Part Two, WebPage 6

PREFACE TO PART II.

I HAVE mentioned in the former part of the Age of Reason that it had long been my intention to publish my thoughts upon religion; but that I had originally reserved it to a later period in life intending it to be the last work I should undertake. The circumstances, however, which existed in France in the latter end of the year 1793, determined me to delay it no longer. The just and humane principles of the revolution, which philosophy had first diffused, had been departed from. The idea, always dangerous to society, as it is derogatory to the Almighty, that priests could forgive sins, though it seemed to exist no longer, had blunted the feelings of humanity, and prepared men for the commission of all manner of crimes. The intolerant spirit of Church persecutions had transferred itself into politics; the tribunal styled revolutionary, supplied the place of an inquisition; and the guillotine and the stake outdid the fire and fagot of the Church. I saw many of my most intimate friends destroyed, others daily carried to prison, and I had reason to believe, and had also intimations given me, that the same danger was approaching myself.

Under these disadvantages, I began the former part of the Age of Reason; I had, besides, neither Bible nor Testament to refer to, though I was writing against both; nor could I procure any: notwithstanding which, I have produced a work that no Bible believer, though writing at his ease, and with a library of Church books about him, can refute.

Toward the latter end of December of that year, a motion was made and carried, to exclude foreigners from the convention. There were but two in it, Anacharsis Cloots and myself; and I saw I was particularly pointed at by Bourdon de l'Oise, in his speech on that motion.

Conceiving, after this, that I had but a few days of liberty, I sat down and brought the work to a close as speedily as possible; and I had not finished it more than six hours, in the state it has since appeared, before a guard came there, about three in the morning, with an order signed by the two Committees of public Safety and Surety General for putting me in arrestation as a foreigner, and conveyed me to the prison of the Luxembourg. I contrived, on my way there, to call on Joel Barlow, and I put the manuscript of the work into his hands: as more safe than in my possession in prison; and not knowing what might be the fate in France either of the writer or the work, I addressed it to the protection of the citizens of the United States.

It is with justice that I say that the guard who executed this order, and the interpreter of the Committee of General Surety who accompanied them to examine my papers, treated me not only with civility, but with respect. The keeper of the Luxembourg, Bennoit, a man of a good heart, showed to me every friendship in his power, as did also all his family, while he continued in that station. He was removed from it, put into arrestation, and carried before the tribunal upon a malignant accusation, but acquitted.

After I had been in the Luxembourg about three weeks, the Americans then in Paris went in a body to the convention to reclaim me as their countryman and friend; but were answered by the President, Vadier, who was also President of the Committee of Surety-General, and had signed the order for my arrestation, that I was born in England. I heard no more, after this, from any person out of the walls of the prison till the fall of Robespierre, on the 9th of Thermidor- July 27, 1794.

About two months before this event I was seized with a fever, that in its progress had every symptom of becoming mortal, and from the effects of which I am not recovered. It was then that I remembered with renewed satisfaction, and congratulated myself most sincerely, on having written the former part of the Age of Reason. I had then but little expectation of surviving, and those about me had less. I know, therefore, by experience, the conscientious trial of my own principles.

I was then with three chamber comrades, Joseph Vanhuele, of Bruges; Charles Bastini, and Michael Rubyns, of Louvain. The unceasing and anxious attention of these three friends to me, by night and by day, I remember with gratitude and mention with pleasure. It happened that a physician (Dr. Graham) and a surgeon (Mr. Bond), part of the suite of General O'Hara, were then in the Luxembourg. I ask not myself whether it be convenient to them, as men under the English government, that I express to them my thanks, but should reproach myself if I did not; and also to the physician of the Luxembourg, Dr. Markoski.

I have some reason to believe, because I cannot discover any other cause, that this illness preserved me in existence. Among the papers of Robespierre that were examined and reported upon to the Convention by a Committee of Deputies, is a note in the hand-writing of Robespierre, in the following words:

"Demander que Thomas Paine soit decrete d'accusation, pour l'interet de l'Amerique autant que de la France."

To demand that a decree of accusation be passed against Thomas Paine, for the interest of America, as well as of France.

From what cause it was that the intention was not put in execution I know not, and cannot inform myself, and therefore I ascribe it to impossibility, on account of that illness.

The Convention, to repair as much as lay in their power the injustice I had sustained, invited me publicly and unanimously to return into the Convention, and which I accepted, to show I could bear an injury without permitting it to injure my principles or my disposition. It is not because right principles have been violated that they are to be abandoned.

I have seen, since I have been at liberty, several publications written, some in America and some in England, as answers to the former part of the Age of Reason. If the authors of these can amuse themselves by so doing, I shall not interrupt them. They may write against the work, and against me, as much as they please; they do me more service than they intend, and I can have no objection that they write on. They will find, however, by this second part, without its being written as an answer to them, that they must return to their work, and spin their cobweb over again. The first is brushed away by accident.

They will now find that I have furnished myself with a Bible and Testament; and I can say also that I have found them to be much worse books than I had conceived. If I have erred in anything in the former part of the Age of Reason, it has been by speaking better of some parts of those books than they have deserved.

I observe that all my opponents resort, more or less, to what they call Scripture evidence and Bible authority to help them out. They are so little masters of the subject, as to confound a dispute about authenticity with a dispute about doctrines; I will, however, put them right, that if they should be disposed to write any more, they may know how to begin.

THOMAS PAINE.
October, 1795

AGE OF REASON.

PART SECOND.

IT has often been said, that anything may be proved from the Bible, but before anything can be admitted as proved by the Bible, the Bible itself must be proved to be true; for if the Bible be not true, or the truth of it be doubtful, it ceases to have authority, and cannot be admitted as proof of anything.

It has been the practice of all Christian commentators on the Bible, and of all Christian priests and preachers, to impose the Bible on the world as a mass of truth and as the word of God; they have disputed and wrangled, and anathematized each other about the supposed meaning of particular parts and passages therein; one has said and insisted that such a passage meant such a thing; another that it meant directly the contrary; and a third, that it meant neither one nor the other, but something different from both; and this they call understanding the Bible.

It has happened that all the answers which I have seen to the former part of the Age of Reason have been written by priests; and these pious men, like their predecessors, contend and wrangle, and pretend to understand the Bible; each understands it differently, but each understands it best; and they have agreed in nothing but in telling their readers that Thomas Paine understands it not.

Now, instead of wasting their time, and heating themselves in fractious disputations about doctrinal points drawn from the Bible, these men ought to know, and if they do not, it is civility to inform them, that the first thing to be understood is, whether there is sufficient authority for believing the Bible to be the word of God, or whether there is not.

There are matters in that book, said to be done by the express command of God, that are as shocking to humanity and to every idea we have of moral justice as anything done by Robespierre, by Carrier, by Joseph le Bon, in France, by the English government in the East Indies, or by any other assassin in modern times. When we read in the books ascribed to Moses, Joshua, etc., that they (the Israelites) came by stealth upon whole nations of people, who, as history itself shows, had given them no offence; that they put all those nations to the sword; that they spared neither age nor infancy; that they utterly destroyed men, women, and children; that they left not a soul to breathe- expressions that are repeated over and over again in those books, and that, too, with exulting ferocity- are we sure these things are facts? are we sure that the Creator of man commissioned these things to be done? and are we sure that the books that tell us so were written by his authority?

It is not the antiquity of a tale that is any evidence of its truth; on the contrary, it is a symptom of its being fabulous; for the more ancient any history pretends to be, the more it has the resemblance of a fable. The origin of every nation is buried in fabulous tradition, and that of the Jews is as much to be suspected as any other. To charge the commission of acts upon the Almighty, which, in their own nature, and by every rule of moral justice, are crimes, as all assassination is, and more especially the assassination of infants, is matter of serious concern. The Bible tells us, that those assassinations were done by the express command of God. To believe, therefore, the Bible to be true, we must unbelieve all our belief in the moral justice of God; for wherein could crying or smiling infants offend? And to read the Bible without horror, we must undo everything that is tender, sympathizing, and benevolent in the heart of man. Speaking for myself, if I had no other evidence that the Bible is fabulous than the sacrifice I must make to believe it to be true, that alone would be sufficient to determine my choice.

But in addition to all the moral evidence against the Bible, I will in the progress of this work produce such other evidence as even a priest cannot deny, and show, from that evidence, that the Bible is not entitled to credit as being the word of God.

But, before I proceed to this examination, I will show wherein the Bible differs from all other ancient writings with respect to the nature of the evidence necessary to establish its authenticity; and this is the more proper to be done, because the advocates of the Bible, in their answers to the former part of the Age of Reason, undertake to say, and they put some stress thereon, that the authenticity of the Bible is as well established as that of any other ancient book; as if our belief of the one could become any rule for our belief of the other.

I know, however, but of one ancient book that authoritatively challenges universal consent and belief, and that is Euclid's Elements of Geometry;* and the reason is, because it is a book of self-evident demonstration, entirely independent of its author, and of everything relating to time, place, and circumstance. The matters contained in that book would have the same authority they now have, had they been written by any other person, or had the work been anonymous, or had the author never been known; for the identical certainty of who was the author, makes no part of our belief of the matters contained in the book. But it is quite otherwise with respect to the books ascribed to Moses, to Joshua, to Samuel, etc.; those are books of testimony, and they testify of things naturally incredible; and therefore, the whole of our belief as to the authenticity of those books rests, in the first place, upon the certainty that they were written by Moses, Joshua, and Samuel; secondly upon the credit we give to their testimony. We may believe the first, that is, we may believe the certainty of the authorship, and yet not the testimony; in the same manner that we may believe that a certain person gave evidence upon a case and yet not believe the evidence that he gave. But if it should be found that the books ascribed to Moses, Joshua, and Samuel, were not written by Moses, Joshua, and Samuel, every part of the authority and authenticity of those books is gone at once; for there can be no such thing as forged or invented testimony; neither can there be anonymous testimony, more especially as to things naturally incredible, such as that of talking with God face to face, or that of the sun and moon standing still at the command of a man. The greatest part of the other ancient books are works of genius; of which kind are those ascribed to Homer, to Plato, to Aristotle, to Demosthenes, to Cicero, etc. Here, again, the author is not essential in the credit we give to any of those works, for, as works of genius, they would have the same merit they have now, were they anonymous. Nobody believes the Trojan story, as related by Homer, to be true- for it is the poet only that is admired, and the merit of the poet will remain, though the story be fabulous. But if we disbelieve the matters related by the Bible authors, (Moses for instance), as we disbelieve the things related by Homer, there remains nothing of Moses in our estimation, but an impostor. As to the ancient historians, from Herodotus to Tacitus, we credit them as far as they relate things probable and credible, and no farther; for if we do, we must believe the two miracles which Tacitus relates were performed by Vespasian, that of curing a lame man and a blind man, in just the same manner as the same things are told of Jesus Christ by his historians. We must also believe the miracle cited by Josephus, that of the sea of Pamphilia opening to let Alexander and his army pass, as is related of the Red Sea in Exodus. These miracles are quite as well authenticated as the Bible miracles, and yet we do not believe them; consequently the degree of evidence necessary to establish our belief of things naturally incredible, whether in the Bible or elsewhere, is far greater than that which obtains our belief to natural and probable things; and therefore the advocates for the Bible have no claim to our belief of the Bible, because that we believe things stated in other ancient writings; since we believe the things stated in these writings no further than they are probable and credible, or because they are self-evident, like Euclid; or admire them because they are elegant, like Homer; or approve of them because they are sedate, like Plato or judicious, like Aristotle.

*Euclid, according to chronological history, lived three hundred years before Christ, and about one hundred before Archimedes; he was of the city of Alexandria, in Egypt.

Part 1, Webpage Five

Part Two, Webpage Two

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