thereby their aptness to attribute their fortune to causes on which there was no dependence at all apparent, took occasion to obtrude on their ignorance, instead of second causes, a kind of second and ministerial gods; ascribing the cause of fecundity to Venus, the cause of arts to Apollo, of subtlety and craft to Mercury, of tempests and storms to Aeolus, and of other effects to other gods; insomuch as there was amongst the heathen almost as great variety of gods as of business.
And to the worship which naturally men conceived fit to be 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 fear of them: and endowed them with lands, and houses, and officers, and revenues, set apart from all other human uses; that is, consecrated, made holy to those their idols; as caverns, groves, woods, mountains, and whole islands; and have attributed to them, not only 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 only by mixing one with another to propagate the kind of gods, but also by mixing with men and women to beget mongrel 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, sodomy, 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.
Lastly, to the prognostics of time to come, which are naturally but conjectures upon the experience of time past, and supernaturally, divine revelation, the same authors of the religion of the Gentiles, partly upon pretended experience, partly upon pretended revelation, have added innumerable other superstitious ways of divination, and made men believe they should find their fortunes, sometimes in the ambiguous or senseless answers of the priests at Delphi, Delos, Ammon, and other famous oracles; which answers were made ambiguous by design, to own the event both ways; or absurd, by the intoxicating vapour of the place, which is very frequent in sulphurous caverns: sometimes in the leaves of the Sibyls, of whose prophecies, 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 republic: sometimes in the insignificant speeches of madmen, supposed to be possessed with a divine spirit, which possession they called enthusiasm; and these kinds of foretelling events were accounted theomancy, or prophecy: sometimes in the aspect of the stars at their nativity, which was called horoscopy, and esteemed a part of judiciary astrology: sometimes in their own hopes and fears, called and fears, 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 casual flight or feeding of birds, called augury: sometimes in the entrails of a sacrificed beast, which was haruspicy: 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 casual words called omina: sometimes in monsters or unusual accidents; as eclipses, comets, rare meteors, earthquakes, inundations, uncouth births, and the like, which they called portenta, and ostenta, because they thought them to portend or foreshow some great calamity to come: sometimes in mere lottery, as cross and pile; counting holes in a sieve; dipping of verses in Homer and Virgil; and innumerable other such vain conceits. So easy are men to be drawn to believe anything from such men as have gotten credit with them; and can with gentleness, and dexterity, take hold of their fear and ignorance.
And therefore the first founders and legislators of Commonwealths amongst the Gentiles, whose ends were only to keep the people in obedience and peace, have in all places taken care: first, to imprint their minds a belief 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 mortals, that their laws 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 kingdom of Peru pretended himself and his wife to be the children of the sun; and Mahomet, to set up his new religion, pretended to have conferences with the Holy Ghost in form 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 laws. Thirdly, to prescribe ceremonies, supplications, sacrifices, and festivals by which they were to believe the anger of the gods might be appeased; and that ill success in war, great contagions of sickness, earthquakes, and each man's 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 ancient Romans men were not forbidden to deny that which in the poets is written of the pains and pleasures after this life, which divers of great authority and gravity in that state have in their harangues openly derided, yet that belief was always more cherished, than the contrary.
And by these, and such other institutions, they obtained 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 error in their ceremonies, or on their own disobedience to the laws, were the less apt to mutiny against their governors. And being entertained with the pomp and pastime of festivals and public games 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 tolerating any religion whatsoever in the city of Rome itself, unless it had something in it that could not consist with their civil government; nor do we read that any religion was there forbidden but that of the Jews, who (being the peculiar kingdom of God) thought it unlawful to acknowledge subjection to any mortal king or state whatsoever. And thus you see how the religion of the Gentiles was a part of their policy.
But where God himself by supernatural revelation planted religion, there he also made to himself a peculiar kingdom, and gave laws, not only of behaviour towards himself, but also towards one another; and thereby in the kingdom of God, the policy and laws civil are a part of religion; and therefore the distinction of temporal and spiritual 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 general command of the whole army should have withal 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 speak more largely of the kingdom of God, both by nature and covenant, I have in the following discourse assigned another place.
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 supernatural; that can never be so abolished out of human nature, but that new religions may again be made to spring out of them by the culture of such men as for such purpose are in reputation.
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 Himself vouchsafeth to declare His will supernaturally, it followeth necessarily when they that have the government of religion shall come to have either the wisdom of those men, their sincerity, or their love suspected, or that they shall be unable to show any probable token of divine revelation, that the religion which they desire to uphold must be suspected likewise and (without the fear of the civil sword) contradicted and rejected.
That which taketh away the reputation of wisdom in him that formeth a religion, or addeth to it when it is already formed, is the enjoining of a belief of contradictories: for both parts of a contradiction cannot possibly be true, and therefore to enjoin the belief of them is an argument of ignorance, which detects the author in that, and discredits him in all things else he shall propound
