man is a busy, mischievous, wretched thing, no better than a kind of vermin. Goodness answers to the theological virtue charity, and admits no excess but error. The desire of power in excess caused the angels to fall; the desire of knowledge in excess caused man to fall; but in charity there is no excess, neither can angel or man come in danger by it. The inclination to goodness is imprinted deeply in the nature of man; insomuch, that if it issue not towards men, it will take unto other living creatures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms to dogs and birds; insomuch as Busbechius reporteth, a Christian boy in Constantinople had like to have been stoned for gagging in a waggishness a long-billed fowl. Errors, indeed, in this virtue, of goodness or charity, may be committed. The Italians have an ungracious proverb, "Tanto buon che val niente: "-"So good, that he is good for nothing:" and one of the doctors of Italy, Nicholas Machiavel, had the confidence to put in writing, almost in plain terms, "That the Christian faith had given up good men in prey to those that are tyrannical and unjust;" which he spake, because, indeed, there was never law, or sect, or opinion did so much magnify goodness as the Christian religion doth: therefore, to avoid the scandal and the danger both, it is good to take knowledge of the errors of a habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility or softness, which taketh an honest mind prisoner. Neither give thon Esop's cock a gem, who would be better pleased and happier if he It is not improbable that this passage suggested Pope's beautiful lines in the Essay on Man, Ep. i. 125-8. "Pride still is aiming at the blest abodes, Auger Gislen Busbec, or Busbequius, a learned traveller, born at Comines, in Flanders, in 1522. He was emploved by the Emperor Ferdinand as ambassador to the Sultan Solyman II. He was afterwards ambassador to France, where he died in 1592 His "Letters" relative to his travels in the East, which are written in Latin, contain much interesting information. They were the pocket companion of Gibbon, and are highly praised by him. In this instance the stork or crane was probably protected not on the abstract grounds mentioned in the text, but for reasons of state policy and gratitude combined. In Eastern climates the cranes and dogs are far more efficacious than human agency in removing filth and offal, and thereby diminishing the chances of pestilence. Superstition, also, may have formed another motive, as we learn from a letter written from Adrianople by Lady Montagu, in 1718, that storks were "held there in a sort of religious reverence, because they are supposed to make every winter the pilgrimage to Mecca. To say truth, they are the happiest subjects under the Turkish government, and are so sensible of their privileges, that they walk the streets without fear, and generally build their nests in the lower parts of the houses. Happy are those whose houses are so distinguished, as the vulgar Turks are perfectly persuaded that they will not be that year attacked either by fire or pestilence Storks are still protected by municipal law in Holland, and roam unmolested about the arket-places. Nicolo Machiavelli, a Florentine statesman. He wrote "Discourses on the first Decade of Livy," which were conspicuous for their liberality of sentiment, and just and profound reflections. This work was succeeded by his famous treatise, "Il Principe,"-"The Prince," his patron, Cæsar Borgia, being the model of the perfect prince there described by him. The whole scope of this work is directed to one object-the maintenance of power, however acquired. Though its precepts are no doubt based upon the actual practice of the Italian politicians of that day, it has been suggested by some writers that the work was a covert exposure of the deformity of the shocking maxims that it professes to inculcate. The question of his motives has been much discussed, and is still considered open. The word "Machiavellism" has, however, been adopted to denote all that is deformed, insincere, and perfidious in politics. He died in great poverty, in the year 1527. had had a barley-corn. The example of God teacheth the lesson truly; "He sendeth his rain, and maketh his sun to shine upon the just and the unjust; but he doth not rain wealth, nor shine honor and vir tue upon men equally: common benefits are to be communicate with all, but peculiar benefits with choice. And beware how in making the portraiture thou breakest the pattern; for divinity maketh the love of ourselves the pattern: the love of our neighbors but the portraiture: "Sell all thou hast, and give it to the poor, and follow me:" but sell not all thou hast except thou come and follow me; that is, except thou have a vocation wherein thou mayst do as much good with little means as with great; for otherwise, in feeding the streams, thou driest the fountain. Neither is there only a habit of goodness directed by right reason; but there is in some men, even in nature, a disposition towards it; as, on the other side, there is a natural malignity: for there be that in their nature do not affect the good of others. The lighter sort of malignity turneth but to a crossness, or frowardness, or aptness to oppose, or difficile| ness, or the like; but the deeper sort to envy, and mere mischief. Such men in other men's calamities, are, as it were, in season, and are ever on the loading part: not so good as the dogs that licked Lazarus' sores, but like flies that are still buzzing upon anything that is raw; misanthropi, that make it their practice to bring men to the bough, and yet have never a tree for the purpose in their gardens, as Timon' had: such dispositions are the very errors of human nature, and yet they are the fittest timber to make great politics of; like to knee timber, that is good for ships that are ordained to he tossed, but not for building houses that shall stand firm. The parts and signs of goodness are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut off from other lands, but a continent that joins to them: if he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree that is wounded itself when it gives the balm: * if he easily pardons and remits offenses, it shows, that his mind is planted above injuries, so that he cannot be shot; if he be thankful for small benefits, it shows that he weighs men's minds, and not their trash: but, above all, if he have St. Paul's perfection, that e St. Matthew v. 5: "For he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." This is a portion of our Saviour's reply to the rich man who asked him what he should do to inherit eternal life: "Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me."-St. Mark x. 21. 8 See St. Luke xvi. 21. styled by Shakspeare in the play which he has founded on h Timon of Athens, as he is generally called (being so his story), was surnamed the "Misanthrope," from the hatred which he bore to his fellow-men. He was attached to Apemantus, another Athenian of similar character to himself, and he professed to esteem Alcibiades, because he foresaw that he would one day bring ruin on his country Going to the public assembly on one occasion, he mounted the Rostrum, and stated that he had a fig-tree on which many worthy citizens had ended their days by the halter; that he was going to cut it down for the purpose of building on the spot, and therefore recommended all such as were inclined to avail themselves of it before it was too late. been so cut that the trunk and branch form an angle, A piece of timber that has grown crooked, and has * He probably here refers to the myrrh-tree. Incision is the method usually adopted for extracting the resinous juices of trees: as in the india-rubber and gutta-percha trees. he would wish to be an anathema' from Christ for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself. XIV. OF NOBILITY. WE will speak of nobility first as a portion of an estate, then as a condition of particular persons. A monarchy, where there is no nobility at all, is ever a pure and absolute tyranny, as that of the Turks; for nobility attempers sovereignty, and draws the eyes of the people somewhat aside from the line royal: but for democracies they need it not; and they are commonly more quiet and less subject to sedition than where there are stirps of nobles; for men's eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business sake, as fittest, and not for flags and pedigree. We see the Switzers last well, notwithstanding their diversity of religion and of cantons; for utility is their bond, and not respects. The united provinces of the Low Countries in their government excel; for where there is an equality the consultations are more indifferent, and the payments and tributes more cheerful. A great and potent nobility addeth majesty to a monarch, but diminisheth power, and putteth life and spirit into the people, but presseth their fortune. It is well when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty and inconvenience in a state, for it is a surcharge of expense; and besides, it being of necessity that many of the nobility fall in time to be weak in fortune, it maketh a kind of disproportion between honor and means. As for nobility in particular persons, it is a reverend thing to see an ancient castle or building not in decay, or to see a fair timber-tree sound and perfect; how much more to behold an ancient noble family, which hath stood against the waves and weathers of time! for new nobility is but the act of power, but ancient nobility is the act of time. Those that are first raised to nobility are commonly more virtuous, but less innocent, than their descendants; for there is rarely any rising but by a conmixture of good and evil arts; but it is reason the memory of their virtues remain to their posterity, and their faults die with themselves. Nobility of birth commonly abateth industry; and he that is not industrious, envieth him that is; besides, noble persons cannot go much higher; and he that standeth at a stay when others rise, can hardly avoid motions of envy. On the other side, nobility extinguisheth the passive envy from others towards them, because they are in possession of honor. Certainly, kings that have able men of their nobility shall find ease in employing them, and a better slide into their business; for people naturally bend to them as born in some sort to command. "A votive," and in the present instance "a vicarious offering." He alludes to the words of St. Paul in his Second Epistle to Timothy ii. 10: "Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory." a "Consideration of," or "prediliction for, particular persons." The Low Countries had then recently emancipated themselves from the galling yoke of Spain They were called the Seven United Provinces of the Netherlands. c This passage may at first sight appear somewhat contrad tory: but he means to say that those who are first ennobled will commonly be found to be more conspicuous for the prominence of their qualities, both good and bad. d Consistent with reason and justice. XV.-OF SEDITIONS AND TROUBLES. SHEPHERDS of people had need know the calendars of tempests in state, which are commonly greatest when things grow to equality; as natural tempests are greatest about the equinoctia, and as there are certain hollow blasts of wind and secret swellings of seas before a tempest, so are there in states:— "Ille etiam cæcos instare tumultus Sæpe monet, fraudesque et operta tumescere bella." Libels and licentious discourses against the state, when they are frequent and open; and in like sort false news, often running up and down, to the disadVantage of the state, and hastily embraced, are amongst the signs of troubles. Virgil, giving the pedigree of Fame, saith she was sister to the giants:— "Illam Terra parens, ira irritata Deorum. Extremam (ut perhibent) Cœo Enceladoque sororem As if fames were the relics of seditions past; but they are no less indeed the preludes of seditions to come. Howsoever he noteth it right, that seditious tumults and seditious fames differ no more but as brother and sister, masculine and feminine; especially if it come to that, that the best actions of a state, and the most plausible, and which ought to give greatest contentment, are taken in ill sense, and traduced: for that shows the envy great, as Tacitus saith, "Conflata magna invidia, seu bene, seu male, gesta premunt."d Neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity should be a remedy of troubles; for the despising of them many times checks them best, and the going about to stop them doth but make a wonder long-lived. Also that kind of obedience, which Tacitus speaketh of, is to be held suspected: "Erant in officio, sed tamen qui mallent imperantium mandata interpretari, quam exsequi:” disputing, excusing, cavilling upon mandates and directions, is a kind of shaking off the yoke, and assay of disobedience; especially if in those disputings they which are for the direction speak fearfully and tenderly, and those that are against it audaciously. Also, as Machiavel noteth well, when princes, that ought to be common parents, make themselves as a party, and lean to a side; it is, as a boat that is overthrown by uneven weight on the one side; as was well seen in the time of Henry the Third of France: for first himself entered league' for the extirpation of the Protestants, and presently after the same league was turned upon himself: for when the authority of princes is made but an accessary to a cause, and that a The periods of the Equinoxes. b"He often warns, too, that secret revolt is impending, that treachery and open warfare are ready to burst forth." "Mother Earth, exasperated at the wrath of the Deities, produced her, as they tell, a last birth, a sister to the Giants Coeus and Enceladus." d"Great public odium once excited, his deeds, whether good or whether bad, cause his downfall" Bacon bas here quoted incorrectly, probably from memory. The words of Tacitus are (Hist. B. i. C. 7)- Inviso semel principe. detested, his actions, whether good or whether bad, cause seu bene, seu male, facta premunt,"-" The ruler once his downfall." "They attended to their duties, but still, as preferring rather to discuss the commands of their rulers, than to obey them." f He alludes to the bad policy of Henry the Third of France, who espoused the part of the League" which was formed by the Duke of Guise and other Catholics for the extirpation of the Protestant faith. When too late, he discovered his error, and, finding his own authority entirely superseded, he caused the Duke of Guise and the Cardinal De Lorraine, his brother, to be assassinated. there be other bands that tie faster than the band of Sovereignty, kings begin to be put almost out of possession. sued: for as it is true that every vapor or fume doth not turn into a storm, so it is nevertheless true that storms, though they blow over divers times, yet may fall at last; and, as the Spanish proverb noteth well "The cord breaketh at the last by the weakest pull." The causes and motives of seditions are, innovation in religion, taxes, alteration of laws and customs, breaking of privileges, general oppression, advancement of unworthy persons, strangers, dearths, disbanded soldiers, factions grown desperate; and whatsoever in offending people joineth and knitteth them in a common cause. Also, when discords, and quarrels, and factions, are carried openly and audaciously, it is a sign the reverence of government is lost; for the motions of the greatest persons in a government ought to be as the motions of the planets under " primum mobile," according to the old opinion, which is, that every of them is carried swiftly by the highest motion, and softly in their own motion; and therefore, when great ones in their own particular motion move violently, and as Tacitus expresseth it well, "liberius quam ut imperantium meminissent," it is a sign the For the remedies, there may be some general preorbs are out of frame: for reverence is that where-servatives, whereof we will speak: as for the just with princes are girt from God, who threateneth the dissolving thereof; "Solvam cingula regum." So when any of the four pillars of government are mainly shaken or weakened (which are religion, justice, counsel, and treasure), men had need to pray for fair weather. But let us pass from this part of predictions (concerning which, nevertheless, more light may be taken from that which followeth), and let us speak first of the materials of seditions; then of the motives of them; and thirdly of the remedies. Concerning the materials of seditions, it is a thing well to be considered; for the surest way to prevent seditions (if the times do bear it) is to take away the matter of them; for if there be fuel prepared, it is hard to tell whence the spark shall come that shall set it on fire. The matter of seditions is of two kinds; much poverty and much discontentment. It is certain, so many overthrown estates, so many votes for troubles. Lucan noteth well the state of Rome before the civil war : "Hine usura vorax, rapidumque in tempore fœnus, Hinc concussa fides, et multis utile bellum.''k cure, it must answer to the particular disease; and so be left to counsel rather than rule. The first remedy, or prevention, is to remove, by all means possible, that material cause of sedition whereof we spake, which is, want and poverty in the estate :P to which purpose serveth the opening and well-balancing of trade; the cherishing of manufactures; the banishing of idleness; the repressing of waste and excess, by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible; the moderating of taxes and tributes, and the like. foreseen that the population of a kingdom (especially Generally, it is to be if it be not mown down by wars) do not exceed the stock of the kingdom which should maintain them: neither is the population to be reckoned only by number; for a smaller number, that spend more and earn less, do wear out an estate sooner than a greater number that live lower and gather more therefore the multiplying of nobility, and other degrees of quality, in an over proportion to the common people, doth speedily bring a state to necessity; and so doth likewise an overgrown clergy, for they bring nothing to the stock; and, in like manner, when more are bred scholars than preferments can take off. This same "multis utile bellum," is an assured and infallible sign of a state disposed to seditions and troubles; and if this poverty and broken estate in the better sort be joined with a want and necessity in the mean people, the danger is imminent and as the increase of any estate must be upon the forIt is likewise to be remembered, that, forasmuch great for the rebellions of the belly are the worst. eigners (for whatsoever is somewhere gotten is someAs for discontentments, they are in the politic body where lost), there be but three things which one like to humors in the natural, which are apt to nation selleth unto another; the commodity, as nagather a preternatural heat and to inflame; and let ture yieldeth it; the manufacture; and the vecture, no prince measure the danger of them by this, or carriage; so that, if these three wheels go, wealth whether they be just or unjust for that were to will flow as in a spring tide. And it cometh many imagine people to be too reasonable, who do often times to pass, that, "materiam superabit opus," that spurn at their own good; nor yet by this, whether the work and carriage is more worth than the mathe griefs whereupon they rise be in fact great or terial, and enricheth a state more: as is notably seen small; for they are the most dangerous discontent-in the Low Countrymen, who have the best mines" ments where the fear is greater than the feeling: "Dolendi modus, timendi non item:"" besides, in, great oppressions, the same things that provoke the patience, do withal mate" the courage; but in fears it is not so; neither let any prince or state be secure concerning discontentments, because they have been often, or have been long, and yet no peril hath en "The primary motive power." He alludes to an imaginary center of gravitation, or central body, which was supposed to set all the other heavenly bodies in motion. "Too freely to remember their own rulers." i "I will unloose the girdles of kings." He probably altudes here to the first verse of the 45th chapter of Isaiah: "Thus saith the Lord to his anointed, to Cyrus, whose right hand I have upholden, to subdue nations before him: and I will loose the loins of kings, to open before him the two-leaved gates." "Hence devouring usury, and interest accumulating in lapse of time,-hence shaken credit, and warfare, profitable to the many." "Warfare profitable to the many." "To grief there is a limit, not so to fear." "Check," or "daunt." above ground in the world. the treasure and monies in a state be not gathered Above all things, good policy is to be used, that into few hands; for, otherwise, a state may have a o This is similar to the proverb now in common use: ""Tis the last feather that breaks the back of the camel." p The state. 4 Though sumptuary laws are probably just in theory, they have been found impracticable in any other than infant states. Their principle, however, is certainly recognized in such countries as by statutory enactment dislaws upon principle, would do well to look into Bernard countenance gaming. Those who are opposed to such Mandeville's "Fable of the Bees," or "Private Vices Public Benefits. The Romans had numerous sumptuary laws, and in the middle ages there were many enactments in this country against excess of expenditure upon wearing apparel and the pleasures of the table. He means that they do not add to the capital of the country. s At the expense of foreign countries. "The workmanship will surpass the material."—Ovid, Metamorph. B. ii. 1, 5. 12 He alludes to the manufactures of Low Countries. great stock, and yet starve; and money is like muck, not good except to be spread. This is done chiefly by suppressing, or, at least, keeping a straight hand upon the devouring trades of usury, engrossing great pasturages, and the like. and faction, and those that are against it be entire and united. I have noted, that some witty and sharp speeches. which have fallen from princes, have given fire to seditions. Cæsar did himself infinite hurt in that speech-"Sylla nescivit literas, non potuit dictare;** for it did utterly cut off that hope which men had entertained, that he would at one time or other give over his dictatorship. Galb undid himself by that speech, "Legi a se militem, non emi; "a for it put the soldiers out of hope of the donative. Probus amplius Romano imperio militibus: a speech of great despair for the soldiers, and many the like. Surely princes had need in tender matters and ticklish times to beware what they say, especially in these short speeches, which fly abroad like darts, and are thought to be shot out of their secret intentions; for as for large discourses, they are flat things, and not so much noted. For removing discontentments, or, at least, the danger of them, there is in every state (as we know) two portions of subjects, the nobles and commonalty. When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength; except the multi-likewise, by that speech, "Si vixero, non opus erit tude be apt and ready to move of themselves; then is the danger, when the greater sort do but wait for the troubling of the waters amongst the meaner, that then they may declare themselves. The poets feign that the rest of the gods would have bound Jupiter; which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid: an emblem, no doubt, to show how safe it is for monarchs to make sure of the good will of com- Lastly, let princes, against all events, not be withmon people. out some great person, one or rather more, of miliTo give moderate liberty for griefs and discontent-tary valor, near unto them, for the repressing of sements to evaporate (so it be without too great inso-ditions in their beginnings; for without that, there lency or bravery), is a safe way: for he that turneth useth to be more trepidation in court upon the first the humours back, and maketh the wound bleed breaking out of troubles than were fit; and the state inwards, endangereth malign ulcers and perni- runneth the danger of that which Tacitus saith;" cious imposthumations. Atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent omnes, paterentur:** but let such military persons be assured, and well reputed of, rather than factious and popular; holding also good correspondence with the other great men in the state, or else the remedy is worse than the disease. The part of Epimetheus' might well become Prometheus, in the case of discontentments, for there is not a better provision against them. Epimetheus, when griefs and evils flow abroad, at last shut the lid, and kept hope in the bottom of the vessel. Certainly, the politic and artificial nourishing and entertaining of hopes, and carrying men from hopes to hopes, is one of the best antidotes against the poison of discontentments: and it is a certain sign of a wise government and proceeding, when it can hold men's hearts by hopes, when it cannot by satisfaction; and when it can handle things in such manner as no evil shall appear so peremptory but that it hath some outlet of hope; which is the less hard to do, because both particular persons and factions are apt enough to flatter themselves, or at least to brave that which they believe not. XVI.-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 second causes scattered, it may sometimes rest in to religion; for while the mind of man looketh upon 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 Also the foresight and prevention, that there be no likely or fit head wherunto discontented persons may resort, and under whom they may join, is a known, but an excellent point of caution. I under stand a fit head to be one that hath greatness and reputation, that hath confidence with the discontented party, and upon whom they turn their eyes, and that is thought discontented in his own particular: z"Sylla did not know his letters, and so he could not diewhich kind of persons are either to be won and rec- tate.' This saying is attributed by Suetonius to Julius onciled to the state, and that in a fast and true man- Cæsar. It is a play on the Latin verb "dictare," which means either "to dictate," or" to act the part of Dictaner; or to be fronted with some other of the same tor," according to the context. As this saying was preparty that may oppose them, and so divide the rep-sumed to be a reflection on Sylla's ignorance, and to imutation. Generally, the dividing and breaking of ply that by reason thereof he was unable to maintain all factions and combinations that are adverse to the Caesar, who was an elegant scholar, feeling himself subhis power, it was concluded by the Roman people that state, and setting them at distance, or, at least, dis-ject to no such inability, did not intend speedily to trust amongst themselves, is not one of the worst yield the reins of power. remedies; for it is a desperate case, if those that hold with the proceeding of the state be full of discord X Like manure. a "That soldiers were levied by him, not bought." h"If I live, there shall no longer be need of soldiers in the Roman empire." e" And such was the state of feeling, that a few dared to perpetrate the worst of crimes; more wished to do so, all submitted to it.” y The myth of Pandora's box, which is here referred to, is related in the "Works and Days" of Hesiod. Epimetheus was the personification of "Afterthought," a He probably alludes to the legends or miraculous while his brother Prometheus represented "Fore-stories of the saints, such as walking with their beads off, thought," or prudence. It was not Epimetheus that preaching to the fishes, sailing over the sea on a cloak, opened the box, but Pandora,-" All-gift," whom, con- &c., &c. trary to the advice of his brother, he had received at the bands of Mercury, and had made his wife. In their house stood a closed jar, which they were forbidden to open. Till her arrival this had been kept untouched; but her curiosity prompting her to open the lid, all the evils hitherto unknown to man flew out and spread over the earth, and she only shut it down in time to prevent the escape of Hope. b This is the book that contains the Jewish traditions, and the Rabbinical explanations of the law. It is replete with wonderful narratives. This passage not improbably contains the germ of "A little learning is a dangerous thing; 66 that school which is most accused of atheism doth stition, are, by the adverse part, branded with the most demonstrate religion: that is, the school of name of atheists: but the great atheists indeed are Leucippus, and Democritus, and Epicurus: for it is hypocrites, which are ever handling holy things but a thousand times more credible that four mutable without feeling; so as they must needs be cauterized elements, and one immutable fifth essence, duly and in the end. The causes of atheism are, divisions in eternally placed, need no God, than that an army of religion, if they be many; for any one main division infinite small portions, or seeds unplaced, should addeth zeal to both sides, but many divisions introhave produced this order and beauty without a divine duce atheism: another is, scandal of priests, when it marshal. The Scripture saith, "The fool hath said is come to that which St. Bernard saith, "Non est in his heart, there is no God; " it is not said, The jam dicere, ut populus, sic sacerdos; quia nec sic fool hath thought in his heart;" so as he rather saith populus, ut sacerdos:" a third is, custom of profane it by rote to himself, as that he would have, than scoffing in holy matters, which doth by little and that he can thoroughly believe it, or be persuaded of little deface the reverence of religion; and lastly, it; for none deny there is a God, but those for whom learned times, specially with peace and prosperity; it maketh that there were no God. It appeareth in for troubles and adversities do more bow men's minds nothing more, that atheism is rather in the lip than to religion. They that deny a God destroy a man's in the heart of man, than by this, that atheists will nobility; for certainly man is of kin to the beasts by ever be talking of that their opinion, as if they his body; and, if he be not of kin to God by his fainted in it within themselves, and would be glad to spirit, he is a base and ignoble creature. It destroys he strengthened by the consent of others; nay more, likewise magnanimity, and the raising of human you shall have atheists strive to get disciples, as it nature; for take an example of a dog, and mark fareth with other sects; and, which is most of all, what a generosity and courage he will put on when you shall have of them that will suffer for atheism, he finds himself maintained by a man, who to him is and not recant; whereas, if they did truly think that instead of a God, or melior natura; " which courage there were no such thing as God, why should they is manifestly such as that creature, without that controuble themselves? Epicurus is charged, that he fidence of a better nature than his own, could never did but dissemble for his credit's sake, when he attain. So man, when he resteth and assureth himaffirmed there were blessed natures, but such as en- self upon divine protection and favor, gathereth a joyed themselves without having respect to the gov- force and faith, which human nature in itself could ernment of the world; wherein they say he did not obtain; therefore, as atheism is in all respects temporize, though in secret he thought there was no hateful, so in this, that it depriveth human nature of God: but certainly he is traduced, for his words are the means to exalt itself above human frailty. As it noble and divine: "Non Deos vulgi negare profanum; is in particular persons, so it is in nations: never was sed vulgi opiniones Diis applicare profanum." Plato there such a state for magnanimity as Rome. Of could have said no more; and although he had the this state hear what Cicero saith; "Quam volumus, confidence to deny the administration, he had not the licet, Patres conscripti, nos amemus, tamen nec nupower to deny the nature. The Indians of the west mero Hispanos, nec robore Gallos, nec calliditate, have names for their particular gods, though they Poenos, nec artibus Græcos, nec denique hoc ipso have no name for God: as if the heathens should hujus gentis et terræ domestico nativoque sensu have had the names Jupiter, Apollo, Mars, &c., but Italos ipsos et Latinos; sed pietate, ac religione, atque not the word Deus, which shows that even those bar-hac una sapientia, quod Deorum immortalium numine barous people have the notion, though they have not omnia regi, gubernarique perspeximus, omnes gentes, the latitude and extent of it; so that against atheists nationesque superavimus." 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 super4 A Philosopher of Abdera; the first who taught the system of atoms, which was afterwards more fnlly developed by Democritus and Epicurus. He was a disciple of the last named Philosopher, and held the same principles: he also denied the existence of the soul after death." He is considered to have been the parent of experimental Philosophy, and was the first to teach, what is now confirmed by science, that the Milky Way is an accumulation of stars. 1 Spirit. Psalm xiv. 1, and liii. 1. To whose (seeming) advantage it is; the wish being father to the thought. "It is not profane to deny the existence of the Deities of the vulgar: but to apply to the Divinities the received notions of the vulgaris profane." He alludes to the native tribes of the continent of America and the West Indies. He was an Athenian Philosopher, who from the greatest superstition became an avowed atheist. He was proscribed by the Areiopagus for speaking against the Gods with ridicule and contempt, and is supposed to have died at Corinth. A Greek Philosopher, a disciple of Theodorus the atheist, to whose opinions he adhered. His life was said to have been profligate, and his death superstitious. Lucian ridiculed the follies and pretensions of some of the ancient Philosophers; but though the freedom of his style was such as to cause him to be censured for impiety, he hardly deserves the stigma of atheism here cast upon him by the learned author. XVII.-OF SUPERSTITION. IT were better to have no opinion of God at all than such an opinion as is unworthy of him; for the one is unbelief, the other is contumely:a and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose, "Surely," saith he, “I had rather a great deal men should say there was no such man at all as Plutarch, than that they should say "It is not for us now to say, 'Like priest like people,' for the people are not even so bad as the priest." St. Bernard, abbot of Clairvaux, preached the second Crusade against the Saracens, and was unsparing in his censures His writings are voluminous, and by some he has been of the sins then prevalent among the Christian priesthood. considered as the latest of the fathers of the Church. p "A superior nature." q "We may admire ourselves, conscript fathers, as much the Spaniards, nor by bodily strength the Gauls, nor by as we please; still, neither by numbers did we vanquish cunning the Carthaginians, nor through the arts the Greeks, nor, in fine, by the inborn and native good sense of this our nation, and this our race and soil, the Italians and Latins themselves; but through our devotion and our religious feeling, and this, the sole true wisdom, the having perceived that all things are regulated and governed by the providence of the immortal Gods, have we subdued all races and nations." a The justice of this position is perhaps somewhat doubtful. The superstitious man must have some scruples, while he who believes not in a God (if there is such a person) needs have none |