First, That the idea or belief of a word of God existing in print, or in writing, or in speech is inconsistent in itself for the reasons already assigned. These reasons, among many others, are the want of an universal language; the mutability of language; the errors to which translations are subject; the possibility of totally suppressing such a word; the probability of altering it, or of fabricating the whole, and imposing it upon the world.

A good reading for the funeral of a Deist:

I trouble not myself about the manner of future existence. I content myself with believing, even to positive conviction, that the power that gave me existence is able to continue it, in any form and manner he pleases, either with or without this body; and it appears more probable to me that I shall continue to exist hereafter than that I should have had existence, as I now have, before that existence began.

On miracles and lying:

If we are to suppose a miracle to be something so entirely out of the course of what is called nature, that she must go out of that course to accomplish it; and we see an account given of such a miracle by the person who said he saw it, it raises a question in the mind very easily decided, which is, Is it more probable that nature should go out of her course, or that a man should tell a lie? We have never seen, in our time, nature go out of her course; but we have good reason to believe that millions of lies have been told in the same time; it is, therefore, at least millions to one, that the reporter of a miracle tells a lie.

On organized religion:

All national institution 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.

On revelation:

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.... It is revelation to the first person only, and hearsay to every other, and, consequently, they are not obliged to believe it.

On the scripture:

It is, therefore proper for us to know who told us so, that we may know what credit to give to the report. The answer to this question is, that nobody can tell, except that we tell one another so. The case, however historically appears to be as follows:

"Not a line of what is called the New Testament is of [Jesus's] writing"