Of the Religion* of Deism Compared to the Christian Religion

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. Everything in this vast volume 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.