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

epub:type="se:name.publication.book">The Age of Reason, including both parts, I have noted about five hundred deviations from the original. These were mainly the accumulated efforts of friendly editors to improve Paine’s grammar or spelling; some were misprints, or developed out of such; and some resulted from the sale in London of a copy of Part Second surreptitiously made from the manuscript. These facts add significance to Paine’s footnote (itself altered in some editions!), in which he says: “If this has happened within such a short space of time, notwithstanding the aid of printing, which prevents the alteration of copies individually; what may not have happened in a much greater length of time, when there was no printing, and when any man who could write, could make a written copy, and call it an original, by Matthew, Mark, Luke, or John.”

Nothing appears to me more striking, as an illustration of the far-reaching effects of traditional prejudice, than the errors into which some of our ablest contemporary scholars have fallen by reason of their not having studied Paine. Professor Huxley, for instance, speaking of the freethinkers of the eighteenth century, admires the acuteness, common sense, wit, and the broad humanity of the best of them, but says “there is rarely much to be said for their work as an example of the adequate treatment of a grave and difficult investigation,” and that they shared with their adversaries “to the full the fatal weakness of a priori philosophizing.”1 Professor Huxley does not name Paine, evidently because he knows nothing about him. Yet Paine represents the turning-point of the historical freethinking movement; he renounced the “a priori” method, refused to pronounce anything impossible outside pure mathematics, rested everything on evidence, and really founded the Huxleyan school. He plagiarized by anticipation many things from the rationalistic leaders of our time, from Strauss and Baur (being the first to expatiate on “Christian Mythology”), from Renan (being the first to attempt recovery of the human Jesus), and notably from Huxley, who has repeated Paine’s arguments on the untrustworthiness of the biblical manuscripts and canon, on the inconsistencies of the narratives of Christ’s resurrection, and various other points. None can be more loyal to the memory of Huxley than the present writer, and it is even because of my sense of his grand leadership that he is here mentioned as a typical instance of the extent to which the very elect of free-thought may be unconsciously victimized by the phantasm with which they are contending. He says that Butler overthrew freethinkers of the eighteenth century type, but Paine was of the nineteenth century type; and it was precisely because of his critical method that he excited more animosity than his deistical predecessors. He compelled the apologists to defend the biblical narratives in detail, and thus implicitly acknowledge the tribunal of reason and knowledge to which they were summoned. The ultimate answer by police was a confession of judgment. A hundred years ago England was suppressing Paine’s works, and many an honest Englishman has gone to prison for printing and circulating his Age of Reason. The same views are now freely expressed; they are heard in the seats of learning, and even in the Church Congress; but the suppression of Paine, begun by bigotry and ignorance, is continued in the long indifference of the representatives of our Age of Reason to their pioneer and founder. It is a grievous loss to them and to their cause. It is impossible to understand the religious history of England, and of America, without studying the phases of their evolution represented in the writings of Thomas Paine, in the controversies that grew out of them with such practical accompaniments as the foundation of the Theophilanthropist Church in Paris and New York, and of the great rationalist wing of Quakerism in America.

Whatever may be the case with scholars in our time, those of Paine’s time took The Age of Reason very seriously indeed. Beginning with the learned Dr. Richard Watson, Bishop of Llandaff, a large number of learned men replied to Paine’s work, and it became a signal for the commencement of those concessions, on the part of theology, which have continued to our time; and indeed the so-called “Broad Church” is to some extent an outcome of The Age of Reason. It would too much enlarge this Introduction to cite here the replies made to Paine (thirty-six are catalogued in the British Museum), but it may be remarked that they were notably free, as a rule, from the personalities that raged in the pulpits. I must venture to quote one passage from his very learned antagonist, the Rev. Gilbert Wakefield, B.A., “late Fellow of Jesus College, Cambridge.” Wakefield, who had resided in London during all the Paine panic, and was well acquainted with the slanders uttered against the author of Rights of Man, indirectly brands them in answering Paine’s argument that the original and traditional unbelief of the Jews, among whom the alleged miracles were wrought, is an important evidence against them. The learned divine writes:

“But the subject before us admits of further illustration from the example of Mr. Paine himself. In this country, where his opposition to the corruptions of government has raised him so many adversaries, and such a swarm of unprincipled hirelings have exerted themselves in blackening his character and in misrepresenting all the transactions and incidents of his life, will it not be a most difficult, nay an impossible task, for posterity, after a lapse of 1,700 years, if such a wreck of modern literature as that of the ancient, should intervene, to identify the real circumstances, moral and civil, of the man? And will a true historian, such as the Evangelists, be credited at that future period against such a predominant incredulity, without large and mighty accessions of collateral attestation? And how transcendently extraordinary, I had almost said miraculous, will it be estimated by candid and reasonable minds, that a