The Age of Reason. Thomas PaineЧитать онлайн книгу.
ancients, as over a vast sandy desert, in which not a shrub appears to intercept the vision to the fertile hills beyond.
It is an inconsistency scarcely possible to be credited, that anything should exist, under the name of a religion, that held it to be irreligious to study and contemplate the structure of the universe that God has made. But the fact is too well established to be denied. The event that served more than any other to break the first link in this long chain of despotic ignorance is that known by the name of the Reformation by Luther. From that time, though it does not appear to have made any part of the intention of Luther, or of those who are called reformers, the sciences began to revive, and liberality, their natural associate, began to appear. This was the only public good the Reformation did; for with respect to religious good, it might as well not have taken place. The mythology still continued the same, and a multiplicity of National Popes grew out of the downfall of the Pope of Christendom.
Having thus shown from the internal evidence of things the cause that produced a change in the state of learning, and the motive for substituting the study of the dead languages in the place of the sciences, I proceed, in addition to several observations already made in the former part of this work, to compare, or rather to confront, the evidence that the structure of the universe affords with the Christian system of religion; but, as I cannot begin this part better than by referring to the ideas that occurred to me at an early part of life, and which I doubt not have occurred in some degree to almost every person at one time or other, I shall state what those ideas were, and add thereto such other matter as shall arise out of the subject, giving to the whole, by way of preface, a short introduction.
My father being of the Quaker profession, it was my good fortune to have an exceedingly good moral education, and a tolerable stock of useful learning. Though I went to the grammar school,5 I did not learn Latin, not only because I had no inclination to learn languages, but because of the objection the Quakers have against the books in which the language is taught. But this did not prevent me from being acquainted with the subject of all the Latin books used in the school.
The natural bent of my mind was to science. I had some turn, and I believe some talent, for poetry; but this I rather repressed than encouraged, as leading too much into the field of imagination. As soon as I was able I purchased a pair of globes, and attended the philosophical lectures of Martin and Ferguson, and became afterward acquainted with Dr. Bevis, of the society called the Royal Society, then living in the Temple, and an excellent astronomer.
I had no disposition for what is called politics. It presented to my mind no other idea than as contained in the word Jockeyship. When therefore I turned my thoughts toward matter of government, I had to form a system for myself that accorded with the moral and philosophic principles in which I have been educated. I saw, or at least I thought I saw, a vast scene opening itself to the world in the affairs of America, and it appeared to me that unless the Americans changed the plan they were pursuing with respect to the government of England, and declared themselves independent, they would not only involve themselves in a multiplicity of new difficulties, but shut out the prospect that was then offering itself to mankind through their means. It was from these motives that I published the work known by the name of Common Sense, which was the first work I ever did publish; and so far as I can judge of myself, I believe I should never have been known in the world as an author, on any subject whatever, had it not been for the affairs of America. I wrote Common Sense the latter end of the year 1775, and published it the first of January, 1776. Independence was declared the fourth of July following.
Any person who has made observations on the state and progress of the human mind, by observing his own, cannot but have observed that there are two distinct classes of what are called thoughts — those that we produce in ourselves by reflection and the act of thinking, and those that bolt into the mind of their own accord. I have always made it a rule to treat those voluntary visitors with civility, taking care to examine, as well as I was able, if they were worth entertaining, and it is from them I have acquired almost all the knowledge that I have. As to the learning that any person gains from school education, it serves only, like a small capital, to put him in a way of beginning learning for himself afterward. Every person of learning is finally his own teacher, the reason of which is that principles, being a distinct quality to circumstances, cannot be impressed upon the memory; their place of mental residence is the understanding and they are never so lasting as when they begin by conception. Thus much for the introductory part.
From the time I was capable of conceiving an idea and acting upon it by reflection, I either doubted the truth of the Christian system or thought it to be a strange affair; I scarcely knew which it was, but I well remember, when about seven or eight years of age, hearing a sermon read by a relation of mine, who was a great devotee of the Church, upon the subject of what is called redemption by the death of the Son of God. After the sermon was ended, I went into the garden, and as I was going down the garden steps (for I perfectly recollect the spot) I revolted at the recollection of what I had heard, and thought to myself that it was making God Almighty act like a passionate man, that killed his son when he could not revenge himself in any other way, and as I was sure a man would be hanged that did such a thing, I could not see for what purpose they preached such sermons. This was not one of that kind of thoughts that had anything in it of childish levity; it was to me a serious reflection, arising from the idea I had that God was too good to do such an action, and also too almighty to be under any necessity of doing it. I believe in the same manner at this moment; and I moreover believe, that any system of religion that has anything in it that shocks the mind of a child, cannot be a true system.
It seems as if parents of the Christian profession were ashamed to tell their children anything about the principles of their religion. They sometimes instruct them in morals, and talk to them of the goodness of what they call Providence, for the Christian mythology has five deities — there is God the Father, God the Son, God the Holy Ghost, the God Providence, and the Goddess Nature. But the Christian story of God the Father putting his son to death, or employing people to do it (for that is the plain language of the story) cannot be told by a parent to a child; and to tell him that it was done to make mankind happier and better is making the story still worse — as if mankind could be improved by the example of murder; and to tell him that all this is a mystery is only making an excuse for the incredibility of it.
How different is this to the pure and simple profession of Deism! The true Deist has but one Deity, and his religion consists in contemplating the power, wisdom, and benignity of the Deity in his works, and in endeavoring to imitate him in everything moral, scientifical, and mechanical.
The religion that approaches the nearest of all others to true Deism, in the moral and benign part thereof, is that professed by the Quakers; but they have contracted themselves too much, by leaving the works of God out of their system. Though I reverence their philanthropy, I cannot help smiling at the conceit, that if the taste of a Quaker could have been consulted at the creation, what a silent and drab-colored creation it would have been! Not a flower would have blossomed its gayeties, nor a bird been permitted to sing.
Quitting these reflections, I proceed to other matters. After I had made myself master of the use of the globes and of the orrery,6 and conceived an idea of the infinity of space, and the eternal divisibility of matter, and obtained at least a general knowledge of what is called natural philosophy, I began to compare, or, as I have before said, to confront the eternal evidence those things afford with the Christian system of faith.
Though it is not a direct article of the Christian system, that this world that we inhabit is the whole of the habitable creation, yet it is so worked up therewith, from what is called the Mosaic account of the Creation, the story of Eve and the apple, and the counterpart of that story, the death of the Son of God, that to believe otherwise, that is, to believe that God created a plurality of worlds, at least as numerous as what we call stars, renders the Christian system of faith at once little and ridiculous, and scatters it in the mind like feathers in the air. The two beliefs cannot be held together in the same mind, and he who thinks that he believes both, has thought but little of either. Though the belief of a plurality of worlds was