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

inspired with the art of printing: and consequently, as the means for making it universally known did not exist, the means were not equal to the end, and therefore it is not the work of God.

I will here subjoin the 19th Psalm, which is truly Deistical, to show how universally and instantaneously the works of God make themselves known, compared with this pretended salvation by Jesus Christ.

Psalm 19th⁠—“The heavens declare the glory of God; and the firmament showeth his handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.”

Now, had the news of salvation by Jesus Christ been inscribed on the face of the sun and the moon, in characters that all nations would have understood, the whole earth had known it in twenty-four hours, and all nations would have believed it; whereas, though it is now almost 2,000 years since, as they tell us, Christ came upon earth, not a twentieth part of the people of the earth know anything of it, and among those who do, the wiser part do not believe it.

I have now, reader, gone through all the passages called the prophecies of Jesus Christ, and shown there is no such thing.

I have examined the story told of Jesus Christ, and compared the several circumstances of it with that revelation, which, as Middleton wisely says, God has made to of his power and wisdom in the structure of the universe, and by which everything ascribed to him is to be tried. The result is, that the story of Christ has not one trait, either in its character, or in the means employed, that bears the least resemblance to the power and wisdom of God, as demonstrated in the creation of the universe. All the means are human means, slow, uncertain, and inadequate to the accomplishment of the end proposed; and therefore the whole is a fabulous invention, and undeserving of credit.

The priests of the present day profess to believe it. They gain their living by it, and they exclaim against something they call infidelity. I will define what it is. He that believes in the story of Christ is an infidel to God.

Contradictory Doctrines Between Matthew and Mark

In the New Testament, Mark 16:16, it is said, “He that believeth and is baptised shall be saved; but he that believeth not shall be damned.” This is making salvation, or, in other words, the happiness of man after this life, to depend entirely on believing, or on what Christians call faith.

But the 25th chapter of The Gospel according to Matthew makes Jesus Christ to preach a direct contrary doctrine to The Gospel according to Mark; for it makes salvation or the future happiness of man, to depend entirely on good works; and those good works are not good works done to God, for he needs them not, but good works done to man.

The passage referred to in Matthew is the account there given of what is called the last day, or the day of judgment, where the whole world is represented to be divided into two parts, the righteous and the unrighteous, metaphorically called the “sheep” and the “goats.”

To the part, called the righteous, or the sheep, it says, “Come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

“Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?

“And the King shall answer and say unto them, Verily, I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

Here is nothing about believing in Christ⁠—nothing about that phantom of the imagination called “faith.” The works here spoken of are works of humanity and benevolence, or, in other words, an endeavor to make God’s creation happy. Here is nothing about preaching and making long prayers, as if God must be dictated to by man: nor about building churches and meetings, nor hiring priests to pray and preach in them. Here is nothing about predestination, that lust which some men have for damning one another. Here is nothing about baptism, whether by sprinkling or plunging; nor about any of those ceremonies for which the Christian church has been fighting, persecuting, and burning each other, ever since the Christian church began.

If it be asked, Why do not the priests preach the doctrine contained in this chapter? the answer is easy⁠—they are not fond of practising it themselves. It does not answer for their trade. They had rather get than give. Charity with them begins and ends at home.

Had it been said, Come, ye blessed; ye have been liberal in paying the preachers of the word, ye have contributed largely towards building churches and meetinghouses, there is not a hired priest in Christendom but would have thundered it continually in the ears of his congregation. But as it is altogether on good works done to men, the priests pass it