In the opening year, 1793, when revolutionary France had beheaded its king, the wrath turned next upon the King of kings, by whose grace every tyrant claimed to reign. But eventualities had brought among them a great English and American heart -- Thomas Paine. He had pleaded for Louis Caper -- "Kill the king but spare the man." Now he pleaded, -- "Disbelieve in the King of kings, but do not confuse with that idol the Father of Mankind"
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nce to Paine's footnote (itself altered in some editions!), in which he says: "If this has happened within such a short space of time, notwithstanding the aid of printing, which prevents the alteration of copies individually; what may not have happened in a much greater length of time, when there was no printing, and when any man who could write, could make a written copy, and call it an original, by Matthew, Mark, Luke, or John.
Nothing appears to me more striking, as an illustration of the far-reaching effects of traditional prejudice, than the errors into which some of our ablest contemporary scholars have fallen by reason of their not having studied Paine. Professor Huxley, for instance, speaking of the freethinkers of the eighteenth century, admires the acuteness, common sense, wit, and the broad humanity of the best of them, but says "there is rarely much to be said for their work as an example of the adequate treatment of a grave and difficult investigation," and that they shared with their adve
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