Satyrical essayes characters and others. Or Accurate and quick descriptions, fitted to the life of their subiects. Iohn Stephens

CHARAC. XIX. An Atheist

IS no reasonable Man: for hee will sooner embrace a superfi∣ciall

colour in things of momēt, then search into direct causes: as for obvious and common acci∣dents, he never looks vpon them so much with reason, as vpon matters of course. In subtilties he is bestiall; for hee admits no more then event; and he is ther∣fore no reasonable man, because no religious man. For Heathens and Barbarians haue from the be∣ginning beene worshippers of somwhat. If thou canst seeme to bee familiar with him, and enter into the extremities of ill for∣tune, or begin to speake of great mens funerals, or honest mens persecutions, hee will instantly discover what he beleeues, being bold enough to speak plainly (if thou canst apprehend) that ver∣tue, innocence, and craftie dea∣ling be alike rewarded: that wic∣ked and religious men haue no

difference but the Name: that wrongs may lawfully (if without danger apparant) bee repelled with worse wrongs: and that therefore it argues basenesse of spirit, to contemne any opportu∣nity of advantage: that expecta∣tion of other, where ioy is al∣ready present, were dotage, or madnesse; and that honesty, which exceeds common forme, is singularity. From which Ar∣guments you may draw the con∣clusion. If he reserues these pre∣cepts among strangers, his pra∣ctise will verifie the paterne. Take this for a foundation, Euery Atheist is an Epicure, though the one is not controvettible. If he inclines more to Epicurisme then policie; this watch-word will be frequent in his cups, hoc est vive∣re, hoc est vivere. But you may stil obserue, that he cōtends to wash

away all care with company, dis∣course & laughter, as if he knew his vsurious creditor (a guiltie conscience) waited to expostu∣late with him at an advantage. One therefore of this proporti∣on, is more liable to the Law, but lesse dangerous to the com∣mon-wealth. Hee brings most villany that feeles the disease in∣ward; and confutes his own ob∣iectiōs with falacious doctrines. He liues much about the fountain of Iniquitie, and therfore he must propound that those streames of custome be tolerable, or leaue his profession. He hath a natural flourish for super-naturall acci∣dents. He turnes Diuinity into colorable inuentions of Philosophy. He knows every thing vnder the name of a naturall body: hee be∣leeues Nature to be an invisible power, which intended genera∣tion

for corruption, and corrup∣tion for generation. He distin∣guishes bodies into simple and compound, and makes creation a vulgar proiect obedient to the harmony of elements. Then, if he knowes the meaning of Homoge∣nea, and Hetrogenea, of corpus im∣perfctè mixtū, and perfectè mixtū, he remaines largely satisfied. As for the causes of terrible events, he apprehends the power of Ex∣halations, Meteors, Comets, & the Antiperistasis: which very names are able to forbid all further in∣quisition. He goes not therfore beyond himselfe for his authori∣ty: and he esteemes it more con∣venient to think there is a reason in nature, then to trouble his braine with miracles, when they exceed his positions. Hee never was taken for a friend in society, neither can he bestow loue, be∣cause

cause hee cannot adventure his person. If at any time hee inten∣ded loue, he intended likewise a Physitian; and him, no further then agreed with his owne humi∣dum radicale: which must also be vnderstood, if himselfe were no Physitian. He is alwayes consi∣dent beyond reformation. Hee dies with hope betweene his iawes, and therefore one may thinke him no desperate slaue; but such hope deceiues him, be∣cause he hopes to liue longer.