The Age of Reason [76]
Chapter 3
Conclusion
In the former part of The Age of Reason I have spoken of the three frauds, mystery, miracle, and prophecy; and as I have seen nothing in any of the answers to that work that in the least affects what I have there said upon those subjects, I shall not encumber this Second Part with additions that are not necessary.
I have spoken also in the same work upon what is called revelation, and have shewn the absurd misapplication of that term to the books of the Old Testament and the New; for certainly revelation is out of the question in reciting any thing of which man has been the actor or the witness. That which man has done or seen, needs no revelation to tell him he has done it, or seen it-—for he knows it already-—nor to enable him to tell it or to write it. It is ignorance, or imposition, to apply the term revelation in such cases; yet the Bible and Testament are classed under this fraudulent description of being all revelation.
Revelation then, so far as the term has relation between God and man, can only be applied to something which God reveals of his will to man; but though the power of the Almighty to make such a communication is necessarily admitted, because to that power all things are possible, yet, the thing so revealed (if any thing ever was revealed, and which, by the bye, it is impossible to prove) is revelation to the person only to whom it is made. His account of it to another is not revelation; and whoever puts faith in that account, puts it in the man from whom the account comes; and that man may have been deceived, or may have dreamed it; or he may be an impostor and may lie. There is no possible criterion whereby to judge of the truth of what he tells; for even the morality of it would be no proof of revelation. In all such cases, the proper answer should be, "When it is revealed to me, I will believe it to be revelation; but it is not and cannot be incumbent upon me to believe it to be revelation before; neither is it proper that I should take the word of man as the word of God, and put man in the place of God." This is the manner in which I have spoken of revelation in the former part of The Age of Reason; and which, whilst it reverentially admits revelation as a possible thing, because, as before said, to the Almighty all things are possible, it prevents the imposition of one man upon another, and precludes the wicked use of pretended revelation.
But though, speaking for myself, I thus admit the possibility of revelation, I totally disbelieve that the Almighty ever did communicate any thing to man, by any mode of speech, in any language, or by any kind of vision, or appearance, or by any means which our senses are capable of receiving, otherwise than by the universal display of himself in the works of the creation, and by that repugnance we feel in ourselves to bad actions, and disposition to good ones.[52]
The most detestable wickedness, the most horrid cruelties, and the greatest miseries, that have afflicted the human race have had their origin in this thing called revelation, or revealed religion. It has been the most dishonourable belief against the character of the divinity, the most destructive to morality, and the peace and happiness of man, that ever was propagated since man began to exist. It is better, far better, that we admitted, if it were possible, a thousand devils to roam at large, and to preach publicly the doctrine of devils, if there were any such, than that we permitted one such impostor and monster as Moses, Joshua, Samuel, and the Bible prophets, to come with the pretended word of God in his mouth, and have credit among us.
Whence arose all the horrid assassinations of whole nations of men, women, and infants, with which the Bible is filled; and the bloody persecutions, and tortures unto death and religious wars, that since that time have laid Europe in blood and ashes;