infancy. The attention of the really learned had not been directed to
an impartial examination of our pretended revelation. It was accepted by
most as a matter of course.

The church was all-powerful, and no one else, unless thoroughly imbued
with the spirit of self-sacrifice, thought for a moment of disputing the
fundamental doctrines of Christianity. The infamous doctrine that
salvation depends upon belief, upon a mere intellectual conviction, was
then believed and preached. To doubt was to secure the damnation of
your soul. This absurd and devilish doctrine shocked the common sense
of Thomas Paine, and he denounced it with the fervor of honest
indignation. This doctrine, although infinitely ridiculous, has been
nearly universal, and has been as hurtful as senseless. For the
overthrow of this infamous tenet, Paine exerted all his strength. He
left few arguments to be used by those who should come after him, and he
used none that have been refuted.

The combined wisdom and genius of all mankind can not possibly conceive
of an argument against liberty of thought. Neither can they show why
anyone should be punished, either in this world or another, for acting
honestly in accordance with reason; and yet a doctrine with every
possible argument against it has been, and still is, believed and
defended by the entire orthodox world. Can it be possible that we have
been endowed with reason simply that our souls may be caught in its
toils and snares, that we may be led by its false and delusive glare out
of the narrow path that leads to joy into the broad way of everlasting
death? Is it possible that we have been given reason simply that we may
through faith ignore its deductions and avoid its conclusions? Ought the
sailor to throw away his compass and depend entirely upon the fog? If
reason is not to be depended upon in matters of religion, that is to