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

let them call it what they will, I shall ever avow and defend it as the fundamental, essential, and vital part of all true religion.” Here ends the quotation from Middleton.

I have here given the reader two sublime extracts from men who lived in ages of time far remote from each other, but who thought alike. Cicero lived before the time in which they tell us Christ was born. Middleton may be called a man of our own time, as he lived within the same century with ourselves.

In Cicero we see that vast superiority of mind, that sublimity of right reasoning and justness of ideas which man acquires, not by studying Bibles and Testaments, and the theology of schools built thereon, but by studying the Creator in the immensity and unchangeable order of his Creation, and the immutability of his law. “There cannot,” says Cicero, “be one law now, and another hereafter, but the same eternal, immutable law comprehends all nations at all times, under one common master and governor of all⁠—God.” But according to the doctrine of schools which priests have set up, we see one law, called the Old Testament, given in one age of the world, and another law, called the New Testament, given in another age of the world. As all this is contradictory to the eternal, immutable nature, and the unerring and unchangeable wisdom of God, we must be compelled to hold this doctrine to be false, and the old and the new law, called the Old and the New Testament, to be impositions, fables, and forgeries.

In Middleton we see the manly eloquence of an enlarged mind, and the genuine sentiments of a true believer in his Creator. Instead of reposing his faith on books, by whatever name they may be called, whether Old Testament or New, he fixes the Creation as the great original standard by which every other thing called the word or work of God is to be tried. In this we have an indisputable scale whereby to measure every word or work imputed to him. If the thing so imputed carries not in itself the evidence of the same almightiness of power, of the same unerring truth and wisdom, and the same unchangeable order in all its parts, as are visibly demonstrated to our senses, and comprehensible by our reason, in the magnificent fabric of the universe, that word or that work is not of God. Let, then, the books called the Old and New Testament be tried by this rule, and the result will be that the authors of them, whoever they were, will be convicted of forgery.

The invariable principles and unchangeable order which regulate the movements of all the parts that compose the universe, demonstrate, both to our senses and our reason, that its Creator is a God of unerring truth. But the Old Testament, beside the numberless absurd and bagatelle stories it tells of God, represents him as a God of deceit, a God not to be confided in. Ezekiel makes God to say, 14:9: “And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet.” And at the 20:25, he makes God, in speaking of the children of Israel, to say, “Wherefore I gave them statutes that were not good, and judgments whereby they should not live.” This, so far being the word of God, is horrid blasphemy against him. Reader, put thy confidence in thy God, and put no trust in the Bible.

The same Old Testament, after telling us that God created the heavens and the earth in six days, makes the same almighty power and eternal wisdom employ itself in giving directions how a priest’s garments should be cut, and what sort of stuff they should be made of, and what their offerings should be⁠—gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats’ hair, and rams’ skins dyed red, and badgers’ skins, etc., 25:3; and in one of the pretended prophecies I have just examined, God is made to give directions how they should kill, cook, and eat a he-lamb or a he-goat, And Ezekiel 4, to fill up the measure of abominable absurdity, makes God to order him to take “wheat, and barley, and beans, and lentils, and millet, and fitchets, and make thee bread thereof, and bake it with human dung and eat it;” but as Ezekiel complained that this mass was too strong for his stomach, the matter was compromised from men’s dung to cow-dung, Ezekiel 4. Compare all this ribaldry, blasphemously called the Word of God, with the Almighty power that created the universe, and whose eternal wisdom directs and governs all its mighty movements, and we shall be at a loss to find a name sufficiently contemptible for it.

In the promises which the Old Testament pretends that God made to his people, the same derogatory ideas of him prevail. It makes God to promise to Abraham, that his seed should be like the stars in heaven and the sand on the sea shore for the multitude, and that he would give them the land of Canaan as their inheritance for ever. But observe, reader, how the performance of this promise was to begin and then ask thine own reason, if the wisdom of God, whose power is equal to his will, could, consistently with that power and that wisdom, make such a promise.

The performance of the promise was to begin, according to that book, by 400 years of bondage and affliction. Genesis 15:13. “And God said unto Abraham, Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them 400 years.” This promise, then, to Abraham and his seed for ever to inherit the land of Canaan, had it been a fact instead of a fable, was to operate in the commencement of it, as a curse upon all