Religion

Seeing there are no signes, nor fruit of Religion, but in Man onely; there is no cause to doubt, but that the seed of Religion, is also onely in Man; and consisteth in some peculiar quality, or at least in some eminent degree thereof, not to be found in other Living creatures.

Since signs and effects of religion appear only in humans, there is no reason to doubt religion’s seed is also found only in humans. This seed consists in some quality unique to humans, or at least in a degree of that quality found in no other living creature.

And first, it is peculiar to the nature of Man, to be inquisitive into the Causes of the Events they see, some more, some lesse; but all men so much, as to be curious in the search of the causes of their own good and evill fortune.

First, humans are uniquely inclined to ask what causes the events they see. Some are more curious than others. But all people are curious enough to seek the causes of their own good and bad fortune.

Secondly, upon the sight of any thing that hath a Beginning, to think also it had a cause, which determined the same to begin, then when it did, rather than sooner or later.

Secondly, when we see anything that has a beginning, we think it also had a cause. That cause determined why the thing began when it did, rather than sooner or later.

Thirdly, whereas there is no other Felicity of Beasts, but the enjoying of their quotidian Food, Ease, and Lusts; as having little, or no foresight of the time to come, for want of observation, and memory of the order, consequence, and dependance of the things they see; Man observeth how one Event hath been produced by another; and remembreth in them Antecedence and Consequence; And when he cannot assure himselfe of the true causes of things, (for the causes of good and evill fortune for the most part are invisible,) he supposes causes of them, either such as his own fancy suggesteth; or trusteth to the Authority of other men, such as he thinks to be his friends, and wiser than himselfe.

Thirdly, animals have no happiness beyond enjoying their daily food, comfort, and physical desires. They have little or no foresight about the future. This is because they lack observation and memory of the order, consequences, and connections among the things they see. Humans, however, observe how one event produces another. They remember what came before and what followed. When people cannot be sure of the true causes of things, they assume causes. For the causes of good and bad fortune are mostly invisible. These assumed causes come either from their own imagination or from the authority of others. They trust people they consider their friends and wiser than themselves.

The Naturall Cause Of Religion, The Anxiety Of The Time To Come The two first, make Anxiety. For being assured that there be causes of all things that have arrived hitherto, or shall arrive hereafter; it is impossible for a man, who continually endeavoureth to secure himselfe against the evill he feares, and procure the good he desireth, not to be in a perpetuall solicitude of the time to come; So that every man, especially those that are over provident, are in an estate like to that of Prometheus. For as Prometheus, (which interpreted, is, The Prudent Man,) was bound to the hill Caucasus, a place of large prospect, where, an Eagle feeding on his liver, devoured in the day, as much as was repayred in the night: So that man, which looks too far before him, in the care of future time, hath his heart all the day long, gnawed on by feare of death, poverty, or other calamity; and has no repose, nor pause of his anxiety, but in sleep.

The Natural Cause of Religion: Anxiety About the Future The first two causes produce anxiety. For a person knows that everything that has happened or will happen has a cause. A person also constantly tries to guard against feared evils and obtain desired benefits. Because of this, no one can avoid constant anxiety about the future. So everyone, especially those who plan too far ahead, is in a state like that of Prometheus. The name Prometheus means the Prudent Man. Prometheus was bound to the hill Caucasus, a place with a wide view. There, an eagle fed on his liver, devouring each day as much as grew back each night. Just so, a man who looks too far ahead in his concern for the future suffers all day long. Fear of death, poverty, or other disasters gnaws at his heart. He finds no rest or break from his anxiety except in sleep.

This perpetuall feare, alwayes accompanying mankind in the ignorance of causes, as it were in the Dark, must needs have for object something. And therefore when there is nothing to be seen, there is nothing to accuse, either of their good, or evill fortune, but some Power, or Agent Invisible: In which sense perhaps it was, that some of the old Poets said, that the Gods were at first created by humane Feare: which spoken of the Gods, (that is to say, of the many Gods of the Gentiles) is very true. But the acknowledging of one God Eternall, Infinite, and Omnipotent, may more easily be derived, from the desire men have to know the causes of naturall bodies, and their severall vertues, and operations; than from the feare of what was to befall them in time to come. For he that from any effect hee seeth come to passe, should reason to the next and immediate cause thereof, and from thence to the cause of that cause, and plonge himselfe profoundly in the pursuit of causes; shall at last come to this, that there must be (as even the Heathen Philosophers confessed) one First Mover; that is, a First, and an Eternall cause of all things; which is that which men mean by the name of God: And all this without thought of their fortune; the solicitude whereof, both enclines to fear, and hinders them from the search of the causes of other things; and thereby gives occasion of feigning of as many Gods, as there be men that feigne them.

This constant fear must have some object. It always accompanies human beings when ignorance of causes leaves them, as it were, in the dark. So when nothing can be seen, people can attribute their good or bad fortune only to some invisible power or agent. Perhaps this was what some ancient poets meant when they said that human fear first created the gods. This is very true of the gods, meaning the many gods of the Gentiles. But belief in one eternal, infinite, and all-powerful God may more readily arise from the desire to understand natural bodies. People want to know the causes of these bodies, their various properties, and how they work. This desire may more readily explain that belief than fear of what might happen to them in the future. Suppose someone reasons backward from an observed effect to its immediate cause, then to the cause of that cause. If that person pursues the chain of causes deeply enough, they will eventually reach a necessary conclusion. There must be one First Mover, as even the pagan philosophers acknowledged. That means a first and eternal cause of all things, which is what people mean by the name God. And people can reach this conclusion without thinking about their own fortunes. Anxiety about their fortunes both inclines people toward fear and hinders their search for the causes of other things. In this way, such anxiety leads people to invent as many gods as there are people inventing them.

And for the matter, or substance of the Invisible Agents, so fancyed; they could not by naturall cogitation, fall upon any other conceipt, but that it was the same with that of the Soule of man; and that the Soule of man, was of the same substance, with that which appeareth in a Dream, to one that sleepeth; or in a Looking-glasse, to one that is awake; which, men not knowing that such apparitions are nothing else but creatures of the Fancy, think to be reall, and externall Substances; and therefore call them Ghosts; as the Latines called them Imagines, and Umbrae; and thought them Spirits, that is, thin aereall bodies; and those Invisible Agents, which they feared, to bee like them; save that they appear, and vanish when they please. But the opinion that such Spirits were Incorporeall, or Immateriall, could never enter into the mind of any man by nature; because, though men may put together words of contradictory signification, as Spirit, and Incorporeall; yet they can never have the imagination of any thing answering to them: And therefore, men that by their own meditation, arrive to the acknowledgement of one Infinite, Omnipotent, and Eternall God, choose rather to confesse he is Incomprehensible, and above their understanding; than to define his Nature By Spirit Incorporeall, and then Confesse their definition to be unintelligible: or if they give him such a title, it is not Dogmatically, with intention to make the Divine Nature understood; but Piously, to honour him with attributes, of significations, as remote as they can from the grossenesse of Bodies Visible.

As for the substance of these imagined Invisible Agents, people could reach only one idea through natural thought. These agents must have the same substance as the human soul. And the human soul must have the same substance as an image seen in a dream or a mirror. A sleeping person sees the first, and a waking person sees the second. People do not know that such images are merely creations of the imagination. So they think these images are real substances existing outside the mind, and call them Ghosts. The Latins called them Imagines and Umbrae. People thought these images were Spirits, meaning thin, airy bodies. They thought the Invisible Agents they feared were like these Spirits, except that these agents appeared and vanished whenever they pleased. But no one could naturally arrive at the belief that such Spirits had no body or material substance. People may combine words with contradictory meanings, such as Spirit and Incorporeal. Yet they can never imagine anything that corresponds to those words. Therefore, people who reach belief in one Infinite, Almighty, and Eternal God through their own reflection prefer to admit something else. They acknowledge that he is beyond their understanding rather than define his nature as an Incorporeal Spirit. Otherwise, they would then have to admit that their definition cannot be understood. Or, if they give him such a title, they do not mean to explain the Divine Nature as doctrine. Instead, they use the title reverently, to honor him with attributes whose meanings are as far as possible from the coarseness of visible bodies.

Then, for the way by which they think these Invisible Agents wrought their effects; that is to say, what immediate causes they used, in bringing things to passe, men that know not what it is that we call Causing, (that is, almost all men) have no other rule to guesse by, but by observing, and remembring what they have seen to precede the like effect at some other time, or times before, without seeing between the antecedent and subsequent Event, any dependance or connexion at all: And therefore from the like things past, they expect the like things to come; and hope for good or evill luck, superstitiously, from things that have no part at all in the causing of it: As the Athenians did for their war at Lepanto, demand another Phormio; the Pompeian faction for their warre in Afrique, another Scipio; and others have done in divers other occasions since. In like manner they attribute their fortune to a stander by, to a lucky or unlucky place, to words spoken, especially if the name of God be amongst them; as Charming, and Conjuring (the Leiturgy of Witches;) insomuch as to believe, they have power to turn a stone into bread, bread into a man, or any thing, into any thing.

Next comes the question of how people think these Invisible Agents produced their effects. That is, what immediate causes did these agents use to make things happen? People who do not understand what we call causation, meaning almost everyone, have only one guide for guessing. They observe and remember what they have seen happen before a similar effect on one or more earlier occasions. Yet they see no dependence or connection at all between the earlier event and the later one. So they expect similar past events to produce similar results in the future. They superstitiously expect good or bad luck from things that play no part at all in causing such luck. Thus the Athenians demanded another Phormio for their war at Lepanto. The Pompeian faction demanded another Scipio for their war in Afrique. Others have done the same on various occasions since. Similarly, people attribute their fortunes to a bystander, a lucky or unlucky place, or spoken words. They do so especially if the words include the name of God, as in charms and conjurations (the witches' liturgy). They go so far as to believe these words can turn stone into bread, bread into a man, or anything into anything.

Thirdly, for the worship which naturally men exhibite to Powers invisible, it can be no other, but such expressions of their reverence, as they would use towards men; Gifts, Petitions, Thanks, Submission of Body, Considerate Addresses, sober Behaviour, premeditated Words, Swearing (that is, assuring one another of their promises,) by invoking them. Beyond that reason suggesteth nothing; but leaves them either to rest there; or for further ceremonies, to rely on those they believe to be wiser than themselves.

Thirdly, people naturally worship invisible powers only through expressions of respect like those they would show to other people. These include gifts, requests, thanks, bowing down, thoughtful appeals, sober conduct, and carefully prepared words. People also swear by these powers, calling on them to assure one another that they will keep their promises. Reason suggests nothing beyond these expressions of respect. It leaves people either to stop there or to rely on those they believe wiser than themselves for further ceremonies.

Lastly, concerning how these Invisible Powers declare to men the things which shall hereafter come to passe, especially concerning their good or evill fortune in generall, or good or ill successe in any particular undertaking, men are naturally at a stand; save that using to conjecture of the time to come, by the time past, they are very apt, not onely to take casuall things, after one or two encounters, for Prognostiques of the like encounter ever after, but also to believe the like Prognostiques from other men, of whom they have once conceived a good opinion.

Lastly, people are naturally at a loss to explain how these Invisible Powers reveal the future to them. This is especially true of their general good or bad fortune, or success or failure in a particular undertaking. Yet people habitually guess the future from the past. After just one or two chance occurrences, they are very likely to take those events as signs of similar events forever afterward. They are also very likely to believe similar predictions from others of whom they have once formed a good opinion.

And in these foure things, Opinion of Ghosts, Ignorance of second causes, Devotion towards what men fear, and Taking of things Casuall for Prognostiques, consisteth the Naturall seed of Religion; which by reason of the different Fancies, Judgements, and Passions of severall men, hath grown up into ceremonies so different, that those which are used by one man, are for the most part ridiculous to another.

The natural seeds of religion lie in four things: belief in spirits, ignorance of secondary causes, devotion to what people fear, and treating chance events as omens. Because people differ in their imaginations, judgments, and passions, religion has developed into very different ceremonies. As a result, the ceremonies one person practices usually seem ridiculous to another.

For these seeds have received culture from two sorts of men. One sort have been they, that have nourished, and ordered them, according to their own invention. The other, have done it, by Gods commandement, and direction: but both sorts have done it, with a purpose to make those men that relyed on them, the more apt to Obedience, Lawes, Peace, Charity, and civill Society. So that the Religion of the former sort, is a part of humane Politiques; and teacheth part of the duty which Earthly Kings require of their Subjects. And the Religion of the later sort is Divine Politiques; and containeth Precepts to those that have yeelded themselves subjects in the Kingdome of God. Of the former sort, were all the Founders of Common-wealths, and the Law-givers of the Gentiles: Of the later sort, were Abraham, Moses, and our Blessed Saviour; by whom have been derived unto us the Lawes of the Kingdome of God.

For these seeds have been cultivated by two kinds of men. The first kind nurtured and shaped these seeds according to their own ideas. The second did so under God's command and direction. But both aimed to make those who relied on them more inclined toward obedience, law, peace, charity, and civil society. So the religion of the first kind is part of human politics. It teaches some of the duties that earthly kings require of their subjects. The religion of the second kind is divine politics. It contains rules for those who have submitted as subjects in the Kingdom of God. The first kind included all the founders of commonwealths and the lawgivers of the Gentiles. The second kind included Abraham, Moses, and our Blessed Saviour. Through them, the laws of the Kingdom of God have been passed down to us.

And for that part of Religion, which consisteth in opinions concerning the nature of Powers Invisible, there is almost nothing that has a name, that has not been esteemed amongst the Gentiles, in one place or another, a God, or Divell; or by their Poets feigned to be inanimated, inhabited, or possessed by some Spirit or other.

And consider the part of religion concerned with beliefs about the nature of invisible powers. Among the Gentiles, almost everything with a name has somewhere been regarded as a god or devil, or imagined by their poets to be brought to life, inhabited, or possessed by some spirit.

The unformed matter of the World, was a God, by the name of Chaos.

The world's unformed matter was a god named Chaos.

The Heaven, the Ocean, the Planets, the Fire, the Earth, the Winds, were so many Gods.

The sky, the ocean, the planets, fire, the earth, and the winds were all considered gods.

Men, Women, a Bird, a Crocodile, a Calf, a Dogge, a Snake, an Onion, a Leeke, Deified. Besides, that they filled almost all places, with spirits called Daemons; the plains, with Pan, and Panises, or Satyres; the Woods, with Fawnes, and Nymphs; the Sea, with Tritons, and other Nymphs; every River, and Fountayn, with a Ghost of his name, and with Nymphs; every house, with it Lares, or Familiars; every man, with his Genius; Hell, with Ghosts, and spirituall Officers, as Charon, Cerberus, and the Furies; and in the night time, all places with Larvae, Lemures, Ghosts of men deceased, and a whole kingdome of Fayries, and Bugbears. They have also ascribed Divinity, and built Temples to meer Accidents, and Qualities; such as are Time, Night, Day, Peace, Concord, Love, Contention, Vertue, Honour, Health, Rust, Fever, and the like; which when they prayed for, or against, they prayed to, as if there were Ghosts of those names hanging over their heads, and letting fall, or withholding that Good, or Evill, for, or against which they prayed. They invoked also their own Wit, by the name of Muses; their own Ignorance, by the name of Fortune; their own Lust, by the name of Cupid; their own Rage, by the name Furies; their own privy members by the name of Priapus; and attributed their pollutions, to Incubi, and Succubae: insomuch as there was nothing, which a Poet could introduce as a person in his Poem, which they did not make either a God, or a Divel.

They deified men, women, a bird, a crocodile, a calf, a dog, a snake, an onion, and a leek. They also filled almost every place with spirits called Daemons. They filled the plains with Pan and Panises, or satyrs, and the woods with fauns and nymphs. They filled the sea with Tritons and other nymphs. Every river and spring had a spirit bearing its name, along with nymphs. Every house had its Lares, or household spirits, and every man had his Genius, or guardian spirit. Hell had ghosts and spiritual officials, such as Charon, Cerberus, and the Furies. At night, every place was filled with Larvae, Lemures, ghosts of the dead, and a whole kingdom of fairies and bogeymen. They also treated mere events and qualities as divine and built temples to them. These included Time, Night, Day, Peace, Concord, Love, Contention, Virtue, Honour, Health, Rust, Fever, and the like. When people prayed for or against these things, they prayed to them. They prayed as if spirits bearing those names hovered overhead, granting or withholding the good or evil in question. They also invoked their own wit as the Muses, their own ignorance as Fortune, and their own lust as Cupid. They invoked their own rage as the Furies and their own genitals as Priapus. They attributed their sexual defilement to Incubi and Succubae. In short, anything a poet could present as a person in a poem, they made into either a god or a devil.

The same authors of the Religion of the Gentiles, observing the second ground for Religion, which is mens Ignorance of causes; and thereby their aptnesse to attribute their fortune to causes, on which there was no dependence at all apparent, took occasion to obtrude on their ignorance, in stead of second causes, a kind of second and ministeriall Gods; ascribing the cause of Foecundity, to Venus; the cause of Arts, to Apollo; of Subtilty and Craft, to Mercury; of Tempests and stormes, to Aeolus; and of other effects, to other Gods: insomuch as there was amongst the Heathen almost as great variety of Gods, as of businesse.

The same founders of the Religion of the Gentiles observed the second basis of religion: people’s ignorance of causes. This ignorance made people ready to attribute their fortunes to causes with no apparent connection to those fortunes. So these founders exploited people’s ignorance by substituting lesser, serving gods for secondary causes. They credited Venus with fertility, Apollo with the arts, Mercury with cunning and trickery, and Aeolus with tempests and storms. They attributed other effects to other gods. As a result, the heathens had almost as many kinds of gods as kinds of business.

And to the Worship, which naturally men conceived fit to bee used towards their Gods, namely Oblations, Prayers, Thanks, and the rest formerly named; the same Legislators of the Gentiles have added their Images, both in Picture, and Sculpture; that the more ignorant sort, (that is to say, the most part, or generality of the people,) thinking the Gods for whose representation they were made, were really included, and as it were housed within them, might so much the more stand in feare of them: And endowed them with lands, and houses, and officers, and revenues, set apart from all other humane uses; that is, consecrated, and made holy to those their Idols; as Caverns, Groves, Woods, Mountains, and whole Ilands; and have attributed to them, not onely the shapes, some of Men, some of Beasts, some of Monsters; but also the Faculties, and Passions of men and beasts; as Sense, Speech, Sex, Lust, Generation, (and this not onely by mixing one with another, to propagate the kind of Gods; but also by mixing with men, and women, to beget mongrill Gods, and but inmates of Heaven, as Bacchus, Hercules, and others;) besides, Anger, Revenge, and other passions of living creatures, and the actions proceeding from them, as Fraud, Theft, Adultery, Sodomie, and any vice that may be taken for an effect of Power, or a cause of Pleasure; and all such Vices, as amongst men are taken to be against Law, rather than against Honour.

People naturally considered certain forms of worship suitable for their gods: offerings, prayers, thanks, and the others mentioned earlier. To these, the same lawmakers of the Gentiles added images of their gods, both paintings and sculptures. Their purpose was to make the more ignorant people fear the gods all the more. These ignorant people were the majority, or the people in general. They would think the gods represented by the images were actually contained in them, as if housed there. The lawmakers also provided these idols with lands, houses, officials, and revenues, set apart from all other human uses. In other words, these things were consecrated and made holy to the idols. So were caves, groves, woods, mountains, and entire islands. The lawmakers gave the gods the shapes of humans, beasts, and monsters. They also gave them the abilities and passions of humans and beasts: sensation, speech, sex, lust, and reproduction. The gods reproduced not only with one another, to continue their divine kind, but also with men and women. These unions produced mixed-breed gods, mere lodgers in Heaven, such as Bacchus, Hercules, and others. The lawmakers also attributed anger, revenge, and other passions of living creatures to the gods, along with the resulting actions. These included fraud, theft, adultery, sodomy, and any vice that might be considered an expression of power or a source of pleasure. They also included all those vices that people consider contrary to law rather than to honour.

Lastly, to the Prognostiques of time to come; which are naturally, but Conjectures upon the Experience of time past; and supernaturall, divine Revelation; the same authors of the Religion of the Gentiles, partly upon pretended Experience, partly upon pretended Revelation, have added innumerable other superstitious wayes of Divination; and made men believe they should find their fortunes, sometimes in the ambiguous or senslesse answers of the priests at Delphi, Delos, Ammon, and other famous Oracles; which answers, were made ambiguous by designe, to own the event both wayes; or absurd by the intoxicating vapour of the place, which is very frequent in sulphurous Cavernes: Sometimes in the leaves of the Sibills; of whose Prophecyes (like those perhaps of Nostradamus; for the fragments now extant seem to be the invention of later times) there were some books in reputation in the time of the Roman Republique: Sometimes in the insignificant Speeches of Mad-men, supposed to be possessed with a divine Spirit; which Possession they called Enthusiasme; and these kinds of foretelling events, were accounted Theomancy, or Prophecy; Sometimes in the aspect of the Starres at their Nativity; which was called Horoscopy, and esteemed a part of judiciary Astrology: Sometimes in their own hopes and feares, called Thumomancy, or Presage: Sometimes in the Prediction of Witches, that pretended conference with the dead; which is called Necromancy, Conjuring, and Witchcraft; and is but juggling and confederate knavery: Sometimes in the Casuall flight, or feeding of birds; called Augury: Sometimes in the Entrayles of a sacrificed beast; which was Aruspicina: Sometimes in Dreams: Sometimes in Croaking of Ravens, or chattering of Birds: Sometimes in the Lineaments of the face; which was called Metoposcopy; or by Palmistry in the lines of the hand; in casuall words, called Omina: Sometimes in Monsters, or unusuall accidents; as Ecclipses, Comets, rare Meteors, Earthquakes, Inundations, uncouth Births, and the like, which they called Portenta and Ostenta, because they thought them to portend, or foreshew some great Calamity to come; Sometimes, in meer Lottery, as Crosse and Pile; counting holes in a sive; dipping of Verses in Homer, and Virgil; and innumerable other such vaine conceipts. So easie are men to be drawn to believe any thing, from such men as have gotten credit with them; and can with gentlenesse, and dexterity, take hold of their fear, and ignorance.

Finally, consider predictions of the future. Natural predictions are merely guesses based on past experience. Supernatural predictions are divine revelation. The same founders of Gentile religion added countless other superstitious methods of divination. They based these partly on supposed experience and partly on supposed revelation. They made people believe they could discover their fortunes in many ways. Sometimes people looked to the ambiguous or senseless answers of priests at Delphi, Delos, Ammon, and other famous Oracles. These answers were deliberately ambiguous, so the priests could claim success whichever way events turned out. Or the answers were absurd because of the place’s intoxicating vapour, which is very common in sulphurous caves. Sometimes people looked to the writings of the Sibyls. Some books of their prophecies were highly regarded during the Roman Republic, perhaps like those of Nostradamus. The surviving fragments seem to be inventions of later times. Sometimes people looked to the meaningless speeches of madmen supposedly possessed by a divine spirit. This possession was called Enthusiasm. These ways of predicting events were considered Theomancy, or Prophecy. Sometimes people looked to the positions of the stars at their birth. This was called Horoscopy and considered part of judicial Astrology. Sometimes they looked to their own hopes and fears, called Thumomancy, or Presage. Sometimes they trusted predictions by witches who claimed to speak with the dead. This is called Necromancy, Conjuring, and Witchcraft, and is nothing but trickery and fraud carried out by accomplices. Sometimes people looked to the chance flight or feeding of birds, called Augury. Sometimes they examined the entrails of a sacrificed animal, a practice called Aruspicina. Sometimes they looked to dreams, or to the croaking of ravens or the chattering of birds. Sometimes they examined facial features, a practice called Metoposcopy, or the lines of the hand through Palmistry. They also looked to chance remarks, called Omina. Sometimes people looked to monstrous things or unusual events, such as eclipses, comets, rare meteors, earthquakes, floods, and abnormal births. They called these and similar events Portenta and Ostenta because they thought such events foretold some great disaster. Sometimes people relied on pure chance, such as tossing a coin, counting holes in a sieve, or randomly choosing verses from Homer and Virgil. They used countless other equally empty notions. People are so easily led to believe anything by those who have gained their trust. Such people can gently and skilfully exploit their fear and ignorance.

The Designes Of The Authors Of The Religion Of The Heathen And therefore the first Founders, and Legislators of Common-wealths amongst the Gentiles, whose ends were only to keep the people in obedience, and peace, have in all places taken care; First, to imprint in their minds a beliefe, that those precepts which they gave concerning Religion, might not be thought to proceed from their own device, but from the dictates of some God, or other Spirit; or else that they themselves were of a higher nature than mere mortalls, that their Lawes might the more easily be received: So Numa Pompilius pretended to receive the Ceremonies he instituted amongst the Romans, from the Nymph Egeria: and the first King and founder of the Kingdome of Peru, pretended himselfe and his wife to be the children of the Sunne: and Mahomet, to set up his new Religion, pretended to have conferences with the Holy Ghost, in forme of a Dove. Secondly, they have had a care, to make it believed, that the same things were displeasing to the Gods, which were forbidden by the Lawes. Thirdly, to prescribe Ceremonies, Supplications, Sacrifices, and Festivalls, by which they were to believe, the anger of the Gods might be appeased; and that ill success in War, great contagions of Sicknesse, Earthquakes, and each mans private Misery, came from the Anger of the Gods; and their Anger from the Neglect of their Worship, or the forgetting, or mistaking some point of the Ceremonies required. And though amongst the antient Romans, men were not forbidden to deny, that which in the Poets is written of the paines, and pleasures after this life; which divers of great authority, and gravity in that state have in their Harangues openly derided; yet that beliefe was alwaies more cherished, than the contrary.

The Aims of the Founders of Pagan Religion And so the first founders and lawmakers of states among the Gentiles aimed only to keep people obedient and peaceful. Everywhere, these founders took care to establish certain beliefs. First, they taught people that their religious rules did not come from their own invention, but from some God or spirit. Or they claimed that they themselves were more than mere mortals, so their laws would be accepted more easily. Thus Numa Pompilius claimed that the ceremonies he established among the Romans came from the Nymph Egeria. The first king and founder of the Kingdom of Peru claimed that he and his wife were children of the Sun. And Mahomet, to establish his new religion, claimed to speak with the Holy Ghost in the form of a dove. Second, these founders made people believe that whatever the laws forbade also displeased the Gods. Third, they prescribed ceremonies, prayers, sacrifices, and festivals that people were to believe could calm the Gods’ anger. People were also to believe that defeat in war, great epidemics, earthquakes, and each person’s suffering came from the Gods’ anger. And that anger came from neglecting worship, or forgetting or getting wrong some detail of the required ceremonies. Among the ancient Romans, people were not forbidden to deny the poets’ accounts of pains and pleasures after death. Indeed, several men of great authority and standing in the state openly mocked those accounts in their public speeches. Yet belief in those accounts was always encouraged more than disbelief.

And by these, and such other Institutions, they obtayned in order to their end, (which was the peace of the Commonwealth,) that the common people in their misfortunes, laying the fault on neglect, or errour in their Ceremonies, or on their own disobedience to the lawes, were the lesse apt to mutiny against their Governors. And being entertained with the pomp, and pastime of Festivalls, and publike Gomes, made in honour of the Gods, needed nothing else but bread, to keep them from discontent, murmuring, and commotion against the State. And therefore the Romans, that had conquered the greatest part of the then known World, made no scruple of tollerating any Religion whatsoever in the City of Rome it selfe; unlesse it had somthing in it, that could not consist with their Civill Government; nor do we read, that any Religion was there forbidden, but that of the Jewes; who (being the peculiar Kingdome of God) thought it unlawfull to acknowledge subjection to any mortall King or State whatsoever. And thus you see how the Religion of the Gentiles was a part of their Policy.

Through these and similar institutions, they achieved their aim of keeping peace in the Commonwealth. When ordinary people suffered misfortunes, they blamed neglect or mistakes in their ceremonies, or their own disobedience to the laws. As a result, the people were less likely to rebel against their rulers. The people were also entertained by the spectacle and amusement of festivals and public games honoring the Gods. With this entertainment, they needed only bread to keep them from discontent, grumbling, and unrest against the State. For this reason, the Romans, who had conquered most of the world then known, freely tolerated any religion in Rome itself. The only exception was a religion containing something incompatible with their civil government. Nor do we read of any religion being forbidden there except that of the Jews. The Jews, being the special Kingdom of God, considered submission to any mortal king or State unlawful. So you can see how the religion of the Gentiles formed part of their system of government.

The True Religion, And The Lawes Of Gods Kingdome The Same But where God himselfe, by supernaturall Revelation, planted Religion; there he also made to himselfe a peculiar Kingdome; and gave Lawes, not only of behaviour towards himselfe; but also towards one another; and thereby in the Kingdome of God, the Policy, and lawes Civill, are a part of Religion; and therefore the distinction of Temporall, and Spirituall Domination, hath there no place. It is true, that God is King of all the Earth: Yet may he be King of a peculiar, and chosen Nation. For there is no more incongruity therein, than that he that hath the generall command of the whole Army, should have withall a peculiar Regiment, or Company of his own. God is King of all the Earth by his Power: but of his chosen people, he is King by Covenant. But to speake more largly of the Kingdome of God, both by Nature, and Covenant, I have in the following discourse assigned an other place.

True Religion and the Laws of God’s Kingdom Are the Same. But wherever God himself established religion through supernatural revelation, he also established a kingdom of his own. He gave laws governing not only conduct toward himself, but also conduct toward one another. Thus, in the Kingdom of God, government and civil laws are part of religion. Therefore, the distinction between temporal and spiritual rule has no place there. It is true that God is King of all the Earth. Yet he may also be King of a particular, chosen nation. There is no more contradiction here than in a commander of an entire army also having his own regiment or company. God is King of all the Earth through his power. But he is King of his chosen people through a covenant. I have set aside another place later in this work to discuss God’s Kingdom more fully, both by nature and by covenant.

From the propagation of Religion, it is not hard to understand the causes of the resolution of the same into its first seeds, or principles; which are only an opinion of a Deity, and Powers invisible, and supernaturall; that can never be so abolished out of humane nature, but that new Religions may againe be made to spring out of them, by the culture of such men, as for such purpose are in reputation.

From how religion spreads, we can easily understand why it breaks down into its original seeds, or basic principles. These are simply beliefs in a deity and in invisible, supernatural powers. Such beliefs can never be so completely removed from human nature that new religions cannot spring from them again. New religions may grow when these beliefs are cultivated by men respected in such matters.

For seeing all formed Religion, is founded at first, upon the faith which a multitude hath in some one person, whom they believe not only to be a wise man, and to labour to procure their happiness, but also to be a holy man, to whom God himselfe vouchsafeth to declare his will supernaturally; It followeth necessarily, when they that have the Goverment of Religion, shall come to have either the wisedome of those men, their sincerity, or their love suspected; or that they shall be unable to shew any probable token of divine Revelation; that the Religion which they desire to uphold, must be suspected likewise; and (without the feare of the Civill Sword) contradicted and rejected.

For all organized religion begins with the faith a multitude places in one person. The people believe this person is wise and works to bring them happiness. They also believe this person is holy, and that God chooses to reveal his will to him supernaturally. So certain consequences necessarily follow when people begin to doubt the wisdom, sincerity, or love of their religious leaders. The same follows if those leaders cannot show any credible sign of divine revelation. The religion those leaders seek to uphold must then also come under suspicion. And without fear of punishment by the civil authorities, people will challenge and reject that religion.

That which taketh away the reputation of Wisedome, in him that formeth a Religion, or addeth to it when it is allready formed, is the enjoyning of a beliefe of contradictories: For both parts of a contradiction cannot possibly be true: and therefore to enjoyne the beliefe of them, is an argument of ignorance; which detects the Author in that; and discredits him in all things else he shall propound as from revelation supernaturall: which revelation a man may indeed have of many things above, but of nothing against naturall reason.

Anyone who creates a religion, or adds to an existing one, loses his reputation for wisdom by demanding contradictory beliefs. Both sides of a contradiction cannot possibly be true. So demanding belief in both shows ignorance. Such ignorance exposes the founder or reformer and discredits everything else he presents as supernatural revelation. A person may indeed receive revelations about many things beyond natural reason, but never about anything contrary to natural reason.

That which taketh away the reputation of Sincerity, is the doing, or saying of such things, as appeare to be signes, that what they require other men to believe, is not believed by themselves; all which doings, or sayings are therefore called Scandalous, because they be stumbling blocks, that make men to fall in the way of Religion: as Injustice, Cruelty, Prophanesse, Avarice, and Luxury. For who can believe, that he that doth ordinarily such actions, as proceed from any of these rootes, believeth there is any such Invisible Power to be feared, as he affrighteth other men withall, for lesser faults?

People lose their reputation for sincerity when their actions or words suggest they do not believe what they demand others believe. All such actions or words are therefore called scandalous because they are stumbling blocks in the path of religion. Examples include injustice, cruelty, irreverence, greed, and excessive indulgence. Who can believe that someone who regularly acts from any of these motives believes in an invisible power worth fearing? Yet that same person frightens others with this power for lesser faults.

That which taketh away the reputation of Love, is the being detected of private ends: as when the beliefe they require of others, conduceth or seemeth to conduce to the acquiring of Dominion, Riches, Dignity, or secure Pleasure, to themselves onely, or specially. For that which men reap benefit by to themselves, they are thought to do for their own sakes, and not for love of others

People lose their reputation for loving others when their selfish motives are discovered. For example, the belief they demand from others may help, or seem to help, them gain power, wealth, or status. It may also help them secure pleasure. These gains benefit only themselves, or mainly themselves. For when people benefit from their own actions, others assume they act for their own sake, not out of love for others.

Lastly, the testimony that men can render of divine Calling, can be no other, than the operation of Miracles; or true Prophecy, (which also is a Miracle;) or extraordinary Felicity. And therefore, to those points of Religion, which have been received from them that did such Miracles; those that are added by such, as approve not their Calling by some Miracle, obtain no greater beliefe, than what the Custome, and Lawes of the places, in which they be educated, have wrought into them. For as in naturall things, men of judgement require naturall signes, and arguments; so in supernaturall things, they require signes supernaturall, (which are Miracles,) before they consent inwardly, and from their hearts.

Finally, people can offer only three kinds of evidence that God has called them: miracles, true prophecy, or extraordinary good fortune. True prophecy is also a miracle. Some religious teachings have been received from people who performed such miracles. Others have been added by people who offer no miracle as proof that God has called them. These added teachings gain no greater belief than local customs and laws instill in people raised under them. For just as people of sound judgment require natural signs and arguments in natural matters, they require supernatural signs in supernatural matters. These supernatural signs are miracles. People of sound judgment require such signs before they give their inward, heartfelt assent.

All which causes of the weakening of mens faith, do manifestly appear in the Examples following. First, we have the Example of the children of Israel; who when Moses, that had approved his Calling to them by Miracles, and by the happy conduct of them out of Egypt, was absent but 40 dayes, revolted from the worship of the true God, recommended to them by him; and setting up (Exod.32 1,2) a Golden Calfe for their God, relapsed into the Idolatry of the Egyptians; from whom they had been so lately delivered. And again, after Moses, Aaron, Joshua, and that generation which had seen the great works of God in Israel, (Judges 2 11) were dead; another generation arose, and served Baal. So that Miracles fayling, Faith also failed.

All these causes of weakening faith clearly appear in the following examples. First, consider the children of Israel. Moses had proved his calling to them through miracles and by successfully leading them out of Egypt. Yet when Moses was absent for just 40 days, they abandoned worship of the true God he had taught them to worship. They set up (Exod.32 1,2) a Golden Calf as their God and returned to the idolatry of the Egyptians. They had only recently been freed from those same Egyptians. Later, Moses, Aaron, Joshua, and the generation who had seen God’s great works in Israel (Judges 2 11) died. Afterward, another generation arose and served Baal. So when miracles ceased, faith also failed.

Again, when the sons of Samuel, (1 Sam.8.3) being constituted by their father Judges in Bersabee, received bribes, and judged unjustly, the people of Israel refused any more to have God to be their King, in other manner than he was King of other people; and therefore cryed out to Samuel, to choose them a King after the manner of the Nations. So that Justice Fayling, Faith also fayled: Insomuch, as they deposed their God, from reigning over them.

Again, Samuel had appointed his sons (1 Sam.8.3) as judges in Bersabee, but they took bribes and judged unjustly. The people of Israel then refused to have God as their King any longer, except as he ruled other peoples. They therefore cried out to Samuel to choose a King for them, as other nations had. So when justice failed, faith also failed. The people went so far as to remove God from his rule over them.

And whereas in the planting of Christian Religion, the Oracles ceased in all parts of the Roman Empire, and the number of Christians encreased wonderfully every day, and in every place, by the preaching of the Apostles, and Evangelists; a great part of that successe, may reasonably be attributed, to the contempt, into which the Priests of the Gentiles of that time, had brought themselves, by their uncleannesse, avarice, and jugling between Princes. Also the Religion of the Church of Rome, was partly, for the same cause abolished in England, and many other parts of Christendome; insomuch, as the fayling of Vertue in the Pastors, maketh Faith faile in the People: and partly from bringing of the Philosophy, and doctrine of Aristotle into Religion, by the Schoole-men; from whence there arose so many contradictions, and absurdities, as brought the Clergy into a reputation both of Ignorance, and of Fraudulent intention; and enclined people to revolt from them, either against the will of their own Princes, as in France, and Holland; or with their will, as in England.

As Christianity took root, the Oracles fell silent in all parts of the Roman Empire. The number of Christians grew remarkably every day and everywhere through the preaching of the Apostles and Evangelists. Much of that success may reasonably be attributed to the contempt the pagan priests of that time had brought upon themselves. They had done so through their sexual immorality, greed, and political manipulation among rulers. The religion of the Church of Rome was also abolished in England and many other parts of Christendom, partly for the same reason. When virtue fails in the pastors, faith fails in the people. Another cause was the Schoolmen’s introduction of Aristotle’s philosophy and teachings into religion. So many contradictions and absurdities arose from this that the clergy gained a reputation for both ignorance and deliberate deception. These contradictions and absurdities also inclined people to rebel against the clergy. In France and Holland, people rebelled against their own rulers’ wishes. In England, they rebelled with their rulers’ approval.

Lastly, amongst the points by the Church of Rome declared necessary for Salvation, there be so many, manifestly to the advantage of the Pope, and of his spirituall subjects, residing in the territories of other Christian Princes, that were it not for the mutuall emulation of those Princes, they might without warre, or trouble, exclude all forraign Authority, as easily as it has been excluded in England. For who is there that does not see, to whose benefit it conduceth, to have it believed, that a King hath not his Authority from Christ, unlesse a Bishop crown him? That a King, if he be a Priest, cannot Marry? That whether a Prince be born in lawfull Marriage, or not, must be judged by Authority from Rome? That Subjects may be freed from their Alleageance, if by the Court of Rome, the King be judged an Heretique? That a King (as Chilperique of France) may be deposed by a Pope (as Pope Zachary,) for no cause; and his Kingdome given to one of his Subjects? That the Clergy, and Regulars, in what Country soever, shall be exempt from the Jurisdiction of their King, in cases criminall? Or who does not see, to whose profit redound the Fees of private Masses, and Vales of Purgatory; with other signes of private interest, enough to mortifie the most lively Faith, if (as I sayd) the civill Magistrate, and Custome did not more sustain it, than any opinion they have of the Sanctity, Wisdome, or Probity of their Teachers? So that I may attribute all the changes of Religion in the world, to one and the some cause; and that is, unpleasing Priests; and those not onely amongst Catholiques, but even in that Church that hath presumed most of Reformation.

Finally, consider the doctrines that the Church of Rome declares necessary for salvation. Many plainly benefit the Pope and his spiritual subjects living in the territories of other Christian Princes. Were it not for these Princes’ rivalry, they could exclude all foreign authority without war or trouble. They could do so as easily as England has done. For who cannot see who benefits when people believe the following claims? That a King receives no authority from Christ unless a Bishop crowns him? That a King who is a Priest cannot marry? That Rome’s authority must determine whether a Prince was born within a lawful marriage? That subjects may be released from their allegiance if the Court of Rome judges their King a heretic? That a Pope, such as Pope Zachary, may depose a King, such as Chilperique of France, without any cause? And that the Pope may give that King’s kingdom to one of his subjects? That clergy and members of religious orders, in any country, are exempt from their King’s jurisdiction in criminal cases? Or who cannot see who profits from fees for private Masses and payments for Purgatory? These and other signs of self-interest are enough to kill even the liveliest faith. As I said, faith would die if civil authorities and custom did not sustain it more than believers’ opinions of their teachers’ holiness, wisdom, or honesty. So I may attribute all changes of religion in the world to one and the same cause: priests who cause discontent. Such priests are found not only among Catholics, but even in the Church that has claimed the greatest Reformation.