Religio laici written in a letter to John Dryden, Esq.

The Occasion of this Treatise.

THere is not any Medi∣tation hath given me greater trouble, than when I think, That a Doctrine so necessary, as the Knowledge of God, with the true Way to serve and worship him, together with the Means to attain everlasting Salvation, should be so variously deliver'd and taught in divers Ages and Countries; as also urged in such perplext and difficult terms; (which by the many Volumes

of this Argument, in several Languages, may appear;) and after all this, yet to find it pre∣sented to me under such terri∣ble Menaces and Execrations, as if, among the many Church∣es in the World, I did not ad∣here to the right, (which each claimed to be theirs) I could not justly hope for salvation; but, on the contrary, expect e∣ternal Torture, without any prospect of Relief.

Being therefore in this doubt∣ful and dangerous condition, I did at last conclude with my self, that one of these two things was to be done:

Methods of Enquiry into Re∣ligion.

First, That (notwithstanding the Affronts and Threats where∣with

with the Priests on every side would deter us from all other Religions, as well as Invitati∣ons, Promises, and comfortable Doctrines, by which they would draw us to their own, in any particular Church,) I was bound, either to study with an impartial mind, not only all the several Religions; but like∣wise the Controversies amongst them in divers Ages, Langua∣ges and Countries. And for this purpose, not only to acquire the Tongues used heretofore, or at this present time through∣out the Universe: But also to read the several Authors that have written upon these Argu∣ments; and together with them to confer those Learned men, who (though they had not pub∣lished any thing in writing)

might yet be no less able to edi∣fie me, than the former. Or,

Secondly, To fix upon some Fundamental Articles agreed upon by all that I could meet with, and consider afterwards how far they might conduce to my salvation.

The former of these two I soon perceiv'd to be impossible; for, whose private Affairs at home, or publick Duty to his Native Country, will permit him to take such Journies to all the Quarters of the World? Whose Estate or Revenue will furnish him with Money for so long and great an Undertaking? Or whose Constitution is of that strength and ability, that, were he to escape all the Dangers he must inevitably meet with, could yet undergo so immense a

travel and labour? Whose Me∣mory could either contain all the Works of the several Lan∣guages and Religions; or Judg∣ment decide the different Opi∣nions and Faiths pretended un∣der the Authority of so many great Churches? which course yet unless he pursued to the end, he could not with Ju∣stice say he had performed his Duty. For since the determin∣ing finally of any matter of Im∣portance, where Parties are not heard on all sides, is not only against common Reason, but contrary even to the ordinary practice of Justice in all other cases; he must think himself, in that the most important and se∣rious business that can befall Mankind, obliged to make as particular and exact a search

and examination of Religions, as is possible.

But here we will suppose, that after diligent Enquiry, one might learn what was taught in this or that Country, under some general Notions; (though no where sufficiently, according to all the Tenents, Rites, and Ceremonies taught or practised amongst them,) yet how could the knowledge of any one Re∣ligion alone give him satisfacti∣on, especially when he should find it controverted in some other Country, and where as able men, at least in all other points of Learning, might in great numbers be found? Shall he, because his Birth or Affecti∣on enclines him to one Country or Religion more than another, so factiously embrace it, as to

think no other to be good or acceptable to God, where men do the best they can to serve him, and live well? Must he prejudge all other Religions as erroneous and false, when as yet he hath not heard what they can alledge for the justi∣fying of their Faith? No; but too too many are guilty of this Partiality; for that, till we re∣ceive a Spirit of Judgment to discern the right way, every way is thought to be wrong, but that which we are brought up in: And pious Education doth the same in this latter Age, which Miracles did formerly; as the Learned Gregory well observes.

Howbeit, because something here must be attempted, lest we should seem wholly to for∣sake our selves, I did in my par∣ticular

conceive nothing so pro∣per for my purpose, as to look upon those Countries chiefly from whence all other Learning and Sciences did originally flow; which consideration, as it brought me to those Provinces wherein the Greek Tongue did anciently flourish, as contain∣ing in it self alone almost all humane Literature: So, when I found the Inhabitants thereof in so miserable an Estate, that there was little more than Ig∣norance, Captivity and Barba∣risme amongst them, I did not think fit to insist there; since, however their wits might be as excellent now as in former times, they seemed to want not only the Means which might enable them to find out any Learned Truth, but even

the heart to believe it. Nei∣ther did their Ancient or al∣most universally taught Religi∣on (being Ethnick and Pagan) any way affect me there, or in any Country else: since being now intermitted, and disconti∣nued for many Ages, I could not but think it built in great part upon weak and uncertain Principles, more especially in those Points, which are now wholly antiquated and abolish∣ed.

From hence therefore I cast mine Eye upon Italy; as the Country wherein, not only all the Ancient Learning of the Greeks, but also of the Romans, was carefully preserved and taught; But as here again I found almost all they produced in point of Religion to be con∣troverted

among other Nations in Europe, with much acrimonie and Bitterness; and that besides among the several Opinions and Sects the subequent times have brought forth, the latter for the most part have dissented more from them than the for∣mer; insomuch that the Puri∣tan hath departed more from them than the Protestant, and the Protestant than the Luthe∣ran; I could not so safely rely upon them, as not to enquire, why the Tenents of the Church of Rome are so much deserted? But as here again I found my self intangled in Controversies, I thought fit to make a pause before I engaged my self too far in those Tumultuous and uncharitable Disputes. And the rather, because I found that

even the knowledge of the dif∣ferent Sects of Christian Reli∣gion alone, took up more time in the study of them than I could possibly hope to obtain, altho' I should live beyond the ordinary age of man; so that whereas I thought my self ob∣liged for the discharge of my Conscience to study not only all Religions that have been or are in the World, I found the Romanish Religion in its divers Sects alone of greater Intricacie, than that I could by any Reason or Authority dis∣solve or unty the many Scru∣ples or Knots in them: since flying somtimes from Reason to Faith, and then again from Faith to Reason, with a singular agility in both, I found my self unable to follow them in

any one certain way. I confess, that if they had adhered singly to either of these two, nothing could have scandalized me; since that which was delivered upon Reason, I should have ex∣amined, and finally accepted upon the same ground: and as well should I have believed those Points of Faith, which were delivered me upon the Reverend Authority of the Church; especially, when it could have been proved, that any former Church or Congre∣gation had under their hands and Seals, or in any other Authen∣tick manner subscribed, as eye-Witnesses to that they consign'd unto Posterity, and not as Hearers only; it being of great moment in the affirmation of things past, to set down what

they knew certainly, and to come afterwards to what was told them by others, which they again had from others, and so perhaps from many descents; especially, if such things were related, as neither they from whom they heard it, nor in∣deed any mortal man by Na∣tural Means could know. Nei∣ther would it be sufficient to say, that their Knowledge was Supernatural or Divine, since as that is more than could be known in following times, so, when it were granted, it would inferr little to me, but that which I would believe with∣out it: For if any under the name of a Prophet should bid me do a Sin, or be Impenitent for Sins done, I should not be∣lieve him, though he pretended

a thousand Revelations for it: And on the other side, if he bid me be Vertuous and Penitent, though he had not any shadow of Revelation for it, I should give entire Credit to him.