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phet was the supposed historian of times to come; and if he happened, in shooting with a long bow of a thousand years, to strike within a thousand miles of a mark, the ingenuity of posterity could make it point-blank; and if he happened to be directly wrong, it was only to suppose, as in the case of Jonah and Ninevah, that God had repented himself and changed his mind. What a fool do fabulous systems make of man!

It has been shewn, in a former part of this work, that the original meaning of the words prophet and prophesying has been changed, and that a prophet, in the sense of the word as now used, is a creature of modern invention; and it is owing to this change in the meaning of the words, that the flights and metaphors of the Jewish poets, and phrases and expressions now rendered obscure, by our not being acquainted with the local circumstances to which they applied at the time they were used, have been erected. into prophecies, and made to bend to explanations, at the will and whimsical conceits of sectaries, expounders, and commentators. Every thing unintelligible was prophetical, and every thing insignificant was typical. A blunder would have served for a prophecy; and a dish-clout for a type.

If by a prophet we are to suppose a man, to whom the Almighty communicated some event that would take place in future, either there were such men, or there were not. If there were, it is consistent to believe that the event, so communicated, would be told in terms that could be understood; and not related in such a loose and obscure manner as to be out of the comprehension of those that heard it, and so equivocal as to fit almost any circumstance that might happen afterwards. It is conceiving very irreverently of the Almighty, to suppose he would deal in this jesting manner with mankind: yet all the things called prophecies in the book called the Bible, come under this description.

But it is with prophecy as it is with miracle; it could not answer the purpose even if it were real. Those to whom a prophecy should be told, could not tell whether the man prophecied or lied, or whether it had been revealed to him, or whether he conceited it; and if the thing that he prophecied, or intended to prophecy, should hap pen, or something like it, among the multitude of things that are daily happening, nobody could again know whether he foreknew it, or guessed at it, or whether it was accidental. A prophet, therefore, is a character useless and unnecessary; and the safe side of the case is, to guard against being imposed upon by not giving credit to such

relations.

Upon the whole, mystery, miracle, and prophecy, re appendages that belong to fabulous and not to true reli

gion. They are the means by which so many Lo heres! and Lo theres! have been spread about the world, and religion been made into a trade. The success of one impostor gave encouragement to another, and the quieting salvo of doing some good by keeping up a pious fraud, protected them from remorse.

Having now extended the subject to a greater length than I first inteaded, I shall bring it to a close by abstracting a summary from the whole.

First, That the idea or belief of a word of God existing in print, or in writing, or in speech, is inconsistent in itself for reasons already assigned. These reasons, among many others, are the want of an universal language; the mutability of language; the errors to which translations are subject; the possibility of totally suppressing such a word; the probability of altering it, or of fabricating the whole, and imposing it upon the world.

Secondly, That the Creation we behold is the real and ever existing word of God, in which we cannot be deceived. It proclaims his power, it demonstrates his wisdom, it manife-ts his goodness and beneficence.

Thirdly, That the moral duty of man consists in imitating the moral goodness and beneficence of God manifested in the Creation towards all his creatures. That seeing as we daily do the goodness of God to all men, it is an example calling upon all men to practise the same towards each other; and consequently that every thing of persecution and revenge between man and man, and every thing of cruelty to animals, is a violation of moral duty. I trouble not myself about the manner of future exist. I content myself with believing, even to positive. conviction, that the power that gave me existence is able to continue it, in any form and manner he pleases, either with or without this body; and it appears inore probable to me that I shall continue to exist hereafter, than that I should have had existence, as I now have, before that existence began.

It is certain that, in one point, all nations of the earth and all religions agree; all believe in a God; the things in which they disagree, are the redundanc es annexed to that belief; and therefore, if ever an universal religion should prevail, it will not be believing any thing new, but in getting rid of redundancies, and believing as man believed at first. Adam, if ever there was such a man, was created a Deist; but, in the meantime, let every man follow, as he has a right to do, the religion and the worship he prefers.

END OF PART 1.

THE

AGE OF REASON,

BEING AN

INVESTIGATION

OF

True and Fabulous Theology.

BY

THOMAS PAINE.

PART II.

LONDON:

PRINTED AND PUBLISHED BY R. CARLILE, 55, FLEET STREET.

PREFACE.

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 callously 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 out-did the fire and faggot 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, nei

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