The Didache (The Teaching) 2nd Revision

[Luke_Wilbur]

Introduction
 
"Son, if you look for the good you will find it. If you look for the bad you will find it too." This was the first moral teaching given to me by my father when I was just a boy. I have found focusing on the good has brought me comfort in troubled times. Learning the truth of good and bad starts with life experiences with family (mothers, fathers, brothers, sisters, grandparents, aunts, uncles, guardians etc..) friends, classmates, teachers (pastors, priests, rabbis, professors, councilors, etc), and adversaries. Truth can be further shaped with the knowledge gained from media (social platforms, news programs, radio, phone, cinema, books, etc.). In this age of coexisting rationalities between Science Theory and Spiritual Faith it can be difficult Discerning (Inferring) the Truth that comes from a Creator, or a Creative Force of Nature and other transformative ideas shared by individuals throughout our existence.  It is Self Evident that We the People were given perceptive eyes and a conscious mind to experience this very moment of what I have written and what you have are reading. It is my hope that this Connection will last as long as our memory endures and influences others to focus on the good and find Happiness.

In science, Happiness (Hedonia) depends on eliminating negative “pain and displeasure” emotions to free one self to pursue, engage, and find meaning in fundamental pleasures (food, sex) of the body that can overlap with higher-order pleasures (monetary, artistic, musical, altruistic, and transcendent pleasures) of the mind. Each one of us has a Sense (Cognitive Awareness) of the abstract concept of Happiness. And we are able to learn to apply actions based on a past experiences of pleasure in our surroundings and internally that brought us happiness to new situations.

The Objective of this essay is to give you accurate information on how to construct a healthy mental framework (thought process) based on positive moments of connection through instruction and shared enjoyment with others. I have chosen to select writings designed to stimulate and strengthen the brain's neuronal pathways as well as create new ones that light the way to finding true happiness. We all have the opportunity to experience a sense of inner peace, if there is a desire (inclination) and patience to recognize the value of it. It is my endeavor to share to the Wisdom I have gained through life experiences to solve present problems and help map a conscious Well-Being framework for future generations to access.

It is my opinion, that Consciousness is relative to our capacity to integrate information we perceive subjectively and objectively to the surroundings around us. We are all given personal freedom of Conscious to Believe that the existence of Time, Laws and Declarations are the Design of a Supernatural Creator, a Creative Force of Nature, or a mere ‘Accidental’ Truth. There are those that purpose we are all  just Avatars in a Mental Simulation. Some think everything is a mechanism of a Perfect Pattern generated by random chance. 

I hope to strip away current bias of belief and unbelief in our quest for truth to what better formulate what Happiness means by presenting testimony and definitions to you.   We will journey past the darkness of ignorance of mere opinion or guess work thinking and journey across disciplines of knowledge to assess justified reasons for spiritual illumination known as True Belief. We will search through the Ages for Wisdom of Theologians, Rabbis, Professors, Philosophers, and sacred text, oral testimony that our existence is nurtured by Transcendence, Enlightenment, Grace, and Desire of Human Beings to share stories. 

I have an idea! Take a minute and focus on the word HAPPINESS. Now put a smile on your face and meditate on nothing, but what you believe HAPPINESS to be. Do this as long as you feel that it is comfortable. Now close your eyes and focus on Happiness.

Take a break from reading and connect with a loved one or friend that is easy to talk to.  

I will leave the light on for you.

Welcome back. Do you have a better idea on what Happiness is? 

In approximately one-twentieth of a second the words you have been are attentively reading are being experienced and internally processed while other thought streams (trains of thought) are simultaneously processing time you have chosen to see and perceive. Many time memory cells make a home in your mind through a sensory register process (sight, hearing, smell, taste and touch). Time memory cells can connect with similar cells to proliferate (multiply) a dramatic experience through a concept of time. 

For me the phrase,  "I will leave the light on for you" has a nostalgic tie to when I was young, and my parents would leave the front porch light on when I came home late at night. That episodic memory still puts a smile on my face and like many Americans connected with the advertisement slogans like the nostalgic Motel 6, "We will leave the light on for you."

Our ability to recall episodes shows and advertisement slogans have purpose. Episodic memories are formed by physical, internal contained information, and behavioral changes that follow a 24-hour cycle circadian rhythms.  These natural rhythm processes respond primarily to our light/dark, sleep/awake process, and also cell oscillations manifesting as marked changes in memory acquisition and recall of previously encoded events and connected emotions that are stored in the brain.

Recreating the context that brought you Happiness will improve your memory performance of the associated emotion.  Observing my parents, I learned early on the joy of having someone give support and guidance with life decisions.  My parents only incentive was to see me happy and healthy. Their only reward was to see a smile on my face and gratitude for guidance.   An example, would be the context for the happy memory "I will leave the light on for you."  becomes incorporated with the associations and thus the path of retrieval, facilitating recall of other happy memories that had a similar context, which includes marketing slogans.  Watching people helping others in need makes me happy. The associative memory cells (neurons) of watching people helping others triggers an emotional response of happiness that gets strengthened through a process called consolidation.  In this process the labile state (Short Term Memory) of your experience is transformed into a more stable state (Long Term Memory) effect during deep sleep and meditation. Try not to immediately engage in attention-demanding tasks after learning. This impairs the consolidation of previously learned information. The memory of Happiness becomes a gift to our conscious that is not easily forgotten.

At this moment I want you to recall that fond memory of someone helping you and associate it with the concept that LOVE BRINGS HAPPINESS THROUGH THE SUPPORT AND GUIDANCE OF OTHERS.

Constructing a healthy mental framework requires that we identify and then reconstruct the context of Misery (negative memories) by learning how to overcome any negative experience that is uneasy, uncomfortable, unpleasant, and or difficult with understanding Happiness. Our mental construct of Love will adapt to a world where Nature competes with a digital universe of mixed media for our time memory. We will access and engage with present and past thinkers who will give greater understanding of my self, your self, and others, and the world we live in through information literacy and science. This essay designed to make your mental framework come alive and diffuse negative events that cause worry, panic, sadness and bad habits to rise. 

The first step to changing context is to accept that certain events in life will not go your way. You need to understand yourself as interwoven with the the world outside of you that may at times cause both Joy and Misery. Though meditation (prayer) and education, one can learn to identify and negate destructive reactive behaviors connected with a particular negative memory. Traumatic negative memories and habits may be challenging and take more time overcome depending on the severity of the event or series of events which caused stress, fear, anger, and harm.  I personally have been working breaking away the bad habit of repeating the same mistakes again.  A habit is a behavior pattern of actions that bring a recognized memory and an associated emotion that is repeated both consciously and subconsciously. We should all want to identify and remove bad habits that bring us Misery and make a concerted (mutual) effort to replace bad habits with good habits that bring us joy. Our understanding of what is a healthy mental framework should be connecting with individuals social and organizational ethical frameworks that compliment a mutual Pursuit of Happiness.

Take a minute. And focus on the word CONNECTION. Now put a smile on your face and meditate on nothing, but what you believe CONNECTION to be. Do this as long as you feel that it is comfortable. Now close your eyes and focus on Connection that brings Happiness.

Take a break from reading and share happy thoughts with a loved one or friend that is easy to talk to.

Welcome back. Do you have a better idea on what Connection is? 

For Humanist, Love can be a Radiant (Aura) of Connection (Mutual Memory) experienced according to the dictates of individual conscious.

"We are family. Get up everybody and sing."

This timeless song by Sister Sledge shares an amazing message for parents and siblings connecting together in one Spirit of love and faith in each other.

"We have Spirit, yes we do, we've got Spirit, how about you?"

In Sports competition, the home-team advantage stems from a supportive home crowd that is connected to players. Spirit is defined as a collective belief in an animating force (pervading truth) of principles that keep our nation alive and unchanged in an evolving future.

Speech of Patrick Henry - June 5, 1788

Quote

Where is the danger? If, Sir, there was any, I would recur to the American spirit to defend us;--- that spirit which has enabled us to surmount the greatest difficulties: To that illustrious spirit I address my most fervent prayer, to prevent our adopting a system destructive to liberty. 

The American Spirit is defined as a collective belief in an animating force (pervading truth) of principles that keep our nation alive and unchanged in an evolving future.

Many people like myself believe Love to be an invisible power connection with the Creator (God, Great Architect, Holy Spirit) of everything we perceive.

It is my opinion, that is possible to bridge understanding between Humanist (Materialist) and the Theist (Spiritualist) through a broad definition of the Universal Spirit of Love, meaning being in the presence and connecting with one Divine Conscious or many kindred Spirits (soul mates, manifestations) that share the same belief, cause, and/or ideal.  The wisdom of the Universal Spirit gives our heads (rational actions) and hearts (emotional actions) a way of becoming free (no attachment) of Misery (guilt, shame, persecution, torment, trauma). It is through the teachings of Love that the Universal Spirit can undo and vanquish the bad actions associated with Misery.

Take a minute. And focus on the word SPIRIT and do nothing, but breath. Now put a smile on your face and meditate on nothing, but what you believe SPIRIT to be. Do this as long as you feel that it is comfortable. Now close your eyes and focus on Connecting with a Universal Spirit that brings you Happiness.

Take a break from reading and connect with a loved one or friend that is easy to talk to.

Welcome back. Do you have a better idea on what Universal Spirit is? 

Representatives of the Thirteen original colonies wrote and passed through word of mouth tradition, that through it was through sheer will and power the our  Great Universal Spirit endowed humanity with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness as defined in the Declaration of Independence. I ask you the reader to temporarily suspend your preconception or disbelief on whether or not a Creative Force of Nature exists or how an Apostolic teaching can give understanding on how the choice of our actions can lead to Life and Happiness or Death and Misery.

Important life experiences proliferate our memory cells to help stabilize an unique emotional well being.  This is similar to data memory in computers. A close analogy would be that Artificial Intelligence is able perceive the environment, engage in decision making of whether to accumulate or discard in moments of time memory.  We store, edit, and delete information on our personal computer all the time.  Other memory cells get discarded for various reasons. 

To understand my reasoning on the topic of LOVE it is important to that I give you the reader background on the concepts of truth, virtue and the opportunity for happiness. I will be introducing and organizing relevant subject material (data) that establishes a frame of reference relating to systematic chains of thought that accurately explain the noumenon (concept) known as Virtue (Good Conduct) and how it relates to Love. It is my intention to guide you to the benefit of building strong character traits of respect and love for others without being to verbose, which might be not possible.  

In humility, I hope my essay to be an addendum to Jefferson's "The Life and Morals of Jesus of Nazareth" (also known as the Jefferson Bible) and George Washington's "Rules of Civility & Decent Behavior" to best present the moral truth found in the Didache of the 12 Apostles and other works of Wisdom.  In hope of sharing my personal Happiness, I claim the right to poetic license and layout design when it comes to the Emphasis of my thoughts and feelings in defining this idea. I will cite all my work with hyper text links to support a maxim (theory).

Like Washington's Rules of Civility & Decent Behavior it is my first premise that there is a fraternal order of a true beliefs and customs that are self-evident (obvious, eternal) to finding Happiness and virtuous people of good character. We can understand the fragility of life to be self-evident. But, understanding a worthy purpose and value is unclear for many. And we must must be on guard to discern those individuals and media that attempt to dissuade us from the pursuit of true Happiness.

The focus this study on discovering Happiness is searching for true wisdom instruction on how to obtain it.  To get started on this endeavor; We must commit ourselves to NOT dishonor every gift of Wisdom that we accept as Truth. And knowing the Wisdom of Happiness is different from actually living it.  Once good advise has been found, I have tried to honor this achievement in gratitude by inspiring others to discover and share its Usefulness and practice it in daily life. Teachers in fields in education can appreciate the benefit of positive reinforcement.  An honest Social Engineer (Constitutional Framer, Lawyer) would see the benefits of a mentally happy community (society) that share the same understanding values. Those of faith would discern this as a method to reinforce the Dynamic (Generation) of Goodwill (Honor). I believe it is self evident that there is no downside to staying upbeat with positive thinking.

In this essay we will explore the mechanisms to create positive neuroplasticity (physical change to the brain) and socioplasticity (cultural change to a society) that should be studied for its benefits to the happiness of our human condition. In addition, we will look at the ability to adaptively change the expression of our social behavior (cognitive mechanisms) according to experience we have in understanding the beliefs and intentions of others. This can be done by identifying social constructs of conduct that have been created and accepted by people throughout history. In the Age of Enlightenment the United States Declaration of Independence  “the pursuit of happiness” was understood to be both a public duty and a private right by which society is governed through principles of law.

I am using President Thomas Jefferson's syllabus method used in his book "The Life and Morals of Jesus of Nazareth" as a starting point to best present the historical evolution of good and bad conduct. Jefferson's book was made made by cutting out gospel wisdom passages of the New Testament (Matthew, Mark, Luke, and John) and arranging them on the pages of a blank book, in a certain order of time or subject that he thought best to present the philosophical teachings of Jesus without the supernatural attention to showcase a well reasoned path to happiness in the world we live in and the hereafter.

Thomas Jefferson to Charles Thomson, 9 January 1816

Quote

I too have made a wee little book, from the same materials, which I call the Philosophy of Jesus. it is a paradigma (theoretical opinion) of his doctrines, made by cutting the texts out of the book, and arranging them on the pages of a blank book, in a certain order of time or subject a more beautiful or precious morsel of ethics I have never seen. 

President John Adams understood the magnitude of Jefferson's work to be separating Jesus from the Divine to Jesus the Philosopher.

John Adams to Thomas Jefferson, 14 November 1813

Quote

I admire your Employment, in Selecting the Philosophy and Divinity of Jesus and Separating it from all intermixtures. If I had Eyes and Nerves, I would go through both Testaments and mark all that I understand. To examine the Mishna Gemara Cabbala Jezirah, Sohar Cosri and Talmud of the Hebrews would require the life of Methuselah, and after all, his 969 years would be wasted to very little purpose.

I will follow Jefferson's same syllabus method by adapting the modern technology of copying, cutting, and pasting a reasoned comparison of the Didache's text line by line with my life experiences, media and the Holy Word (Scripture) given by a supernatural Creative Force of Nature that has been witnessed and testified by the Jewish, Christian, and Muslim faiths. In addition, I will include other faiths, philosophy, and natural science in context to critically research a particular social teaching.

I have chosen to research based on an outline of the Didache of the 12 Apostles, because the text is honored as the 'first catechism' (articles of faith) of the Christian church.  The Didache (dee-da-ke, Greek word for teaching) of the 12 Apostles is a timeless moral compass that identifies selfless positive actions that lead to life and prosperity and negative selfish actions that lead to death and destruction. For nonChristians the Didache is a code of conduct without references to angels, prophecy and miracles. The principles of right living by the golden rule apply to everyone regardless of culture or creed. For those in Behavior Sciences and religious naturalist the Didache is a good window to understanding the evolution of Jewish, Christian, and Islamic social morality. Congruent (in harmony) to the Laws give to the Israelites through Moses, the Didache is an instruction manual that defines how to be righteous (law abiding) Christians. Over time the original Didache was replaced with revised teachings that brought about new catechisms, church schisms, reformations, and the birth of Arianism, Islam, Protestantism, Mormonism and Unitarianism. We will then contrast the Didache's principles of good conduct with British philosopher John Locke social contract theory of civil government that greatly influenced American political thought. 

My first premise is the path (mechanism) to finding Happiness is to understand, accept and develop a Cognitive Behavior (Conduct) Appetite (Desire) to being Good (Virtuous). I find optimizing Behavior to be similar to understanding the human body by developing a healthy lifestyle. Through repetition one habits will change to clear Vision (Memory, thought) of what past actions and testimonies (teachings) by others brought a true or false Sense (Cognitive Awareness) of Happiness. The first form of repetition you can share the wisdom of Hope by sharing the story (memory) how someone helped you find Optimism on your future. It is clear from my experience that people that practice goodwill live longer, happier, healthier lives.

My second premise is to understand and distinguish the balance of our desire and memory of Pleasure (Release) and Serenity (Tranquility, Peace)  with a clear vision of Virtue in our pursuit of Joy.  Throughout this essay I plan to prove that it is Virtue (Honor) that provides us the ability to be aware of a higher form of happiness than a temporary pleasurable moments to our physical Appetites (Cravings). By being Mindful (focusing) on knowledge learned on how to optimize our natural Moral Instinct (Sense, Personality Trait) to love others will bring greater happiness over our Desire (Passion, Inclination, Physical Instinct) of of temporary sensual pleasures.  It is also my position that Nature has given our brain the ability to express any form of Virtue or Pleasure( Survival (Necessity) requires. Both forms create a psychological loops, Virtue develops inner regulation of calmness and peace, Pleasure is outer sensory physical release.

My third premise that to obtain this Virtue one must learn to develop the ability to discern (reason) what actions (decisions, paths) are deemed good that bring Happiness and the bad actions that bring Misery.  It is up each one of us to choose the right path to take and face the outcome of our decision. The achievements and failures we make in life teach us the contrast of Happiness to Misery. For me, Happiness like being comfortably cool floating in clear water with a slight. And Misery is experiencing the agony of sweat boiling from hot stagnant humidity. In time, the repetition of Good (Virtuous) actions that have brought us happiness will develop into automatic habits that are done without intentional thinking. Through practice one can develop a moral sense of Joy by developing a Habit (force of will) doing good (virtuous) actions without the expectation or need to constrain the reward of pleasure. In the Hebrew Scriptures Proverbs 11: 24 One person is generous and yet grows more wealthy, but another withholds more than he should and comes to poverty.

To pursue the Truth of Happiness we must aspire to find those unique individuals we universally respect as role models (mentors) and take seriously their wisdom given that leads us away from the darkness of despair to the light of happiness. The function of a good mentor is to evaluate (judge) our mental and emotional wellbeing and to provide explicit and implicit lessons related to development of a conscious controlled balance of maintaining happiness in work and personal life. It is of equal importance to be able to connect our internal understandings of Happiness to the position to a particular role model's moral foundation. 'Practice what you preach!' is common feeling of betrayal when an mentor is caught not following the values that are being taught. We have to remember that even the best of us are only human and stumble from time to time. I know that I have made plenty of mistakes in my life. But, the wisdom that I have learned from flawed mentors like myself has been profound. One lesson I have learned is that Forgiveness (Mercy) is one of the most beautiful acts one can do to obtain happiness. In today's cancel culture forgiveness has become a rarely used function of modern communication. It is my opinion, mercy and a mutual willingness to work together through positive and negative experiences are determining factors on the outcome of finding true joy. 

The essay will also discuss how to be on guard against individuals that have a negative moral character that ruthlessly pursue their own interests, even when it negatively affects others (or even for the sake of it), while having beliefs that justify these behaviors. Psychologists understand the term 'dark traits' to include negative personality features that are linked to not giving aid to individuals in need. In psychology, the dark quintet comprises the personality traits of egoism, Machiavellianism, narcissism, sadism, spitefulness.  People with these traits tend to be callous and manipulative, willing to do or say practically anything to get their way. They have an inflated view of themselves and are often shameless about self-promotion. These individuals are likely to be impulsive and may engage in dangerous behavior—in some cases, even committing crimes—without any regard for how their actions affect others.

On my life path to happiness I have had the pleasure and honor of encountering happy mentors that have the ability to dissipate any negative feelings with their welcoming presence and positive influence.  Through keen observation these happy individuals have trained (neuro hacked) their minds to consciously Discern (Judge) what is negative and be in harmony with the positive. Through Force of Will (Will Force, Thought Force) they are able to induce (manifest) an aura (good actions, vibrations, energy) love (goodwill) and joy to the environment (people, animals, plants) around them.

I have also met persuasive mentors who can confidently look me in the eyes, while asking my interests and what will truly bring happiness (fulfillment) to my life. Through experience I have witnessed the keen ability of these individuals to predict a likely outcome based on my given response.  Some predictions by these individual were so powerful that I perceived as true and like grace (magic) that they began to initiate a self-fulfilling prophecy to me in a particular moment of uncertainty.  Interacting with these mentors can become a compelling activity for susceptive (vulnerable) people going through life transitions (new job, relocating, ending relationships, children leaving home, medical condition, death). 

In similar manner I have experienced authoritarian mentors that have the power to dictate and control both the decisions and actions I made in daily life. Through repetitive emotional conditioning a drillmaster (taskmaster, disciplinarian) has an Alpha (Dominant) Will power that totally breaks down individuality and bias experienced living in everyday in mainstream culture.  One becomes inculcated (indoctrinate, remolded) to unhesitatingly obey and NOT discuss (question, deviate) from the desired behavior (manner). An authoritarian force of will can cause one to relinquish individual responsibility for actions taken and see behavior to be a consequence of group norms and expectations. At the same time we have to recognize that fear is one of the most basic human emotions programmed into the nervous system and works like an instinct. A good authoritarian mentor teaches you a good framework (form) to confront your worst fears. A bad authoritarian mentor searches for your deepest fears on how to manipulate you and give little actionable advice on how to find happiness.

From experience the first trait I look for in a Mentor is one that can remain Calm (Centered) with expressing their feelings and actions. And intentionally cultivates a positive learning environment that supports their method of instruction. Of particular interest is learning essential life skills such as responsible decision making and emotional regulation.  Both the mentor and student should share identifiable anxieties honestly, and wholeheartedly encourage seeking of wisdom in order to be able to properly cope with them. The Mentor may not condone certain beliefs or actions the student may have learned in life. But, they need to understand the path they coming from.  And one lesson is learning to avoid life mistakes the hard way.

As you become familiar with a mentor's idea on how to find Happiness you will be able to better formulate your own method to attain a path to happiness that lies within our individual circumstances. Just like finding a proper mentor you have the right to expect from this written essay the sincerity of my purpose in pursuing happiness and evaluation of the evidence supporting it. It is my endeavor for you the reader to objectively compare my thoughts of happiness and contrast it with the wisdom of others.

Understanding happiness can also emanate from produced media (written word, oral tradition, role play, audio podcast, video stream) wisdom and instruction given by wise individuals currently living or no longer dwelling (deceased) on this plane of existence. Finding good instruction on how to truly attain happiness can be a difficult task. The need to convey our feelings and thoughts to each other in the society has been felt from time immemorial. Faced with countless different Authors, how does a truth seeker know what to look at, let alone read?  I have found in good books the author's intent (purpose) should be made clear in the introduction. I propose that the truth to happiness is eternal and not relative to the period of time you live in. But, I also do believe that the definition of happiness does evolve and can be subject to the environment that surrounds it.

There are many subtle levels of meaning to understand 'What is Reality now and back in past?" Wisdom often is modified, distorted, and scribed into something different from it original meaning. The more accepted eye witnesses accounts to a particular author and the cultural environment around a particular point of time a revelation is revealed the clearer the message will be received. Modern Anthropology uses scientific theory, taxonomy, philosophy, history, and prehistorical evidence to contrast the increasing pace of cultural change of understanding to what is the reality of a particular wisdom writing in your time to that of mine and the past. In writing this essay I have spent many hours researching translations done in the native tongue or source language to get the best representation of ideas expressed in a particular wisdom and its development throughout history.

The way that this reality is known is through one's perceptions of it through a nuanced process with respect to revelation expression of any subject or event.  We know perceptions based on evidence from one or more of the five senses can derive from a distorted revelation. Van Gogh had a color vision deficiency that was displayed in the contrast of his paintings. Hellen Keller's loss of vision and hearing gave her a different understanding of what is 'inner light' her writing. Moses had a speech impediment so he used his brother's voice to speak with the Israelites. We must then focus on the mind of an author.

A young thirteen year old George Washington translated a maxim of conduct from the French book of Manners that one must respect all in Company and Conversation. The Father of the United States taught the Nation that Enlightenment (Understanding) was found through the etiquette of proper manners (behavior). I do my best to follow his advice in all my communication. His decorum of respect for others was followed throughout his life.  After explaining this to my 13 year old son Luke, he responded that understanding happiness takes practice doing what you believe to be good.

George Washington's Rules of Civility & Decent Behavior

Quote

 Every action done in company ought to be with some sign of respect, to those that are present.

It is my hope to give the same Civil (Reasonable) courtesy and respect all the individuals that I mention in this discourse. In my experience Civility leads to rich human conversations, smiles, and laughter.

The importance of Respect for others was taught to me early on through televised communication. In the 1970s millions of American parents sat their girls and boys in front of the television to watch Mr. Rogers Neighborhood on Public Broadcasting System (PBS).  Fred Rogers was an ordained Presbyterian minister. But, I did not know that when I was a kid. I just remember Mr. Rogers, as a kind gentleman that always wore a warm cardigan sweater and blue sneakers (boat shoes). Mr. Rogers was my first television neighbor who always welcomed me every morning with, "I'm glad we're together again." He taught children like myself to love everyone.  Fred Rogers understood the importance of Civility when meeting with other Neighbors, Associates, and any anyone we come in contact with; regardless of race, nationality, religion or other distinctions.

The World According to Mister Rogers: Important Things to Remember

We are All Neighbors - Page 61

Quote

If you could only sense how important you are to the lives of those you meet; how important you can be to the people you may never even dream of. There is something of yourself that you leave at every meeting with another person.

It is my belief that we all have to focus on Righteous individuals like Mr. Rogers that have an instinctive desire to preserve and improve all life. The value of Collective (Sharing) Wisdom from Righteous individuals is enormous; it inspires us; it warns us; it furnishes us with names, facts and scenes from collaborative storehouse of memory. It directs our thoughts, tastes, and accomplishes tasks so intricate that individually we do not have the capacity to obtain.

No one can be coerced to search for Happiness. But, through mutual respect and Social Contract (Declaration and Constitution) Society can advocate its Citizens to be healthy and do good in their Independent Pursuit (Liberty) of obtaining the Grace (Gift) of personal Joy.  Mr. Rogers did not force me to be mindful of others, rather he gently encouraged me to focus on my Ideal of Happiness and learn to understand its opposite. 

Fred Rogers masterfully taught me to idealize myself as a special person that had the power to influence the lives of everyone I meet with either happiness or misery. This ideal (fixed purpose) led me to begin visualizing what Happiness and Misery really is.

The Pursuit of Happiness

In our pursuit for the Truth of happiness I shall begin my essay with a quote from the United States Declaration of Independence adopted by The Second Continental Congress on July 4, 1776.

Quote

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.

Behavior Science has taught me that learning comes through observation, imitation, and modelling individuals that appear happy and successful. Every time we learn something new our mirror neuron system (network of neurons located in frontal lobe of brain) becomes active and stores that episodic information, so in the future we can act accordingly.

 The first advice of of achieving happiness comes from a distinguished American gentleman that exemplified leadership, vision and civil (virtuous) conduct throughout his life. Our nation's first President, George Washington writes a letter to his elderly mother, giving practical advice on what is really important in life.  Washington's belief that implicit happiness is not a quantifiable object or equation lost in the world.  Rather, America's first President regarded happiness to be found if understood as an internal framework mechanism (attitude) within our conscious that controls the outcome of our thoughts. Any man that can convince and train battle weary soldiers to fight for the ideal of happiness gets a seat in my campfire as guest I value and trust.

From George Washington to Mary Ball Washington, 15 February 1787

Quote

happiness depends more upon the internal frame of a person's own mind, than on the externals in the world. 

A Neuroscientist (neurobiologist) at this point may interject and state that Happiness is just an illusion of the mind, due to a flooding of the our brain's limbic reward regions (biocircuitry) with dopamine, a feel good neurotransmitter chemical that causes a decrease in frontal cortex regulation. When when we eat food that we crave or while we have sex our dopamine system is activated, we are more positive, excited and eager to go after goals or rewards, such as food, sex, money, education,  professional, family achievements, salvation.

A person of faith would look at happiness to be more than just a frontal cortex limitation (illusion) involving higher-order executive functions that maintain; our self-control, emotions, behavioral regulation, awareness, attention, memory, bias, associative learning, which results in a suspension (interception) in judgement (reason) that distorts our perception and future actions within a network of neurons (nerve cells) containing memories that remind us what to seek out and will be rewarded. I believe it is important for us to investigate the various brain states associated with happiness and the components that relate to well-being. And contrast these associations and components of happiness with those of desire. My focus will be group of nerve cells that function as control centers affecting happiness (peace, joy, sated) and desire (motivation, arousal, hunger).

Scientist theorize that Happiness as an emotion produced by a interaction between our internal (endogenic) metabolic substances and processes that originate from within the hypothalamus, a peanut sized structure deep inside the brain and external (exogenic) factors of that activate our attentional orienting system.  When you experience Joy, happiness  floods  your body  with  a  wave  of  endorphins

I remember in school as a student my teacher posed the question on which came first, the chicken or the egg? I see a similar case, on which comes first, Happiness or Desire? It is not clear which metaphoric adjective is the cause or effect to these stimuli. Is it Spiritual (Supernatural) or Biochemical perception and response to external (surrounding) world (environment, stimuli)? Or is it a mixture of both?

Is our Conscience result of Universal thought manifestations (Spirits) from a Cosmic Creator (Hashem, Allah, God) operating on a dimensional plane outside known Creation? Is the neural activity patterns of our Conscience attention orienting system supernaturally designed (developed, coded)to be intentionally influenced by supernatural manipulation of both space and time affecting our cognitive beliefs, attitudes, behavior involving faith practices, including prayer(meditation, contemplation) and nurtured learning.

Science theorizes our conscience to result of a neurochemical identification filtering process that involves not only the evolution of perception through Natural Selection, but through a Bioalgorithm underlying our sociocognitive beliefs, attitudes, or behavior involving intentional and unintentional influence of nature including meditation and nurtured learning.  If it is the latter, then we are the product of random chance design that has evolved over time to create an organism with stereotypic burst-firing neurons that involve voluntary (deliberate) and involuntary (unintentional)  influence to internal memory, perception, understanding and imagination? 

If our conscious a result chance of Natural Selection (Biological Determinism) , that our body creates awareness, then awareness is governed by physical laws and sociocognitive learning dies (ceases to exist) along with the body in one final dream. 

If our consciousness created by a supernatural Spirit, then whether our body is governed physical laws and our consciousness (awareness) experiences death is not clear. Further, I would our Conscious (Mind) is a experiential bridge between our measurable biochemical powered brain perception and our undetectable (unmeasurable) Spirit (soul, light) from an unknown system outside time and space. This experiential bridge has unique design synaptic (brain) thought pattern (configuration) of encoded neurons and synapses memories that are incompatible with biological determinism.

The concept of Happiness gives us hope beyond explicit reason. Testimonies of happiness have been shared in wisdom storytelling and spiritual writings (symbology) in cultures since the beginning of recorded time. Through the use of metaphors (symbols) and allegories (parables, tales) our mind can grasp invisible realities (imagination) of the unmeasurable Spirit by association with experiences we have encountered in our physical environment and nurtured learning of reality throughout our lifetime. As our physical and cultural sense grow, our Personal Story (Identity) our Point of View (Frame of Reference) of this world becomes more defined. 

Monotheists and Polytheists profess (believe) that the Frame of Reference to our physical and Spiritual existence is a result of the Glory and Wonder of the Great Spirit (Creator, God, Hashem, Allah, Brahma). The Conscious Mind of the Creator emanates (radiates) waves of light, energy and sound similar the Sun we see every day. The Creator emanates Thoughts (Angels, Pure Spirits, Constructs, Messengers) manifest themselves throughout our ever expanding Universe.

One thought manifestation is known by Christians to be the Spirit of Love. It is believed that the Fruit of the Spirit of Love (Happiness, Joy, Peace, Gentleness, Goodness) is bestowed (Graced) to individuals that Pursuit (Seek, Desire) as a result virtuous deeds to frame their mind to understand and accepting Wisdom (Truth) of this Eternal construct. 

Galatians 5

Quote

22 ...the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, and self-control. Against such things there is no law. 

Thomas Jefferson believed this it can be quite difficult to see distinction between right and wrong or good and bad behavior with just one self. Morality is to found by observing our duty to the rules agreed upon by a social contract made with fellow citizens. The imperfection of ego allows one to share false implicit ideas of what is good is a life of self gratification. Self love leads to putting ourselves over our duty to being civil with and at times endanger others. For this reason Jefferson considered that self love should not be defined as being either moral or virtuous. Our late president went further and affirmed that through instruction and discipline one could attain virtue. Jefferson believed the primal emotional pleasure of happiness originates from the realization that that is a natural instinct to love of others. And it is my premise that this love drives our instinct to help others escape the primal emotional pain of misery. But, it is our imperfection of senses that limit our ability to understand this instinct to love with temporary rewarding and pleasurable experiences our brains are wired to seek and enjoy that with excess can impede our pursuit of happiness.

Thomas Jefferson to Thomas Law, 13 June 1814

Quote

Self-interest, or rather Self love, or Egoism, has been more plausibly substituted as the basis of morality. But, I consider our relations with others as constituting the boundaries of morality. With ourselves we stand on the ground of identity, not of relation; which last, requiring two subjects, excludes self-love confined to a single one. To ourselves, in strict language, we can owe no duties, obligation requiring also two parties. Self-love therefore is no part of morality. Indeed it is exactly it’s counterpart. it is the sole antagonist of virtue (goodness), leading us constantly by our propensities (inclinations) to self-gratification in violation of our moral duties to others. 

...take from man his selfish propensities, and he can have nothing to seduce him from the practice of virtue. or subdue those propensities by education, instruction, or restraint, and virtue remains without a competitor. Egoism (self-interest), in a broader sense, has been thus presented as the source of moral action. it has been said that we feed the hungry, clothe the unclothed, bind up the wounds of the man beaten by thieves, pour oil and wine into them, set him on our own beast (horse, livestock), and bring him to the inn, because we recieve ourselves pleasure from these acts. so Helvetius, one of the best men on earth, and the most ingenious advocate of this principle, after defining ‘interest’ to mean, not merely that which is pecuniary (monetary), but whatever may procure us pleasure or withdraw us from pain, [de l’Esprit. 2. 1.] says [ib. 2. 2.] ‘the humane man is he to whom the sight of misfortune is insupportable and who, to rescue himself from this spectacle, is forced to succour (aid) the unfortunate object.’ this indeed is true. but it is one step short of the ultimate question. these good acts give us pleasure: but how happens it that they give us pleasure? because nature hath implanted in our breasts a love of others, a sense of duty to them, a moral instinct in short, which prompts us irresistibly to feel and to succour (assist) their distresses; and protests against the language of Helvetius [ib. 2. 5.] ‘what other motive than self interest could determine a man to generous actions? it is as impossible for him to love what is good for the sake of good, as to love evil for the sake of evil.’ the Creator would indeed have been a bungling artist, had he intended man for a social animal, without planting in him social dispositions. it is true they are not planted in every man; because there is no rule without exceptions: but it is false reasoning which converts exceptions into the general rule. some men are born without the organs of sight, or of hearing, or without hands. yet it would be wrong to say that man is born without these faculties: and sight, hearing and hands may with truth enter into the general definition of Man. the want or imperfection of the moral sense in some men, like the want or imperfection of the senses of sight and hearing in others, is no proof that it is a general characteristic of the species. when it is wanting we endeavor to supply the defect by education, by appeals to reason and calculation, by presenting to the being so unhappily conformed (adapted) other motives to do good, and to eschew (reject) evil; such as the love, or the hatred or rejection of those among whom he lives and whose society is necessary to his happiness, and even existence; demonstrations by sound calculation that honesty promotes interest in the long run; the rewards & penalties established by the laws; and ultimately the prospects of a future state of retribution for the evil as well as the good done while here. these are the correctives which are supplied by education, and which exercise the functions of the moralist, the preacher & legislator: and they lead into a course of correct action all those whose depravity is not too  profound to be eradicated. some have argued against the existence of a moral sense, by saying that if nature had given us such a sense, impelling us to virtuous actions, and warning us against those which are vicious, then nature must also have designated, by some particular ear-marks, the two sets of actions which are, in themselves, the one virtuous, and the other vicious: whereas we find in fact, that the same actions are deemed virtuous in one country, and vicious in another. the answer is that nature has constituted utility to man the standard & test of virtue. men living in different countries, under different circumstances, different habits, and regimens, may have different utilities. the same act therefore may be useful, and consequently virtuous, in one country, which is injurious and vicious in another differently circumstanced. I sincerely then believe with you in the general existence of a moral instinct. I think it the brightest gem with which the human character is studded; and the want of it as more degrading than the most hideous of the bodily deformities. I am happy in reviewing the roll of associates in this principle which you present in your letter, some of which I had not before met with. to these might be added Ld Kaims, one of the ablest of our advocates, who goes so far as to say, in his Principles of Natural religion, that a man owes no duty to which he is not urged by some impulsive feeling. this is correct if referred to the standard of general feeling in the given case, and not to the feeling of a single individual. 

A Social Disposition can be a desirable or undesirable intentional pattern of behavior (character) that can include an intentional stance (belief) and/or action that may impact other individuals or the environment around them for the better or worse. Examples of desirable dispositions; resourcefulness, curiosity, persistence, honesty, empathy, leadership, integrity, and respect. Examples of undesirable dispositions, such as selfishness, impatience, and intolerance. It is my belief that these dispositions are developed through a habit of mind under both by conscious and unconscious suggestions observed from intentional and accidental events.

Jefferson wrote to his friend, the principal author of the United States Constitution, James Madison, on his view of proper education playing a key role in safeguarding National Liberty. All Americans should take the time to study the concept of Human Rights and illuminate problems encountered in protecting them. ALL PEOPLE should learn the religious, philosophical and social customs that have evolved and enabled the Framing a Social Contract that is significant to our lives. 

To James Madison from Thomas Jefferson, 20 December 1787

Quote

Above all things I hope the education of the common people will be attended to; convinced that on their good sense we may rely with the most security for the preservation of a due degree of Liberty.

 

 

 

Before you start reading further, please take the time make yourself comfortable. Relaxation will open your mind to understanding the knowledge being shared to you. Reflect on a cherished memory of people you trust and love. I have many fond memories of vacationing around the country with my parents.

One reoccurring memory I have is vacationing at Big Meadows Campground secluded in the rolling hills of Shenandoah National Park.  In my memory I am roasting the perfect marshmallow over the glowing coals of our campfire. Dad tells Mom what a good time he was having and how much he loves us. I like to now imagine a new memory of my father camping with the grandchildren he never got to meet during his time here on earth. I can clearly imagine my parents and family ancestors sitting around a campfire with sharing their thoughts of love in a safe bliss of peace. 

Every time you recall any given moment that brings you happiness, it becomes a catalyst (stimulus) to cause a biochemical synthesis (chemical reaction) that produces extra receptors (signal-receiving neurons) that are stored to the amygdala in a unique emotion long term memory (ELTM). The amygdala is functionally connected to the fusiform face area (FFA) and stimulates a visual episodic long-term memory (VLTM). The amygdala also is connected to the hippocampus and stimulates a unique spatial long term memory (SLTM). Like physical exercise, one must intend to consistently practice thinking about a Happy moment even when it is uncomfortable. Through conditioning neutral and negative stimuli can become connected to that specific long term happy memory (LTHM).

 I can imagine the Greek Empiricist (Passive Sensualist), Epicurus sitting around our campfire teaching us how to frame our intellect to seek the wisdom of what brings happiness, long life, and good fortune. Their wisdom has taught me to focus on Just (Good, Righteous) social relations. With like minded Good People I have been able to discover further path's to a peace of mind. Some of these good individuals lived at a different point of time, but their words endured the test of time. I now point the torch of wisdom to the Greek Philosopher Epicurus warning one to avoid the unhealthy risks and consequences of engaging with Corrupt (Bad, Wicked) minds in constant unrested conflict.

Principal Doctrines, 310 BC – 270 BC

Epicurus

Quote

17. The just person enjoys the greatest peace of mind, while the unjust is full of the utmost disquietude.

Epicurus shared good wisdom. We need to guard our conscious against the suggestion of fear, hatred, selfishness, greed, self-depreciation and other negative forces, derived from surrounding ourselves chronically distressed persons or focusing on unfortunate circumstances to be the social norm. We need to train our minds gather accurate Inferences (Conclusions based on evidence and reasoning) from sources that are Just with peace of mind.

Let us imagine Aristotle's talks of reason in Lyceum (Peripatetic School, public teaching space outside the city wall of Athens) to the ears of every male citizen taking an active part in the running of the Democratic Athenian government, his method to advance the Western Civilization (Civilized Society, Refined Culture, Advanced Education). 

Plato's student, Aristotle understood that knowledge of what happiness is comes first through distinguishing and storing the memories of the pains and pleasures that come from our senses every waking moment. Through our memory we are to frame our thoughts to recall and contemplate (meditate) the pleasurable moments to override the painful ones that transpire. Try meditating on the cherished happy memory you choose earlier to relax when you are in pain, stressed, or depressed.

Metaphysics , 340 BC

Book 1, section 980a

Aristotle

Quote

All men naturally desire knowledge. An indication of this is our esteem for the senses; for apart from their use we esteem them for their own sake, and most of all the sense of sight. Not only with a view to action, but even when no action is contemplated, we prefer sight, generally speaking, to all the other senses.The reason of this is that of all the senses sight best helps us to know things, and reveals many distinctions.

Now animals are by nature born with the power of sensation, and from this some acquire the faculty of memory, whereas others do not.

Aristotle believed virtue (good habits) to be the supporting structure for our internal framework our minds to think above our established visual, auditory, kinesthetic, and tactile pathways to the brain. It is virtue that provides us the ability to be aware of a higher form of happiness than a temporary pleasure moments to our physical appetites (cravings).

To obtain this wisdom one must learn to develop the ability to discern (reason) what actions are deemed virtues. In time, the repetition of virtuous actions will develop into automatic habits that are done without intentional thinking. One will gain wisdom (greater understanding) to the benefits and risks of following principles (ideas) that may or may not lead to happiness. A behavior scientist would state this neuronal override is accomplished through Pavlova conditioning of amygdala neutral and negative stimuli can become connected to that specific Long Term Happy Memory (LTHM).

The Nicomachean Ethics , 340 BC

Book X - Chapter 7

Aristotle

Quote

instead of listening to those who advise us as men and mortals not to lift our thoughts above what is human and mortal, we ought rather, as far as possible, to put off our mortality and make every effort to live in the exercise of the highest of our faculties; for though it be but a small part of us, yet in power and value it far surpasses all the rest.

 In this passage, the Greek philosopher Plato shares the meaning of happiness through conversational exchange between Plato's teacher, Socrates persuading his fellow Athenian, Cleinias to love and share wisdom. It is through this dialogue that Plato frames happiness and good fortune being found through wisdom (knowledge) of the right use of things in life. The Greek philosopher shared his truth to our reality through the Socratic Method (Prose Dialogue) of constructing social exchanges that reason (harmonize) with our independent intellect (mirror neuron system).

Euthydemus 380 BC

By Plato

Quote

SOCRATES: Let us consider a further point. Seeing that all men desire happiness, and happiness, as has been shown, is gained by a use, and a right use, of the things of life, and the right use of them, and good fortune in the use of them, is given by knowledge,-the inference is that everybody ought by all means to try and make himself as wise as he can?

CLEINIAS: Yes, he said.

SOCRATES: And when a man thinks that he ought to obtain this treasure, far more than money, from a father or a guardian or a friend or a suitor, whether citizen or stranger-the eager desire and prayer to them that they would impart wisdom to you, is not at all dishonourable, Cleinias; nor is any one to be blamed for doing any honourable service or ministration to any man, whether a lover or not, if his aim is to get wisdom. Do you agree? 

CLEINIAS:Yes. I quite agree, and think that you are right.

SOCRATES: Cleinias, if only wisdom can be taught, and does not come to man spontaneously; for this is a point which has still to be considered, and is not yet agreed upon by you and me-   

CLEINIAS: But I think, Socrates, that wisdom can be taught

SOCRATES: Best of men, I said, I am delighted to hear you say so; and I am also grateful to you for having saved me from a long and tiresome investigation as to whether wisdom can be taught or not. But now, as you think that wisdom can be taught, and that wisdom only can make a man happy and fortunate will you not acknowledge that all of us ought to love wisdom, and you individually will try to love her?

CLEINIAS: Certainly, Socrates, he said; I will do my best.

At this point it is important to do a comparative analysis of Western European thoughts to those a continent away forming different traditions of obtaining happiness. Let us begin in the state Lu (Tengzhou, Shandong Province) just east of the green misted Taihang mountain range, known for its ancient religious worship and schools of Eastern philosophy.  

Mohist innovation culture, which is the outstanding tradition and important spiritual trait of the Chinese nation

the ancients of Chinese mythology, but he criticized the Confucian belief that modern life should be patterned on the ways of the ancients. After all, he pointed out, what we think of as "ancient" was actually innovative in its time, and thus should not be used to hinder present-day innovation

Shandong's Mount Tai is the most revered mountain of Taoism and one of the world's sites with the longest history of continuous religious worship. The city of Qufu is the birthplace of Confucius the Hundred Schools of Thought.

Mozi (Mo Di, Mo-tze) was a Chinese philosopher who founded the school of Mohism philosophy of logic, rational thought and science. Mozi taught that a Righteous (Superior) Being has a unique ability to frame the mind to sacrifice self-interest and focus on respectful actions of altruism towards others. Superior beings are free from corruption and humble with their fortune. One must respect and love and mourn all that have passed through all stages of life and death. By being mindful (focusing) on knowledge learned on how altruism brings happiness over temporary pleasures.

Like Aristole, Mozi aimed at the development of morality and reason. 

Mozi developed the concept of Universal Love (兼愛; pinyin: jiān ài) arguing that there should be no degree or conditionality in love. Ancient Greeks had at least four different types of love, among which agape was unconditional, spiritual or divine love. 

 

 

 in representing the world in their paintings. 

Moral Relativism to a particular 

Aristotle provided observational arguments supporting the idea of a spherical Earth, namely that different stars are visible in different locations, travelers going south see southern constellations rise higher above the horizon, and the shadow of Earth on the Moon during a lunar eclipse is round, and spheres cast circular shadows while discs generally do not. Aristotelian physics include the structuring of the cosmos into concentric spheres, with the Earth at the centre  (center) and celestial spheres around it. The terrestrial sphere was made of four elements, namely earth, air, fire, and water, subject to change and decay. The celestial spheres were made of a fifth element, an unchangeable aether (ether). Objects made of these elements have natural motions: those of earth and water tend to fall; those of air and fire, to rise. The speed of such motion depends on their weights and the density of the medium. Aristotle argued that a vacuum could not exist as speeds would become infinite.

This understanding was accompanied by models of the Universe that depicted the Sun, Moon, stars, and unclothed eye planets circling the spherical Earth, including the noteworthy models of Aristotle (see Aristotelian physics) and Ptolemy.

Mozi 470 - 391 BC

Book 1

Self-cultivation

Quote

...The superior men are daily more energetic in performing their duty, but weaker in their desires, and more stately in their appearance. The way of the superior man makes the individual incorruptible in poverty and righteous when wealthy; it makes him love the living and mourn the dead. These four qualities of conduct cannot be hypocritically embodied in one's personality. There is nothing in his mind that goes beyond love; there is nothing in his behavior that goes beyond respectfulness, and there is nothing from his mouth that goes beyond gentility. When one pursues such a way until it pervades his four limbs and permeates his flesh and skin, and until he becomes white-haired and bald-headed without ceasing, one is truly a sage.

Mozi was originally a follower of the teachings of Confucius, until he became convinced that Confucianism's dutiful love for the nobles, and the family patriarch, should be replaced with a wider dutiful love and respect for all.  Mozi teachings became embraced by the lower classes of society.

Mozi

Book 4

Universal Love III
 

Quote

Whoever criticizes others must have something to replace them. Criticism without suggestion is like trying to stop a flood with another flood and put out a fire with another fire. It will surely be without worth.

Partiality is to be replaced by universality. But how is it that partiality can be replaced by universality? Now, when every one regards the states of others as he regards his own, who would attack the others' states? Others are regarded like self.

When every one regards the capitals of others as he regards his own, who would seize the others' capitals? Others are regarded like self.

When every one regards the houses of others as he regards his own, who would disturb the others' houses? Others are regarded like self.

Now, when the states and cities do not attack and seize each other and when the clans and individuals do not disturb and harm one another -- is this a calamity or a benefit to the world? Of course it is a benefit. When we come to think about the several benefits in regard to their cause, how have they arisen? Have they arisen out of hate of others and injuring others? Of course we should say no. We should say they have arisen out of love of others and benefiting others.

If we should classify one by one all those who love others and benefit others, should we find them to be partial or universal? Of course we should say they are universal.

Now, since universal love is the cause of the major benefits in the world, therefore universal love is right. And, as has already been said, the interest of the magnanimous lies in procuring benefits for the world and eliminating its calamities. Now that we have found out the consequences of universal love to be the major benefits of the world and the consequences of partiality to be the major calamities in the world; this is the reason why partiality is wrong and universality is right.

Confucius is known in China as "Master Kong" (Chinese: Kongzi) a Chinese thinker from Qufu City in the Shandong Province of Eastern China.  Confucius is the first professional teacher, writer and scholar of moral education.  He believed that human beings were naturally good and that selfish interests could be controlled by adherence to virtue.  His influence upon East Asian intellectual and social history is immeasurable. 

The Analects (Selected Passages) of Confucius recorded by his students. In the Analects of Confucius teaches that outcome is related to one's thoughts and actions. Happiness is having a positive attitude during every moment of your life under any circumstance. Wealth and honors are outside who you are  What others say about you is only a guide to how you present yourself. All of these material things fade away. 

The Analects of Confucius 

7. 述而  Shu er -  Transmitting - 475 - 221 BC

Quote

7:15 Confucius said: "I can live with coarse rice to eat, water for drink and my arm as a pillow and still be happy. Wealth and honors that one possesses in the midst of injustice are like floating clouds."

It is said Kunlun became identified with Mount Sumeru (Meru, मेरु), Sineru or Mahāmeru) as the axis mundi in the 5th century. Mount Sumeru is the sacred five-peaked mountain of Hindu, Jain, and Buddhist cosmology and is considered to be the center of all the physical, metaphysical and spiritual universes. On the top of Mt. Meru is the symbolic home of Buddha and the 33 gods. Around Mt. Meru are the four continents in the four directions. Each of the four heavenly kings protect one direction, one continent: Vaishravana (North), Dhritarashtra (East), Virudhaka (South), Virupaksha (West).  These four kings represent the first Indian gods incorporated into the Buddhist narrative. The Four Guardian Kings came before Shakyamuni Buddha just after the Buddha achieved enlightenment under the bodhi tree. The four offered, each individually, a black bowl made of sapphire or lapis lazuli to the Buddha. The Buddha accepted the offer and the four bowls miraculously became one bowl. This is the black bowl that is typically seen in the lap of Shakyamuni in painting and sculpture.

Although we often speak of "the Buddha," there are many Buddhas with different names, forms that play multiple roles. The word "Buddha" means one who woke up," and in Buddhist doctrine, any such enlightened individual is technically a Buddha. Shakyamuni Buddha is a name given to the historical Buddha, especially in Mahayana Buddhism. So it's nearly always the case that when someone is talking about Shakyamuni, he or she is speaking of the historical figure who was born Prince Siddhartha Gautama, son of  King Suddhodana and Queen Maya of the Shakya Clan. In later life, Siddhartha renounced his royal title, became known as Shakyamuni (Sage of the Shakyas). After fighting off Mara, an evil spirit who tempted him with worldly comforts and desires, Siddhartha reached enlightenment, becoming a Buddha (Shakyamuni Budha, Gautama Buddha) at the age of 35

Buddha framed happiness to be found in all beings free of hate or violence. One should have a solid attitude of gladness. Life is a chrysalis (transformation) of existence recorded in many thoughts. Those that are beneficial have a chance to be immutable (unalterable, eternal). But, many thoughts get altered through malice and hate.

Shakyamuni Buddha

KALAMA SUTTA 563 - 400 BC

The Buddha's Charter of Free Inquiry

The Four Exalted Dwellings

Quote

He lives, having pervaded (filled), with the thought of gladness, one  quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded  because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice.

It is a natural desire to want and hope for happiness, long life, and good fortune. Daoist (Taoists) believe emotions and  Yi (desires, wishes, intentions, thoughts)  are the natural meaning of Xuè (blood) and Qi (Chi, Ki, Gi, Vital Energy, Spirit, Prana, Force). Qi moves through the earth and manifests into an uncountable variation of material forms each with unique conditions. Scientist would define Qi as a type of quantum thermal (kinetic) energy of particles, atoms and molecules. Yang and Qi are believed by Daoism to be the driving forces of biological activities in the human body.  Blood is said to be is a denser form of Qi, and more Yin (feminine, nourishing, moistening) in nature. Qi is more Yang (masculine, vital, active, energetic, etheric) in nature. The Shén residing in heart and named Shén and is said to be above others and representing human spirit and in a way the Self.

Taoist (Daoist) believe that the universe is a great conduit of Qi that flows through all things. This energy is known as Dan, (Dan Tien, Elixir, Sea of Qi, Cosmic Energy). Like Cosmic Rays, Dan is the force that pervades and nourishes all things in our expanding universe.  There is a maxim where Xīn (intention, mind, heart, center, core) goes, Qi follows. At times Qi is attracted to water and gives life to a myriad things. Qi proliferates into the offspring of these new creations. A biologist would define water as a unique medium (substratum) on which living organisms can be made to grow.  

Shen (Spirit, Mind) implies our consciousness, mental functions, mental health, vitality, and our "presence." We derive our Shen Qi from the Tao, or eternal aspect of the universe and the underlying nature of everything. Shen can be centered (balanced) or uncentered (imbalanced). Daoist believe when someone has centered Shen, they can easily flow with the laws of nature and universal rhythms, and feel plenty of joy. When someone has uncentered Shen, they might experience uncontrollable emotions like sadness, depression, anxiety, or over-thinking. 

Ancient Chinese people saw the Yellow River (Huang He) as "the Mother River" and a point of convergence (joining) the essences of Qi and Shen (Divine or Inner Human Spirit, life, oneself) that produce Jing (vitality, fertility, DNA). The Yellow River originates from Bayan Har Mountains, a southern branch of the Kunlun Mountains, in the Qinghai province of Western China.  It is said that this region is the Axis Mundi (navel, center of the world, cosmic axis) connection between Heaven and Earth" or the "higher and lower realms. In ancient times, it was believed that the Yellow River flowed from Heaven as a continuation of the Milky Way. The Kunlun Mountains are said to be the dwelling place of the gods, fabled plants and mythical creatures. It is in these Mountains that have long been seen as the origin of the Chinese civilization. 

The name China means Middle Nation" (中国 pinyin, Zhōngguó) is often interpreted as an expression of an ancient perception that the Chinese polity (or group of polities) occupied the center of the world, with other lands lying in various directions relative to it. The ancient Chinese saw Kunlun as a microcosm of order because it was known and settled. Taoist belief, the sacred landscape of Kunlun is also considered to be a medium through which people communicate with the immortals and the primeval powers of the earth. 

Outside the boundaries of the Kunlun lied foreign realms that, because they were unfamiliar and not ordered, represented chaos, death, or night. But from this center, people ventured in the four cardinal directions, making discoveries, and establishing new centers as the realms became known and settled. 

Throughout this discourse we will see similar spiritual traditions have a similar view to the Chinese way of orienting our world (human realm) through a sacred landscape (mountain, cave, tree, pillar, gate, ladder) Axis Mundi (hub, navel, center) earth portal (vortex) to something that transcends it (heaven, other worlds) that either brings happiness (prosperity) or misery (destruction).

Lao Tzu (Laozi, Lao-Tze, Old Master) was an ancient Chinese philosopher and writer. He is the reputed author of the Tao Te Ching (Book of the Way), the founder of philosophical Taoism, and a deity in religious Taoism and traditional Chinese religions.

Tàishàng Lǎojūn (Laozi, Lord Lao of Grand Supreme, Lǐ Ěr, Boyang Li Dan) 601 - 531 BC 

Nèiguānjīng (Classic of Internal Contemplation)

Quote

Examine and contemplate your embodiment

From emptiness without center comes causes and reasons

Steering and gathering essence and concentrating Qi

Riding with Lotus the Shén (Deity, Soul, Spirit) descends

Mixing and combining to receive life...

Laws of Heaven reflect on Earth

Inhale Yīn ­ exhale Yáng

Sort out confusion in five phases

To resonate four seasons

Eyes are Sun and Moon 

Hair is like the constellations and planets

Eyebrows are like magnificent canopy

Head is like mount Kūnlún

Lined around are imperial watchtowers

Resting place of the jīng (essence, extract, vitality) energy is the in the center of 10,000 things

Highest in human is the Ling (spirit, soul that may chime a bell using the wind, zero)

When xìng (nature, character, sexuality, humanity, form) and yuán (fate, karma, reason)  join the Dao (way, path, route, road, doctrine, principle, belief)

Man falls in love with it.

In Daoist literature happiness in life cannot be attained by forcing one's own destiny; instead, one must be receptive to the path laid for them by tiān lǐ (Heaven's law, natural order) and yuán (destiny). Daoist meditation focuses heavily on "developing the mind of intent." All of the more advanced practices are based on developing skill and clarity of this "mind of intent." 

Tàishàng Lǎojūn (Laozi, Lord Lao of Grand Supreme, Lǐ Ěr, Boyang Li Dan) 601 - 531 BC 

Nèiguānjīng (Classic of Internal Contemplation)

Quote

Dao (ethical way, moral way) provides our role and it is known as yuán (fate, circumstance, destiny)

From this naturally follows our běn sè (distinctive qualities) and shi (type, form, pattern, style)

And that we call Xīng (Moral Nature)

This Xing assigns beings their proper places

We call this Xin (Heart, Disposition, Mind)

In Xin resides the Yi (Reason, Memory, Desires)

We call it intention (insight, visualization, image, form)

When intention manifests we call it Zhi (will, knowing, aware)

Will used without ignorance is called shén zhì (proper mind, wisdom, treasure)

Wisdom about 10,000 beings is called intelligence.

Just as this energy exists in the universe, Daoist believe it exists in people, too in special areas called Dantians (energy flow centers). There are 7 main Dantian elixir-of-life fields where "essence" and "spirit" are stored within the body. These energy centers are known as Chakras and are responsible for delivering energy into the physical, mental, emotional and spiritual bodies. Traditional Chinese Medicine is based on balancing and enhancing Qi to bring the body into a state of health and vitality to maintain long life.   Qi Gong (mastery) is an ancient Chinese health care system that integrates physical postures, breathing techniques and focused intention to open vital energy blockages in the body that can manifest as disease. There are a variety of physical and emotional conditions that are thought to diminish your Qi. Among the most common causes are chronic stress and sleep deprivation.  

The three Dantians are each associated with one energy, collectively known as the three treasures.  They are:

The Lower Dantian: (Jing) located two inches below the navel, it is the source of energy which builds the physical body and allows us to develop and use Qi and Shen.

The Middle Dantian: (QI) located at the heart, it is energy created from food and air and relates to our emotions and thoughts.

The Upper Dantian: (Shen) located at a center point just higher than the eye brows, it is related to our spirit and/or consciousness. 

Shi

Tian shi Celestial Master, Heavenly Teacher is title bestowed upon Zhang Daoling and his descendants; the first Taoist religious community

Qi gong translates from Chinese to mean, roughly, to cultivate or enhance the inherent functional (energetic) essence of the human being. It can be described as a mind-body-spirit practice that improves one's mental and physical health by integrating posture, movement, breathing technique, self-massage, sound, and focused intent. 

Chi Kung is the exercise to build Chi and store it in the body. Teachers often compare this to “saving money in the bank for a rainy day.”

Qiqong is like saving and investing money. Everyday you put a little Qi in the bank, so when you’re old or sick you have a nice big savings stored up and you can use it to stay healthy, active and vibrant.

Li” (etiquette and ceremony).

Lao Tzu (Laozi, Old Master) taught his students that how to frame one's mind to seek happiness by learning from individuals with a good attitude towards life and calm actions that are open and respectful towards others free from malice or hate. 

Tao Te Ching  (Daodejing)
Classic of the Way and Virtue 

Chapter 20

Quote

Enlightenment of the absolute Tao can free a person from worries and sorrow.
How much is the difference between a respectful response and an angry response?
How great is the difference between good and evil?
What people naturally fear, one should also fear.
One’s endless desire can result in negligence of the true nature of life.
People like to pursue after excitement as if they were ascending the terrace in spring and
celebrate a sacrificial feast.
But I alone remain quiet and calm like an infant who is pure and innocent.
And I alone appeared to be lost like one who has nowhere to go.
All people have a surplus, but I alone was simple and left out like a fool.
People seemed bright and shrewd, while I seemed dull.
People like to dispute, while I alone remain quiet.
I am calm and peaceful like the boundless ocean.
I am open-hearted and free like the wind blowing high above the sky without hindrance.
Everyone thinks of themselves as capable and outstanding while I appeared unlearned.
I am the only one to be different from others for I value highly the Great Tao and joyfully act accordingly. 

Buddha Tönpa Shenrap Miwo (ston pa gshen rab) 1917 BC - 23,000 BC

Shenrap is the founder of the yungdrung (eternal)  Bön (chant, religion of Tibet). Bön developed their beliefs through folk customs and practices stretching back into Tibet's prehistory

Quote

Virtuous means without negative actions. This is one who is committed to serve virtue through their body, speech and mind. Service means serving without holding contradictory views and properly remaining steadfast in service to virtue.

Bonpos (believer in Bon) in the existence of energetic channels in the human body, where meditation deities dwell. The tantra is based on the belief that an adept can be transformed into a specific meditation deity thanks to appropriate visualizations and energy manipulation prophecy, reveal truths, give advice, heal the sick people and livestock, exorcise evil spirits, bring good fortune. 

The Nine Ways of Bon

The Ways of the Fruit (Result)

The 5th Way of the Virtuous Lay Practitioners (gen nyen, dge, bsnyen theg pa)

Ten and the ten far- reaching attitudes (perfections)

Quote

Ten far-reaching attitudes: The following mental factors that, when held by the force of a bodhicitta (generative power) aim and strengthened, serve as causes for attaining enlightenment:  ethical self-discipline, patience, perseverance, concentration or mental stability and wisdom or discriminating awareness, skill in means, aspirational prayer, strengthening, and compassion.

Zarathushtra 6184 BC - 551 BC

Zarathushtra composed the Ahuna Vairya (Yatha Ahu Vairyo) a sacred prayer and wisdom that if understood and implemented into daily life will provide the key to receiving blessing from the Creator and defeat evil, by doing virtuous acts such as protecting the poor with a loving mind. Buddhists would accept happiness to found in all beings free of hate and protecting those in need with love. Epicureans would accept turning away from selfish hate for altruistic love to be a higher frame of mind.

Ahuna Vairya, 1500 BC - 1000 BC

Quote

Just as the Ahu (Sovereign Lord, King) is all-powerful,
So the Ratu (Spiritual Teacher, Rabbi, Pastor, Guru) by reason (judgement) in accord with his store of Asha (Truth, Virtue, Purity),
The gifts of Vohu Mano (Loving Mind, Good Thinking ),
For works (deeds) done for the Lord of Creation in this world,
And the Kshathra (Blessing, Happiness, Power) of Ahura (God) descends indeed,
Upon him who becomes a Shepherd (Protector) to the meek (poor).

The Great Prophet Moses taught the just (virtuous) will prosper under the Creator's protective care.   

Devarim  - Deuteronomy - Second Law - Chapter 12, 1300 BC - 609 BC

Quote

Look down from Your holy abode, from heaven, and bless Your people Israel and the soil You have given us, a land flowing with milk and honey, as You swore to our fathers.”

Unlike Zoroaster, the Prophet Moses taught no Dyeumorphic manifestation of abstract concepts such as Truth and Righteousness that emanate from the Creator's thoughts.  However, like Zoraster, Moses reveals the Torah (Teaching, Laws) as way for one to connect to the Creator thoughts and receive His blessings of prosperity and offspring.

Devarim  - Deuteronomy - Second Law - Chapter 12, 1300 BC - 609 BC

Quote

11. observe faithfully the Instruction—the laws and the rules—with which I charge you today.

12. And if you do obey these rules and observe them carefully, the LORD your God will maintain faithfully for you the covenant that He made on oath with your fathers:

13. He will favor you and bless you and multiply you; He will bless the issue of your womb and the produce of your soil, your new grain and wine and oil, the calving of your herd and the lambing of your flock, in the land that He swore to your fathers to assign to you.

The Israelite King David made a declaration that the pursuit of happiness is not to be found in ideas given by corrupt minds. Happiness can be found by understanding the laws given by a Just Creator. The Israelite King believes one needs to follow the instructions revealed to Moses to connect to the Creator and receive His blessings of prosperity and offspring. David uses an analogy that like trees that need an adequate water supply to thrive and set fruit, we need to be adequately connected to the Torah given by the Creator to help us be happy, thrive, and be fruitful in all of our endeavors.

Psalms, 1407 BC - 586 BC

Chapter 1

Quote

1. Happy is the man who has not followed the counsel of the wicked, or taken the path of sinners, or joined the company of the insolent;

rather, the teaching of the LORD is his delight, and he studies that teaching day and night.

He is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives.

Peshitta Holy Bible 

In this passage John write's a letter to a Senior,  lady member and her Christian family.  John simply states that the Truth to Happiness is the Commandment Yeshua (Jesus) gave to Love.

2 John 1 

 Christian Church

Quote

1.The Elder to The Elect lady and her children, those whom I love in the truth, but it is not I only, but also all those who know the truth, 2.Because of the truth which dwells in us and is with us for eternity. 3. May grace, mercy and peace be with us, from God The Father and from Our Lord, Yeshua The Messiah, The Son of The Father, in truth and in love. 4. I rejoiced much when I found some of your children walking in truth, according to the commandment which we have received from The Father. 5. And now I would persuade you Lady, not according to the new commandment I wrote to you, but that which we had from the beginning, that we love one another. 6. And this is love, that we walk according to his commandment; this commandment is according to what you have heard from the beginning, in which you have been walking.

Concious Reason

Before he became the Architect of American Government, A young Harvard graduate, John Adams wrote to a school friend, Richard Cranch his plan to study law with James Putnam the leading lawyer of Worcester.  In this letter, Adams shared his exploration of understanding the gifts of sense, intelligence, and reason the Creator (Nature) has bestowed upon us. He found acts of kindness to be of lesser value in understanding the purpose to the design of life. 

From John Adams to Richard Cranch, 29 August 1756

Quote

But shall I dare to complain and to murmur against Providence for this little Punishment, when my very Existence, all the Pleasure I enjoy now, and all the Advantages I have of preparing for hereafter, are Expression of Benevolence that I never did and never could deserve? Shall I Censure the Conduct of that Being who has poured around me, a great Profusion (Abundance), of those good Things that I really want, because He has kept from me other Things that might be improper and fatal to me if I had them. That Being has furnished my Body with several senses, and the world around it with objects suitable to gratify them. He has made me an erect Figure, and has placed in the most advantageous Part of my Body, the sense of Sight. And He has hung up in the Heavens over my Head and Spread out in the Fields of Nature around me those glorious Shows and appearances with which my Eyes and my Imagination are extremely delighted. I am pleased with the beautiful Appearance of the Flower, and still more pleased with the Prospect of Forrest and of Meadows, of verdant (lush vegetation) Fields and Mountains covered with Flocks, but I am thrown into a kind of Transport when I behold the amazing Concave (inward curve) of Heaven sprinkled and glittering with Stars. That Being has bestowed upon some of the Vegetable species a fragrance that can almost as agreeably entertain our sense of smell. He has so wonderfully constituted (created) the Air we live in, that by giving it a particular Kind of Vibration, it produces in us as intense sensations of Pleasure as the organs of our Bodies can bear in all the varieties of Harmony and Concord (same mind). But all the Provision (gifts) that He has made for the Gratification of my senses, though very engaging Instances of Kindness, are much inferior to the Provisions for the Gratification of my nobler Powers of Intelligence and Reason. He has given me Reason to find out the Truth, and the real Design of my Existence here, and has made all Endeavors to promote that Design, agreeable to my mind, and attended (been present) with a conscious Pleasure and Complacency. On the Contrary, He has made a different Course of Life, a Course of Impiety (Abuse) and Injustice (Inequality), of Malevolence (spite) and Intemperance (excess), appear shocking and deformed to my first Reflection. He has made my Mind capable of receiving an infinite Variety of Ideas from those numerous material Objects with which we are environed (enclosed). And of retaining, compounding and arranging the vigorous Impressions which we receive from these into all the Varieties of Picture and of Figure. By inquiring into the Situation, Produce, Manufactures &c. of our own, and by travailing into, or reading about other Countries, I can gain distinct Ideas of almost every Thing upon this Earth at present, and by looking into history I can settle in my mind a clear and a Comprehensive View of the Earth at its Creation, of its various Changes and Revolutions, of its progressive Improvement, sudden Depopulation by a Deluge, and its gradual Re peopling, of the Growth of several Kingdoms and Empires, of their Wealth and Commerce, their Wars and Politics, of the Characters of their principal Leading Men, of their Grandeur and Power their Virtues and Vices, of their insensible Decays at first, and of their swift Destruction at last. In fine we can attend the Earth from its Nativity, through all the various Turns of Fortune, through all its successive Changes, through all the Events that happen on its surface, and all the successive Generations of Mankind, to the final Conflagration, when the whole Earth with its appendages shall be consumed by the furious Element of Fire.

  Conscious Liberty for All

Washington believed that when the people learn the light of truth they would discard the darkness of an concealed falsity (lie, untruth).

From George Washington to Charles Mynn Thruston, 10 August 1794

Quote

this we know, that it is not difficult by concealment of some facts, & the exaggeration of others, (where there is an influence) to biases a well-meaning mind—at least for a time—truth will ultimately prevail where pains is taken to bring it to light.

   Bolingbroke taught that History's greatest heroes individuals are endowed with a spirit of reason to restrain to bad inclinations and habits they are addicted to the most, then focus on following the will of the Creator.

Henry St John, Lord Viscount Bolingbroke
Letters on the Study and the Use of History

Letter III

Quote

there can be dispute, concerning that share which I ascribe to the study of history, in forming our moral characters, and making us better men. The very persons who pretend that inclinations cannot be restrained, nor habits corrected, against our natural bent, would be the first perhaps to prove, in certain cases, the contrary. A fortune at court, or the favors of a lady, have prevailed on many to conceal, and they could not conceal without restraining, which is one step towards correcting, the vices they were by nature addicted to the most. Shall we imagine now, that the beauty of virtue and the deformity of vice, the charms. If a bright and lasting reputation, the terror of being delivered over as criminals to all posterity, the real benefit arising from a conscientious discharge of the duty we owe to others, which benefit fortune can neither hinder nor take away, and the reasonableness of conforming ourselves to the designs of God manifested in the constitution of the human nature; shall we imagine, I say, that all these are not able to acquire the same power over those who are continually called upon to a contemplation of them, and they who apply themselves to the study of history are so called upon, as other motives, mean and sordid in comparison of these, can usurp on other men?

Claude Adrien Helvétius defined physical sensibility as an instinctual function of the mind to perceive then remember resemblance and differences in objects. This instinctual function also allows us to distinguish agreements or disagreements of ideas and show compassion for others in their time of need. Ideas that we take notice originate from individuals we trust and have acted to benefit our self interest. It is testimony of these trusted individuals that communicate impressions of pleasure and pain that give a basis of judging the truth of personal and public morality. It is the formation of these accepted ideas that gives us respect of others. Helvétius believed that we praise individuals that promote, support, and defend our self interest. At times the testimony individuals share with us give the illusion of honesty, but in reality stem from their personal self interest and not for our benefit. It is through our intellect that we must reason whether these testifiers are good or bad. If the the individual appears genuinely to believe that his testimony  is to our benefit, then we must look to the general interest of the people where the idea the originated.  

Helvétius explained that the concept of Liberty is the attainment of wisdom of knowledge on how to train our physical pleasure and pain instincts to remember and discern the truth to ideas and actions that make us happy or sad. Further,  he was of the opinion that the knowledge of Liberty can only be achieved  by an individual with no mental disability, paying close attention and connecting ideas that are being communicated about the subject. The more an individual discusses Liberty the greater one gains Wisdom to genuinely understand the concept of it.

Helvétius was  of the position the problem of misunderstanding Liberty was not only found in with individuals with mental conditions. Intelligent people with physical sensibility can process and adopt false ideas given by those who they trust and admire. Contextual associations can be linked to deliberative or unintentional false truths (misleading ideas) to agreed upon code (rules) of conduct made with fellow citizens by social contract. A false truth given by those that we have an instinct to love and admire can initiate a duty preserve and propagate the error.

De L'esprit, Or, Essays on the Mind, and Its Several Faculties
by Helvétius

Quote

Preface

I desire but one favor of my reader, that is, to hear, before he condemns me; to the chain that unites all my ideas together; to be my judge, and and not of my party

I say then that the Physical Sensibility and Memory, or, to speak more exactly, the Sensibility alone produces our ideas, and in effect Memory can be nothing more than one of the organs of Physical Sensibility.

This principle being laid down, I farther say, that all the operations of the Mind consist in the power we have of perceiving resemblence and difference, the agreement or disagreement, of various objects among themselves. And this power, being the Physical Sensibility itself, everything is reducible to feeling.

Through internal Understanding if others do good then you feel happy and they do bad you will feel sad

If you only yourself you will not understand what is good and bad. In a social situation someone may either say something nice or mean to you and you might react in the wrong way. If you help others you will feel happy and good about yourself 

We have a moral instinct to love and help others in their time of need.

Essay II

Of the Mind Relatively to Society

Contents

It is proposed to prove in this discourse, that the same interest which influences the judgement we form on actions, and makes us consider them as virtuous, vicious, or allowable according as they are useful, prejudicial (harmful), or indifferent, with  respect to the public, equally influences the judgment we form of ideas; that, as well in subjects of morality, as in those of  genius, it is interest alone that dictates our judgments; a truth cannot be perceived in its full context, without considering probity (honesty) and genius, relatively, 1. to an individual; 2. to a small society; 3. to a nation; 4. to different ages and countries; and to 5. the whole world.

Essay II

Of the Mind Relatively to Society

Chapter 1

Page 37

Every individual judges of things or persons, by the agreeable or disagreeable impressions he receives from them; and the public is no more than an assemblage of al the individuals; therefore it cannot fail in making its interest the rule of its decisions.

The word interest is generally confined to the the love of money; but the intelligent reader will perceive that I use it in a more extensive sense; and that I apply it in general to whatever may procure us pleasure, or exempt us from pain.

Page 38

...personal interest alone dictates the judgment of individuals; while general interest dictates that of nations; and consequently that, in the public as in individuals, it is always love and gratitude that praises, and hatred and revenge that depreciates.

...interest is the only judge of Probity and the Understanding.

Essay II

Of Probity Relatively to the Individual 

Chapter II

Page 43

...personal interest is the only and universal estimator of the merit of human actions; and therefore, that Probity, with regard to an individual is, according to my definition, nothing more than the habitude of actions personally advantageous to this individual.

Chapter III

Of the Mind, or Understanding, With Regard to an Individual

Contents

...we esteem (respect) in others, only the ideas we have interest in esteeming.

Chapter IV

Of the Necessity We Are Under of Esteeming in Others Only Ourselves

Essay i 

Chapter 1

page 49

...the desire of esteem is common to all men; though some, to the pleasure of being admired, will add the merit of contemning (disdaining) admiration; but this contempt is not real, the person admired never thinking the admirer stupid; Now if all men are fond of esteem, every one, knowing, from experience, that his ideas will appear esteemable, or contemptible to other, only as they agree or clash with their own, the consequence is, that swayed by vanity, every one cannot help esteeming in others a conformity of ideas, which assure him of their esteem; and to hate in them an opposition of ideas, as a certain indication of their hatred; or, at least, of their contempt, which is to be considered as a corrective of hatred. But suppose a person should sacrifice his vanity (excessive pride) for the love of truth, if this person be not animated with the keenest desire of information, I say, that indolence (laziness) will allow him to have, for those opinions opposite to his own, on an esteem upon trust. In order to explain what I mean by an esteem upon trust, I shall distinguish esteem into two kinds, one, which may be considered as the effect, either of diference to public opinion, or of confidence in the judgement of certain persons; and this I call esteem upon trust. 

page 50

...Whether, after forming to ourselves a vague idea of the merit of those great geniuses, their admirers, in this idea, respect the work of their own admiration; or whether pretending to be judges of such a man as Newton, they think to share in eugiums (praise) they so profusely (excessively) bestow on him. This kind of esteem, which our ignorance often obliges us to use, is, from that very circumstance, the most general. Nothing is so uncommon as to judge according to our own sentiments (opinion).  

The other kind of esteem is that which, independently of the opinions of others, is produced solely by the impression made on us by certain ideas; and therefore I call it Felt-esteem, because the only real esteem, and that which is here meant. Now, in order to prove, that indolence (laziness) allows us to grant this kind of esteem only to ideas analogous to our own, it will be suffient to observe that, as geometry sensibly proves, by the analogy of secret relations which ideas already known have with unknown ideas, we obtain a knowledge of the latter; and that, by following the progression of these analogies, we may attain the utmost perfection of a science; it follows, that ideas of no analogy with our own, would be unintelligible ideas. But it will be said, there are no ideas which have not necessarily some relation, as they would otherwise be universally unknown.

Let a manuscript work be put into the hands of seven men of genius, equally free from prepossessions (preconception) or prejudice, and let them be separately desired to mark the most striking of passages; each of them will underline different places; and if, afterwards, the approved passages be compared with the genius and temper of the approver, each will be found to have praised only the ideas analogous to his manner of seeing and perceiving; and understanding is, if I may be allowed the expression, a string that vibrates only with the unison.

...it must be acknowledged, that the only difference between the learned, or men of wit, and the common, is, that the former having a greater number of ideas, their sphere of analogies is much more extensive. If the question relates to species of wit, very different from what he is master of, the man of genius, who is, in all respects, like other men, esteems only those ideas that are analogous to his own.

Now, if superior men, entirely absorbed in their respective kinds of study, and not susceptible of a Felt-esteem, for a species of genius too different from their own, every author

Page 53

who abounds with new ideas can only expect esteem from two sorts of men; either young persons, who, by not previously adopting any opinion, have still the desire and leisure of informing themselves; or of those whose minds, being desirous of truth, and analogous to that of the author, had previously some glimpse of the existence of these ideas. But the number of such men has always been very small. This retards the progress of the human mind; and hence the extreme slowness of which every truth comes displayed to the eyes of all the world.

...It appears, from what has been just said, that most men, subject to indolence, form a perfect conception only of those ideas that analogous (comparable) to their own; that they only a Felt-esteem for no other that this kind of ideas; and hence proceeds that high opinion which ever one is, in a manner, forced to have of himself; an opinion which the moralists whould not, perhaps, have attributed to pride, had they been more thoroughly aquainted with the principles laid down. They would have been sensible, that the sacred respect and the profound admiration, which, when alone, they often feel for themselves, can be nothing more than an effect of the necessity we were

I say then that the Physical Sensibility and Memory, or, to speak more exactly, the Sensibility alone produces our ideas, and in effect Memory can be nothing more than one of the organs of Physical Sensibility.

This principle being laid down, I farther say, that all the operations of the Mind consist in the power we have of perceiving resemblence and difference, the agreement or disagreement, of various objects among themselves. And this power, being the Physical Sensibility itself, everything is reducible to feeling.

Through internal Understanding if others do good then you feel happy and they do bad you will feel sad

If you only yourself you will not understand what is good and bad. In a social situation someone may either say something nice or mean to you and you might react in the wrong way. If you help others you will feel happy and good about yourself 

We have a moral instinct to love and help others in their time of need.

Essay II

Of the Mind Relatively to Society

Contents

It is proposed to prove in this discourse, that the same interest which influences the judgement we form on actions, and makes us consider them as virtuous, vicious, or allowable according as they are useful, prejudicial (harmful), or indifferent, with  respect to the public, equally influences the judgment we form of ideas; that, as well in subjects of morality, as in those of  genius, it is interest alone that dictates our judgments; a truth cannot be perceived in its full context, without considering probity (honesty) and genius, relatively, 1. to an individual; 2. to a small society; 3. to a nation; 4. to different ages and countries; and to 5. the whole world.

Essay II

Of the Mind Relatively to Society

Chapter 1

Page 37

Every individual judges of things or persons, by the agreeable or disagreeable impressions he receives from them; and the public is no more than an assemblage of al the individuals; therefore it cannot fail in making its interest the rule of its decisions.

The word interest is generally confined to the the love of money; but the intelligent reader will perceive that I use it in a more extensive sense; and that I apply it in general to whatever may procure us pleasure, or exempt us from pain.

Page 38

...personal interest alone dictates the judgment of individuals; while general interest dictates that of nations; and consequently that, in the public as in individuals, it is always love and gratitude that praises, and hatred and revenge that depreciates.

...interest is the only judge of Probity and the Understanding.

Essay II

Of Probity Relatively to the Individual 

Chapter II

Page 43

...personal interest is the only and universal estimator of the merit of human actions; and therefore, that Probity, with regard to an individual is, according to my definition, nothing more than the habitude of actions personally advantageous to this individual.

Chapter III

Of the Mind, or Understanding, With Regard to an Individual

Contents

...we esteem (respect) in others, only the ideas we have interest in esteeming.

Chapter IV

Of the Necessity We Are Under of Esteeming in Others Only Ourselves

Essay i 

Chapter 1

page 49

...the desire of esteem is common to all men; though some, to the pleasure of being admired, will add the merit of contemning (disdaining) admiration; but this contempt is not real, the person admired never thinking the admirer stupid; Now if all men are fond of esteem, every one, knowing, from experience, that his ideas will appear esteemable, or contemptible to other, only as they agree or clash with their own, the consequence is, that swayed by vanity, every one cannot help esteeming in others a conformity of ideas, which assure him of their esteem; and to hate in them an opposition of ideas, as a certain indication of their hatred; or, at least, of their contempt, which is to be considered as a corrective of hatred. But suppose a person should sacrifice his vanity (excessive pride) for the love of truth, if this person be not animated with the keenest desire of information, I say, that indolence (laziness) will allow him to have, for those opinions opposite to his own, on an esteem upon trust. In order to explain what I mean by an esteem upon trust, I shall distinguish esteem into two kinds, one, which may be considered as the effect, either of diference to public opinion, or of confidence in the judgement of certain persons; and this I call esteem upon trust. 

page 50

...Whether, after forming to ourselves a vague idea of the merit of those great geniuses, their admirers, in this idea, respect the work of their own admiration; or whether pretending to be judges of such a man as Newton, they think to share in eugiums (praise) they so profusely (excessively) bestow on him. This kind of esteem, which our ignorance often obliges us to use, is, from that very circumstance, the most general. Nothing is so uncommon as to judge according to our own sentiments (opinion).  

The other kind of esteem is that which, independently of the opinions of others, is produced solely by the impression made on us by certain ideas; and therefore I call it Felt-esteem, because the only real esteem, and that which is here meant. Now, in order to prove, that indolence (laziness) allows us to grant this kind of esteem only to ideas analgous to our own, it will be suffient to observe that, as geometry sensibly proves, by the analogy of secret relations which ideas already known have with unknown ideas, we obtain a knowledge of the latter; and that, by following the progession of these analogies, we may attain the utmost perfection of a science; it follows, that ideas of no analogy with our own, would be unitelligible ideas. But it will be said, there are no ideas which have not necessarily some relation, as they would otherwise be universally unknown.

Let a manuscript work be put into the hands of seven men of genius, equally free from prepossessions (preconception) or prejudice, and let them be seperately desired to mark the most striking of passages; each of them will underline different places; and if, afterwards, the approved passages be compared with the genius and temper of the approver, each will be found to have praised only the ideas analogous to his manner of seeing and perceiving; and understanding is, if I may be allowed the expression, a string that vibrates only with the unison.

...it must be acknowledged, that the only difference between the learned, or men of wit, and the common, is, that the former having a greater number of ideas, their sphere of analogies is much more extensive. If the question relates to species of wit, very different from what he is master of, the man of genius, who is, in all respects, like other men, esteems only those ideas that are analogous to his own.

Now, if superior men, entirely absorbed in their respective kinds of study, and not susceptible of a Felt-esteem, for a species of genius too different from their own, every author

Page 53

who abounds with new ideas can only expect esteem from two sorts of men; either young persons, who, by not previously adopting any opinion, have still the desire and leisure of informing themselves; or of those whose minds, being desirious of truth, and analogous to that of the author, had previously some glimpse of the existence of these ideas. But the number of such men has always been very small. This retards the progress of the human mind; and hence the extreme slowness of which every truth comes displayed to the eyes of all the world.

...It appears, from what has been just said, that most men, subject to indolence, form a perfect conception only of those ideas that analogous (comparable) to their own; that they only a Felt-esteem for no other that this kind of ideas; and hence proceeds that high opinion which ever one is, in a manner, forced to have of himself; an opinion which the moralists whould not, perhaps, have attributed to pride, had they been more thoroughly aquainted with the principles laid down. They would have been sensible, that the sacred respect and the profound admiration, which, when alone, they often feel for themselves, can be nothing more than an effect of the necessity we were under a higher esteem of ourselves that for others. 

Chapter V

Page 57

Of Probity in Relation to Private Societies

Certain virtuous societies indeed frequently appear to lay aside their own interest to judge the actions of men, in conformity to the interest of the public; but in this they only gratify the passion which an enlightened pride gives them for virtue; and consequently, like all other societies, obey the law of personal interest.

... in each society private interest is the only distributor of the esteem bestowed on account of human actions.

... interest is the only judge of the merit of men's actions

Page 60

Chapter VI

Of the Means of Securing Virtue

A Prince has a thousand places to bestow; he must fill them up; and he cannot avoid rendering a thousand people happy. Here then his virtue depends only on the justice and injustice of his choice. If, when a place of importance is vacant, he gives it from friendship, from weakness, from solicitation, or from indolance, to a man of moderate abilities, preference to another of superior talents, he ought to be considered unjust, whatever praises others may bestow on his probity.

In the affair of probity, he ought to only consult and listen to the public interest, and not to men by whom he is surrounded; for personal interest too often leads him into an illusion.

In courts, this interest gives falsehood the name of prudence (wisdom), and that of stupidity to truth, which it there considered at at least as a folly, and must be considered as much.

offensive virtues will always be considered in the rank of faults.

...in the case of probity counsel is not to be taken from private connections, but only the interest of the public: he who constantly consults it will have all his acions directed either immediately to the public utility, or to the advantage of individuals, without their being detrimental to the state.

The person who succors merit in distress gives undoubtedly an example of beneficence (charity) conformable to the general interest; he pays the tax which probity imposes on riches.

Chapter VII

Of the Understanding in Relation to Particular Societies

...society weighs in the same balance of merit of not always being comformable to the general interest, them must, in consequence of this, form very different judgments of the same subjects from those of the public.

If we are under a necessity of pursuing happiness whenever we discern it, we are at least at liberty in making choice of the means for procuring our happiness. Yes, I know the answer; but then Liberty is only synonymous term for Knowledge. The more or less a person understands the law, or the more or less eligible will be his measures (discernment). But, whatever conduct be, the desire of happiness will always induce him to take those measures which appear to him the best calculated to promote his interest, his dispositions (character), his passions, and in fine, whatever accounts his happiness.

Chapter VIII

Of the Difference Between the Judgements of the Public and those of Private Societies

...societies must affix great esteem to what is called good breeding and polite conversation.

Chapter XI

On Probity in Relation to the Public 

...general interest regulates judgement formed by the public of the actions of men.

Chapter XII

Of Genius in Relation to the Public 

...the esteem of the public for the ideas of men is always proportioned to the interest people have in esteeming them

Chapter XVIII

The Principal Effects of Despotic Power

...viziers have no interest in obtaining instruction, or supporting censure; that, being taken from the body of the citizens, they, on entering into place, have no principles of justice or skill in the art of government; and cannot form clear ideas of virtue.

Chapter XX

Of Genius, Considered in Relation to Different Countries

...the interest of among all nations, is the dispenser, of the esteem granted to the ideas of men; and that of nations, always faithful to the interest of their vanity, extreem in other nations only such ideas as are analogous to their own.

Chapter XXII

...vanity rules nations as well as individuals; that every one obeys the law of interest; and if consequently each nation has such an esteem for  morality as it out to have for that science, it is because morality is still in its cradle, and seems to hitherto of no use to the world.

Chapter XXVI

...interest, as we propose to prove, is the only dispenser of the esteem and contempt affixed to the actions and ideas of men.

Essay III

Chapter III

Of the Extent of Memory

Page 202

...attention alone may engrave in the memory the subjects that, without attention, would only make insensible impressions upon us

...to judge whether a defect of memory is in men an effect of their inattention, or an imperfection in their organs, we must have recourse to experience.

The extent of memory therefore depends on the daily use made of it: secondly, on the attention with which we consider the objects we would impress upon it, and which without attention,..., would only slight traces that would be easily effaced; and thirdly, on the order in which we range our ideas. To this order we are all prodigies of memory; it consists in uniting together all our ideas, and consequently charging the memory only with such objects as by their nature, or the manner in which they are considered, preserve between them a connection sufficient to recal each other.

page 203

The frequent representations of the same objects to the memory are in a manner so many touches of the graver, which cuts them deeper in proportion to the frequency with which they are represented. 

...the sagacity (wisdom) of mind in one person, that is, the promptitude (timeliness) with which one man is struck with the force of truth (revelation), frequently depends on the analogy of that truth with the objects about which he is employed. He cannot catch it by perceiving all its connections without rejecting all the ideas that first presented themselves to his rememberance, and without turning up-side down the whole magazine of of his memory, to search for the ideas connected with that truth.

This is the reason why so many men are insensible to the exposition of certain facts, for those truths shake the whole chain of their thoughts, by awakening a great number of ideas in their minds.

under a higher esteem of ourselves that for others. 

Chapter V

Page 57

Of Probity in Relation to Private Societies

Certain virtuous societies indeed frequently appear to lay aside their own interest to judge the actions of men, in conformity to the interest of the public; but in this they only gratify the passion which an enlightened pride gives them for virtue; and consequently, like all other societies, obey the law of personal interest.

... in each society private interest is the only distributor of the esteem bestowed on account of human actions.

... interest is the only judge of the merit of men's actions

Page 60

Chapter VI

Of the Means of Securing Virtue

A Prince has a thousand places to bestow; he must fill them up; and he cannot avoid rendering a thousand people happy. Here then his virtue depends only on the justice and injustice of his choice. If, when a place of importance is vacant, he gives it from friendship, from weakness, from solicitation, or from indolance, to a man of moderate abilities, preference to another of superior talents, he ought to be considered unjust, whatever praises others may bestow on his probity.

In the affair of probity, he ought to only consult and listen to the public interest, and not to men by whom he is surrounded; for personal interest too often leads him into an illusion.

In courts, this interest gives falsehood the name of prudence (wisdom), and that of stupidity to truth, which it there considered at at least as a folly, and must be considered as much.

offensive virtues will always be considered in the rank of faults.

...in the case of probity counsel is not to be taken from private connections, but only the interest of the public: he who constantly consults it will have all his acions directed either immediately to the public utility, or to the advantage of individuals, without their being detrimental to the state.

The person who succours merit in distress gives undoubtedly an example of beneficience (charity) comformable to the general interest; he pays the tax which probity imposes on riches.

Chapter VII

Of the Understanding in Relation to Particular Societies

...society weighs in the same balance of merit of not always being comformable to the general interest, them must, in consequence of this, form very different judgments of the same subjects from those of the public.

If we are under a necessity of pursuing happiness whenever we discern it, we are at least at liberty in making choice of the means for procuring our happiness. Yes, I know the answer; but then Liberty is only synomimous term for Knowledge. The more or less a person understands the law, or the more or less eligible will be his measures (discernment). But, whatever conduct be, the desire of happiness will always induce him to take those measures which appear to him the best calculated to promote his interest, his dispositions (character), his passions, and in fine, whatever accounts his happiness.

Chapter VIII

Of the Difference Between the Judgements of the Public and those of Private Societies

...societies must affix great esteem to what is called good breeding and polite conversation.

Chapter XI

On Probity in Relation to the Public 

...general interest regulates judgement formed by the public of the actions of men.

Chapter XII

Of Genius in Relation to the Public 

...the esteem of the public for the ideas of men is alway proportioned to the interest people have in esteeming them

Chapter XVIII

The Principal Effects of Depotic Power

...viziers have no interest in obtaining instruction, or supporting censure; that, being taken from the body of the citizens, they, on entering into place, have no principles of justice or skill in the art of government; and cannot form clear ideas of virtue.

Chapter XX

Of Genius, Considered in Relation to Different Countries

...the interest of among all nations, is the dispenser, of the esteem granted to the ideas of men; and that of nations, always faithful to the interest of their vanity, exteem in other nations only such ideas as are analogous to their own.

Chapter XXII

...vanity rules nations as well as individuals; that every one obeys the law of interest; and if consequently each nation has such an esteem for  morality as it out to have for that science, it is because morality is still in its cradle, and seems to hitherto of no use to the world.

Chapter XXVI

...interest, as we propose to prove, is the only dispenser of the esteem and contempt affixed to the actions and ideas of men.

Essay III

Chapter III

Of the Extent of Memory

Page 202

...attention alone may engrave in the memory the subjects that, without attention, would only make insensible impressions upon us

...to judge whether a defect of memory is in men an effect of their inattention, or an imperfection in their organs, we must have recourse to experience.

The extent of memory therefore depends on the daily use made of it: secondly, on the attention with which we consider the objects we would impress upon it, and which without attention,..., would only slight traces that would be easily effaced; and thirdly, on the order in which we range our ideas. To this order we are all prodigies of memory; it consists in uniting together all our ideas, and consequently charging the memory only with such objects as by their nature, or the manner in which they are considered, preserve between them a connection sufficient to recal each other.

page 203

The frequent representations of the same objects to the memory are in a manner so many touches of the graver, which cuts them deeper in proportion to the frequency with which they are represented. 

...the sagacity (wisdom) of mind in one person, that is, the promptitude (timeliness) with which one man is struck with the force of truth (revelation), frequently depends on the analogy of that truth with the objects about which he is employed. He cannot catch it by perceiving all its connections without rejecting all the ideas that first presented themselves to his rememberance, and without turning up-side down the whole magazine of of his memory, to search for the ideas connected with that truth.

This is the reason why so many men are insensible to the exposition of certain facts, for those truths shake the whole chain of their thoughts, by awakening a great number of ideas in their minds.

If we are to implicitly believe that the Will of Our Creator is Natural law. Then we can implicitly believe it was the Will of the Creator to give mankind reason to decide what actions in life will bring us happiness or misery. It is the testimony of both prophets and philosophers that the path of happiness is making the choice to follow the greater good at the expense of lesser evil. It is up to government and religious leaders to properly guard Citizens with the use of reason over personal inclinations and be happy with the blessing our Creator has given. It is up to our citizen patriots to understand that the common happiness of Civil Liberty depends on the importance of individual duty in submitting to what the law and government permits, which  firmly opposes evil corruption and promotes the common good. 
Jefferson considered supreme happiness to not come from nobility or priests, but rather from having faith that Nature (Creator) has given us a sense of justice through the cherishment of others. It is also my opinion, that Jefferson also also reasoned against selfish false teachings that man bestowed aristocracy the hereditary right to govern and judge one's fate. It will be through the false teaching of fearing others without sound reason that can as a consequence destroy established law and order built by free men. 

From Thomas Jefferson to William Johnson, 12 June 1823

Quote

...ours, on the contrary, was to maintain the will of the majority of the Convention, and of the people themselves. We believed with them that man was a rational animal, endowed by nature with rights, and with an innate (natural) sense of justice, and that he could be restrained from wrong, & protected in right, by moderate powers, confided to persons of his own choice, and held to their duties by dependence on his own will—we believe that the complicated organization of kings, nobles, and priests was not the wisest nor best to effect the happiness of associated man; that wisdom and virtue were not hereditary (legacy); that the trappings of such a machinery consumed, by their expense, those earnings of industry they were meant to protect, and, by the inequalities they produced, exposed liberty to sufferance. We believed that men, enjoying in ease and security the full fruits of their own industry, enlisted by all their interests on the side of law and order, habituated (became accustomed) to think for themselves and to follow their reason as their guide, would be more easily and safely governed than with minds nourished in error, and vitiated (spoiled) and debased (wicked), as in Europe, by ignorance, indigence (poverty) and oppression. The cherishment of the people then was our principle, the fear and distrust of them that of the other party. Composed, as we were, of the landed and laboring interests of the country, we could not be less anxious for a government of law and order than were the inhabitants of the cities, the strong holds of federalism. And whether our efforts to save the principles and form of our constitution have not been salutary (satisfactory), let the present republican freedom, order and prosperity of our country determine.

The Call of Duty

 

 Trust is an essential elixir for maintaining National Unity.  Our Founders understood that elected leaders must be held to the highest standards in their service to protect America's Independence and Liberty. Otherwise, leaders may lose public trust that their actions are for the common good.

The Federalist Papers : No. 57

The Alleged Tendency of the New Plan to Elevate the Few at the Expense of the Many Considered in Connection with Representation

From the New York Packet
Tuesday, February 19, 1788.

Author: Alexander Hamilton or James Madison

Quote

 The aim of every political constitution is, or ought to be, first to obtain for rulers men who possess most wisdom to discern, and most virtue to pursue, the common good of the society; and in the next place, to take the most effectual precautions for keeping them virtuous whilst they continue to hold their public trust. 

   

 

 Liberty: A Path To Its Recovery
by F.A. Harper

Page 44

Quote

...it is, in fact, a main purpose of liberty that the blind are free to follow those who can see. The danger is that in the absence of liberty the blind may become authorized to lead those who can see—by a chain around their necks!

Jefferson and Washington taught the honor in focusing on the welfare of the People of all nations and religions. And to be on guard against those that pursue their own self interest and personal advantage over Civility of accepted conduct.

 Notes on the State of Virginia:
Jefferson, Thomas, 1743-1826

QUERY XVII

Quote

Our rulers can have authority over such natural rights only as we have submitted to them. The rights of conscience we never submitted, we could not submit. We are answerable for them to our God. The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury for my neighbor to say there are twenty gods, or no God. It neither picks my pocket nor breaks my leg. If it be said, his testimony in a Court of Justice cannot be relied on, reject it then, and be the stigma on him. Constraint may make him worse by making him a hypocrite, but it will never make him a truer man. It may fix him obstinately in his errors, but will not cure them. Reason and free inquiry are the only effectual agents against error. Give a loose to them, they will support the true religion, by bringing every false one to their tribunal, to the test of their investigation. They are the natural enemies of error, and of error only. Had not the Roman government permitted free inquiry, Christianity could never have been introduced. Had not free inquiry been indulged, at the era of the Reformation, the corruptions of Christianity could not have been purged away. If it be restrained now, the present corruptions will be protected, and new ones encouraged.

As a pastor and evangelist, Elder John Leland believed it was of the utmost importance to safeguard their individual civil rights, religious freedom. Elder John Leland preached to the Citizens of Connecticut his observations of  influence and power American Citizens bestow upon their Representatives. 

 The Rights of Conscience Inalienable, by John Leland (1791)

Quote

I shall ask the citizens of Connecticut, whether, in the months of April and September, when they choose their deputies for the assembly, they mean to surrender to them the rights of conscience, and authorize them to make laws binding on their consciences. If not, then all such acts are contrary to the intention of constituent (appoints, elects) power, as well as unconstitutional and antiChristian.

Congress gives Washington the Power to Command the Military

George Washington to the Executive Committee of the Continental Congress, 1 January 1777

Quote

Yours of the 31st last Month, incloses me sundry Resolves of Congress, by which I find, they have done me the honor to intrust me with powers, in my military Capacity, of the highest Nature and al〈most〉 unlimited in extent. Instead of thinking myself free’d from all civil Obligations, by this mark of their Confidence, I shall constantly bear in Mind, that as the Sword was the last Resort for the preservation of our Liberties, so it ought to be the first thing laid aside, when those Liberties are firmly established.

 President George Washington believed that Love and Humility (Subordination) were necessary factors in achieving Happiness. When a group of Continental Army soldiers overtook Independence Hall, located in Philadelphia, Pennsylvania, President Washington wrote a letter to Congress to be Public Notice to all Citizens of the United States. The notice was written in response to soldiers demanded back pay for their services to the federal government. President Washington understood the importance of calming the soldiers. He reminded them of the obedience to their oath.  George Washington's National responsibilities and experiences as Commander-in-chief bestowed upon him the wisdom of the broader view of the proper communication to the United States institutions and more importantly, its Citizens. 

From George Washington to The States, 8 June 1783

Quote

I now make it my earnest prayer, that God would have you and the State over which you preside, in His Holy Protection that He would incline the hearts of the Citizens to cultivate a spirit of subordination & obedience to Government, to entertain a brotherly affection and love for one another, for their fellow Citizens of the United States at large and particularly for their brethren who have served in the field—and finally that He would most graciously be pleased to dispose us all to do Justice, to love mercy and to demean (deprive our ego), with that charity, humility & pacific (peaceful) temper of mind, which were the Characteristics of the Divine Author of our blessed Religion & without a Humble Imitation of whose example in these things, we can never Hope to be a Happy Nation. 

 During the Revolutionary War, oaths of allegiance were administered to officers of the Continental Army under General Washington. These officers swore to defend the Free, Independent and Sovereign States against King George. 

Extract from the minutes, CHARLES THOMSON, Secretary.

Four resolutions of the Continental Congress concerning the loyalty oath.
Signed: Extract from the minutes, Charles Thomson, secretary.
Journals of the Continental Congress, 197

In Congress, February 3, 1778

Quote

IN CONGRESS, FEBRUARY 3, 1778.

RESOLVED, THAT every officer, who holds or shall hereafter hold a commission or office from Congress, shall take and subscribe the following oath or affirmation;

“I do acknowledge the United States of America, to be Free, Independent and Sovereign States, and declare that the people thereof owe no allegiance or obedience to George the Third, King of Great-Britain; and I renounce, refuse and abjure any allegiance or obedience to him; and I do swear (or affirm) that I will to the utmost of my power, support, maintain and defend the said United States, against the said King George the Third, his heirs and successors and his and their abettors, assistants and adherents and will serve the said United States in the office of which I now hold, with fidelity, according to the best of my skill and understanding.” So help me God.

 

After the Revolutionary war, General Washington relinquished his power to serve under the Creator and the Charter of the United States Constitution. It was President Washington's hope that the Creator would bless America with Liberty and Happiness.

George Washington, December 23, 1783, Resignation Address

Quote

 

Mr. President: The great events on which my resignation depended having at length taken place; I have now the honor of offering my sincere Congratulations to Congress and of presenting myself before them to surrender into their hands the trust committed to me, and to claim the indulgence of retiring from the Service of my Country.

Happy in the confirmation of our Independence and Sovereignty, and pleased with the opportunity afforded the United States of becoming a respectable Nation, I resign with satisfaction the Appointment I accepted with diffidence (modesty). A diffidence in my abilities to accomplish so arduous a task, which however was superseded by a confidence in the rectitude (righteousness) of our Cause, the support of the Supreme Power of the Union, and the patronage of Heaven.

...The Successful termination of the War has verified the most sanguine expectations, and my gratitude for the interposition of Providence, and the assistance I have received from my Countrymen, increases with every review of the momentous Contest.

I consider it an indispensable duty to close this last solemn act of my Official life, by commending the Interests of our dearest Country to the protection of Almighty God, and those who have the superintendence of them, to his holy keeping.

Having now finished the work assigned me, I retire from the great theater of Action; and bidding an Affectionate farewell to this August body under whose orders I have so long acted, I here offer my Commission, and take my leave of all the employments of public life.

In Washington's farewell address our Nation's Founding Father stressed that WE THE PEOPLE must always be on the lookout for those  individuals, organizations, and outside nations that desire to weaken our Unity of tranquility, peace, and prosperity. Furthermore, there will be always a cost (expense, debt) of gratitude to share in safeguarding a Social contract that promotes the Happiness of ALL its Citizens (WE THE PEOPLE). More importantly, we must have Respect and Admiration (Love) for All PEOPLE, Foreign and Domestic.

Transcript of President George Washington's Farewell Address (1796)

Quote

The Unity of government which constitutes you One People is also now dear to you. It is justly so, for it is a main pillar in the edifice of your real Independence, the support of your tranquility at home, your peace abroad; of your safety; of your prosperity; of that very Liberty which you so highly prize. But as it is easy to foresee that, from different causes and from different quarters, much pains will be taken, many artifices (tricks, deception) employed to weaken in your minds the conviction of this truth; as this is the point in your political fortress against which the batteries of internal and external enemies will be most constantly and actively (though often covertly and insidiously) directed, it is of infinite moment that you should properly estimate the immense value of your National Union to your collective and individual happiness; that you should cherish a cordial, habitual, and immovable attachment to it; accustoming yourselves to think and speak of it as of the palladium (safeguard) of your political safety and prosperity; watching for its preservation with jealous anxiety; discountenancing (disapprove) whatever may suggest even a suspicion that it can in any event be abandoned; and indignantly (displeasure) frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble (weaken) the sacred ties which now link together the various parts.

For this you have every inducement of sympathy and interest. Citizens, by birth or choice, of a common country, that country has a right to concentrate your affections. The name of American, which belongs to you in your national capacity, must always exalt the just pride of patriotism more than any appellation (title) derived from local discriminations. With slight shades of difference, you have the same religion, manners, habits, and political principles. You have in a common cause fought and triumphed together; the independence and liberty you possess are the work of joint counsels, and joint efforts of common dangers, sufferings, and successes.

 

 Like Bolingbroke, Blackstone wrote that it is the duty of those who Nature (Creator) and Fortune (Grace) have bestowed abilities and time to serve their country and master their understanding of its Civil Laws.  It is the power of these Civil Laws that protects all Citizens from physical and mental injury by fellow countryman and foreigners. It is the power of these Civil laws which Civil Liberty is derived.  Liberty is what is that which those that govern the land permits. 

INTRODUCTION. Of the Study, Nature, and Extent of the Laws of England.

SECTION I.

ON THE STUDY OF THE LAW.

Quote

 

And, first, to demonstrate the utility of some acquaintance with the laws of the land, let us only reflect a moment on the singular frame and polity of that land which is governed by this system of laws. A land, perhaps, the only one in the universe, in which political or civil liberty is the very end and scope of the constitution. This liberty, rightly understood, consists in the power of doing whatever the laws permit, which is only to be effected by a general conformity of all orders and degrees to those equitable rules of action by which the meanest [small minded] individual is protected from the insults and oppression of the greatest. As therefore every subject is interested in the preservation of the laws, it is incumbent upon every man to be acquainted with those at least with which he is immediately concerned; lest he incur the censure, as well as inconvenience, of living in society without knowing the obligations which it lays him under. And thus much may suffice for persons of inferior condition, who have neither time nor capacity to enlarge their views beyond that contracted sphere in which they are appointed to move. But those, on whom nature and fortune have bestowed more abilities and greater leisure, cannot be so easily excused. These advantages are given them, not for the benefit of themselves only, but also of the public: and yet they cannot, in any scene of life, discharge properly their duty either to the public or themselves, without some degree of knowledge in the laws.

All gentlemen of fortune are, in consequence of their property, liable to be called upon to establish the rights, to estimate the injuries, to weigh the accusations and sometimes to dispose of the lives of their fellow-subjects, by serving upon juries. In this situation they have frequently a right to decide, and that upon their oaths, questions of nice importance, in the solution of which some legal skill is requisite; especially where the law and the fact, as it often happens, are intimately blended together. And the general incapacity, even of our best juries, to do this with any tolerable propriety, has greatly debased their authority; and has unavoidably thrown more power into the hands of the judges, to direct, control, and even reverse their verdicts, than perhaps the constitution intended.

Yet farther; most gentlemen of considerable property, at some period or other in their lives, are ambitious of representing their country in parliament: and those, who are ambitious of receiving so high a trust, would also do well to remember its nature and importance. They are not thus honorably distinguished from the rest of their fellow-subjects, merely that they may privilege their persons, their estates, or their domestics; that they may list under party banners; may grant or withhold supplies; may vote with or vote against a popular or unpopular administration; but upon considerations far more interesting and important. They are the guardians of the English constitution; the makers, repealers, and interpreters of the English laws; delegated to watch, to check, and to avert every dangerous innovation, to propose, to adopt, and to cherish any solid and well-weighed improvement; bound by every tie of nature, of honor, and of religion, to transmit that constitution and those laws to posterity, amended if possible, at least without any derogation. And how unbecoming must it appear in a member of the legislature to vote for a new law, who is utterly ignorant of the old! 

...the science of legislation, the noblest and most difficult of any. Apprenticeships are held necessary to almost every art, commercial or mechanical: a long course of reading and study must form the divine, the physician, and the practical professor of the laws; but every man of superior fortune thinks himself born a legislator. Yet Tully was of a different opinion: “It is necessary,” says he,“for a senator to be thoroughly acquainted with the constitution; and this,” he declares, “is a knowledge of the most extensive nature; a matter of science, of diligence, of reflection; without which no senator can possibly be fit for his office.”

The Free Exercise Clause of the United States Constitution gives Citizens and legal foreign guests Liberty to reach, hold, practice and change beliefs freely according to our individual rights of conscience.  The United States government may not penalize or discriminate against an individual or a group of individuals because of their religious views, nor may it compel persons to affirm any particular beliefs.

United States Supreme Court

EPPERSON ET AL. V. ARKANSAS.
APPEAL FROM THE SUPREME COURT OF ARKANSAS.
No. 7. Argued October 16, 1968.-Decided November 12, 1968.

Quote

The First Amendment mandates governmental neutrality between religion and religion, and between religion and nonreligion.

Benjamin Franklin was 81 years old and nearing the end of his life when the Constitutional Convention, also known as the Philadelphia Convention, met in Philadelphia, Pennsylvania from May 25 to September 17, 1787.  Franklin’s voice was too weak to speak, so he put a paper into James Wilson's hand to read aloud containing his reasons for assenting to the Constitution. Considering all the different points of view of Representatives at the convention, Franklin thought it was remarkable that the Constitution was a superior document of collective wisdom.

Benjamin Franklin's Final Speech

Quote

Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect, few express it so naturally as a certain french lady, who in a dispute with her sister, said "I don't know how it happens, Sister but I meet with no body but myself, that's always in the right — Il n'y a que moi qui a toujours raison. (It's just me that always has reason)."

I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another’s throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. 

 

 MR. JUSTICE BLACK delivered the opinion of the Court.

United States Supreme Court

EVERSON v. BOARD OF EDUCATION OF THE TOWNSHIP OF EWING ET AL.
APPEAL FROM THE COURT OF ERRORS AND APPEALS OF NEW JERSEY.
No. 52. Argued November 20, 1946.-Decided February 10, 1947.

Quote

Page 8

The First Amendment, as made applicable to the states by the Fourteenth commands that a state "shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof . . . ." These words of the First Amendment reflected in the minds of early Americans a vivid mental picture of conditions and practices which they fervently wished to stamp out in order to preserve liberty for themselves and for their posterity. Doubtless their goal has not been entirely reached; but so far has the Nation moved
toward it that the expression "law respecting an establishment of religion," probably does not so vividly remind present-day Americans of the evils, fears, and political problems that caused that expression to be written into our Bill of Rights.

Whether this New Jersey law is one respecting an "establishment of religion" requires an understanding of the meaning of that language, particularly with respect to the imposition of taxes. Once again, therefore, it is not inappropriate briefly to review the background and environment of the period in which that constitutional language was fashioned and adopted.

A large proportion of the early settlers of this country came here from Europe to escape the bondage of laws which compelled them to support and attend government favored churches. The centuries immediately before and contemporaneous with the colonization of America had been filled with turmoil, civil strife, and persecutions, generated in large part by established sects determined to maintain their absolute political and religious supremacy.

With the power of government supporting them, at various times and places, Catholics had persecuted Protestants, Protestants had persecuted Catholics, Protestant sects had persecuted other Protestant sects, Catholics of one shade of belief had persecuted Catholics of another shade of belief, and all of these had from time to time persecuted Jews. In efforts to force loyalty to whatever religious group happened to be on top and in league with the government of a particular time and place, men and women had been fined, cast in jail, cruelly tortured, and killed.

Among the offenses for which these punishments had been inflicted were such things as speaking disrespectfully of the views of ministers of government-established churches, non-attendance at those churches, expressions of nonbelief in their doctrines, and failure to pay taxes and tithes to support them.

These practices of the old world were transplanted to and began to thrive in the soil of the new America. The very charters granted by the English Crown to the individuals and companies designated to make the laws which would control the destinies of the colonials authorized these individuals and companies to erect religious establishments which all, whether believers or non-believers, would be required to support and attend.'

An exercise of this authority was accompanied by a repetition of many of the old-world practices and persecutions. Catholics found themselves hounded and proscribed because of their faith; Quakers who followed their conscience went to jail; Baptists were peculiarly obnoxious to certain dominant Protestant sects; men and women of varied faiths who happened to be in a minority in a particular locality were persecuted because they steadfastly persisted in worshipping God only as their own consciences dictated.' And all of these dissenters were compelled to pay tithes and taxes to support government-sponsored churches whose ministers preached inflammatory sermons designed to strengthen and consolidate the established faith by generating a burning hatred against dissenters. These practices became so commonplace as to shock the freedom-loving colonials into a feeling of abhorrence." The imposition of taxes to pay ministers' salaries and to build and maintain churches and church property aroused their indignation.'

It was these feelings which found expression in the First Amendment. No one locality and no one group throughout the Colonies can rightly be given entire credit for having aroused the sentiment that culminated in adoption of the Bill of Rights' provisions embracing religious liberty. But Virginia, where the established church had achieved a dominant influence in political affairs and where many excesses attracted wide public attention, provided a great stimulus and able leadership for the movement. The people there, as elsewhere, reached the conviction that individual religious liberty could be achieved best under a government which was stripped of all power to tax, to support, or otherwise to assist any or all religions, or to interfere with the beliefs of any religious individual or group.

The movement toward this end reached its dramatic climax in Virginia in 1785-86 when the Virginia legislative body was about to renew Virginia's tax levy for the support of the established church. Thomas Jefferson and James Madison led the fight against this tax. Madison wrote his great Memorial and Remonstrance against the law." In it, he eloquently argued that a true religion did not need the support of law; that no person, either believer or non-believer, should be taxed to support a religious institution of any kind; that the best interest of a society required that the minds of men always be wholly free; and that cruel persecutions were the inevitable result of government-established religions.

Madison's Remonstrance received strong support throughout Virginia," and the Assembly postponed consideration of the proposed tax measure until its next session. When the proposal came up for consideration at that session, it not only died in committee, but the Assembly enacted the famous "Virginia Bill for Religious Liberty" originally written by Thomas Jefferson. 

 From George Washington to the Hebrew Congregation in Newport, Rhode Island, 18 August 1790

Quote

The Citizens of the United States of America have a right to applaud themselves for having given to mankind examples of an enlarged and liberal policy: a policy worthy of imitation. All possess alike liberty of conscience and immunities of citizenship It is now no more that toleration is spoken of, as if it was by the indulgence of one class of people, that another enjoyed the exercise of their inherent natural rights. For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance requires only that they who live under its protection should demean themselves as good citizens, in giving it on all occasions their effectual support.

As the primary author of the United States Declaration of Independence , Thomas Jefferson understood the liberty of choice our Creator has given us to pursuit the wisdom of life and prosperity or suffer the evils of death and destruction. The truth of choice that the followers of religion and/or nature, universally agree upon is defined as 'self evident.' 

History shows that people evolve both physically, mentally, spiritually, and culturally. Individuals, groups, educational institutions, political parties, religions, and even nation states may resistant to change. They find comfort living in an environment they grew up in. And when the environment changes due to a human modification or disregard of a particular custom, individuals may become agitated and possibly hostile. That is why civility of clear and concise communication is important to better understand a proposed change. Jefferson knew through experience,  Activist and Politicians like himself become hypersensitive to any proposal of change. 

Proposals to Revise the Virginia Constitution:

Thomas Jefferson to “Henry Tompkinson” (Samuel Kercheval), 12 July 1816

Quote

Some men look at Constitutions with sanctimonious reverence, & deem them, like the Ark of the Covenant, too sacred to be touched. they ascribe (attribute, accredit) to the men of the preceding age a wisdom more than human, and suppose what they did to be beyond amendment. I knew that age well: I belonged to it, and labored with it. it deserved well of it’s country. it was very like the present, but without the experience of the present: and 40 years of experience in government is worth a century of book-reading: and this they would say themselves, were they to rise from the dead. I am certainly not an advocate for frequent & untried changes in Laws and Constitutions. I think moderate imperfections had better be borne with; because when once known, we accommodate ourselves to them, and find practical means of correcting their ill effects. but I know also that laws and institutions must go hand in hand with the progress of the human mind. as that becomes more developed, more enlightened, as new discoveries are made, new truths disclosed, and manners and opinions change with the change of circumstances, institutions must advance also, and keep pace with the times. we might as well require a man to wear still the coat which fitted him when a boy, as civilized society to remain ever under the regimen of their barbarous ancestors. 

 Like Thomas Jefferson, George Washington understood that Civility of Law and Order depends on the cherishment of people in all stations of life that mutually desire Happiness and understand their duty to follow the agreed upon rules to enjoy it. 

George Washington to Joshua Holmes, 2 December 1783

Quote

The bosom of America is open to receive not only the opulent (wealthy) & respectable Stranger, but the oppressed & persecuted of all Nations & Religions; whom we shall welcome to a participation of all our rights & privileges, if by decency & propriety (civility) of conduct they appear to merit (be worthy) the enjoyment.

 The Writings of the Late Elder John Leland Including Some Events in His Life.
by John Leland, L. F . Greene

December 12, 1826

Quote

Faint yet pursuing. The summer past I have spent chiefly in travelling and preaching. I have attended three Associations — the jubilee and funeral of three Presidents — as also a general meeting which lasted four days — preached eighty-one times, and seen eighty -six Baptist preachers since the first of June.

Two remarkable events have taken place the present year. Two old patriots, both of them Ex-Presidents, died on the 4th of July ; just fifty years after they signed the Declaration of Independence — John Adams and Thomas Jefferson. The first aged ninety-one, the other eighty-three. Mr. Jefferson drew the Declaration of Independence ; and by his writings and administration, he has justly acquired the title of the Apostle of Liberty.

Elder Leland taught the difference between Civil and Divine government. The Function of Civil government is to protect the lives, liberty, and property of the community. The Baptist Elder believed Divine government begins the moment after death. The Christ the King honors those that based their early life on simplicity, humility and their love toward others.

The Writings of the Late Elder John Leland Including Some Events in His Life.
by John Leland, L. F . Greene

The Government of Christ a Christocracy

Published 1804

Quote

Civil government is designed to protect the lives, liberty, and property, of the community, but the divine government is adapted to pardon the guilty, reform the heart, instruct the mind, and improve the morals of the wicked. The promotions and punishments of civil governments, are all this side of the grave, but those of the divine government, are in the succeeding world. Blood, warlike valor, and state policy, raise men to high rank in the governments on earth, but self-abasement, love to enemies, simplicity and humility, are the characteristics of those whom the King delights to honor. The great names of Alexander, Caesar, Washington, or Jefferson, will be no more regarded in the judgment day, than the names of their meanest servants, unless they possess that moral excellency which their servants do not. 

As a devout abolitionist, John Leland believed slavery to be against the Liberty of the individual pursuit (self interest) of Happiness. His Christian Faith (Belief) taught him to understand that Freedom of Liberty in the Bible meant: Freedom for All.

The Founders profound respect for our right of conscience is well-documented. 

From Thomas Jefferson to Samuel Miller, 23 January 1808

Quote

I consider the government of the US. as interdicted by the constitution from intermeddling with religious institutions, their doctrines, discipline, or exercises. this results not only from the provision that no law shall be made respecting the establishment, or free exercise, of religion, but from that also which reserves to the states the powers not delegated to the US. certainly no power to prescribe any religious exercise, or to assume authority in religious discipline, has been delegated to the general government. it must then rest with the states, as far as it can be in any human authority.

James Madison's message is clear to stay away on all matters of liberty of religious conscience that are unessential to government authority.

James Madison to Jasper Adams, September 1833

Quote

I must admit, moreover, that it may not be easy, in every possible case, to trace the line of separation, between the rights of Religion & the Civil authority, with such distinctness, as to avoid collisions & doubts on unessential points. The tendency to a usurpation on one side, or the other, or to a corrupting coalition or alliance between them, will be best guarded against by an entire abstinence of the Government from interference, in any way whatever, beyond the necessity of preserving public order, & protecting each sect against trespasses on its legal rights by others.

In McCreary County v. ACLU of Kentucky, 545 U.S. 844, it was the Supreme Court opinion that the United States was founded on a secular principle of neutrality in regards to all sincere conscious religious and atheist beliefs.

MCCREARY COUNTY v. AMERICAN CIVIL LIBERTIES UNION OF KY.

Quote

the principle of neutrality has provided a good sense of direction: the government may not favor one religion over another, or
religion over irreligion, religious choice being the prerogative of individuals under the Free Exercise Clause. The principle has been helpful simply because it responds to one of the major concerns that prompted adoption of the Religion Clauses.

The Framers and the citizens of their time intended not only to protect the integrity of individual conscience in religious matters, Wallace v. Jaffree, 472 U. S., at 52–54, and n. 38, but to guard against the civic divisiveness that follows when the Government weighs in on one side of religious debate; nothing does a better job of roiling society, a point that needed no explanation to the descendants of English Puritans and Cavaliers (or Massachusetts Puritans and Baptists). E.g., Everson, supra, at 8 (“A large proportion of the early settlers of this country came here from Europe to escape [religious persecution]”).

A sense of the past thus points to governmental neutrality as an objective of the Establishment Clause, and a sensible standard for applying it. To be sure, given its generality as a principle, an appeal to neutrality alone cannot possibly lay every issue to rest, or tell us what issues on the margins are substantial enough for constitutional significance, a point that has been clear from the Founding era to modern times. 

The Free Exercise Clause is the part of the First Amendment that reads:

Quote

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

Washington urged Americans to always place the interests of the nation over their political and regional affiliations.

MCCREARY COUNTY v. AMERICAN CIVIL LIBERTIES UNION OF KY.

Quote

Syllabus P. 3

the Commandments being a central point of reference in the religious and moral history of Jews and Christians. They proclaim the existence of a monotheistic god (no other gods), regulate details of religious obligation (no graven images, sabbath breaking, or vain oath swearing), and unmistakably rest even the universally accepted prohibitions (as against murder, theft, etc.) on the sanction of the divinity proclaimed at the text’s beginning. 

Opinion of the Court

Page 2

In Pulaski County, amidst reported controversy over the propriety of the display, the Commandments were hung in a ceremony presided over by the
county Judge-Executive, who called them “good rules to
live by” and who recounted the story of an astronaut who
became convinced “there must be a divine God” after
viewing the Earth from the moon.

Page 4

that the Kentucky House of Representatives had in
1993 “voted unanimously . . . to adjourn . . . ‘in remembrance and honor of Jesus Christ, the Prince of Ethics’ ”;
that the “County Judge and . . . magistrates agree with
the arguments set out by Judge [Roy] Moore” in defense of
his “display [of] the Ten Commandments in his courtroom”; and that the “Founding Father[s] [had an] explicit
understanding of the duty of elected officials to publicly
acknowledge God as the source of America’s strength and
direction.” Def. Exh. 1, at 1–3, 6. 

The dissent, however, puts forward a limitation on the application of the neutrality principle, with citations to historical evidence said to show that the Framers understood the ban on establishment of religion as sufficiently narrow to allow the government to espouse submission to the divine will. The dissent identifies God as the God of monotheism, all of whose three principal strains (Jewish,
Christian, and Muslim) acknowledge the religious importance of the Ten Commandments. 

President George Washington's Farewell address emphasized that Religion and Moralism share the same objective platform in framing a civil society. Both concepts share faith (trust) in others and belief that justice and benevolence (goodwill, virtue) should be universal (equal) truth.

Washington's Farewell Address 1796

Quote

Observe good faith and justice towards all nations; cultivate peace and harmony with all. Religion and morality enjoin this conduct; and can it be, that good policy does not equally enjoin it - It will be worthy of a free, enlightened, and at no distant period, a great nation, to give to mankind the magnanimous and too novel example of a people always guided by an exalted justice and benevolence.

Having just overthrown the King of England during the American Revolution, Jefferson and his political Democratic-Republican party feared Federalist desire for a strong national government would threaten the Liberty of a young Nation with a growing Federal control of power.   The American Colonist revoked their allegiance to the British Crown and the Social Contract (Laws, Rules) that bound them to it.

 Declaration of Independence
 

Quote

The Representatives of the United States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude (righteousness) of our intentions (desires), do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. And for the support of this Declaration, with a firm reliance on the protection of Divine Providence (Will), we mutually pledge to each other our Lives, our Fortunes and our sacred Honor.

General Washington believed that it was through Divine Intervention his Continental Army was able to survive the entire Revolutionary War despite great odds favoring the enemy. He believed that the key to maintaining Divine Purpose was by following a proper code of conduct.

From George Washington to Samuel Langdon, 28 September 1789

Quote

The man must be bad indeed who can look upon the events of the American Revolution without feeling the warmest gratitude towards the Great Author of the Universe whose divine interposition (intervention) was so frequently manifested in our behalf—And it is my earnest prayer that we may so conduct ourselves as to merit a continuance of those blessings with which we have hitherto been favored. 

Washington clearly thought the United States to be similar to the Israelite Nation in gaining freedom from the bondage of a Tyrant through a union of friendship and greatness to be under the Providence of Creator to be self-evident.

From George Washington to Landon Carter, 27 October 1777

Quote

May the same Wonder-Working Deity, who long since delivering the Hebrews from their Egyptian Oppressors planted them in the Promised Land—whose Providential Agency has lately been conspicuous (clearly evident) in establishing these United States as an independent nation—still continue to water them with the Dews of Heaven and to make the inhabitants of every denomination participate in the temporal (material) and spiritual blessings of that people whose God is Jehovah (Yahweh).

Both Adams and Cranch were influenced by George Whitefield, a famous Oxford Graduate and Methodist preacher. In his time, he was noted to be a Christian hero of British citizens and American Colonist. Here are some selected quotes Whitefield on how our conscience becomes aware of a greater Divine Being through the selfless love of others.

Sermons
By George Whitefield

Quote

Sermon 40. - The Holy Spirit

I say, GENERALLY: For, as God is a sovereign agent, his sacred Spirit blows not only on whom, but when and how it listens. Therefore, far be it from me to confine the Almighty to one way of acting, or say, that all undergo an equal degree of conviction: no, there is a holy variety in God's methods of calling home his elect...

How wretchedly are they mistaken, that blend the light of the Spirit with the light of conscience...

Sermon 2. - Walking With God

It is the very breath of the new creature, the fan of the divine life, whereby the spark of holy fire, kindled in the soul by God, is not only kept in, but raised into a flame...

In order to walk closely with God, his children must not only watch the motions of God's providence without them, but the motions also of his blessed Spirit in their hearts. ‘As many as are the sons [and daughters] of God, are led by the Spirit of God', and give up themselves to be guided by the Holy Ghost, as a little child gives its hand to be led by a nurse or parent. It is no doubt in this sense that we are to be converted, and become like little children.

Sermon 6. - Britain's Mercies, and Britain's Duty.

I take it for granted, further, that you need not be informed, that among the various motives which are generally urged to enforce obedience to the Divine Commands, that of Love is the most powerful and cogent. 

the fire of divine love kindles in [our] soul

The psalm to which the words of our text belong, is a pregnant proof of this; it being a kind of epitome or compendium of the whole Jewish history: at least it contains an enumeration of man signal and extraordinary blessings the Israelites had received from God, and also the improvement they were in duty bound to make of them, “Observe his statues and keep his laws.”

Sermon 29. - The Extent and Reasonableness of Self-Denial

The spirit of God will move on the face of our souls, as he did once upon the face of the great deep; and cause them to emerge out of that confused chaos...

Sermon 43. - The Almost Christian

An almost Christian, if we consider him in respect to his duty to God, is one that halts between two opinions; that wavers between Christ and the world; that would reconcile God and Mammon, light and darkness, Christ and Belial. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that "God's will may be done on earth, as it is in heaven." But notwithstanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he willfully does amiss; though an inspired apostle has told him, that "he who offends in one point is guilty of all." But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean cows, he is never the better, but rather the worse for them.

If you consider him in respect to his neighbor, he is one that is strictly just to all; but then this does not proceed from any love to God or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.

He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that "the unprofitable servant was cast into outer darkness," and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, clothing the unclothed, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that Jesus Christ, in the 25th chapter of St. Matthew, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, "When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left.

But to proceed in the character of an ALMOST CHRISTIAN: If we consider him in respect of himself; as we said he was strictly honest to his neighbor, so he is likewise strictly sober in himself: but then both his honesty and sobriety proceed from the same principle of a false self-love.

It is true, he runs not into the same excess of riot with other men; but then it is not out of obedience to the laws of God, but either because his constitution will not away with intemperance; or rather because he is cautious of forfeiting his reputation, or unfitting himself for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned; yet he always goes to the extremity of what is lawful. It is true, he is no drunkard; but then he has no CHRISTIAN SELF-DENIAL. He cannot think our Savior to be so austere a Master, as to deny us to indulge ourselves in some particulars: and so by this means he is destitute of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of God: for his part, he cannot think the way to heaven so narrow as some would make it; and therefore considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt inclinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heavenward; and therefore is always acting the devil's part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do: The consequence of which is, that "he suffers not himself to enter into the kingdom of God, and those that are entering in he hinders.

Thomas Jefferson himself thought that through reason one can observe a perfect design in nature organized by the power of an Ultimate Creator that was the Initial Cause that set everything into motion. This is the key tenet underlying the Declaration of Independence.

From Thomas Jefferson to John Adams, 11 April 1823

Quote

I hold (without appeal to revelation) that when we take a view of the Universe, in it’s parts general or particular, it is impossible for the human mind not to perceive and feel a Conviction of Design, Consummate (perfect) Skill, and Indefinite Power in every atom of it’s composition. The Movements of the Heavenly bodies, so exactly held in their course by the balance of centrifugal (pushing) and centripetal (pulling) forces, the structure of our earth itself, with it’s distribution of lands, waters and atmosphere, animal and vegetable bodies, examined in all their minutest particles, insects mere atoms of life, yet as perfectly organised as man or mammoth, the mineral substances, their generation and uses, it is impossible, I say, for the human mind not to believe that there is , in all this, design, cause and effect, up to an Ultimate Cause, a Fabricator of all things from matter and motion, their preserver and regulator while permitted to exist in their present forms, and their regenerator into new and other forms.

Being a staunch defender of Conscious Liberty, Thomas Jefferson was reluctant to talk about his personal beliefs in public. His private letters reveal a man of deep moral conviction who spent a considerable amount of time thinking about the Providence and Justice of the Creator. Jefferson's writings do reveal his acceptance of a Creator and Divine Justice.

Notes on the State of Virginia:
Jefferson, Thomas, 1743-1826

QUERY XVIII

Quote

And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the gift of God? Indeed I tremble for my country when I reflect that God is just: that His justice cannot sleep for ever: that considering numbers, nature and natural means only, a revolution of the wheel of fortune, an exchange of situation, is among possible events: that it may become probable by supernatural interference! The Almighty has no attribute which can take side with us in such a contest.—But it is impossible to be temperate and to pursue this subject through the various considerations of policy, of morals, of history natural and civil. We must be contented to hope they will force their way into every one's mind. I think a change already perceptible,

Thomas Jefferson firmly believed that Judgment is made on the Works in one's life or lack thereof. He also could not deny Jesus works of mercy, compassion and love pointed to the something beyond the works themselves. Jefferson admired the purity of innocence of Jesus unblemished character and hoped everyone follow the virtue to his moral teachings. stripped away the supernatural and left only wisdom he accepted as a materialist Unitarian thinker.

From Thomas Jefferson to William Short, 13 April 1820

Quote

Your favor of Mar. 27. is received, and my granddaughter Ellen has undertaken to copy the Syllabus, which will therefore be enclosed. it was originally written to Dr Rush. on his death, fearing that the inquisition of the public might get hold of it, I asked the return of it from the family, which they kindly complied with. at the request of another friend, I had given him a copy. he lent it to his friend to read, who copied it, and in a few months it appeared in the theological magazine of London. happily that repository is scarcely known in this country; and the Syllabus therefore is still a secret, and in your hands I am sure it will continue so.

 

But while this Syllabus is meant to place the character of Jesus in it’s true and highlight, as no impostor himself, but a great Reformer of the Hebrew code of religion, it is not to be understood that I am with Him in all his doctrines. I am a Materialist; He takes the side of spiritualism: He preaches the efficacy (value) of repentance towards forgiveness (mercy) , Start insertion,of sin, End, I require a counterpoise (balance) of good works to redeem it Etc. Etc. it is the innocence of his character, the purity & sublimity of his moral precepts, the eloquence of his inculcations (instilling), the beauty of the apologues (spirtual teachings, parables),in which He conveys them, that I so much admire; sometimes indeed needing indulgence to Eastern hyperbolism (exaggeration).

Thomas Jefferson admired, but did not accept Jesus as the being begotten of the Creator. He  considered the Christian Trinity to be analogous to Cerberus, the three headed hound of Hades guarding the gates of the Underworld. Jefferson was greatly influenced by Joseph Priestley, a British Unitarian who rejected the Trinity and asserted the perfectibility of man through reason.

In my limited understanding I find the Trinity to be analogous to the three main parts of our brain: the cerebrum (Father with higher sensory functions), cerebellum (Son that receives and carries out instruction) and brainstem (Holy Spirit that connects the Father to the Son and everyone). It is through this system of communication our conscious is made aware. A Behavior Scientist would understand the Holy Spirit, to be a of synonym of Wisdom, a method of integrating the accumulation of knowledge, experience, and deep understanding in daily life.  Like Jefferson, Athanasius has been slandered by the followers of Arius,  a North African priest who taught that Christ was the Jewish Messiah, but not the Creator.

From Thomas Jefferson to James Smith, 8 December 1822

Quote

I have to thank you for your pamphlets on the subject of Unitarianism, and to express my gratification with your efforts for the revival of primitive Christianity in your quarter. no historical fact is better established than that the Doctrine of One God, pure and uncompounded was that of the early ages of Christianity; and was among the efficacious (effective) doctrines which gave it triumph over the polytheism of the ancients, sickened with the absurdities of their own theology. Nor was the unity of the Supreme Being ousted from the Christian Creed by the force of reason, but by the sword of civil government wielded at the will of the fanatic Athanasius. the hocus-pocus phantasm of a god like another Cerberus, with one body and three heads had it’s birth and growth in the blood of thousands and thousands of martyrs. And a strong proof of the solidity of the primitive faith is it’s restoration as soon as a nation arises which vindicates to itself the freedom of religious opinion, and it’s eternal divorce from the civil authority. The pure and simple unity of the Creator of the universe is now all but ascendant in the Eastern states; it is dawning in the West, and advancing towards the South; and I confidently expect that the present generation will see Unitarianism become the general religion of the United States. The Eastern presses are giving us many excellent pieces on the subject, and Priestly’s learned writings on it are, or should be in every hand. in fact the Athanasian paradox that one is three, and three but one is so incomprehensible to the human mind that no candid man can say he has any idea of it, and how can he believe what presents no idea. he who thinks he does only deceives himself. he proves also that man, once surrendering his reason, has no remaining guard against absurdities the most monstrous, and like a ship without rudder is the sport of every wind. with such persons gullibility which they call faith takes the helm from the hand of reason and the mind becomes a wreck.

I write with freedom, because, while I claim a right to believe in one god, if so my reason tells me, I yield as freely to others that of believing in three. both religions I find make honest men, & that is the only point society has any authority to look to—although this mutual freedom should produce mutual indulgence, yet I wish not to be brought in question before the public on this or any other subject, and I pray you to consider me as writing under that trust. I take no part in controversies religious or political. at the age of 80. tranquility is the greatest good of life, and the strongest of our desires that of dying in the good will of all mankind. and with the assurances of all my good will to Unitarian & Trinitarian, to Whig & Tory accept for yourself that of my entire respect.

 In Joeseph Priestly's work, Socrates and Jesus Compared, Socrates devout religious belief to help citizens and others to be good was greatly admired. He taught the one Law of Nature is to do good in return for good received; or face the penalty of being deserted by your friends in you time of need. Priestly also writes that taught of a decisive power superior to man. And Unlike Epicurus belief that the gods were unconcerned spectators of the plight of man, Socrates reasoned the gods were concerned and interceded in the affairs of man. At his trial Socrates said that he had often heard a Daemon (divine voice) who was frequently present within him. He trusted the judgement of his personal reason and the wisdom of the gods over people. During his trial,Socrates listened to his Daemon repeated commands not to make any defense to the accusations, which led to his demise against tyrants. During Socrates sentencing he pleaded a justifiable reason of vanity that he if was executed, Athens would find no other man like him. Ultimately Socrates execution made him even more famous as a martyr for morality.

To Priestly it appears that Socrates had little or no faith in the sanction of virtue in the doctrine of a future state. But, believed in the pleasure received during life and the chance of honored by the living after death. Priestly writes, "Socrates, according to Plato, generally speaks of a future state, and the condition of men in, as the popular belief, which might be true or false. Priestly does mention that Socrates taught that there was a privilege given by the gods to only a select group humans initiated in the right manner into a philosophy of meditation of a pure mind over their body to live with them. Socrates did not know whether or not he had succeeded in this endeavor or not.
 
SOCRATES AND JESUS
COMPARED
 
BY JOSEPH PRIESTLY
 
page 22
 

Quote

"If" says he "what is said to be true, we shall in another "state die no more. In death "he says to his judges "we either lose all sense of things, or as it is said, go into some other place; and if it be so, it will be much better; as we shall be out " of the power of partial judges, and come before "those that are impartial."

 Priestly maintained Socrates theorized that the substance of man's power of thinking, or mental action may remain when the corporeal body ceases to exist. Priestly then added the Greek general belief of an afterlife during the time of Socrates could have been similar to the Jews idea of afterlife, but the record of this Future State revelation had been long lost.

Thomas Jefferson letters and essays reveal an American leader with a strong Unitarian sympathy, but a free spirited man that did not formally belong to any Unitarian congregation and regularly attended Sunday Baptist Services at the United States Capitol. Jefferson passed away one year after the founding of the American Unitarian Association (AUA) in 1825. The Sage of Monticello (Jefferson) prior letter to Doctor Benjamin Waterhouse, co-founder and professor of the Harvard Medical School and Unitarian minister at Cambridge, Massachusetts displays his affinity to the country following the moral teachings of Jesus in proper method to follow a Just Creator. 

From Thomas Jefferson to Benjamin Waterhouse, 26 June 1822

Quote

Had the Doctrines of Jesus been preached always as purely as they came from His lips, the whole civilized world would now have been Christian. I rejoice that in this blessed country of free inquiry and belief, which has surrendered it’s creed and conscience to neither kings nor priests, the genuine doctrine of one only God is reviving, and I trust that there is not a young man now living in the US. who will not die an Unitarian.

The Life and Morals of Jesus of Nazareth
(The Jefferson Bible)
by Thomas Jefferson

XXXI. - To be Born Blind No Proof of Sin.

Quote

AND as Jesus passed by, he saw a man which was blind from his birth.

2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.

Disclaimer

Romans 1

Quote

16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”

Jefferson understood the idea where a man could be both physically and morally blind. But, he rejected the Spiritual (Supernatural) part of John's testimony where Jesus used the Creator's power to give a blind man the miracle of physical sight.

John Chapter 9

Quote

4 We must perform the deeds of the one who sent me as long as it is daytime. Night is coming when no one can work. 5 As long as I am in the world, I am the light of the world.” 6 Having said this, he spat on the ground and made some mud with the saliva. He smeared the mud on the blind man’s eyes 7 and said to him, “Go wash in the pool of Siloam” (which is translated “sent”). So the blind man went away and washed, and came back seeing.

Great Isaiah Scroll - Chapter 42

Quote

16: I will help the blind walk by a way that they do not know. In paths they do not know I will lead them. I will make the dark places before them light and rough places level. I will do these things and I will not abandon them.

Titus

Quote

1:2 in the hope of eternal life that God, who never lies, promised before the ages began

Jefferson in the “Kingdom of Everlasting Glory.”

Jefferson wrote back a little more than a month later. He thanked King for his letter “because I believe it was written with kind intentions, and a personal concern for my future happiness." Jefferson believed our Freedom Conscience to be a sacred part of our human nature to think for ourselves. Jefferson supported all religions that supported the Freedom of giving us a choice to speak and act honestly towards all members of our society. 

Thomas Jefferson to Miles King, 26 September 1814

Quote

 I have trust in Him who made us what we are, and knows it was not His plan to make us always unerring. He has formed us moral agents, not that, in the perfection of His state, He can feel pain or pleasure from any thing we may do: He is far above our power: but that We may promote the happiness of those with whom He has placed us in society, by acting honestly towards all, benevolently to those who fall within our way, respecting sacredly their rights bodily and mental, and cherishing especially their Freedom of Conscience, as we value our own. I must ever believe that religion substantially good which produces an honest life, and we have been authorized by One, whom you and I equally respect, to judge of the tree by it’s fruit. Our particular principles of religion are a subject of accountability to our God alone. I inquire after no man’s, and trouble none with mine: nor is it given to us in this life to know whether your’s or mine, our friend’s or our foe’s are exactly the right. nay, we have heard it said that there is not a Quaker or a Baptist, a Presbyterian or an Episcopalian, a Catholic or a Protestant in heaven: that, on entering that gate, we leave those badges of schism behind, and find ourselves united in those principles only in which God has united us all. let us not be uneasy then about the different roads we may pursue, as believing them the shortest, to that our last abode: but, following the guidance of a good conscience, let us be happy in the hope that, by these different paths, we shall all meet in the end. and that you and I may there meet and embrace is my earnest prayer: and with this assurance I salute you with brotherly esteem and respect.

 

[Luke_Wilbur]

 

 Thomas Jefferson Letter to the Danbury Baptist association in the state of Connecticut 1 January  1802. Jefferson the “wall” metaphor to refer to expunging all references to God, the Bible, and Christianity from public life. He found respecting the moral authority but not necessarily the divinity of Jesus to be the way to separate establishing legal authority from executive authority of the citizens. And judicial authority to be used only when requested by the government or its citizens.

Quote

Believing with you that religion is a matter which lies solely between Man & his God, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, & not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should "make no law respecting an establishment of religion, or prohibiting the free exercise thereof," thus building a wall of separation between Church & State. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties.

Jesus read from the Torah and how to live in peace within a Republican form of government and still obey the Law given by Moses. 

Matthew 22

Quote

22:21  Jesus said "Render unto Caesar the things that are Caesar's; and to God the things that are God's."

22:37 “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and greatest commandment. 39 The second is like it: ‘Love your neighbor as yourself.’

23:2 “The experts in the law and the Pharisees sit on Moses’ seat. 3 Therefore pay attention to what they tell you and do it.

Exodus 18

Quote

18:13 On the next day Moses sat to judge the people, and the people stood around Moses from morning until evening. 14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why are you sitting by yourself, and all the people stand around you from morning until evening?”

15 Moses said to his father-in-law, “Because the people come to me to inquire of God. 16 When they have a dispute, it comes to me and I decide between a man and his neighbor, and I make known the decrees of God and his laws.”

17 Moses’ father-in-law said to him, “What you are doing is not good! 18 You will surely wear out, both you and these people who are with you, for this is too heavy a burden for you; you are not able to do it by yourself. 19 Now listen to me, I will give you advice, and may God be with you. You be a representative for the people to God, and you bring their disputes to God; 20 warn them of the statutes and the laws, and make known to them the way in which they must walk and the work they must do. 21 But you choose from the people capable men, God-fearing men, men of truth, those who hate bribes, and put them over the people as rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 22 They will judge the people under normal circumstances, and every difficult case they will bring to you, but every small case they themselves will judge, so that you may make it easier for yourself, and they will bear the burden with you. 23 If you do this thing, and God so commands you, then you will be able to endure, and all these people will be able to go home satisfied.”

24 Moses listened to his father-in-law and did everything he had said. 25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 26 They judged the people under normal circumstances; the difficult cases they would bring to Moses, but every small case they would judge themselves.

 

Leviticus

Quote

19:18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord.

Deuteronomy

Quote

6:4 Hear, O Israel: The Lord is our God, the Lord is one! 5 You must love the Lord your God with your whole mind, your whole being, and all your strength.

6: 28 The secret things belong unto HaShem our G-d; but the things that are revealed belong unto us and to our children for ever,

Throughout history there has been a steady change on what We as a Body (People) believe as a nation. The Church as a body of all faiths has become more confederated, progressive and less moral condemning in succumbing to our human passions. Science has grown and intertwined with Church and Morality in our understanding of human Behavior that it too has become confederated by human passion.  

The Union of the States remains strong, but the Will of the People are bridled under one Federal Head under the Creator. The Church and Moralist are now Conservatives and Progressives with different ideas about Providence, Public Justice, Peace, Benevolence, and Harmony with their fellow man.  

Many scientific investigations have failed to to uproot and decompose Religion and Morality into theoretically grounded elements of pleasure, happiness, excellence, creativity, harmony, good fortune, and hope.

I plan to further the noumenon (concept) known as human wisdom of discerning the truth to what is good and bad in accordance with my understanding of finding purpose to who, what, when, and where we are.

Washington's Circular Letter of Farewell to the Army, June 8, 1783

Quote

There are four things, which I humbly conceive, are essential to the well being, I may even venture to say, to the existence of the United States as an Independent Power:

1st. An indissoluble Union of the States under one Federal Head.

2dly. A Sacred regard to Public Justice.

3dly. The adoption of a proper Peace Establishment, and

4thly. The prevalence of that pacific and friendly Disposition, among the People of the United States, which will induce them to forget their local prejudices and policies, to make those mutual concessions which are requisite to the general prosperity, and in some instances, to sacrifice their individual advantages to the interest of the Community.

These are the pillars on which the glorious Fabric of our Independence and National Character must be supported; Liberty is the Basis, and whoever would dare to sap the foundation, or overturn the Structure, under whatever specious pretexts he may attempt it, will merit the bitterest execration, and the severest punishment which can be inflicted by his injured Country.

Or are we about to Create a New Union where a pure Democracy controls our laws and customs. Or one guided by passion that rejects Divine Providence? A belief that there is no Pure Morality, only hope, ambition and fortune run by the chance of probability and fate. Will we discard a Country built by Americans that understood a Republican form of government where Providence and Morality are enjoined. 

Americans as a body  President John Adams considered the State to be composed of Religious and Moral citizens. 

From John Adams to Massachusetts Militia, 11 October 1798

Quote

We shall have the Strongest Reason to rejoice in the local destination assigned Us by Providence. But should the People of America, once become capable of that deep simulation towards one another and towards foreign nations, which assumes the Language of Justice and moderation while it is practicing Iniquity (Wickedness) and Extravagance (luxury); and displays in the most captivating manner the charming Pictures of Candor (openness) frankness (truth) & sincerity (purity) while it is rioting in Rapine (Looting) and Insolence (Anarchy): this Country will be the most miserable Habitation in the World. Because We have no Government armed with Power capable of contending with human Passions unbridled by morality and Religion. Avarice (Greed), Ambition;  Revenge or Gallantry (Courage), would break the strongest Cords of our Constitution as a Whale goes through a Net. Our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.

 

 

It is my hope to enjoin,"The Life and Morals of Jesus of Nazareth" with The Didache (dee-da-ke, Greek word for teaching) of the 12 Apostles,  the 'first recognized catechism' (articles of faith) of the Christian church. The Didache is honored as a timeless moral compass that identifies selfless positive actions that lead to life and prosperity and negative selfish actions that lead to death and destruction. The historical tradition of the Church reveals that it was Jesus brother, James The Just who wrote and  passed down a guidebook to Jews, Smaritans, Noahides, and Gentiles to understanding on the honor of being Civil to other Son's and Daughter's of the Creator of the world and the Heavens.

Over time the original Didache was replaced with revised teachings that brought about new catechisms, church schisms, reformations, and the birth of Arianism, Islam, Protestantism, Mormonism, Unitarianism, and an evolving isms from a branch of knowledge of what is good and bad. During my research I have found many concepts of happiness to connected to religion,  spirituality, philosophy, and science. The principles of right living by the golden rule apply to everyone regardless of culture or creed.

For nonChristians the The Didache of the 12 Apostles is a code of conduct without references to angels, prophecy and miracles. For those in Behavior Sciences and religious naturalist I found the Didache to a good window to understanding the evolution of Jewish, Christian, and Islamic social morality. Congruent (in harmony) to the Laws given to the Israelites through Moses, the Didache is an instruction manual Jesus gave to the Apostles (Messengers, Missionaries) that further defines how to be righteous (law abiding) Christians and gain happiness in life. All of those who with faith in a higher power will see the truth to happiness follows the same moral path of guidance. It is the degree of what is considered good and bad that is different between us all.

I ask you the reader to temporarily suspend your preconception or disbelief on whether or not a Creative Force of Nature exists or how an Apostolic teaching can give us an understanding on how the choice of our actions can lead to Life and Happiness or Death and Misery until I am finished presenting testimony of definitions of to you. It is my hope that together you the reader and I the writer strip away the bias of belief and unbelief in our quest for truth to better understanding what it means to have good moral sense in life and share the happiness when we find it.

I propose the Didache to be a great mechanism to create positive neuroplasticity (physical change to the brain) and socioplasticity (cultural change to a society) that should be studied for its benefits to the happiness of our human condition. It is my belief that our imperfect primal inclinations can subdued by striving on building virtuous habits based on reason without expectation of reward. 

The reality of happiness expands when one is able to see what is beneficial through another's eyes. My pursuit of happiness started when my Dad read me "Treasure Island" as a child. After each chapter he would tell me to close my eyes and follow my dreams. Since those moments I have traveled around this globe on many life adventures. And have been enlightened through the words of many great teachers, storytellers, grifters, false prophets, and those holy and euphoric beings whose selfless words benefit us all.

 Hindus believe that True Happiness (Supreme Bliss) can be found by a sinless follower of the Veda (Hindu Sacred Texts, Books of Knowledge) from ancient India. Vedas are also called śruti ("what is heard") literature that has been passed down by Rishi (enlightened ones, sages) after who receivedthe nature of Brahma and the instructions on the rules of conduct. this  intense meditation.  The Upanishads  (Sanskrit Upaniṣad also known as the Vedānta) are the last chapters of the Veda texts known as 'object of the highest purpose.'  Upanishad is composed of the terms upa (near) and shad (to sit), meaning “sitting down near” and connecting to a Rishi, an enlightened messenger of the Vedas that is unaffected by desire and wholly free from all cravings.  The Rishi have taught that the intensity one is meditates on Vedas determines how close the spirit is to the happiness of the Creator. Christians and Jews would look at a Rishi similar to a Righteous (Tzadik),  but not infallible spiritual masters who actively teach and perform Good Deeds (Mitzvah)  found in sacred scriptures (Bible, Tanakh). 

The Taittiriya (Sanskrit Tittiri , Partridge) consist of three Adhyāya (Chapters, Lessons) of the Yajurveda (Worship) rituals taught by the Rishi that are done before the Yajna (Sacred Fire) on the Nature (Knowledge) of Brahma (Highest Universal Principle) and  Atman (self, soul) that one can attain the eternal wisdom of joy by not being influenced by desire. The less one is exposed to desire the purer joy achieves.

There are several titles given to the Creator that relate to Hinduism's spiritual manifestations : El as the general term for God (Allah); YHWH (Tetragrammaton) is the name of the Uncreated God (Spirit); the Ruach El as the Spirit of the God; Rauch Elohim as Lord of Spirits; (Elyon) as Lord of Most High; Ruach Chokhmah as the Spirit of Wisdom; and Hashem as a being beyond reality. And the meaning of the word Torah to be the mind of the Lord (cosmic conscious),  

Ha-Navi be a human heavenly messenger, but not infallible , Sandalphon    mal’akh

Upanishads - 800 BC - 500 BC

Taittriya - The Partridge

2.8.1 – 2.8.4

Quote

This, then, is an Evaluation of that Bliss (Joy, Happiness):
Suppose there is a young man - in the prime of life, good, learned, most expeditious, most strongly built, and most energetic. Suppose there lies this earth for him filled with wealth. 

This will be one unit of human joy (A unit of measurement for the estimation of Bliss). If this human joy be multiplied a hundred times, it is one joy of the man-Gandharvas (Rishi, elightened messengers), and so also of a follower of the Vedas unaffected by desires. If this joy of the man-Gandharvas be multiplied a hundred times, it is one joy of the divine-Gandharvas (heavenly messenger), and so also of a follower of the Vedas unaffected by desires. If the joy of the divine-Gandharvas be increased a hundredfold, it is one joy of the manes (demigods) whose world is everlasting, and so also of a follower of the Vedas unaffected by desires. If the joy of the manes that dwell in the everlasting world be increased a hundredfold, it is one joy of those that are born as gods in heaven, and so also of a follower of the Vedas untouched by desires. If the joy of those that are born as gods in heaven be multiplied a hundredfold, it is one joy of the gods called the Karma Devas (the seven demigod founders of fate), who reach the gods through Vedic rites, and so also of a follower of the Vedas unaffected by desires. If the joy of the gods, called the Karma-Devas, be multiplied a hundredfold, it is one joy of the gods, and so also of a follower of the Vedas untarnished by desires.

If the joy of the gods be increased a hundred times, it is one joy of Indra (Lord of all beings), and so also of a follower of the Vedas unaffected by desires. If the joy of Indra be multiplied a hundredfold, it is one joy of Brihaspati (Cosmic Guru, Sage to the Gods, teacher of wisdom to all beings) and so also of a follower of the Vedas unaffected by desires. If the joy of Brihaspati be increased a hundred times, it is one joy of Virat (cosmic conscious of all beings and thought forms), and so also of a follower of the Vedas untarnished by desires. If the joy of Virat be multiplied a hundred times, it is one joy of Hiranyagarbha (Cosmic Egg, Germ of all joys), and so also of a follower of the Vedas unsullied by desires.

He that is here in the human person, and He that is there in the sun, are one. He who knows thus attains, after desisting (abstain) from this world, this self made of food, attains this self made of vital force, attains this self made of mind, attains this self made of intelligence, attains this self made of bliss.

We can see the seeds of understanding equity and justice through the leaders of the monotheistic faiths. Hillel the Elder

Shabbat 31a

Quote

...one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah (the first five books of the Old Testament)  while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.

Jesus taught that our Creator will bless us when we treat others they way we want to be treated. 

Matthew 7

Quote

7 “Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. 8 For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 9 Is there anyone among you who, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 11 If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! 12 In everything, treat others as you would want them to treat you, for this fulfills the law and the prophets.

The Apostle Paul taught Christians that all believers share the same universal privilege and position under the Creator.

Galations 3

Quote

28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus. 

The Prophet Mohamed taught that the Creator wants us to put aside personal self interest and be fair and impartial when dealing with people. 

An-Nisa (The Women) 

Quote

4:135  O YOU who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God's claim takes precedence over [the claims of] either of them.  Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do!

It is my theory that one must know what it is to suffer to truly understand the aspects of happiness that are both agreeable and contrary to reason and or self interest. Lao Tzu (Laozi, Old Master) Tao Te Ching

Tao Te Ching  (The way of Righteousness) - 400 BC

Chapter 58

Quote

Misery is what happiness rests upon.

Happiness is what misery lurks beneath.

America's Founding Fathers rightfully reasoned that all human beings are born equally regardless of differences in gender, skin color, wealth, health, and location. No mortal man can be compared to a God with infinite wisdom and power. The Spirit of Liberty, or more importantly the the Spirit of the Creator becomes unknown to Citizens who willingly submit their Freedom for Self-Interest.

All 56 men who signed the Declaration of Independence clearly understood an individual profiting from the institution of owning another human being was morally wrong.  

Declaration of Independence

Quote

Prudence (caution), indeed, will dictate that Governments long established should not be changed for light and transient (short-term causes); and accordingly all experience hath (has) shewn (shown), that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations (wrongfully seize), pursuing invariably the same Object evinces (manifests) a design to reduce them under absolute Despotism (rule by individual or small group), it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.--Such has been the patient sufferance (allowance of wrongdoing) of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. 

 

Some of the Declaration Signers viewed Universal Liberty contrary to their self interest of personal prosperity and material happiness. Many of the Signers lived as Feudal Lords over large plantations involuntarily worked  by human Chattel (tangible property), more commonly known as the Institution of Slavery. True Liberty would be a huge expense of Plantation owners relinquishing their Right over Slaves that could be involuntarily eugenically bred and put to work like Horse and Oxen. 

President and Commander in Chief of the United States George Washington had to live with fighting for the Liberty of Colonists while being Lord over 300 slaves living in his Mount Vernon Plantation. Washington was a Freemason  gentleman that lived by law by elected legislative authority. He stated the first order would be to motion giving slaves the Right of Suffrage, meaning the right to vote for Representatives that create and amend the Constitution.

From George Washington to Robert Morris, 12 April 1786

Quote

I give you the trouble of this letter at the instance of Mr Dalby of Alexandria; who is called to Philadelphia to attend what he conceives to be a vexatious law-suit respecting a slave of his, which a Society of Quakers in the City (formed for such purposes) have attempted to liberate. The merits of this case will no doubt appear upon trial; but from Mr Dalby’s state of the matter, it should seem that this Society is not only acting repugnant to justice so far as its conduct concerns strangers, but, in my opinion extremely impolitickly wit respect to the State—the City in particular; & without being able (but by Acts of tyranny & oppression) to accomplish their own ends. He says the conduct of this society is not sanctioned by Law; had the case been otherwise, whatever my opinion of the Law might have been, my respect for the policy of the State would on this occasion have appeared in my silence; because against the penalties of promulgated (promoting) Laws one may guard; but there is no avoiding the snares of individuals, or of private societies—and if the practice of this Society of which Mr Dalby speaks, is not discountenanced (disfavored), none of those whose misfortune it is to have slaves as attendants will visit the City if they can possibly avoid it; because by doing so they hazard their property—or they must be at the expence (& this will not always succeed) of providing servants of another description for the trip.

I hope it will not be conceived from these observations, that it is my wish to hold the unhappy people who are the subject of this letter, in slavery. I can only say that there is not a man living who wishes more sincerely than I do, to see a plan adopted for the abolition of it—but there is only one proper and effectual mode by which it can be accomplished, & that is by Legislative authority: and this, as far as my suffrage will go, shall never be wanting.

But when slaves who are happy & content to remain with their present masters, are tampered with & seduced to leave them; when masters are taken at unawares by these practices; when a conduct of this sort begets discontent on one side and resentment on the other, & when it happens to fall on a man whose purse will not measure with that of the Society, & he looses his property for want of means to defend it—it is oppression in the latter case, & not humanity in any; because it introduces more evils than it can cure.

I will make no apology for writing to you on this subject; for if Mr Dalby has not misconceived the matter, an evil exists which requires a remedy; if he has, my intentions have been good though I may have been too precipitate (accelerate) in this address. 

Public Notice Philip Dalby

Alexandria Advertiser - March 30, 1786

Quote

it will be necessary to inform you and the public, that there is a society established in Pennsylvania, for the purpose of aiding and assisting all those unhappy persons who are cruelly and unjustly detained in bondage, in obtaining their freedom. The society have a committee of their members who reside in Philadelphia, and whose business it is, to inquire after, and assist all who come within the line laid down by the society at their institution. This committee has council retained, and agents employed, to give them information of all such; and of the arrival of every gentleman, who has with him a slave or a waiting-man (personal servant), who is immediately tampered (interfered) with. If he proves to be well disposed (friendly), and satisfied with his station, arguments are used, and every measure taken, to disgust him with it, and to spur him on to prosecute his master for his freedom. 

Having given you the outlines of this committee, and their business, I am to inform you, that in the month of February, 1785, business called me to Philadelphia, I took with me as a waiter, a Mulatto boy, a slave for life, purchased for my use the January before, by Mr. John Nicholson, of Doctor Belt of Leesburg. The boy was soon after my arrival, accosted by some of the agents employed by the committee, and informed that a fair opportunity now presented him of procuring his liberty, if he would avail himself of it, which he for some time declined; but having been guilty of a small theft, he was apprehended, and previous to his examination brought before me. I ordered him a corporal punishment in presence of the person he had plundered, who thereupon discharged him from further prosecution. The chastisement seemed to inflame him, and he then applied to the committee for their assistance to procure his freedom. Upon hearing his relation, they very candidly informed him, that they could not render him that service, which from his complexion (appearance), they were induced to think they could. 

Thus matters rested, until I had finished my business and was preparing to set off, on my return home, when the day preceding my departure the boy was again brought before the committee, who carried him to their council, who undertaking his case that evening, served me with an habeas corpus, (summons) commanding my attendance at Judge Bryan’s chambers the next morning. Being wholly unacquainted with every kind of law proceeding, I was much at a loss how to conduct myself, or what steps were necessary for me to take on this occasion. I waited upon a gentleman of the profession, with whom I had some acquaintance, and mentioned the process which had been served upon me, my recent purchase of the boy; and that he was held by the person who sold him to me as a slave for life, under the laws of Virginia, of which State I was an inhabitant. This gentleman considered the matter as very trivial, but said that it was necessary to make a proper return to the writ (overpassing the authority normally held), and obligingly offered to accompany me the next morning to the Judge’s chambers for that purpose. 

This boy I found in slavery, and purchased him agreeable to the laws of Virginia, and have as absolute a right to his service, during life, as I have to
the use of the coat which is on my back, and have as just a right to complain, if deprived of that service, as I should have were I robbed of my coat. But behold the consequence, a set of men of whom I have no knowledge, with whom I have no connection, tell me that I must discharge him from my service—and for what, pray? Why, truly, for no other good reason, than to gratify their pride and self-love, and perhaps furnish a subject of eulogy to their characteristic meeting, and a desire to be thought better men and members of society than others. But does their conduct in this instance prove them to be so? Have they not in the most wanton and unprovoked manner seized upon my property, and run me to an expence far greater than the value of that property, in supporting my right thereto? My expences arising from my detention in Philadelphia, when the habeas corpus was first served upon me, the seeing of council, the execution of the commission for the examination of my witnesses, sending the boy up to Philadelphia, and procuring a person to take charge of him at the October term, have arisen far above fifty pounds; and my next trip cannot cost me less than twenty-five pounds, besides neglecting my other business. 

When I reflect that the point which they have assumed the decision of, is a question of right between two persons inhabiting another State, arising out of the particular laws of that State, and that business alone brought them for a short time into the State where the controversy happened, I am at a loss for a civil expression to convey my idea of their conduct, or the motives by which they appear to be influenced. To say in their justification, that it is only a matter of fact which may be inquired into by a jury as well in Pennsylvania as Virginia, is idle, and only fit to amuse the ignorant. For from the facts arise the points of law, and how can the judges of Pennsylvania undertake to say what the laws of Virginia are upon those facts? Will they in their justification say, that they could not trust the judges of Virginia with the decision of so nice a point as that of liberty? Or will they say that they have a right of hearing and determining all and every matter of controversy between the inhabitants of the State of Virginia, if any accident throws it into their power, to have their process executed. If they support the first, may we not justly conclude that they form their opinion of the Virginia judges, from a knowledge of themselves. If they entertain the latter opinion, and attempt to put it in practice, it will in all probability produce very serious consequences.

I am as much disposed to lament the hard fate of any set of men, who are doomed to groan under the galling yoke of slavery, as any of the worthy
judges, or members of the noble-minded committee; and when they can effect a general liberation of the black host, which darkens the State of Virginia, I will forget my loss, and partake with them in the joy and exultation which would result from an act so glorious, so ornamental to human kind. The fate of a memorial presented to the Virginia Assembly at their late session by the society of Quakers, praying such an act, will shew that the Legislature of that State do not yet approve of the measure. It exerted such a spirit of indignation as is not often experienced in that house,
and was with difficulty saved from being treated with the last contempt. Can it be thought that they will suffer another State to do for them what they have rejected themselves? Upon the whole, it appears to me, that the Judges of Pennsylvania have made a most insolent and daring attack upon the sovereign rights of Virginia, in taking upon themselves to hear and decide a question of right between two subjects of that State, which arises out of the particular laws of that State; and that I have been very wantonly and unjustly involved in a very heavy expence, from motives which cannot be justified, namely, to procure freedom to a person, whether by the laws of his country he be entitled to it or not. If this was not the expectation, why do the judges claim jurisdiction where they know perfectly well they have none?

Then why have they declined to bring the business forward in the State where the decision of it most properly belongs? Can it be ascribed to any other cause than that they hope to find a prejudice, a prepossession in the one court, which they have no hopes of meeting with in the other. And now let me assure you, that notwithstanding I have, at so much expence, defended this prosecution, it is not because I am an advocate for slavery, but because I considered my rights as very unjustly invaded, and because I did not conceive that I found that redress which is due to persons of every denomination, from the quarter where alone they are to look for it. I found slavery established in many of the States of America. I did not conceive, nor do I that any act of mine or of any set of private men, could have any influence upon a general establishment. 

The Religious Society of Friends (Quakers) played a major role in the abolition movement against slavery.  In 1775 Pennsylvania Abolition Society was formed by seven Quakers of the ten white members. 

To George Washington from Robert Morris, 26 April 1786

Quote

I am happy to confirm what Mr Dalby will have informed you off, the Successful Issue of his Suit respecting his Slave, could any interference on my part have been useful, your letter would have commanded it, indeed I had done him before what little service I could when his Petition was before the Assembly from a perfect Conviction both of the Injustice and impolicy of the treatment he had met with. The Society which attacked him tread (walked) on popular ground, and as their Views are disinterested as to themselves, and sometimes very laudable (laudable) as to the objects of their Compassion, it is not a very pleasant thing to Attack them & this consideration deters Mr Dalby from seeking redress at Law for the Expense & trouble they have occasioned, altho I think he would meet a just determination in our Courts of Law.

From John Adams to George Churchman, 24 January 1801

Quote

Although I have never Sought popularity by any animated Speeches or inflammatory publications against the Slavery of the Blacks, my opinion against it has always been known, and my practice has been so conformable to my Sentiment that I have always employed freemen both as Domestics and Laborers, and never in my Life did I own a Slave. The Abolition of Slavery must be gradual and accomplished with much caution and Circumspection. Violent means and measures would produce greater violations of Justice and Humanity, than the continuance of the practice. Neither Mr Mifflin nor yourselves, I presume would be willing to venture on Exertions which would probably excite Insurrections among the Blacks to rise against their Masters and imbue their hands in innocent blood

There are many other Evils in our Country which are growing, (whereas the practice of Slavery is fast diminishing,) and threaten to bring Punishment in our Land, more immediately than the oppression of the blacks. That sacred regard to Truth in which you and I were educated, and which is certainly taught and enjoined from on high, Seems to be vanishing from among Us. A general Relaxation of Education and Government. A general Debauchery as well as dissipation, produced by pestilential philosophical Principles of Epicures infinitely more than by Shews and theatrical Entertainment. These are in my opinion more Serious and threatening Evils, than even the Slavery of the Blacks, hatefull as that is. I might even Add that I have been informed, that the condition, of the common Sort of White People in Some of the Southern States particularly Viginia, is more oppressed, degraded and miserable that that of the Negroes.

These Vices and these Miseries deserve the serious and compassionate Consideration of Friends as well as the Slave Trade and the degraded State of the blacks.

The primary author of the Declaration of Independence, Thomas Jefferson, owned over 600 African-American slaves that worked on his Monticello plantation. The retired President Thomas Jefferson foresaw the rising tension between those that considered American Liberty to be a Federal Human Right over State Regulation of Human Right according to designated types. The outcome would affect his and many Founders net working capital (NWC) and creditworthiness to money lenders.

From Thomas Jefferson to John Holmes, 22 April 1820

Quote

 justice is in one scale, and self-preservation in the other. of one thing I am certain, that as the passage of slaves from one state to another would not make a slave of a single human being who would not be so without it, so their diffusion (dispersal) over a greater surface would make them individually happier and proportionally facilitate the accomplishment of their emancipation (freedom); by dividing the burden on a greater number of coadjutors (assistants). an abstinence (restraint) too from this act of power would remove the jealousy excited by the undertaking of Congress; to regulate the condition of the different descriptions of men composing a state. this certainly is the exclusive right of every state, which nothing in the Constitution has taken from them and given to the general government. could congress, for example say that the Non-freemen of Connecticut, shall be freemen, or that they shall not emigrate (emigrate) into any other state?

Jefferson's letter to John Holmes was in response to the Democratic-Republican (now known as the Republican Party) Representative James Tallmadge Jr. amendment to a bill regarding the admission of the Territory of Missouri to the Union, which requested that Missouri be admitted as a free state and restrict slavery and involuntary servitude. The Tallmadge Amendment set off a fierce debate about the future of slavery and Congress's power to stem its expansion into new states.

Annals of Congress, House of Representatives

15th Congress, 2nd Session - February 16, 1819

Quote

The House having again resolved itself into a committee  of the whole, (on the Missouri Bill.) 

The question being on the proposition of Mr. Tallmadge, to amend the bill by adding to it the following proviso : 

And provided, that the further introduction of slavery or involuntary servitude be prohibited, except for the punishment of crimes, whereof the party shall have been fully convicted; and that all children born within the said State, after the admission thereof into the Union, shall be Free at the age of twenty-five years

From Thomas Jefferson to William Short, 13 April 1820

Quote

...this Syllabus is meant to place the character of Jesus in it’s true and high light, as no imposter himself, but a great Reformer of the Hebrew code of religion, it is not to be understood that I am with Him in all His doctrines. I am a Materialist; He takes the side of spiritualism: He preaches the efficacy (value) of repentance towards forgiveness of sin, I require a counterpoise of good works to redeem it Etc. Etc. it is the innocence of his character, the purity & sublimity of his moral precepts, the eloquence of his inculcations (teachings), the beauty of the apologues (allegories, parable)  in which he conveys them, that I so much admire; sometimes indeed needing indulgence to Eastern hyperbole. 

Washington and Jefferson both both were slave holders. existed in many cultures, dating back to early human civilizations. Since the beginning of civilation, predating written records, and has existed in many cultures. In Pre-Columbian America the most common forms of slavery were those of prisoners of war and debtors.   Like European Colonist, Native North American tribes groups over time adopted chattel slave ownership 

North American indigenous groups over time adopted slave ownership 

Quakers increasingly became associated with antislavery activism and antislavery literature: not least through the work of abolitionist Quaker poet John Greenleaf Whittier. In 1833, Whittier published the antislavery pamphlet Justice and Expediency,[8] and from there dedicated the next twenty years of his life to the abolitionist cause.

Our Countrymen in Chains

John Greenleaf Whittier - 1833

Quote

Up NOW for Freedom !—not in strife
     Like that your sterner fathers saw
The awful waste of human life—
     The glory and the guilt of war :
But break the chain—the yoke remove
     And smite to earth oppression's rod,
With those mild arms of Truth and Love,
     Made mighty through the living God !

Prone let the shrine of Moloch sink,
     And leave no traces where it stood
Nor longer let its idol drink
     His daily cup of human blood :
Bur rear another altar there,
     To truth and love and mercy given,
And Freedom's gift and Freedom's prayer
     Shall call an answer down from Heaven !

 

Prior to public service, both George Washington and Thomas Jefferson were surveyors. 

different areas of colonial and frontier territories of the Virginia Coastal Plains across the Western slopes of Appalachian Mountains to the Ohio river and its tributaries.  Both gentlemen would have been aware and possibly interacted with the Algonquian (Powhatan), Eastern Siouan (Mannahoac) and Iroquoian (Cherokee) speaking Native Americans.  It was the Powhatan people living in eastern Virginia that interacted with English colony of Jamestown in 1607.  These hunter-gatherer communities composed of bands of people through kinship and marriage called a Confederation. Each village had a Council House where ceremonies and tribal meetings were held using a democratic process.  These Native Virginians would hunt animals, gather fruits and nuts from trees/vines, and pull handfuls of seeds from wild plants to obtain protein, carbohydrates, lipids and nicotine according to the particular biome they lived in.  In time seed gathering evolved to trading, and planting maize (corn), beans, squash, tobacco and other seed crops that would thrive in their environment. Eventually planting seed crops (farming )became more reliable food source and could feed more people than hunting or gathering could feed. Farming led to permanent settlements instead of small tribes that moved frequently.

The Eurasian Steppe (Great Steppe), is the  large area of flat unforested temperate grasslands, savannas, and shrublands biome of Euroasia. It stretches from Bulgaria, Romania and Moldova through Ukraine, Russia, Kazakhstan, Xinjiang, and Mongolia to Manchuria, with one major exclave, the Pannonian steppe or Puszta, located mostly in Hungary. The plains of North America (especially the shortgrass and mixed prairie) is an example of a steppe, though it is not usually called such. A nomad (Middle French: nomade "people without fixed habitation")[1][dubious – discuss] is a member of a community of people without fixed habitation who regularly move to and from the same areas, including nomadic hunter-gatherers, pastoral nomads (owning livestock), and tinker or trader nomads.

In the grasslands and highlands of Eurasia, the dry climate and poorer soil made it hard to make a living from growing crops.

The term Shepherd (Pastor) is frequently used as a metaphor to mean leader of the people.

Homer

Iliad

Book 1, line 245

Quote

In earlier times I moved among men more warlike than you, [ and never did they despise me. Such warriors have I never since seen, nor shall I see, as Peirithous was and Dryas, shepherd of the people, and Caeneus and Exadius and godlike Polyphemus, and Theseus, son of Aegeus, a man like the immortals.

Shepherd of Hosts would be considered Commander (Chief) of military forces

Homer

Iliad

Book 2, line 76  

Quote

Lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses, [105] and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos

Sheep are among the first animals to have been domesticated by humans for meat, milk, skins somewhere between 11,000 and 9000 BC. 

Homer

Iliad

Book 5, line 121 

Quote

Tydeus returned again and mingled with the foremost fighters; [135] and though afore his heart had been eager to do battle with the Trojans, now verily did fury thrice so great lay hold upon him, even as upon a lion that a shepherd in the field, guarding his fleecy sheep, hath wounded as he leapt over the wall of the sheep-fold, but hath not vanquished; his might hath he roused, but thereafter maketh no more defence, [140] but slinketh amid the farm buildings, and the flock all unprotected is driven in rout, and the sheep are strewn in heaps, each hard by each, but the lion in his fury leapeth forth from the high fold; even in such fury did mighty Diomedes mingle with the Trojans. Then slew he Astynous and Hypeiron, shepherd of the host; [145] the one he smote above the nipple with a cast of his bronze-shod spear, and the other he struck with his great sword upon the collar-bone beside the shoulder, and shore off the shoulder from the neck and from the back.

Socrates points out that like a shepherd that cares for his sheep, a ruler's primary concern should be doing what is best for his people. 

The Republic 380 BC

Book 1

Plato

Quote

Surely the art (work) of the Shepherd seeks what is best for the sheep. What's best is achieved whenever the Shepherd's work is properly performed. And that's what I said earlier about the ruler. Both in public and private life, the ruler should seek what is best for his fellow citizens (subjects).

The Nicomachean Ethics , 340 BC

Book VII - Chapter 11

Aristotle

Quote

...The friendship between a king and his subjects depends on an excess of benefits conferred; for he confers benefits on his subjects if being a good man he cares for them with a view to their well-being, as a shepherd does for his sheep (whence Homer called Agamemnon 'shepherd of the peoples'). Such too is the friendship of a father, though this exceeds the other in the greatness of the benefits conferred; for he is responsible for the existence of his children, which is thought the greatest good, and for their nurture and upbringing.

 These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honored. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond.

 But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.

References to Shepherds and animal husbandry are found throughout sacred scriptures of the oldest faiths. Prophets, Priests, Rabbis, and Pastors are called Shepherds because they watch over and care for their congregation like those who care for livestock.  The wisdom and visions the Shepherds share to those around them reflect the daily socioeconomic world of their time period in our world history.  The life of a Shepard is tasked with all aspects of maintaining the health of domesticated animals. They keep a lookout for predators and rescue animals if they get lost or trapped. When a calf gets wounded or sick the Shepherd nurses it back to health.  An enormous amount of time is spent guiding the herd to the places of nourishment and rest.  The result is a bond of trust that keeps the herd following the shepherd. 

'In the 29th chapter of the Yasna (reverence, veneration), known as the The Cow's Lament'  found within the 17 Avestan (Zend, Scripture) Gatha (sacred hymns) the Prophet Zarathusthra (Zoroaster) creates an allegorical text on the importance of righteous Shepherding is to our survival. Zarathustra uses metaphor of the Cow soul (spirit, thought) and Ox soul to represent the female and male aspects of humanity. When a calf cries out in help its needs take priority. The Cow soul despairs over being abandoned without an adequate Shepherd to care for his and the cows protection. Their plight is our plight and the provider they seek is what we all seek; the virtuous Shepard (leader) who can lead the Creator's great herd in the pursuit happiness and prosperity.

The Cow soul invokes invokes a Dyeumorphic (Deity Characteristic, aspect, manifestation) of Ahura (Lord) Mazda (Wisdom) eminating the unbegotton Amesha (Aməša, Immortal) Spentas (thoughts, spirits) of Armaiti (Devoted Creator and Guardian) and Asha (Truth and Righteousness).    Through divine eminating Spentas (Armaiti and Asha) Ahura Mazda, identifies a proper protector, Zarathusthra as the only one fit for the job. The Ox spirit laments all the more, since he regards Zoroaster as a weakling. Ultimately he must make do with him.

Zoroaster asks Ahura Mazda through his Holy Spirit Asha to bring peace and happiness to people through Vohu (Good, Loving) and Manah (Thought, Mind). Behavior Scientist and Religious Naturalist would respect one meditating on the wisdom of promoting the mental states of peace and happiness through reason and acting in accordance with the law of the land. Zoroastrians believe that Happiness can be found by a sinless follower of Truth and Good Thoughts.

The Cow's Lament'  is recited in Ahunuvaiti, the first part of the Zoroastrian Yasna liturgy in the pavi area (inner sanctum) of a fire temple to promote happines, good health and purify the connection between the spiritual and physical worlds. The complete Ahunuvaiti is taken from Chapter 28 to Chapter 34 of the Yasna Gathas.

Ahunuvaiti Gatha, 1500 BC - 1000 BC

Yasna 29 - the Cow's Lament

Quote

1. Unto you Creator wailed the Cow Soul (Cow Spirit), "For whom did you fashion me? Who created me? Cruelty, oppression, bloodlust, rage, and violence have fettered me; there is no Shepard (Herdsman) for me other than you. Reveal a herdsman to prepare for me the blessings of pasture." 

2. Then the Armaiti (Creator and Protector Spandarmad) contemplated with Asha (Truth and Rightousness): "An eager Shepherd (mortal Lord, Herdsman) for the Cow, will drive off violence and destruction that comes from the Liars (followers of the Lie, Angra Mainyu, Satan, Lucifer)?"

3. The Asha replied: "For the Cow there is no Shepard with aligned with truth. Those distant have no knowledge how the righteous act towards the lowly (poor in spirit, not proud).
(The Cow-Creator):" the Highest of Beings will give Wisdom to both the Ox-soul and his partner the Pregnant Cow.

4. (Asha) "The Wise (Mazda) One knows best the purposes to the actions commited already by daevas (rejected demons, evil spirits, selfish thoughts) and by mortals, and that shall be wrought hereafter. He, the Lord (Ahura), is the judge. So shall it be as He wills."

5. (Zarathustra) "To the Lord with outspread hands both my soul and that of the pregnant cow we pray. We ask the Wise One for guidance. Destruction is not for the righteous.  Is there no prospect for a just Shepard that lives among Liars. 

6. The Wise Lord (Ahura Mazda) himself, who knows the law with wisdom spoke: "There is no Righteous Shepherd found that lives according to my teachings (commands). My Armaiti has formed you for the benefit of the cattle breeder and the herdsman."

7. This Wise (One) is generous towards the welfare of the lowly in accordance with His teaching. The Wise Lord sustains the Righteous Truth by creating the cow to produce butter and milk (strength and prosperity) for those that crave nourisment. 
The Ox and Cow:  "O Good Thought who among mortals may care for us two?"

8.Eminating Vohu Manah (Good Thought, Good Mind) the Wise Lord replied: There is this one found here who alone hears holy instruction; Zarathustra Spitama: he is eager to give praises for his Creator and  recite the path the path to Truth, O Wise One, If I shall bestow on him the gift teaching with a sweetness of voice."

9. The Cow-Soul lamented: "Must I be content with the help of ineffectual voice of a powerless man for my protector, when I wish for one that is Mighty! When ever shall there be someone who shall give him (the Ox) effective help?"

10. O Ahura Mazda, and O Spenta Asha! Grant these mortals authority and power through Truth, that with the Good Mind, that they may bring the world peace and happiness, Of which, Thou, O Lord, are indeed the first possessor. 

11  [The Cow:] "Where are Truth, Good Mind, and [their] power? Know me, through the mortal one, You, O Wise One, in Your concern for the great offering. Come down to us now, O Lord, on account of our gift for those like you."

Persians began breeding sheep for wool since 6000 BC. The wild sheep found in Iran are known to have the largest phenotype (size, color, shape, etc) and chromosome (DNA) variation in the world. The mouflon (Ovis orientalis orientalis) is a subspecies of the wild sheep (Ovis orientalis) found in the Syro-Arabian desert (Kurdistan Region in the north of Iraq and Syria). This location corresponds to the zone of the initial domestication of sheep which includes many native breeds such as Hamdani, Karadi, and Awassi (the native breed of Israel)

To Jews and Christians the dove is a symbol of God's peace following judgment.

Genesis 8

Quote

At the end of forty days, Noah opened the window of the ark that he had made

and sent out the raven; it went to and fro until the waters had dried up from the earth.

Then he sent out the dove to see whether the waters had decreased from the surface of the ground.

But the dove could not find a resting place for its foot, and returned to him to the ark, for there was water over all the earth. So putting out his hand, he took it into the ark with him.

He waited another seven days, and again sent out the dove from the ark.

The dove came back to him toward evening, and there in its bill was a plucked-off olive leaf! Then Noah knew that the waters had decreased on the earth.

He waited still another seven days and sent the dove forth; and it did not return to him anymore.

The Priestly Blessing.

Numbers 6

Quote

22 The LORD said to Moses:

23 Speak to Aaron and his sons and tell them: This is how you shall bless the Israelites. Say to them:

24 The LORD bless you and keep you!

25 The LORD let his face shine upon you, and be gracious to you!

26 The LORD look upon you kindly and give you peace (shalom)!

Psalm 34

Quote

5 I sought the LORD, and he answered me, delivered me from all my fears.

6 Look to him and be radiant, and your faces may not blush for shame.

7 This poor one cried out and the LORD heard, and from all his distress he saved him.

8 The angel of the LORD encamps around those who fear him, and he saves them.

The wing sun disc is a common symbol of the manifestation of the Creator in the ancient Near East

Malachi 3

Quote

19 For the day is coming, blazing like an oven, when all the arrogant and all evildoers will be stubble, And the day that is coming will set them on fire, leaving them neither root nor branch, says the LORD of hosts.

20 But for you who fear my name, the sun of righteousness will arise with healing in its wings; And you will go out leaping like calves from the stall

21 and tread down the wicked; They will become dust under the soles of your feet, on the day when I take action, says the LORD of hosts.

The dove symbolized the Creator's Holy Spirit.  Doves were thought to be not bound to terrestrial existence and were mediators between this world and heaven; 

Mark

Quote

Jesus came from Nazareth in Galilee and was baptized by John in the Jordan River. 10 And just as Jesus was coming up out of the water, he saw the heavens splitting apart and the Spirit descending on him like a dove. 11 And a voice came from heaven: “You are my one dear Son; in you I take great delight.” 12 The Spirit immediately drove him into the wilderness. 13 He was in the wilderness forty days, enduring temptations from Satan. He was with wild animals, and angels were ministering to his needs.

https://www.ecatholic2000.com/athanasius/untitled-208.shtml

https://en.wikipedia.org/wiki/Moses_the_Black

The Muslims believe that a dove whispered the word of God into Muhammad’s ear.

Chapter 2.

Concerning the Posterity of Adam, and the ten Generations from him to the Deluge.

 Abel...was a lover of righteousness; and believing that God was present at all his actions, he excelled in virtue: and his employment was that of a shepherd. 

G'd displayed favour to the person bringing the offering and to the offering itself.

 he brought from the “first,” is that before enjoying the fruits of his labour himself, he wished to express his gratitude to G’d. Only after that would he use the milk and the wool for his personal consumption. He also included in the gift the best quality, seeing that not all were of the same uniform quality. The word חלב is used in that sense on the author’s book

Rabbi Joseph Kimchi explains the reason why G’d did not respond to Kayin’s gift as due to the fact that he first ate his fill before giving G’d the share we call bikkurim, the first ripe fruit we produce. Hevel, on the other hand, offered to G’d the very first of the wool his sheep had produced.

Genesis 3

Quote

To Adam He said, “Because you did as your wife said and ate of the tree about which I commanded you, ‘You shall not eat of it,’ Cursed be the ground because of you; By toil shall you eat of it All the days of your life:

Thorns and thistles shall it sprout for you. But your food shall be the grasses of the field;

By the sweat of your brow Shall you get bread to eat, Until you return to the ground— For from it you were taken. For dust you are, And to dust you shall return.”

 

Genesis 4

Quote

Now the man knew his wife Eve, and she conceived and bore Cain, saying, “I have gained a male child with the help of the LORD.”

She then bore his brother Abel. Abel became a keeper of sheep, and Cain became a tiller of the soil.

In the course of time, Cain brought an offering to the LORD from the fruit of the soil;

and Abel, for his part, brought the choicest of the firstlings of his flock. The LORD paid heed to Abel and his offering,

but to Cain and his offering He paid no heed. Cain was much distressed and his face fell.

And the LORD said to Cain, “Why are you distressed, And why is your face fallen?

Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master.”

Hebrews 11

Quote

1 Now faith is being sure of what we hope for, being convinced of what we do not see. 2 For by it the people of old received God’s commendation. 3 By faith we understand that the worlds were set in order at God’s command, so that the visible has its origin in the invisible. 4 By faith Abel offered God a greater sacrifice than Cain, and through his faith he was commended as righteous, because God commended him for his offerings. 

The rewards of shepherding are well earned. Abraham rejected his family business of manufacturing idols. He chose a chose to earn his living as a nomadic Shepard.  As we see in the book of Genesis raising and selling livestock was prosperious for him.

Genesis 13

Quote

Now Abram was very rich in livestock, silver, and gold.

Genesis 18

Quote

7 Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it.

8 He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate.

Like Zoraster, and Moses, King David considered the Creator to be a faithful shepherd, will never forsake His precious flock (worshippers, followers, congregation, church). 

Psalms 23 

Quote

1 A psalm of David. The LORD is my shepherd; I lack nothing.

2 He makes me lie down in green pastures; He leads me to water in places of repose;

3 He renews my life; He guides me in right paths as befits His name.

4 Though I walk through a valley of deepest darkness, I fear no harm, for You are with me; Your rod and Your staff—they comfort me.

General Washington's dictatated a letter to the The Delaware Nation (Delaware Tribe of Western Oklahoma, Western Delaware, Lenape, Lenni-Lenape ) Chief of Staff and Personal Secretary, Robert Hanson Harrison. on understanding how Happiness can be found by understanding the teachings of Jesus Christ.  The Deleware people understood the Creator to be the Great Chief of Heaven and His Son, the Mighty Warrior Jesus Christ, to be the Rescuer of the people of all nations.

Address to the Delaware Nation, 12 May 1779

George Washington
Commander in chief 
of all the armies in the 
United States of America

Quote

Brothers.

I am glad you have brought three of the Children of your principal Chiefs to be educated with us. I am sure Congress will open the Arms of love to them—and will look upon them as their own Children and will have them educated accordingly. This is a great mark of your confidence and of your desire to preserve the friendship between the Two Nations to the end of time—and to become One people with your Brethren of the United States. My ears hear with pleasure the other matters you mention. Congress will be glad to hear them too. You do well to wish to learn our arts and ways of life and above all—the religion of Jesus Christ. [Which will give you eternal life in the world to come.] These will make you a greater and happier people than you are. Congress will do every thing they can to assist you in this wise intention; and to tie the knot of friendship and union so fast—that nothing shall ever be able to loose it.

Robert Harrison wrote then crossed out the following additional text to the Deleware Nation: “Which will give you eternal life in the world to come.” This text does not appear on the copies. It is possible that Washington wanted the Deleware to learn the teachings of Jesus and compare them with their legendary Sakima (Chief) Tamanend (translated means affable), who was known to be a beloved peacemaker and friend to everyone. Chief Tamanend reputedly took part in a peace meeting between the leaders of the Lenni-Lenape nation, and the leaders of the Pennsylvania colony held under a large elm tree at Shakamaxon in the early 1680s. The people of Philadelphia began to call him "Saint Tammany" and the "Patron Saint of America."

Just like King David, Christians believe the Good Shepard, Jesus taught that happiness results from being morally just in our daily actions and trusting that ultimate security rests with the Creator and secondarily with the righteous individuals that follow His commands. Religious Naturalist and Humanist can appreciate connecting to a determined individual who has compassion and is willing to give hist life for his community's salvation (deliverance) from harm, ruin, loss, and corruption.

John 10 gives reason why Christians are conscientiously opposed to accepting services that are run outside their community. Religious Naturalist and Humanist can appreciate the concern of private and public services ethical obligations to a community they are not part of. There potential ignorance in thinking that public and private contractors have the ability handle a situation that spirals out of control and damages the community.  In addition, Christians understand that Jesus has given his followers a goal of a salvation and its reward is never finished in this life. Behavior scientist can appreciate that once we complete a earthly goal, maintaining the level and starting over can be difficult. This is why the Good Shepard makes sure the sheep are genuine by listening to obeying his word. 

Jews and Muslims understand Jesus calling the Creator "Father" to signify an intimate trust that his revelations and actions while on Earth were in perfect harmony as one voice and will of the Most High. They believe the bond between the Father and His Son testified in John to be a moral relationship like Samuel reveals about the Creator favoring (loving) King David as human father would do (II Samuel 7:14 - 15, I Chronicles 22:10). From this type of reasoning of John it can be induced that to gain eternal life one must be in harmony with revelations and actions Jesus taught by authority of the Creator.

John 10

Quote

7 So Jesus said again, “I tell you the solemn truth, I am the door for the sheep. 8 All who came before me were thieves and robbers, but the sheep did not listen to them. 9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, and find pasture. 10 The thief comes only to steal and kill and destroy; I have come so that they may have life, and may have it abundantly.

11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks the sheep and scatters them. 13 Because he is a hired hand and is not concerned about the sheep, he runs away.

14 “I am the good shepherd. I know my own and my own know me— 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep. 16 I have other sheep that do not come from this sheepfold. I must bring them too, and they will listen to my voice, so that there will be one flock and one shepherd. 

Luke 14

Quote

3 Jesus told this parable: 4 “Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it? 5 Then when he has found it, he places it on his shoulders, rejoicing. 6 Returning home, he calls together his friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 7 I tell you, in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need to repent.

Paul thanked the Creator for changing him from the worst of lawbreakers

1 Timothy

Quote

12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 13 even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief, 14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.

Just like Christians and Jews, Muslims believe that true happiness (salvation) is a goal never finished in this life. And the ultimate reward is given in the next life. The Prophet Mohamed taught one will be rewarded with happiness by being virtious following good habits taught by the authority of the Creator.

 

An-Nahl (The Bee)

16:97

Quote

Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.

Gathering data... 

The four Vedas (knowledge) are generally known by Hindus as the oldest hymns (scriptures) taught by the Creator to Aryan (Andronovo culture) Rishi (Sages) that decended South from Kazakhstan into India. According to Hindu tradition, the first vedas are the Rigvedic hymns taught by the Indra (Creator) to Rishi Vyāsa (Veda Vyāsa, Krishna Dwaipayana). The hymns were later written down by Paila, the disciple of Rishi Vyāsa and divided into ten Mandalas (Books, Volumes).

 

The fortunes of these people have a direct co-relation of their possession of cattle. The cattle were sheltered in separate cow-pens and it was important that were cared for – “happy near us”. Their breeding in prolific numbers would have mattered as well, given that the cattle were the “wealth” of these people.

When the Indo-Aryans entered India, they brought with them a religion in which the gods were chiefly personified powers of Nature, a few of them, such as Dyaus, going back to the Indo-European, others, such as Mitra, Varuṇa, Indra, to the Indo-Iranian period. They also brought with them the cult of fire and of Soma

 

Rigvedic period, but, even if they did, the prevailingly loose boundaries of class allowed a man of nonpriestly parentage to become a priest.

he Vedas are considered to be the oldest surviving literature of India. The oldest Veda is Rig Veda.

Rig Veda
The oldest and most important of the four Vedas.

Among other features of Rigvedic religious life that were important for later generations were the munis, who  were particularly associated with the god Rudra, a deity connected with mountains and storms and more feared than loved. Rudra developed into the Hindu god Shiva, and his prestige increased steadily. The same is true of Vishnu, a solar deity

Indra Thunder god

Rudra Storm God, part oftrinity in later Hinduism

King of the Gods. The chief deity of the Rigveda, the god of weather and war as well as Lord of Svargaloka in Hinduism. Indra, also known as Śakra in the Vedas, is the leader of the Devas and the lord of Svargaloka or heaven in Hinduism. He is the deva of rain and thunderstorms. 

Indra, Agni, Soma and Varuna are most worshipped Gods in Rig Veda

books i-viii, which were the sphere of the Hotṛ or reciting priest

his is concerned with the worship of gods that are largely personifications of the powers of nature. The hymns are mainly invocations of these gods, and are meant to accompany the oblation of Soma juice and the fire sacrifice of melted butter. 

Rudra is very often associated with the Maruts (i. 85). He is their father, and is said to have generated them from the shining udder of the cow Pṛśni.
He is fierce and destructive like a terrible beast, and is called a bull, as well as the ruddy (aruṣá) boar of heaven. He is exalted, strongest of the strong, swift, unassailable, unsurpassed in might. He is young and unaging, a lord (í̄śāna) and father of the world. By his rule and univeral dominion he is aware of the doings of men and gods. He is bountiful (mīḍhvá̄ṃs), easily invoked and auspicious (śivá). But he is usually regarded as malevolent; for the hymns addressed to him chiefly express fear of his terrible shafts and deprecation of his wrath. He is implored not to slay or injure, in his anger, his worshippers and their belongings, but to avert his great malignity and his cow-slaying, man-slaying bolt from them, and to lay others low. He is, however, not purely maleficent like a demon. He not only preserves from calamity, but bestows blessings. His healing powers are especially often mentioned; he has a thousand remedies, and is the [57] greatest physician of physicians. In this connexion he has two exclusive epithets, jálāṣa, cooling, and jálāṣa-bheṣaja, possessing cooling remedies.

Rudra, in glory, the mightiest of the mighty, O wielder of the bolt. 

f Rudra; in vii. 46, 1 he is described by the epithets sthirádhanvan having a strong bow, kṣipréṣu swift-arrowed, tigmá̄yudha having a sharp weapon, and in vii. 46, 3 his lightning shaft, didyút, is mentioned

Rudra. They are described as ‘true’ and ‘not deceitful’, being friends and protectors of the honest and righteous, but punishing sin and guilt.

s the Soma sacrifice formed the centre of the ritual of the RV., the god Soma is one of the most prominent deities. With rather more than 120 hymns (all those in Maṇḍala ix, and about half a dozen in others) [153] addressed to him, he comes next to Ágni (i. 1) in importance. The anthropomorphism of his character is less developed than that of Indra or Varuṇa because the plant and its juice are constantly present to the mind of the poet. Soma has terrible and sharp weapons, which he grasps in his hand; he wields a bow and a thousand-pointed shaft. He has a car which is heavenly, drawn by a team like Vāyu’s. He is also said to ride on the same car as Indra. He is the best of charioteers. In about half a dozen hymns he is associated with Indra, Agni, Pūṣan, and Rudra respectively as a dual divinity. 

he exhilarating power of Soma led to its being regarded as a divine drink bestowing immortal life. Hene it is called amṛ́ta draught of immortality. All the gods drink Soma; they drank it to gain immortality; it confers immortality not only on gods, but on men. It has, moreover, medicinal powers: Soma heals whatever is sick, making the blind to see and the lame to walk. Soma also stimulates the voice, and is called ‘lord of speech’. He awakens eager thought: he is a generator of hymns, a leader of poets, a seer among priests. Hence his wisdom is much dwelt upon; thus he is a wise seer, and he knows the races of the gods.

Soma appears to be a real plant that has intoxicating properties, as well as being a god and a "life force" that permeates all animate beings.

The Rig-Veda forms the great literary memorial of the early Aryan settlements in the Punjab. The earlier hymns exhibit the Aryans on the northwestern frontiers of India, just starting on their long journey. Whatever the original homeland of the Aryans may have been, the RigVeda makes no explicit mention of regions distant from the Indian subcontinent. 

The Rig Veda - 6,000 - 3000 BC

Mandala (Book) 6

 Hymn 28 -  Cows

Quote

I. THE Kine (cattle) have come and brought good fortune: let them rest in the cow-pen and be happy near us.
     Here let them stay prolific, many-coloured, and yield through many mornings their milk for Indra.
2. Indra aids him who offers sacrifice and gifts: he takes not what is his, and gives him more thereto.
     Increasing ever more and ever more his wealth, he makes the pious dwell within unbroken bounds.
3. These are never lost, no robber ever injures them: no evil-minded foe attempts to harass them.
     The Shepherd of the Kine lives many years with these, the Cows whereby he pours his gifts and serves the many eminations (gods).
4. The charger (charioteer) with his dusty brow overtakes them not, and never to the shambles do they take their way. These Cows, the cattle of the Righteous worshiper, roam over widespread pasture where no danger is.
5. To me the Cows seem like Bhaga (fortune), they seem Indra (King of Gods), they seem a portion of the first-poured Soma (drink).
     These present Cows, they, O ye Indra. I long for Indra with my heart and spirit.
6. O Cows, ye fatten just the worn and wasted, and make the unpleasant beautiful to look on.
     Prosper my house, ye with auspicious voices. Your power is glorified in our assemblies.
7. Crop goodly pasturage and be prolific drink pure sweet water at good drinking places.
     Never be thief or sinful man your matter, and may the dart (arrow) of Rudra still avoid you.
8. Now let this close admixture be close intermigled with these Cows,
     Mix with the Steer's prolific flow, and, Indra, with thy hero might.

 

 

Hindus believe that True Happiness (Supreme Bliss) can be found by a sinless follower of the Veda (Hindu Sacred Texts, Books of Knowledge) from ancient India. Vedas are also called śruti ("what is heard") literature that has been passed down by Rishi (enlightened ones, sages) after who receivedthe nature of Brahma and the instructions on the rules of conduct. this  intense meditation.  The Upanishads  (Sanskrit Upaniṣad also known as the Vedānta) are the last chapters of the Veda texts known as 'object of the highest purpose.'  Upanishad is composed of the terms upa (near) and shad (to sit), meaning “sitting down near” and connecting to a Rishi, an enlightened messenger of the Vedas that is unaffected by desire and wholly free from all cravings.  The Rishi have taught that the intensity one is meditates on Vedas determines how close the spirit is to the happiness of the Creator. Christians and Jews would look at a Rishi similar to a Righteous (Tzadik),  but not infallible spiritual masters who actively teach and perform Good Deeds (Mitzvah)  found in sacred scriptures (Bible, Tanakh). 

The Taittiriya (Sanskrit Tittiri , Partridge) consist of three Adhyāya (Chapters, Lessons) of the Yajurveda (Worship) rituals taught by the Rishi that are done before the Yajna (Sacred Fire) on the Nature (Knowledge) of Brahma (Highest Universal Principle) and  Atman (self, soul) that one can attain the eternal wisdom of joy by not being influenced by desire. The less one is exposed to desire the purer joy achieves.

There are several titles given to the Creator that relate to Hinduism's spiritual manifistations : El as the general term for God (Allah); YHWH (Tetragrammaton) is the name of the Uncreated God (Spirit); the Ruach El as the Spirit of the God; Rauch Elohim as Lord of Spirits; (Elyon) as Lord of Most High; Ruach Chokhmah as the Spirit of Wisdom; and Hashem as a being beyond reality. And the meaning of the word Torah to be the mind of the Lord (cosmic conscious),  

Ha-Navi be a human heavenly messenger, but not infallible , Sandalphon    mal’akh

Upanishads - 800 BC - 500 BC

Taittriya - The Partridge

2.8.1 – 2.8.4

Quote

This, then, is an Evaluation of that Bliss (Joy, Happiness):
Suppose there is a young man - in the prime of life, good, learned, most expeditious, most strongly built, and most energetic. Suppose there lies this earth for him filled with wealth. 

This will be one unit of human joy (A unit of measurement for the estimation of Bliss). If this human joy be multiplied a hundred times, it is one joy of the man-Gandharvas (Rishi, elightened messengers), and so also of a follower of the Vedas unaffected by desires. If this joy of the man-Gandharvas be multiplied a hundred times, it is one joy of the divine-Gandharvas (heavenly messenger), and so also of a follower of the Vedas unaffected by desires. If the joy of the divine-Gandharvas be increased a hundredfold, it is one joy of the manes (demigods) whose world is everlasting, and so also of a follower of the Vedas unaffected by desires. If the joy of the manes that dwell in the everlasting world be increased a hundredfold, it is one joy of those that are born as gods in heaven, and so also of a follower of the Vedas untouched by desires. If the joy of those that are born as gods in heaven be multiplied a hundredfold, it is one joy of the gods called the Karma Devas (the seven demigod founders of fate), who reach the gods through Vedic rites, and so also of a follower of the Vedas unaffected by desires. If the joy of the gods, called the Karma-Devas, be multiplied a hundredfold, it is one joy of the gods, and so also of a follower of the Vedas untarnished by desires.

If the joy of the gods be increased a hundred times, it is one joy of Indra (Lord of all beings), and so also of a follower of the Vedas unaffected by desires. If the joy of Indra be multiplied a hundredfold, it is one joy of Brihaspati (Cosmic Guru, Sage to the Gods, teacher of wisdom to all beings) and so also of a follower of the Vedas unaffected by desires. If the joy of Brihaspati be increased a hundred times, it is one joy of Virat (cosmic conscious of all beings and thought forms), and so also of a follower of the Vedas untarnished by desires. If the joy of Virat be multiplied a hundred times, it is one joy of Hiranyagarbha (Cosmic Egg, Germ of all joys), and so also of a follower of the Vedas unsullied by desires.

He that is here in the human person, and He that is there in the sun, are one. He who knows thus attains, after desisting (abstain) from this world, this self made of food, attains this self made of vital force, attains this self made of mind, attains this self made of intelligence, attains this self made of bliss.

KALAMA SUTTA

The Buddha's Charter of Free Inquiry

The Four Exalted Dwellings

Quote

He lives, having pervaded, with the thought of gladness, one  quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded  because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice.

 

The Father of Western Philosophy

The Nicomachean Ethics

Book X - Chapter 9

Quote

he who is to be good must be well nurtured and trained, and thereafter must continue in a like excellent way of life, and must never, either voluntarily or involuntarily, do anything vile; and this can only be effected if men live subject to some kind of reason and proper regimen, backed by force.

Buddha taught to spread pure selfless thoughts of love without selfish want or hate

KALAMA SUTTA

The Buddha's Charter of Free Inquiry

The Four Exalted Dwellings

Quote

The disciple of the Noble Ones, Kalamas, who in this way is devoid of coveting (craving), devoid of ill will, undeluded, clearly comprehending and mindful, dwells, having pervaded (dispersed), with the thought of amity (friendliness), one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice.

After reading the above I asked my son Luke how is it we find happiness? He responded, "Happiness to me is found within ourselves." My son, Luke reasoned that one should not be dependent on others to find happiness." At this point, do you the reader see happiness to be found in our love of self or love of others? Or is happiness found in a mixture of both? One should first correctly diagnose the cognitive ability of an audience to learn concepts. There are individuals with mental disabilities that suffer from the brain's ability to receive and process information to fully understand what Liberty really means. I am of the belief that the meaning of Liberty can be taught as long as the one teaching the concept correctly addresses what is needed to convey the idea so that it is not too overwhelming to gain interest. We all learn concepts through familiar knowledge and life experiences. If you share an idea an individual already understands and accepts; and then associate the known idea by contextual association to an unknown idea; new contexts and problems become linked.  At times new contextual associations concur or conflict with the ideas we know. Contextual associations can solve problems or create new ones for us solve. In logic, when two ideas are compared that are mostly different from each other, but share one or more attributes (properties, components, traits) in common, an analogy can be formed to create a new idea.

From my experience it is best to start with knowing the background of the audience you are communicating with. There are individuals with a cognitive Attention-deficit/hyperactivity disorder marked by an ongoing pattern of inattention and/or hyperactivity-impulsivity that interferes with concentrating (focusing) on Ideas (topics) that they have little interest in learning.  Autism is another mental condition characterized by impaired social interactions, limited communication and repetitive behaviors that impede concentration of new ideas. Dementia is also a condition that causes a gradual decrease of cognitive memory and the ability to connect ideas that are being communicated. In addition, there are individuals that have physical visual and auditory conditions that impede communication and sharing ideas.  Traumatic brain injury (physical brain damage) located in the frontal or temporal lobes of the organ of soft nervous tissue contained in the skull of individuals can result in confusion, memory loss, poor organizational skills, disinhibition, poor reasoning skills and judgment. Sometimes I find an individual's background through familiar life experiences. There are those that suffer from substance abuse (drug addiction) and mental disorders (or mental illnesses) are conditions that affect cognitive memory and concentration. Depression is a common mental disorder that causes people to experience a depressed mood that interferes with their interest in concentrating on ideas. Understanding the cognitive abilities of the audience your communicating, gives greater chance for acceptance of your idea.

After reading the above passages I asked my son again how he plans to find happiness. Luke reasoned, that we are not dependent on others to find happiness or misery. But, our internal understanding of happiness and misery can be refined through observation of others. "If you only interact with yourself, then you will not understand how others define happy and sad. But, if others are good to you, then you feel happy. If others are bad to you, then you will feel sad." He then asked me a question, "How can I tell whether person is good or bad?" I told him to first, observe whether the individual appears to be honest or just acting in their own self interest. Second, does the individual's ideas resemble or differ from the ones he trusts to make him him happy. Third, do any part of these new ideas protect or endanger his happiness and those he trusts. 

Essays on the Principles of Morality and Natural Religion

Henry Home, Lord Kames

Quote

Our nature, as far as concerns action, is made up of appetites and passions which move us to act, and of the moral sense by which these appetites and passions are governed. 

...It is probable, that in the following particular, man differs from the brute creation. Brutes are entirely governed by principles of action, which, in them, obtain the name of instincts. They blindly follow their instincts, and are led by that instinct which is strongest for the time. It is meet and fit they should act after this manner, because it is acting according to the whole of their nature. But for man to suffer himself to be led implicitly by instinct or by his principles of action, without check or control, is not acting according to the whole of his nature. He is endued with a moral sense or conscience, to check and control his principles of action, and to instruct him which of them he may indulge, and which of them he ought to restrain.

The chief objects of a man’s love are his friends and relations. He reserves some share to bestow on his neighbors. His affection lessens gradually, in proportion to the distance of the object, till it vanish altogether. But were this the whole of human nature with regard to benevolence, man would be but an abject creature. By a very happy contrivance (plan), objects which, because of their distance, have little or no influence, are gathered together in one general view, and made to have the very strongest effect; exceeding, in many instances, the most lively affection that is bestowed on a particular object. By this happy contrivance, the attention of  the mind, and its affections are preserved entire, to be bestowed upon general objects, instead of being dissipated among an endless number of individuals. Nothing more ennobles (refines) human nature than this principle of action: nor is there any thing more wonderful, than that a general term which has no precise meaning, should be the foundation of a more intense affection than is bestowed, for the most part, upon particular objects, even the most attractive. When we talk of our country, our religion, our government, the ideas annexed to these general terms, are obscure and indistinct.

General terms are extremely useful in language; serving, like mathematical signs, to communicate our thoughts in a summary way. But the use of them is not confined to language: they serve for a much nobler purpose, that of exciting us to generous and benevolent actions of the most exalted kind; not confined to individuals, but grasping whole societies, towns, countries, kingdoms, nay all mankind. By this curious mechanism, the defect of our nature is amply remedied. Distant objects, other ways invisible, are rendered conspicuous (obvious): accumulation makes them great; and greatness brings them near the eye: affection is preserved, to be bestowed entire, as upon a single object. And, to say all in one word, this system of benevolence, which is really founded on human nature and not the invention of man, is infinitely better contrived to advance the good and happiness of mankind, than any Utopian system that ever has been produced by the warmest imagination.

The first thing that nature consults, is the preservation of her creatures. Hence the love of life is made the strongest of all instincts. Upon the same foundation, pain is in a greater degree the object of aversion, than pleasure is of desire. Pain warns us of what tends to our dissolution (termination): pleasure is often sought after unwarily (carelessly), and by means dangerous to health and life. Pain comes in as a monitor of our danger; and nature, consulting our preservation in the first place and our gratification in the second only, wisely gives pain more force to draw us back, than it gives pleasure to push us on.
The second principle of action is self-love, or desire of our own happiness and good. This is a stronger principle than benevolence, or love bestowed upon others: wisely so ordered; because every man has more power, knowledge, and opportunity, to promote his own good than that of others. Thus individuals are mostly left to their own care. It is agreeable to the limited nature of such a creature as man, that it should be so; and, consequently, it is wisely ordered, that every man should have the strongest affection for himself.

Fidelity (Loyalty), a third principle, is circumscribed (confined) within narrower bounds; for it cannot exist without a peculiar connection betwixt (between) two persons, to found a reliance on the one side, which requires on the other a conduct corresponding to the reliance.

Gratitude is a fourth principle, universally acknowledged.

And benevolence possesses the last place, diversified by its objects, and exerting itself more vigorously or more faintly, in proportion to the distance of particular objects, and the grandeur of those that are general. This principle of action has one remarkable quality, that it operates with much greater force to relieve those in distress, than to promote positive good. In the case of distress, sympathy comes to it said; and, in that circumstance, it acquires the name of compassion.

To some objects we have an affection, and we desire to possess and enjoy them: other objects raise our aversion (dislike), and move us to avoid them. No object can move our affection but what is agreeable, nor our aversion but what is disagreeable. 

The above-mentioned principles of action belong to man as such, and constitute what may be called the common nature of man. Many other principles exert themselves upon particular objects in the instinctive manner, without the intervention of any sort of reasoning or reflection; appetite for food, animal love, etc. Other particular appetites, passions, and affections, such as ambition, avarice, envy, etc. constitute the peculiar nature of some individuals; being distributed in different proportions. It belongs to the science of ethics, to treat of these particular principles of action.

The moral sense also, though rooted in the nature of man, admits of great refinements by culture and education. It improves gradually, like our other powers and faculties, till it comes to be productive of the strongest as well as the most delicate feelings. I will endeavour to explain in what manner this happens. Every one must be sensible of the great advantages of education and imitation. 

The moral sense not only accompanies our other senses in their gradual refinement, but receives additional strength upon every occasion from these other senses. For example, a savage inured to acts of cruelty, feels little pain or aversion in putting an enemy to death in cold blood; and consequently, will have no remorse at such an action, other than what proceeds from the moral sense acting by its native strength. But let us suppose a person of so delicate feelings, as scarce to endure a common operation of phlebotomy (drawing blood), and who cannot behold without some degree of horror the amputation of a fractured member; such a person will be shocked to the highest degree, if he see an enemy put to death in cold blood. The grating emotion thus raised in him, must communicate itself to the feelings of the moral sense, and render them more acute. And thus, refinement in taste and manners, operating by communication upon the moral sense, occasions a stronger perception of immorality in every vitious action, than what would arise before such refinement. Upon the whole, the operations of the moral sense in a savage, bear no proportion to its operations in a person possessed of all the advantages of which human nature is susceptible by refined education.

As the moral sense is the true criterion of virtue, virtue undoubtedly is confined to the human species, and cannot in any just sense be attributed to any inferior being.

If in the moral sense be involved liberty of action, there must of consequence be the highest sense or feeling of morality where liberty is greatest. Now, in judging of human actions, those actions, which are essential to the order and preservation of society, are considered to be in a good measure necessary. It is our strict duty to be just and honest. We are bound by a law in our nature, which we ought not to transgress. No such feeling of duty or obligation attends those actions which come under the denomination of generosity, greatness of mind, heroism. Justice, therefore, is considered as less free than generosity; and, upon that very account, we ascribe less merit to the former, than to the latter. We ascribe no merit at all to an action which is altogether involuntary; and we ascribe more or less merit, in proportion as the action is more or less voluntary.

Man is an active being, and is not in his element but when in variety of occupation. A constant and uniform tenor of life without hopes or fears, would soon bring on satiety and disgust. Pain therefore is necessary, not only to enhance our pleasures, but to keep us in motion.* And it is needless to observe a second time, that to complain of man’s constitution in this respect, is in other words to complain, that there is such a creature as man in the scale of being. To mention but one other thing, pain and distress have a wonderful tendency to advance the interests of society. Grief, compassion, and sympathy, are strong connecting principles, by which every individual is made subservient to the general good of the whole species.

That branch of justice which regards promises and covenants, hath also a solid foundation in human nature; notwithstanding what is laid down by our author in two distinct propositions, “That a promise would not be intelligible (understood), before human conventions had established it; and, That, even if it were intelligible, it would not be attended (addressed) with any moral obligation.” As man is framed for society, mutual trust and confidence, without which there can be no useful society, enter into the character of the human species. Corresponding to these, are the principles of veracity (truth) and fidelity (loyalty). Veracity and fidelity would be of no significancy, were men not disposed to have faith, and to rely upon what is said to them, whether in the way of evidence or engagement. Faith and trust, on the other hand, would be very hurtful principles, were mankind void of veracity and fidelity. For upon that supposition, the world, as observed above, would be over-run with fraud and deceit. If that branch of justice which restrains us from harming each other, be essential to the very existance of society, fidelity and veracity are not less essential to its well-being: for from them spring mostly the advantages that are peculiar to the social life. It is justly observed by our author, that man in a solitary state is the most helpless of beings; and that by society only he is enabled to supply his defects, and to acquire a superiority over his fellow-creatures; that, by conjunction of forces, our power is augmented; by partition of employments, we work to better purpose; and, by mutual succour, we acquire security. But, without mutual fidelity and trust, we could enjoy none of these advantages; without them, we could not have any comfortable intercourse with each other. Hence it is, that treachery is the vilest of crimes, held in utter abhorrence. It is worse than murder, because it forms a character, and is directed against all mankind; whereas murder is but a transitory (temporary) act, directed against a single person. Infidelity (disloyalty) is of the same species with treachery. The essence of both crimes is the same, to wit, breach of trust. Treachery has only this aggravating circumstance, that it turns the confidence reposed in me against the friend who trusts me. Now, breach of promise is a species of infidelity; and therefore our author has but a single choice: he must maintain either that treachery is no crime, or that breach of promise is a crime. And, in fact, that it is so, every man can bear evidence from his own feelings. The performance of a deliberate promise has, in all ages, been considered as a duty. We have that sense of a promise, as what we are strictly bound to perform; and the breach of promise is attended with the same natural stings which attend other crimes, namely remorse, and a sense of merited punishment.

Solomon repeated his former counsel in view of this limited perspective (cf. 2:24). “Do good” (v. 12) should read “enjoy themselves.” We could translate verse 13, “If any man eats and drinks and finds satisfaction in all his toil, it is a gift of God.”

Ecclesiastes 3

Quote

 

10. I have observed the business that God gave man to be concerned with:

11. He brings everything to pass precisely at its time; He also puts eternity in their mind, but without man ever guessing, from first to last, all the things that God brings to pass.

12. Thus I realized that the only worthwhile thing there is for them is to enjoy themselves and do what is good in their lifetime;

13. also, that whenever a man does eat and drink and get enjoyment out of all his wealth, it is a gift of God.

 

The Rabbi Shlomo Yitzchaki (Rashi) explained the above passage of Ecclesiastes  Solomon's the wisdom of choice and reward and punishment is found the compiled testimonies of many rather rather than one source. Individuals that fail to discern the truth of the wisdom of their deeds will not understand value to their choices. It is difficult to see the importance of repenting the evil actions committed in a material world. Those that do value their choice understand that they do not know the time and place of their demise and the importance of enjoying the gift of life each day and to do actions that are good.

Rashi

Quote

 

Beautiful in its time. In its proper time, it is beautiful that reward be given for good deeds, but at the time of evil, it is appropriate for meting out punishment for evil deeds. Even [a sense of] the external world

He(Creator) has set in their heart, etc. Also the wisdom of the world that He instilled into the hearts of mankind, He did not instill it all into each one’s heart, rather a little to this one and a little to that one, in order that man should not fully grasp the workings of the Holy One, Blessed Is He, to know it; [and thereby] he will not know the day of his visitation [death] and on what he will stumble, in order that he put his heart to repent, so that he will be concerned and say [to himself], “Today or tomorrow I will die.” Therefore, ‘הָעֹלָם’ is written here defectively [i.e., without a ‘vav’], an expression of “hidden,” for if man knew that the day of his death was near, he would neither build a house nor plant a vineyard. Therefore, he says that, “He has made everything beautiful in its time.” The fact that there is a time for death is a beautiful thing, for a person optimistically says [to himself], “Perhaps my death is far off,” and he builds a house and plants a vineyard; and it is beautiful that it is concealed from people.

I know. Now, since the time of visitation [death] is concealed, that there is nothing better for man than to rejoice with his portion and to do that which is good in his Creator’s eyes, while he is yet alive.

And enjoys the good. The Torah and the commandments.

 

The Rabbi (teacher) Jesus washed the feet of his disciples. He reminded humankind that we are all equal under the Creator's eyes. We are all His Children. We must humble ourselves and cherish others before our own self interests. No truth is greater than God's Natural Law. We need to embrace this reality that our own reasoning and inclinations may not be beneficial to our Life, Liberty and the pursuit of Happiness.  John 18

John 13

Quote

13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, for that is what I am. 14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 15 For I have given you an example – you should do just as I have done for you. 16 I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him. 17 If you understand these things, you will be blessed if you do them.

Philippians 2

Quote

3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned not only about your own interests, but about the interests of others as well.

Al-Baqarah (The Cow)

Quote

177 Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travellers and beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God.

Jews, Christians, and Muslims would agree with King David's teaching that People can become dependent upon their earthly leaders for guidance, and forget the Creator is the originator of all eternal wisdom and laws.

Psalms 146

Quote

 

3 Do not trust in princes, in the son of men, who has no salvation.

4 His spirit leaves, he returns to his soil; on that day, his thoughts are lost.

5. Praiseworthy is he in whose help is the God of Jacob; his hope is in the Lord his God.

6 Who made heaven and earth, the sea and all that is in them, Who keeps truth forever.

7 Who performs justice for the oppressed, Who gives bread to the hungry; the Lord sets loose the bound.

8 The Lord gives sight to the blind; the Lord straightens the bent; the Lord loves the righteous.

9 The Lord guards the strangers; He strengthens the orphan and the widow, and He perverts the way of the wicked.

10 The Lord will reign forever! Your God, O Zion, to all generations. Hallelujah!

 

Matthew 20

Quote

25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 27 and whoever wants to be first among you must be your slave – 28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.”

Al-Baqara (The Cow)

Quote

2:258 (Asad) ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, (simply] because God had granted him kingship? Lo! Abraham said: "My Sustainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong.

George Washington's first act as President of the United States was to thank the Creator for providing the citizens of the United States assistance in the Revolutionary War to gain its freedom from the power of England and its king. He considered this gratitude to be a universal sentiment of the Nation. He then asked for the Creator's blessing to make Liberty in the United States sacred.

Note. I do add parentheses ( ) to add further explanation to words that are not frequently used.

George Washington's Inaugural Address 1798

Quote

 

Fellow Citizens of the Senate and the House of Representatives.

Among the vicissitudes (fortunes) incident (episode) to life, no event could have filled me with greater anxieties than that of which the notification was transmitted by your order, and received on the fourteenth day of the present month. On the one hand, I was summoned by my Country, whose voice I can never hear but with veneration and love, from a retreat which I had chosen with the fondest predilection, and, in my flattering hopes, with an immutable (unchanging) decision, as the asylum of my declining years: a retreat which was rendered every day more necessary as well as more dear to me, by the addition of habit to inclination, and of frequent interruptions in my health to the gradual waste committed on it by time. On the other hand, the magnitude and difficulty of the trust to which the voice of my Country called me, being sufficient to awaken in the wisest and most experienced of her citizens, a distrustful scrutiny into his qualifications, could not but overwhelm with dispondence (discouragement), one, who, inheriting inferior endowments from nature and unpractised in the duties of civil administration, ought to be peculiarly conscious of his own deficiencies. In this conflict of emotions, all I dare aver, is, that it has been my faithful study to collect my duty from a just appreciation of every circumstance, by which it might be affected. All I dare hope, is, that, if in executing this task I have been too much swayed by a grateful remembrance of former instances, or by an affectionate sensibility to this transcendent proof, of the confidence of my fellow-citizens; and have thence too little consulted my incapacity as well as disinclination for the weighty and untried cares before me; my error will be palliated (soothed) by the motives which misled me, and its consequences be judged by my Country, with some share of the partiality in which they originated.
Such being the impressions under which I have, in obedience to the public summons, repaired to the present station; it would be peculiarly improper to omit in this first official Act, my fervent supplications to that Almighty Being who rules over the Universe, who presides in the Councils of Nations, and whose providential aids can supply every human defect, that His benediction (blessing) may consecrate (declare sacred) to the liberties and happiness of the People of the United States, a Government instituted (established) by themselves for these essential purposes: and may enable every instrument employed in its administration to execute with success, the functions allotted (given) to His charge (responsibility). In tendering this homage to the Great Author of every public and private good I assure myself that it expresses your sentiments not less than my own; nor those of my fellow-citizens at large, less than either. No People can be bound to acknowledge and adore the Invisible Hand, which conducts the Affairs of men more than the People of the United States. Every step, by which they have advanced to the character of an independent nation, seems to have been distinguished by some token of Providential Agency (Divine Assistance). And in the important revolution just accomplished in the system of their United Government, the tranquil deliberations and voluntary consent of so many distinct communities, from which the event has resulted, cannot be compared with the means by which most Governments have been established, without some return of pious gratitude along with an humble anticipation of the future blessings which the past seem to presage. 

...By the article establishing the Executive Department, it is made the duty of the President "to recommend to your consideration, such measures as he shall judge necessary and expedient." The circumstances under which I now meet you, will acquit me from entering into that subject, farther than to refer to the Great Constitutional Charter under which you are assembled; and which, in defining your powers, designates the objects to which your attention is to be given. It will be more consistent with those circumstances, and far more congenial with the feelings which actuate me, to substitute, in place of a recommendation of particular measures, the tribute that is due to the talents, the rectitude (morally correct behavior), and the patriotism which adorn the characters selected to devise and adopt them. In these honorable qualifications, I behold the surest pledges, that as on one side, no local prejudices, or attachments; no seperate views, nor party animosities, will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests: so, on another, that the foundations of our National policy will be laid in the pure and immutable (permanent) principles of private morality; and the pre-eminence of a free Government, be exemplified by all the attributes which can win the affections of its Citizens, and command the respect of the world.

I dwell on this prospect with every satisfaction which an ardent love for my Country can inspire: since there is no truth more thoroughly established, than that there exists in the economy and course of nature, an indissoluble union between virtue and happiness, between duty and advantage, between the genuine maxims of an honest and magnanimous (generous) policy, and the solid rewards of public prosperity and felicity (happiness): Since we ought to be no less persuaded that the propitious (favorable) smiles of Heaven, can never be expected on a nation that disregards the eternal rules of order and right, which Heaven itself has ordained: And since the preservation of the sacred fire of liberty, and the destiny of the Republican model of Government, are justly considered as deeply, perhaps as finally staked, on the experiment entrusted to the hands of the American people.

 

Scripture reveals that God owes man nothing. God is not unjust because He hides truth from some while revealing it to others. Hiding things from some is an evidence of God’s judgment, not His justice. That He extends mercy to any is amazing. That He extends it to those who are inadequate and totally dependent is even more incredible. Furthermore, because He hides truth from those who reject it He shows mercy to them because He will just all people by their response to the truth they have.

Matthew 11

Quote

25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children. 26 Yes, Father, for this was your gracious will. 27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him. 28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry.”

John 17

Quote

...“Father, the time has come. Glorify your Son, so that your Son may glorify you – 2 just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him. 3 Now this is eternal life – that they know you, the only true God, and Jesus Christ, whom you sent. 4 I glorified you on earth by completing the work you gave me to do. 5 And now, Father, glorify me at your side with the glory I had with you before the world was created.

Saint Paul tells us after Jesus has conquered evil and death, he will relinquish his power to serve under the Creator and his Laws. The Creator will then have direct relations and share power with all of His righteous children throughout eternity.

1 Corinthians 15

Quote

20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man, the resurrection of the dead also came through a man. 22 For just as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. 24 Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be eliminated is death. 27 For he has put everything in subjection under his feet. But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him. 28 And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

Philippians 2

Quote

3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned not only about your own interests, but about the interests of others as well.

The Religious naturalist would accept understaning our environment and respecting Natural laws that govern is the key to understanding our Liberty and Happiness.

Jefferson acquired John Locke's notion how Nature has transcribed into man the understanding of primal inclinations of happiness and misery that influence our actions. In the 1689 book, An Essay Concerning Human Understanding, Locke writes. 
 
Chapter III
No Innate Practical Principles

Quote

Nature, I confess, has put into man a desire of happiness and an aversion to misery: these indeed are innate practical principles which (as practical principles ought) do continue constantly to operate and influence all our actions without ceasing: these may be observed in all persons and all ages, steady and universal; but these are inclinations of the appetite to good, not impressions of truth on the understanding.

An Essay Concerning Human Understanding, ( Chapters 2 -3) John Locke writes that the knowledge of the truths of Nature, Happiness and Misery comes through our senses from acquired experiences that are placed into memory. In infancy sensory development begins with our innate ability to differentiate pain from pleasure, hot from cold, bitter from sweet, stench from perfume, light from dark, loud from quiet, and rough from smooth. Locke notes that as our development continues, our minds begin to acquire general abstract ideas from familiar objects and prior experienced events. Some of the abstract ideas our minds formulate are right (successful) and some are wrong (failure). Our ability to recognize right and wrong ideas is what John Locke calls "the use of reason." Acquired ideas that become more accepted by reason are given names and basic language is formed. Ideas that are shared, understood and accepted by others become undoubted truths are what John Locke defines as "maxims." Many undoubted truths not known to others are reasoned by reflecting on their own unique development experiences. Undoubted truths that are reasoned and accepted before they are known are what John Locke terms "implicit maxims.' Ideas that are shared and not understood to be accepted as true or false, assent or dissent, are considered ignorant.
 
An Essay Concerning Human Understanding
John Locke

Chapter 3
No Innate Practical Principles

Quote

I grant the existence of God is so many ways manifest, and the obedience we owe him so congruous to the light of reason, that a great part of mankind give testimony to the law of nature: but yet I think it must be allowed that several moral rules may receive from mankind a very general approbation, without either knowing or admitting the true ground of morality; which can only be the will and law of a God, who sees men in the dark, has in His hand rewards and punishments and power enough to call to account the proudest offender.

Chapter 28
Of Other Relations
 
 

Quote

8. Divine law the measure of sin and duty. First, the Divine Law, whereby that law which God has set to the actions of men — whether promulgated to them by the light of nature, or the voice of revelation. That God has given a rule whereby men should govern themselves, I think there is nobody so brutish as to deny. He has a right to do it; we are his creatures: he has goodness and wisdom to direct our actions to that which is best: and he has power to enforce it by rewards and punishments of infinite weight and duration in another life; for nobody can take us out of his hands. This is the only true touchstone of moral rectitude; and, by comparing them to this law, it is that men judge of the most considerable moral good or evil of their actions; that is, whether, as duties or sins, they are like to procure them happiness or misery from the hands of the ALMIGHTY.

To understand how  Thomas Jefferson acquired maxim of the Laws of Nature and of Nature's God we must first review Commentaries on the Laws of England  by English judge, Sir William Blackstone published in 1765.  Blackstone considered the Will of the Creative force of Nature is called Natural Law. It is the explicit Will of Natural Law that binds us to this Universe and each other. It is the implicit Will of Natural Law to protect those who choose to accept and follow what we find to be good and self evident with our life.
 
Blackstone's Commentaries on the Laws of England
Introduction
Of the Nature of Laws in General.

Quote

This Will of his Maker is called the Law of Nature. For as God, when He created matter, and endued it with a principle of mobility, established certain rules for the perpetual direction of that motion; so, when he created man, and endued him with free will to conduct himself in all parts of life, He laid down certain immutable laws of human nature, whereby that free will is in some degree regulated and restrained, and gave him also the faculty of reason to discover the purpose of those laws.
 
IF man were to live in a state of nature, unconnected with other individuals, there would be no occasion for any other laws, than the law of nature, and the law of God. Neither could any other law possibly exist; for a law always supposes some superior who is to make it; and in a state of nature we are all equal, without any other superior but him who is the author of our being. But man was formed for society; and, as is demonstrated by the writers on this subject, is neither capable of living alone, nor indeed has the courage to do it. However, as it is impossible for the whole race of mankind to be united in one great society, they must necessarily divide into many; and form separate states, commonwealths, and nations; entirely independent of each other, and yet liable to a mutual intercourse. Hence arises a third kind of law to regulate this mutual intercourse, called “the law of “nations;” which, as none of these states will acknowledge a superiority in the other, cannot be dictated by either; but depends entirely upon the rules of natural law, or upon mutual compacts, treaties, leagues, and agreements between these several communities: in the construction also of which compacts we have no other rule to resort to, but the law of nature; being the only one to which both communities are equally subject: and therefore the civil law very justly observes, that quod naturalis ratio inter omnes hominess conftituit, vocatur jus gentium.

 Locke, Blackstone, Adams and Jefferson believed that a Creative Force of Nature has given us power over our body and mind to pursue or avoid sensations and reflections of pleasure and pain. John Locke believed that the Creator willed us to follow moral laws of virtue and happiness that preserve our individual selves and society from pain. Locke wrote that mankind will be rewarded if we abide by the given laws and punished if we disobey them.

In John Adams letter to Thomas Jefferson mentions Smithfield, London the location of executions of heretics and political rebels over the centuries. Scottish patriot Sir William Wallace, and Wat Tyler, leader of the Peasants' Revolt, were among the many religious reformers and dissenters ended in Smithfield. It is probable that Adams, Jefferson, and the Founding Fathers of the United States may have feared they might be added to the list of martyrs. Rebellion against the failure of a monarch to properly rule by a destructive system of Colony Administration. It was Adam's hope that the Creator would support the injustice that caused the degradation of descendants of English Freemen to a state of servitude. 

John Adams to Thomas Jefferson, 9 August 1816

Quote

 

Promise me eternal Life free from Pain, tho’ in all other respects no better than our present terrestrial Existence, I know not how many thousand Years of Smithfield fires I would not endure to obtain it.

In fine, without the Supposition of a future State, Mankind and this Globe appear to me the most Sublime and beautiful Bubble and Bauble that Imagination can conceive.

Let us then wish for Immortality at all hazards and trust the Ruler with His Skies. I do: and earnestly wish for His Commands which to the Utmost of my Power Shall be implicitly and piously obeyed.

 

Benjamin Franklin delivered this Petition of the Continental Congress, dated October 26, 1774 and signed by fifty-one delegates to the Congress, to Britain's King George III. The petition, stated the grievances of the American provinces and asked for the King's help in seeking solutions to their new founded misery. That their actions would be considered just to the Creator who would be the final judge to every one of them.

The Petition of the Grand American Continental Congress, to the King's Most Excellent Majesty

Oct. 26 1774 letter of transmittal

Quote

Had we been permitted to enjoy in quiet, the inheritance  left us by our forefathers, we should at this time have been peaceably, cheerfully and usefully employed in recommending  ourselves by every testimony of devotion to your Majesty, and of veneration to the state from which we derive our origin. 

But though now exposed to unexpected and unnatural scenes of distress by a contention with that nation, on whose parental guidance on all important affairs, we have hitherto with filial reverence constantly trusted, and therefore can derive no instruction in our present unhappy and perplexing circumstances from any former experience ; yet we doubt not the purity of our intention and the integrity of our conduct will justify us at that grand tribunal before which all mankind must submit to judgment.

We ask but for peace, liberty and safety. We wish not a diminution of the prerogative, nor do we solicit the grant of any new right in our favor. Your royal authority over us and our connection with Great-Britain, we shall always carefully and zealously endeavor to support and maintain.

 

King George considered the Colonist message of loyalty and attachment to his kingdom to be a farce. The Creator had blessed in England with Freedom and Bounty. Many of King's subjects gave their lives so that that the citizens of England could enjoy the greatest freedom that one could desire. King George considered the words of the rebellious criminal leaders to misrepresenting the truth about the constitution of colonies to be subordinate to Great Britain. America's Continental Congress were unlawfully taking control of British legislative, executive and judicial powers through acts of acts of violence threatening the property and lives of people loyal to the crown. The happiness of England and her subjects depended on her defending the resources the Creator had blessed them with.

King George III Speech to Parliament, October 27, 1775

Quote

"Those who have long too successfully labored to inflame my people in America by gross misrepresentations, and to infuse into their minds a system of opinions, repugnant to the true constitution of the colonies, and to their subordinate relation to Great-Britain, now openly avow their revolt, hostility and rebellion. They have raised troops, and are collecting a naval force; they have seized the public revenue, and assumed to themselves legislative, executive and judicial powers, which they already exercise in the most arbitrary manner, over the persons and property of their fellow-subjects: And although many of these unhappy people may still retain their loyalty, and may be too wise not to see the fatal consequence of this usurpation [unlawful right], and wish to resist it, yet the torrent of violence has been strong enough to compel their acquiescence [acceptance without protest], till a sufficient force shall appear to support them.

"The authors and promoters of this desperate conspiracy have, in the conduct of it, derived great advantage from the difference of our intentions and theirs. They meant only to amuse by vague expressions of attachment to the Parent State, and the strongest protestations [insistence] of loyalty to me, whilst they were preparing for a general revolt. On our part, though it was declared in your last session that a rebellion existed within the province of the Massachusetts Bay, yet even that province we wished rather to reclaim than to subdue. The resolutions of Parliament breathed a spirit of moderation and forbearance; conciliatory propositions accompanied the measures taken to enforce authority; and the coercive acts were adapted to cases of criminal combinations among subjects not then in arms. I have acted with the same temper; anxious to prevent, if it had been possible, the effusion of the blood of my subjects; and the calamities which are inseparable from a state of war; still hoping that my people in America would have discerned the traitorous views of their leaders, and have been convinced, that to be a subject of Great Britain, with all its consequences, is to be the freest member of any civil society in the known world.

"The rebellious war now levied is become more general, and is manifestly carried on for the purpose of establishing an independent empire. I need not dwell upon the fatal effects of the success of such a plan. The object is too important, the spirit of the British nation too high, the resources with which God hath blessed her too numerous, to give up so many colonies which she has planted with great industry, nursed with great tenderness, encouraged with many commercial advantages, and protected and defended at much expense of blood and treasure.

King George was no hero. We will see that King George's greatest failure was that he did not cherish his Subjects as equal citizens, but rather let his emotions lead him to the ignorance of considering them to be indentured caretakers of his corporate empire. Reason would have shown him that the common rights, and interests, of mankind are what all leaders should see. 

It is clear that George III learned through his instruction that there are times when one must restrain their personal inclinations of the appetite (self interest) for the greater good of the nation. This becomes evident when George III intended to marry his true love to marry Lady Sarah Lenox, the sister of the Duke of Richmond.  When the marriage was opposed by his adviser John Stuart, Earl of Bute. George immediately broke off the relationship and wrote in his journal “The interest of my country shall ever be my first care, my own inclinations shall ever submit to it; I am born for the happiness or misery of a great nation and consequently must often act contrary to my passions.”  Later, King George III asked Lady Sarah to be one of the ten bridesmaids at his wedding to Princess Charlotte of Mecklenburg-Strelitz. It was John Stuart who designed the curriculum that shaped the future king's thoughts on history, law, and politics, relying heavily on works such as a manuscript version of William Blackstone's Commentaries on the Laws of England and St. John Bolingbroke's The Idea of the Patriot King (1740). 

Like King George, Thomas Jefferson was very familiar with Bolingboke's work. Much of his commonplace book follows Bolingboke's method of critical reasoning and evidence. Jefferson may have looked at Boilingbroke's words on the human inventions of gods, on his own reasoning of Judaism, Christianity, and Islam. Further, Jefferson's was on the same opinion of the idolatry of revering the papacy and kings.Henry St. John Bolingbroke considered any leader that put the interests of People that support him befere to him to be a hero. A hero finds virtue through a natural progression of reason to self discipline emotions. Boilingbrook correctly understood deifying human heroes that help maintain order during their lifetime is a blasphamous deception of the higheset order.  

No leader has the Divine Right to put himself above others. Bolingbroke considered this type of self idol worship to be the cause to the effect of polytheism. These type of leaders deceive even themselves to be worshiped as Divine Judges. But, in the end all of these human idols gain no power from the Creator, unlesss His Divine Will to do so. Boilingbroke does make a good point that these divine clowns betray an imperfection of our nature, being our pride, vanity, and presumption? The notion of lawgivers or a leader deceiving subjects, to be ordained by the Creator, would be known by any simpleton as using His name for personal Vanity. Any lawgiver or leader that deceives Citizens to believing thier office to be Divine and sacred should be considered false idol worship.

Jefferson most likely understood that Boilingbrook lead King George and his readers into a Sophist trap by inventing a false presumption that our happiness is dependent on good society and king. While Society does plays a significant role in a person's happiness, but is not the only factor. Monotheist would instantly point that the Prophet Abraham left the comfort of society fillled with false idol worship and found the Creator. Thomas Jefferson would have also rebuked any notion that we are always governed by laws that are always of interest to the People. Further, Jefferson would also have rebuked any duty or obligation of submission to laws that take or give away any person's right to Life, Liberty and the pursuit of Happiness given by the Creator. It is my understanding that our third president would have argued that any laws enacted on personal self interest would not be ordained by the Creator in any way.

It is true that Lawmaking and governing becomes more difficult, if the People do not share the same morality, grievances and common enemies as their leaders. A Patriot must protect Liberty, whether or not it is in his interest to do so. It is all our duty protect Liberty and promote happiness for all mankind. But a good Leader must hold the highest conduct, because it is his duty to do so; a duty that he owes to The Creator by one law, and to his people by another. Both Jefferson would support the implicit idea that the Creator has given power to no particular individual, because by nature all Men are Equal; therefore, by Natural Law Power is given to the People or Multitude. At this period of time Jews, Christians, and Muslims would most likely have objected Pure Democracy by pointing to the royal bloodline of King David of the Old Testament. Britains's Royal College of Arms believes Queen Elizabeth, to bee a direct descendant of King David. Queen Elizabeth is also head of the Anglican Church.

The Idea of a Patriot King
Henry St. John Bolingbroke

Quote

...The iniquity of all the principal men in any community, of kings and ministers especially, does not consist alone in the crimes they commit, and in the immediate consequences of these crimes: and, therefore, their guilt is not to be measured by these alone. Such men sin against posterity, as well as against their own age; and when the consequences of their crimes are over, the consequences of their example remain. I think, and every wise and honest man in generations yet unborn will think, if the history of this administration descends to blacken our annals, that the greatest iniquity of the minister, on whom the whole iniquity ought to be charged, since he has been so long in possession of the whole power, is the constant endeavor he has employed to corrupt the morals of men. I say thus generally, the morals; because he, who abandons or betrays his country, will abandon or betray his friend; and because he, who is prevailed on to act in Parliament without any regard to truth or justice, will easily prevail on himself to act in the same manner every where else. 

...In a word, will the British spirit, that spirit which has preserved liberty hitherto in one corner of the world at least, be so easily or so soon reinfused into the British nation? I think not. We have been long coming to this point of deprivation: and the progress from confirmed habits of evil is much more slow than the progress to them. Virtue is not placed on a rugged mountain of difficult and dangerous access, as they who would excuse the indolence of their temper, or the perverseness of their will, desire to have it believed; but she is seated, however, on an eminence (exalted position). We may go up to her with ease, but we must go up gradually, according to the natural progression of reason, who is to lead the way, and to guide our steps. On the other hand, if we fall from thence, we are sure to be hurried down the hill with a blind impetuosity (violent action), according to the natural violence of those appetites and passions that caused our fall at first, and urge it on the faster, the further they are removed from the control that before restrained them.

...to save or redeem a nation, under such circumstances, from perdition, nothing less is necessary than some great, some extraordinary conjuncture of ill fortune, or of good, which may purge, yet so as by fire. Distress from abroad, bankruptcy at home, and other circumstances of like nature and tendency, may beget universal confusion. Out of confusion order may arise: but it may be the order of a wicked tyranny, instead of the order of a just monarchy. Either may happen: and such an alternative, at the disposition of fortune, is sufficient to make a Stoic tremble! We may be saved, indeed, by means of a very different kind; but these means will not offer themselves, this way of salvation will not be opened to us, without the concurrence, and the influence, of a Patriot King, the most uncommon of all phenomena in the physical or moral world.

Nothing can so surely and so effectually restore the virtue and public spirit essential to the preservation of liberty and national prosperity, as the reign of such a prince.

...But let us not neglect, on our part, such means as are in our power, to keep the cause of truth, of reason, of virtue, and of liberty, alive. If the blessing be withheld from us, let us deserve, at least, that it should be granted to us. If heaven, in mercy, bestows it on us, let us prepare to receive it, to improve it, and to co-operate with it.

I mean what this institution ought to have been, whenever it began, according to the rule of reason, founded in the common rights, and interests, of mankind. On this head it is quite necessary to make some reflections, that will, like angular stones laid on a rock, support the little fabric, the model however of a great building, that I propose to raise.

So plain a matter could never have been rendered intricate and voluminous, had it not been for lawless ambition, extravagant vanity, and the detestable spirit of tyranny, abetted by the private interests of artful men, by adulation (excessive flattery) and superstition, two vices to which that staring timid (weak spirited) creature man is excessively prone; if authority had not imposed on such as did not pretend to reason; and if such as did attempt to reason had not been caught in the common snares of sophism (moral scepticism and false reasoning), and bewildered in the labyrinths of disputation (debate). In this case, therefore, as in all those of great concernment (matters of interest, the shortest and the surest method of arriving at real knowledge is to unlearn the lessons we have been taught, to remount to first principles, and take nobody's word about them; for it is about them that almost all the juggling and legerdemain (illusions), employed by men whose trade it is to deceive, are set to work.

...the notions concerning the divine institution and right of kings, as well as the absolute power belonging to their office, have no foundation in fact or reason, but have risen from an old alliance between ecclesiastical and civil policy. The characters of king and priest have been sometimes blended together: and when they have been divided, as kings have found the great effects wrought in government by .the empire which priests obtain over the consciences of mankind, so priests have been taught by experience, that the best method to preserve their own rank, dignity, wealth, and power, all raised upon a supposed divine right, is to communicate the same pretension [claim] to kings, and, by a fallacy common to both, impose their usurpations [theft] on a silly world. This they have done: and, in the state, as in the Church, these pretensions to a have been generally carried highest by those, who have had the least pretension to the divine favor.

The authors of such inventions (conceived deceptions), as were of general use to the well being (free and happy) of mankind, were not only reverenced (awe) and obeyed (submit) during their lives, but worshiped (deified) after their deaths: they became principal gods, Dii majorum gentium (the superior governing gods of this world). The founders of commonwealths, the lawgivers, and the heroes of particular states, became gods of a second class, Dii minorum gentium. All preeminence (supremacy) was given in heaven, as well as on earth, in proportion to the benefits that men received. Majesty was the first, and divinity the second, reward. Both were earned by services done to mankind, whom it was easy to lead, in those days of simplicity and superstition, from admiration and gratitude, to adoration and expectation.

I esteem monarchy above any other form of government, and hereditary monarchy above elective. I reverence kings, their office, their rights, their persons: and it will never be owing to the principles I am going to establish, because the character and government of a Patriot King can be established on no other, if their office and their right are not always held divine, and their persons always sacred.

Now, we are subject, by the constitution of human nature, and therefore by the will of the author of this and every other nature, to two laws. One given immediately to all men by God, the same to all, and obligatory alike on all. The other given to man by man, and therefore not the same to all, nor obligatory alike on all: founded indeed on the same principles, but varied by different applications of them to times, to characters, and to a number, which may be reckoned infinite, of other circumstances. By the first, I mean the universal law of reason; and by the second, the particular law, or constitution of laws, by which every distinct community has chosen to be governed.

The obligation of submission to both, is discoverable by so clear and so simple an use of our intellectual faculties, that it may be said properly enough to be revealed to us by God: and though both these laws cannot be said properly to be given by Him, yet our obligation to submit to the civil law is a principal paragraph in the natural law, which he has most manifestly given us. In truth we can no more doubt of the obligations of both these laws, than of the existence of the Lawgiver. As supreme lord over all his works, his general providence regards immediately the great commonwealth of mankind; but then, as supreme lord likewise, his authority gives a sanction to the particular bodies of law which are made under it. The law of nature is the law of all his subjects: the constitutions of particular governments are like the by-laws of cities, or the appropriated customs of provinces. It follows, therefore, that he who breaks the laws of his country resists the ordinance of God, that is, the law of his nature. God has instituted neither monarchy, nor aristocracy, nor democracy, nor mixed government: but though God has instituted no particular form of government among men, yet by the general laws of His kingdom He exacts our obedience to the laws of those communities, to which each of us is attached by birth, or to which we may be attached by a subsequent and lawful engagement.

From such plain, unrefined, and therefore, I suppose, true reasoning, the just authority of kings and the due obedience of subjects, may be deduced with the utmost certainty. And surely it is far better for kings themselves to have their authority thus founded on principles incontestable, and on fair deductions from them, than on the chimeras of madmen, or, what has been more common, the sophisms (arguments apparently correct in form but actually invalid) of knaves (ignorant). A human right, that cannot be controverted, is preferable, surely, to a pretended divine right, which every man must believe implicitly, as few will do, or not believe at all.

...A divine right in kings is to be deduced evidently from them: a divine right to govern well, and conformably to the constitution at the head of which they are placed. A divine right to govern ill, is an absurdity to assert it, is blasphemy. A people may choose, or hereditary succession may raise, a bad prince to the throne; but a good king alone can derive his right to govern from God. The reason is plain: good government alone can be in the divine intention. God has made us to desire happiness; he has made our happiness dependent on society; and the happiness of society dependent on good or bad government. His intention, therefore, was, that government should be good.

The office of kings is, then, of right divine, and their persons are to be reputed sacred. As men, they have no such right, no such sacredness belonging to them: as kings, they have both, unless they forfeit them. Reverence for government obliges to reverence governors, who, for the sake of it, are raised above the level of other men: but reverence for governors, independently of government, any further than reverence would be due to their virtues if they were private men, is preposterous, and repugnant to common sense. The spring from which this legal reverence, for so I may call it, arises, is national, not personal. 

...Nothing can be more absurd, in pure speculation, than an hereditary right in any mortal to govern other men: and yet, in practice, nothing can be more absurd than to have a king to choose at every vacancy of a throne. We draw at a lottery indeed in one case, where there are many chances to lose, and few to gain. But have we much more advantage of this kind in the other? I think not. Upon these, and upon most occasions, the multitude would do at least as well to trust to chance as choice, and to their fortune as to their judgment. But in another respect, the advantage is entirely on the side of hereditary succession; for, in elective monarchies, these elections, whether well or ill made, are often attended with such national calamities, that even the best reigns cannot make amends for them: whereas, in hereditary monarchy, whether a good or a bad prince succeeds, these calamities are avoided.

...We may lament the imperfections of our human state, which is such, that in cases of the utmost importance to the order and good government of society, and by consequence to the happiness of our kind, we are reduced, by the very constitution of our nature, to have no part to take that our reason can approve absolutely. But though we lament it, we must submit to it. We must tell ourselves once for all, that perfect schemes are not adapted to our imperfect state; that Stoical morals and Platonic politics are nothing better than amusements for those who have had little experience in the affairs of the world, 

...I think a limited monarchy the best of governments, so I think an hereditary monarchy the best of monarchies. I said a limited monarchy; for an unlimited monarchy, wherein arbitrary will, which is in truth no rule, is however the sole rule, or stands instead of all rule of government, is so great an absurdity, both in reason informed or uninformed by experience, that it seems a government fitter for savages than for civilized people.

...When monarchy is the essential form, it may be more easily and more usefully tempered with aristocracy, or democracy, or both, than either of them, when they are the essential forms, can be tempered with monarchy. It seems to me, that the introduction of a real permanent monarchical power, or any thing more than the pageantry of it, into either of these, must destroy them and extinguish them, as a greater light extinguishes a less.

I would not say God governs by a rule that we know, or may know, as well as he, and upon our knowledge of which he appeals to men for the justice of his proceedings towards them; which a famous divine has impiously advanced, in a pretended demonstration of his being and attributes. God forbid! But this I may say, that God does always that which is fittest to be done, and that this fitness, whereof neither that presumptuous dogmatist was, nor any created being is, a competent judge, results from the various natures, and more various relations of things: so that, as creator of all systems by which these natures and relations are constituted, he prescribed to himself the rule, which he follows as governor of every system of being. In short, with reverence be it spoken, God is a monarch, yet not an arbitrary but a limited monarch, limited by the rule which infinite wisdom prescribed to infinite power. 

There are limitations indeed that would destroy the essential form of monarchy; or, in other words, a monarchical constitution may be changed, under pretense of limiting the monarch.

 I will not say that the essential form of monarchy should be preserved though the preservation of it were to cause the loss of liberty.

..all the limitations necessary to preserve liberty, as long as the spirit of it subsists, and longer than that no limitations of monarchy, nor any other form of government, can preserve it, are compatible with monarchy. I think on these subjects, neither as the Tories, nor as the Whigs have thought; at least, I endeavor to avoid the excesses of both. I neither dress up kings like so many burlesque Jupiters, weighing the fortunes of mankind in the scales of fate, and darting thunderbolts at the heads of rebellious giants; nor do I strip them unclothed, as it were, and leave them at most a few tattered rags to clothe their majesty, but such as can serve really as little for use as for ornament. My aim is to fix this principle: that limitations on a crown ought to be carried as far as it is necessary to secure the liberties of a people; and that all such limitations may subsist, without weakening or endangering monarchy.

I shall be told, perhaps, for I have heard it said by many, that this point is imaginary; and that limitations, sufficient to procure good government and to secure liberty under a bad prince, cannot be made, unless they are such as will deprive the subjects of many benefits in the reign of a good prince, clog his administration, maintain an unjust jealousy between him and his people, and occasion a defect of power, necessary to preserve the public tranquility, and to promote the national prosperity.

...The limitations necessary to preserve liberty under monarchy will restrain effectually a bad prince, without being ever felt as shackles by a good one. Our constitution is brought, or almost brought, to such a point, a point of perfection I think it, that no king, who is not, in the true meaning of the word, a patriot, can govern Britain with ease, security, honour, dignity, or indeed with sufficient power and strength. But yet a king, who is a patriot may govern with all the former; and, besides them, with power as extended as the most absolute monarch can boast, and a power, too, far more agreeable in the enjoyment as well as more effectual in the operation.

...It is something to desire to appear a patriot: and the desire of having fame is a step towards deserving it, because it is a motive the more to deserve it. If it be true, as Tacitus says, contemptu famae contemni virtutem, that a contempt of a good name, or an indifference about it, begets or accompanies always a contempt of virtue; the contrary will be true: and they are certainly both true. But this motive alone is not sufficient. To constitute a patriot, whether king or subject, there must be something more substantial than a desire of fame, in the composition; and if there be not, this desire of fame will never rise above that sentiment which may be compared to the coquetry of women: a fondness of transient applause, which is courted by vanity, given by flattery, and spends itself in show, like the qualities which acquire it. Patriotism must be founded in great principles, and supported by great virtues.

...princes are easily betrayed into an error that takes its rise in the general imperfection of our nature, in our pride, our vanity, and our presumption? The bastard children, but the children still, of self love; a spurious brood, but often a favorite brood, that governs the whole family. As men are apt to make themselves the measure of all being, so they make themselves the final cause of all creation. Thus the reputed orthodox philosophers in all ages have taught, that the world was made for man, the earth for him to inhabit, and all the luminous bodies, in the immense expanse around us, for him to gaze at. Kings do no more, no, not so much, when they imagine themselves the final cause for which societies were formed, and governments instituted.

...all such men should bear constantly in mind, that the master they serve is to be the king of their country: that their attachment to him, therefore, is not to be like that of other servants to other masters, for his sake alone, or for his sake and their own, but for the sake of their country likewise.

..Attachment to a private person must comprehend a great concern for his character and his interests: but attachment to one who is, or may be a king, much more; because the character of the latter is more important to himself and others; and because his interests are vastly more complicated with those of his country, and in some sort with those of mankind. 

If he gives them those of a good reign, we may assure ourselves that they will carry, and in this case they ought to carry that applause, and those demonstrations of their confidence and affection, as high as such a prince himself can desire. Thus the prince and the people, take, in effect, a sort of engagement with one another: the prince to govern well, and the people to honor and obey him.

...when the spirit of liberty begins to flag in a free people, and when they become disposed, by habits that have grown insensibly upon them, to a base submission. But they are necessary too, even when they are easiest to be obtained; that is, when the spirit of liberty is in full strength, and a disposition, to oppose all instances of maladministration (injustice), and to resist all attempts on liberty, is universal. In both cases, the endeavours of every man who loves his country will be employed with incessant care and constancy to obtain them, that good government and liberty may be the better preserved and secured; but in the latter case for this further reason also, that the preservation and security of these may be provided for, not only better but more consistently with public tranquillity, by constitutional methods, and a legal course of Opposition to the excesses of regal or ministerial power. 

It is true that a prince, who gives just reasons to expect that his reign will be that of a Patriot King, may not always meet, and from all persons, such returns as such expectations deserve: but they must not hinder either the prince from continuing to give them, or the people from continuing to acknowledge them. United, none can hurt them: and if no artifice (cunning) interrupts, no power can defeat the effects of their perseverance. It will blast many a wicked project, keep virtue in countenance (in favor), and vice, to some degree at least, in awe. Nay, if it should fail to have these effects, if we should even suppose a good prince to suffer with the people, and in some measure for them, vet many advantages would accrue to him: for instance, the cause of the people he is to govern, and his own cause would be made the same by their common enemies. He would feel grievances himself as a subject, before he had the power of imposing them as a king. He would be formed in that school out of which the greatest and the best of monarchs have come, the school of affliction: and all the vices, which had prevailed before his reign, would serve as so many foils to the glories of it. 

Machiavel is an author who should have great authority with the persons likely to oppose me. He proposes to princes the amplification of their power, the extent of their dominion, and the subjection of their people, as the sole objects of their policy. He devises and recommends all means that tend to these purposes, without the consideration of any duty owing to God or man, or any regard to the morality or immorality of actions. Yet even he declares the affectation of virtue to be useful to princes: he is so far on my side in the present question. The only difference between us is, I would have the virtue real: he requires no more than the appearance of it.

In the tenth chapter of the first book of Discourses, he appears convinced, such is the force of truth, but how consistently with himself let others determine, that the supreme glory of a prince accrues to him who establishes good government and a free constitution; and that a prince, ambitious of fame, must wish to come into possession of a disordered and corrupted state, not to finish the wicked work that others have begun, and to complete the ruin, but to stop the progress of the first, and to prevent the last. He thinks this not only the true way to fame, but to security and quiet; as the contrary leads, for here is no third way, and a prince must make his option between these two, not only to infamy (disgrace), but to danger and to perpetual disquietude (unrest). He represents those who might establish a commonwealth or a legal monarchy, and who choose to improve the opportunity of establishing tyranny, that is, monarchy without any rule of law, as men who are deceived by false notions of good, and false appearances of glory, and who are in effect blind to their true interest in every respect

Thus far Machiavel reasons justly; but he takes in only a part of his subject, and confines himself to those motives that should determine a wise prince to maintain liberty, because it is his interest to do so. He rises no higher than the consideration of mere interest, of fame, of security, of quiet, and of power, all personal to the prince: and by such motives alone even his favourite Borgia (Cesare Borgia was the son of Pope Alexander VI ) might have been determined to affect the virtues of a patriot prince; more than which this great doctor in political knowledge would not have required of him. But he is far from going up to that motive which should above all determine a good prince to hold this conduct, because it is his duty to do so; a duty that he owes to God by one law, and to his people by another.

though Mr Locke condescended to examine those of Filmer, more out of regard to the prejudices of the time, than to the importance of the work. Upon such foundations we must conclude, that since men were directed by nature to form societies, because they cannot by their nature subsist without them, nor in a state of individuality; and since they were directed in like manner to establish governments, because societies cannot be maintained without them, nor subsist in a state of anarchy, the ultimate end of all governments is the good of the people, for whose sake they were made, and without whose consent they could not have been made. In forming societies, and submitting to government, men give up part of that liberty to which they are all born, and all alike. But why? Is government incompatible with a full enjoyment of liberty? By no means. But because popular liberty without government will degenerate into licence (permission) , as government without sufficient liberty will degenerate into tyranny, they are mutually necessary to each other, good government to Support legal liberty, and legal liberty to preserve good government.

The good of the people is the ultimate and true end of government. Governors are, therefore, appointed for this end, and the civil constitution which appoints them, and invests them with their power, is determined to do so by that law of nature and reason, which has determined the end of government, and which admits this form of government as the proper means of arriving at it. Now, the greatest good of a people is their liberty.. 

Liberty is to the collective body, what health is to every individual body. Without health no pleasure can be tasted by man: without liberty no happiness can be enjoyed by society. The obligation, therefore, to defend and maintain the freedom of such constitutions will appear most sacred to a Patriot King.

Kings who have weak understandings, bad hearts, and strong prejudices, and all these, as it often happens, inflamed by their passions, and rendered incurable by their self-conceit and presumption; such kings are apt to imagine, and they conduct themselves so as to make many of their subjects imagine, that the king and the people in free governments are rival powers, who stand in competition with one another, who have different interests, and must of course have different views: that the rights and privileges of the people are so many spoils taken from the right and prerogative of the crown; and that the rules and laws, made for the exercise and security of the former, are so many diminutions (diminishing) of their dignity, and restraints on their power.

The freedom of a constitution rests on two points. The orders of it are one: so Machiavel calls them, and I know not how to call them more significantly. He means not only the forms and customs, but the different classes and assemblies of men, with different powers and privileges attributed to them, which are established in the state. The spirit and character of the people are the other. On the mutual conformity and harmony of these the preservation of liberty depends. To take away, or essentially to alter the former, cannot be brought to pass, whilst the latter remains in original purity and vigour: nor can liberty be destroyed by this method, unless the attempt be made with a military force sufficient to conquer the nation, which would not submit in this case till it was conquered, nor with much security to the conqueror even then. But these orders of the state may be essentially altered, and serve more effectually to the destruction of liberty, than the taking of them away would serve, if the spirit and character of the people are lost.

Now this method of destroying liberty is the most dangerous on many accounts, particularly on this; that even the reign of the weakest prince, and the policy of the weakest ministry, may effect the destruction, when circumstances are favorable to this method. If a people is growing corrupt, there is no need of capacity to contrive (scheme), nor of insinuation (implication) to gain, nor of plausibility (credibility) to seduce, nor of eloquence (rhetoric) to persuade, nor of authority to impose, nor of courage to attempt (acheive). The most incapable, awkward, ungracious, shocking, profligate (wasteful), and timorous (fearful) wretches (criminal), invested with power, and masters of the purse, will be sufficient for the work, when the people are accomplices in it. Luxury is rapacious (greedy); let them feed it: the more it is fed, the more profuse it will grow. Want is the consequence of profusion (abundance), venality (selfishness) of want, and dependence of venality. By this progression, the first men of a nation will become the pensioners (funders) of the last; and he who has talents, the most implicit tool to him who has none. The distemper will soon descend, not indeed to make a deposit below, and to remain there, but to pervade the whole body.

Men are willing to excuse, not only to others but to themselves, the first steps they take in vice (wickedness), and especially in vice that affects the public, and whereof the public has a right to complain.

Old men will outlive the shame of losing liberty, and young men will arise who know not that it ever existed. A spirit of slavery will oppose and oppress the spirit of liberty, and seem at least to be the genius of the nation. Such too it will become in time, when corruption has once grown to this height, unless the progress of it can be interrupted.

orders which are proper to maintain liberty, whilst a people remain uncorrupt, become improper and hurtful to liberty, when a people is grown corrupt. To remedy this abuse, new laws alone will not be sufficient. These orders, therefore, must be changed, according to him, and the constitution must be adapted to the depraved manners of the people. 

 a free commonwealth can neither be maintained by a corrupt people, nor be established among them. 

...To preserve liberty by new laws and new schemes of government, whilst the corruption of a people continues and grows, is absolutely impossible: but to restore and to preserve it under old laws, and an old constitution, by reinfusing into the minds of men the spirit of this constitution, is not only possible, but is, in a particular manner, easy to a king. A corrupt commonwealth remains without remedy, though all the orders and forms of it subsist: a free monarchical government cannot remain absolutely so, as long as the orders and forms of the constitution subsist. These, alone, are indeed nothing more than the dead letter of freedom, or masks of liberty in the first character they serve to no good purpose whatsoever: in the second they serve to a bad one; because tyranny, or government by will, becomes more severe, and more secure, under their disguise, than it would if it was barefaced (transparent)and avowed (asserted). But a king can, easily to himself and without violence to his people, renew the spirit of liberty in their minds, quicken this dead letter, and pull off this mask.

As soon as corruption ceases to be an expedient (practical) of government, and it will cease to be such as soon as a Patriot King is raised to the throne, the panacea (remedy) is applied; the spirit of the constitution revives of course: and, as fast as it revives, the orders and forms of the constitution are restored to their primitive integrity, and become what they were intended to be, real barriers against arbitrary power, not blinds nor masks under which tyranny may lie concealed. Depravation of manners exposed the constitution to ruin: reformation will secure it. Men decline easily from virtue; for there is a devil too in the political system, a constant tempter at hand. A Patriot King will want neither power nor inclination to cast out this devil, to make the temptation cease, and to deliver his subjects, if not from the guilt, yet from the consequence, of their fall. Under him they will not only cease to do evil, but learn to do well; for, by rendering public virtue and real capacity the sole means of acquiring any degree of power or profit in the state, he will set the passions of their hearts on the side of liberty and good government. A Patriot King is the most powerful of all reformers; for he is himself a sort of standing miracle, so rarely seen and so little understood, that the sure effects of his appearance will be admiration and love in every honest breast, confusion and terror to every guilty conscience, but submission and resignation in all. A new people will seem to arise with a new king. innumerable metamorphoses, like those which poets feign, will happen in very deed: and, while men are conscious that they are the same individuals, the difference of their sentiments will almost persuade them that they are changed into different beings.

But, that we may not expect more from such a king than even he can perform, 

Absolute stability is not to be expected in any thing human; for that which exists immutably exists alone necessarily, and this attribute of the Supreme Being, can neither belong to man, nor to the works of man. The best instituted governments, like the best constituted animal bodies, carry in them the seeds of their destruction:

 All that can be done, therefore, to prolong the duration of a good government, is to draw it back, on every favorable occasion, to the first good principles on which it was founded. When these occasions happen often, and are well improved, such governments are prosperous and durable. When they happen seldom, or are ill improved, these political bodies live in pain, or in languor, and die soon.

the royal mantle will not convey the spirit of patriotism into another king, as the mantle of Elijah did the gift of prophecy into another prophet. The utmost he can do, and that which deserves the utmost gratitude from his subjects, is to restore good government, to revive the spirit of it, and to maintain and confirm both, during the whole course of his reign. The rest his people must do for themselves. If they do not, they will have none but themselves to blame: if they do, they will have the principal obligation to him. In all events, they will have been free men one reign the longer by his means, and perhaps more; since he will leave them much better prepared and disposed to defend their liberties, than he found them.

...he must begin to govern as soon as he begins to reign. For the very first steps he makes in government will give the first impression, and as it were the presage of his reign; and may be of great importance in many other respects besides that of opinion and reputation. His first care will be, no doubt, to purge his court, and to call into the administration such men as he can assure himself will serve on the same principles on which he intends to govern.

A good prince will no more choose ill men, than a wise prince will choose fools. Deception in one case is indeed more easy than in the other; because a knave may be an artful hypocrite, whereas a silly fellow can never impose himself for a man of sense. And least of all, in a country like ours, can either of these deceptions happen, if any degree of the discernment of spirits be employed to choose. The reason is, because every man here, who stands forward enough in rank and reputation to be called to the councils of his king, must have given proofs beforehand of his patriotism, as well as of his capacity, if he has either, sufficient to determine his general character.

 My Lord Bacon says, that cunning is left handed or crooked wisdom. I would rather say, that it is a part, but the lowest part, of wisdom; employed alone by some, because they have not the other parts to employ; and by some, because it is as much as they want, within those bounds of action which they prescribe to themselves, and sufficient to the ends that they propose. 

 inferior wisdom or cunning may get the better of folly: but superior wisdom will get the better of cunning. Wisdom and cunning have often the same objects; but a wise man will have more and greater in his view. The least will not fill his soul, nor ever become the principal there; but will be pursued in subserviency, in subordination at least, to the other. Wisdom and cunning may employ sometimes the same means too: but the wise man stoops to these means, and the other cannot rise above them. Simulation (pretend) and dissimulation (disguise), for instance, are the chief arts of cunning: the first will be esteemed (valued) always by a wise man unworthy of him, and will be therefore avoided by him, in every possible case; for, to resume my Lord Bacon's comparison, simulation is put on that we may look into the cards of another, whereas dissimulation intends nothing more than to hide our own. Simulation is a stiletto, not only an offensive, but an unlawful weapon: and the use of it may be rarely, very rarely, excused, but never justified. Dissimulation is a shield, as secrecy is armour (ar,pr): and it is no more possible to preserve secrecy in the administration of public affairs without some degree of dissimulation, than it is to succeed in it without secrecy. Those two arts of cunning are like the alloy mingled with pure ore. A little is necessary, and will not debase the coin below its proper standard; but if more than that little be employed, the coin loses its currency, and the coiner his credit.

We may observe much the same difference between wisdom and cunning, both as to the objects they propose and to the means they employ, as we observe between the visual powers of different men. One sees distinctly the objects that are near to him, their immediate relations, and their direct tendencies; and a sight like this serves well enough the purpose of those who concern themselves no further. The cunning minister is one of those: he neither sees, nor is concerned to see, any further than his personal interests, and the support of his administration, require. If such a man overcomes any actual difficulty, avoids any immediate distress, or, without doing either of these effectually, gains a little time, by all the low artifice which cunning is ready to suggest and baseness of mind to employ, he triumphs, and is flattered by his mercenary train, on the great event; which amounts often to no more than this, that he got into it by another. The wise distress by one series of faults, and out of minister sees, and is concerned to see further, because government has a further concern: he sees the objects that are distant as well as those that are near, and all their remote relations, and even their indirect tendencies. He thinks of fame as well as of applause, and prefers that, which to be enjoyed must be given, to that which may be bought. He considers his administration as a single day in the great year of government; but as a day that is affected by those which went before, and that must affect those which are to follow. He combines, therefore, and compares all these objects, relations, and tendencies; and the judgment he makes, on an entire not a partial survey of them, is the rule of his conduct. That scheme of the reason of state, which lies open before a wise minister, contains all the great principles of government, and all the great interests of his country: so that, as he prepares some events, he prepares against others, whether they be likely to happen during his administration, or in some future time.

To espouse (support) no party, but to govern like the common father of his people, is so essential to the character of a Patriot King, that he who does otherwise forfeits the title. It is the peculiar (unusual) privilege and glory of this character, that princes who maintain it, and they alone, are so far from the necessity, that they are not exposed to the temptation, of governing by a party; which must always end in the government of a faction: the faction of the prince, if he has ability; the faction of his ministers, if he has not; and, either one way or other, in the oppression of the people. For faction [A group of people within a political organization] is to party what the superlative [highest degree] is to the positive: party is a political evil, and faction is the worst of all parties. The true image of a free people, governed by a Patriot King, is that of a patriarchal family, where the head and all the members are united by one common interest, and animated by one common spirit: and where, if any are perverse (wicked) enough to have another, they will be soon borne down by the superiority of those who have the same; and, far from making a division, they will but confirm the union of the little state. That to approach as near as possible to these ideas of perfect government, and social happiness under it, is desirable in every state, no man will be absurd enough to deny. 

If his people are united in their submission to him, and in their attachment to the established government, he must not only espouse (support) but create a party, in order to govern by one: and what should tempt him to pursue so wild a measure? A prince, who aims at more power than the constitution gives him, may be so tempted; because he may hope to obtain in the disorders of the state what cannot be obtained in quiet times; and because contending (contesting) parties will give what a nation will not. Parties, even before they degenerate into absolute factions, are still numbers of men associated together for certain purposes, and certain interests, which are not, or which are not allowed to be, those of the community by others. A more private or personal interest comes but too soon, and too often, to be superadded [add on extra], and to grow predominant in them: and when it does so, whatever occasions or principles began to form them, the same logic prevails in them that prevails in every church. The interest of the state is supposed to be that of the party, as the interest of religion is supposed to be that of the Church: and, with this pretense [deception] or prepossession [impression], the interest of the state becomes, like that of religion, a remote consideration, is never pursued for its own sake, and is often sacrificed to the other. A king, therefore, who has ill designs to carry on, must endeavor to divide an united people; and by blending or seeming to blend his interests with that of a party, he may succeed perhaps, and his party and he may share the spoils of a ruined nation: but such a party is then become a faction, such a king is a tyrant, and such a government is a conspiracy.

all the good ends of government are most attainable in a united state, and as the divisions of a people can serve to bad purposes alone, the king we suppose here will deem the union of his subjects his greatest advantage, and will think himself happy to find that established, which he would have employed the whole labor of his life to bring about.

A people may be united in submission to the prince, and to the establishment, and yet be divided about general principles, or particular measures of government. in the first case, they will do by their constitution what has frequently been done by the Scripture, strain it to their own notions and prejudices; and, if they cannot strain it, alter it as much as is necessary to render it conformable to them. In the second, they will support or oppose particular acts of administrations, and defend or attack the persons employed in them; and both these ways a conflict of parties may arise, but no great difficulty to a prince who determines to pursue the union of his subjects, and the prosperity of his kingdoms independently of all parties.

When parties are divided by different notions and principles concerning some particular ecclesiastical, or civil institutions, the constitution, which should be their rule, must be that of the prince. He may and he ought to show his dislike or his favor, as he judges the constitution may be hurt or improved, by one side or the other. The hurt he is never to suffer, not for his own sake; and, therefore, surely not for the sake of any whimsical (odd ideas), factious, or ambitious set of men. The improvement he must always desire; but as every new modification in a scheme of government and of national policy is of great importance, and requires more and deeper consideration than the warmth, and hurry, and rashness (recklessness) of party conduct admit, the duty of a prince seems to require that he should render by his influence the proceedings more orderly and more deliberate, even when he approves the end to which they are directed. All this may be done by him without fomenting division: and, far from forming or espousing a party, he will defeat party in defence of the constitution, on some occasions; and lead men, from acting with a party spirit, to act with a national spirit, on others.

...Under his reign, the opportunities of forming an opposition of this sort will be rare, and the pretenses generally weak. Nay, the motives to it will lose much of their force, when a government is strong in reputation, and men are kept in good humor by feeling the rod of a party on no occasion, though they feel the weight of the scepter on some. Such opportunities, however, may happen; and there may be reason, as well as pretenses, sometimes for opposition even in such a reign:

...Grievances then are complained of, mistakes and abuses in government are pointed out, and ministers are prosecuted by their enemies. Shall the prince on the throne form a party by intrigue, and by secret and corrupt influence, to oppose the prosecution? When the prince and the ministers are participes criminis [participants in crime], when every thing is to be defended, lest something should come out, that may unravel the silly wicked scheme, and disclose to public sight the whole turpitude (corruption) of the administration, there is no help; this must be done, and such a party must be formed, because such a party alone will submit to a drudgery (difficult work) of this kind. But a prince, who is not in these circumstances, will not have recourse to these means. He has others more open, more noble, and more effectual in his power: he knows that the views of his government are right, and that the tenor (substance) of his administration is good; but he knows that neither he nor his ministers are infallible (without fault), nor impeccable (without sin). There may be abuses in his government, mistakes in his administration, and guilt in his ministers, which he has not observed: and he will be far from imputing (charging blame) the complaints, that give him occasion to observe them, to a spirit of party; much less will he treat those who carry on such prosecutions in a legal manner, as incendiaries, and as enemies to his government. On the contrary, he will distinguish the voice of his people from the clamor of a faction, and will hearken (listen) to it. He will redress (fix) grievances, correct errors, and reform or punish ministers. This he will do as a good prince: and as a wise one, he will do it in such a manner that his dignity shall be maintained, and that his authority shall increase, with his reputation, by it.

Should the efforts of a mere faction be bent to calumniate (falsely accuse) his government, and to distress the administration on groundless pretences (false appearances), and for insufficient reasons; he will not neglect, but he will not apprehend neither, the short-lived and contemptible scheme. He will indeed have no reason to do so; for let the fautors of maladministration, whenever an opposition is made to it, affect to insinuate (imply)  as much as they please, that their masters are in no other circumstances than those to which the very best ministers stand exposed, objects of general envy and of particular malice, it will remain eternally true, that groundless opposition, in a well regulated monarchy, can never be strong and durable. To be convinced of the truth of this proposition, one needs only to reflect how many well grounded attacks have been defeated, and how few have succeeded, against the most wicked and the weakest administrations. Every king of Britain has means enough in his power, to defeat and to calm opposition. But a Patriot King, above all others, may safely rest his cause on the innocency of his administration, on the constitutional strength of the crown, and on the concurrence of his people, to whom he dares appeal, and by whom he will be supported.

To conclude all I will say on the divisions of this kind, let me add, that the case of a groundless opposition can hardly happen in a bad reign, because in such a reign just occasions of opposition must of course be frequently given, as we have allowed that they may be given sometimes, though very rarely, in a good reign; but that, whether it be well or ill grounded, whether it be that of the nation, or that of a faction, the conduct of the prince with respect to it will be the same; and one way or other this conduct must have a very fatal event. Such a prince will not mend the administration, as long as he can resist the justest (morally right) and most popular opposition: and, therefore, this opposition will last and grow, as long as a free constitution is in force, and the spirit of liberty is preserved; for so long even a change of his ministers, without a change of his measures, will not be sufficient. The former without the latter is a mere banter, and would be deemed and taken for such, by every man who did not oppose on a factious principle; that I mean of getting into power at any rate, and using it as ill, perhaps worse than the men he helped to turn out of it. Now if such men as these abound, and they will abound in the decline of a free government, a bad prince, whether he changes or does not change his ministers, may hope to govern by the spirit and art of a faction, against the spirit and strength of the nation. His character may be too low, and that of his minister too odious (repulsive), to form originally even a faction that shall be able to defend them. But they may apply to their purposes, a party that was formed on far different occasions, and bring numbers to fight for a cause in which many of them would not have listed. The names, and with the names the animosity of parties, may be kept up, when the causes that formed them subsist no longer.

Reading Boilingbroke, King George would have taken notice of Sir Robert Filmer, an English political theorist who defended the divine right of kings. In his work, The Natural Power of Kings, Sir  Robert considers Liberty to be the cause of action for the Fall of Adam. An example of Liberty, would be reformulating the first sentence in a contest that fits with today's culture. The Fall of the first archetype couple (Eve and Adam)  was caused not following a command given the Creator. If we believe that the Creator is Nature, then Eve and Adam went against the Law of Nature with their given Liberty of Choice; called Reason.

The Natural Power of Kings.
By the Learned Sir Robert Filmer Baronet

Quote

Since the time that School-Divinity began to flourish, there hath been a common Opinion maintained, as well by Divines, as by divers other learned Men, which affirms, Mankind is naturally endowed and born with Freedom from all Subjection, and at liberty to chose what Form of Government it please: And that the Power which any one Man hath over others, was at first bestowed according to the discretion of the Multitude.

This Tenent was first hatched in the Schools, and hath been fostered by all succeeding Papists for good Divinity. The Divines also of the Reformed Churches have entertained it, and the Common People every where tenderly embrace it, as being most plausible to Flesh and blood, for that it prodigally destributes a Portion of Liberty to the meanest of the Multitude, who magnifie Liberty, as if the height of Humane Felicity were only to be found in it, never [[3]] remembring That the desire of Liberty (choice) was the first Cause of the Fall of Adam.

...this Vulgar Opinion hath of late obtained a great Reputation, yet it is not to be found in the Ancient Fathers and Doctors of the Primitive Church: It contradicts the Doctrine and History of the Holy Scriptures, the constant Practice of all Ancient Monarchies, and the very Principles of the Law of Nature. It is hard to say whether it be more erroneous in Divinity, or dangerous in Policy.

...the ground of this Doctrine both Jesuites, and some other zealous favourers of the Geneva Discipline (Consistory of Geneva), have built a perillous Conclusion, which is, That the People or Multitude have Power to punish, or deprive the Prince, if he transgress the Laws of the Kingdom; witness Parsons and Buchanan: the first under the name of Dolman, in the Third Chapter of his First Book labours to prove, that Kings have been lawfully chastised by their Commonwealths: The latter in his Book De jure Regni apud Scotos, maintains A Liberty of the People to depose their Prince. Cardinal Bellarmine and Calvin, both look asquint this way.

This desperate Assertion whereby Kings are made subject to the Censures and Deprivations of their Subjects, follows (as the Authors of it conceive) as a necessary Consequence of that former Position of the supposed Natural Equality and Freedom of Mankind, and Liberty to choose what form of Government it please.

.I come now to examine that Argument which is used by Bellarmine, and is the One and only Argument I can find produced by my Author for the proof of the Natural Liberty of the People. It is thus framed: That God hath given or ordained Power, is evident by Scripture; But God hath given it to no particular Person, because by nature all Men are Equal; therefore he hath given Power to the People or Multitude.

To Answer this Reason, drawn from the Equality of Mankind by Nature, I will first use the help of Bellarmine himself, whose very words are these: If many men had been together created out of the Earth, they all ought to have been Princes over their Posterity (offspring). In these words we have an Evident Confession, that Creation made man Prince of his Posterity.  And indeed not only Adam, but the succeding Patriarchs had, by Right of Father-hood, Royal Authority over their Children. Nor dares Bellarmine deny this also. That the Patriarchs (saith he) were endowed with Kingly Power, their Deeds do testify; for as Adam was Lord of his Children, so his Children under him, had a Command and Power over their own Children; but still with subordination to the First Parent, who is Lord-Paramout over his Childrens Children to all Generations, as being the Grand-Father of his People.

I see not then how the Children of Adam, or of any man else can be free from subjection to their Parents: And this subjection of Children being the Fountain of all Regal Authority, by the Ordination of God himself; It follows, that Civil Power, not only in general is by Divine Institution, but even the Assignment of it Specifically to the eldest Parents, which quite takes away that New and Common distinction which refers only Power Universal and Absolute to God; but Power Respective in regard of the Special Form of Government to the Choice of the people.

This Lordship which Adam by Command had over the whole World, and by Right descending from him the Patriarchs did enjoy, was as large and ample as the Absolutest Dominion of any Monarch which hath been since the Creation: For Dominion of Life and Death, we find that Judah the Father pronounced Sentence of Death against Thamar his Daughter-in-law, for playing the Harlot; Bring her forth (saith he) that she may be burnt. Touching War, we see that Abraham commanded an Army of 318 Souldiers of his own Family. And Esau met his Brother Jacob with 400 Men at Arms. For matter of Peace, Abraham made a League with Abimilech, and ratify’d the Articles with an Oath. These Acts of Judging in Capital Crimes, of making War, and concluding Peace, are the chiefest Marks of Sovereignty that are found in any Monarch.

As this Patriarchal Power continued in Abraham, Isaac, and Jacob, even until the Egyptian Bondage; so we find it amongst the Sons of Ismael and Esau. It is said, These are the Sons of Ismael, and these are their Names by their Castles and Towns [villages, and encampments], Twelve Princes of their Tribes and Families. And these are the Names of the Dukes [chiefs] that came of Esau, according to their Families and their Places by their Nations.

Some perhaps may think that these Princes and Dukes of Families were but some petty Lords under some greater Kings, because the number of them are so many, that their particular Territories could be but small, and not worthy the Title of Kingdoms; but they must consider, that at first, Kings had no such large Dominions as they have now adays; we find in the time of Abraham, which was about 300 years after the Flood, that in a little corner of Asia, 9 Kings at once met in Battail, most of which were but Kings of Cities apiece, with the adjacent Territories, as of Sodom, Gomorrha, Shinar, &c. In the same Chapter is mention of Melchisedeck King of Salem, which was but the City of Jerusalem. And in the Catalogue of the Kings of Edom, the Names of each King’s City is recorded, as the only Mark to distinguish their Dominions. In the Land of Canaan, which was but a small circuit, Joshua destroyed thirty one Kings; and about the same time, Adonibeseck had 70 Kings whose hands and toes he had cut off, and made them feed under his Table. A few years after this, Kings came to Benhadad King of Syria, and about 70 Kings of Greece went to the Wars of Troy. Cæsar found more Kings in France, than there be now Princes there, and at his sailing over into this Island, he found four Kings in our County of Kent. These heaps of Kings in each Nation are an Argument their Territories were but small, and strongly confirms our Assertion, that Erection of Kingdoms came at first only by Distinction of Families. [1 King. 20. 16.16 And they went out at noon. But Ben-hadad was drinking himself drunk in the booths, he and the kings, the thirty and two kings that helped him. ]

It may seem absurd to maintain, that Kings now are the Fathers of their People, since Experience shews the contrary. It is true, all Kings be not the Natural Parents of their Subjects, yet they all either are, or are to be reputed the next Heirs to those first Progenitors, who were at first the Natural Parents of the whole People, and in their Right succeed to the Exercise of Supreme Jurisdiction; and such Heirs are not only Lords of their own Children, but also of their Brethren, and all others that were subject to their Fathers: And therefore we find, that God told Cain of his Brother Abel, His Desires shall be subject unto thee, and thou shalt rule over him. Accordingly, when Jacob bought his Brother’s Birth-right, Isaac blessed him thus, Be Lord over thy Brethren, and let the Sons of thy Mother bow before thee. [Gen. 27. 29. Let peoples serve thee, and nations bow down to thee. Be lord over thy brethren, and let thy mother's sons bow down to thee. Cursed be every one that curseth thee, and blessed be every one that blesseth thee.]

As long as the first Fathers of Families lived, the name of Patriarchs did aptly belong unto them; but after a few Descents, when the true Fatherhood it self was extinct, and only the Right of the Father descends to the true Heir, then the Title of Prince or King was more significant, to express the Power of him who succeeds only to the Right of that Fatherhood which his Ancestors did Naturally enjoy; by this means it comes to pass, that many a Child, by succeeding a King, hath the Right of a Father over many a Gray-headed Multitude, and hath the Title of Pater Patriæ.

This Ignorance of the People being admitted, it doth not by any means follow; that for want of Heirs the Supreme Power is devolved to the Multitude, and that they have Power to Rule, and Chose what Rulers they please. No, the Kingly Power escheats in such cases to the Princes and independent Heads of Families: for every Kingdom is resolved into those parts whereof at first it was made. By the Uniting of great Families or petty Kingdoms, we find the greater Monarchies were at the first erected; and into such again, as into their first Matter many times they return again. And because the dependencie of ancient Families is oft obscure or worn out of Knowledge; therefore the wisdom of All or Most Princes have thought fit to adopt many times those for Heads of Families, and Princes of Provinces, whose Merits, Abilities, or Fortunes, have enobled them, or made them fit and capable of such Regal Favours. All such prime Heads and Fathers have power to consent in the uniting or conferring of their Fatherly Right of Sovereign Authority on whom they please: And he that is so Elected, claims not his Power as a Donative from the People; but as being substituted properly by God, from whom he receives his Royal Charter of an Universal Father, though testified by the Ministry of the Heads of the People.

..every Kingdom is resolved into those parts whereof at first it was made. By the Uniting of great Families or petty Kingdoms, we find the greater Monarchies were at the first erected; and into such again, as into their first Matter many times they return again. And because the dependence of ancient Families is often obscure or worn out of Knowledge; therefore the wisdom of All or Most Princes have thought fit to adopt many times those for Heads of Families, and Princes of Provinces, whose Merits, Abilities, or Fortunes, have enobled them, or made them fit and capable of such Regal Favours. All such prime Heads and Fathers have power to consent in the uniting or conferring of their Fatherly Right of Sovereign Authority on whom they please: And he that is so Elected, claims not his Power as a Donative (donated) from the People; but as being substituted properly by God, from whom he receives his Royal Charter of an Universal Father, though testified by the Ministry of the Heads of the People.

If it please God, for the Correction of the Prince, or punishment of the People, to suffer Princes to be removed, and others to be placed in their rooms, either by the Factions of the Nobility, or Rebellion of the People; in all such cases, the Judgment of God, who hath Power to give and to take away Kingdoms, is most just: Yet the Ministry of Men who Execute Gods Judgments without Commission, is sinful and damnable. God doth but use and turn mens Unrighteous Acts to the performance of his Righteous Decrees.

In all Kingdoms or Commonwealths in the World, whether the Prince be the Supreme Father of the People, or but the true Heir of such a Father, or whether he come to the Crown by Usurpation (illegal seizure), or by Election of the Nobles, or of the People, or by any other way whatsoever; or whether some Few or a Multitude Govern the Commonwealth: Yet still the Authority that is in any one, or in many, or in all these, is the only Right and natural Authority of a Supream Father. There is, and always shall be continued to the end of the World, a Natural Right of a Supreme Father over every Multitude, although by the secret Will of God, many at first do most unjustly obtain the Exercise of it.

To confirm this Natural Right of Regal Power, we find in the Decalogue (Ten Commandments, Exodus 20:1–17), That the Law which enjoys Obedience to Kings, is delivered in the terms of Honour thy Father, as if all power were originally in the Father. If Obedience to Parents be immediately due by a Natural Law, and Subjection to Princes, but by the Mediation (agency) of a Humane Ordinance (decree); what reason is there that the Laws of Nature should give place to [replace] the Laws of Men? as we see the power of the Father over his Child,  gives place, and is subordinate to the power of the Magistrate.

Because the Scripture is not favourable to the Liberty of the People; therefore many fly to Natural Reason, and to the Authority of Aristotle. 

To prove that in these words which seem to favour the Equality of Mankind, Aristotle doth not speak according to his own Judgment, but recites only the Opinion of others; we find him clearly deliver his own Opinion, that the Power of Government did originally arise from the Right of Fatherhood, which cannot possibly consist with that Natural Equality which Men dream of: for in the First of his Politiques he agrees exactly with the Scripture, and lays this Foundation of Government, The first Society (saith he) made of Many Houses is a Village, which seems most naturally to be a Colony of Families or foster-Brethren of Children and Childrens Children. And therefore at the beginning, Cities were under the Government of Kings, for the eldest in every house is King: And so for Kindred-sake it is in Colonies. And in the fourth of his Politiques, cap. 2. He gives the Title of the first and Divinest sort of Government to the Institution of Kings, by Defining Tyranny to be a Digression from the First and Divinest.

whosoever weighs advisedly these passages, will find little hope of Natural Reason in Aristotle to prove the Natural Liberty of the Multitude. Also before him the Divine Plato concludes a Commonwealth to be nothing else but a large Family. I know for this Position Aristotle quarrels with his Master, but most unjustly; for therein he contradicts his own Principles for they both agree to fetch the Orignial of Civil Government from the prime Government. No doubt but Moses’s History of the Creation guided these two Philosophers in finding out of this Lineal Subjections deduced from the Laws of the First Parents, according to that Rule of St. Chrysostom, God made all Mankind of One Man, that he might teach the World to be Governed by a King, and not by a Multitude.

The Ignorance of the Creation, occasioned several Errors amongst the Heathen Philosophers. Polybius, though otherwise a most profound Philosopher, and Judicious Historian, yet here he stumbles; for in searching out the Original of Civil Societies, he conceited, That Multitudes of Men after a Deluge, a Famine, or a Pestilence, met together like Herds of Cattle without any Dependency, until the strongest Bodies and boldest Minds</