I HAD rather believe all the fables in the Leg-
end, and the Talmud, and the Alcoran, than
that this universal frame is without a mind.
And therefore, God never wrought miracle, to
convince atheism, because his ordinary works con-
vince it. It is true, that a little philosophy inclineth
man's mind to atheism; but depth in philosophy
bringeth men's minds about to religion. For while
the mind of man looketh upon second causes scat-
tered, it may sometimes rest in them, and go no
further; but when it beholdeth the chain of them,
confederate and linked together, it must needs fly
to Providence and Deity. Nay, even that school
which is most accused of atheism doth most dem-
onstrate religion; that is, the school of Leucippus
and Democritus and Epicurus. For it is a thousand
times more credible, that four mutable elements,
and one immutable fifth essence, duly and eter-
nally placed, need no God, than that an army of
infinite small portions, or seeds unplaced, should
have produced this order and beauty, without a
divine marshal. The Scripture saith, The fool hath
said in his heart, there is no God; it is not said, The
fool hath thought in his heart; so as he rather saith
it, by rote to himself, as that he would have, than
that he can thoroughly believe it, or be persuaded
of it. For none deny, there is a God, but those, for
whom it maketh that there were no God. It ap-
peareth in nothing more, that atheism is rather in
the lip, than in the heart of man, than by this; that
atheists will ever be talking of that their opinion,
as if they fainted in it, within themselves, and
would be glad to be strengthened, by the consent
of others. Nay more, you shall have atheists strive
to get disciples, as it fareth with other sects. And,
which is most of all, you shall have of them, that
will suffer for atheism, and not recant; whereas if
they did truly think, that there were no such thing
as God, why should they trouble themselves? Epi-
curus is charged, that he did but dissemble for his
credit's sake, when he affirmed there were blessed
natures, but such as enjoyed themselves, without
having respect to the government of the world.
Wherein they say he did temporize; though in
secret, he thought there was no God. But certainly
he is traduced; for his words are noble and divine:
Non deos vulgi negare profanum; sed vulgi opini-
ones diis applicare profanum. Plato could have
said no more. And although he had the confidence,
to deny the administration, he had not the power,
to deny the nature. The Indians of the West, have
names for their particular gods, though they have
no name for God: as if the heathens should have
had the names Jupiter, Apollo, Mars, etc., but not
the word Deus; which shows that even those bar-
barous people have the notion, though they have
not the latitude and extent of it. So that against
atheists, the very savages take part, with the very
subtlest philosophers. The contemplative atheist is
rare: a Diagoras, a Bion, a Lucian perhaps, and
some others; and yet they seem to be more than
they are; for that all that impugn a received re-
ligion, or superstition, are by the adverse part
branded with the name of atheists. But the great
atheists, indeed are hypocrites; which are ever
handling holy things, but without feeling; so as
they must needs be cauterized in the end. The
causes of atheism are: divisions in religion, if they
be many; for any one main division, addeth zeal to
both sides; but many divisions introduce atheism.
Another is, scandal of priests; when it is come to
that which St. Bernard saith, non est jam dicere,
ut populus sic sacerdos; quia nec sic populus ut
sacerdos. A third is, custom of profane scoffing in
holy matters; which doth, by little and little, de-
face the reverence of religion. And lastly, learned
times, specially with peace and prosperity; for
troubles and adversities do more bow men's minds
to religion. They that deny a God, destroy man's
nobility; for certainly man is of kin to the beasts,
by his body; and, if he be not of kin to God, by his
spirit, he is a base and ignoble creature. It destroys
likewise magnanimity, and the raising of human
nature; for take an example of a dog, and mark
what a generosity and courage he will put on,
when he finds himself maintained by a man; who
to him is instead of a God, or melior natura; which
courage is manifestly such, as that creature, with-
out that confidence of a better nature than his own,
could never attain. So man, when he resteth and
assureth himself, upon divine protection and
favor, gathered a force and faith, which human
nature in itself could not obtain. Therefore, as
atheism is in all respects hateful, so in this, that it
depriveth human nature of the means to exalt it-
self, above human frailty. As it is in particular
persons, so it is in nations. Never was there such a
state for magnanimity as Rome. Of this state hear
what Cicero saith: Quam volumus licet, patres con-
scripti, nos amemus, tamen nec numero Hispanos,
nec robore Gallos, nec calliditate Poenos, nec arti-
bus Graecos, nec denique hoc ipso hujus gentis et
terrae domestico nativoque sensu Italos ipsos et
Latinos; sed pietate, ac religione, atque hac una
sapientia, quod deorum immortalium numine
omnia regi gubernarique perspeximus, omnes
gentes nationesque superavimus.
Back to: The Essays