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thee in, or naked and clothed thee? Or when saw we thee sick and in prison, and came unto thee?

“And the king shall answer and say unto them, Verily I say unto you, in as much 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 endeavour to make God': 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 danning one another. Here is nothing about baptisın. whether by sprinkling or plunging, nor about any of those cerernonies for which the Christian church has been fight. ing, persecuting, and burning each other, ever since the Christian church began.

If it be asked, why do not 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 satber get than give. Charity with them begins and ends at home.

Had it been said, “Come, ye blessed, ye have been li. beral in paving the preachers of the word, ye have contri. buted largely towards building churches and meeting. houses." there is not a hired priest in Christendom but would have thundered it continually in tbe ears of his congregation. But as it is altogether on good works done to men, the priests pass it over in silence, and they will abuse me for bringing it into notice.

THOMAS PAINE.

PRIVATE THOUGHTS

ON A

FUTURE STATĖ.

BY THOMAS PAINE.

I HAVE said in the first part of the Age of Reason, that “I hope for happiness after this life." This hope is comfortable to me, and I presume not to go beyond the comfortable idea of hope, with respect to a future state.

I consider myself in the hands of my Creator, and that he will dispose of me after this life, consistently with his justice and goodness. I leave all these matters to him as my Creator and friend, and I hold it to be presumption in man to inake an article of faith as to what the Creator will do with us hereafter

I do not believe, because a man and a woman inake a child, that it imposes on the Creator the unavoidable obli. gation of keeping the being so made in eternal existence hereafter. It is in his power to do so, or not to do so, and it is not in our power to decide which he will do..

The book called the New Testament, which I hold to be fabulous, and have shewn to be false, gives an account in the 25th chapter of Matthew, of what is there called the last day, or the day of judgment. The whole world, according to that account, is divided into two parts, the righteous and the uprighteous, figuratively called the sheep and the goats. They are then to receive their sentence. To the one, figuratively called the sheep, it says, “Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world." To the other, tiguratively called the goats, it says, “ Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels."

Now the case is, the world cannot be thus divided--the moral world, like the physical world, is coinposed of numerous degrees of character, running imperceptibly one into the other, in such a manner that no fixed point of division can be found in either. That point is no where or is every where. The whole world might be divided into two parts numerically, but not as to moral character; and therefore the metaphor of dividing them, as sheep and goast can be divided, whose difference is marked by their external figure, is absurd. All sheep are still sheep; all goats are still goats; it is their physical nature to be so. But one part of the world are not all good alike, nor the other part all wicked alike. There are some exceedingly good; others exceedingly wicked.. There is another de. scription of men who cannot be ranked with either the one or the other-they belong neither to the sheep nor the goats; and there is still another description of them, who are so very insignificant both in character and conduct, as not to be worth the trouble of damning or saving, or ot raising from the dead.

My own opinion is, that those whose lives have been spent in doing good, and endeavouring to make their fellow-mortals happy, for this is the only way in which we can serve God, will be happy hereafter: and that the very wicked will meet with some punishment. But those who are neither good nor bad, or are too insignificant for no. tice, will be dropt entirely. This is my opinion. It is consistent with my idea of God's justice, and with the reason that God has given me, and I gratefully know he has given me a large share of that divine gift.

THOMAS PAINE.

THE ORIGIN

OF

FREE MASONRY.

PY

· THOMAS PÁIN E..

Posthumous Work.

LONDON:

PRINTED AND PUBLISHED BY R. CARLILE,

55, FLEET STREET.

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