Paine might have settled down to enjoy his fame, after the war, on the little property which the State of New York gave him. He loathed inaction and escaped middle age. In 1787 he returned to England, partly to carry his pen where the work of liberation called for it, partly to forward his mechanical inventions. Paine, self-educated though he was, was a capable mathematician, and he followed the progress of the applied sciences with passion. His inventions include a long list of things partly useful, partly whimsical, a planing machine, a crane, a smokeless candle and a gunpowder motor. But his fame as an inventor rests on his construction of the first iron bridge, made after his models and plans at Wearmouth. He was received as a leader and teacher in the ardent circle of reformers grouped round the Revolution Society and the Corresponding Society. Others were the dreamers and theorists of liberty. He had been at the making of a Republic, and his American experience gave the stimulus to English Radicalism which events in France were presently to repeat. His fame was already European, and at the fall of the Bastille, it was to Paine that Lafayette confided its key, when a free France sent that symbol of defeated despotism as a present to a free America. He seemed the natural link between three revolutions, the one which had succeeded in the New World, the other which was transforming France, and the third which was yet to come in England.
Burke's _Reflections_ rang in his ears like a challenge, and he sat promptly down in his inn to write his reply. _The Rights of Man_ is an answer to Burke, but it is much more. The vivid pages of history in which he explains and defends the French Revolution which Burke had attacked and misunderstood, are only an illustration to his main argument. He expounds the right of revolution, and blows away the cobweb argument of legality by which his antagonist had sought to confine posterity within the settlement of 1688. Every age and generation must be free to act for itself. Man has no property in man, and the claim of one generation to govern beyond the grave is of all tyrannies the most insolent. Burke had contended for the right of the dead to govern the living, but that which a whole nation chooses to do, it has a right to do. The men of 1688, who surrendered their own rights and bound themselves to obey King William and his heirs, might indeed choose to be slaves; but that could not lessen the right of their children to be free. Wrongs cannot have a legal descent. Here was a bold and triumphant answer to a sophistical argument; but it served Paine only as a preface to his exposition of the American constitution, which was "to Liberty what a grammar is to language," and to his plea for the adoption in England of the French charter of the Rights of Man.