The Age of Reason - Thomas Paine (read aloud books TXT) 📗

we have good reason to believe that millions of lies have been told in the same time; it is, therefore, at least millions to one, that the reporter of a miracle tells a lie.

The story of the whale swallowing Jonah, though a whale is large enough to do it, borders greatly on the marvellous; but it would have approached nearer to the idea of a miracle, if Jonah had swallowed the whale. In this, which may serve for all cases of miracles, the matter would decide itself as before stated, namely, Is it more probable that a man should have swallowed a whale, or told a lie?

But suppose that Jonah had really swallowed the whale, and gone with it in his belly to Nineveh, and to convince the people that it was true have cast it up in their sight, of the full length and size of a whale, would they not have believed him to have been the devil instead of a prophet? or if the whale had carried Jonah to Nineveh, and cast him up in the same public manner, would they not have believed the whale to have been the devil, and Jonah one of his imps?

The most extraordinary of all the things called miracles, related in the New Testament, is that of the devil flying away with Jesus Christ, and carrying him to the top of a high mountain; and to the top of the highest pinnacle of the temple, and showing him and promising to him all the kingdoms of the world. How happened it that he did not discover America? or is it only with kingdoms that his sooty highness has any interest.

I have too much respect for the moral character of Christ to believe that he told this whale of a miracle himself: neither is it easy to account for what purpose it could have been fabricated, unless it were to impose upon the connoisseurs of miracles, as is sometimes practised upon the connoisseurs of Queen Anne’s farthings, and collectors of relics and antiquities; or to render the belief of miracles ridiculous, by outdoing miracle, as Don Quixote outdid chivalry; or to embarrass the belief of miracles, by making it doubtful by what power, whether of God or of the devil, anything called a miracle was performed. It requires, however, a great deal of faith in the devil to believe this miracle.

In every point of view in which those things called miracles can be placed and considered, the reality of them is improbable, and their existence unnecessary. They would not, as before observed, answer any useful purpose, even if they were true; for it is more difficult to obtain belief to a miracle, than to a principle evidently moral, without any miracle. Moral principle speaks universally for itself. Miracle could be but a thing of the moment, and seen but by a few; after this it requires a transfer of faith from God to man to believe a miracle upon man’s report. Instead, therefore, of admitting the recitals of miracles as evidence of any system of religion being true, they ought to be considered as symptoms of its being fabulous. It is necessary to the full and upright character of truth that it rejects the crutch; and it is consistent with the character of fable to seek the aid that truth rejects. Thus much for Mystery and Miracle.

As Mystery and Miracle took charge of the past and the present, Prophecy took charge of the future, and rounded the tenses of faith.44 It was not sufficient to know what had been done, but what would be done. The supposed prophet 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 Nineveh, that God had repented himself and changed his mind. What a fool do fabulous systems make of man!

It has been shown, 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. Everything unintelligible was prophetical, and everything 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 prophesied or lied, or whether it had been revealed to him, or whether he conceited it; and if the thing that