I am fairly convinced the most intelligent men at the founding of this country (many of whom were Deists, some quoted above) would be Naturalists or atheists if they had the scientific knowledge we have today.
Polytheism was replaced by monotheism, which suggests monotheism (and its gods) will be replaced by Humanism, freethought, Naturalism, agnosticism, and/or atheism. The gods of the past have perished with the societies that invented them- so too the gods of today will suffer the same fate.
All people are atheists, some just go one god further.
When an article in a creed does not admit of proof nor of probability, the salvo is to call it revelation; but this is only putting one difficulty in the place of another, for it is as impossible to prove a thing to be revelation as it is to prove that Mary was gotten with child by the Holy Ghost.
Here it is that the religion of Deism is superior to the Christian Religion. It is free from all those invented and torturing articles that shock our reason or injure our humanity, and with which the Christian religion abounds. Its creed is pure, and sublimely simple. It believes in God, and there it rests.
It honors reason as the choicest gift of God to man, and the faculty by which he is enabled to contemplate the power, wisdom and goodness of the Creator displayed in the creation; and reposing itself on His protection, both here and hereafter, it avoids all presumptuous beliefs, and rejects, as the fabulous inventions of men, all books pretending to revelation.
The belief of the redemption of Jesus Christ is altogether an invention of the Church of Rome, not the doctrine of the New Testament. What the writers of the New Testament attempted to prove by the story of Jesus is the resurrection of the same body from the grave, which was the belief of the Pharisees, in opposition to the Sadducees (a sect of Jews) who denied it.
Paul, who was brought up a Pharisee, labors hard at this for it was the creed of his own Pharisaical Church: I Corinthians xv is full of supposed cases and assertions about the resurrection of the same body, but there is not a word in it about redemption. This chapter makes part of the funeral service of the Episcopal Church. The dogma of the redemption is the fable of priestcraft invented since the time the New Testament was compiled, and the agreeable delusion of it suited with the depravity of immoral livers. When men are taught to ascribe all their crimes and vices to the temptations of the devil, and to believe that Jesus, by his death, rubs all off, and pays their passage to heaven gratis, they become as careless in morals as a spendthrift would be of money, were he told that his father had engaged to pay off all his scores.
It is a doctrine not only dangerous to morals in this world, but to our happiness in the next world, because it holds out such a cheap, easy, and lazy way of getting to heaven, as has a tendency to induce men to hug the delusion of it to their own injury.
But there are times when men have serious thoughts, and it is at such times, when they begin to think, that they begin to doubt the truth of the Christian religion; and well they may, for it is too fanciful and too full of conjecture, inconsistency, improbability and irrationality, to afford consolation to the thoughtful man. His reason revolts against his creed. He sees that none of its articles are proved, or can be proved.
He may believe that such a person as is called Jesus (for Christ was not his name) was born and grew to be a man, because it is no more than a natural and probable case. But who is to prove he is the son of God, that he was begotten by the Holy Ghost? Of these things there can be no proof; and that which admits not of proof, and is against the laws of probability and the order of nature, which God Himself has established, is not an object for belief. God has not given man reason to embarrass him, but to prevent his being imposed upon.
He may believe that Jesus was crucified, because many others were crucified, but who is to prove he was crucified for the sins of the world? This article has no evidence, not even in the New Testament; and if it had, where is the proof that the New Testament, in relating things neither probable nor provable, is to be believed as true?
As priestcraft was always the enemy of knowledge, because priestcraft supports itself by keeping people in delusion and ignorance, it was consistent with its policy to make the acquisition of knowledge a real sin.
The Church of Rome having done this, it then brings forward Jesus the son of Mary as suffering death to redeem mankind from sin, which Adam, it says, had brought into the world by eating the fruit of the tree of knowledge. But as it is impossible for reason to believe such a story, because it can see no reason for it, nor have any evidence of it, the Church then tells us we must not regard our reason, but must believe, as it were, and that through thick and thin, as if God had given man reason like a plaything, or a rattle, on purpose to make fun of him.
Reason is the forbidden tree of priestcraft, and may serve to explain the allegory of the forbidden tree of knowledge, for we may reasonably suppose the allegory had some meaning and application at the time it was invented. It was the practice of the Eastern nations to convey their meaning by allegory, and relate it in the manner of fact. Jesus followed the same method, yet nobody ever supposed the allegory or parable of the rich man and Lazarus, the Prodigal Son, the ten Virgins, etc., were facts.
Why then should the tree of knowledge, which is far more romantic in idea than the parables in the New Testament are, be supposed to be a real tree? The answer to this is, because the Church could not make its new-fangled system, which it called Christianity, hold together without it. To have made Christ to die on account of an allegorical tree would have been too barefaced a fable.
But the account, as it is given of Jesus in the New Testament, even visionary as it is, does not support the creed of the Church that he died for the redemption of the world. According to that account he was crucified and buried on the Friday, and rose again in good health on the Sunday morning, for we do not hear that he was sick. This cannot be called dying, and is rather making fun of death than suffering it.
There are thousands of men and women also, who if they could know they should come back again in good health in about thirty-six hours, would prefer such kind of death for the sake of the experiment, and to know what the other side of the grave was. Why then should that which would be only a voyage of curious amusement to us, be magnified into merit and suffering in him? If a God, he could not suffer death, for immortality cannot die, and as a man his death could be no more than the death of any other person.
But this is not all. The second article of the Christian creed having brought the son of Mary into the world (and this Mary, according to the chronological tables, was a girl of only fifteen years of age when this son was born), the next article goes on to account for his being begotten, which was, that when he grew a man he should be put to death, to expiate, they say, the sin that Adam brought into the world by eating an apple or some kind of forbidden fruit.
But though this is the creed of the Church of Rome, from whence the Protestants borrowed it, it is a creed which that Church has manufactured of itself, for it is not contained in nor derived from, the book called the New Testament.
The four books called the Evangelists, Matthew, Mark, Luke and John, which give, or pretend to give, the birth, sayings, life, preaching, and death of Jesus Christ, make no mention of what is called the fall of man; nor is the name of Adam to be found in any of those books, which it certainly would be if the writers of them believed that Jesus was begotten, born, and died for the purpose of redeeming mankind from the sin which Adam had brought into the world. Jesus never speaks of Adam himself, of the garden of Eden, nor of what is called the fall of man.
But the Church of Rome having set up its new religion, which it called Christianity [but which in truth is Athanasianism/Constantinism], and invented the creed which it named the Apostles's Creed, in which it calls Jesus the only son of God, conceived by the Holy Ghost, and born of the Virgin Mary; things of which it is impossible that man or woman can have any idea, and consequently no belief but in words; and for which there is no authority but the idle story of Joseph's dream in the first chapter of Matthew, which any designing imposter or foolish fanatic might make.
It then manufactured the allegories in the book of Genesis into fact, and the allegorical tree of life and the tree of knowledge into real trees, contrary to the belief of the first Christians, and for which there is not the least authority in any of the books of the New Testament; for in none of them is there any mention made of such place as the Garden of Eden, nor of anything that is said to have happened there.
But the Church of Rome could not erect the person called Jesus into a Savior of the world without making the allegories in the book of Genesis into fact, though the New Testament, as before observed, gives no authority for it. All at once the allegorical tree of knowledge became, according to the Church, a real tree, the fruit of it real fruit, and the eating of it sinful.
Certain books in what is called the New Testament tell us that Joseph dreamed that the angel told him so, (Matthew i, 20): "And behold the angel of the Lord appeared to Joseph, in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost."
The evidence upon this article bears no comparison with the evidence upon the first article, and therefore is not entitled to the same credit, and ought not to be made an article in a creed, because the evidence of it is defective, and what evidence there is, is doubtful and suspicious. We do not believe the first article on the authority of books, whether called Bibles or Korans, nor yet on the visionary authority of dreams, but on the authority of God's own visible works in the creation.
The nations who never heard of such books, nor of such people as Jews, Christians, or Mahometans, believe the existence of a God as fully as we do, because it is self-evident. The work of man's hands is a proof of the existence of man as fully as his personal appearance would be.
When we see a watch, we have as positive evidence of the existence of a watchmaker, as if we saw him; and in like manner the creation is evidence to our reason and our senses of the existence of a Creator. But there is nothing in the works of God that is evidence that He begat a son, nor anything in the system of creation that corroborates such an idea, and, therefore, we are not authorized in believing it.
What truth there may be in the story that Mary, before she was married to Joseph, was kept by one of the Roman soldiers, and was with child by him, I leave to be settled between the Jews and Christians. The story however has probability on its side, for her husband Joseph suspected and was jealous of her, and was going to put her away. "Joseph, her husband, being a just man, and not willing to make her a public example, was going to put her away, privately." (Matt. i, 19).
I have already said that "whenever we step aside from the first article (that of believing in God), we wander into a labyrinth of uncertainty," and here is evidence of the justness of the remark, for it is impossible for us to decide who was Jesus Christ's father.
But presumption can assume anything, and therefore it makes Joseph's dream to be of equal anthority with the existence of God, and to help it on calls it revelation. It is impossible for the mind of man in its serious moments, however it may have been entangled by education, or beset by priestcraft, not to stand still and doubt upon the truth of this article and of its creed.
Everything in this vast volume (of creation) inspires him with sublime ideas of the Creator. The little and paltry, and often obscene, tales of the Bible sink into wretchedness when put in comparison with this mighty work.
The Deist needs none of those tricks and shows called miracles to confirm his faith, for what can be a greater miracle than the creation itself, and his own existence?
There is a happiness in Deism, when rightly understood, that is not to be found in any other system of religion. All other systems have something in them that either shock our reason, or are repugnant to it, and man, if he thinks at all, must stifle his reason in order to force himself to believe them.
But in Deism our reason and our belief become happily united. The wonderful structure of the universe, and everything we behold in the system of the creation, prove to us, far better than books can do, the existence of a God, and at the same time proclaim His attributes.
It is by the exercise of our reason that we are enabled to contemplate God in His works, and imitate Him in His ways. When we see His care and goodness extended over all His creatures, it teaches us our duty toward each other, while it calls forth our gratitude to Him. It is by forgetting God in His works, and running after the books of pretended revelation, that man has wandered from the straight path of duty and happiness, and become by turns the victim of doubt and the dupe of delusion.
Except in the first article in the Christian creed, that of believing in God, there is not an article in it but fills the mind with doubt as to the truth of it, the instant man begins to think. Now every article in a creed that is necessary to the happiness and salvation of man, ought to be as evident to the reason and comprehension of man as the first article is, for God has not given us reason for the purpose of confounding us, but that we should use it for our own happiness and His glory.
The truth of the first article is proved by God Himself, and is universal; for the creation is of itself demonstration of the existence of a Creator. But the second article, that of God's begetting a son, is not proved in like manner, and stands on no other authority than that of a tale.
"I do not believe in the creed professed by the Jewish church, by the Roman church, by the Greek church, by the Turkish church, by the Protestant church, nor by any church that I know of....Each of those churches accuse the other of unbelief; and of my own part, I disbelieve them all."
"All natural institutions of churches, whether Jewish, Christian, or Turkish, appear to me no other than human inventions, set up to terrify and enslave mankind, and monopolize power and profit."
"The most detestable wickedness, the most horrid cruelties, and the greatest miseries that have afflicted the human race have had their origin in this thing called revelation, or revealed religion."
"What is it the Bible teaches us? -- rapine, cruelty, and murder."
"Loving of enemies is another dogma of feigned morality, and has beside no meaning....Those who preach the doctrine of loving their enemies are in general the greatest prosecutors, and they act consistently by so doing; for the doctrine is hypocritical, and it is natural that hypocrisy should act the reverse of what it preaches."
"The Bible was established altogether by the sword, and that in the worst use of it -- not to terrify but to extirpate."
"It is the duty of every true Deist to vindicate the moral justice of God against the evils of the Bible."
Every person, of whatever religious denomination he may be, is a DEIST in the first article of his Creed. Deism, from the Latin word Deus, God, is the belief of a God, and this belief is the first article of every man's creed.
It is on this article, universally consented to by all mankind, that the Deist builds his church, and here he rests. Whenever we step aside from this article, by mixing it with articles of human invention, we wander into a labyrinth of uncertainty and fable, and become exposed to every kind of imposition by pretenders to revelation.
The Persian shows the Zend-Avesta of Zoroaster, the lawgiver of Persia, and calls it the divine law; the Bramin shows the Shaster, revealed, he says, by God to Brama, and given to him out of a cloud; the Jew shows what he calls the law of Moses, given, he says, by God, on the Mount Sinai; the Christian shows a collection of books and epistles, written by nobody knows who, and called the New Testament; and the Mahometan shows the Koran, given, he says, by God to Mahomet: each of these calls itself revealed religion, and the only true Word of God, and this the followers of each profess to believe from the habit of education, and each believes the others are imposed upon.
But when the divine gift of reason begins to expand itself in the mind and calls man to reflection, he then reads and contemplates God and His works, and not in the books pretending to be revelation. The creation is the Bible of the true believer in God.
"Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear....Do not be frightened from this inquiry by any fear of its consequences. If it end in a belief that there is no God, you will find incitements to virtue on the comfort and pleasantness you feel in its exercise and in the love of others which it will procure for you."
"Christianity...[has become] the most perverted system that ever shone on man....Rogueries, absurdities and untruths were perpetrated upon the teachings of Jesus by a large band of dupes and importers led by Paul, the first great corrupter of the teaching of Jesus."
"...that our civil rights have no dependence on religious opinions, any more than our opinions in physics and geometry."
"What influence, in fact, have ecclesiastical establishments had on society? In some instances they have been seen to erect a spiritual tyranny on the ruins of the civil authority; on many instances they have been seen upholding the thrones of political tyranny; in no instance have they been the guardians of the liberties of the people. Rulers who wish to subvert the public liberty may have found an established clergy convenient auxiliaries. A just government, instituted to secure and perpetuate it, needs them not."
"Experience witnesseth that ecclesiastical establishments, instead of maintaining the purity and efficacy of religion, have had a contrary operation. During almost fifteen centuries has the legal establishment of Christianity been on trial. What has been its fruits? More or less, in all places, pride and indolence in the clergy; ignorance and servility in the laity; in both, superstition, bigotry and persecution."
"Religious bondage shackles and debilitates the mind and unfits it for every noble enterprise....During almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less, in all places, pride and indolence in the clergy; ignorance and servility in laity; in both, superstition, bigotry, and persecution."
"Religion and government will both exist in greater purity, the less they are mixed together."
“I can never join Calvin in addressing his god. He was indeed an Atheist, which I can never be; or rather his religion was Daemonism. If ever man worshipped a false god, he did.”
“And the day will come when the mystical generation of Jesus, by the supreme being as his father in the womb of a virgin will be classed with the fable of the generation of Minerve in the brain of Jupiter. But may we hope that the dawn of reason and freedom of thought in these United States will do away with this artificial scaffolding, and restore to us the primitive and genuine doctrines of this most venerated reformer of human errors.”
“It is between fifty and sixty years since I read it [the Apocalypse], and I then considered it merely the ravings of a maniac, no more worthy nor capable of explanation than the incoherences of our own nightly dreams.”
“May it be to the world, what I believe it will be, (to some parts sooner, to others later, but finally to all,) the signal of arousing men to burst the chains under which monkish ignorance and superstition had persuaded them to bind themselves, and to assume the blessings and security of self-government. All eyes are opened, or opening, to the rights of man. The general spread of the light of science has already laid open to every view the palpable truth, that the mass of mankind has not been born with saddles on their backs, nor a favored few booted and spurred, ready to ride them legitimately, by the grace of God.”
"Reason and persuasion are the only practicable instruments. To make way for these free inquiry must be indulged; how can we wish others to indulge it while we refuse ourselves? But every state, says an inquisitor, has established some religion. No two, say I, have established the same. Is this a proof of the infallibility of establishments?"
"It is error alone which needs the support of government. Truth can stand by itself."
"I have examined all the known superstitions of the world, and I do not find in our particular superstition of Christianity one redeeming feature. They are all alike founded on fables and mythology. Millions of innocent men, women and children, since the introduction of Christianity, have been burnt, tortured, fined and imprisoned. What has been the effect of this coercion? To make one half of the world fools and the other half hypocrites; to support roguery and error all over the earth."
"In every country and in every age the priest has been hostile to liberty; he is always in alliance with the despot, abetting his abuses in return for protection to his own."