Essay 16, "Of Atheism"
I had rather believe all the fables in the Legend, 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 convince 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 scattered,
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 demonstrate 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 eternally 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 appeareth 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? Epicurus 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 opiniones 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
barbarous 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 religion, 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, deface 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, without 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 itself, 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
conscripti, nos amemus, tamen nec numero Hispanos, nec robore
Gallos, nec calliditate Poenos, nec artibus Graecos, nec denique
hoc ipso hujus gentis et terrae domestico nativoque sensu Italos
ipsos et Latinos; sed pietate, ad religione, atque hac una
sapientia, quod deorum immortalium numine omnia regi gubernarique
perspeximus, omnes gentes nationesque superavimus.
