Having now done with what we propounded as a _Preface_ to our following
_Discourses_, we should now come to treat of the _main Heads and
Principles of Religion_. But before we doe that, perhaps it may not be
amiss to enquire into some of those _Anti-Deities_ that are set up
against it, the chief whereof are ATHEISM and SUPERSTITION; which indeed
may seeme to comprehend in them all kind of Apostasy and Praevarication
from Religion. We shall not be over-curious to pry into such foule and
rotten carkasses as these are too narrowly, or to make any subtile
anatomy of them; but rather enquire a litle into the Original and
Immediate Causes of them; because it may be they may be nearer of kin
then we ordinarily are aware of, while we see their Complexions to be so
vastly different the one from the other.
And first of all for SUPERSTITION (to lay aside our Vulgar notion of it
which much mistakes it) it is the same with that Temper of Mind which
the Greeks call Δεισιδαιμονία, (for so Tully frequently translates that
word, though not so fitly and emphatically as he hath done some others:)
It imports _an overtimorous and dreadfull apprehension of the Deity_;
and therefore with _Hesychius_ Δεισιδαιμονία and Φοβοθεΐα are all one,
and Δεισιδαίμων is by him expounded ὁ εἰδωλολάτρης, ὁ εὐσεβής, καὶ
δειλὸς παρὰ θεοῖς, _an Idolater, and also one that is very prompt to
worship the Gods, but withall fearfull of them_. And therefore _the true
Cause and Rise of Superstition_ is indeed nothing else but _a false
opinion_ of the Deity, that renders him dreadfull and terrible, as being
rigorous and imperious; that which represents him as austere and apt to
be angry, but yet impotent, and easy to be appeased again by some
_flattering devotions_, especially if performed with sanctimonious
shewes and a solemn sadness of Mind. And I wish that that Picture of God
which some Christians have drawn of him, wherein Sowreness and
Arbitrariness appear so much, doth not too much resemble it. According
to this sense, Plutarch hath well defined it in his book περὶ
δεισιδαιμονίας in this manner, δόξαν ἐμπαθῆ καὶ δέους ποιητικὴν ὑπόληψιν
οὖσαν ἐκταπεινοῦντος καὶ συντρίβοντος τὸν ἄνθρωπον, οἰόμενον τε εἶναι
θεοὺς εἶναι δὲ λυπηροὺς καὶ βλαβερούς, _a strong passionate Opinion, and
such a Supposition as is productive of a fear debasing and terrifying a
man with the representation of the Gods as grievous and hurtfull to
Mankind_.
Such men as these converse not with the _Goodness_ of God, and therefore
they are apt to attribute their impotent passions and peevishness of
Spirit to him. Or it may be because some secret advertisements of their
Consciences tell them how _unlike_ they themselves are _to God_, and how
they have provoked him; they are apt to be as much displeased with him
as too troublesome to them, as they think he is displeased with them.
They are apt to count this Divine Supremacy as but a piece of tyranny
that by its Soveraign Will makes too great encroachments upon their
Liberties, and that which will eat up all their Right and Property; and
therefore are lavishly afraid of him, τὴν τῶν θεῶν ἀρχὴν ὡς τυραννίδα
φοβούμενοι σκυθρωπὴν καὶ ἀπαραίτητον, _fearing Heaven’s Monarchy as a
severe and churlish Tyranny from which they cannot absolve themselves_,
as the same Author speaks: and therefore he thus discloseth the private
whisperings of their minds, ᾅδου τινες ἀνοίγονται πύλαι βαθείαι, καὶ
ποταμοῖ πυρὸς ὁμοῦ καὶ στυγὸς ἀπορρῶγες ἀναπετάννυνται, &c., _the broad
gates of hell are opened, the rivers of fire and Stygian inundations run
down as a swelling flood, there is thick darkness crowded together,
dreadfull and gastly Sights of Ghosts screeching and howling, Judges and
tormentors, deep gulfes and Abysses full of infinite miseries_. Thus he.
The Prophet _Esay_ gives us this Epitome of their thoughts, chap. 33:
_The Sinners in Zion_ are afraid, fearfulness hath surprized the
hypocrites: who shall dwell with the devouring fire? who shall dwell
with everlasting burnings? Though I should not dislike these dreadful
and astonishing thoughts of future torment, which I doubt even good men
may have cause to press home upon their own spirits, while they find
Ingenuity less active, the more to restrain sinne; yet I think it little
commends God, and as little benefits us, to fetch all this horror and
astonishment from the Contemplations of a Deity, which should alwayes be
the most serene and lovely: our apprehensions of the Deity should be
such as might _ennoble_ our Spirits, and not _debase_ them. A right
knowledge of God would beget a _freedome_ and _Liberty_ of Soul within
us, and not _servility_; ἀρετῆς γὰρ ἐλπὶς ὁ Θεός εστιν οὐ δουλείας
πρόφασις, as Plutarch hath well observ’d; our thoughts of a Deity should
breed in us hopes of Vertue, and not gender to a spirit of bondage.
But that we may pass on. Because this unnaturall resemblance of God as
an angry Deity in impure minds, should it blaze too furiously, like the
Basilisk would kill with its looks; therefore these Painters use their
best arts a little to sweeten it, and render it less unpleasing. And
those that fancy God to be most hasty and apt to be displeased, yet are
ready also to imagine him so impotently mutable, that his favour may be
won again with their uncouth devotions, that he will be taken with their
formall praises, and being thirsty after glory and praise and solemn
addresses, may, by their pompous furnishing out all these for him, be
won to a good liking of them: and thus they represent him to themselves
as Lucian, in his _De Sacrificiis_ [c. I] speaks too truly, though it
may be too profanely, ὡς κολακευόμενον ἥδεσθαι, καὶ ἀγανακτεῖν
ἀμελούμενον. And therefore _Superstition_ will alwaies abound in these
things whereby this Deity of their own, made after the similitude of
men, may be most gratified, slavishly crouching to it. We will take a
view of it in the words of _Plutarch_, though what refers to the JEWS,
if it respects more their rites than their Manners, may seem to contain
too hasty a censure of them. _Superstition_ brings in πηλώσεις,
καταβορβορώσεις, σαββατισμούς, ῥίψεις ἐπὶ πρόσωπον, αἰσχρὰς προκαθίσεις,
ἀλλοκότους προσκυνήσεις, _wallowings in the dust, tumblings in the mire,
observations of Sabbaths, prosternations, uncouth gestures, and strange
rites of worship_. Superstition is very apt to think that Heaven may be
bribed with such false-hearted devotions; as Porphyrie, _Lib._ 2, περὶ
ἀποχῆς, hath well explained it by this, that it is ὑπόληψις τοῦ δεκάζειν
δύνασθαι τὸ θεῖον, _an apprehension that a man may corrupt and bribe the
Deity_; which (as he there observes) was the Cause of all those bloudy
sacrifices and of some inhumane ones among the Heathen men, imagining
διὰ τῶν θυσιῶν ἐξωνεῖσθαι τὴν ἁμαρτίαν like him in the Prophet that
thought by the fruit of his body and the firstlings of his flock to
expiate the sinne of his Soul. _Micah_ 6.
But it may be we may seeme all this while to have made too Tragicall a
Description of _Superstition_; and indeed one Author whom we have all
this while had recourse to, seemes to have set it forth, as anciently
Painters were wont to doe those pieces in which they would demonstrate
most their own skill; they would not content themselves with the shape
of one Body onely, but borrowed severall parts from severall Bodies as
might most fit their design and fill up the picture of that they desired
chiefly to represent. _Superstition_ it may be looks not so foul and
deformed in every Soul that is dyed with it, as he hath there set it
forth, nor doth it every where spread it self alike: this πάθος that
shrowds it self under the name of _Religion_, wil _variously_ discover
it self as it is seated in Minds of a _various_ temper, and meets with
_variety of matter_ to exercise it self about.
We shall therefore a little further inquire into it, and what the
Judgments of the soberest men anciently were of it; the rather that a
learned Author of our own seems unwilling to own that Notion of it which
we have hitherto out of _Plutarch_ and others contended for; who though
he have freed it from that gloss which the late Ages have put upon it,
yet he may seem to have too strictly confined it to a Cowardly Worship
of the ancient Gentile Daemons, as if _Superstition and Polytheism_ were
indeed the same thing, whereas _Polytheism_ or _Daemon-worship_ is but
one branch of it, which was partly observed by the learned _Casaubon_ in
his Notes upon that Chapter of _Theophrastus_ περὶ δεισιδαιμονίας, when
it is described to be δειλία πρὸς τὸ δαιμόνιον, which he thus
interprets, Theophrastus _voce_ δαιμόνιον _et Deos et Daemones complexus
est, et quicquid divinitatis esse particeps malesana putavit
antiquitas_. And in this sense it was truly observed by _Petronius
Arbiter_,
_Primus in orbe Deos fecit Timor_—
The whole progeny of the ancient Daemons, at least in the Minds of the
Vulgar, sprung out of _Fear_, and were supported by it: though
notwithstanding, this Fear, when in a Being void of all true sense of
Divine goodness, hath not escaped the censure of _Superstition_ in
_Varro’s_ judgment, whose Maxim it was, as S. _Austin_ tells us, _Deum a
religioso vereri, a superstitioso timeri_: which distinction _Servius_
seems to have made use of in his Comment upon _Virgil_, _Aeneid_ 6,
where the Poet describing the torments of the wicked in hell, he runs
out into an Allegoricall exposition of all, it may be too much in favour
of _Lucretius_, whom he there magnifies. His words are these, _Ipse
etiam Lucretius dicit per eos super quos jamjam casurus imminet lapis_,
Superstitiosos _significare, qui inaniter semper verentur, et de Diis et
Cœlo et locis superioribus male opinantur; nam_ Religiosi _sunt qui per
reverentiam timent_.
But that we may the more fully unfold the _Nature_ of this πάθος, and
the effects of it, which are not alwaies of one sort, we shall first
premise something concerning the Rise of it.
The _Common Notions_ of a Deity, strongly rooted in Mens Souls, and
meeting with the Apprehensions of _Guiltiness_, are very apt to excite
the _Servile_ fear: and when men love their own filthy lusts, that they
may spare them, they are presently apt to contrive some other waies of
appeasing the Deity and compounding with it. Unhallowed minds, that have
no inward foundation of true Holiness to fix themselves upon, are easily
shaken and tossed from all inward peace and tranquillity; and as the
thoughts of some Supreme power above them seize upon them, so they are
struck with the lightning thereof into inward affrightments, which are
further encreas’d by a vulgar observation of those strange, stupendious,
and terrifying Effects in Nature, whereof they can give no certain
reason, as Earthquakes, Thundrings, and Lightnings, blazing Comets and
other Meteors of a like Nature, which are apt to terrifie those
especially who are already unsetled and Chased with an inward sense of
guilt, and, as Seneca speaks, _inevitabilem metum ut supra nos aliquid
timeremus incutiunt_. _Petronius Arbiter_ hath well described this
business for us,
_Primus in orbe Deos fecit Timor, ardua cœlo
Fulmina cum caderent, discussaque moenia flammis,
Atque ictus flagraret Athos_—
From hence it was that the _Libri fulgurales_ of the _Romanes_, and
other such volumes of _Superstition_, swelled so much, and that the
_pulvinaria Deorum_ were so often frequented, as will easily appear to
any one a little conversant in _Livy_, who everywhere sets forth this
Devotion so largely, as if he himself had been too passionately in love
with it.
And though as the _Events_ in Nature began sometimes to be found out
better by a discovery of their immediate Natural Causes, so some
particular pieces of Superstitious Customs were antiquated and grown out
of date (as is well observ’d concerning those _Charms_ and _Februations_
anciently in use upon the appearing of an Eclipse, and some others) yet
often affrights and horrours were not so easily abated, while they were
unacquainted with the Deity, and with the other mysterious events in
Nature, which begot those Furies and unlucky Empusas ἀλάστορας καὶ
παλαμναίους δαίμονας, in the weak minds of men. To all which we may adde
the frequent _Spectres_ and frightfull _Apparitions_ of Ghosts and
_Mormos_: all which extorted such a kind of Worship from them as was
most correspondent to such Causes of it. And those Rites and Ceremonies
which were begotten by Superstition, were again the unhappy Nurses of
it, such as are well described by _Plutarch_ in his _De defect.
Oracul._, Ἑορταὶ καὶ θυσίαι, ὥσπερ ἡμέραι ἀποφράδες, καὶ σκυθρωπαί, ἐν
αἷς ὠμοφαγίας, &c. _Feasts and Sacrifices, as likewise observations of
unlucky and fatall dayes, celebrated with eating of raw things,
lacerations, fastings, and howlings, and many times filthy Speeches in
their sacred rites_, and frantick behaviour.
But as we insinuated before, This Root of _Superstition_ diversely
branched forth it self, sometimes into _Magick_ and _Exorcismes_, other
times into Pædanticall Rites and idle observations of _Things_ and
_Times_, as _Theophrastus_ hath largely set them forth in his Tract περὶ
δεισιδαιμονίας: in others it displayed itself in inventing as many _new
Deities_ as there were severall Causes from whence their affrights
proceeded, and finding out many φρικτὰ μυστήρια appropriate to them, as
supposing they ought to be worshipt _cum sacro horrore_. And hence it is
that we hear of those inhumane and Diabolicall sacrifices called
ἀνθρωποθυσίαι, frequent among the old Heathens (as among many others
_Porphyry_ in his _De abstinentia_ hath abundantly related) and of those
dead mens bones which our Ecclesiastick writers tell us were found in
their Temples at the demolishing of them. Sometimes it would express
itself in a prodigall way of sacrificing, for which _Ammianus
Marcellinus_ (an heathen Writer, but yet one who seems to have been well
pleased with the simplicity and integrity of Christian Religion) taxeth
_Julian_ the Emperor for Superstition. _Iulianus, Superstitiosus magis
quam legitimus sacrorum observator, innumeras sine parsimonia pecudes
mactans, ut æstimaretur, si revertisset de Parthis, boves iam
defuturos_: like that Marcus Caesar, of whom he relates this common
proverb, οἱ λευκοὶ βέες Μάρκῳω τῷ Καίσαρι, ἄν συ νικήσῃς, ἡμεῖς
ἀπωλόμεθα. Besides many other ways might be named wherein _Superstition_
might occasionally shew it self.
All which may best be understood, if we consider it a little in that
Composition of _Fear_ and _Flattery_ which before we intimated: and
indeed _Flattery_ is most incident to _base_ and _slavish_ minds; and
when the fear and jealousy of a Deity disquiet a wanton dalliance with
sin, and disturb the filthy pleasure of Vice, then this fawning and
crouching disposition will find out devices to quiet an angry conscience
within, and an offended God without, (though as men grow more expert in
this cunning, these fears may in some degree abate). This the ancient
Philosophy hath well taken notice of, and therefore well defin’d
δεισιδαιμονία by κολακεία, and useth these terms promiscuously. Thus we
find Max. Tyrius in his Dissert. 4 concerning the difference between a
_Friend_ and a _Flatterer_. ὁ μὲν εὐσεβής, φίλος θεῷ, ὁ δὲ δεισιδαίμων,
κόλαξ θεοῦ· καὶ μακάριος ὁ εὐσεβής, ὁ φίλος θεοῦ, δυστυχὴς δὲ ὁ
δεισιδαίμων. ὁ μὲν θαρσῶν τῇ ἀρετῇ, πρόσεισι τοῖς θεοῖς ἄνευ δέους· ὁ δὲ
ταπεινὸς διὰ μοχθηρίαν, μετὰ πολλοῦ δέους, δύσελπις, καὶ δεδιὼς τοὺς
θεοὺς ὥσπερ τοὺς τυράννους. The sense whereof is this, _The Pious man is
God’s friend, the Superstitious is a flatterer of God: and indeed most
happy and blest is the condition of the Pious man, God’s friend, but
right miserable and sad is the state of the Superstitious. The Pious
man, emboldened by a good Conscience and encouraged by the sense of his
integrity, comes to God without fear and dread: but the Superstitious
being sunk and deprest through the sense of his own wickedness, comes
not without much fear, being void of all hope and confidence, and
dreading the Gods as so many Tyrants._ Thus _Plato_ also sets forth this
_Superstitious_ temper, though he mentions it not under that name, but
we may know it by a property he gives of it, viz.: _to colloque with
Heaven_, Lib. 10, _de Legibus_, where he distinguisheth of Three kinds
of Tempers in reference to the Deity, which he then calls πάθη, which
are, _Totall Atheism_, which he saies never abides with any man till his
Old age; and _Partial Atheism_, which is a Negation of Providence; and a
Third, which is a perswasion concerning the Gods ὅτι εὐπαράμυθοί εἰσι
θύμασι καὶ εὐχαῖς, _that they are easily won by sacrifices and prayers_,
which he after explaines thus, ὅτι παραιτητοί εἰσι τοῖσιν ἀδικοῦσιν,
δεχόμενοι δῶρα, &c., _that with gifts unjust men may find acceptance
with them_. And this Discourse of _Plato’s_ upon these three kinds of
Irreligious πάθη _Simplicius_ seems to have respect to in his comment
upon _Epictetus_, cap. 38, which treats about _Right Opinions_ in
Religion; and there having pursued the two former of them, he thus
states the latter, which he calls ἀθεΐας λόγον as well as the other two,
as a conceit θεοὺς παρατρέπεσθαι δώροις, καὶ ἀναθήμασι, καὶ κερματίου
διαδόσεσιν, _quod muneribus et donariis et stirpis distributione a
sententia deducuntur_, such men making account by their devotions to
draw the Deity to themselves, and winning the favour of Heaven, to
procure such an indulgence to their lusts as no sober man on earth would
give them; they in the meanwhile not considering ὡς μεταμέλειαι, καὶ
ἱκετεῖαι, καὶ εὐχαί, καὶ τὰ τοιαῦτα, ἀναλογοῦσι τῷ κάλῳ, that
_Repentance, Supplications, and Prayers, &c., ought to draw us nearer to
God, not God nearer to us; as in a ship, by fastning a Cable to a firm
Rock, we intend not to draw the Rock to the Ship, but the Ship to the
Rock_. Which last passage of his is therefore the more worthy to be
taken notice of, as holding out so large an Extent that this Irreligious
temper is of, and of how subtil a Nature. This fond and gross dealing
with the Deity was that which made the scoffing _Lucian_ so much sport,
who in his Treatise _De Sacrificiis_ tells a number of stories how the
Daemons loved to be feasted, and when and how they were entertained,
with such devotions which are rather used Magically as Charms and Spells
for such as use them, to defend themselves against those Evils which
their own Fears are apt perpetually to muster up, and to endeavour by
bribery to purchase Heaven’s favour and indulgence, as _Juvenal_ speaks
of the Superstitious Aegyptian,
_Illius lacrimae mentitaque munera præstant
Ut veniam culpae non abnuat, ansere magno
Scilicet et tenui popano corruptus Osiris._
Though all this while I would not be understood to condemn too severely
all servile fear of God, if it tend to make men avoid true wickedness,
but that which settles upon these lees of Formality.
To conclude, Were I to define _Superstition_ more generally according to
the ancient sense of it, I would call it _Such an apprehension of God in
the thoughts of men, as renders him grievous and burdensome to them, and
so destroys all free and cheerfull converse with him; begetting in the
stead thereof a forc’d and jejune devotion, void of inward Life and
Love._ It is that which discovers itself _Pædantically_ in the worship
of the Deity, in anything that makes up but onely the _Body_ or _outward
Vesture_ of Religion; though then it may make a mighty bluster; and
because it comprehends not the true Divine good that ariseth to the
Souls of men from an _internall frame_ of Religion, it is therefore apt
to think that all its _insipid devotions_ are as so many _Presents_
offered to the Deity and _gratifications_ of him. How _variously_
Superstition can discover and manifest itself, we have intimated before:
To which I shall only adde this, That we are not so well rid of
_Superstition_, as some imagine when they have expell’d it out of their
Churches, expunged it out of their Books and Writings, or cast it out of
their Tongues, by making Innovations in names (wherein they sometimes
imitate those old _Caunii_ that _Herodotus_ speaks of, who that they
might banish all the forrein Gods that had stollen in among them, took
their procession through all their Country, beating and scourging the
Aire along as they went;) No, for all this, _Superstition_ may enter
into our chambers, and creep into our closets, it may twine about our
secret Devotions, and actuate our Formes of belief and Orthodox
opinions, when it hath no place else to shroud itself or hide its head
in; we may think to flatter the Deity by these, and to bribe it with
them, when we are grown weary of more pompous solemnities: nay it may
mix it self with a seeming Faith in Christ; as I doubt it doth now in
too many, who laying aside all sober and serious care of true Piety,
think it sufficient to offer up their Saviour, his Active and Passive
Righteousness, to a severe and rigid Justice, to make expiation for
those sins they can be willing to allow themselves in.
ON THE FACE WHICH APPEARS ON THE ORB OF THE MOON
A DIALOGUE