- ^ Herrick, 26–29
- ^ a b Claeys 1989, pp. 178–179.
- ^ Kuklick, xiii.
- ^ Herrick, 30–39
- ^ Butler, Marilyn. Romantics, Rebels and Reactionaries: English Literature and its Background 1760–1830. Oxford: Oxford University Press (1981), 49; Bindman, 118. (reference covers entire paragraph)
- ^ Thompson, 148
- ^ a b Claeys 1989, p. 190.
- ^ Paine, The Age of Reason (1974), 49–50.
- ^ Smylie, 210
- ^ Davidson & Scheick 1994, p. 70.
- ^ a b c Davidson & Scheick 1994, pp. 103–106.
- ^ a b Hawke, 292–94.
- ^ See Gimbel for a discussion of one possible copy of the 1793 French text.
- ^ Adrianne Wadewitz. 'Doubting Thomas': The Failure of Religious Appropriation in the Age of Reason. p. 17.
- ^ Kuklick, xix–xxi.
- ^ Foot and Kramnick. 1987. The Thomas Paine Reader, p. 16.
- ^ Smith, 108.
- ^ Claeys 1989, pp. 178–188.
- ^ Bronowski, Julius. William Blake and the Age of Revolution. London: Routledge & Kegan Paul (1965), 81
- ^ Wiener, 108–09.
- ^ Paine, The Age of Reason (1974), 50.
- ^ As Walter Woll has noted in his book on Paine, there are "remarkable similarities" between Paine's creed and his friend Benjamin Franklin's creed: "I believe in one God, the creator of the universe. That he governs it by his Providence. That he ought to be worshipped. That the most acceptable service we render to him is doing good to his other children. That the soul of man is immortal, and will be treated with justice in another life respecting its conduct in this." Woll, 138, note 1
- ^ Paine, The Age of Reason (1974), 52.
- ^ Paine, The Age of Reason (1974), 185.
- ^ Smylie, 207–09
- ^ a b Claeys 1989, pp. 181–182.
- ^ Davidson & Scheick 1994, pp. 70–71.
- ^ Paine, Thomas; The Works of Thomas Paine (2008). The Age of Reason. pp. 52–53. Kindle Edition.
- ^ Paine, The Age of Reason (1974), 60–61
- ^ Davidson & Scheick 1994, p. 49.
- ^ Fruchtman, 3–4, 28–29.
- ^ Paine, The Age of Reason, Part II, Section 2.
- ^ Paine, Thomas (1898). The Age of Reason: Being an Investigation of True and Fabulous Theology. Truth Seeker Company. p. 77. My intention is to show that those books are spurious, and that Moses is not the author of them; and still further, that they were not written in the time of Moses, nor till several hundred years afterward; that they are no other than an attempted history of the life of Moses, and of the times in which he is said to have lived, and also of the times prior thereto, written by some very ignorant and stupid pretenders to authorship, several hundred years after the death of Moses, as men now write histories of things that happened, or are supposed to have happened, several hundred or several thousand years ago.
- ^ Paine, Thomas (1898). The Age of Reason: Being an Investigation of True and Fabulous Theology. Truth Seeker Company. p. 143. But exclusive of this the presumption is that the books called the Evangelists, and ascribed to Matthew, Mark, Luke, and John, were not written by Matthew, Mark, Luke, and John; and that they are impositions. The disordered state of the history in these four books, the silence of one book upon matters related in the others, and the disagreement that is to be found among them, implies that they are the production of some unconnected individuals, many years after the things they pretend to relate, each of whom made his own legend; and not the writings of men living intimately together, as the men called apostles are supposed to have done; in fine, that they have been manufactured, as the books of the Old Testament have been by other persons than those whose names they bear.
- ^ Smylie, 207–09
- ^ Davidson & Scheick 1994, pp. 64–65, 72–73.
- ^ Numbers 31:13–47
- ^ Vickers, Vikki J. (2006). "My pen and my soul have ever gone together": Thomas Paine and the American Revolution. Routledge. p. 75. ISBN 978-0-415-97652-7.
- ^ Smylie, 207–09
- ^ Claeys 1989, p. 181.
- ^ Davidson & Scheick 1994, pp. 79–82.
- ^ Paine, The Age of Reason (1974), 53.
- ^ Paine, The Age of Reason (1974), 51.
- ^ Mee, 162.
- ^ a b Davidson & Scheick 1994, pp. 18–19.
- ^ Qtd. in Foner, 216; see also Fruchtman, 157–58; Harrison, 80.
- ^ Foner, 91
- ^ Fruchtman, 157–58
- ^ Claeys 1989, p. 183.
- ^ Robbins, 135–42.
- ^ Robbins, 135–42
- ^ Davidson & Scheick 1994, pp. 58–60.
- ^ Hole, 69.
- ^ Robbins, 140–41
- ^ Davidson & Scheick 1994, p. 58.
- ^ In Annet, Paine is said to have a direct "forerunner" in deistic argumentation, advocacy of "freedom of expression and religious inquiry" and emphasis on "social reforms." Annet even concerned himself with the price of one of his controversial religious pamphlets. Such a concern was worthy of Paine. (Herrick 130–34)
- ^ Smylie, 209
- ^ Davidson & Scheick 1994, p. 60.
- ^ a b Foner, xvi.
- ^ Foner, xv.
- ^ a b Foner, 247.
- ^ Qtd. in Clark, 317.
- ^ a b Kuklick, xi–xii.
- ^ Davidson & Scheick 1994, pp. 100–101.
- ^ Smith, 53–54.
- ^ Smith, 56.
- ^ Paine, The Age of Reason (1974), 56.
- ^ Foner, "Introduction," The Age of Reason (1974), 35; see also Foot and Kramnick, 399.
- ^ Watson, 3.
- ^ Qtd. in Leslie Chard, "Bookseller to publisher: Joseph Johnson and the English book trade, 1760–1810." The Library (5th series) 32 (1977), 147.
- ^ Paine, The Age of Reason, Part II, Section 4.
- ^ Herrick, 52, 61–65, 80–81
- ^ Claeys 1989, pp. 104–105.
- ^ Redwood, 196.
- ^ Watson, 34.
- ^ Thompson, 98.
- ^ Paine, The Age of Reason (1974), 156
- ^ Claeys 1989, pp. 102–103.
- ^ Davidson & Scheick 1994, p. 99.
- ^ Smith, 183; Fruchtman, 4, 157.
- ^ Bercovitch, Sacvan. The American Jeremiad. Madison: University of Wisconsin Press (1978), xiv; see also Fruchtman, xi.
- ^ Davidson & Scheick 1994, p. 28.
- ^ Smylie, 210
- ^ Claeys 1989, pp. 185–186.
- ^ Claeys 1989, pp. 187–188.
- ^ a b Davidson & Scheick 1994, p. 88.
- ^ Davidson & Scheick 1994, p. 89.
- ^ Claeys, 184–85, 189.
- ^ Mee, 138.
- ^ Bindman, 129.
- ^ Claeys 1989, p. 185.
- ^ Marsh, 61.
- ^ Marsh, 67.
- ^ Qtd. in Marsh, 71.
- ^ Marsh, 74.
- ^ Wiener, 108–09.
- ^ Thompson, 94; Wilson, Chapter 4.
- ^ Marsh, 172.
- ^ Qtd. in Marsh, 137.
- ^ Claeys 1989, p. 180.
- ^ Claeys 1989, p. 177.
- ^ Woll 149
- ^ Claeys 1989, pp. 183–184.
- ^ Qtd. in Harrison, 80.
- ^ Claeys 1989, p. 34.
- ^ Foner, 270.
- ^ Walters, 8; Kuklick, xiii, xxii.
- ^ Walters, 27, 35–36.
- ^ Foner, 256
- ^ Claeys 1989, p. 191.
- ^ Walters, 192.
- ^ Walters, 10.
- ^ Foner, 256.
- ^ Spater, 10
- ^ Claeys 1989, pp. 191–192.
- ^ a b Qtd. in Samuels, 184.
- ^ Qtd. in Foner, "Introduction," The Age of Reason (1974), 40
- ^ Claeys 1989, p. 192.
- ^ Qtd. in Hawke, 7.
- ^ Gaustad, Edwin S. Neither King nor Prelate: Religion and the New Nation, 1776–1826. Grand Rapids, MI: William B. Eerdmans Publishing Co. (1993), 89.
- ^ Qtd. in Hawke, 390.
- ^ Schwartz, Thomas D. (1976). "Mark Twain and Robert Ingersoll: The Freethought Connection". American Literature. 48 (2): 183–193. doi:10.2307/2925071. JSTOR 2925071.
- ^ "New Publications; Conway's Life of Thomas Paine. With a History of His Literary, Political, and Religions Career in America, France, and England. By Moncure Daniel Conway. To which is added a Sketch of Paine, by William Cobbett, (hitharto unpublished.) 2 vols., 8 vo. New-York: G. P. Putnam's Sons". The New York Times. 19 June 1892. ProQuest 94988047.
- ^ Woll, 197.
- ^ Kaye, Harvey J. (2005). Thomas Paine and the Promise of America. Hill and Wang. p. 171. ISBN 978-0-8090-8970-3.
- ^ Claeys 1989, p. 193.
- ^ Barrell, John (30 November 2006). "The Positions He Takes". London Review of Books. 28 (23). Archived from the original on 6 December 2006.
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