Thomas Paine: The Age of Reason. Thomas PaineЧитать онлайн книгу.
to have been accomplished by the act of one person in the room of another) was originally fabricated on purpose to bring forward and build all those secondary and pecuniary redemptions upon; and that the passages in the books, upon which the idea or theory of redemption is built, have been manufactured and fabricated for that purpose. Why are we to give this Church credit when she tells us that those books are genuine in every part, any more than we give her credit for everything else she has told us, or for the miracles she says she had performed? That she could fabricate writings is certain, because she could write; and the composition of the writings in question is of that kind that anybody might do it; and that she did fabricate them is not more inconsistent with probability than that she could tell us, as she has done, that she could and did work miracles.
Since, then no external evidence can, at this long distance of time, be produced to prove whether the Church fabricated the doctrines called redemption or not (for such evidence, whether for or against, would be subject to the same suspicion of being fabricated), the case can only be referred to the internal evidence which the thing carries within itself; and this affords a very strong presumption of its being a fabrication. For the internal evidence is that the theory or doctrine of redemption bas for its base an idea of pecuniary Justice, and not that of moral Justice.
If I owe a person money, and cannot pay him, and he threatens to put me in prison, another person can take the debt upon himself, and pay it for me; but if I have committed a crime, every circumstance of the case is changed; moral Justice cannot take the innocent for the guilty, even if the innocent would offer itself. To suppose Justice to do this, is to destroy the principle of its existence, which is the thing itself; it is then no longer Justice, it is indiscriminate revenge.
This single reflection will show, that the doctrine of redemption is founded on a mere pecuniary idea corresponding to that of a debt which another person might pay; and as this pecuniary idea corresponds again with the system of second redemption, obtained through the means of money given to the Church for pardons, the probability is that the same persons fabricated both the one and the other of those theories; and that, in truth there is no such thing as redemption — that it is fabulous, and that man stands in the same relative condition with his Maker as he ever did stand since man existed, and that it is his greatest consolation to think so.
Let him believe this, and he will live more consistently and morally than by any other system; it is by his being taught to contemplate himself as an outlaw, as an outcast, as a beggar, as a mumper, as one thrown, as it were, on a dunghill at an immense distance from his Creator, and who must make his approaches by creeping and cringing to intermediate beings, that he conceives either a contemptuous disregard for everything under the name of religion, or becomes indifferent, or turns what he calls devout. In the latter case, he consumes his life in grief, or the affectation of it; his prayers are reproaches; his humility is ingratitude; he calls himself a worm, and the fertile earth a dunghill; and all the blessings of life by the thankless name of vanities; he despises the choicest gift of God to man, the GIFT OF REASON; and having endeavored to force upon himself the belief of a system against which reason revolts, he ungratefully calls it human reason, as if man could give reason to himself.
Yet, with all this strange appearance of humility and this contempt for human reason, he ventures into the boldest presumptions; he finds fault with everything; his selfishness is never satisfied; his ingratitude is never at an end. He takes on himself to direct the Almighty what to do, even in the government of the universe; he prays dictatorially; when it is sunshine, he prays for rain, and when it is rain, he prays for sunshine; he follows the same idea in everything that he prays for; for what is the amount of all his prayers but an attempt to make the Almighty change his mind, and act otherwise than he does? It is as if he were to say: Thou knowest not so well as I.
But some, perhaps, will say: Are we to have no word of God — no revelation? I answer, Yes; there is a word of God; there is a revelation.
THE WORD OF GOD IS THE CREATION WE BEHOLD and it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man.
Human language is local and changeable, and is therefore incapable of being used as the means of unchangeable and universal information. The idea that God sent Jesus Christ to publish, as they say, the glad tidings to all nations, from one end of the earth to the other, is consistent only with the ignorance of those who knew nothing of the extent of the world, and who believed, as those world-saviours believed, and continued to believe for several centuries (and that in contradiction to the discoveries of philosophers and the experience of navigators), that the earth was flat like a trencher, and that man might walk to the end of it.
But how was Jesus Christ to make anything known to all nations? He could speak but one language which was Hebrew, and there are in the world several hundred languages. Scarcely any two nations speak the same language, or understand each other; and as to translations, every man who knows anything of languages knows that it is impossible to translate from one language to another, not only without losing a great part of the original, but frequently of mistaking the sense; and besides all this, the art of printing was wholly unknown at the time Christ lived.
It is always necessary that the means that are to accomplish any end be equal to the accomplishment of that end, or the end cannot be accomplished. It is in this that the difference between finite and infinite power and wisdom discovers itself. Man frequently fails in accomplishing his ends, from a natural inability of the power to the purpose, and frequently from the want of wisdom to apply power properly. But it is impossible for infinite power and wisdom to fail as man faileth. The means it useth are always equal to the end; but human language, more especially as there is not an universal language, is incapable of being used as an universal means of unchangeable and uniform information, and therefore it is not the means that God useth in manifesting himself universally to man.
It is only in the CREATION that all our ideas and conceptions of a word of God can unite. The Creation speaketh an universal language, independently of human speech or human language, multiplied and various as they may be. It is an ever-existing original, which every man can read. It cannot be forged; it cannot be counterfeited; it cannot be lost; it cannot be altered; it cannot be suppressed. It does not depend upon the will of man whether it shall be published or not; it publishes itself from one end of the earth to the other. It preaches to all nations and to all worlds; and this word of God reveals to man all that is necessary for man to know of God.
Do we want to contemplate his power? We see it in the immensity of the 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. In fine, do we want to know what God is? Search not the book called the Scripture, which any human hand might make, but the Scripture called the Creation.
The only idea man can affix to the name of God is that of a first cause, the cause of all things. And incomprehensible and difficult as it is for a man to conceive what a first cause is, he arrives at the belief of it from the tenfold greater difficulty of disbelieving it. It is difficult beyond description to conceive that space can have no end; but it is more difficult to conceive an end. It is difficult beyond the power of man to conceive an eternal duration of what we call time; but it is more impossible to conceive a time when there shall be no time.
In like manner of reasoning, everything we behold carries in itself the internal evidence that it did not make itself Every man is an evidence to himself that he did not make himself; neither could his father make himself, nor his grandfather, nor any of his race; neither could any tree, plant, or animal make itself; and it is the conviction arising from this evidence that carries us on, as it were, by necessity to the belief of a first cause eternally existing, of a nature totally different to any material existence we know of, and by the power of which all things exist; and this first cause man calls God.
It is only by the exercise of reason that man can discover God. Take away that reason, and he would be incapable of understanding anything; and, in this case, it would be just as consistent to read even the book called the Bible to a horse as to a man. How, then, is it that those people pretend to reject