James Burgh, Crito, Wall of Separation

History News Network article on James Burgh and "Wall of Separation"

"I will fairly tell you what will be the consequences of your setting up such a mixed-mungrel-spiritual-temporal-secular-ecclesiastical establishment. You will make the dispensers of religion despicable and odious to all men of sense, and will destroy the spirituality, in which consists the: whole value, of religion..."
"Shew yourselves superior to all these follies and knaveries. Put into the hands of the people the clerical emoluments; and let them give them to whom they will; choosing their public teachers, and maintaining them decently, but moderately, as becomes their spiritual character. We have in our times a proof from the conduct of some among us, in respect of the appointment of their public administrators of religion, that such a scheme will answer all the necessary purposes, and prevent infinite corruption;--ecclesiastical corruption; the most odious of all corruption."
"Build an impenetrable wall of separation between things sacred and civil. Do not send a graceless officer, reeking from the anus of his trull, to the performance of a holy rite of religion, as a test for his holding the command of a regiment. To profane, in such a manner, a religion, which you pretend to reverence, is an impiety sufficient to bring down upon your heads, the roof of the sacred building you thus defile."

Encyclopedia: Religious affiliations of Presidents of the United States

Encyclopedia: Religious affiliations of Presidents of the United States
Arguably, the first six and nine of the first thirteen presidents have roots in Deism and/or Unitarianism, with Polk, Taylor, Jackson, and W. H. Harrison (died one month into office) being the exceptions.

The Leviathan by Thomas Hobbes

The Leviathan by Thomas Hobbes: "Lastly, for the errors brought in from false or uncertain history, what is all the legend of fictitious miracles in the lives of the saints; and all the histories of apparitions and ghosts alleged by the doctors of the Roman Church, to make good their doctrines of hell and purgatory, the power of exorcism, and other doctrines which have no warrant, neither in reason nor Scripture; as also all those traditions which they call the unwritten word of God; but old wives' fables? Whereof, though they find dispersed somewhat in the writings of the ancient Fathers, yet those Fathers were men that might too easily believe false reports. ...

With the introduction of false, we may join also the suppression of true philosophy by such men as neither by lawful authority nor sufficient study are competent judges of the truth. Our own navigations make manifest, and all men learned in human sciences now acknowledge, there are antipodes: and every day it appeareth more and more that years and days are determined by motions of the earth. Nevertheless, men that have in their writings but supposed such doctrine, as an occasion to lay open the reasons for and against it, have been punished for it by authority ecclesiastical. But what reason is there for it? Is it because such opinions are contrary to true religion? That cannot be, if they be true. Let therefore the truth be first examined by competent judges, or confuted by them that pretend to know the contrary. Is it because they be contrary to the religion established? Let them be silenced by the laws of those to whom the teachers of them are subject; that is, by the laws civil: for disobedience may lawfully be punished in them that against the laws teach even true philosophy. Is it because they tend to disorder in government, as countenancing rebellion or sedition? Then let them be silenced, and the teachers punished, by virtue of his power to whom the care of the public quiet is committed; which is the authority civil."


Could Adams's choice of words be a reference to Leviathan?

Google Print Search: The Adams-Jefferson Letters: The Complete Correspondence Between Thomas Jefferson and Abigail and John Adams

Google Print Search: The Adams-Jefferson Letters: The Complete Correspondence Between Thomas Jefferson and Abigail and John Adams"The question before the human race is, whether the God of nature shall govern the world by his own laws, or whether priests and kings shall rule it by fictitious miracles?"
-- John Adams, letter to Thomas Jefferson, June 20, 1815

History of the Separation of Church and State in America

History of the Separation of Church and State in America: "When the United States of America was founded, it represented the most progressive political movement in Western Civilization since the days of the Greek democracies over 2,000 years ago."

The Avalon Project : The Barbary Treaties 1786-1836

The Avalon Project : The Barbary Treaties 1786-1836: "Treaty with Tripoli November 4, 1796 and at Algiers January 3, 1797"

Hutson Paper: James Madison and the Social Untility of Religion: Risks vs. Rewards (Library of Congress Exhibition)

Hutson Paper: James Madison and the Social Untility of Religion: Risks vs. Rewards (Library of Congress Exhibition): "Madison, on the other hand, defies definition or description. Seeking evidence of his faith quickly leads to the conclusion that there is, in the words of the poet, no there there, that in the mature Madison's writings there is no trace, no clue as to his personal religious convictions."

The Devil's Dictionary D - Wikisource

The Devil's Dictionary D - Wikisource: "DECALOGUE, n. A series of commandments, ten in number -- just enough to permit an intelligent selection for observance, but not enough to embarrass the choice. Following is the revised edition of the Decalogue, calculated for this meridian.

Thou shalt no God but me adore:
'Twere too expensive to have more.

No images nor idols make
For Robert Ingersoll to break.

Take not God's name in vain; select
A time when it will have effect.

Work not on Sabbath days at all,
But go to see the teams play ball.

Honor thy parents. That creates
For life insurance lower rates.

Kill not, abet not those who kill;
Thou shalt not pay thy butcher's bill.

Kiss not thy neighbor's wife, unless
Thine own thy neighbor doth caress

Don't steal; thou'lt never thus compete
Successfully in business. Cheat.

Bear not false witness -- that is low --
But 'hear 'tis rumored so and so.'

Covet thou naught what thou hast not
By hook or crook, or somehow, got.

G.J."

Age of Reason - Thomas Paine - part 1 -1794

Age of Reason - Thomas Paine - part 1 -1794: "Every national church or religion has established itself by pretending some special mission from God, communicated to certain individuals. The Jews have their Moses; the Christians their Jesus Christ, their apostles and saints; and the Turks their Mahomet, as if the way to God was not open to every man alike.

Each of those churches show certain books, which they call revelation, or the word of God. The Jews say, that their word of God was given by God to Moses, face to face; the Christians say, that their word of God came by divine inspiration: and the Turks say, that their word of God (the Koran) was brought by an angel from Heaven. Each of those churches accuse the other of unbelief; and for my own part, I disbelieve them all.

As it is necessary to affix right ideas to words, I will, before I proceed further into the subject, offer some other observations on the word revelation. Revelation, when applied to religion, means something communicated immediately from God to man.

No one will deny or dispute the power of the Almighty to make such a communication, if he pleases. But admitting, for the sake of a case, that something has been revealed to a certain person, and not revealed to any other person, it is revelation to that person only. When he tells it to a second person, a second to a third, a third to a fourth, and so on, it ceases to be a revelation to all those persons. It is revelation to the first person only, and hearsay to every other, and consequently they are not obliged to believe it.

It is a contradiction in terms and ideas, to call anything a revelation that comes to us at second-hand, either verbally or in writing. Revelation is necessarily limited to the first communication- after this, it is only an account of something which that person says was a revelation made to him; and though he may find himself obliged to believe it, it cannot be incumbent on me to believe it in the same manner; for it was not a revelation made to me, and I have only his word for it that it was made to him.

When Moses told the children of Israel that he received the two tables of the commandments from the hands of God, they were not obliged to believe him, because they had no other authority for it than his telling them so; and I have no other authority for it than some historian telling me so. The commandments carry no internal evidence of divinity with them; they contain some good moral precepts, such as any man qualified to be a lawgiver, or a legislator, could produce himself, without having recourse to supernatural intervention.*

*It is, however, necessary to except the declaration which says that God visits the sins of the fathers upon the children; it is contrary to every principle of moral justice."

Google Print Search: "James Madison" deism

Google Print Search: "James Madison" deism

Rights: James Madison to Thomas Jefferson

Rights: James Madison to Thomas Jefferson: "I have not viewed it in an important light:
...
2 because there is great reason to fear that a positive declaration of some of the most essential rights could not be obtained in the requisite latitude. I am sure that the rights of Conscience in particular, if submitted to public definition would be narrowed much more than they are likely ever to be by an assumed power. One of the objections in New England was that the Constitution by prohibiting religious tests opened a door for Jews Turks & infidels.

4 because experience proves the inefficacy of a bill of rights on those occasions when its controul is most needed. Repeated violations of these parchment barriers have been committed by overbearing majorities in every State. In Virginia I have seen the bill of rights violated in every instance where it has been opposed to a popular current. Notwithstanding the explicit provision contained in that instrument for the rights of Conscience it is well known that a religious establishment wd. have taken place in that State, if the legislative majority had found as they expected, a majority of the people in favor of the measure; and I am persuaded that if a majority of the people were now of one sect, the measure would still take place and on narrower ground than was then proposed, notwithstanding the additional obstacle which the law has since created."

Rights: James Madison to Thomas Jefferson

Rights: James Madison to Thomas Jefferson: "It is true nevertheless that not a few, particularly in Virginia have contended for the proposed alterations from the most honorable & patriotic motives; and that among the advocates for the Constitution, there are some who wish for further guards to public liberty & individual rights. As far as these may consist of a constitutional declaration of the most essential rights, it is probable they will be added; though there are many who think such addition unnecessary, and not a few who think it misplaced in such a Constitution. There is scarce any point on which the party in opposition is so much divided as to its importance and its propriety. My own opinion has always been in favor of a bill of rights; provided it be so framed as not to imply powers not meant to be included in the enumeration. At the same time I have never thought the omission a material defect, nor been anxious to supply it even by subsequent amendment, for any other reason than that it is anxiously desired by others. I have favored it because I supposed it might be of use, and if properly executed could not be of disservice."

A Century of Lawmaking for a New Nation: U.S. Congressional Documents and Debates, 1774 - 1875

A Century of Lawmaking for a New Nation: U.S. Congressional Documents and Debates, 1774 - 1875

Google Print Search: Autobiography of Benjamin Franklin

Google Print Search: Autobiography of Benjamin Franklin

Our Godless Constitution

Our Godless Constitution: "Here is Franklin's considered summary of his own beliefs, in response to a query by Ezra Stiles, the president of Yale. He wrote it just six weeks before his death at the age of 84.

Here is my creed. I believe in one God, Creator of the universe. That he governs it by his providence. That he ought to be worshipped. That the most acceptable service we render to him is doing good to his other children. That the soul of Man is immortal, and will be treated with justice in another life respecting its conduct in this. These I take to be the fundamental points in all sound religion, and I regard them as you do in whatever sect I meet with them.

As for Jesus of Nazareth, my opinion of whom you particularly desire, I think his system of morals and his religion, as he left them to us, the best the world ever saw or is likely to see; but I apprehend it has received various corrupting changes, and I have, with most of the present dissenters in England, some doubts as to his divinity; though it is a question I do not dogmatize upon, having never studied it, and think it needless to busy myself with now, when I expect soon an opportunity of knowing the truth with less trouble. I see no harm, however, in its being believed, if that belief has the good consequence, as it probably has, of making his doctrines more respected and better observed, especially as I do not perceive that the Supreme takes it amiss, by distinguishing the unbelievers in his government of the world with any particular marks of his displeasure."

Benjamin Franklin

The Autobiography of Benjamin Franklin: "Before I enter upon my public appearance in business, it may be well to let you know the then state of my mind with regard to my principles and morals, that you may see how far those influenc'd the future events of my life. My parents had early given me religious impressions, and brought me through my childhood piously in the Dissenting way. But I was scarce fifteen, when, after doubting by turns of several points, as I found them disputed in the different books I read, I began to doubt of Revelation itself. Some books against Deism fell into my hands; they were said to be the substance of sermons preached at Boyle's Lectures. It happened that they wrought an effect on me quite contrary to what was intended by them; for the arguments of the Deists, which were quoted to be refuted, appeared to me much stronger than the refutations; in short, I soon became a thorough Deist. My arguments perverted some others, particularly Collins and Ralph; but, each of them having afterwards wrong'd me greatly without the least compunction, and recollecting Keith's conduct towards me (who was another freethinker), and my own towards Vernon and Miss Read, which at times gave me great trouble, I began to suspect that this doctrine, tho' it might be true, was not very useful."

Benjamin Franklin - Wikiquote

Benjamin Franklin - Wikiquote: "The Autobiography (1817)

Various incomplete editions of this work were published from 1791 onwards; Franklin is known to have worked on it intermittently from 1771 to 1789.

* My parents had early given me religious impressions, and brought me through my childhood piously in the Dissenting way. But I was scarce fifteen, when, after doubting by turns of several points, as I found them disputed in the different books I read, I began to doubt of Revelation itself. Some books against Deism fell into my hands; they were said to be the substance of sermons preached at Boyle’s Lectures. It happened that they wrought an effect on me quite contrary to what was intended by them; for the arguments of the Deists, which were quoted to be refuted, appeared to me much stronger than the refutations; in short, I soon became a thorough Deist."

Reason: The Only Oracle Of Man - 1784

Reason: The Only Oracle Of Man - 1784: "In the circle of my acquaintance, (which has not been small,) I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one; and as to being a Deist, I know not, strictly speaking, whether I am one or not, for I have never read their writings; mine will therefore determine the matter; for I have not in the least disguised my sentiments, but have written freely without any conscious knowledge of prejudice for, or against any man, sectary or party whatever; but wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion; and therefore my errors in the succeeding treatise, which may be rationally pointed out, will be readily rescinded."

CALVIN AND COSMOLOGY

CALVIN AND COSMOLOGY
To John Adams
Monticello, April 11, 1823: "Indeed I think that every Christian sect gives a great handle to Atheism by their general dogma that, without a revelation, there would not be sufficient proof of the being of a god. Now one sixth of mankind only are supposed to be Christians: the other five sixths then, who do not believe in the Jewish and Christian revelation, are without a knolege of the existence of a god!"

The Homage of Reason

"THE HOMAGE OF REASON"
To Peter Carr
Paris, Aug. 10, 1787: "In the first place divest yourself of all bias in favour of novelty & singularity of opinion. Indulge them in any other subject rather than that of religion. It is too important, & the consequences of error may be too serious. On the other hand shake off all the fears & servile prejudices under which weak minds are servilely crouched. 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. You will naturally examine first the religion of your own country. Read the bible then, as you would read Livy or Tacitus. The facts which are within the ordinary course of nature you will believe on the authority of the writer, as you do those of the same kind in Livy & Tacitus. The testimony of the writer weighs in their favor in one scale, and their not being against the laws of nature does not weigh against them. But those facts in the bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from god. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong as that its falsehood would be more improbable than a change in the laws of nature in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the new testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions 1. of those who say he was begotten by god, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven: and 2. of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, & was punished capitally for sedition by being gibbeted according to the Roman law which punished the first commission of that offence by whipping, & the second by exile or death in furc�. See this law in the Digest Lib. 48. tit. 19. (symbol omitted) 28. 3. & Lipsius Lib. 2. de cruce. cap. 2. These questions are examined in the books I have mentioned under the head of religion, & several others. They will assist you in your inquiries, but keep your reason firmly on the watch in reading them all. Do not be frightened from this inquiry by any fear of it's consequences. If it ends in a belief that there is no god, you will find incitements to virtue in the comfort & pleasantness you feel in it's exercise, and the love of others which it will procure you. If you find reason to believe there is a god, a consciousness that you are acting under his eye, & that he approves you, will be a vast additional incitement; if that there be a future state, the hope of a happy existence in that increases the appetite to deserve it; if that Jesus was also a god, you will be comforted by a belief of his aid and love. In fine, I repeat that you must lay aside all prejudice on both sides, & neither believe nor reject anything because any other persons, or description of persons have rejected or believed it. Your own reason is the only oracle given you by heaven, and you are answerable not for the rightness but uprightness of the decision. I forgot to observe when speaking of the new testament that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration as much as the others, and you are to judge their pretensions by your own reason, & not by the reason of those ecclesiastics. Most of these are lost. There are some however still extant, collected by Fabricius which I will endeavor to get & send you."

Letters

Letters: "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 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. 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. "

Letters

Letters: "SYLLABUS OF AN ESTIMATE OF THE MERIT OF THE DOCTRINES OF JESUS, COMPARED WITH THOSE OF OTHERS April, 1803

SYLLABUS OF AN ESTIMATE OF THE MERIT OF THE DOCTRINES OF JESUS, COMPARED WITH THOSE OF OTHERS 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. 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. "

Letters

THE MORALS OF JESUS
To Dr. Benjamin Rush, with a Syllabus
Washington, Apr. 21, 1803: "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, 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 ofmy 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 considered it, the more it expanded beyond the measure of either my time or information."

Letters

JESUS AND THE JEWS, ...: "There are, I acknowledge, passages not free from objection, which we may, with probability, ascribe to Jesus himself; but claiming indulgence from the circumstances under which he acted. His object was the reformation of some articles in the religion of the Jews, as taught by Moses. That sect had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust. Jesus, taking for his type the best qualities of the human head and heart, wisdom, justice, goodness, and adding to them power, ascribed all of these, but in infinite perfection, to the Supreme Being, and formed him really worthy of their adoration. Moses had either not believed in a future state of existence, or had not thought it essential to be explicitly taught to his people. Jesus inculcated that doctrine with emphasis and precision. Moses had bound the Jews to many idle ceremonies, mummeries and observances, of no effect towards producing the social utilities which constitute the essence of virtue; Jesus exposed their futility and insignificance. The one instilled into his people the most anti-social spirit towards other nations; the other preached philanthropy and universal charity and benevolence. The office of reformer of the superstitions of a nation, is ever dangerous. Jesus had to walk on the perilous confines of reason and religion: and a step to right or left might place him within the gripe of the priests of the superstition, a blood thirsty race, as cruel and remorseless as the being whom they represented as the family God of Abraham, of Isaac and of Jacob, and the local God of Israel. They were constantly laying snares, too, to entangle him in the web of the law. He was justifiable, therefore, in avoiding these by evasions, by sophisms, by misconstructions and misapplications of scraps of the prophets, and in defending himself with these their own weapons, as sufficient, ad homines, at least. That Jesus did not mean to impose himself on mankind as the son of God, physically speaking, I have been convinced by the writings of men more learned than myself in that lore. But that he might conscientiously believe himself inspired from above, is very possible. The whole religion of the Jews, inculcated on him from his infancy, was founded in the belief of divine inspiration. The fumes of the most disordered imaginations were recorded in their religious code, as special communications of the Deity; and as it could not but happen that, in the course of ages, events would now and then turn up to which some of these vague rhapsodies might be accommodated by the aid of allegories, figures, types, and other tricks upon words, they have not only preserved their credit with the Jews of all subsequent times, but are the foundation of much of the religions of those who have schismatised from them. Elevated by the enthusiasm of a warm and pure heart, conscious of the high strains of an eloquence which had not been taught him, he might readily mistake the coruscations of his own fine genius for inspirations of an higher order. This belief carried, therefore, no more personal imputation, than the belief of Socrates, that himself was under the care and admonitions of a guardian Daemon. And how many of our wisest men still believe in the reality of these inspirations, while perfectly sane on all other subjects. Excusing, therefore, on these considerations, those passages in the gospels which seem to bear marks of weakness in Jesus, ascribing to him what alone is consistent with the great and pure character of which the same writings furnish proofs, and to their proper authors their own trivialities and imbecilities, I think myself authorised to conclude the purity and distinction of his character, in opposition to the impostures which those authors would fix upon him; and that the postulate of my former letter is no more than is granted in all other historical works."

Letters: JESUS AND THE JEWS

JESUS AND THE JEWS
To William Short
Monticello, August 4, 1820: " DEAR SIR, -- I owe you a letter for your favor of June the 29th, which was received in due time; and there being no subject of the day, of particular interest, I will make this a supplement to mine of April the 13th. My aim in that was, to justify the character of Jesus against the fictions of his pseudo-followers, which have exposed him to the inference of being an impostor. For if we could believe that he really countenanced the follies, the falsehoods and the charlatanisms which his biographers father on him, and admit the misconstructions, interpolations and theorizations of the fathers of the early, and fanatics of the latter ages, the conclusion would be irresistible by every sound mind, that he was an impostor. I give no credit to their falsifications of his actions and doctrines, and to rescue his character, the postulate in my letter asked only what is granted in reading every other historian. When Livy and Siculus, for example, tell us things which coincide with our experience of the order of nature, we credit them on their word, and place their narrations among the records of credible history. But when they tell us of calves speaking, of statues sweating blood, and other things against the course of nature, we reject these as fables not belonging to history. In like manner, when an historian, speaking of a character well known and established on satisfactory testimony, imputes to it things incompatible with that character, we reject them without hesitation, and assent to that only of which we have better evidence. "

Federalist No. 10

Federalist No. 10: "The influence of factious leaders may kindle a flame within their particular States, but will be unable to spread a general conflagration through the other States. A religious sect may degenerate into a political faction in a part of the Confederacy; but the variety of sects dispersed over the entire face of it must secure the national councils against any danger from that source. A rage for paper money, for an abolition of debts, for an equal division of property, or for any other improper or wicked project, will be less apt to pervade the whole body of the Union than a particular member of it; in the same proportion as such a malady is more likely to taint a particular county or district, than an entire State.

In the extent and proper structure of the Union, therefore, we behold a republican remedy for the diseases most incident to republican government. And according to the degree of pleasure and pride we feel in being republicans, ought to be our zeal in cherishing the spirit and supporting the character of Federalists."

Federalist No. 10

Federalist No. 10: "The instability, injustice, and confusion introduced into the public councils, have, in truth, been the mortal diseases under which popular governments have everywhere perished; as they continue to be the favorite and fruitful topics from which the adversaries to liberty derive their most specious declamations. The valuable improvements made by the American constitutions on the popular models, both ancient and modern, cannot certainly be too much admired; but it would be an unwarrantable partiality, to contend that they have as effectually obviated the danger on this side, as was wished and expected. Complaints are everywhere heard from our most considerate and virtuous citizens, equally the friends of public and private faith, and of public and personal liberty, that our governments are too unstable, that the public good is disregarded in the conflicts of rival parties, and that measures are too often decided, not according to the rules of justice and the rights of the minor party, but by the superior force of an interested and overbearing majority. However anxiously we may wish that these complaints had no foundation, the evidence, of known facts will not permit us to deny that they are in some degree true. It will be found, indeed, on a candid review of our situation, that some of the distresses under which we labor have been erroneously charged on the operation of our governments; but it will be found, at the same time, that other causes will not alone account for many of our heaviest misfortunes; and, particularly, for that prevailing and increasing distrust of public engagements, and alarm for private rights, which are echoed from one end of the continent to the other. These must be chiefly, if not wholly, effects of the unsteadiness and injustice with which a factious spirit has tainted our public administrations."

Search the Publicly Accessible part of the Modern English Collection

Search the Publicly Accessible part of the Modern English Collection: "The bill for establishing religious freedom, the principles of which had, to a certain degree, been enacted before, I had drawn in all the latitude of reason & right. It still met with opposition; but, with some mutilations in the preamble, it was finally passed; and a singular proposition proved that it's protection of opinion was meant to be universal. Where the preamble declares that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the word 'Jesus Christ,' so that it should read 'a departure from the plan of Jesus Christ, the holy author of our religion.' The insertion was rejected by a great majority, in proof that they meant to comprehend, within the mantle of it's protection, the Jew and the Gentile, the Christian and Mahometan, the Hindoo, and infidel of every denomination."

Search the Publicly Accessible part of the Modern English Collection

Search the Publicly Accessible part of the Modern English Collection: "The bill for establishing religious freedom, the principles of which had, to a certain degree, been enacted before, I had drawn in all the latitude of reason & right. It still met with opposition; but, with some mutilations in the preamble, it was finally passed; and a singular proposition proved that it's protection of opinion was meant to be universal. Where the preamble declares that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the word 'Jesus Christ,' so that it should read 'a departure from the plan of Jesus Christ, the holy author of our religion.' The insertion was rejected by a great majority, in proof that they meant to comprehend, within the mantle of it's protection, the Jew and the Gentile, the Christian and Mahometan, the Hindoo, and infidel of every denomination."

Positive Atheism Magazine PDF Files

Positive Atheism Magazine PDF Files: "Positive Atheism's Political Figures Talk of Separation, Religious Freedom, and Religion
See what the United States founders and many political leaders since then said about religion and state-church separation."

To William Short Monticello, August 4, 1820

Letters: JESUS AND THE JEWS
To William Short Monticello, August 4, 1820: "His object was the reformation of some articles in the religion of the Jews, as taught by Moses. That sect had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust."