Many concepts in our founding documents have lost their meaning to the modern reader. In my quest to better understand the meaning of words found in the Declaration of Independence and our Constitution, I have embarked on a continuing study of our source documents written by influential thinkers of the eighteenth century in order to understand what our founding documents meant. A better understanding of those concepts will help us all better understand where our nation had gone off track.

If we ask the modern conservative where we get our ideas about the constitution, they would point to men such as Thomas Jefferson, John Adams, and secular writers such as Cicero and John Locke. IF we asked John Adams who inspired his thinking about our new constitutional form of government, he would point to men such as Rev. John Wise, a New England preacher. Pastors wrote about Biblical principles of Godly government they had discovered in the Bible. Colonists of the seventeenth and eighteenth century had governed themselves with only the word of God to influence their decisions. They experienced civil society governed by Christian principles and were far removed from a meddling monarch or British parliament.

Secular historians of today would want us to believe that our government was not based on Biblical principles. Historic documents of colonial pastors tell a different story. Preachers of the gospel were were not prohibited from writing about political subjects during the colonial period. They did not fear loss of their tax exempt status if they spoke of politics in the pulpit. Their sermons were heard, printed and distributed throughout the colonies. Leaders such as John Adams and Thomas Jefferson were influenced by their words and used them in the foundational documents they drafted.

Rev. John Wise

(1717)

1. 1. Of the Natural (in distinction to the Civil) and then,
   2. Of the Civil Being of Man. And I shall Principally take Baron Puffendorff for my Chief Guide and Spokesman.

1. I shall consider Man in a state of Natural Being as a Free-Born Subject under the Crown of Heaven, and owing Homage to none but God himself. It is certain Civil Government in General, is a very Admirable Result of Providence, and an Incomparable Benefit to Man-kind, yet must needs be acknowledged to be the Effect of Humane Free-Compacts and not of Divine Institution; it is the Produce of Man[ë]s Reason, of Humane and Rational Combinations, and not from any direct Orders of Infinite Wisdom, in any positive Law wherein is drawn up this or that Scheme of Civil Government. Government (says the Lord Warrington) is necessaryóin that no Society of Men can subsist without it; and that Particular Form of Government is necessary which best suits the Temper and Inclination of a People. Nothing can be God[ë]s Ordinance, but what he has particularly Declared to be such; there is no particular Form of Civil Government described in God[ë]s Word, neither does Nature prompt it. The Government of the Jews was changed five Times. Government is not formed by Nature, as other Births or Productions; If it were, it would be the same in all Countries; because Nature keeps the same Method, in the same thing, in all Climates. If a Common Wealth be changed into a Monarchy, is it Nature that forms, and brings forth the Monarch? Or if a Royal Family be wholly Extinct (as in Noahís Case, being not Heir Apparent from Descent from Adam) is it Nature that must go to work (with the King Bees, who themselves alone preserve the Royal Race in that Empire) to Breed a Monarch before the People can have a King, or a Government sent over them? And thus we must leave Kings to Resolve which is their best Title to their Crowns, whether Natural Right, or the Constitution of Government settled by Humane Compacts, under the Direction and Conduct of Reason. But to proceed under the head of a State of Natural Being, I shall more distinctly Explain the State of Humane Nature in its Original Capacity, as Man is placed on Earth by his Maker, and Cloathed with many Investitures, and Immunities which properly belong to Man separately considered. As,

1. The Prime Immunity in Man[ë]s State, is that he is most properly the Subject of the Law of Nature. He is the Favourite Animal on Earth; in that this Part of God[ë]s Image, viz. Reason is Congenate with his Nature, wherein by a Law Immutable, Instampt upon his Frame, God has provided a Rule for Men in all their Actions; obliging each one to the performance of that which is Right, not only as to Justice, but likewise as to all other Moral Vertues, which is nothing but the Dictate of Right Reason founded in the Soul of Man. Ö. That which is to be drawn from Man[ë]s Reason, flowing from the true Current of that Faculty, when unperverted, may be said to be the Law of Nature, on which account, the Holy Scriptures declare it written on Men[ë]s hearts. For being indowed with a Soul, you may know from your self, how, and what you ought to act, Rom. 2. 14. These having not a Law, are a Law to themselves. So that the meaning is, when we acknowledge the Law of Nature to be the dictate of Right Reason, we must mean that the Understanding of Man is Endowed with such a power, as to be able, from the Contemplation of humane Condition to discover a necessity of Living agreeably with this Law; and Likewise to find out some Principle, by which the Precepts of it, may be clearly and solidly Demonstrated. The way to discover the Law of Nature in our own State, is by a narrow Watch, and accurate Contemplation of our Natural Condition, and propensions. Others say this is the way to find out the Law of Nature. Ö. If a Man any ways doubts, whether what he is going to do to another Man be agreeable to the Law of Nature, then let him suppose himself to be in that other Man[ë]s Room; And by this Rule effectually not to make Proficiency in the Knowledge of her Laws. But more Particularly in pursuing our Condition for the discovery of the Law of Nature, this is very obvious to view, viz.

1. 1. A Principle of Self-Love, and Self-Preservation, is very predominant in every Man[ë]s Being.
   2. A Sociable Disposition.
   3. An Affection or Love to Man-kind in General.

And to give such Sentiments the force of a Law, we must suppose a God who takes care of all Mankind, and has thus obliged each one, as a Subject of higher Principles of being, then meer Instincts. For that all Law properly considered, supposes a capable Subject, and a Superiour Power, And the Law of God which is Binding, is published by the Dictates of Right Reason as other ways; Therefore says Plutarch, To follow God and obey Reason is the same thing. But moreover that God has Established the Law of Nature, as the General Rule of Government, is further Illustrable from the many Sanctions in Providence, and from the Peace and Guilt of Conscience in them that either obey, or violate the Law of Nature. But moreover, the foundation of the Law of Nature with relation to Government, may be thus Discovered. Ö. Man is a Creature extreamly desirous of his own Preservation; of himself he is plainly Exposed to many Wants, unable to secure his own safety, and Maintenance without the Assistance of his own safety, and Maintenance without the Assistance of his fellows; and he is also able of returning Kindness by the furtherance of mutual Good; But yet Man is often found to be Malicious, Insolent and easily Provoked, and as powerful in Effecting mischief, as he is ready in designing it. Now that such a creature may be Preserved, it is necessary that he be Sociable; that is, that he be capable and disposed to unite himself to those of his own species, and to Regulate himself towards them, that they may have no fair Reason to do him harm; but rather incline to promote his Interests, and secure his Rights and Concerns. This then is a Fundamental Law of Nature, that every Man as far as in him lies, do maintain a Sociableness with others, agreeable with the main end and disposition of humane Nature in general. For this is very apparent, that Reason and Society render Man the most potent of all Creatures. And Finally, from the Principles of Sociableness it follows as a fundamental Law of Nature, that Man is not so Wedded to his own Interest, but that he can make the Common good the mark of his Aim: And hence he becomes Capacitated to enter into a Civil State by the Law of Nature; for without this property in Nature, viz. Sociableness, which is for Cementing of parts, every Government would soon moulder and dissolve.

2. The Second Great Immunity of Man is an Original Liberty Instampt upon his Ration-al Nature. He that intrudes upon this Liberty, Violates the Law of Nature. In this Discourse I shall wave the Consideration of Man[ë]s Moral Turpitude, but shall view him Physically as a Creature which God has made and furnished essentially with many Enobling Immunities, which render him the most August Animal in the World, and still, whatever has happened since his Creation, he remains at the upper-end of Nature, and as such is a Creature of a very Noble Character. For as to his Dominion, the whole frame of the Lower Part of the Universe is devoted to his use, and at his Command; and his Liberty under the Conduct of Right Reason, is equal with his trust. Which Liberty may be briefly Considered, Internally as to his Mind, and Externally as to his Person.

Read More …