Free Political Propositions

since we also, for no other reason or cause, can or are able to bind ourselves to the same: For own and particular welfare is the highest reason to do or leave something, which can be found for us humans in Nature. And where our welfare ceases through the internal bad constitution of a Republic or society, there all reason for obligation to that assembly also ceases. Indeed, we have reason to recognize as enemies, and attempt to destroy, all those who purposefully attempt to rob and deprive us of our welfare. The human, consisting of Soul and Body, has consequently two types of interests of welfare. Yet, they are so intertwined that if one or the other welfare happens to be lacking, the whole human suffers more or less; that human suffers most who is weakest in soul, and consequently is also most deceived. And where a deceived soul is housed, there the whole human may be called miserable. But being dominated and forced according to the Body, so are all humans, according to the quality of their souls, one less, the other more, incapable of being able to pursue their salvation for soul or body according to the requirement of their natures. For which reason, it stands for all noble-minded humans to observe nobly above all things, not only for themselves alone; but also for their greater assurance and strengthening for their Neighbor, without all deception of the soul, violence, and burden to the body, in a full and equal freedom fearlessly to be able to readily attain their particular welfare, according to everyone’s disposition and Nature’s requirement. This cannot, impossibly, happen unless a common-good is recognized among some formidable assembly of people, or by the majority, or at least by some few among them, and is attempted to be induced and promoted as zealously as it is clearly. And therefore, where anyone, out of the bad disposition or disorder of an assembly, and the obstruction of an equal freedom, is forced to live vilely or very despicably, as well as in notorious destitution and poverty within the same; such is a clear proof that under such an assembly of people, not the least common-good, and consequently also not the least Religion, or love of God and Neighbor (all considered in degrees, being one and the same) is neither thought of nor observed, much less known: For where equality, knowledge of Religion, or love of God and Neighbor, have no place. In a word, there is not found, under an assembly of people, without some sort of common-good, the least Religion. And where, under an assembly of people, the equal freedom, the true foundation of a Common-good, is not powerfully and courageously induced, supported, and recommended for practice by anyone among them, it is clear and true enough for me that there is not yet anyone found among that assembly who has the least knowledge or insight of it. It will also, at all times, not be found less clear and true that all this present-day pretended Theologizing, Philosophizing, Moralizing, Politicizing, etc. (without knowledge of a common-good) will never be found powerful enough to deliver any single human from the pressing and damaging