On the 2d day of November, 1779, there was introduced into the Assembly of Pennsylvania an act for the abolition of slavery. The preamble was written by Thomas Paine. To him belongs the honor and glory of having written the first Proclamation of Emancipation in America--Paine the first, Lincoln the last.
Paine, of all others, succeeded in getting aid for the struggling colonies from France. "According to Lamartine, the King, Louis XVI., loaded Paine with favors, and a gift of six millions was confided into the hands of Franklin and Paine. On the 25th of August, 1781, Paine reached Boston bringing two million five hundred thousand livres in silver, and in convoy a ship laden with clothing and military stores."
"In November, 1779, Paine was elected clerk to the General Assembly of Pennsylvania. In 1780, the Assembly received a letter from General Washington in the field, saying that he feared the distresses in the army would lead to mutiny in the ranks. This letter was read by Paine to the Assembly. He immediately wrote to Blair McClenaghan, a Philadelphia merchant, explaining the urgency, and inclosing five hundred dollars, the amount of salary due him as clerk, as his contribution towards a relief fund. The merchant called a meeting the next day, and read Paine's letter. A subscription list was immediately circulated, and in a short time about one million five hundred thousand dollars was raised.
With this capital the Pennsylvania bank--afterwards the bank of North America--was established for the relief of the army."
In 1783 "Paine wrote a memorial to Chancellor Livingston, Secretary of Foreign Affairs, Robert Morris, Minister of Finance, and his assistant, urging the necessity of adding a Continental Legislature to Congress, to be elected by the several States. Robert Morris invited the Chancellor and a number of eminent men to meet Paine at dinner, where his plea for a stronger Union was discussed and approved. This was probably the earliest of a series of consultations preliminary to the Constitutional Convention."
"On the 19th of April, 1783, it being the eighth anniversary of the Battle of Lexington, Paine printed a little pamphlet entitled 'Thoughts on Peace and the Probable Advantages Thereof.'" In this pamphlet he pleads for "a supreme Nationality absorbing all cherished sovereignties." Mr. Conway calls this pamphlet Paine's "Farewell Address," and gives the following extract:
"It was the cause of America that made me an author. The force with which it struck my mind, and the dangerous condition in which the country was in, by courting an impossible and an unnatural reconciliation with those who were determined to reduce her, instead of striking out into the only line that could save her,--a Declaration of Independence.--made it impossible for me, feeling as I did, to be silent; and if, in the course of more than seven years, I have rendered her any service, I have likewise added something to the reputation of literature, by freely and disinterestedly employing it in the great cause of mankind.... But as the scenes of war are closed, and every man preparing for home and happier times, I therefore take leave of the subject. I have most sincerely followed it from beginning to end, and through all its turns and windings; and whatever country I may hereafter be in, I shall always feel an honest pride at the part I have taken and acted, and a gratitude to nature and providence for putting it in my power to be of some use to mankind."
Paine had made some enemies, first, by attacking African slavery, and, second, by insisting upon the sovereignty of the Nation.
During the Revolution our forefathers, in order to justify making war on Great Britain, were compelled to take the ground that all men are entitled to life, liberty and the pursuit of happiness. In no other way could they justify their action. After the war, the meaner instincts began to take possession of the mind, and those who had fought for their own liberty were perfectly willing to enslave others. We must also remember that the Revolution was begun and carried on by a noble minority--that the majority were really in favor of Great Britain and did what they dared to prevent the success of the American cause. The minority, however, had control of affairs. They were active, energetic, enthusiastic, and courageous, and the majority were overawed, shamed, and suppressed. But when peace came, the majority asserted themselves and the interests of trade and commerce were consulted. Enthusiasm slowly died, and patriotism was mingled with the selfishness of traffic.
But, after all, the enemies of Paine were few, the friends were many.
He had the respect and admiration of the greatest and the best, and was enjoying the fruits of his labor.
The Revolution was ended, the colonies were free. They had been united, they formed a Nation, and the United States of America had a place on the map of the world.
Paine was not a politician. He had not labored for seven years to get an office. His services were no longer needed in America. He concluded to educate the English people, to inform them of their rights, to expose the pretences, follies and fallacies, the crimes and cruelties of nobles, kings, and parliaments. In the brain and heart of this man were the dream and hope of the universal republic. He had confidence in the people. He hated tyranny and war, despised the senseless pomp and vain show of crowned robbers, laughed at titles, and the "honorable" badges worn by the obsequious and servile, by fawners and followers; loved liberty with all his heart, and bravely fought against those who could give the rewards of place and gold, and for those who could pay only with thanks.
Hoping to hasten the day of freedom, he wrote the "Rights of Man"--a book that laid the foundation for all the real liberty that the English now enjoy--a book that made known to Englishmen the Declaration of Nature, and convinced millions that all are children of the same mother, entitled to share equally in her gifts. Every Englishman who has outgrown the ideas of 1688 should remember Paine with love and reverence. Every Englishman who has sought to destroy abuses, to lessen or limit the prerogatives of the crown, to extend the suffrage, to do away with "rotten boroughs," to take taxes from knowledge, to increase and protect the freedom of speech and the press, to do away with bribes under the name of pensions, and to make England a government of principles rather than of persons, has been compelled to adopt the creed and use the arguments of Thomas Paine. In England every step toward freedom has been a triumph of Paine over Burke and Pitt. No man ever rendered a greater service to his native land.
The book called the "Rights of Man" was the greatest contribution that literature had given to liberty. It rests on the bed-rock. No attention is paid to precedents except to show that they are wrong. Paine was not misled by the proverbs that wolves had written for sheep. He had the intelligence to examine for himself, and the courage to publish his conclusions. As soon as the "Rights of Man" was published the Government was alarmed. Every effort was made to suppress it. The author was indicted; those who published, and those who sold, were arrested and imprisoned. But the new gospel had been preached--a great man had shed light--a new force had been born, and it was beyond the power of nobles and kings to undo what the author-hero had done.
To avoid arrest and probable death, Paine left England. He had sown with brave hand the seeds of thought, and he knew that he had lighted a fire that nothing could extinguish until England should be free.
The fame of Thomas Paine had reached France in many ways--principally through Lafayette. His services in America were well known. The pamphlet "Common Sense" had been published in French, and its effect had been immense. "The Rights of Man" that had created, and was then creating, such a stir in England, was also known to the French. The lovers of liberty everywhere were the friends and admirers of Thomas Paine. In America, England, Scotland, Ireland, and France he was known as the defender of popular rights. He had preached a new gospel. He had given a new Magna Charta to the people.
So popular was Paine in France that he was elected by three constituencies to the National Convention. He chose to represent Calais.
From the moment he entered French territory he was received with almost royal honors. He at once stood with the foremost, and was welcomed by all enlightened patriots. As in America, so in France, he knew no idleness--he was an organizer and worker. The first thing he did was to found the first Republican Society, and the next to write its Manifesto, in which the ground was taken that France did not need a king; that the people should govern themselves. In this Manifesto was this argument:
"What kind of office must that be in a government which requires neither experience nor ability to execute? that may be abandoned to the desperate chance of birth; that may be filled with an idiot, a madman, a tyrant, with equal effect as with the good, the virtuous, the wise? An office of this nature is a mere nonentity; it is a place of show, not of use."
He said:
"I am not the personal enemy of kings. Quite the contrary. No man wishes more heartily than myself to see them all in the happy and honorable state of private individuals; but I am the avowed, open and intrepid enemy of what is called monarchy; and I am such by principles which nothing can either alter or corrupt, by my attachment to humanity, by the anxiety which I feel within myself for the dignity and honor of the human race."
One of the grandest things done by Thomas Paine was his effort to save the life of Louis XVI. The Convention was in favor of death. Paine was a foreigner. His career had caused some jealousies. He knew the danger he was in--that the tiger was already crouching for a spring--but he was true to his principles. He was opposed to the death penalty. He remembered that Louis XVI. had been the friend of America, and he very cheerfully risked his life, not only for the good of France, not only to save the king, but to pay a debt of gratitude. He asked the Convention to exile the king to the United States. He asked this as a member of the Convention and as a citizen of the United States. As an American he felt grateful not only to the king, but to every Frenchman. He, the adversary of all kings, asked the Convention to remember that kings were men, and subject to human frailties. He took still another step, and said: "As France has been the first of European nations to abolish royalty, let us also be the first to abolish the punishment of death."
Even after the death of Louis had been voted, Paine made another appeal.
With a courage born of the highest possible sense of duty he said:
"France has but one ally--the United States of America. That is the only nation that can furnish France with naval provisions, for the kingdoms of Northern Europe are, or soon will be, at war with her. It happens that the person now under discussion is regarded in America as a deliverer of their country. I can assure you that his execution will there spread universal sorrow, and it is in your power not thus to wound the feelings of your ally. Could I speak the French language I would descend to your bar, and in their name become your petitioner to respite the execution of your sentence on Louis. Ah, citizens, give not the tyrant of England the triumph of seeing the man perish on the scaffold who helped my dear brothers of America to break his chains."
This was worthy of the man who had said: "Where Liberty is _not_, there is my country."
Paine was second on the committee to prepare the draft of a constitution for France to be submitted to the Convention. He was the real author, not only of the draft of the Constitution, but of the Declaration of Rights.
In France, as in America, he took the lead. His first thoughts seemed to be first principles. He was clear because he was profound. People without ideas experience great difficulty in finding words to express them.
From the moment that Paine cast his vote in favor of mercy--in favor of life--the shadow of the guillotine was upon him. He knew that when he voted for the King's life, he voted for his own death. Paine remembered that the king had been the friend of America, and to him ingratitude seemed the worst of crimes. He worked to destroy the monarch, not the man; the king, not the friend. He discharged his duty and accepted death. This was the heroism of goodness--the sublimity of devotion.
Believing that his life was near its close, he made up his mind to give to the world his thoughts concerning "revealed religion." This he had for some time intended to do, but other matters had claimed his attention. Feeling that there was no time to be lost, he wrote the first part of the "Age of Reason," and gave the manuscript to Joel Barlow.
Six hours after, he was arrested. The second part was written in prison while he was waiting for death.
Paine clearly saw that men could not be really free, or defend the freedom they had, unless they were free to think and speak. He knew that the church was the enemy of liberty, that the altar and throne were in partnership, that they helped each other and divided the spoils.
He felt that, being a man, he had the right to examine the creeds and the Scriptures for himself, and that, being an honest man, it was his duty and his privilege to tell his fellow-men the conclusions at which he arrived.
He found that the creeds of all orthodox churches were absurd and cruel, and that the Bible was no better. Of course he found that there were some good things in the creeds and in the Bible. These he defended, but the infamous, the inhuman, he attacked.
In matters of religion he pursued the same course that he had in things political. He depended upon experience, and above all on reason. He refused to extinguish the light in his own soul. He was true to himself, and gave to others his honest thoughts. He did not seek wealth, or place, or fame. He sought the truth.
He had felt it to be his duty to attack the institution of slavery in America, to raise his voice against dueling, to plead for the rights of woman, to excite pity for the sufferings of domestic animals, the speechless friends of man; to plead the cause of separation, of independence, of American nationality, to attack the abuses and crimes of mon-archs, to do what he could to give freedom to the world.
He thought it his duty to take another step. Kings asserted that they derived their power, their right to govern, from God. To this assertion Paine replied with the "Rights of Man." Priests pretended that they were the authorized agents of God. Paine replied with the "Age of Reason."
This book is still a power, and will be as long as the absurdities and cruelties of the creeds and the Bible have defenders. The "Age of Reason" affected the priests just as the "Rights of Man" affected nobles and kings. The kings answered the arguments of Paine with laws, the priests with lies. Kings appealed to force, priests to fraud. Mr. Conway has written in regard to the "Age of Reason" the most impressive and the most interesting chapter in his book.
Paine contended for the rights of the individual,--tor the jurisdiction of the soul. Above all religions he placed Reason, above all kings, Men, and above all men, Law.
The first part of the "Age of Reason" was written in the shadow of a prison, the second part in the gloom of death. From that shadow, from that gloom, came a flood of light. This testament, by which the wealth of a marvelous brain, the love of a great and heroic heart were given to the world, was written in the presence of the scaffold, when the writer believed he was giving his last message to his fellow-men.
The "Age of Reason" was his crime.
Franklin, Jefferson, Sumner and Lincoln, the four greatest statesmen that America has produced, were believers in the creed of Thomas Paine.
The Universalists and Unitarians have found their best weapons, their best arguments, in the "Age of Reason."
Slowly, but surely, the churches are adopting not only the arguments, but the opinions of the great Reformer.
Theodore Parker attacked the Old Testament and Calvinistic theology with the same weapons and with a bitterness excelled by no man who has expressed his thoughts in our language.
Paine was a century in advance of his time. If he were living now his sympathy would be with Savage, Chadwick, Professor Briggs and the "advanced theologians." He, too, would talk about the "higher criticism"
and the latest definition of "inspiration." These advanced thinkers substantially are repeating the "Age of Reason." They still wear the old uniform--clinging to the toggery of theology--but inside of their religious rags they agree with Thomas Paine.
Not one argument that Paine urged against the inspiration of the Bible, against the truth of miracles, against the barbarities and infamies of the Old Testament, against the pretensions of priests and the claims of kings, has ever been answered.
His arguments in favor of the existence of what he was pleased to call the God of Nature were as weak as those of all Theists have been. But in all the affairs of this world, his clearness of vision, lucidity of expression, cogency of argument, aptness of comparison, power of statement and comprehension of the subject in hand, with all its bearings and consequences, have rarely, if ever, been excelled.
He had no reverence for mistakes because they were old. He did not admire the castles of Feudalism even when they were covered with ivy. He not only said that the Bible was not inspired, but he demonstrated that it could not all be true. This was "brutal." He presented arguments so strong, so clear, so convincing, that they could not be answered. This was "vulgar."
He stood for liberty against kings, for humanity against creeds and gods. This was "cowardly and low." He gave his life to free and civilize his fellow-men. This was "infamous."
Paine was arrested and imprisoned in December, 1793. He was, to say the least, neglected by Gouverneur Morris and Washington. He was released through the efforts of James Monroe, in November, 1794. He was called back to the Convention, but too late to be of use. As most of the actors had suffered death, the tragedy was about over and the curtain was falling. Paine remained in Paris until the "Reign of Terror" was ended and that of the Corsican tyrant had commenced.