The Age of Reason - Thomas Paine

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minds of millions; it will free them from all those hard thoughts of the Almighty which priestcraft and the Bible had infused into their minds, and which stood in everlasting opposition to all their ideas of his moral justice and benevolence.

      I come now to the two books of Kings, and the two books of Chronicles. Those books are altogether historical, and are chiefly confined to the lives and actions of the Jewish kings, who in general were a parcel of rascals; but these are matters with which we have no more concern than we have with the Roman emperors or Homer’s account of the Trojan war. Besides which, as those works are anonymous, and as we know nothing of the writer, or of his character, it is impossible for us to know what degree of credit to give to the matters related therein. Like all other ancient histories, they appear to be a jumble of fable and of fact, and of probable and of improbable things; but which distance of time and place, and change of circumstances in the world, have rendered obsolete and uninteresting.

      The chief use I shall make of those books will be that of comparing them with each other, and with other parts of the Bible, to show the confusion, contradiction, and cruelty in this pretended word of God.

      The first book of Kings begins with the reign of Solomon, which, according to the Bible chronology, was 1015 years before Christ; and the second book ends 588 years before Christ, being a little after the reign of Zedekiah, whom Nebuchadnezzar, after taking Jerusalem and conquering the Jews, carried captive to Babylon. The two books include a space of 427 years.

      The two books of Chronicles are a history of the same times, and in general of the same persons, by another author; for it would be absurd to suppose that the same author wrote the history twice over. The first book of Chronicles (after giving the genealogy from Adam to Saul, which takes up the first nine chapters), begins with the reign of David; and the last book ends as in the last book of Kings, soon after the reign of Zedekiah, about 588 years before Christ. The two last verses of the last chapter bring the history forward 52 years more, that is, to 536. But these verses do not belong to the book, as I shall show when I come to speak of the book of Ezra.

      The two books of Kings, besides the history of Saul, David and Solomon, who reigned over all Israel, contain an abstract of the lives of 17 kings and one queen, who are styled kings of Judah, and of 19, who are styled kings of Israel; for the Jewish nation, immediately on the death of Solomon, split into two parties, who chose separate kings, and who carried on most rancorous wars against each other.

      These two books are little more than a history of assassinations, treachery and wars. The cruelties that the Jews had accustomed themselves to practise on the Canaanites, whose country they had savagely invaded under a pretended gift from God, they afterward practised as furiously on each other. Scarcely half their kings died a natural death, and in some instances whole families were destroyed to secure possession to the successor; who, after a few years, and sometimes only a few months or less, shared the same fate. In the tenth chapter of the second book of Kings, an account is given of two baskets full of children’s heads, seventy in number, being exposed at the entrance of the city; they were the children of Ahab, and were murdered by the order of Jehu, whom Elisha, the pretended man of God, had anointed to be king over Israel, on purpose to commit this bloody deed, and assassinate his predecessor. And in the account of the reign of Menahem, one of the kings of Israel who had murdered Shallum, who had reigned but one month, it is said, II. Kings, chap. xv., ver. 16, that Menahem smote the city of Tiphsah, because they opened not the city to him, and all the women therein that were with child he ripped up.

      Could we permit ourselves to suppose that the Almighty would distinguish any nation of people by the name of His chosen people, we must suppose that people to have been an example to all the rest of the world of the purest piety and humanity, and not such a nation of ruffians and cut-throats as the ancient Jews were; a people who, corrupted by and copying after such monsters and impostors as Moses and Aaron, Joshua, Samuel and David, had distinguished themselves above all others on the face of the known earth for barbarity and wickedness. If we will not stubbornly shut our eyes and steel our hearts, it is impossible not to see, in spite of all that long-established superstition imposes upon the mind, that the flattering appellation of His chosen people is no other than a lie which the priests and leaders of the Jews had invented to cover the baseness of their own characters, and which Christian priests, sometimes as corrupt and often as cruel, have professed to believe.

      The two books of Chronicles are a repetition of the same crimes, but the history is broken in several places by the author leaving out the reign of some of their kings; and in this, as well as in that of Kings, there is such a frequent transition from kings of Judah to kings of Israel, and from kings of Israel to kings of Judah, that the narrative is obscure in the reading. In the same book the history sometimes contradicts itself; for example, in the second book of Kings, chap, i., ver. 17, we are told, but in rather ambiguous terms, that after the death of Ahaziah, king of Israel, Jehoram, or Joram (who was of the house of Ahab), reigned in his stead, in the second year of Jehoram or Joram, son of Jehoshaphat, king of Judah; and in chap. viii., ver. 16, of the same book, it is said, and in the fifth year of Joram, the son of Ahab, king of Israel, Jehoshaphat being then king of Judah, began to reign; that is, one chapter says Joram of Judah began to reign in the second year of Joram of Israel; and the other chapter says, that Joram of Israel began to reign in the fifth year of Joram of Judah.

      Several of the most extraordinary matters related in one history, as having happened during the reign of such and such of their kings, are not to be found in the other, in relating the reign of the same king; for example, the two first rival kings, after the death of Solomon, were Rehoboam and Jeroboam; and in I. Kings, chap. xii and xiii, an account is given of Jeroboam making an offering of burnt incense, and that a man, who was there called a man of God, cried out against the altar, chap. xiii., ver. 2: “O altar, altar! thus saith the Lord; Behold, a child shall be born to the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Verse 4: “And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand which he put out against him dried up, so that he could not pull it in again to him.”

      One would think that such an extraordinary case as this (which is spoken of as a judgment), happening to the chief of one of the parties, and that at the first moment of the separation of the Israelites into two nations, would, if it had been true, have been recorded in both histories. But though men in latter times have believed all that the prophets have said unto him, it does not appear that these prophets or historians believed each other; they knew each other too well.

      A long account also is given in Kings about Elijah. It runs through several chapters, and concludes with telling, Il. Kings, chap. ii., ver. II, “And it came to pass, as they (Elijah and Elisha) still went on, and talked, that, behold, there appeared a chariot of fire and horses of fire, and parted them both asunder, and Elijah went up by a whirlwind into heaven.” Hum! this the author of Chronicles, miraculous as the story is, makes no mention of, though he mentions Elijah by name; neither does he say anything of the story related in the second chapter of the same book of Kings, of a parcel of children calling Elisha bald head, bald head; and that this man of God, verse 24, “Turned back, and looked on them, and cursed them in the name of the Lord; and there came forth two she-bears out of the wood, and tore forty-and-two children of them.” He also passes over in silence the story told, II. Kings, chap. xiii., that when they were burying a man in the sepulchre where Elisha had been buried, it happened that the dead man, as they were letting him down, (ver. 21), touched the bones of Elisha, and he (the dead man) revived, and stood upon his feet.” The story does not tell us whether they buried the man, notwithstanding he revived and stood upon his feet, or drew him up again. Upon all these stories the writer of Chronicles is as silent as any writer of the present day who did not choose to be accused of lying, or at least of romancing, would be about stories of the same kind.

      But, however these two historians may differ from each other with respect to the tales related by either, they are silent alike with respect to those men styled prophets, whose writings fill up the latter part of the Bible. Isaiah, who lived in the time of Hezekiah, is mentioned in Kings, and again in Chronicles, when these historians are speaking of

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