1794
AGE OF REASON
by Thomas Paine
TO MY FELLOW-CITIZENS OF THE
UNITED STATES OF AMERICA:
I PUT the following work under your protection. It contains my opinions upon
Religion. You will do me the justice to remember, that I have always
strenuously supported the Right of every Man to his own opinion, however
different that opinion might be to mine. He who denies to another this
right, makes a slave of himself to his present opinion, because he precludes
himself the right of changing it.
The most formidable weapon against errors of every kind is Reason. I have
never used any other, and I trust I never shall.
Your affectionate friend and fellow-citizen,
THOMAS PAINE
Luxembourg, 8th Pluviose,
Second Year of the French Republic, one and indivisible.
January 27, O. S. 1794.
AGE OF REASON.
PART FIRST.
IT has been my intention, for several years past, to publish my thoughts
upon religion. I am well aware of the difficulties that attend the subject,
and from that consideration, had reserved it to a more advanced period of
life. I intended it to be the last offering I should make to my
fellow-citizens of all nations, and that at a time when the purity of the
motive that induced me to it, could not admit of a question, even by those
who might disapprove the work.
The circumstance that has now taken place in France of the total
abolition of the whole national order of priesthood, and of everything
appertaining to compulsive systems of religion, and compulsive articles of
faith, has not only precipitated my intention, but rendered a work of this
kind exceedingly necessary, lest in the general wreck of superstition, of
false systems of government, and false theology, we lose sight of morality,
of humanity, and of the theology that is true.
As several of my colleagues and others of my fellow-citizens of France
have given me the example of making their voluntary and individual
profession of faith, I also will make mine; and I do this with all that
sincerity and frankness with which the mind of man communicates with itself.
I believe in one God, and no more; and I hope for happiness beyond this
life.
I believe in the equality of man; and I believe that religious duties
consist in doing justice, loving mercy, and endeavoring to make our
fellow-creatures happy.
But, lest it should be supposed that I believe in many other things in
addition to these, I shall, in the progress of this work, declare the things
I do not believe, and my reasons for not believing them.
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. My own mind is my own church.
All national 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.
I do not mean by this declaration to condemn those who believe otherwise;
they have the same right to their belief as I have to mine. But it is
necessary to the happiness of man, that he be mentally faithful to himself.
Infidelity does not consist in believing, or in disbelieving; it consists in
professing to believe what he does not believe.
It is impossible to calculate the moral mischief, if I may so express it,
that mental lying has produced in society. When a man has so far corrupted
and prostituted the chastity of his mind, as to subscribe his professional
belief to things he does not believe, he has prepared himself for the
commission of every other crime. He takes up the trade of a priest for the
sake of gain, and in order to qualify himself for that trade, he begins with
a perjury. Can we conceive any thing more destructive to morality than this?
Soon after I had published the pamphlet Common Sense, in America, I saw
the exceeding probability that a revolution in the system of government
would be followed by a revolution in the system of religion. The adulterous
connection of church and state, wherever it had taken place, whether Jewish,
Christian, or Turkish, had so effectually prohibited by pains and penalties,
every discussion upon established creeds, and upon first principles of
religion, that until the system of government should be changed, those
subjects could not be brought fairly and openly before the world; but that
whenever this should be done, a revolution in the system of religion would
follow. Human inventions and priestcraft would be detected; and man would
return to the pure, unmixed and unadulterated belief of one God, and no
more.
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.
When I am told that the Koran was written in Heaven and brought to
Mahomet by an angel, the account comes too near the same kind of hearsay
evidence and second-hand authority as the former. I did not see the angel
myself, and, therefore, I have a right not to believe it.
When also I am told that a woman called the Virgin Mary, said, or gave
out, that she was with child without any cohabitation with a man, and that
her betrothed husband, Joseph, said that an angel told him so, I have a
right to believe them or not; such a circumstance required a much stronger
evidence than their bare word for it; but we have not even this- for neither
Joseph nor Mary wrote any such matter themselves; it is only reported by
others that they said so- it is hearsay upon hearsay, and I do not choose to
rest my belief upon such evidence.
It is, however, not difficult to account for the credit that was given to
the story of Jesus Christ being the son of God. He was born when the heathen
mythology had still some fashion and repute in the world, and that mythology
had prepared the people for the belief of such a story. Almost all the
extraordinary men that lived under the heathen mythology were reputed to be
the sons of some of their gods. It was not a new thing, at that time, to
believe a man to have been celestially begotten; the intercourse of gods
with women was then a matter of familiar opinion. Their Jupiter, according
to their accounts, had cohabited with hundreds: the story, therefore, had
nothing in it either new, wonderful, or obscene; it was conformable to the
opinions that then prevailed among the people called Gentiles, or
Mythologists, and it was those people only that believed it. The Jews who
had kept strictly to the belief of one God, and no more, and who had always
rejected the heathen mythology, never credited the story.
It is curious to observe how the theory of what is called the Christian
church sprung out of the tail of the heathen mythology. A direct
incorporation took place in the first instance, by making the reputed
founder to be celestially begotten. The trinity of gods that then followed
was no other than a reduction of the former plurality, which was about
twenty or thirty thousand: the statue of Mary succeeded the statue of Diana
of Ephesus; the deification of heroes changed into the canonization of
saints; the Mythologists had gods for everything; the Christian Mythologists
had saints for everything; the church became as crowded with one, as the
Pantheon had been with the other, and Rome was the place of both. The
Christian theory is little else than the idolatry of the ancient
Mythologists, accommodated to the purposes of power and revenue; and it yet
remains to reason and philosophy to abolish the amphibious fraud.
Nothing that is here said can apply, even with the most distant
disrespect, to the real character of Jesus Christ. He was a virtuous and an
amiable man. The morality that he preached and practised was of the most
benevolent kind; and though similar systems of morality had been preached by
Confucius, and by some of the Greek philosophers, many years before; by the
Quakers since; and by many good men in all ages, it has not been exceeded by
any.
Jesus Christ wrote no account of himself, of his birth, parentage, or any
thing else; not a line of what is called the New Testament is of his own
writing. The history of him is altogether the work of other people; and as
to the account given of his resurrection and ascension, it was the necessary
counterpart to the story of his birth. His historians having brought him
into the world in a supernatural manner, were obliged to take him out again
in the same manner, or the first part of the story must have fallen to the
ground.
The wretched contrivance with which this latter part is told exceeds
every thing that went before it. The first part, that of the miraculous
conception, was not a thing that admitted of publicity; and therefore the
tellers of this part of the story had this advantage, that though they might
not be credited, they could not be detected. They could not be expected to
prove it, because it was not one of those things that admitted of proof, and
it was impossible that the person of whom it was told could prove it
himself.
But the resurrection of a dead person from the grave, and his ascension
through the air, is a thing very different as to the evidence it admits of,
to the invisible conception of a child in the womb. The resurrection and
ascension, supposing them to have taken place, admitted of public and ocular
demonstration, like that of the ascension of a balloon, or the sun at
noon-day, to all Jerusalem at least. A thing which everybody is required to
believe, requires that the proof and evidence of it should be equal to all,
and universal; and as the public visibility of this last related act was the
only evidence that could give sanction to the former part, the whole of it
falls to the ground, because that evidence never was given. Instead of this,
a small number of persons, not more than eight or nine, are introduced as
proxies for the whole world, to say they saw it, and all the rest of the
world are called upon to believe it. But it appears that Thomas did not
believe the resurrection, and, as they say, would not believe without having
ocular and manual demonstration himself. So neither will I, and the reason
is equally as good for me, and for every other person, as for Thomas.
It is in vain to attempt to palliate or disguise this matter. The story,
so far as relates to the supernatural part, has every mark of fraud and
imposition stamped upon the face of it. Who were the authors of it is as
impossible for us now to know, as it is for us to be assured that the books
in which the account is related were written by the persons whose names they
bear; the best surviving evidence we now have respecting that affair is the
Jews. They are regularly descended from the people who lived in the times
this resurrection and ascension is said to have happened, and they say, it
is not true. It has long appeared to me a strange inconsistency to cite the
Jews as a proof of the truth of the story. It is just the same as if a man
were to say, I will prove the truth of what I have told you by producing the
people who say it is false.
That such a person as Jesus Christ existed, and that he was crucified,
which was the mode of execution at that day, are historical relations
strictly within the limits of probability. He preached most excellent
morality and the equality of man; but he preached also against the
corruptions and avarice of the Jewish priests, and this brought upon him the
hatred and vengeance of the whole order of priesthood. The accusation which
those priests brought against him was that of sedition and conspiracy
against the Roman government, to which the Jews were then subject and
tributary; and it is not improbable that the Roman government might have
some secret apprehensions of the effects of his doctrine, as well as the
Jewish priests; neither is it improbable that Jesus Christ had in
contemplation the delivery of the Jewish nation from the bondage of the
Romans. Between the two, however, this virtuous reformer and revolutionist
lost his life. It is upon this plain narrative of facts, together with
another case I am going to mention, that the Christian Mythologists, calling
themselves the Christian Church, have erected their fable, which, for
absurdity and extravagance, is not exceeded by anything that is to be found
in the mythology of the ancients.
The ancient Mythologists tell us that the race of Giants made war against
Jupiter, and that one of them threw a hundred rocks against him at one
throw; that Jupiter defeated him with thunder, and confined him afterward
under Mount Etna, and that every time the Giant turns himself Mount Etna
belches fire.
It is here easy to see that the circumstance of the mountain, that of its
being a volcano, suggested the idea of the fable; and that the fable is made
to fit and wind itself up with that circumstance.
The Christian Mythologists tell us that their Satan made war against the
Almighty, who defeated him, and confined him afterward, not under a
mountain, but in a pit. It is here easy to see that the first fable
suggested the idea of the second; for the fable of Jupiter and the Giants
was told many hundred years before that of Satan. Thus far the ancient and
the Christian Mythologists differ very little from each other. But the
latter have contrived to carry the matter much farther. They have contrived
to connect the fabulous part of the story of Jesus Christ with the fable
originating from Mount Etna; and in order to make all the parts of the story
tie together, they have taken to their aid the traditions of the Jews; for
the Christian mythology is made up partly from the ancient mythology and
partly from the Jewish traditions.
The Christian Mythologists, after having confined Satan in a pit, were
obliged to let him out again to bring on the sequel of the fable. He is then
introduced into the Garden of Eden, in the shape of a snake or a serpent,
and in that shape he enters into familiar conversation with Eve, who is no
way surprised to hear a snake talk; and the issue of this tete-a-tete is
that he persuades her to eat an apple, and the eating of that apple damns
all mankind.
After giving Satan this triumph over the whole creation, one would have
supposed that the Church Mythologists would have been kind enough to send
him back again to the pit; or, if they had not done this, that they would
have put a mountain upon him (for they say that their faith can remove a
mountain), or have put him under a mountain, as the former mythologists had
done, to prevent his getting again among the women and doing more mischief.
But instead of this they leave him at large, without even obliging him to
give his parole- the secret of which is, that they could not do without him;
and after being at the trouble of making him, they bribed him to stay. They
promised him ALL the Jews, ALL the Turks by anticipation, nine-tenths of the
world beside, and Mahomet into the bargain. After this, who can doubt the
bountifulness of the Christian Mythology?
Having thus made an insurrection and a battle in Heaven, in which none of
the combatants could be either killed or wounded- put Satan into the pit-
let him out again- giving him a triumph over the whole creation- damned all
mankind by the eating of an apple, these Christian Mythologists bring the
two ends of their fable together. They represent this virtuous and amiable
man, Jesus Christ, to be at once both God and Man, and also the Son of God,
celestially begotten, on purpose to be sacrificed, because they say that Eve
in her longing had eaten an apple.
Putting aside everything that might excite laughter by its absurdity, or
detestation by its profaneness, and confining ourselves merely to an
examination of the parts, it is impossible to conceive a story more
derogatory to the Almighty, more inconsistent with his wisdom, more
contradictory to his power, than this story is. In order to make for it a
foundation to rise upon, the inventors were under the necessity of giving to
the being whom they call Satan, a power equally as great, if not greater
than they attribute to the Almighty. They have not only given him the power
of liberating himself from the pit, after what they call his fall, but they
have made that power increase afterward to infinity. Before this fall they
represent him only as an angel of limited existence, as they represent the
rest. After his fall, he becomes, by their account, omnipresent. He exists
everywhere, and at the same time. He occupies the whole immensity of space.
Not content with this deification of Satan, they represent him as
defeating, by stratagem, in the shape of an animal of the creation, all the
power and wisdom of the Almighty. They represent him as having compelled the
Almighty to the direct necessity either of surrendering the whole of the
creation to the government and sovereignty of this Satan, or of capitulating
for its redemption by coming down upon earth, and exhibiting himself upon a
cross in the shape of a man.
Had the inventors of this story told it the contrary way, that is, had
they represented the Almighty as compelling Satan to exhibit himself on a
cross, in the shape of a snake, as a punishment for his new transgression,
the story would have been less absurd- less contradictory. But instead of
this, they make the transgressor triumph, and the Almighty fall.
That many good men have believed this strange fable, and lived very good
lives under that belief (for credulity is not a crime), is what I have no
doubt of. In the first place, they were educated to believe it, and they
would have believed anything else in the same manner. There are also many
who have been so enthusiastically enraptured by what they conceived to be
the infinite love of God to man, in making a sacrifice of himself, that the
vehemence of the idea has forbidden and deterred them from examining into
the absurdity and profaneness of the story. The more unnatural anything is,
the more it is capable of becoming the object of dismal admiration.
But if objects for gratitude and admiration are our desire, do they not
present themselves every hour to our eyes? Do we not see a fair creation
prepared to receive us the instant we are born- a world furnished to our
hands, that cost us nothing? Is it we that light up the sun, that pour down
the rain, and fill the earth with abundance? Whether we sleep or wake, the
vast machinery of the universe still goes on. Are these things, and the
blessings they indicate in future, nothing to us? Can our gross feelings be
excited by no other subjects than tragedy and suicide? Or is the gloomy
pride of man become so intolerable, that nothing can flatter it but a
sacrifice of the Creator?
I know that this bold investigation will alarm many, but it would be
paying too great a compliment to their credulity to forbear it on their
account; the times and the subject demand it to be done. The suspicion that
the theory of what is called the Christian Church is fabulous is becoming
very extensive in all countries; and it will be a consolation to men
staggering under that suspicion, and doubting what to believe and what to
disbelieve, to see the object freely investigated. I therefore pass on to an
examination of the books called the Old and New Testament.
These books, beginning with Genesis and ending with Revelation (which, by
the by, is a book of riddles that requires a revelation to explain it), are,
we are told, the word of God. 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:
When the Church Mythologists established their system, they collected all
the writings they could find, and managed them as they pleased. It is a
matter altogether of uncertainty to us whether such of the writings as now
appear under the name of the Old and New Testament are in the same state in
which those collectors say they found them, or whether they added, altered,
abridged, or dressed them up.
Be this as it may, they decided by vote which of the books Gut of the
collection they had made should be the WORD OF GOD, and which should not.
They rejected several; they voted others to be doubtful, such as the books
called the Apocrypha; and those books which had a majority of votes, were
voted to be the word of God. Had they voted otherwise, all the people, since
calling themselves Christians, had believed otherwise- for the belief of the
one comes from the vote of the other. Who the people were that did all this,
we know nothing of; they called themselves by the general name of the
Church, and this is all we know of the matter.
As we have no other external evidence or authority for believing these
books to be the word of God than what I have mentioned, which is no evidence
or authority at all, I come, in the next place, to examine the internal
evidence contained in the books themselves. In the former part of this
Essay, I have spoken of revelation; I now proceed further with that subject,
for the purpose of applying it to the books in question.
Revelation is a communication of something which the person to whom that
thing is revealed did not know before. For if I have done a thing, or seen
it done, it needs no revelation to tell me I have done it, or seen it, nor
to enable me to tell it, or to write it.
Revelation, therefore, cannot be applied to anything done upon earth, of
which man himself is the actor or the witness; and consequently all the
historical and anecdotal parts of the Bible, which is almost the whole of
it, is not within the meaning and compass of the word revelation, and,
therefore, is not the word of God.
When Samson ran off with the gate-posts of Gaza, if he ever did so (and
whether he did or not is nothing to us), or when he visited his Delilah, or
caught his foxes, or did any thing else, what has revelation to do with
these things? If they were facts, he could tell them himself, or his
secretary, if he kept one, could write them, if they were worth either
telling or writing; and if they were fictions, revelation could not make
them true; and whether true or not, we are neither the better nor the wiser
for knowing them. When we contemplate the immensity of that Being who
directs and governs the incomprehensible WHOLE, of which the utmost ken of
human sight can discover but a part, we ought to feel shame at calling such
paltry stories the word of God.
As to the account of the Creation, with which the Book of Genesis opens,
it has all the appearance of being a tradition which the Israelites had
among them before they came into Egypt; and after their departure from that
country they put it at the head of their history, without telling (as it is
most probable) that they did not know how they came by it. The manner in
which the account opens shows it to be traditionary. It begins abruptly; it
is nobody that speaks; it is nobody that hears; it is addressed to nobody;
it has neither first, second, nor third person; it has every criterion of
being a tradition; it has no voucher. Moses does not take it upon himself by
introducing it with the formality that he uses on other occasions, such as
that of saying, "The Lord spake unto Moses, saying."
Why it has been called the Mosaic account of the Creation, I am at a loss
to conceive. Moses, I believe, was too good a judge of such subjects to put
his name to that account. He had been educated among The Egyptians, who were
a people as well skilled in science, and particularly in astronomy, as any
people of their day; and the silence and caution that Moses observes in not
authenticating the account, is a good negative evidence that he neither told
it nor believed it The case is, that every nation of people has been
world-makers, and the Israelites had as much right to set up the trade of
world-making as any of the rest; and as Moses was not an Israelite, he might
not choose to contradict the tradition. The account, however, is harmless;
and this is more than can be said of many other parts of the Bible.
Whenever we read the obscene stories, the voluptuous debaucheries, the
cruel and torturous executions, the unrelenting vindictiveness, with which
more than half the Bible is filled, it would be more consistent that we
called it the word of a demon, than the word of God. It is a history of
wickedness, that has served to corrupt and brutalize mankind; and, for my
part, I sincerely detest it, as I detest everything that is cruel.
We scarcely meet with anything, a few phrases excepted, but what deserves
either our abhorrence or our contempt, till we come to the miscellaneous
parts of the Bible. In the anonymous publications, the Psalms, and the Book
of Job, more particularly in the latter, we find a great deal of elevated
sentiment reverentially expressed of the power and benignity of the
Almighty; but they stand on no higher rank than many other compositions on
similar subjects, as well before that time as since.
The Proverbs which are said to be Solomon's, though most probably a
collection (because they discover a knowledge of life which his situation
excluded him from knowing), are an instructive table of ethics. They are
inferior in keenness to the proverbs of the Spaniards, and not more wise and
economical than those of the American Franklin.
All the remaining parts of the Bible, generally known by the name of the
Prophets, are the works of the Jewish poets and itinerant preachers, who
mixed poetry,* anecdote, and devotion together- and those works still
retain the air and style of poetry, though in translation.
*As there are many readers who do not see that a composition is poetry
unless it be in rhyme, it is for their information that I add this note.
Poetry consists principally in two things- imagery and composition. The
composition of poetry differs from that of prose in the manner of mixing
long and short syllables together. Take a long syllable out of a line of
poetry, and put a short one in the room of it, or put a long syllable where
a short one should be, and that line will lose its poetical harmony. It will
have an effect upon the line like that of misplacing a note in a song. The
imagery in these books, called the Prophets, appertains altogether to
poetry. It is fictitious, and oft en extravagant, and not admissible in any
other kind of writing than poetry. To show that these writings are composed
in poetical numbers, I will take ten syllables, as they stand in the book,
and make a line of the same number of syllables, (heroic measure) that shall
rhyme with the last word. It will then be seen that the composition of these
books is poetical measure. The instance I shall produce is from Isaiah:
"Hear, O ye heavens, and give ear, O earth!"
'Tis God himself that calls attention forth.
Another instance I shall quote is from the mournful Jeremiah, to which I
shall add two other lines, for the purpose of carrying out the figure, and
showing the intention the poet:
"O! that mine head were waters and mine eyes"
Were fountains flowing like the liquid skies;
Then would I give the mighty flood release,
And weep a deluge for the human race.
There is not, throughout the whole book called the Bible, any word that
describes to us what we call a poet, nor any word that describes what we
call poetry. The case is, that the word prophet, to which latter times have
affixed a new idea, was the Bible word for poet, and the word prophesying
meant the art of making poetry. It also meant the art of playing poetry to a
tune upon any instrument of music.
We read of prophesying with pipes, tabrets, and horns- of prophesying
with harps, with psalteries, with cymbals, and with every other instrument
of music then in fashion. Were we now to speak of prophesying with a fiddle,
or with a pipe and tabor, the expression would have no meaning or would
appear ridiculous, and to some people contemptuous, because we have changed
the meaning of the word.
We are told of Saul being among the prophets, and also that he
prophesied; but we are not told what they prophesied, nor what he
prophesied. The case is, there was nothing to tell; for these prophets were
a company of musicians and poets, and Saul joined in the concert, and this
was called prophesying.
The account given of this affair in the book called Samuel is, that Saul
met a company of prophets; a whole company of them! coming down with a
psaltery, a tabret, a pipe and a harp, and that they prophesied, and that he
prophesied with them. But it appears afterward, that Saul prophesied badly;
that is, he performed his part badly; for it is said, that an "evil spirit
from God"* came upon Saul, and he prophesied.
*As those men who call themselves divines and commentators, are
very fond of puzzling one another, I leave them to contest the meaning of
the first part of the phrase, that of an evil spirit from God. I keep to my
text- I keep to the meaning of the word prophesy.
Now, were there no other passage in the book called the Bible than this,
to demonstrate to us that we have lost the original meaning of the word
prophesy, and substituted another meaning in its place, this alone would be
sufficient; for it is impossible to use and apply the word prophesy, in the
place it is here used and applied, if we give to it the sense which latter
times have affixed to it. The manner in which it is here used strips it of
all religious meaning, and shows that a man might then be a prophet, or he
might prophesy, as he may now be a poet or a musician, without any regard to
the morality or immorality of his character. The word was originally a term
of science, promiscuously applied to poetry and to music, and not restricted
to any subject upon which poetry and music might be exercised.
Deborah and Barak are called prophets, not because they predicted
anything, but because they composed the poem or song that bears their name,
in celebration of an act already done. David is ranked among the prophets,
for he was a musician, and was also reputed to be (though perhaps very
erroneously) the author of the Psalms. But Abraham, Isaac, and Jacob are not
called prophets; it does not appear from any accounts we have that they
could either sing, play music, or make poetry.
We are told of the greater and the lesser prophets. They might as well
tell us of the greater and the lesser God; for there cannot be degrees in
prophesying consistently with its modern sense. But there are degrees in
poetry, and therefore the phrase is reconcilable to the case, when we
understand by it the greater and the lesser poets.
It is altogether unnecessary, after this, to offer any observations upon
what those men, styled prophets, have written. The axe goes at once to the
root, by showing that the original meaning of the word has been mistaken and
consequently all the inferences that have been drawn from those books, the
devotional respect that has been paid to them, and the labored commentaries
that have been written upon them, under that mistaken meaning, are not worth
disputing about. In many things, however, the writings of the Jewish poets
deserve a better fate than that of being bound up, as they now are with the
trash that accompanies them, under the abused name of the word of God.
If we permit ourselves to conceive right ideas of things, we must
necessarily affix the idea, not only of unchangeableness, but of the utter
impossibility of any change taking place, by any means or accident whatever,
in that which we would honor with the name of the word of God; and therefore
the word of God cannot exist in any written or human language.
The continually progressive change to which the meaning of words is
subject, the want of a universal language which renders translation
necessary, the errors to which translations are again subject, the mistakes
of copyists and printers, together with the possibility of willful
alteration, are of themselves evidences that the human language, whether in
speech or in print, cannot be the vehicle of the word of God. The word of
God exists in something else.
Did the book called the Bible excel in purity of ideas and expression all
the books that are now extant in the world, I would not take it for my rule
of faith, as being the word of God, because the possibility would
nevertheless exist of my being imposed upon. But when I see throughout the
greater part of this book scarcely anything but a history of the grossest
vices and a collection of the most paltry and contemptible tales, I cannot
dishonor my Creator by calling it by his name.
Thus much for the Bible; I now go on to the book called the New
Testament. The New Testament! that is, the new will, as if there could be
two wills of the Creator.
Had it been the object or the intention of Jesus Christ to establish a
new religion, he would undoubtedly have written the system himself, or
procured it to be written in his life-time. But there is no publication
extant authenticated with his name. All the books called the New Testament
were written after his death. He was a Jew by birth and by profession; and
he was the son of God in like manner that every other person is- for the
Creator is the Father of All.
The first four books, called Matthew, Mark, Luke, and John, do not give a
history of the life of Jesus Christ, but only detached anecdotes of him. It
appears from these books that the whole time of his being a preacher was not
more than eighteen months; and it was only during this short time that these
men became acquainted with him. They make mention of him at the age of
twelve years, sitting, they say, among the Jewish doctors, asking and
answering them questions. As this was several years before their
acquaintance with him began, it is most probable they had this anecdote from
his parents. From this time there is no account of him for about sixteen
years. Where he lived, or how he employed himself during this interval, is
not known. Most probably he was working at his father's trade, which was
that of a carpenter. It does not appear that he had any school education,
and the probability is, that he could not write, for his parents were
extremely poor, as appears from their not being able to pay for a bed when
he was born.
It is somewhat curious that the three persons whose names are the most
universally recorded, were of very obscure parentage. Moses was a foundling;
Jesus Christ was born in a stable; and Mahomet was a mule driver. The first
and last of these men were founders of different systems of religion; but
Jesus Christ founded no new system. He called men to the practice of moral
virtues and the belief of one God. The great trait in his character is
philanthropy.
The manner in which he was apprehended shows that he was not much known
at that time; and it shows also, that the meetings he then held with his
followers were in secret; and that he had given over or suspended preaching
publicly. Judas could not otherwise betray him than by giving information
where he was, and pointing him out to the officers that went to arrest him;
and the reason for employing and paying Judas to do this could arise only
from the cause already mentioned, that of his not being much known and
living concealed.
The idea of his concealment not only agrees very ill with his reputed
divinity, but associates with it something of pusillanimity; and his being
betrayed, or in other words, his being apprehended, on the information of
one of his followers, shows that he did not intend to be apprehended, and
consequently that he did not intend to be crucified.
The Christian Mythologists tell us, that Christ died for the sins of the
world, and that he came on purpose to die. Would it not then have been the
same if he had died of a fever or of the small-pox, of old age, or of
anything else?
The declaratory sentence which, they say, was passed upon Adam, in case
he eat of the apple, was not, that thou shall surely be crucified, but thou
shalt surely die- the sentence of death, and not the manner of dying.
Crucifixion, therefore, or any other particular manner of dying, made no
part of the sentence that Adam was to suffer, and consequently, even upon
their own tactics, it could make no part of the sentence that Christ was to
suffer in the room of Adam. A fever would have done as well as a cross, if
there was any occasion for either.
The sentence of death, which they tell us was thus passed upon Adam must
either have meant dying naturally, that is, ceasing to live, or have meant
what these Mythologists call damnation; and, consequently, the act of dying
on the part of Jesus Christ, must, according to their system, apply as a
prevention to one or other of these two things happening to Adam and to us.
That it does not prevent our dying is evident, because we all die; and if
their accounts of longevity be true, men die faster since the crucifixion
than before; and with respect to the second explanation (including with it
the natural death of Jesus Christ as a substitute for the eternal death or
damnation of all mankind), it is impertinently representing the Creator as
coming off, or revoking the sentence, by a pun or a quibble upon the word
death. That manufacturer of quibbles, St. Paul, if he wrote the books that
bear his name, has helped this quibble on by making another quibble upon the
word Adam. He makes there to be two Adams; the one who sins in fact, and
suffers by proxy; the other who sins by proxy, and suffers in fact. A
religion thus interlarded with quibble, subterfuge, and pun has a tendency
to instruct its professors in the practice of these arts. They acquire the
habit without being aware of the cause.
If Jesus Christ was the being which those Mythologists tell us he was,
and that he came into this world to suffer, which is a word they sometimes
use instead of to die, the only real suffering he could have endured, would
have been to live. His existence here was a state of exilement or
transportation from Heaven, and the way back to his original country was to
die. In finč, everything in this strange system is the reverse of what it
pretends to be. It is the reverse of truth, and I become so tired of
examining into its inconsistencies and absurdities, that I hasten to the
conclusion of it, in order to proceed to something better.
How much or what parts of the books called the New Testament, were
written by the persons whose names they bear, is what we can know nothing
of; neither are we certain in what language they were originally written.
The matters they now contain may be classed under two beads- anecdote and
epistolary correspondence.
The four books already mentioned, Matthew, Mark, Luke, and John, are
altogether anecdotal. They relate events after they had taken place. They
tell what Jesus Christ did and said, and what others did and said to him;
and in several instances they relate the same event differently. Revelation
is necessarily out of the question with respect to those books; not only
because of the disagreement of the writers, but because revelation cannot be
applied to the relating of facts by the person who saw them done, nor to the
relating or recording of any discourse or conversation by those who beard
it. The book called the Acts of the Apostles (an anonymous work) belongs
also to the anecdotal part.
All the other parts of the New Testament, except the book of enigmas
called the Revelations, are a collection of letters under the name of
epistles; and the forgery of letters has been such a common practice in the
world, that the probability is at least equal, whether they are genuine or
forged. One thing, however, is much less equivocal, which is, that out of
the matters contained in those books, together with the assistance of some
old stories, the Church has set up a system of religion very contradictory
to the character of the person whose name it bears. It has set up a religion
of pomp and revenue, in pretended imitation of a person whose life was
humility and poverty.
The invention of purgatory, and of the releasing of souls therefrom by
prayers bought of the church with money; the selling of pardons,
dispensations, and indulgences, are revenue laws, without bearing that name
or carrying that appearance. But the case nevertheless is, that those things
derive their origin from the paroxysm of the crucifixion and the theory
deduced therefrom, which was that one person could stand in the place of
another, and could perform meritorious service for him. The probability,
therefore, is that the whole theory or doctrine of what is called the
redemption (which is said to have been accomplished by the act of one person
in the room of another) was originally fabricated on purpose to bring
forward and build all those secondary and pecuniary redemptions upon; and
that the passages in the books, upon which the idea or theory of redemption
is built, have been manufactured and fabricated for that purpose. Why are we
to give this Church credit when she tells us that those books are genuine in
every part, any more than we give her credit for everything else she has
told us, or for the miracles she says she had performed? That she could
fabricate writings is certain, because she could write; and the composition
of the writings in question is of that kind that anybody might do it; and
that she did fabricate them is not more inconsistent with probability than
that she could tell us, as she has done, that she could and did work
miracles.
Since, then no external evidence can, at this long distance of time, be
produced to prove whether the Church fabricated the doctrines called
redemption or not (for such evidence, whether for or against, would be
subject to the same suspicion of being fabricated), the case can only be
referred to the internal evidence which the thing carries within itself; and
this affords a very strong presumption of its being a fabrication. For the
internal evidence is that the theory or doctrine of redemption has for its
base an idea of pecuniary Justice, and not that of moral Justice.
If I owe a person money, and cannot pay him, and he threatens to put me
in prison, another person can take the debt upon himself, and pay it for me;
but if I have committed a crime, every circumstance of the case is changed;
moral Justice cannot take the innocent for the guilty, even if the innocent
would offer itself. To suppose Justice to do this, is to destroy the
principle of its existence, which is the thing itself; it is then no longer
Justice, it is indiscriminate revenge.
This single reflection will show, that the doctrine of redemption is
founded on a mere pecuniary idea corresponding to that of a debt which
another person might pay; and as this pecuniary idea corresponds again with
the system of second redemption, obtained through the means of money given
to the Church for pardons, the probability is that the same persons
fabricated both the one and the other of those theories; and that, in truth
there is no such thing as redemption- that it is fabulous, and that man
stands in the same relative condition with his Maker as he ever did stand
since man existed, and that it is his greatest consolation to think so.
Let him believe this, and he will live more consistently and morally than
by any other system; it is by his being taught to contemplate himself as an
outlaw, as an outcast, as a beggar, as a mumper, as one thrown, as it were,
on a dunghill at an immense distance from his Creator, and who must make his
approaches by creeping and cringing to intermediate beings, that he
conceives either a contemptuous disregard for everything under the name of
religion, or becomes indifferent, or turns what he calls devout. In the
latter case, he consumes his life in grief, or the affectation of it; his
prayers are reproaches; his humility is ingratitude; he calls himself a
worm, and the fertile earth a dunghill; and all the blessings of life by the
thankless name of vanities; he despises the choicest gift of God to man, the
GIFT OF REASON; and having endeavored to force upon himself the belief of a
system against which reason revolts, he ungratefully calls it human reason,
as if man could give reason to himself.
Yet, with all this strange appearance of humility and this contempt for
human reason, he ventures into the boldest presumptions; he finds fault with
everything; his selfishness is never satisfied; his ingratitude is never at
an end. He takes on himself to direct the Almighty what to do, even in the
government of the universe; he prays dictatorially; when it is sunshine, he
prays for rain, and when it is rain, he prays for sunshine; he follows the
same idea in everything that he prays for; for what is the amount of all his
prayers but an attempt to make the Almighty change his mind, and act
otherwise than he does? It is as if he were to say: Thou knowest not so well
as I.
But some, perhaps, will say: Are we to have no word of God- no
revelation? I answer, Yes; there is a word of God; there is a revelation.
THE WORD OF GOD IS THE CREATION WE BEHOLD and it is in this word, which
no human invention can counterfeit or alter, that God speaketh universally
to man.
Human language is local and changeable, and is therefore incapable of
being used as the means of unchangeable and universal information. The idea
that God sent Jesus Christ to publish, as they say, the glad tidings to all
nations, from one end of the earth to the other, is consistent only with the
ignorance of those who knew nothing of the extent of the world, and who
believed, as those world-saviours believed, and continued to believe for
several centuries (and that in contradiction to the discoveries of
philosophers and the experience of navigators), that the earth was flat like
a trencher, and that man might walk to the end of it.
But how was Jesus Christ to make anything known to all nations? He could
speak but one language which was Hebrew, and there are in the world several
hundred languages. Scarcely any two nations speak the same language, or
understand each other; and as to translations, every man who knows anything
of languages knows that it is impossible to translate from one language to
another, not only without losing a great part of the original, but
frequently of mistaking the sense; and besides all this, the art of printing
was wholly unknown at the time Christ lived.
It is always necessary that the means that are to accomplish any end be
equal to the accomplishment of that end, or the end cannot be accomplished.
It is in this that the difference between finite and infinite power and
wisdom discovers itself. Man frequently fails in accomplishing his ends,
from a natural inability of the power to the purpose, and frequently from
the want of wisdom to apply power properly. But it is impossible for
infinite power and wisdom to fail as man faileth. The means it useth are
always equal to the end; but human language, more especially as there is not
an universal language, is incapable of being used as an universal means of
unchangeable and uniform information, and therefore it is not the means that
God useth in manifesting himself universally to man.
It is only in the CREATION that all our ideas and conceptions of a word
of God can unite. The Creation speaketh an universal language, independently
of human speech or human language, multiplied and various as they may be. It
is an ever-existing original, which every man can read. It cannot be forged;
it cannot be counterfeited; it cannot be lost; it cannot be altered; it
cannot be suppressed. It does not depend upon the will of man whether it
shall be published or not; it publishes itself from one end of the earth to
the other. It preaches to all nations and to all worlds; and this word of
God reveals to man all that is necessary for man to know of God.
Do we want to contemplate his power? We see it in the immensity of the
Creation. Do we want to contemplate his wisdom? We see it in the
unchangeable order by which the incomprehensible whole is governed! Do we
want to contemplate his munificence? We see it in the abundance with which
he fills the earth. Do we want to contemplate his mercy? We see it in his
not withholding that abundance even from the unthankful. In finč, do we want
to know what God is? Search not the book called the Scripture, which any
human hand might make, but the Scripture called the Creation.
The only idea man can affix to the name of God is that of a first cause,
the cause of all things. And incomprehensible and difficult as it is for a
man to conceive what a first cause is, he arrives at the belief of it from
the tenfold greater difficulty of disbelieving it. It is difficult beyond
description to conceive that space can have no end; but it is more difficult
to conceive an end. It is difficult beyond the power of man to conceive an
eternal duration of what we call time; but it is more impossible to conceive
a time when there shall be no time.
In like manner of reasoning, everything we behold carries in itself the
internal evidence that it did not make itself. Every man is an evidence to
himself that he did not make himself; neither could his father make himself,
nor his grandfather, nor any of his race; neither could any tree, plant, or
animal make itself; and it is the conviction arising from this evidence that
carries us on, as it were, by necessity to the belief of a first cause
eternally existing, of a nature totally different to any material existence
we know of, and by the power of which all things exist; and this first cause
man calls God.
It is only by the exercise of reason that man can discover God. Take away
that reason, and he would be incapable of understanding anything; and, in
this case, it would be just as consistent to read even the book called the
Bible to a horse as to a man. How, then, is it that those people pretend to
reject reason?
Almost the only parts in the book called the Bible that convey to us any
idea of God, are some chapters in Job and the 19th Psalm; I recollect no
other. Those parts are true deistical compositions, for they treat of the
Deity through his works. They take the book of Creation as the word of God,
they refer to no other book, and all the inferences they make are drawn from
that volume.
I insert in this place the 19th Psalm, as paraphrased into English verse
by Addison. I recollect not the prose, and where I write this I have not the
opportunity of seeing it.
"The spacious firmament on high,
With all the blue ethereal sky,
And spangled heavens, a shining frame,
Their great original proclaim.
The unwearied sun, from day to day,
Does his Creator's power display;
And publishes to every land
The work of an Almighty hand.
"Soon as the evening shades prevail,
The moon takes up the wondrous tale,
And nightly to the list'ning earth
Repeats the story of her birth;
While all the stars that round her burn,
And all the planets, in their turn,
Confirm the tidings as they roll,
And spread the truth from pole to pole.
"What though in solemn silence all
Move round this dark terrestrial ball?
What though no real voice, or sound,
Amidst their radiant orbs be found?
In reason's ear they all rejoice
And utter forth a glorious voice,
Forever singing, as they shine,
THE HAND THAT MADE US IS DIVINE."
What more does man want to know than that the hand or power that made
these things is divine, is omnipotent? Let him believe this with the force
it is impossible to repel, if he permits his reason to act, and his rule of
moral life will follow of course.
The allusions in Job have, all of them, the same tendency with this
Psalm; that of deducing or proving a truth that would be otherwise unknown,
from truths already known.
I recollect not enough of the passages in Job to insert them correctly;
but there is one occurs to me that is applicable to the subject I am
speaking upon. "Canst thou by searching find out God? Canst thou find out
the Almighty to perfection?"
I know not how the printers have pointed this passage, for I keep no
Bible; but it contains two distinct questions that admit of distinct
answers.
First,- Canst thou by searching find out God? Yes because, in the first
place, I know I did not make myself, and yet I have existence; and by
searching into the nature of other things, I find that no other thing could
make itself; and yet millions of other things exist; therefore it is, that I
know, by positive conclusion resulting from this search, that there is a
power superior to all those things, and that power is God.
Secondly,- Canst thou find out the Almighty to perfection? No; not only
because the power and wisdom He has manifested in the structure of the
Creation that I behold is to me incomprehensible, but because even this
manifestation, great as it is, is probably but a small display of that
immensity of power and wisdom by which millions of other worlds, to me
invisible by their distance, were created and continue to exist.
It is evident that both these questions were put to the reason of the
person to whom they are supposed to have been addressed; and it is only by
admitting the first question to be answered affirmatively, that the second
could follow. It would have been unnecessary and even absurd, to have put a
second question, more difficult than the first, if the first question had
been answered negatively. The two questions have different objects; the
first refers to the existence of God, the second to his attributes; reason
can discover the one, but it falls infinitely short in discovering the whole
of the other.
I recollect not a single passage in all the writings ascribed to the men
called apostles, that conveys any idea of what God is. Those writings are
chiefly controversial; and the subjects they dwell upon, that of a man dying
in agony on a cross, is better suited to the gloomy genius of a monk in a
cell, by whom it is not impossible they were written, than to any man
breathing the open air of the Creation. The only passage that occurs to me,
that has any reference to the works of God, by which only his power and
wisdom can be known, is related to have been spoken by Jesus Christ as a
remedy against distrustful care. "Behold the lilies of the field, they toil
not, neither do they spin." This, however, is far inferior to the allusions
in Job and in the 19th Psalm; but it is similar in idea, and the modesty of
the imagery is correspondent to the modesty of the man.
As to the Christian system of faith, it appears to me as a species of
Atheism- a sort of religious denial of God. It professes to believe in a man
rather than in God. It is a compound made up chiefly of Manism with but
little Deism, and is as near to Atheism as twilight is to darkness. It
introduces between man and his Maker an opaque body, which it calls a
Redeemer, as the moon introduces her opaque self between the earth and the
sun, and it produces by this means a religious, or an irreligious, eclipse
of light. It has put the whole orbit of reason into shade.
The effect of this obscurity has been that of turning everything upside
down, and representing it in reverse, and among the revolutions it has thus
magically produced, it has made a revolution in theology.
That which is now called natural philosophy, embracing the whole circle
of science, of which astronomy occupies the chief place, is the study of the
works of God, and of the power and wisdom of God in his works, and is the
true theology.
As to the theology that is now studied in its place, it is the study of
human opinions and of human fancies concerning God. It is not the study of
God himself in the works that he has made, but in the works or writings that
man has made; and it is not among the least of the mischiefs that the
Christian system has done to the world, that it has abandoned the original
and beautiful system of theology, like a beautiful innocent, to distress and
reproach, to make room for the hag of superstition.
The Book of Job and the 19th Psalm, which even the Church admits to be
more ancient than the chronological order in which they stand in the book
called the Bible, are theological orations conformable to the original
system of theology. The internal evidence of those orations proves to a
demonstration that the study and contemplation of the works of creation, and
of the power and wisdom of God, revealed and manifested in those works, made
a great part in the religious devotion of the times in which they were
written; and it was this devotional study and contemplation that led to the
discovery of the principles upon which what are now called sciences are
established; and it is to the discovery of these principles that almost all
the arts that contribute to the convenience of human life owe their
existence. Every principal art has some science for its parent, though the
person who mechanically performs the work does not always, and but very
seldom, perceive the connection.
It is a fraud of the Christian system to call the sciences human
invention; it is only the application of them that is human. Every science
has for its basis a system of principles as fixed and unalterable as those
by which the universe is regulated and governed. Man cannot make principles,
he can only discover them.
For example: Every person who looks at an almanac sees an account when an
eclipse will take place, and he sees also that it never fails to take place
according to the account there given. This shows that man is acquainted with
the laws by which the heavenly bodies move. But it would be something worse
than ignorance, were any Church on earth to say that those laws are a human
invention. It would also be ignorance, or something worse, to say that the
scientific principles by the aid of which man is enabled to calculate and
foreknow when an eclipse will take place, are a human invention. Man cannot
invent a thing that is eternal and immutable; and the scientific principles
he employs for this purpose must be, and are of necessity, as eternal and
immutable as the laws by which the heavenly bodies move, or they could not
be used as they are to ascertain the time when, and the manner how, an
eclipse will take place.
The scientific principles that man employs to obtain the foreknowledge of
an eclipse, or of anything else relating to the motion of the heavenly
bodies, are contained chiefly in that part of science which is called
trigonometry, or the properties of a triangle, which, when applied to the
study of the heavenly bodies, is called astronomy; when applied to direct
the course of a ship on the ocean, it is called navigation; when applied to
the construction of figures drawn by rule and compass, it is called
geometry; when applied to the construction of plans or edifices, it is
called architecture; when applied to the measurement of any portion of the
surface of the earth, it is called land surveying. In finč, it is the soul
of science; it is an eternal truth; it contains the mathematical
demonstration of which man speaks, and the extent of its uses is unknown.
It may be said that man can make or draw a triangle, and therefore a
triangle is a human invention.
But the triangle, when drawn, is no other than the image of the
principle; it is a delineation to the eye, and from thence to the mind, of a
principle that would otherwise be imperceptible. The triangle does not make
the principle, any more than a candle taken into a room that was dark makes
the chairs and tables that before were invisible. All the properties of a
triangle exist independently of the figure, and existed before any triangle
was drawn or thought of by man. Man had no more to do in the formation of
these properties or principles, than he had to do in making the laws by
which the heavenly bodies move; and therefore the one must have the same
Divine origin as the other.
In the same manner, as it may be said, that man can make a triangle, so
also, may it be said, he can make the mechanical instrument called a lever;
but the principle by which the lever acts is a thing distinct from the
instrument, and would exist if the instrument did not; it attaches itself to
the instrument after it is made; the instrument, therefore, cannot act
otherwise than it does act; neither can all the efforts of human invention
make it act otherwise- that which, in all such cases, man calls the effect
is no other than the principle itself rendered perceptible to the senses.
Since, then, man cannot make principles, from whence did he gain a
knowledge of them, so as to be able to apply them, not only to things on
earth, but to ascertain the motion of bodies so immensely distant from him
as all the heavenly bodies are? From whence, I ask, could he gain that
knowledge, but from the study of the true theology?
It is the structure of the universe that has taught this knowledge to
man. That structure is an ever-existing exhibition of every principle upon
which every part of mathematical science is founded. The offspring of this
science is mechanics; for mechanics is no other than the principles of
science applied practically. The man who proportions the several parts of a
mill, uses the same scientific principles as if he had the power of
constructing a universe; but as he cannot give to matter that invisible
agency by which all the component parts of the immense machine of the
universe have influence upon each other, and act in motional unison
together, without any apparent contact, and to which man has given the name
of attraction, gravitation, and repulsion, he supplies the place of that
agency by the humble imitation of teeth and cogs. All the parts of man's
microcosm must visibly touch; but could he gain a knowledge of that agency,
so as to be able to apply it in practice, we might then say that another
canonical book of the Word of God had been discovered.
If man could alter the properties of the lever, so also could he alter
the properties of the triangle, for a lever (taking that sort of lever which
is called a steelyard, for the sake of explanation) forms, when in motion, a
triangle. The line it descends from (one point of that line being in the
fulcrum), the line it descends to, and the cord of the arc which the end of
the lever describes in the air, are the three sides of a triangle. The other
arm of the lever describes also a triangle; and the corresponding sides of
those two triangles, calculated scientifically, or measured geometrically,
and also the sines, tangents, and secants generated from the angles, and
geometrically measured, have the same proportions to each other, as the
different weights have that will balance each other on the lever, leaving
the weight of the lever out of the case.
It may also be said, that man can make a wheel and axis; that he can put
wheels of different magnitudes together, and produce a mill. Still the case
comes back to the same point, which is, that he did not make the principle
that gives the wheels those powers. That principle is as unalterable as in
the former case, or rather it is the same principle under a different
appearance to the eye.
The power that two wheels of different magnitudes have upon each other,
is in the same proportion as if the semi-diameter of the two wheels were
joined together and made into that kind of lever I have described, suspended
at the part where the semi-diameters join; for the two wheels,
scientifically considered, are no other than the two circles generated by
the motion of the compound lever.
It is from the study of the true theology that all out knowledge of
science is derived, and it is from that knowledge that all the arts have
originated.
The Almighty Lecturer, by displaying the principles of science in the
structure of the universe, has invited man to study and to imitation. It is
as if He had said to the inhabitants of this globe, that we call ours, "I
have made an earth for man to dwell upon, and I have rendered the starry
heavens visible, to teach him science and the arts. He can now provide for
his own comfort, AND LEARN FROM MY MUNIFICENCE TO ALL, TO BE KIND TO EACH
OTHER."
Of what use is it, unless it be to teach man something, that his eye is
endowed with the power of beholding to an incomprehensible distance, an
immensity of worlds revolving in the ocean of space? Or of what use is it
that this immensity of worlds is visible to man? What has man to do with the
Pleiades, with Orion, with Sirius, with the star he calls the North Star,
with the moving orbs he has named Saturn, Jupiter, Mars, Venus, and Mercury,
if no uses are to follow from their being visible? A less power of vision
would have been sufficient for man, if the immensity he now possesses were
given only to waste itself, as it were, on an immense desert of space
glittering with shows.
It is only by contemplating what he calls the starry heavens, as the book
and school of science, that he discovers any use in their being visible to
him, or any advantage resulting from his immensity of vision. But when he
contemplates the subject in this light he sees an additional motive for
saying, that nothing was made in vain; for in vain would be this power of
vision if it taught man nothing.
As the Christian system of faith has made a revolution in theology, so
also has it made a revolution in the state of learning. That which is now
called learning, was not learning originally. Learning does not consist, as
the schools now make it consist, in the knowledge of languages, but in the
knowledge of things to which language gives names.
The Greeks were a learned people, but learning with them did not consist
in speaking Greek, any more than in a Roman's speaking Latin, or a
Frenchman's speaking French, or an Englishman's speaking English. From what
we know of the Greeks, it does not appear that they knew or studied any
language but their own, and this was one cause of their becoming so learned:
it afforded them more time to apply themselves to better studies. The
schools of the Greeks were schools of science and philosophy, and not of
languages; and it is in the knowledge of the things that science and
philosophy teach, that learning consists.
Almost all the scientific learning that now exists came to us from the
Greeks, or the people who spoke the Greek language. It, therefore, became
necessary for the people of other nations who spoke a different language
that some among them should learn the Greek language, in order that the
learning the Greeks had, might be made known in those nations, by
translating the Greek books of science and philosophy into the mother tongue
of each nation.
The study, therefore, of the Greek language (and in the same manner for
the Latin) was no other than the drudgery business of a linguist; and the
language thus obtained, was no other than the means, as it were the tools,
employed to obtain the learning the Greeks had. It made no part of the
learning itself, and was so distinct from it, as to make it exceedingly
probable that the persons who had studied Greek sufficiently to translate
those works, such, for instance, as Euclid's Elements, did not understand
any of the learning the works contained.
As there is now nothing new to be learned from the dead languages, all
the useful books being already translated, the languages are become useless,
and the time expended in teaching and learning them is wasted. So far as the
study of languages may contribute to the progress and communication of
knowledge, (for it has nothing to do with the creation of knowledge), it is
only in the living languages that new knowledge is to be found; and certain
it is that, in general, a youth will learn more of a living language in one
year, than of a dead language in seven, and it is but seldom that the
teacher knows much of it himself. The difficulty of learning the dead
languages does not arise from any superior abstruseness in the languages
themselves, but in their being dead, and the pronunciation entirely lost. It
would be the same thing with any other language when it becomes dead. The
best Greek linguist that now exists does not understand Greek so well as a
Grecian plowman did, or a Grecian milkmaid; and the same for the Latin,
compared with a plowman or milkmaid of the Romans; it would therefore be
advantageous to the state of learning to abolish the study of the dead
languages, and to make learning consist, as it originally did, in scientific
knowledge.
The apology that is sometimes made for continuing to teach the dead
languages is, that they are taught at a time when a child is not capable of
exerting any other mental faculty than that of memory; but that is
altogether erroneous. The human mind has a natural disposition to scientific
knowledge, and to the things connected with it. The first and favorite
amusement of a child, even before it begins to play, is that of imitating
the works of man. It builds houses with cards or sticks; it navigates the
little ocean of a bowl of water with a paper boat, or dams the stream of a
gutter and contrives something which it calls a mill; and it interests
itself in the fate of its works with a care that resembles affection. It
afterwards goes to school, where its genius is killed by the barren study of
a dead language, and the philosopher is lost in the linguist.
But the apology that is now made for continuing to teach the dead
languages, could not be the cause, at first, of cutting down learning to the
narrow and humble sphere of linguistry; the cause, therefore, must be sought
for elsewhere. In all researches of this kind, the best evidence that can be
produced, is the internal evidence the thing carries with itself, and the
evidence of circumstances that unite with it; both of which, in this case,
are not difficult to be discovered.
Putting then aside, as a matter of distinct consideration, the outrage
offered to the moral justice of God by supposing him to make the innocent
suffer for the guilty, and also the loose morality and low contrivance of
supposing him to change himself into the shape of a man, in order to make an
excuse to himself for not executing his supposed sentence upon Adam-
putting, I say, those things aside as matter of distinct consideration, it
is certain that what is called the Christian system of faith, including in
it the whimsical account of the creation- the strange story of Eve- the
snake and the apple- the ambiguous idea of a man-god- the corporeal idea of
the death of a god- the mythological idea of a family of gods, and the
Christian system of arithmetic, that three are one, and one is three, are
all irreconcilable, not only to the divine gift of reason that God hath
given to man, but to the knowledge that man gains of the power and wisdom of
God, by the aid of the sciences and by studying the structure of the
universe that God has made.
The setters-up, therefore, and the advocates of the Christian system of
faith could not but foresee that the continually progressive knowledge that
man would gain, by the aid of science, of the power and wisdom of God,
manifested in the structure of the universe and in all the works of
Creation, would militate against, and call into question, the truth of their
system of faith; and therefore it became necessary to their purpose to cut
learning down to a size less dangerous to their project, and this they
effected by restricting the idea of learning to the dead study of dead
languages.
They not only rejected the study of science out of the Christian schools,
but they persecuted it, and it is only within about the last two centuries
that the study has been revived. So late as 1610, Galileo, a Florentine,
discovered and introduced the use of telescopes, and by applying them to
observe the motions and appearances of the heavenly bodies, afforded
additional means for ascertaining the true structure of the universe.
Instead of being esteemed for those discoveries, he was sentenced to
renounce them, or the opinions resulting from them, as a damnable heresy.
And, prior to that time, Vigilius was condemned to be burned for asserting
the antipodes, or in other words that the earth was a globe, and habitable
in every part where there was land; yet the truth of this is now too well
known even to be told.
If the belief of errors not morally bad did no mischief, it would make no
part of the moral duty of man to oppose and remove them. There was no moral
ill in believing the earth was flat like a trencher, any more than there was
moral virtue in believing that it was round like a globe; neither was there
any moral ill in believing that the Creator made no other world than this,
any more than there was moral virtue in believing that he made millions, and
that the infinity of space is filled with worlds. But when a system of
religion is made to grow out of a supposed system of creation that is not
true, and to unite itself therewith in a manner almost inseparable therefrom,
the case assumes an entirely different ground. It is then that errors not
morally bad become fraught with the same mischiefs as if they were. It is
then that the truth, though otherwise indifferent itself, becomes an
essential by becoming the criterion that either confirms by corresponding
evidence, or denies by contradictory evidence, the reality of the religion
itself. In this view of the case, it is the moral duty of man to obtain
every possible evidence that the structure of the heavens, or any other part
of creation affords, with respect to systems of religion. But this, the
supporters or partisans of the Christian system, as if dreading the result,
incessantly opposed, and not only rejected the sciences, but persecuted the
professors. Had Newton or Descartes lived three or four hundred years ago,
and pursued their studies as they did, it is most probable they would not
have lived to finish them; and had Franklin drawn lightning from the clouds
at the same time, it would have been at the hazard of expiring for it in the
flames.
Later times have laid all the blame upon the Goths and Vandals; but,
however unwilling the partisans of the Christian system may be to believe or
to acknowledge it, it is nevertheless true that the age of ignorance
commenced with the Christian system. There was more knowledge in the world
before that period than for many centuries afterwards; and as to religious
knowledge, the Christian system, as already said was only another species of
mythology, and the mythology to which it succeeded was a corruption of an
ancient system of theism.*
*It is impossible for us now to know at what time the heathen mythology
began; but it is certain, from the internal evidence that it carries, that
it did not begin in the same state or condition in which it ended. All the
gods of that mythology, except Saturn, were of modern invention. The
supposed reign of Saturn was prior to that which is called the heathen
mythology, and was so far a species of theism, that it admitted the belief
of only one God. Saturn is supposed to have abdicated the government in
favor of his three sons and one daughter, Jupiter, Pluto, Neptune, and Juno;
after this, thousands of other Gods and demi-gods were imaginarily created,
and the calendar of gods increased as fast as the calendar of saints and the
calendars of courts have increased since. All the corruptions that have
taken place in theology and in religion, have been produced by admitting of
what man calls revealed religion. The Mythologists pretended to more
revealed religion than the Christians do. They had their oracles and their
priests, who were supposed to receive and deliver the word of God verbally,
on almost all occasions. Since, then, all corruptions, down from Moloch to
modern predestinarianism, and the human sacrifices of the heathens to the
Christian sacrifice of the Creator, have been produced by admitting of what
is called revealed religion, the most effectual means to prevent all such
evils and impositions is not to admit of any other revelation than that
which is manifested in the book of creation, and to contemplate the creation
as the only true and real word of God that ever did or ever will exist; and
that everything else, called the word of God, is fable and imposition.
It is owing to this long interregnum of science, and to no other cause,
that we have now to look through a vast chasm of many hundred years to the
respectable characters we call the ancients. Had the progression of
knowledge gone on proportionably with that stock that before existed, that
chasm would have been filled up with characters rising superior in knowledge
to each other; and those ancients we now so much admire would have appeared
respectably in the background of the scene. But the Christian system laid
all waste; and if we take our stand about the beginning of the sixteenth
century, we look back through that long chasm to the times of the ancients,
as over a vast sandy desert, in which not a shrub appears to intercept the
vision to the fertile hills beyond.
It is an inconsistency scarcely possible to be credited, that anything
should exist, under the name of a religion, that held it to be irreligious
to study and contemplate the structure of the universe that God has made.
But the fact is too well established to be denied. The event that served
more than any other to break the first link in this long chain of despotic
ignorance is that known by the name of the Reformation by Luther. From that
time, though it does not appear to have made any part of the intention of
Luther, or of those who are called reformers, the sciences began to revive,
and liberality, their natural associate, began to appear. This was the only
public good the Reformation did; for with respect to religious good, it
might as well not have taken place. The mythology still continued the same,
and a multiplicity of National Popes grew out of the downfall of the Pope of
Christendom.
Having thus shown from the internal evidence of things the cause that
produced a change in the state of learning, and the motive for substituting
the study of the dead languages in the place of the sciences, I proceed, in
addition to several observations already made in the former part of this
work, to compare, or rather to confront, the evidence that the structure of
the universe affords with the Christian system of religion; but, as I cannot
begin this part better than by referring to the ideas that occurred to me at
an early part of life, and which I doubt not have occurred in some degree to
almost every person at one time or other, I shall state what those ideas
were, and add thereto such other matter as shall arise out of the subject,
giving to the whole, by way of preface, a short introduction.
My father being of the Quaker profession, it was my good fortune to have
an exceedingly good moral education, and a tolerable stock of useful
learning. Though I went to the grammar school,* I did not learn
Latin, not only because I had no inclination to learn languages, but because
of the objection the Quakers have against the books in which the language is
taught. But this did not prevent me from being acquainted with the subject
of all the Latin books used in the school.
*The same school, Thetford In Norfolk that the present Counsellor
Mingay went to and under the same master.
The natural bent of my mind was to science. I had some turn, and I
believe some talent, for poetry; but this I rather repressed than
encouraged, as leading too much into the field of imagination. As soon as I
was able I purchased a pair of globes, and attended the philosophical
lectures of Martin and Ferguson, and became afterward acquainted with Dr.
Bevis, of the society called the Royal Society, then living in the Temple,
and an excellent astronomer.
I had no disposition for what is called politics. It presented to my mind
no other idea than as contained in the word Jockeyship. When therefore I
turned my thoughts toward matter of government, I had to form a system for
myself that accorded with the moral and philosophic principles in which I
have been educated. I saw, or at least I thought I saw, a vast scene opening
itself to the world in the affairs of America, and it appeared to me that
unless the Americans changed the plan they were pursuing with respect to the
government of England, and declared themselves independent, they would not
only involve themselves in a multiplicity of new difficulties, but shut out
the prospect that was then offering itself to mankind through their means.
It was from these motives that I published the work known by the name of
Common Sense, which was the first work I ever did publish; and so far as I
can judge of myself, I believe I should never have been known in the world
as an author, on any subject whatever, had it not been for the affairs of
America. I wrote Common Sense the latter end of the year 1775, and published
it the first of January, 1776. Independence was declared the fourth of July
following.
Any person who has made observations on the state and progress of the
human mind, by observing his own, cannot but have observed that there are
two distinct classes of what are called thoughts- those that we produce in
ourselves by reflection and the act of thinking, and those that bolt into
the mind of their own accord. I have always made it a rule to treat those
voluntary visitors with civility, taking care to examine, as well as I was
able, if they were worth entertaining, and it is from them I have acquired
almost all the knowledge that I have. As to the learning that any person
gains from school education, it serves only, like a small capital, to put
him in a way of beginning learning for himself afterward. Every person of
learning is finally his own teacher, the reason of which is that principles,
being a distinct quality to circumstances, cannot be impressed upon the
memory; their place of mental residence is the understanding and they are
never so lasting as when they begin by conception. Thus much for the
introductory part.
From the time I was capable of conceiving an idea and acting upon it by
reflection, I either doubted the truth of the Christian system or thought it
to be a strange affair; I scarcely knew which it was, but I well remember,
when about seven or eight years of age, hearing a sermon read by a relation
of mine, who was a great devotee of the Church, upon the subject of what is
called redemption by the death of the Son of God. After the sermon was
ended, I went into the garden, and as I was going down the garden steps (for
I perfectly recollect the spot) I revolted at the recollection of what I had
heard, and thought to myself that it was making God Almighty act like a
passionate man, that killed his son when he could not revenge himself in any
other way, and as I was sure a man would be hanged that did such a thing, I
could not see for what purpose they preached such sermons. This was not one
of that kind of thoughts that had anything in it of childish levity; it was
to me a serious reflection, arising from the idea I had that God was too
good to do such an action, and also too almighty to be under any necessity
of doing it. I believe in the same manner at this moment; and I moreover
believe, that any system of religion that has anything in it that shocks the
mind of a child, cannot be a true system.
It seems as if parents of the Christian profession were ashamed to tell
their children anything about the principles of their religion. They
sometimes instruct them in morals, and talk to them of the goodness of what
they call Providence, for the Christian mythology has five deities- there is
God the Father, God the Son, God the Holy Ghost, the God Providence, and the
Goddess Nature. But the Christian story of God the Father putting his son to
death, or employing people to do it (for that is the plain language of the
story) cannot be told by a parent to a child; and to tell him that it was
done to make mankind happier and better is making the story still worse- as
if mankind could be improved by the example of murder; and to tell him that
all this is a mystery is only making an excuse for the incredibility of it.
How different is this to the pure and simple profession of Deism! The
true Deist has but one Deity, and his religion consists in contemplating the
power, wisdom, and benignity of the Deity in his works, and in endeavoring
to imitate him in everything moral, scientifical, and mechanical.
The religion that approaches the nearest of all others to true Deism, in
the moral and benign part thereof, is that professed by the Quakers; but
they have contracted themselves too much, by leaving the works of God out of
their system. Though I reverence their philanthropy, I cannot help smiling
at the conceit, that if the taste of a Quaker could have been consulted at
the creation, what a silent and drab-colored creation it would have been!
Not a flower would have blossomed its gayeties, nor a bird been permitted to
sing.
Quitting these reflections, I proceed to other matters. After I had made
myself master of the use of the globes and of the orrery,* and
conceived an idea of the infinity of space, and the eternal divisibility of
matter, and obtained at least a general knowledge of what is called natural
philosophy, I began to compare, or, as I have before said, to confront the
eternal evidence those things afford with the Christian system of faith.
*As this book may fall into the hands of persons who do not know
what an orrery is, it is for their information I add this note, as the name
gives no idea of the uses of thing. The orrery has its name from the person
who invented it. It is a machinery of clock-work, representing the universe
in miniature, and in which the revolution of the earth round itself and
round the sun, the revolution of the moon round the earth, the revolution of
the planets round the sun, their relative distances from the sun, as the
centre of the whole system, their relative distances from each other, and
their different magnitudes, are represented as they really exist in what we
call the heavens.
Though it is not a direct article of the Christian system, that this
world that we inhabit is the whole of the habitable creation, yet it is so
worked up therewith, from what is called the Mosaic account of the Creation,
the story of Eve and the apple, and the counterpart of that story, the death
of the Son of God, that to believe otherwise, that is, to believe that God
created a plurality of worlds, at least as numerous as what we call stars,
renders the Christian system of faith at once little and ridiculous, and
scatters it in the mind like feathers in the air. The two beliefs cannot be
held together in the same mind, and he who thinks that he believes both, has
thought but little of either.
Though the belief of a plurality of worlds was familiar to the ancients,
it only within the last three centuries that the extent and dimensions of
this globe that we inhabit have been ascertained. Several vessels, following
the tract of the ocean, have sailed entirely round the world, as a man may
march in a circle, and come round by the contrary side of the circle to the
spot he set out from. The circular dimensions of our world, in the widest
part, as a man would measure the widest round of an apple or ball, is only
twenty-five thousand and twenty English miles, reckoning sixty-nine miles
and a half to an equatorial degree, and may be sailed round in the space of
about three years.*
*Allowing a ship to sail, on an average, three miles in an hour,
she would sail entirely round the world in less than one year, if she could
sail in a direct circle; but she is obliged to follow the course of the
ocean.
A world of this extent may, at first thought, appear to us to be great;
but if we compare it with the immensity of space in which it is suspended,
like a bubble or balloon in the air, it is infinitely less in proportion
than the smallest grain of sand is to the size of the world, or the finest
particle of dew to the whole ocean, and is therefore but small; and, as will
be hereafter shown, is only one of a system of worlds of which the universal
creation is composed.
It is not difficult to gain some faint idea of the immensity of space in
which this and all the other worlds are suspended, if we follow a
progression of ideas. When we think of the size or dimensions of a room, our
ideas limit themselves to the walls, and there they stop; but when our eye
or our imagination darts into space, that is, when it looks upward into what
we call the open air, we cannot conceive any walls or boundaries it can
have, and if for the sake of resting our ideas, we suppose a boundary, the
question immediately renews itself, and asks, what is beyond that boundary?
and in the same manner, what is beyond the next boundary? and so on till the
fatigued imagination returns and says, There is no end. Certainly, then, the
Creator was not pent for room when he made this world no larger than it is,
and we have to seek the reason in something else.
If we take a survey of our own world, or rather of this, of which the
Creator has given us the use as our portion in the immense system of
creation, we find every part of it- the earth, the waters, and the air that
surrounds it- filled and, as it were, crowded with life, down from the
largest animals that we know of to the smallest insects the naked eye can
behold, and from thence to others still smaller, and totally invisible
without the assistance of the microscope. Every tree, every plant, every
leaf, serves not only as a habitation but as a world to some numerous race,
till animal existence becomes so exceedingly refined that the effluvia of a
blade of grass would be food for thousands.
Since, then, no part of our earth is left unoccupied, why is it to be
supposed that the immensity of space is a naked void, lying in eternal
waste? There is room for millions of worlds as large or larger than ours,
and each of them millions of miles apart from each other.
Having now arrived at this point, if we carry our ideas only one thought
further, we shall see, perhaps, the true reason, at least a very good
reason, for our happiness, why the Creator, instead of making one immense
world extending over an immense quantity of space, has preferred dividing
that quantity of matter into several distinct and separate worlds, which we
call planets, of which our earth is one. But before I explain my ideas upon
this subject, it is necessary (not for the sake of those who already know,
but for those who do not) to show what the system of the universe is.
That part of the universe that is called the solar system (meaning the
system of worlds to which our earth belongs, and of which Sol, or in English
language, the Sun, is the centre) consists, besides the Sun, of six distinct
orbs, or planets, or worlds, besides the secondary called the satellites or
moons, of which our earth has one that attends her in her annual revolution
around the Sun, in like manner as the other satellites or moons attend the
planets or worlds to which they severally belong, as may be seen by the
assistance of the telescope.
The Sun is the centre, round which those six worlds or planets revolve at
different distances therefrom, and in circles concentrate to each other.
Each world keeps constantly in nearly the same track round the Sun, and
continues, at the same time, turning round itself in nearly an upright
position, as a top turns round itself when it is spinning on the ground, and
leans a little sideways.
It is this leaning of the earth (23.5 degrees) that occasions summer and
winter, and the different length of days and nights. If the earth turned
round itself in a position perpendicular to the plane or level of the circle
it moves in around the Sun, as a top turns round when it stands erect on the
ground, the days and nights would be always of the same length, twelve hours
day and twelve hours night, and the seasons would be uniformly the same
throughout the year.
Every time that a planet (our earth for example) turns round itself, it
makes what we call day and night; and every time it goes entirely round the
Sun it makes what we call a year; consequently our world turns three hundred
and sixty-five times round itself, in going once round the Sun.*
*Those who supposed that the sun went round the earth every 24
hours made the same mistake in idea that a cook would do in fact, that
should make the fire go round the meat, instead of the meat turning round
itself toward the fire.
The names that the ancients gave to those six worlds, and which are still
called by the same names, are Mercury, Venus, this world that we call ours,
Mars, Jupiter, and Saturn. They appear larger to the eye than the stars,
being many million miles nearer to our earth than any of the stars are. The
planet Venus is that which is called the evening star, and sometimes the
morning star, as she happens to set after or rise before the Sun, which in
either case is never more than three hours.
The Sun, as before said, being the centre, the planet or world nearest
the Sun is Mercury; his distance from the Sun is thirty-four million miles,
and he moves round in a circle always at that distance from the Sun, as a
top may be supposed to spin round in the track in which a horse goes in a
mill. The second world is Venus; she is fifty-seven million miles distant
from the Sun, and consequently moves round in a circle much greater than
that of Mercury. The third world is this that we inhabit, and which is
eighty-eight million miles distant from the Sun, and consequently moves
round in a circle greater than that of Venus. The fourth world is Mars; he
is distant from the Sun one hundred and thirty-four million miles, and
consequently moves round in a circle greater than that of our earth. The
fifth is Jupiter; he is distant from the Sun five hundred and fifty-seven
million miles, and consequently moves round in a circle greater than that of
Mars. The sixth world is Saturn; he is distant from the Sun seven hundred
and sixty-three million miles, and consequently moves round in a circle that
surrounds the circles, or orbits, of all the other worlds or planets.
The space, therefore, in the air, or in the immensity of space, that our
solar system takes up for the several worlds to perform their revolutions in
round the Sun, is of the extent in a straight line of the whole diameter of
the orbit or circle, in which Saturn moves round the Sun, which being double
his distance from the Sun, is fifteen hundred and twenty-six million miles
and its circular extent is nearly five thousand million, and its globular
contents is almost three thousand five hundred million times three thousand
five hundred million square miles.*
*If it should be asked, how can man know these things? I have one
plain answer to give, which is, that man knows how to calculate an eclipse,
and also how to calculate to a minute of time when the planet Venus, in
making her revolutions around the sun will come in a straight line between
our earth and the sun, and will appear to us about the size of a large pea
passing across the face of the sun. This happens but twice in about a
hundred years, at the distance of about eight years from each other, and has
happened twice in our time, both of which were foreknown by calculation. It
can also be known when they will happen again for a thousand years to come,
or to any other portion of time. As, therefore, man could not be able to do
these things if he did not understand the solar system, and the manner in
which the revolutions of the several planets or worlds are performed, the
fact of calculating an eclipse, or a transit of Venus, is a proof in point
that the knowledge exists; and as to a few thousand, or even a few million
miles, more or less, it makes scarcely any sensible difference in such
immense distances.
But this, immense as it is, is only one system of worlds. Beyond this, at
a vast distance into space, far beyond all power of calculation, are the
stars called the fixed stars. They are called fixed, because they have no
revolutionary motion, as the six worlds or planets have that I have been
describing. Those fixed stars continue always at the same distance from each
other, and always in the same place, as the Sun does in the centre of our
system. The probability, therefore, is, that each of these fixed stars is
also a Sun, round which another system of worlds or planets, though too
remote for us to discover, performs its revolutions, as our system of worlds
does round our central Sun.
By this easy progression of ideas, the immensity of space will appear to
us to be filled with systems of worlds, and that no part of space lies at
waste, any more than any part of the globe of earth and water is left
unoccupied.
Having thus endeavored to convey, in a familiar and easy manner, some
idea of the structure of the universe, I return to explain what I before
alluded to, namely, the great benefits arising to man in consequence of the
Creator having made a plurality of worlds, such as our system is, consisting
of a central Sun and six worlds, besides satellites, in preference to that
of creating one world only of a vast extent.
It is an idea I have never lost sight of, that all our knowledge of
science is derived from the revolutions (exhibited to our eye and from
thence to our understanding) which those several planets or worlds of which
our system is composed make in their circuit round the Sun.
Had, then, the quantity of matter which these six worlds contain been
blended into one solitary globe, the consequence to us would have been, that
either no revolutionary motion would have existed, or not a sufficiency of
it to give to us the idea and the knowledge of science we now have; and it
is from the sciences that all the mechanical arts that contribute so much to
our earthly felicity and comfort are derived.
As, therefore, the Creator made nothing in vain, so also must it be
believed that he organized the structure of the universe in the most
advantageous manner for the benefit of man; and as we see, and from
experience feel, the benefits we derive from the structure of the universe
formed as it is, which benefits we should not have had the opportunity of
enjoying, if the structure, so far as relates to our system, had been a
solitary globe- we can discover at least one reason why a plurality of
worlds has been made, and that reason calls forth the devotional gratitude
of man, as well as his admiration.
But it is not to us, the inhabitants of this globe, only, that the
benefits arising from a plurality of worlds are limited. The inhabitants of
each of the worlds of which our system is composed enjoy the same
opportunities of knowledge as we do. They behold the revolutionary motions
of our earth, as we behold theirs. All the planets revolve in sight of each
other, and, therefore, the same universal school of science presents itself
to all.
Neither does the knowledge stop here. The system of worlds next to us
exhibits, in its revolutions, the same principles and school of science to
the inhabitants of their system, as our system does to us, and in like
manner throughout the immensity of space.
Our ideas, not only of the almightiness of the Creator, but of his wisdom
and his beneficence, become enlarged in proportion as we contemplate the
extent and the structure of the universe. The solitary idea of a solitary
world, rolling or at rest in the immense ocean of space, gives place to the
cheerful idea of a society of worlds, so happily contrived as to administer,
even by their motion, instruction to man. We see our own earth filled with
abundance, but we forget to consider how much of that abundance is owing to
the scientific knowledge the vast machinery of the universe has unfolded.
But, in the midst of those reflections, what are we to think of the
Christian system of faith, that forms itself upon the idea of only one
world, and that of no greater extent, as is before shown, than twenty-five
thousand miles? An extent which a man walking at the rate of three miles an
hour, for twelve hours in the day, could he keep on in a circular direction,
would walk entirely round in less than two years. Alas! what is this to the
mighty ocean of space, and the almighty power of the Creator?
From whence, then, could arise the solitary and strange conceit that the
Almighty, who had millions of worlds equally dependent on his protection,
should quit the care of all the rest, and come to die in our world, because,
they say, one man and one woman had eaten an apple? And, on the other hand,
are we to suppose that every world in the boundless creation had an Eve, an
apple, a serpent, and a redeemer? In this case, the person who is
irreverently called the Son of God, and sometimes God himself, would have
nothing else to do than to travel from world to world, in an endless
succession of deaths, with scarcely a momentary interval of life.
It has been by rejecting the evidence that the word or works of God in
the creation afford to our senses, and the action of our reason upon that
evidence, that so many wild and whimsical systems of faith and of religion
have been fabricated and set up. There may be many systems of religion that,
so far from being morally bad, are in many respects morally good; but there
can be but ONE that is true; and that one necessarily must, as it ever will,
be in all things consistent with the ever-existing word of God that we
behold in his works. But such is the strange construction of the Christian
system of faith that every evidence the Heavens afford to man either
directly contradicts it or renders it absurd.
It is possible to believe, and I always feel pleasure in encouraging
myself to believe it, that there have been men in the world who persuade
themselves that what is called a pious fraud might, at least under
particular circumstances, be productive of some good. But the fraud being
once established, could not afterward be explained, for it is with a pious
fraud as with a bad action, it begets a calamitous necessity of going on.
The persons who first preached the Christian system of faith, and in some
measure combined it with the morality preached by Jesus Christ, might
persuade themselves that it was better than the heathen mythology that then
prevailed. From the first preachers the fraud went on to the second, and to
the third, till the idea of its being a pious fraud became lost in the
belief of its being true; and that belief became again encouraged by the
interests of those who made a livelihood by preaching it.
But though such a belief might by such means be rendered almost general
among the laity, it is next to impossible to account for the continual
persecution carried on by the Church, for several hundred years, against the
sciences and against the professors of science, if the Church had not some
record or tradition that it was originally no other than a pious fraud, or
did not foresee that it could not be maintained against the evidence that
the structure of the universe afforded.
Having thus shown the irreconcilable inconsistencies between the real
word of God existing in the universe, and that which is called the Word of
God, as shown to us in a printed book that any man might make, I proceed to
speak of the three principal means that have been employed in all ages, and
perhaps in all countries, to impose upon mankind.
Those three means are Mystery, Miracle, and Prophecy. The two first are
incompatible with true religion, and the third ought always to be suspected.
With respect to mystery, everything we behold is, in one sense, a mystery
to us. Our own existence is a mystery; the whole vegetable world is a
mystery. We cannot account how it is that an acorn, when put into the
ground, is made to develop itself, and become an oak. We know not how it is
that the seed we sow unfolds and multiplies itself, and returns to us such
an abundant interest for so small a capital.
The fact, however, as distinct from the operating cause, is not a
mystery, because we see it, and we know also the means we are to use, which
is no other than putting the seed into the ground. We know, therefore, as
much as is necessary for us to know; and that part of the operation that we
do not know, and which, if we did, we could not perform, the Creator takes
upon himself and performs it for us. We are, therefore, better off than if
we had been let into the secret, and left to do it for ourselves.
But though every created thing is, in this sense, a mystery, the word
mystery cannot be applied to moral truth, any more than obscurity can be
applied to light. The God in whom we believe is a God of moral truth, and
not a God of mystery or obscurity. Mystery is the antagonist of truth. It is
a fog of human invention, that obscures truth, and represents it in
distortion. Truth never envelops itself in mystery, and the mystery in which
it is at any time enveloped is the work of its antagonist, and never of
itself.
Religion, therefore, being the belief of a God and the practice of moral
truth, cannot have connection with mystery. The belief of a God, so far from
having anything of mystery in it, is of all beliefs the most easy, because
it arises to us, as is before observed, out of necessity. And the practice
of moral truth, or, in other words, a practical imitation of the moral
goodness of God, is no other than our acting toward each other as he acts
benignly toward all. We cannot serve God in the manner we serve those who
cannot do without such service; and, therefore, the only idea we can have of
serving God, is that of contributing to the happiness of the living creation
that God has made. This cannot be done by retiring ourselves from the
society of the world and spending a recluse life in selfish devotion.
The very nature and design of religion, if I may so express it, prove
even to demonstration that it must be free from everything of mystery, and
unencumbered with everything that is mysterious. Religion, considered as a
duty, is incumbent upon every living soul alike, and, therefore, must be on
a level with the understanding and comprehension of all. Man does not learn
religion as he learns the secrets and mysteries of a trade. He learns the
theory of religion by reflection. It arises out of the action of his own
mind upon the things which he sees, or upon what he may happen to hear or to
read, and the practice joins itself thereto.
When men, whether from policy or pious fraud, set up systems of religion
incompatible with the word or works of God in the creation, and not only
above, but repugnant to human comprehension, they were under the necessity
of inventing or adopting a word that should serve as a bar to all questions,
inquiries and speculation. The word mystery answered this purpose, and thus
it has happened that religion, which is in itself without mystery, has been
corrupted into a fog of mysteries.
As mystery answered all general purposes, miracle followed as an
occasional auxiliary. The former served to bewilder the mind, the latter to
puzzle the senses. The one was the lingo, the other the legerdemain.
But before going further into this subject, it will be proper to inquire
what is to be understood by a miracle.
In the same sense that everything may be said to be a mystery, so also
may it be said that everything is a miracle, and that no one thing is a
greater miracle than another. The elephant, though larger, is not a greater
miracle than a mite, nor a mountain a greater miracle than an atom. To an
almighty power, it is no more difficult to make the one than the other, and
no more difficult to make millions of worlds than to make one. Everything,
therefore, is a miracle, in one sense, whilst in the other sense, there is
no such thing as a miracle. It is a miracle when compared to our power and
to our comprehension, if not a miracle compared to the power that performs
it; but as nothing in this description conveys the idea that is affixed to
the word miracle, it is necessary to carry the inquiry further.
Mankind have conceived to themselves certain laws, by which what they
call nature is supposed to act; and that miracle is something contrary to
the operation and effect of those laws; but unless we know the whole extent
of those laws, and of what are commonly called the powers of nature, we are
not able to judge whether anything that may appear to us wonderful or
miraculous be within, or be beyond, or be contrary to, her natural power of
acting.
The ascension of a man several miles high in the air would have
everything in it that constitutes the idea of a miracle, if it were not
known that a species of air can be generated, several times lighter than the
common atmospheric air, and yet possess elasticity enough to prevent the
balloon in which that light air is enclosed from being compressed into as
many times less bulk by the common air that surrounds it. In like manner,
extracting flames or sparks of fire from the human body, as visible as from
a steel struck with a flint, and causing iron or steel to move without any
visible agent, would also give the idea of a miracle, if we were not
acquainted with electricity and magnetism. So also would many other
experiments in natural philosophy, to those who are not acquainted with the
subject. The restoring persons to life who are to appearance dead, as is
practised upon drowned persons, would also be a miracle, if it were not
known that animation is capable of being suspended without being extinct.
Besides these, there are performances by sleight-of-hand, and by persons
acting in concert, that have a miraculous appearance, which when known are
thought nothing of. And besides these, there are mechanical and optical
deceptions. There is now an exhibition in Paris of ghosts or spectres,
which, though it is not imposed upon the spectators as a fact, has an
astonishing appearance. As, therefore, we know not the extent to which
either nature or art can go, there is no positive criterion to determine
what a miracle is, and mankind, in giving credit to appearances, under the
idea of there being miracles, are subject to be continually imposed upon.
Since, then, appearances are so capable of deceiving, and things not real
have a strong resemblance to things that are, nothing can be more
inconsistent than to suppose that the Almighty would make use of means such
as are called miracles, that would subject the person who performed them to
the suspicion of being an impostor, and the person who related them to be
suspected of lying, and the doctrine intended to be supported thereby to be
suspected as a fabulous invention.
Of all the modes of evidence that ever were invented to obtain belief to
any system or opinion to which the name of religion has been given, that of
miracle, however successful the imposition may have been, is the most
inconsistent. For, in the first place, whenever recourse is had to show, for
the purpose of procuring that belief, (for a miracle, under any idea of the
word, is a show), it implies a lameness or weakness in the doctrine that is
preached. And, in the second place, it is degrading the Almighty into the
character of a showman, playing tricks to amuse and make the people stare
and wonder. It is also the most equivocal sort of evidence that can be set
up; for the belief is not to depend upon the thing called a miracle, but
upon the credit of the reporter who says that he saw it; and, therefore, the
thing, were it true, would have no better chance of being believed than if
it were a lie.
Suppose I were to say, that when I sat down to write this book, a hand
presented itself in the air, took up the pen, and wrote every word that is
herein written; would anybody believe me? Certainly they would not. Would
they believe me a whit the more if the thing had been a fact? Certainly they
would not. Since, then, a real miracle, were it to happen, would be subject
to the same fate as the falsehood, the inconsistency becomes the greater of
supposing the Almighty would make use of means that would not answer the
purpose for which they were intended, even if they were real.
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 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.
The story of the whale swallowing Jonah, though a whale is large enough
to do it, borders greatly on the marvelous; but it would have approached
nearer to the idea of a miracle, if Jonah had swallowed the whale. In this,
which may serve for all cases of miracles, the matter would decide itself,
as before stated, namely, is it more that a man should have swallowed a
whale or told a lie?
But suppose that Jonah had really swallowed the whale, and gone with it
in his belly to Nineveh, and, to convince the people that it was true, had
cast it up in their sight, of the full length and size of a whale, would
they not have believed him to be the devil, instead of a prophet? Or, if the
whale had carried Jonah to Ninevah, and cast him up in the same public
manner, would they not have believed the whale to have been the devil, and
Jonah one of his imps?
The most extraordinary of all the things called miracles, related in the
New Testament, is that of the devil flying away with Jesus Christ, and
carrying him to the top of a high mountain, and to the top of the highest
pinnacle of the temple, and showing him and promising to him all the
kingdoms of the World. How happened it that he did not discover America, or
is it only with kingdoms that his sooty highness has any interest?
I have too much respect for the moral character of Christ to believe that
he told this whale of a miracle himself; neither is it easy to account for
what purpose it could have been fabricated, unless it were to impose upon
the connoisseurs of Queen Anne's farthings and collectors of relics and
antiquities; or to render the belief of miracles ridiculous, by outdoing
miracles, as Don Quixote outdid chivalry; or to embarrass the belief of
miracles, by making it doubtful by what power, whether of God or of the
devil, anything called a miracle was performed. It requires, however, a
great deal of faith in the devil to believe this miracle.
In every point of view in which those things called miracles can be
placed and considered, the reality of them is improbable and their existence
unnecessary. They would not, as before observed, answer any useful purpose,
even if they were true; for it is more difficult to obtain belief to a
miracle, than to a principle evidently moral without any miracle. Moral
principle speaks universally for itself. Miracle could be but a thing of the
moment, and seen but by a few; after this it requires a transfer of faith
from God to man to believe a miracle upon man's report. Instead, therefore,
of admitting the recitals of miracles as evidence of any system of religion
being true, they ought to be considered as symptoms of its being fabulous.
It is necessary to the full and upright character of truth that it rejects
the crutch, and it is consistent with the character of fable to seek the aid
that truth rejects. Thus much for mystery and miracle.
As mystery and miracle took charge of the past and the present, prophecy
took charge of the future and rounded the tenses of faith. It was not
sufficient to know what had been done, but what would be done. The supposed
prophet was the supposed historian of times to come; and if he happened, in
shooting with a long bow of a thousand years, to strike within a thousand
miles of a mark, the ingenuity of posterity could make it point-blank; and
if he happened to be directly wrong, it was only to suppose, as in the case
of Jonah and Nineveh, that God had repented himself and changed his mind.
What a fool do fabulous systems make of man!
It has been shown, in a former part of this work, that the original
meaning of the words prophet and prophesying has been changed, and that a
prophet, in the sense of the word as now used, is a creature of modern
invention; and it is owing to this change in the meaning of the words, that
the flights and metaphors of the Jewish poets, and phrases and expressions
now rendered obscure by our not being acquainted with the local
circumstances to which they applied at the time they were used, have been
erected into prophecies, and made to bend to explanations at the will and
whimsical conceits of sectaries, expounders, and commentators. Everything
unintelligible was prophetical, and everything insignificant was typical. A
blunder would have served for a prophecy, and a dish-clout for a type.
If by a prophet we are to suppose a man to whom the Almighty communicated
some event that would take place in future, either there were such men or
there were not. If there were, it is consistent to believe that the event so
communicated would be told in terms that could be understood, and not
related in such a loose and obscure manner as to be out of the comprehension
of those that heard it, and so equivocal as to fit almost any circumstance
that may happen afterward. It is conceiving very irreverently of the
Almighty, to suppose that he would deal in this jesting manner with mankind,
yet all the things called prophecies in the book called the Bible come under
this description.
But it is with prophecy as it is with miracle; it could not answer the
purpose even if it were real. Those to whom a prophecy should be told, could
not tell whether the man prophesied or lied, or whether it had been revealed
to him, or whether he conceited it; and if the thing that he prophesied, or
intended to prophesy, should happen, or something like it, among the
multitude of things that are daily happening, nobody could again know
whether he foreknew it, or guessed at it, or whether it was accidental. A
prophet, therefore, is a character useless and unnecessary; and the safe
side of the case is to guard against being imposed upon by not giving credit
to such relations.
Upon the whole, mystery, miracle, and prophecy are appendages that belong
to fabulous and not to true religion. They are the means by which so many
Lo, heres! and Lo, theres! have been spread about the world, and religion
been made into a trade. The success of one imposter gave encouragement to
another, and the quieting salvo of doing some good by keeping up a pious
fraud protected them from remorse.
Having now extended the subject to a greater length than I first
intended, I shall bring it to a close by abstracting a summary from the
whole.
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 reasons already
assigned. These reasons, among many others, are the want of a 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.
Secondly- That the Creation we behold is the real and ever-existing word
of God, in which we cannot be deceived. It proclaims his power, it
demonstrates his wisdom, it manifests his goodness and beneficence.
Thirdly- That the moral duty of man consists in imitating the moral
goodness and beneficence of God, manifested in the creation toward all his
creatures. That seeing, as we daily do, the goodness of God to all men, it
is an example calling upon all men to practise the same toward each other;
and, consequently, that everything of persecution and revenge between man
and man, and everything of cruelty to animals, is a violation of moral duty.
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.
It is certain that, in one point, all the nations of the earth and all
religions agree- all believe in a God; the things in which they disagree,
are the redundancies annexed to that belief; and, therefore, if ever a
universal religion should prevail, it will not be by believing anything new,
but in getting rid of redundancies, and believing as man believed at first.
Adam, if ever there were such a man, was created a Deist; but in the
meantime, let every man follow, as he has a right to do, the religion and
the worship he prefers.
END OF THE FIRST PART.
Thus far I had written on the 28th of December, 1793. In the evening I
went to the Hotel Philadelphia (formerly White's Hotel), Passage des Petis
Peres, where I lodged when I came to Paris, in consequence of being elected
a member of the Convention, but left the lodging about nine months, and
taken lodgings in the Rue Fauxbourg St. Denis, for the sake of being more
retired than I could be in the middle of the town.
Meeting with a company of Americans at the Hotel Philadelphia, I agreed
to spend the evening with them; and, as my lodging was distant about a mile
and a half, I bespoke a bed at the hotel. The company broke up about twelve
o'clock, and I went directly to bed. About four in the morning I was
awakened by a rapping at my chamber door; when I opened it, I saw a guard,
and the master of the hotel with them. The guard told me they came to put me
under arrestation, and to demand the key of my papers. I desired them to
walk in, and I would dress myself and go with them immediately.
It happened that Achilles Audibert, of Calais, was then in the hotel; and
I desired to be conducted into his room. When we came there, I told the
guard that I had only lodged at the hotel for the night; that I was printing
a work, and that part of that work was at the Maison Bretagne, Rue Jacob;
and desired they would take me there first, which they did.
The printing-office at which the work was printing was near to the Maison
Bretagne, where Colonel Blackden and Joel Barlow, of the United States of
America, lodged; and I had desired Joel Barlow to compare the proof-sheets
with the copy as they came from the press. The remainder of the manuscript,
from page 32 to 76, was at my lodging. But besides the necessity of my
collecting all the parts of the work together that the publication might not
be interrupted by my imprisonment, or by any event that might happen to me,
it was highly proper that I should have a fellow-citizen of America with me
during the examination of my papers, as I had letters of correspondence in
my possession of the President of Congress General Washington; the Minister
of Foreign Affairs to Congress Mr. Jefferson; and the late Benjamin
Franklin; and it might be necessary for me to make a proces-verbal to send
to Congress.
It happened that Joel Barlow had received only one proof-sheet of the
work, which he had compared with the copy and sent it back to the
printing-office.
We then went, in company with Joel Barlow, to my lodging; and the guard,
or commissaires, took with them the interpreter to the Committee of
Surety-General. It was satisfactory to me, that they went through the
examination of my papers with the strictness they did; and it is but justice
that I say, they did it not only with civility, but with tokens of respect
to my character.
I showed them the remainder of the manuscript of the foregoing work. The
interpreter examined it and returned it to me, saying, "It is an interesting
work; it will do much good." I also showed him another manuscript, which I
had intended for the Committee of Public Safety. It is entitled,
"Observations on the Commerce between the United States of America and
France."
After the examination of my papers was finished, the guard conducted me
to the prison of the Luxembourg, where they left me as they would a man
whose undeserved fate they regretted. I offered to write under the proces-verbal
they had made that they had executed their orders with civility, but they
declined it.
THOMAS PAINE.
