great Men in the State, or else the Remedy is worfe than the Disease.

XVI.

Of Atheism.

Had rather believe all the Fables in the Legend, and the Talmud, and the Alcoran, than that this Univerfal Frame is without a Mind. And therefore God never wrought a Miracle to convince Atheism, because his ordinary Works convince it. It is true, that a little Philofophy inclineth Mans mind to Atheism,but depth in Philofophy bringeth Mens minds about to Religion. For while the mind of Man looketh upon fecond Causes scattered, it may fometimes reft 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 moft accufed 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 iminutable fifth Effence, duly and eternally placed, need no God, than that an Army of infinite fmall Portions, or Seeds unplaced, should have produced this order and beauty without a Divine Marfhal. The Scripture faith, The Fool bath faid in his heart, there is no God: It is not faid,

The

The fool bath thought in his heart: So as he rather faith it by rote to himself,as that he would have, than that he can throughly believe it, or be perfuaded 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 Atheifm 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 ftrengthened by the confent of others. Nay more, you thall have Atheists ftrive to get Difciples, as it fareth with other Sects. And, which is most of all, you fhall have of them that will fuffer for Atheism and not recant; whereas if they did truly think, that there were no fuch thing as God, why should they trouble themselves? Epicurus is charged, that he did but diffemble for his credits fake, when he affirmed, There were Bleffed Natures, but fuch as enjoyed themselves, without having refpect to the Government of the World: wherein, they fay, he did temporize; though in fecret he thought there was no God. But certainly he is traduced; for his Words are Noble and Divine; Non Deos vulgi negare profanum, fed vulgi Opiniones Diis applicare profanum. Plato could have faid no more. And although he had the confidence to deny the Adminiftration, he had not the power to deny the Nature. The Indians of the Weft have names for their particular gods, though they have no name for God; as if the Heathens (hould have

had

had the names of Jupiter, Apollo, Mars, &c. but not the word Deus: which fhews,that even thofe 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 fubtileft Philofophers: The Contemplative Atheist is rare: A Diagoras, a Bion, a Lucian perhaps, and fome others; and yet they seem to be more than they are: For that all that impugn a received Religion or Superftition, are by the adverse part branded with the name of Atheifts. But the great Atheists indeed are Hypocrites, which are ever handling Holy things, but without feeling; fo as they muft needs be cauterized in the end. The Caufes of Atheism are Divifions in Religion, if they be many: for any one main Divifion addeth Zeal to both fides, but many Divifions introduce Atheism. Another is, Scandal of Priests, when it is come to that, which Saint Bernard faith, Non eft jam dicere, ut populus, fic facerdos: quia nec fic populus, ut Saerdos. A third is, Cuftom of Prophane Scoffing in Holy Matters, which doth by little and little deface the Reverence of Religion. And lastly, Learned Times, efpecially with peace and profperity for troubles and adverfities do more bow Mens minds to Religion. They that deny a God, deftroy Mans Nobility: for certainly Man is of kin to the Beafts by his Body; and if he be not of kin to God by his Spirit'; he is a bafe and ignoble Creature. It deftroys likewife Maguanimity, and the raifing Human Na

ture:

ture: for take an example of a Dog, and mark what a generofity and courage he will put on, when he finds himself maintained by a Man, who to him is inftead of a God, or Melior natura: Which courage is manifeftly fuch, as that Creature without the confidence of a better Nature than his own, could never attain. So Man, when he refteth and affureth himself upon Divine protection and favour, gathereth a force and faith, which Human Nature in it felf could not obtain. Therefore as Atheism is in all refpects hateful, fo in this, that it depriveth Human Nature of the means to exalt it felf above Human Frailty. As it is in particular Perfons, fo it is in Nations. Never was there fuch a State for Magnanimity, as Rome. Of this State hear what Cicero faith, Quam volumus, licet, Patres Confcripti,nos amemus, tamen nec numero Hifpanos, nec robore Gallos, nec calliditate Panos, nec artibus Græcos; nec denique boc ipfo hujus Gentis & Terre domeftico nativoque fenfu Italos ipfos & Latinos; fed Pietate ac Religione, atque hac una Sapientia, quod Deorum Immortalium Numine, omnia regi gubernarique perfpeximus, omnes Gentes Nationefque fuperavimus.

of

XVII.

Of Superftition.

T were better to have no opinion of God at all, than fuch an opinion as is unworthy of him: For the one is Unbelief, the other is Contumely and certainly Superftition is the reproach of the Deity. Plutarch faith well to that purpofe: Surely (faith he) I had rather a great deal men should fay, there was no fuch man at all as Plutarch, than that they should fay, that there was one Plutarch, that would eat his Children as foon as they were born; as the Poets speak of Saturn. And as the Contumely is greater towards God, fo the Danger is greater towards Men. Atheifm leaves a man to Senfe, to Philofophy, to Natural. Piety, to Laws, to Reputation; all which may be guides to an outward Moral Vertue, though Religion were not; But Superstition difmounts all thefe, and erecteth an abfolute Monarchy in the minds of Men. Therefore Atheism did never perturb States; for it makes men wary of themfelves, as looking no further: And we see the times inclined to Atheism (as the time of Auguftus Cæfar) were civil times. But Superftition hath been the Confufion of many States, and bringeth in a new Primum Mobile, that ravisheth all the Spheres of Government. The Master of Superftition is the People; and in all Supersti