The Age of Reason, Thomas Paine [books for 8th graders .txt] 📗

walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.” All this is historical and not in the least prophetical. The whole is in the preter-tense; it speaks of things that had been accomplished at the time the words were written, and not of things to be accomplished afterwards.

As, then, the passage is in no possible sense prophetical, nor intended to be so, and that to attempt to make it so, is not only to falsify the original, but to commit a criminal imposition; it is a matter of no concern to us, otherwise than as curiosity, to know who the people were of which the passage speaks, that sat in darkness, and what the light was that had shined in upon them.

If we look into the preceding chapter, the 8th, of which the 9th is only a continuation, we shall find the writer speaking, at the 19th verse, of witches and wizards who peep about and mutter, and of people who made application to them; and he preaches and exhorts them against this darksome practice. It is of this people, and of this darksome practice, or walking in darkness, that he is speaking at the second verse of the 9th chapter; and with respect to the light that had shined in upon them, it refers entirely to his own ministry, and to the boldness of it, which opposed itself to that of the witches and wizards who peeped about and muttered.

Isaiah is, upon the whole, a wild, disorderly writer, preserving in general no clear chain of perception in the arrangement of his ideas, and consequently producing no defined conclusion from them. It is the wildness of his style, the confusion of his ideas, and the ranting metaphors he employs, that have afforded so many opportunities to priestcraft in some cases, and to superstition in others, to impose these defects upon the world as prophecies of Jesus Christ. Finding no direct meaning in them, and not knowing what to make of them, and supposing at the same time they were intended to have a meaning, they supplied the defect by inventing a meaning of their own, and called it his. I have, however, in this place done Isaiah the justice to rescue him from the claws of Matthew, who has torn him unmercifully to pieces, and from the imposition or ignorance of priests and commentators, by letting Isaiah speak for himself.

If the words “walking in darkness,” and “light breaking in,” could in any case be applied prophetically, which they cannot be, they would better apply to the times we now live in than to any other. The world has walked in darkness for eighteen hundred years, both as to religion and government, and it is only since the American Revolution began that light has broken in. The belief of one God, whose attributes are revealed to us in the book or scripture of the creation, which no human hand can counterfeit or falsify, and not in the written or printed book which, as Matthew has shown, can be altered or falsified by ignorance or design, is now making its way among us: and as to government, the light is already gone forth; and whilst men ought to be careful not to be blinded by the excess of it, as at a certain time in France, when everything was Robespierrean violence, they ought to reverence, and even to adore it, with all the firmness and perseverance that true wisdom can inspire.

I pass on to the seventh passage called a prophecy of Jesus Christ.

Matthew, 8:16⁠—“When the evening was come, they brought unto him (Jesus) many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias (Isaiah) the prophet, saying, Himself took our infirmities, and bare our sicknesses.”

This affair of people being possessed with devils, and of casting them out, was the fable of the day when the books of the New Testament were written. It had not existence at any other time. The books of the Old Testament mention no such thing; the people of the present day know of no such thing; nor does the history of any people or country speak of such a thing. It starts upon us all at once in the book of Matthew, and is altogether an invention of the New Testament makers and the Christian church. The book of Matthew is the first book where the word “devil” is mentioned as being in the singular number.87 We read in some of the books of the Old Testament of things called familiar spirits, the supposed companions of people called witches and wizards. It was no other than the trick of pretended conjurors to obtain money from credulous and ignorant people, or the fabricated charge of superstitious malignancy against unfortunate and decrepid old age.

But the idea of a familiar spirit, if we can affix any idea to the term, is exceedingly different to that of being possessed by a devil. In the one case the supposed familiar spirit is a dexterous agent, that comes and goes, and does as he is bidden; in the other, he is a turbulent roaring monster, that tears and tortures the body into convulsions. Reader, whoever thou art, put thy trust in thy Creator, make use of the reason he endowed thee with, and cast from thee all such fables.

The passage alluded to by Matthew, for as a quotation it is false, is in Isaiah 53:4, which is as follows:⁠—

“Surely he (the person of whom Isaiah is speaking) hath borne our griefs and carried our sorrows.” It is in the preter-tense.

Here is nothing about casting out devils, nor curing of sicknesses. The passage, therefore, so far from being a prophecy of Christ, is not even applicable as a circumstance.

Isaiah, or at least the writer