the virgin Mary in some former war, caught in her muslin apron as they came roaring out of the cannon's mouth, to prevent their hurting the saints of her favourite army. She does no such feats now-a-days. Perhaps the reason is, that the infidels have taken away her muslin apron. They show also, between Montmatre and the village of St. Dennis, several places where they say St. Dennis stopt with his head in his hands after it had been cut off at Montmatre. The Protestants will call those things lies; and where is the proof that all the other things called miracles are not as great lies as those.

[There appears to be an omission here in the copy.]

Christ, say those Cabalists, came in the fulness of time. And pray what is the fulness of time? The words admit of no idea. They are perfectly Cabalistical. Time is a word invented to describe to our conception a greater or less portion of eternity. It may be a minute, a portion of eternity measured by the vibration of a pendulum of a certain length;-it may be a day, a year, a hundred, or a thousand years, or any other quantity. tions are only greater or less comparatively.

Those por

The word fulness applies not to any of them. The idea of fulness of time cannot be conceived. A woman with child and ready for delivery, as Mary was when Christ was born, may be said to have gone her full time; but it is the woman that is full, not time.

It may also be said figuratively, in certain cases, that the times are full of events; but time itself is incapable of being full of itself. Ye hypocrites! learn to speak intelligible language.

It happened to be a time of peace when they say Christ was born; and what then? There had been many such intervals : and have been many such since. Time was no fuller in any of them than in the other. If he were he would be fuller now than he ever was before. If he was full then he must be bursting now. But peace or war have relation to circumstances, and not to time; and those Cabalists would be at as much loss to make out any meaning to fulness of circumstances, as to fulness of time; and if they could, it would be fatal; for fulness of circumstances would mean, when there are no more circumstances to happen ; and fulness of time when there is no more time to follow.

Christ, therefore, like every other person, was neither in the fulness of one nor the other.

But though we cannot conceive the idea of fulness of time, because we cannot have conception of a time when there shall be no time; nor of fulness of circumstances, because we cannot con ceive a state of existence to be without circumstances; we can often see, after a thing is past, if any circumstance, necessary to give the utmost activity and success to that thing, was wanting at the time that thing took place. If such a circumstance was wanting, we may be certain that the thing which took place, was not a thing of God's ordaining; whose work is always perfect, and his means perfect means. They tell us that Christ was the Son of God; in that case, he would have known every thing; and he came upon earth to make known the will of God to man throughout the whole earth. If this had been true, Christ would have known and would have been furnished with all the possible means of doing it; and would have instructed mankind, or at least his apostles, in the use of such of the means as they could use themselves to facilitate the accomplishment of the mission; consequently he would have instructed them in the art of printing, for the press is the tongue of the world; and without which, his or their preaching was less than a whistle compared to thunder. Since, then, he did not do this, he had not the means necessary to the mission; and consequently had not the mission.

They tell us in the book of Acts, chap. ii, a very stupid story of the Apostles' having the gift of tongues; and cloven tongues of fire descended and sat upon each of them. Perhaps it was this story of cloven tongues that gave rise to the notion of slitting Jackdaws tongues to make them talk. Be that however as it may, the gift of tongues, even if it were true, would be but of little use without the art of printing. I can sit in my chamber, as I do while writing this, and by the aid of printing, can send the thoughts I am writing through the greatest part of Europe, to the East Indies, and over all North America, in a few months. Jesus Christ and his apos tles could not do this. They had not the means, and the want of means detects the pretended mission.

There are three modes of communication. Speaking, writing and printing. The first is exceedingly limited. A man's voice can be heard but a few yards of distance: and his person can be but in one place.

Writing is much more extensive; but the thing written cannot be multiplied but at great expense, and the multiplication will be slow and incorrect. Were there no other means of circulating what priests call the word of God (the Old and New Testament) than by writing copies, those copies could not be purchased at less than forty pounds sterling each; consequently, but few people could purchase them, while the writers could scarcely obtain a livelihood by it. But the art of printing changes all the cases, and opens a scene as vast as the world. It gives to man a sort of divine attribute. It gives to him mental omnipresence. He can be every where and at the same instant; for wherever he is read he is mentally there.

The case applies not only against the pretended mission of Christ and his apostles, but against every thing that priests call the word of God, and against all those who pretend to deliver it; for had God eyer delivered any verbal word, he would have taught the means of communicating it. The one without the other is inconsistent with the wisdom we conceive of the Creator.

The third chapter of Genesis, verse 21, tells us that God made coats of skins and cloathed Adam and Eve. It was infinitely more important that man should be taught the art of printing, than that Adam should be taught to make a pair of leather breeches, or his wife a petticoat.

There is another matter, equally striking and important, that connects itself with those observations against this pretended word of God, this manufactured book, called Revealed Religion.

We know that whatever is of God's doing is unalterable by man beyond the laws which the Creator has ordained. We cannot make a tree grow with the root in the air and the fruit in the ground; we cannot make iron into gold nor gold into iron; we cannot make rays of light shine forth rays of darkness, nor darkness shine forth light. If there were such a thing, as a word of God, it would possess the same properties which all his other works do. It would resist destructive alteration. But we see that the book which they call the word of God has not this property. That book says, Genesis chap. 1, verse 27, "So God created man in his own image; but the printer can make it say, So man created God in his own image. The words are passive to every transposition of them, or can be annihilated and others put in their places. This is not the case with any thing that is of God's doing; and, there

.

fore, this book, called the word of God, tried by the same universal rule which every other of God's works within our reach can be tried by, proves itself to be a forgery.

The bishop says, that "miracles are proper proofs of a divine mission." Admitted. But we know that men, and especially priests, can tell lies and call them miracles. It is therefore necessary, that the thing called a miracle be proved to be true, and also to be miraculous; before it can be admitted as proof of the thing called revelation.

The bishop must be a bad logician not to know that one doubtful thing cannot be admitted as proof that another doubtful thing is true. It would be like attempting to prove a liar not to be a liar, by the evidence of another, who is as great a liar as himself.

Though Jesus Christ, by being ignorant of the art of printing, shows he had not the means necessary to a divine mission, and consequently had no such mission; it does not follow that if he had known that art, the divinity of what they call his mission would be proved thereby, any more than it proved the divinity of the man who invented printing. Something, therefore, beyond printing, even if he had known it, was necessary as a miracle, to have proved that what he delivered was the word of God; and this was that the book in which that word should be contained, which is now called the Old and New Testament, should possess the miraculous property, distinct from all human books, of resisting alteration. This would be not only a miracle, but an ever existing and universal miracle; whereas, those which they tell us of, even if they had been true, were momentary and local; they would leave no trace behind, after the lapse of a few years, of having ever existed; but this would prove, in all ages and in all places, the book to be divine and not human; as effectually, and as conveniently, as aquafortis proves gold to be gold by not being capable of acting upon it; and detects all other metals and all counterfeit composition, by dissolving them. Since then the only miracle capable of every proof is wanting, and which every thing that is of a divine origin possesses; all the tales of miracles with which the Old and New Testament are filled, are fit only for impostors to preach and fools to believe.

ORIGIN OF FREE-MASONRY

PREFACE BY THE EDITOR.

This tract is a chapter belonging to the third part of the Age of Reason, as will be seen by the references made in it to precedng articles, as forming a part of the same work. It was culled from the writings of Mr. Paine, after his death, and published in a mutilated state, by Mrs. Bonneville, his executrix. Passages having a reference to the Christian religion she erased, with a view, no doubt, of accommodating the work to the prejudices of bigotry, These, however, have been restored from the original manuscript, excepting a few lines which were rendered illegible.

The masonic society had committed nothing to print until the year 1722, when Doctor Anderson's book of constitutions, &c. was ordered by the Grand Lodge to be printed. Since that time the masons have published many works respecting the fraternity, all of which, through design or want of information, tend to obscure and embarrass the subject; and as the society had adopted the custom of the priests of the ancient Britons, called Druids, to keep their proceedings an entire secret, mankind in general, including the greater portion of the brethren themselves, have remained in utter ignorance in regard to its establishment and original intention. Various speculations therefore continue to be made respecting the origin of the society, and its views at the time of its formation; and Mr. Paine among the rest, with all his sagacity, has suffered himself to be most egregiously deceived by such writings of the masons as had fallen into his hands. These writers, in giving an account of the society, take up the history of architecture as far back as any record of it has survived the wreck of time. Whereever they can trace in history, whether true or fabulous, any account of noble and grand structures, they presumptuously pronounce them to have been raised by their society. The pyramids of Egypt, the tower of Babel, whose existence is doubted, and Solomon's temple, about which there has probably been much lying,