was the natural corollary, even prerequisite, of a fully successful political revolution." Paine lays out a vision of, in Davidson and Scheick's words, "an age of intellectual freedom, when reason would triumph over superstition, when the natural liberties of humanity would supplant priestcraft and kingship, which were both secondary effects of politically managed foolish legends and religious superstitions." It is this vision that scholars have called Paine's "secular millennialism" and it appears in all of his works. He ends the Rights of Man, for example, with the statement: "From what we now see, nothing of reform in the political world ought to be held improbable. It is an age of revolutions, in which everything may be looked for." Paine "transformed the millennial Protestant vision of the rule of Christ on earth into a secular image of utopia," emphasizing the possibilities of "progress" and "human perfectibility" that could be achieved by humankind, without God's aid. Intellectual debts Although Paine liked to say that he read very little, his writings belied that statement; The Age of Reason has intellectual roots in the traditions of David Hume, Spinoza, and Voltaire. Since Hume had already made many of the same "moral attacks upon Christianity" that Paine popularized in The Age of Reason, scholars have concluded that Paine probably read Hume's works on religion or had at least heard about them through the Joseph Johnson circle. Paine would have been particularly drawn to Hume's description of religion as "a positive source of harm to society" that "led men to be factious, ambitious and intolerant." More of an influence on Paine than Hume was Spinoza's Tractatus Theologico-politicus (1678). Paine would have been exposed to Spinoza's ideas through the works of other 18th-century deists, most notably Conyers Middleton. Though these larger philosophical traditions are clear influences on The Age of Reason, Paine owes the greatest intellectual debt to the English deists of the early 18th century, such as Peter Annet. John Toland had argued for the use of reason in interpreting scripture, Matthew Tindal had argued against revelation, Middleton had described the Bible as mythology and questioned the existence of miracles, Thomas Morgan had disputed the claims of the Old Testament, Thomas Woolston had questioned the believability of miracles and Thomas Chubb had maintained that Christianity lacked morality. All of those arguments appear in The Age of Reason albeit less coherently. Rhetoric and style The most distinctive