"The contest is not between Us and Them, but between Good and Evil, and if those who would fight Evil adopt the ways of Evil, Evil wins."

"The evidence of [the] natural right [of expatriation], like that of our right to life, liberty, the use of our faculties, the pursuit of happiness, is not left to the feeble and sophistical investigations of reason, but is impressed on the sense of every man. We do not claim these under the charters of kings or legislators, but under the King of Kings."

"Dear Sir,--In some of the delightful conversations with you, in the evenings of 1798--99, and which served as an anodyne to the afflictions of the crisis through which our country was then laboring, the Christian religion was sometimes our topic; and I then promised you, that one day or other, I would give you my views of it. They are the result of a life of inquiry & reflection, and very different from that anti-Christian system imputed to me by those who know nothing of my opinions. To the corruptions of Christianity I am indeed opposed; but not to the genuine precepts of Jesus himself. I am a Christian, in the only sense he wished any one to be; sincerely attached to his doctrines, in preference to all others; ascribing to himself every human excellence; & believing he never claimed any other. At the short intervals since these conversations, when I could justifiably abstract my mind from public affairs, the subject has been under my contemplation. But the more I considered it, the more it expanded beyond the measure of either my time or information. In the moment of my late departure from Monticello, I received from Doctr Priestley, his little treatise of Socrates & Jesus compared. This being a section of the general view I had taken of the field it became a subject of reflection while on the road, and unoccupied otherwise. The result was, to arrange in my mind a syllabus, or outline of such an estimate of the comparative merits of Christianity, as I wished to see executed by some one of more leisure and information for the task, than myself. This I now send you, as the only discharge of my promise I can probably ever execute. And in confiding it to you, I know it will not be exposed to the malignant perversions of those who make every word from me a text for new misrepresentations & calumnies. I am moreover averse to the communication of my religious tenets to the public; because it would countenance the presumption of those who have endeavored to draw them before that tribunal, and to seduce public opinion to erect itself into that inquisition over the rights of conscience, which the laws have so justly proscribed. It behoves every man who values liberty of conscience for himself, to resist invasions of it in the case of others; or their case may, by change of circumstances, become his own. It behoves him, too, in his own case, to give no example of concession, betraying the common right of independent opinion, by answering questions of faith, which the laws have left between God & himself. Accept my affectionate salutations."

"Dear Sir,--While on a short visit lately to Monticello, I received from you a copy of your comparative view of Socrates & Jesus, and I avail myself of the first moment of leisure after my return to acknolege the pleasure I had in the perusal of it, and the desire it excited to see you take up the subject on a more extensive scale. In consequence of some conversation with Dr. Rush, in the year 1798--99, I had promised some day to write him a letter giving him my view of the Christian system. I have reflected often on it since, & even sketched the outlines in my own mind. I should first take a general view of the moral doctrines of the most remarkable of the antient philosophers, of whose ethics we have sufficient information to make an estimate, say of Pythagoras, Epicurus, Epictetus, Socrates, Cicero, Seneca, Antoninus. I should do justice to the branches of morality they have treated well; but point out the importance of those in which they are deficient. I should then take a view of the deism and ethics of the Jews, and show in what a degraded state they were, and the necessity they presented of a reformation. I should proceed to a view of the life, character, & doctrines of Jesus, who sensible of incorrectness of their ideas of the Deity, and of morality, endeavored to bring them to the principles of a pure deism, and juster notions of the attributes of God, to reform their moral doctrines to the standard of reason, justice & philanthropy, and to inculcate the belief of a future state, This view would purposely omit the question of his divinity, & even his inspiration. To do him justice, it would be necessary to remark the disadvantages his doctrines have to encounter, not having been committed to writing by himself, but by the most unlettered of men, by memory, long after they had heard them from him; when much was forgotten, much misunderstood,& presented in very paradoxical shapes. Yet such are the fragments remaining as to show a master workman, and that his system of morality was the most benevolent & sublime probably that has been ever taught, and consequently more perfect than those of any of the antient philosophers. His character & doctrines have received still greater injury from those who pretend to be his special disciples, and who have disfigured and sophisticated his actions & precepts, from views of personal interest, so as to induce the unthinking part of mankind to throw off the whole system in disgust, and to pass sentence as an impostor on the most innocent, the most benevolent, the most eloquent and sublime character that ever has been exhibited to man. This is the outline; but I have not the time, & still less the information which the subject needs. It will therefore rest with me in contemplation only. You are the person who of all others would do it best, and most promptly. You have all the materials at hand, and you put together with ease. I wish you could be induced to extend your late work to the whole subject. I have not heard particularly what is the state of your health; but as it has been equal to the journey to Philadelphia, perhaps it might encourage the curiosity you must feel to see for once this place, which nature has formed on a beautiful scale, and circumstances destine for a great one. As yet we are but a cluster of villages; we cannot offer you the learned society of Philadelphia; but you will have that of a few characters whom you esteem, & a bed & hearty welcome with one who will rejoice in every opportunity of testifying to you his high veneration & affectionate attachment."
An undated memorandum in the Jefferson MSS. is evidently the draft of a note with which Jefferson transmitted copies to his friends:
"A promise to a friend some time ago, executed but lately, has placed my religious creed on paper. I am desirous it should be perused by three or four particular friends, with whom tho' I never desired to make a mystery of it, yet no occasion has happened to occur of explaining it to them. It is communicated for their personal satisfaction & to enable them to judge of the truth or falsehood of the libels published on that subject. When read, the return of the paper with this cover is asked."

"Mr. Lincoln is perfectly free to retain the copy of the syllabus & to make any use of it his discretion would approve, confident as Th: J. is that his discretion would not permit him to let it be copied lest it should get into print. In the latter case Th: J. would become the butt of every set of disquisitions which every priest would undertake to write on every tenet it expresses. Their object is not truth, but matter whereon to write against Th: J. and this synopsis would furnish matter for repeating in new forms all the volumes of divinity which are now mouldering on the shelves from which they should never more be taken. Th: J. would thank Mr. L. not to put his name on the paper in filing it away, lest in case of accident to Mr. L. it should get out."]

[April, 1803.]

In a comparative view of the Ethics of the enlightened nations of antiquity, of the Jews and of Jesus, no notice should be taken of the corruptions of reason among the ancients, to wit, the idolatry & superstition of the vulgar, nor of the corruptions of Christianity by the learned among its professors.

Let a just view be taken of the moral principles inculcated by the most esteemed of the sects of ancient philosophy, or of their individuals; particularly Pythagoras, Socrates, Epicurus, Cicero, Epictetus, Seneca, Antoninus.

I. Philosophers. 1. Their precepts related chiefly to ourselves, and the government of those passions which, unrestrained, would disturb our tranquillity of mind.¹

[Note 1 To explain, I will exhibit the heads of Seneca's & Cicero's philosophical works, the most extensive of any we have received from the ancients. Of 10. heads in Seneca, 7. relate to ourselves, to wit de ira, consolatio, de tranquilitate, de constantia sapientis, de otio sapientis, de vita, beata, de brevitate vitć; 2 relate to others, de clementia, de beneficiis; & 1. relates to the government of the world, de providentia. Of 11 tenets of Cicero, 5 respect ourselves, viz. de finibus, Tusculana, academica, paradoxa, de Senectute; 1. de officiis., partly to ourselves, partly to others; 1, de amicitia, relates to others; and 4. are on different subjects, to wit, de natura deorum, de divinatione, de fato, and somnium Scipionis.--T. J.
Jefferson later in life began the preparation of a work which he called The Life and Morals of Jesus of Nazareth ( see Randall, III., 656), but as it was never carried beyond a mere synopsis, it is not included in this collection.] In this branch of philosophy they were really great.2. In developing our duties to others, they were short and defective. They embraced, indeed, the circles of kindred & friends, and inculcated patriotism or the love of our country in the aggregate, as a primary obligation: toward our neighbors & countrymen they taught justice, but scarcely viewed them as within the circle of benevolence. Still less have they inculcated peace, charity & love to our fellow men, or embraced with benevolence the whole family of mankind.
II. Jews. 1. Their system was Deism; that is, the belief of one only God. But their ideas of him & of his attributes were degrading & injurious. 2. Their Ethics were not only imperfect, but often irreconcilable with the sound dictates of reason & morality, as they respect intercourse with those around us; & repulsive & anti-social, as respecting other nations. They needed reformation, therefore, in an eminent degree.
III. Jesus. In this state of things among the Jews Jesus appeared. His parentage was obscure; his condition poor; his education null; his natural endowments great; his life correct and innocent: he was meek, benevolent, patient, firm, disinterested, & of the sublimest eloquence.

The disadvantages under which his doctrines appear are remarkable.

1. Like Socrates & Epictetus, he wrote nothing himself.
2. But he had not, like them, a Xenophon or an Arrian to write for him. On the contrary, all the learned of his country, entrenched in its power and riches, were opposed to him, lest his labors should undermine their advantages; and the committing to writing his life & doctrines fell on the most unlettered & ignorant men; who wrote, too, from memory, & not till long after the transactions had passed.
3. According to the ordinary fate of those who attempt to enlighten and reform mankind, he fell an early victim to the jealousy & combination of the altar and the throne, at about 33. years of age, his reason having not yet attained the maximum of its energy, nor the course of his preaching, which was but of 3. years at most, presented occasions for developing a complete system of morals.
4. Hence the doctrines which he really delivered were defective as a whole, and fragments only of what he did deliver have come to us mutilated, misstated, & often unintelligible.
5. They have been still more disfigured by the corruptions of schismatising followers, who have found an interest in sophisticating & perverting the simple doctrines he taught by engrafting on them the mysticisms of a Grecian sophist, frittering them into subtleties, & obscuring them with jargon, until they have caused good men to reject the whole in disgust, & to view Jesus himself as an impostor.

Notwithstanding these disadvantages, a system of morals is presented to us, which, if filled up in the true style and spirit of the rich fragments he left us, would be the most perfect and sublime that has ever been taught by man.

The question of his being a member of the Godhead, or in direct communication with it, claimed for him by some of his followers, and denied by others is foreign to the present view, which is merely an estimate of the intrinsic merit of his doctrines.

1. He corrected the Deism of the Jews, confirming them in their belief of one only God, and giving them juster notions of his attributes and government.
2. His moral doctrines, relating to kindred & friends, were more pure & perfect than those of the most correct of the philosophers, and greatly more so than those of the Jews; and they went far beyond both in inculcating universal philanthropy, not only to kindred and friends, to neighbors and countrymen, but to all mankind, gathering all into one family, under the bonds of love, charity, peace, common wants and common aids. A development of this head will evince the peculiar superiority of the system of Jesus over all others.
3. The precepts of philosophy, & of the Hebrew code, laid hold of actions only. He pushed his scrutinies into the heart of man; erected his tribunal in the region of his thoughts, and purified the waters at the fountain head.
4. He taught, emphatically, the doctrines of a future state, which was either doubted, or disbelieved by the Jews; and wielded it with efficacy, as an important incentive, supplementary to the other motives to moral conduct.

- Thomas Jefferson to Benjamin Rush, April 21, 1803. [The Works of Thomas Jefferson in Twelve Volumes. Federal Edition. Collected and Edited by Paul Leicester Ford]

__________________________________________

Dear Sir,--I was highly gratified with the receipt of your letter of Sep. 1. by Genl. and Mrs. Dearborne; and by the evidence it furnished me of your bearing up with firmness and perseverance against the persecutions of your enemies, religious, political and professional. These last I suppose have not yet forgiven you the introduction of vaccination and annihilation of the great variolous field of profit to them; and none of them pardon the proof you have established that the condition of man may be meliorated, if not infinitely, as enthusiasm alone pretends, yet indefinitely, as bigots alone can doubt. In Lieu of these enmities you have the blessings of all the friends of human happiness, for this great peril from which they are rescued.

I have read with pleasure the orations of Mr. Holmes & Mr. Austin. From the former we always expect what is good; and the latter has by this specimen taught us to expect the same in future from him. Both have set the valuable example of quitting the beaten ground of the revolutionary war, and making the present state of things the subject of annual animadversion and instruction. A copious one it will be and highly useful if properly improved. Cobbet's address would of itself have mortified and humbled the Cossac priests; but brother Jonathan has pointed his arrow to the hearts of the worst of them. These reverend leaders of the Hartford nation it seems then are now falling together about religion, of which they have not one real principle in their hearts. Like bawds, religion becomes to them a refuge from the despair of their loathsome vices. They seek in it only an oblivion of the disgrace with which they have loaded themselves, in their political ravings, and of their mortification at the ridiculous issue of their Hartford convention. No event, more than this, has shewn the placid character of our constitution. Under any other their treasons would have been punished by the halter. We let them live as laughing stocks for the world, and punish them by the torment of eternal contempt. The emigrations you mention from the Eastern states are what I have long counted on. The religious & political tyranny of those in power with you, cannot fall to drive the oppressed to milder associations of men, where freedom of mind is allowed in fact as well as in pretence. The subject of their present clawings and caterwaulings is not without it's interest to rational men. The priests have so disfigured the simple religion of Jesus that no one who reads the sophistications they have engrafted on it, from the jargon of Plato, of Aristotle & other mystics, would conceive these could have been fathered on the sublime preacher of the sermon on the mount. Yet, knowing the importance of names they have assumed that of Christians, while they are mere Platonists, or any thing rather than disciples of Jesus. One of these parties beginning now to strip off these meretricious trappings their followers may take courage to make thorough work, and restore to us the figure in it's original simplicity and beauty. The effects of this squabble therefore, whether religious or political, cannot fail to be good in some way.

The visit to Monticello, of which you hold up an idea, would be a favor indeed of the first order. I know however the obstacles of age & distance and should therefore set due value on it's vicarious execution, should business or curiosity lead a son of yours to visit this Sodom and Gomorrah of parsons Osgood, Parish & Gardiner. Accept my wishes for your health and happiness, and the assurance of my great esteem & respect.

My Dear and Ancient Friend,--An acquaintance of fifty-two years, for I think ours dates from 1764, calls for an interchange of notice now and then, that we remain in existence, the monuments of another age, and examples of a friendship unaffected by the jarring elements by which we have been surrounded, of revolutions of government, of party and of opinion. I am reminded of this duty by the receipt, through our friend Dr. Patterson, of your synopsis of the four Evangelists. I had procured it as soon as I saw it advertised, and had become familiar with its use; but this copy is the more valued as it comes from your hand. This work bears the stamp of that accuracy which marks everything from you, and will be useful to those who, not taking things on trust, recur for themselves to the fountain of pure morals. I, too, have made a wee-little book from the same materials, which I call the Philosophy of Jesus; it is a paradigma 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; it is a document in proof that I am a real Christian, that is to say, a disciple of the doctrines of Jesus, very different from the Platonists, who call me infidel and themselves Christians and preachers of the gospel, while they draw all their characteristic dogmas from what its author never said nor saw. They have compounded from the heathen mysteries a system beyond the comprehension of man, of which the great reformer of the vicious ethics and deism of the Jews, were he to return on earth, would not recognize one feature. If I had time I would add to my little book the Greek, Latin and French texts, in columns side by side. And I wish I could subjoin a translation of Gosindi's Syntagma of the doctrines of Epicurus, which, notwithstanding the calumnies of the Stoics and caricatures of Cicero, is the most rational system remaining of the philosophy of the ancients, as frugal of vicious indulgence, and fruitful of virtue as the hyperbolical extravagances of his rival sects.

I retain good health, am rather feeble to walk much, but ride with ease, passing two or three hours a day on horseback, and every three or four months taking in a carriage a journey of ninety miles to a distant possession, where I pass a good deal of my time. My eyes need the aid of glasses by night, and with small print in the day also; my hearing is not quite so sensible as it used to be; no tooth shaking yet, but shivering and shrinking in body from the cold we now experience, my thermometer having been as low as 12° this morning. My greatest oppression is a correspondence afflictingly laborious, the extent of which I have been long endeavoring to curtail. This keeps me at the drudgery of the writing-table all the prime hours of the day, leaving for the gratification of my appetite for reading, only what I can steal from the hours of sleep. Could I reduce this epistolary corvée within the limits of my friends and affairs, and give the time redeemed from it to reading and reflection, to history, ethics, mathematics, my life would be as happy as the infirmities of age would admit, and I should look on its consummation with the composure of one " qui summum nec me tuit diem nec optat."

So much as to myself, and I have given you this string of egotisms in the hope of drawing a similar one from yourself. I have heard from others that you retain your health, a good degree of activity, and all the vivacity and cheerfulness of your mind, but I wish to learn it more minutely from yourself. How has time affected your health and spirits? What are your amusements, literary and social? Tell me everything about yourself, because all will be interesting to me who retains for you ever the same constant and affectionate friendship and respect.

- Thomas Jefferson to Charles Thomson, January 9, 1816. [The Works of Thomas Jefferson in Twelve Volumes. Federal Edition. Collected and Edited by Paul Leicester Ford].

“...Our enemies are in the vicinage of Wm & Mary to whom are added the Presbyterian clergy. This is rather the most numerous of our present sects, and the most ambitious, the most intolerant & tyrannical of all our sects, they wish to see no instruction of which they have not the exclusive direction. Their present aim is ascendancy by only their neat exclusive possession and establishment. They dread the light which this University is to shed on the public mind, and it's obstruction to their ambition. But there is a breese advancing from the North, which will put them down. Unitarianism has not yet reached us; but our citizens are ready to recieve reason from any quarter. The Unity of a supreme being is so much more inteligible than the triune arithmetic of the counterfeit Christians that it will kindle here like wild-fire. We want only eloquent preachers of the primitive doctrines to restore them to light, after the long night of darkness under which they have been hidden....”

- Letter to William Short, October 19, 1822. [Thomas Jefferson and William Short Correspondence, Transcribed and Edited by Gerard W. Gawalt, Manuscript Division, Library of Congress]

“I hope then, my dear sir, you will reconcile yourself to your country and its unfortunate condition; that you will not lessen its stock of sound disposition by withdrawing your portion from the mass. That, on the contrary you will come forward in the public councils, become the missionary of this doctrine truly christian; insinuate & inculcate it softly but steadily, through the medium of writing and conversation; associate others in your labors, and when the phalanx is formed, bring on and press the proposition perseveringly until its accomplishment. It is an encouraging observation that no good measure was ever proposed, which, if duly pursued, failed to prevail in the end. We have proof of this in the history of the endeavors in the English parliament to suppress that very trade which brought this evil on us. And you will be supported by the religious precept, "be not weary in well-doing." That your success may be as speedy & complete, as it will be of honorable & immortal consolation to yourself, I shall as fervently and sincerely pray as I assure you of my great friendship and respect.”

(The pages listed below are not numbered as they appear in the actual book. The pages remaining, after the ones listed here, are handwritten and very difficult to read. They can be found on the Library of Congress website.)