The Age of Reason Thomas Paine (beach read TXT) 📖

from the influence of this vice, hypocrisy, that we see so many church and meeting-going professors and pretenders to religion, so full of trick and deceit in their dealings, and so loose in the performance of their engagements, that they are not to be trusted further than the laws of the country will bind them. Morality has no hold on their minds, no restraint on their actions.

One set of preachers make salvation to consist in believing. They tell their congregations, that if they believe in Christ, their sins shall be forgiven. This, in the first place, is an encouragement to sin, in a similar manner as when a prodigal young fellow is told his father will pay all his debts, he runs into debt the faster, and becomes the more extravagant. Daddy, says he, pays all, and on he goes. Just so in the other case, Christ pays all, and on goes the sinner.

In the next place, the doctrine these men preach is not true. The New Testament rests itself for credibility and testimony on what are called prophecies in the Old Testament of the person called Jesus Christ; and if there are no such things as prophecies of any such person in the Old Testament, the New Testament is a forgery of the councils of Nice and Laodicea, and the faith founded thereon, delusion and falsehood.85

Another set of preachers tell their congregations that God predestined and selected from all eternity a certain number to be saved, and a certain number to be damned eternally. If this wore true, the day of judgment is past: their preaching is in vain, and they had better work at some useful calling for their livelihood.

This doctrine also, like the former, hath a direct tendency to demoralise mankind. Can a bad man be reformed by telling him, that if he is one of those who was decreed to be damned before he was born, his reformation will do him no good; and if he was decreed to be saved, he will be saved, whether he believes it or not? for this is the result of the doctrine. Such preaching and such preachers do injury to the moral world. They had better be at the plough.

As in my political works my motive and object have been to give man an elevated sense of his own character, and to free him from the slavish and superstitious absurdity of monarchy and hereditary government; so in my publications on religious subjects, my endeavors have been directed to bring man to a right use of the reason that God has given him; to impress on him the great principles of divine morality, justice, mercy, and a benevolent disposition to all men, and to all creatures, and to inspire in him a spirit of trust, confidence, and consolation in his Creator, unshackled by the fables of books pretending to be the word of God.

Thomas Paine

An Essay on Dreams

As a great deal is said in the New Testament about dreams, it is first necessary to explain the nature of dreams, and to show by what operation of the mind a dream is produced during sleep. When this is understood, we shall be the better enabled to judge whether any reliance can be placed upon them; and, consequently, whether several matters in the New Testament related of dreams, deserve the credit which the writers of that book, and priests and commentators, ascribe to them.

In order to understand the nature of dreams, or that which passes in ideal vision during a state of sleep, it is first necessary to understand the composition and decomposition of the human mind.

The three great faculties of the mind are imagination, judgment, and memory. Every action of the mind comes under one or other of these faculties. In a state of wakefulness, as in the daytime, these three faculties are all active; but that is seldom the case in sleep, and never perfectly; and this is the cause that our dreams are not so regular and rational as our waking thoughts.

The seat of that collection of powers or faculties that constitute what is called the mind, is in the brain. There is not, and cannot be, any visible demonstration of this anatomically, but accidents happening to living persons show it to be so. An injury done to the brain by a fracture of the skull will sometimes change a wise man into a childish idiot⁠—a being without mind. But so careful has nature been of that sanctum sanctorum of man, the brain, that of all the external accidents to which humanity is subject, this happens the most seldom. But we often see it happening by long and habitual intemperance.

Whether those three faculties occupy distinct apartments of the brain, is known only to the Almighty power that formed and organised it. We can see the external effects of muscular motion in all the members of the body, though its primum mobile, or first moving cause, is unknown to man. Our external motions are sometimes the effect of intention, and sometimes not. If we are sitting and intend to rise, or standing and intend to sit or walk, the limbs obey that intention as if they heard the order given. But we make a thousand motions every day, and that as well waking as sleeping, that have no prior intention to direct them. Each member acts as if it had a will or mind of its own. Man governs the whole when he pleases to govern, but in the interims the several parts, like little suburbs, govern themselves without consulting the sovereign.

But all these motions, whatever be the generating cause, are external and visible. But with respect to the brain, no ocular observation can be made upon it. All is mystery, all is darkness in that womb of thought.

Whether the brain is a mass of matter in continual rest⁠—whether it has a vibrating pulsative motion, or a heaving and