trine, as in everything else, and it is the duty of subjects to conform to the religion which the sovran imposes. Religious persecution is thus defended, but no independent power is left to the Church. But the principles on which Hobbes built up his theory were rationalistic. He separated morality from religion and identified "the true moral philosophy" with the "true doctrine of the laws of nature." What he really thought of religion could be inferred from his remark that the fanciful fear of things invisible (due to ignorance) is the natural seed of that feeling which, in himself, a man calls religion, but, in those who fear or worship the invisible power differently, superstition. In the reign of Charles II Hobbes was silenced and his books were burned.
Spinoza, the Jewish philosopher of Holland, owed a great deal to Descartes and (in political speculation) to Hobbes, but his philosophy meant a far wider and more open breach with orthodox opinion than either of his masters had ventured on. He conceived ultimate reality, which he called God, as an absolutely perfect, impersonal Being, a substance whose nature is constituted by two "attributes"—thought and spatial extension. When Spinoza speaks of love of God, in which he considered happiness to consist, he means knowl-
