* A theft of Paine's usual signature led to his first public
identification of himself (Feb. 13, 1779). "As my signature,
'Common Sense,' has been counterfeited, either by Mr.
[Silas] Deane, or some of his adherents in Mr. Bradford's
paper of Feb. 3, I shall subscribe this with my name, Thomas
Paine." He, however, in Almon's Remembrancer (vol. viii.) is
indexed by name in connection with a letter of the previous
year signed "Common Sense."
The extracts given from this letter are of historic interest as reflecting the conflict of opinions in Pennsylvania amid which the Declaration was passed two months later.
"Whoever will take the trouble of attending to the progress and changeability of times and things, and the conduct of mankind thereon, will find that extraordinary circumstances do sometimes arise before us, of a species, either so purely natural or so perfectly original, that none but the man of nature can understand them. When precedents fail to assist us, we must return to the first principles of things for information, and think, as if we were the first men that thought. And this is the true reason, that in the present state of affairs, the wise are become foolish, and the foolish wise. I am led to this reflection by not being able to account for the conduct of the Quakers on any other; for although they do not seem to perceive it themselves, yet it is amazing to hear with what unanswerable ignorance many of that body, wise in other matters, will discourse on the present one. Did they hold places or commissions under the king, were they governors of provinces, or had they any interest apparently distinct from us, the mystery would cease; but as they have not, their folly is best attributed to that superabundance of worldly knowledge which in original matters is too cunning to be wise. Back to the first plain path of nature, friends, and begin anew, for in this business your first footsteps were wrong. You have now travelled to the summit of inconsistency, and that, with such accelerated rapidity as to acquire autumnal ripeness by the first of May. Now your rotting time comes on."
"The Forester" reminds the Quakers of their predecessors who, in 1704, defended the rights of the people against the proprietor. He warns them that the people, though unable to vote, represent a patriotic power tenfold the strength of Toryism, by which they will not submit to be ruled.
"He that is wise will reflect, that the safest asylum, especially in times of general convulsion, when no settled form of government prevails, is the love of the people. All property is safe under their protection. Even in countries where the lowest and most licentious of them have risen into outrage, they have never departed from the path of natural honor. Volunteers unto death in defence of the person or fortune of those who had served or defended them, division of property never entered the mind of the populace. It is incompatible with that spirit which impels them into action. An avaricious mob was never heard of; nay, even a miser, pausing in the midst of them, and catching their spirit, would from that instant cease to be covetous."
The Quakers of Pennsylvania and New Jersey had held a congress in Philadelphia and issued (January 20th) "The Ancient Testimony and Principles of the People called Quakers renewed, with respect to the King and Government; and touching the Commotions now prevailing in these and other Parts of America; addressed to the People in General." Under this lamb-like tract, and its bleat of texts, was quite discoverable the "Tory" wolf; but it was widely circulated and became a danger. The Quakers of Rhode Island actually made efforts to smuggle provisions into Boston during the siege. Paine presently reviewed this testimony in a pamphlet, one extract from which will show that he could preach a better Quaker sermon than any of them:
"O ye partial ministers of your own acknowledged principles! If the bearing arms be sinful, the first going to war must be more so, by all the difference between wilful attack and unavoidable defence. Wherefore, if ye really preach from conscience, and mean not to make a political hobbyhorse of your religion, convince the world thereof by proclaiming your doctrine to our enemies, for they likewise bear arms. Give us proof of your sincerity by publishing it at St James's, to the commanders in chief at Boston, to the admirals and captains who are piratically ravaging our coasts, and to all the murdering miscreants who are acting in authority under Him whom ye profess to serve. Had ye the honest soul of Barclay ye would preach repentance to your king; ye would tell the Royal Wretch his sins, and warn him of eternal ruin; ye would not spend your partial invectives against the injured and insulted only, but, like faithful ministers, cry aloud and spare none."
* Paine was not then aware of the extent of the intrigues of
leading Quakers with the enemy. The State archives of
England and France contain remarkable evidences on this
subject. Paul Wentworth, in a report to the English
government (1776 or 1777.) mentions the loyalty of Pemberton
and the Quakers. Wentworth says that since the publication
of "Common Sense" it had become hard to discover the real
opinions of leading men. "Mr. Payne," he says, "should not
be forgot. He is an Englishman, was schoolmaster in
Philadelphia; must be driven to work; naturally indolent;
led by His passions." These "passions," chiefly for liberty
and humanity, seem to have so driven the indolent man to
work that, according to Wentworth, his pamphlet "worked up
[the people] to such a high temper as fitted them for the
impression of the Declaration, etc." The Quakers, however,
held out long, though more covertly. M. Gerard de Rayneval,
in a letter from Philadelphia, Sept. 18, 1778, reports to
his government: "During the occupation of Philadelphia by
the English, proofs were obtained of the services rendered
them by the Quakers; some of these were caught acting as
spies, etc." La Luzerne writes (May 4, 1781): "All the
Quakers in Philadelphia who have taken up arms, or
voluntarily paid war taxes, have been excommunicated;
these, increasing in number, declare themselves loyal." See
for further information on this matter, "New Materials for
the History of the American Revolution," etc By John
Durand. New York, 1889,