the Burmans !) invec
tives, bitter sarcasms, uncivil treatment, frowns,
unneighbourly and unfriendly coldness and distance
and reserve, or by the fear of chains and dungeons

in respect to ciraUiberty which merits the disapprobation and frown of eve
ry honorable man. They seem to claim for themselves a religious liberty
"exempt from intellectual collision and emancipated from the supervision
of public sentiment." And against every attempt of others who would en
quire " What is truth ?" or feel it to be their duty to expose what they be
lieve to be errour, they raise the cry of abuse, intolerance, and persecution.
If such as differ from them exercise the privilege which they themselves
exercise, and have a right to exercise, their motives are at once impugned,
their character is assailed, and the whole is made a personal affair ! This
cry of persecution is itself the bitterest persecution. This charge of intole
rance is the very hand of intolerance itself, stretched forth with unrelenting
grasp. And that cause which cannot be supported without resorting to the
cry of bigotry, intolerance, abuse or persecution, and whose advocates are
often heard charging these upon those who dare manfully, honourably,
openly, to meet them, or their leaders in controversy, we may depend on it,
is a bail cause. They who have plain truth (veritas non simulata) on their
side, have no occasion to exhibit or to cherish such a spirit. "Magna est
Veritas." They whose sentiments must not pass the ordeal of investigation
and criticism, claim for themselves a freedom which they may hope to find
only by seeking a shelter under the Papal throne.
Allied to, and generally the fruit of a spirit of this kind is that illiberality
and envy so often exhibited on public occasions, perchance one's own party
is not most prominent, although the object be one of mutual and universal
interest.

24
and torture ? There are ways of tyrannizing over
one's religious liberty, beside the fear of the sword,
the rack and the faggot. And those ways, I fear,
are constantly resorted to in too many instances,
where there is a loud cry for liberty.
Shame, shame on the man who seeks the advance
ment of his religious views by such means ! Shame,
shame on the man who would by such means hinder
any one from following the dictates of conscience,
or resent his doing so, by treating him with any less
respect than if his faith were our own.
And now did time permit, I would like to speak
of religious liberty in a still higher sense — in the ex
tended meaning of the Gospel of Christ.
I would then set it forth as a freedom from sin ;
knowing no fear so much as the fear of doing wrong.
I would point you to him who is become " a new
creature, " "in Christ Jesus ; " and being " born
again" is, by the grace of God, pressing forward
day by day in that narrow path that leads to heaven,
resisting and overcoming the temptations of the
world, the flesh and the devil. I would try to de
scribe something of that liberty wherewith Christ
maketh us free, and without which we are in
bondage, although free in all things else.
But my object has been to speak of religious lib
erty, on this occasion, in more general terms, pre
senting the simple outlines and first principles of
religious liberty, such as I think cannot but com
mend themselves to the bosom of every truly honor-

25
able man whatever may be his religious views wheth
er those views be founded in truth, or in errour ;
and not only to the bosom of every truly honourable
man, but to the conscience of every sober and ra
tional man.
I will bring the subject to a close with a few
brief remarks. And
1. Would you enjoy civil freedom, maintain
RELIGIOUS LIBERTY.
Civil, or political liberty is of little worth, except
as it springs from, or is associated with a true reli
gious liberty. What does it avail that I am under
the iron hand of no foreign power, and that I am
permitted undisturbed possession of my earthly
substance by those around me, if, at the same time,
my mind is enslaved, my conscience bound, and in
the concerns of my best, and dearest, and eternal in
terests, I must be controlled whether by the many
or the few ?
Religious liberty has ever paved the way for civil
liberty ; and if our religious liberty be once destroy
ed, our civil liberty will be of very little worth.
What blessings untold and unspeakable were diffused
abroad in the earth as the consequence of the Re
formation? The conflict, as all know who know
any thing of history, was first for religious liberty.
And in this struggle and its triumphs, how followed
the increase of knowledge, the invigoration of intel
lect, the extension of sound moral principle, the de-
4

26
velopement of decision of character, " energy of ac
tion, unyielding endurance, untiring perseverance,"
until civil liberty succeeded as a consequence. And
from that moment that Calvin, and Luther, and
Zuingle, and Melancthon began that great work,
"the principles of the Reformation have been devel
oping their power, gradually undermining the thrones
of Europe, and infusing into the people " a desire
for self-government and " a spirit of free enquiry."
And let it be remembered by such as are hostile
to the religious liberty of those who still maintain
the faith of our Fathers, that those noble spirits who
first gave the impulse to civil liberty in Europe were
Calvinists. The doctrines of the Bible as main
tained by John Calvin, be it remembered, were the
doctrines of the Reformation.* The tendency of
these doctrines has never been to the subversion,
but to the building up of liberty, civil and religious.
That little band who retired to Holland for the sake
of liberty, and then crossed the Atlantic and laid on
these shores the foundation of the Church, and of
this great Republic, were Calvinists. And they who
were the actors and chief agents in our struggle to
shake off the oppressive yoke of Britain were Cal
vinists. And I hazard nothing in saying that so far
from those sentiments having the remotest tendency
to an infringement of our liberties by a union of
Church and State, or in any other way, they are
*?f,utlier was a Calvlnist so far as aCccordance with Calvin's principles
could make him so, as will be seen on reference, to the writings of Luther
and the tenets ofthe Lutheran Church."— Dr. Beecher.

27
diametrically opposed to it. The genius of our
religion inspires a different, a very different feeling.
And never, never did I hear a sentiment advanced
on this subject, which did not authorize me to be
lieve that the foremost to put down such an attempt
would be found to be those who are charged, as
was Nehemiah, " It is reported among the heathen,
that thou and the Jews think to rebel ; and Gashmu
saith it."
If our civil and religious liberties are ever over
thrown, it will be — not by those who are every
where spoken against, and who are held up as the
unsparing theme of reproach and misrepresentation
in the fashionable party, in the pulpit, in disgraceful
publications, at the corners of the streets, in bar
rooms, in grog-shops and gaming houses ; (for
against this faith, the more respectable and the dis-
organizer and profligate make common cause ;) but
it will be from another source.* From what source,
I need not, and therefore will not undertake to say.
But this I may say, — where our liberties are already
infringed by repeated and causeless aspersions and

*The reader has seen in a note on another page, an extract on this sub
ject taken from the "Philanthropist," an Unitarian publication. The fol
lowing is presented as the honorable declaration of a gentleman of another
denomination, the Rev. Adin Ballou, Editor of a Universalist periodical.
The author, it is understood, belongs to, and is distinguished among that
class of Universalists, now denominated Restorationists.
"Let no man suppose that we intend to embark in that clamorous cru
sade whose legions under pretence of preventing a "union of Church and
State " denounce all the religious associations and institutions of our coun
try as so many engines of priestcraft invented to demolish our rights. * *
They have raised a censorious outcry, which in our humble opinion ought
not to be countenanced by any friend of civil and religious order. We
heard this outcry (at first with alarm, afterwards with indifference, and
finally with disgust) till by scrutinizing the conduct of those who take the

28
sneers, we may fear that this beginning of persecu
tion may be like the letting out of water.
Would we be the friends of liberty, we must set
a proper value upon our own rights, and must re
spect the rights of others. We must see to it that
ourselves are free. Not free to wrong others of
their rights, as a mind perverse may please : that is
notfreedom, but it is slavery to our own lusts and
envy and wicked passions : but free to investigate
and embrace, and follow the truth, according
to the dictates of conscience, having none to molest
or make afraid. And thus respecting our own rights,
that which we claim for ourselves we must con
cede to others.
2. Consider, you that have dared to face the
difficulties which a wicked world lay in your path ;
who have, as you humbly trust, "a good hope
through grace " that you have been " born again,"
and have " chosen that good part which shall never
be taken from " you — " consider Him that endured
such contradiction of sinners against himself, lest ye
be wearied and faint in your minds." You remem
ber that it is written " My kingdom is not of this
world ;" and you seek " a kingdom prepared for (the
lead in it, the conviction has forced itself upon us, that there is amonn them
as much ambition, selfishness, craft, persecuting bigotry, and radical malig
nity to civil and religious liberty, in proportion to numbers, as amonJst
those whom they accuse. They, too, need watching, lest while they cry
"thief! thief!" to turn our suspicions upon others, they make booty of our
gold and leave us in poverty to pine away upon the bitter morsels of dear-
bought experience. God preserve us from State religion, and above all
State irrehgion.

29
faithful) from the foundation of the world" — " a
kingdom that cannot be moved." The Saviour has
said for the encouragement of such "It is my Fath
er's good pleasure to give you the kingdom." You
will meet with trials by the way ; for "all that will
live godly in Christ Jesus shall suffer persecution."
" The servant," says Christ, "is not greater than
his lord. If they have persecuted me, they will also
persecute you." "If they have called the master of
the house Beelzebub, how much more shall they call
them of his household ? " The " offence of the cross
(has not) ceased." The opposition of a wicked
world has always been the same. " Stand fast,
therefore, in the liberty, wherewith Christ hath
made us free, and be not entangled again with the
yoke of bondage." If you have that liberty, happy
are you. Whatever trials you endure, still trust in
God and go forward iii the faithful observance of all
his commands, and you shall enjoy liberty, although
it be assailed. Let the devout language of your
heart be that of the poet :
" Shall I to gain the world's applause,
Or to escape their harmless frown,
Refuse, my Lord, to plead thy cause
And make thy people's lot my own ?
No ! let the world cast out my name ;
And vile account me, if they will ;
If to confess the Lord be shame,
I purpose to be viler still.
My soul and body I resign,
To fear and follow thy commands ;
O keep my heart ; my heart is thine ;
Accept the service of my hands."
Then, a crown of glory is yours.

30
3. Are there those who have suffered themselves
to be influenced by the desire of the smiles, or the
fear of the frowns of others, or who through indif
ference have subscribed to the opinions of others up
on trust ? To such I would say, For what has God
made you wiser than the beasts of the field, and the
fowls of the air ? Dare to examine and think and
decide for yourselves. God has made you capable
of thinking and judging for yourselves : and he will
hold you accountable for the use you make of this
privilege. He has given you abundant means of
knowing what is truth and of becoming wise unto
salvation ; and he will hold you accountable. Your
soul's eternal interests are at stake. None can in
vestigate and believe for you. And if " a new
heart," through the transforming influences of the
Holy Ghost, is necessary to the salvation of your
soul, it is important that you should know it. Time
is short. Eternity is at hand.
Will you suffer yourselves to be enthralled and
taken by " the fear of man ? " That man, who,
whether by fear, or ridicule, or by appeals to the
unhallowed motives, or by any earthly considerations
whatever, would keep you from the path to which
conscience leads you, is a Tyrant. I repeat it, that
man is a TYRANT. And if our Fathers' blood
was with propriety represented as crying from the
ground to their descendants "My sons, scorn to
be slaves !" when we were politically oppressed ;
how much more does the practice of those who have
gone before us, and the voice of the great multitude

31
of the faithful, even the blood of martyrs, and what
is more the blood of Calvary, call upon us in such
a case to resist the yoke of spiritual bondage, and
assert the liberty of freemen.
You have the right. Maintain it. Free your
selves ; be men. Learn to discriminate. Be tru
ly free : secure the salvation of your souls. I fear
that many, especially among those who are just set
ting out in life, young, ambitious, thirsting for popu
larity, and desirous of wealth, dare not be free.
I see the influence that is abroad in the earth, and
that blasts the rising promise of a spirit of free en
quiry.* Day by day I see its iron arm outstretched.
They who fear its vengeance cower ; and they who

* Dr. Hawes in his Lectures to Young Men, speaking on this subject,
says: "The cry of bigotry and superstition and persecution will be ech
oed again and again. * * * This stale and silly slang is in the mouth
of every enemy of religion, who has only wit enough to repeat what others
have said before him : and has, time out of mind, furnished the standing
topics of ridicule and reproach to all who hate the spirit and institutions of
the Pilgrims. A sufficient reply is — Look at results. Men do not gather
grapesof thorns, nor figs of thistles. The works of the Pilgrims speak for
themselves. They furnish their own defence. But who are they that are
so fond of raising the cry of bigotry and superstition ? Are they the truly
candid, the truly pious, the truly liberal? The very last characteristics
to which such persons are entitled. They cry bigotry against others, but
are themselves the greatest bigots ; and are tolerant towards none but the
enemies of evangelical truth and serious religion.
Be not moved then, my young friends, at the charge of bigotry, while
you stand up in defence of essential principles, and show yourself decided
in supporting the institutions of your ancestors. The charge falls on others
rather than on yourselves ; and furnishes an occasion of glorying rather
than of shame.
But Calvin burnt Servetus, Calvin burnt Servetus — yes, Calvin burnt Ser-
vetus. He did not. He neither burnt him, nor instigated his burning. — ¦
He endeavored to plead him off from the sentence pronounced upon him
by tlie Senate of Geneva, and to obtain for him a commutation of his pun
ishment for something less severe. But what if he did procure the death
of Servetus ? Does this prove the Bible untrue, or the system of doctrine
usually denominated Calvanistic, false ? or that the Orthodox of New-Eng
land hold that system just as Calvin taught it? or that they are advocates
for the persecution and burning of heretics ? Nothing of all this. Why
then are all these things said ! To bring reproach upon the truth, and to
brina- odium against the friends of evangelical religwa. But was Calvin,

32
would enslave them rage and seek to perpetuate and
still further to extend a tyrannic influence. Let
your language be, " To the law and to the testimony :
if they speak not according to this word, it is be
cause there is no light in them."
Take no religious sentiments on trust from others.
"Prove all things ; and hold fast that which
is good."

or the Puritans the only persecutors that ever lived ? Did not Socinus, the
founder of Socinianism, persecute Francis Davides, superintendent of the
Socinian Churches in Transylvania ? Did he not procure his being thrown
into prison, where after languishing six years he died? Are not Christian
men and Christian women at the present day, in various Cantons of Swit
zerland, persecuted, imprisoned, and banished from the country, for hold
ing the evangelical doctrines, by those who style themselves liberal Christ
ians ? I am ashamed to state these things, and would not, but for the sake
of rescuing the truth from perversion, and defending it against the reproach
es that have been cast upon it. Let the doctrines and institutions of the
fathers of New-England stand or fall on their own merits ; but let no dis
honest, illiberal measures be adopted to bring them into disrepute, or to
arm ignorance or prejudice against them. Those doctrines and institutions
will bear examination. Examine them; examine them for yourselves ; ex
amine them in the light of God's word; examine them in the light which
the experience of two centuries has cast upon them ; examine them in the
light which beams from the virtue, the intelligence, the piety, the happi
ness that so signally bless this fair portion of our land , and sure I am, that
tho effect will be a deepened conviction of their excellence, and of the
duty of maintaining them."