Conclusion

I will close this treatise with a subject I have already touched upon in the First Part of the Age of Reason.

The world has been amused with the term revealed religion, and the generality of priests apply this term to the books called the Old and New Testament. The Mahometans apply the same term to the Koran. There is no man that believes in revealed religion stronger than I do; but it is not the reveries of the Old and New Testament, nor of the Koran, that I dignify with that sacred title. That which is revelation to me, exists in something which no human mind can invent, no human hand can counterfeit or alter.

The Word of God is the Creation we behold; and this word of God revealeth to man all that is necessary for man to know of his Creator.

Do we want to contemplate his power? We see it in the immensity of his creation.

Do we want to contemplate his wisdom? We see it in the unchangeable order by which the incomprehensible whole is governed.

Do we want to contemplate his munificence? We see it in the abundance with which he fills the earth.

Do we want to contemplate his mercy? We see it in his not withholding that abundance, even from the unthankful.

Do we want to contemplate his will, so far as it respects man? The goodness he shows to all, is a lesson for our conduct to each other.

In fine — Do we want to know what God is? Search not the book called the Scripture, which any human hand might make, or any impostor invent; but the scripture called the Creation.

When, in the first part of the Age of Reason, I called the Creation the true revelation of God to man, I did not know that any other person had expressed the same idea. But I lately met with the writings of Doctor Conyers Middleton, published the beginning of last century, in which he expresses himself in the same manner with respect to the Creation, as I have done in the Age of Reason.

He was principal librarian of the University of Cambridge, in England, which furnished him with extensive opportunities of reading, and necessarily required he should be well acquainted with the dead as well as the living languages. He was a man of a strong original mind; had the courage to think for himself, and the honesty to speak his thoughts.

He made a journey to Rome, from whence he wrote letters to show that the forms and ceremonies of the Romish Christian Church were taken from the degenerate state of the heathen mythology, as it stood in the latter times of the Greeks and Romans. He attacked without ceremony the miracles which the church pretend to perform: and in one of his treatises, he calls the creation a revelation. The priests of England of that day, in order to defend their citadel by first defending its out-works, attacked him for attacking the Roman ceremonies; and one of them censures him for calling the creation a revelation — he thus replies to him:

“One of them,” says he, “appears to be scandalized by the title of revelation which I have given to that discovery which God made of himself in the visible works of his creation. Yet it is no other than what the wise in all ages have given to it, who consider it as the most authentic and indisputable revelation which God has ever given of himself, from the beginning of the world to this day. It was this by which the first notice of him was revealed to the inhabitants of the earth, and by which alone it has been kept up ever since among the several nations of it. From this the reason of man was enabled to trace out his nature and attributes, and, by a gradual deduction of consequences, to learn his own nature also, with all the duties belonging to it, which relate either to God or to his fellow-creatures. This constitution of things was ordained by God, as an universal law, or rule of conduct to man — the source of all his knowledge — the test of all truth, by which all subsequent revelations which are supposed to have been given by God in any other manner, must be tried, and cannot be received as divine any further than as they are found to tally and coincide with this original standard.

“It was this divine law which I referred to in the passage above recited, (meaning the passage on which they had attacked him,) being desirous to excite the readers attention to it, as it would enable him to judge more freely of the argument I was handling. For, by contemplating this law, he would discover the genuine way which God himself has marked out to us for the acquisition of true knowledge; not from the authority or reports of our fellow-creatures, but from the information of the facts and material objects which in his providential distribution of worldly things, he hath presented to the perpetual observation of our senses. For as it was from these that his existence and nature, the most important articles of all knowledge, were first discovered to man, so that grand discovery furnished new light towards tracing out the rest and made all the inferior subjects of human knowledge more easily discoverable to us by the same method.

“I had another view likewise in the same passage, and applicable to the same end, of giving the reader a more enlarged notion of the question in dispute, who, by turning his thoughts to reflect on the works of the Creator, as they are manifested to us in this fabric of the world, could not fail to observe, that they are all of them great, noble, and suitable to the majesty of his nature, carrying with them the proofs of their origin, and showing themselves to be the production of an all-wise and Almighty being; and by accustoming his mind to these sublime reflections, he will be prepared to determine, whether those miraculous interpositions so confidently affirmed to us by the primitive fathers, can reasonably be thought to make part in the grand scheme of the divine admmistration, or whether it be agreeable that God, who created all things by his will, and can give what turn to them he pleases by the same will, should, for the particular purposes of his government and the services of the church, descend to the expedient of visions and revelations, granted sometimes to boys for the instruction of the elders, and sometimes to women to settle the fashion and length of their veils, and sometimes to pastors of the Church, to enjoin them to ordain one man a lecturer, another a priest; — or that he should scatter a profusion of miracles around the stake of a martyr, yet all of them vain and insignificant, and without any sensible effect, either of preserving the life, or easing the sufferings of the saint; or even of mortifying his persecutors, who were always left to enjoy the full triumph of their cruelty, and the poor martyr to expire in a miserable death. When these things, I say, are brought to the original test, and compared with the genuine and indisputable works of the Creator, how minute, how trifling, how contemptible must they be? — and how incredible must it be thought, that for the instruction of his church, God should employ ministers so precarious, unsatisfactory, and inadequate, as the ecstasies of women and boys, and the visions of interested priests, which were derided at the very time by men of sense to whom they were proposed.

“That this universal law (continues Middleton, meaning the law revealed in the works of the creation) was actually revealed to the heathen world long before the gospel was known, we learn from all the principal sages of antiquity, who made it the capital subject of their studies and writings.

“Cicero has given us a short abstract of it in a fragment still remaining from one of his books on government, which I shall here transcribe in his own words, as they will illustrate my sense also, in the passages that appear so dark and dangerous to my antagonists.”

“The true law, (says Cicero,) is right reason conformable to the nature of things, constant, eternal, diffused through all, which calls us to duty by commanding — deters us from sin by forbidding; which never loses its influence with the good, nor ever preserves it with the wicked. This law cannot be over-ruled by any other, nor abrogated in whole or in part; nor can we be absolved from it either by the senate or by the people; nor are we to seek any other comment or interpreter of it but himself; nor can there be one law at Rome and another at Athens — one 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. He is the inventor, propounder, enacter of this law; and whoever will not obey it must first renounce himself and throw off the nature of man; by doing which, he will suffer the greatest punishments, though he should escape all the other torments which are commonly believed to be prepared for the wicked.”

Here ends the quotation from Cicero.

“Our Doctors (continues Middleton) perhaps will look on this as RANK DEISM; but 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; bul 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 incomprehensible by our reason, in the magnificent fabric of the universe, that word or that work is not of God. Let then the two 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, besides 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, chap. 14, ver. 9,

And at the 20th chap. ver. 25, he makes God in speaking of the children of Israel to say

This, so far from 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 garment 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 goat's hair, and rams' skins died red, and badger skins, &c. chap. xxv. ver. 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, chap. iv. to fill up the measure of abominable absurdity, makes God to order him to take ” wheat, and barley, and beans, and lentiles, and millet, and fitches, and make a loaf or a cake thereof, and bake it with human dung and eat it;” but as Ezekiel complained that this mess was too strong for his stomach, the matter was compromised from man's dung to cow dung, Ezekiel, chap. iv. 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 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 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 four hundred years of bondage and affliction. Genesis, chap. xv. ver. 13.

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 the people and their children, and their children's children for four hundred years.

But the case is, the Book of Genesis was written after the bondage in Egypt had taken place; and in order to get rid of the disgrace of the Lord's chosen people, as they called themselves, being in bondage to the Gentiles, they make God to be the author of it, and annex it as a condition to a pretended promise; as if God, in making that promise, had exceeded his power in performing it, and consequently his wisdom in making it, and was obliged to compromise with them for one half, and with the Egyptians, to whom they were to be in bondage, for the other half.

Without degrading my own reason by bringing those wretched and contemptible tales into a comparative view, with the Almighty power and eternal wisdom, which the Creator hath demonstrated to our senses in the creation of the universe, I will confine myself to say, that if we compare them with the divine and forcible sentiments of Cicero, the result will be, that the human mind has degenerated by believing them. Man in a state of grovelling superstition, from which he has not courage to rise, loses the energy of his mental powers.

I will not tire the reader with more observations on the Old Testament.

As to the New Testament, if it be brought and tried by that standard which, as Middleton wisely says, God has revealed to our senses of his Almighty power and wisdom in the creation and government of the visible universe, it will be found equally as false, paltry, and absurd, as the Old.

Without entering, in this place, into any other argument, that the story of Christ is of human invention, and not of divine origin, I will confine myself to show that it is derogatory to God, by the contrivance of it; because the means it supposes God to use, are not adequate to the end to be obtained; and, therefore, are derogatory to the Almightiness of his power, and the eternity of his wisdom.

The New Testament supposes that God sent his Son upon earth to make a new covenant with man; which the church calls the covenant of Grace, and to instruct mankind in a new doctrine, which it calls Faith, meaning thereby, not faith in God, for Cicero and all true Deists always had and always will have this; but faith in the person called Jesus Christ, and that whoever had not this faith should, to use the words of the New Testament, be DAMNED.

Now, if this were a fact, it is consistent with that attribute of God, called his Goodness, that no time should be lost in letting poor unfortunate man know it; and as that goodness was united to Almighty power, and that power to Almighty wisdom, all the means existed in the hand of the Creator to make it known immediately over the whole earth, in a manner suitable to the Almightiness of his divine nature, and with evidence that would not leave man in doubt; for it is always incumbent upon us, in all cases, to believe that the Almighty always acts, not by imperfect means as imperfect man acts, but consistently with his Almightiness. It is this only that can become the infallible criterion by which we can possibly distinguish the works of God from the works of man.

Observe now, reader, how the comparison between this supposed mission of Christ, on the belief or disbelief of which they say man was to be saved or damned — observe, I say, how the comparison between this and the Almighty power and wisdom of God demonstrated to our senses in the visible creation, goes on.

The Old Testament tells us that God created the heavens and the earth, and every thing therein, in six days. The term six days is ridiculous enough when applied to God; but leaving out that absurdity, it contains the idea of Almighty power acting unitedly with Almighty wisdom, to produce an immense work, that of the creation of the universe and every thing therein, in a short time.

Now as the eternal salvation of man is of much greater importance than his creation, and as that salvation depends, as the New Testament tells us, on man's knowledge of, and belief in the person called Jesus Christ, it necessarily follows from our belief in the goodness and justice of God, and our knowledge of his almighty power and wisdom, as demonstrated in the creation, that ALL THIS, if true, would be made known to all parts of the world, in as little time at least, as was employed in making the world. To suppose the Almighty would pay greater regard and attention to the creation and organization of inanimate matter, than he would to the salvation of innumerable millions of souls, which himself had created, “as the image of himself,” is to offer an insult to his goodness and his justice.

Now observe, reader, how the promulgation of this pretended salvation by a knowledge of, and a belief in Jesus Christ went on, compared with the work of creation.

In the first place, it took longer time to make a child than to make the world, for nine months were passed away and totally lost in a state of pregnancy: which is more than forty times longer time than God employed in making the world, according to the Bible account. Secondly; several years of Christ's life were lost in a state of human infancy. But the universe was in maturity the moment it existed. Thirdly; Christ, as Luke asserts, was thirty years old before he began to preach what they call his mission. Millions of souls died in the mean time without knowing it. Fourthly; it was above three hundred years from that time before the book called the New Testament was compiled into a written copy, before which time there was no such book. Fifthly; it was above a thousand years after that, before it could be circulated; because neither Jesus nor his apostles had knowledge of, or were 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 nineteenth 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.

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 two thousand years since, as they tell us, Christ came upon earth, not a twentieth part of the people of the earth know any thing of it, and among those who do, the wiser part do not believe it.

I have now reader gone through all the passages called 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 us of his Power and Wisdom in the structure of the universe, and by which every thing 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.

THOMAS PAINE.