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Essay XVI: Of Atheism
Essay XVI: Of Atheism
I had rather believe all the fables in the Legend, ^1 and the Talmud, ^2
and the Alcoran, ^3 than that this universal frame is without a mind. And
therefore God never wrought miracle to convince ^4 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 ^5 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
[There is no profanity in refusing to believe in the gods of the people: the
profanity is in believing of the gods what the people believe of them]. 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 [One cannot now say the priest is as the people, for
the truth is that the people are not so bad as the priest]. 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 [better nature]; 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 [Pride ourselves as we may
upon our country, yet are we not in number superior to the Spaniards, nor in
strength to the Gauls, nor in cunning to the Carthaginians, not to the Greeks
in arts, nor to the Italians and Latins themselves in the homely and native
sense which belongs to his nation and land; it is in piety only and religion,
and the wisdom of regarding the providence of the immortal gods as that which
rules and governs all things, that we have surpassed all nations and peoples].
[Footnote 1: "The Golden Legend," a 13th century collection of saints`
lives.]
[Footnote 2: The body of Jewish traditional law.]
[Footnote 3: "The Koran," the sacred book of the Mohammedans.]
[Footnote 4: Refute.]
[Footnote 5: Profiteth.]
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