(born Jan 29, 1737, Thetford, Norfolk, England—died June 8, 1809, New York, NY.), English-American writer and political pamphleteer whose Common Sense pamphlet and Crisis papers were important influences on the American Revolution. Other works that contributed to his reputation as one of the greatest political propagandists in history were Rights of Man, a defense of the French Revolution and of republican principles; and The Age of Reason, an exposition of the place of religion in society.
Life In England And America
Paine was born of a Quaker father and an Anglican mother. His formal education was meagre, just enough to enable him to master reading, writing, and arithmetic. At 13 he began work with his father as a corset maker and then tried various other occupations unsuccessfully, finally becoming an officer of the excise. His duties were to hunt for smugglers and collect the excise taxes on liquor and tobacco. The pay was insufficient to cover living costs, but he used part of his earnings to purchase books and scientific apparatus.
Paine’s life in England was marked by repeated failures. He had two brief marriages. He was unsuccessful or unhappy in every job he tried. He was dismissed from the excise office after he published a strong argument in 1772 for a raise in pay as the only way to end corruption in the service. Just when his situation appeared hopeless, he met Benjamin Franklin in London, who advised him to seek his fortune in America and gave him letters of introduction (including one to Franklin’s son-in-law, Richard Bache).
Paine arrived in Philadelphia on November 30, 1774. Bache introduced him to Robert Aitkin, whose Pennsylvania Magazine Paine helped found and edit for 18 months. In addition Paine published numerous articles and some poetry, anonymously or under pseudonyms. One such article was “African Slavery in America,” a scathing denunciation of the African slave trade, which he signed “Justice and Humanity.”
Paine had arrived in America when the conflict between the colonists and England was reaching its height. After blood was spilled at the Battles of Lexington and Concord, April 19, 1775, Paine argued that the cause of America should be not just a revolt against taxation but a demand for independence. He put this idea into Common Sense, which came off the press on January 10, 1776. The 50-page pamphlet sold more than 500,000 copies within a few months. More than any other single publication, Common Sense paved the way for the Declaration of Independence, unanimously ratified on July 4, 1776.
During the war that followed, Paine served as volunteer aide-de-camp to Gen. Nathanael Greene. His great contribution to the patriot cause was the 16 “Crisis” papers issued between 1776 and 1783, each one signed Common Sense. “The American Crisis. Number I,” published on December 19, 1776, when George Washington’s army was on the verge of disintegration, so moved Washington that he ordered it read to all the troops at Valley Forge. Its opening is among the most stirring passages in the literature of the American Revolution:
These are the times that try men’s souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of his country; but he that stands it now deserves the love and thanks of man and woman. Tyranny, like hell, is not easily conquered; yet we have this consolation with us—that the harder the conflict, the more glorious the triumph. What we obtain too cheap, we esteem too lightly: It is dearness only that gives everything its value. Heaven knows how to put a proper price upon its goods; and it would be strange indeed if so celestial an article as freedom should not be highly rated. Britain, with an army to enforce her tyranny, has declared that she has a right not only to tax but “to bind us in all cases whatsoever,” and if being bound in that manner is not slavery, then is there not such a thing as slavery upon earth. Even the expression is impious, for so unlimited a power can belong only to God.
This paper, combined with the subsequent victory of Washington’s army in the Battle of Trenton later in the month, had the probable effect of inspiring many soldiers, whose term of service would expire January 1, to reenlist.
Anti-Christian and irreligious forces will find no support in the Thomas Paine who wrote Common Sense for their suppression of religion in public life. In fact, Thomas Paine insists that human government must be based upon God’s government.
In 1777 Congress appointed Paine secretary to the Committee for Foreign Affairs. He held the post until early in 1779, when he became involved in a controversy with Silas Deane, a member of the Continental Congress, whom Paine accused of seeking to profit personally from French aid to the United States. But in revealing Deane’s machinations, Paine was forced to quote from secret documents to which he had access as secretary of the Committee for Foreign Affairs. As a result, despite the truth of his accusations, he was forced to resign his post.
Paine’s desperate need of employment was relieved when he was appointed clerk of the General Assembly of Pennsylvania on November 2, 1779. In this capacity he had frequent opportunity to observe that American troops were at the end of their patience because of lack of pay and scarcity of supplies. Paine took $500 from his salary and started a subscription for the relief of the soldiers. In 1781, pursuing the same goal, he accompanied John Laurens to France. The money, clothing, and ammunition they brought back with them were important to the final success of the Revolution. Paine also appealed to the separate states to cooperate for the well-being of the entire nation. In “Public Good” (1780) he included a call for a national convention to remedy the ineffectual Articles of Confederation and establish a strong central government under “a continental constitution.”
At the end of the American Revolution, Paine again found himself poverty-stricken. His patriotic writings had sold by the hundreds of thousands, but he had refused to accept any profits in order that cheap editions might be widely circulated. In a petition to Congress endorsed by Washington, he pleaded for financial assistance. It was buried by Paine’s opponents in Congress, but Pennsylvania gave him £500 and New York a farm in New Rochelle. Here Paine devoted his time to inventions, concentrating on an iron bridge without piers and a smokeless candle.
In Europe: Rights Of Man
In April 1787 Paine left for Europe to promote his plan to build a single-arch bridge across the wide Schuylkill River near Philadelphia. But in England he was soon diverted from his engineering project. In December 1789 he published anonymously a warning against the attempt of Prime Minister William Pitt to involve England in a war with France over the Dutch Republic, reminding the British people that war had “but one thing certain and that is increase of taxes.” But it was the French Revolution that now filled Paine’s thoughts. He was enraged by Edmund Burke’s attack on the uprising of the French people in his Reflections on the Revolution in France, and, though Paine admired Burke’s stand in favour of the American Revolution, he rushed into print with his celebrated answer, Rights of Man (March 13, 1791). The book immediately created a sensation. At least eight editions were published in 1791, and the work was quickly reprinted in the U.S., where it was widely distributed by the Jeffersonian societies. When Burke replied, Paine came back with Rights of Man, Part II, published on February 17, 1792.
What began as a defense of the French Revolution evolved into an analysis of the basic reasons for discontent in European society and a remedy for the evils of arbitrary government, poverty, illiteracy, unemployment, and war. Paine spoke out effectively in favour of republicanism as against monarchy and went on to outline a plan for popular education, relief of the poor, pensions for aged people, and public works for the unemployed, all to be financed by the levying of a progressive income tax. To the ruling class Paine’s proposals spelled “bloody revolution,” and the government ordered the book banned and the publisher jailed. Paine himself was indicted for treason, and an order went out for his arrest. But he was en route to France, having been elected to a seat in the National Convention, before the order for his arrest could be delivered. Paine was tried in absentia, found guilty of seditious libel, and declared an outlaw, and Rights of Man was ordered permanently suppressed.
The first years that he spent in France formed a curious episode in his life. He was enthusiastically received, but, because he knew little French, translations of his speeches had to be read for him. In France Paine hailed the abolition of the monarchy but deplored the terror against the royalists and fought unsuccessfully to save the life of King Louis XVI, favouring banishment rather than execution, which he argued would alienate American sympathy. He was to pay for his efforts to save the king’s life when the radicals under Maximilien Robespierre took power. Paine was imprisoned from December 28, 1793, to November 4, 1794, when, with the fall of Robespierre, he was released and, though seriously ill, readmitted to the National Convention.
While in prison, the first part of Paine’s Age of Reason was published (1794), and it was followed by Part II after his release (1796). Although Paine made it clear that he believed in a Supreme Being and, as a Deist, opposed only organized religion, the work won him a reputation as an atheist among the orthodox. The publication of his last great pamphlet, Agrarian Justice (1797), with its attack on inequalities in property ownership, added to his many enemies in establishment circles.
Paine remained in France until September 1, 1802, when he sailed for the United States. He quickly discovered that his services to the country had been all but forgotten and that he was widely regarded only as the world’s greatest infidel. Despite his poverty and his physical condition, worsened by occasional drunkenness, Paine continued his attacks on privilege and religious superstitions. He died in New York City in 1809 and was buried in New Rochelle on the farm given to him by the state of New York as a reward for his Revolutionary writings. Ten years later, William Cobbett, the political journalist, exhumed the bones and took them to England, where he hoped to give Paine a funeral worthy of his great contributions to humanity. But the plan backfired, and the bones were lost, never to be recovered.
The Real Thomas Paine
What many now fail to realize is that the Thomas Paine of the 1770s and 1780s (or the era of the American Revolution) was not the later Thomas Paine of the 1790s and early nineteenth century. Characteristic of much of his life, Paine soon found himself at odds with leading figures of the American Revolution. Following the War of Independence, he returned to England, where he was born. A few years later, he ventured to France (1790) where he was caught-up in the events of the French Revolution. Unlike the American Revolution, the French Revolution of 1789 and the many years that followed were the result of the godless influence of Voltaire, Rousseau, and the European “Intellectuals.” From these wells of irreligion that sprang from the French Revolution, Paine drank freely and deeply—a fact that was reflected in his subsequent writings.
Though Paine produced other works, two writings defended the anti-Christian French Revolution and the philosophy that justified its horrors. The first of these two works, Rights of Man (1791), included thirty-one articles that argued in defense of revolution when a government does not safeguard the natural rights of its people.[5] The second work, The Age of Reason—published in three parts in 1794, 1795, and 1807, was a traditional deistic attack upon Christianity, institutional religion, and denied the legitimacy of the Bible. Particularly the latter work amounted to a betrayal of the Founding Father’s understanding of the foundation of human government.
It is not possible to argue that the latter Thomas Paine was the “real” influence upon the origin of America. No; it was the younger, Thomas Paine who exerted a religious influence upon the formation of America that was consistent with the Christian convictions of other Founding Fathers. Paine’s Common Sense made no attempt to disparage or ridicule the Bible, but rather, employed Scripture and Christian thought to develop his arguments in favor of American independence. While a detailed analysis of this book would further support this claim, only a couple of extended quotes should be sufficient to convince the most candid readers.
First, the fact that the Bible is used favorably by Paine as part of his collage detailing his understanding of human government which began with the “Sovereign, the King of heaven”:
The children of Israel being oppressed by the Midianites, Gideon marched against them with a small army, and victory, thro’ the divine interposition [providence], decided in his favor. The Jews elate with success, and attributing it to the generalship of Gideon, proposed making him a king, saying, Rule thou over us, thou and thy son and thy son’s son. Here was temptation in its fullest extent; not a kingdom only, but a hereditary one, but Gideon in the piety of his soul replied, I will not rule over you, neither shall my son rule over you. The Lord shall rule over you. Words need not be more explicit; Gideon doth not decline the honor, but denieth their right to give it; neither doth he compliment them with invented declarations of his thanks, but in the positive stile of a prophet charges them with disaffection to their proper Sovereign, the King of heaven.[6]
Second, Paine extended his argument in favor of the rule of the “Sovereign, the King of heaven” to include his right to rule in America. Writing eleven years prior to the drafting of the United States Constitution, Paine referred to a written form of government he called a “Charter.” What is critical to Paine’s understanding of human government is the fact that he believed the supreme law giver was the One who “reigns above,” and He has made his law known through “the Divine Law, the Word of God.”
But where, say some, is the King of America? I’ll tell you, friend, he reigns above, and doth not make havoc of mankind like the Royal Brute of Great Britain. Yet that we may not appear to be defective even in earthly honors, let a day be solemnly set apart for proclaiming the Charter; let it be brought forth placed on the Divine Law, the Word of God; let a crown be placed thereon, by which the world may know, that so far as we approve of monarchy, that in America the law is king. For as in absolute governments the King is law, so in free countries the law ought to be king; and there ought to be no other. But lest any ill use should afterwards arise, let the Crown at the conclusion of the ceremony be demolished, and scattered among the people whose right it is.[7]
For Thomas Paine, there was “No king, but God!” He believed that human government must proceed from divine government, or “the Charter” (or Constitution) must be founded upon or arise out of, or be “placed on the Divine Law, the Word of God.” Thomas Paine did have a great impact upon the origin of America as an independent nation, but it was the religious, not irreligious Thomas Paine that exercised this influence. And, given the fact that Americans were Trinitarians (believing in God the Father, Son, and Spirit), they believed Jesus was God, and, therefore, there was little or no difference between the expressions, “No king, but Jesus” and “No king, but God.”
Source: https://christianheritagefellowship.com/thomas-paine-argues-no-king-but-god/#TheRealThomasPaineBK
Legacy
At Paine’s death most U.S. newspapers reprinted the obituary notice from the New York Citizen, which read in part: “He had lived long, did some good and much harm.” This remained the verdict of history for more than a century following his death, but the tide has turned: on January 30, 1937, The Times of London referred to him as “the English Voltaire,” and on May 18, 1952, Paine’s bust was placed in the New York University Hall of Fame.
See Also:
Chronological History of Events Related to Thomas Paine
Ezra Taft Benson, Secretary of Agriculture and future President of the Church of Jesus Christ of Latter Day Saints, Gives a Speech on the Proper Role of Government
Thomas Paine: “THOSE who expect to reap the blessings of freedom, must, …undergo the fatigues of supporting it”
Thomas Paine publishes “The American Crisis”: “These Are the Times That Try Men’s Souls… Tyranny, Like Hell, is Not Easily Conquered”
The Declaration of Independence Approved by Congress as 56 Courageous Signers “Pledge… Our Lives, Our Fortunes, and Our Sacred Honor.”
Thomas Paine’s ‘Common Sense’ is Published
Thomas Paine: “But where, says some, is the King of America? I’ll tell you. Friend, he reigns above…”
