On Deism and the Writings of Thomas Paine

The following reflections, written last winter, were occasioned by certain expressions in some of the public papers against Deism and the writings of Thomas Paine on that subject. 

"Great is Diana of the Ephesians," was the cry of the people of Ephesus (Acts xix. 28); and the cry of "our holy religion" has been the cry of superstition in some instances, and of hypocrisy in others, from that day to this. 

The Brahmin, the follower of Zoroaster, the Jew, the Mahometan, the Church of Rome, the Greek Church, the Protestant Church, split into several hundred contradictory sectaries, preaching in some instances damnation against each other, all cry out, "our holy religion." 

The Calvinist, who damns children of a span long to hell to burn forever for the glory of God, (and this is called Christianity), and the Universalist who preaches that all shall be saved and none shall be damned, (and this also is called Christianity), boast alike of their holy religion and their Christian faith. 

Something more therefore is necessary than mere cry and wholesale assertion, and that something is TRUTH; and as inquiry is the road to truth, he that is opposed to inquiry is not a friend to truth. 

The God of Truth is not the God of fable; when, therefore, any book is introduced into the world as the Word of God, and made a ground-work for religion, it ought to be scrutinized more than other books to see if it bear evidence of being what it is called. Our reverence to God demands that we do this, lest we ascribe to God what is not His, and our duty to ourselves demands it lest we take fable for fact, and rest our hope of salvation on a false foundation. 

It is not our calling a book holy that makes it so, any more than our calling a religion holy that entitles it to the name. Inquiry therefore is necessary in order to arrive at truth. But inquiry must have some principle to proceed on, some standard to judge by, superior to human authority. 

When we survey the works of Creation, the revolutions of the planetary system, and the whole economy of what is called nature, which is no other than the laws the Creator has prescribed to matter, we see unerring order and universal harmony reigning throughout the whole. No one part contradicts another. The sun does not run against the moon, nor the moon against the sun, nor the planets against each other. Everything keeps its appointed time and place. 

This harmony in the works of God is so obvious, that the farmer of the field, though he cannot calculate eclipses, is as sensible of it as the philosophical astronomer. He sees the God of order in every part of the visible universe. 

Here, then, is the standard to which everything must be brought that pretends to be the work or Word of God, and by this standard it must be judged, independently of anything and everything that man can say or do. His opinion is like a feather in the scale compared with the standard that God himself has set up. 

It is, therefore, by this standard, that the Bible, and all other books pretending to be the Word of God, (and there are many of them in the world,) must be judged, and not by the opinions of men or the decrees of ecclesiastical councils. These have been so contradictory, that they have often rejected in one council what they had voted to be the word of God in another; and admitted what had been before rejected. 

In this state of uncertainty in which we are, and which is rendered still more uncertain by the numerous contradictory sectaries that have sprung up since the time of Luther and Calvin, what is man to do? The answer is easy. Begin at the root -- begin with the Bible itself. Examine it with the utmost strictness. It is our duty so to do. 

Compare the parts with each other, and the whole with the harmonious, magnificent order that reigns throughout the visible universe, and the result will be, that if the same Almighty wisdom that created the universe dictated also the Bible, the Bible will be as harmonious and as magnificent in all its parts, and in the whole, as the universe is. 

But if, instead of this, the parts are found to be discordant, contradicting in one place what is said in another, (as in II Sam. xxiv, 1, and I Chron. xxi, 1, where the same action is ascribed to God in one book and to Satan in the other,) abounding also in idle and obscene stories, and representing the Almighty as a passionate, whimsical Being, continually changing His mind, making and unmaking His own works as if He did not know what He was about, we may take it for certainty that the Creator of the universe is not the author of such a book, that it is not the Word of God, and that to call it so is to dishonor His name. 

The Quakers, who are a people more moral and regular in their conduct than the people of other sectaries, and generally allowed so to be, do not hold the Bible to be the word of God.  They call it a history of the times, and a bad history it is, and also a history of bad men and of bad actions, and abounding with bad examples. 

For several centuries past the dispute has been about doctrines. It is now about fact. Is the Bible the Word of God, or is it not? For until this point is established, no doctrine drawn from the Bible can afford real consolation to man, and he ought to be careful he does not mistake delusion for truth. This is a case that concerns all men alike. 

There has always existed in Europe, and also in America, since its establishments, a numerous description of men, (I do not here mean the Quakers,) who did not, and do not believe the Bible to be the Word of God. These men never formed themselves into an established society, but are to be found in all the sectaries that exist, and are more numerous than any, perhaps equal to all, and are daily increasing. From Deus, the Latin word for God, they have been denominated Deists, that is, believers in God. It is the most honorable appellation that can be given to man, because it is derived immediately from the Deity. It is not an artificial name like Episcopalian, Presbyterian, etc., but is a name of sacred signification, and to revile it is to revile the name of God. 

Since then there is so much doubt and uncertainty about the Bible, some asserting and others denying it to be the Word of God, it is best that the whole matter come out. It is necessary for the information of the world that it should. 

A better time cannot offer than while the Government, patronizing no one sect or opinion in preference to another, protects equally the rights of all; and certainly every man must spurn the idea of an ecclesiastical tyranny, engrossing the rights of the press, and holding it free only for itself. 

While the terrors of the Church, and the tyranny of the State, hung like a pointed sword over Europe, men were commanded to believe what the Church told them, or go to the stake. All inquiries into the authenticity of the Bible were shut out by the Inquisition. We ought therefore to suspect that a great mass of information respecting the Bible, and the introduction of it into the world, has been suppressed by the united tyranny of Church and State, for the purpose of keeping people in ignorance, and which ought to be known. 

The Bible has been received by the Protestants on the authority of the Church of Rome, and on no other authority. It is she that has said it is the Word of God.  We do not admit the authority of that Church with respect to its pretended infallibility, its manufactured miracles, its setting itself up to forgive sins, its amphibious doctrine of transubstantiation, etc.; and we ought to be watchful with respect to any book introduced by her, or her ecclesiastical councils, and called by her the Word of God: and the more so, because it was by propagating that belief and supporting it by fire and faggot, that she kept up her temporal power. 

That the belief of the Bible does no good in the world, may be seen by the irregular lives of those, as well priests as laymen, who profess to believe it to be the Word of God, and the moral lives of the Quakers who do not. It abounds with too many ill examples to be made a rule for moral life, and were a man to copy after the lives of some of its most celebrated characters, he would come to the gallows. 

Thomas Paine has written to show that the Bible is not the Word of God, that the books it contains were not written by the persons to whom they are ascribed, that it is an anonymous book, and that we have no authority for calling it the Word of God, or for saying it was written by inspired penmen, since we do not know who the writers were. 

This is the opinion not only of Thomas Paine, but of thousands and tens of thousands of the most respectable characters in the United States and in Europe. These men have the same right to their opinions as others have to contrary opinions, and the same right to publish them. Ecclesiastical tyranny is not admissible in the United States. 

With respect to morality, the writings of Thomas Paine are remarkable for purity and benevolence; and though he often enlivens them with touches of wit and humor, he never loses sight of the real solemnity of his subject. No man's morals, either with respect to his Maker, himself, or his neighbor, can suffer by the writings of Thomas Paine. 

It is now too late to abuse Deism, especially in a country where the press is free, or where free presses can be established. It is a religion that has God for its patron and derives its name from Him. The thoughtful mind of man, wearied with the endless contentions of sectaries against sectaries, doctrines against doctrines, and priests against priests, finds its repose at last in the contemplative belief and worship of one God and the practice of morality; for as Pope wisely says,

“He can't be wrong, whose life is in the right."