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, ac religione, atque hac una sapientia, quod deorum immortalium
numine omnia regi gubernarique perspeximus, omnes gentes nationesque
superavimus.