First, For the existence of God, we need ⟨p. 19⟩not labour much to show how constantly and generally it hath been acknowledged through the whole world; it being so difficult to produce an uncontroverted instance of any that ever denied it in more ancient times. For as for them whose names have been infamous amongst men heretofore upon that account, there 1hath been that said that, at least, wants not probability for the clearing them of so foul an imputation: That is, that they were maliciously represented as having denied the existence of a Deity, because they impugned and derided the vulgar conceits, and poetical fictions of those days concerning the multitude, and the ridiculous attributes of their imaginary Deities. Of which sort Cicero mentions not a few; 2Their being inflamed with Anger, and mad with Lust, their Wars, Fights, Wounds, their Hatreds, Discords, their Births and Deaths, &c. Who though he speak less favourably of some 3of these men, and mentions one as doubting whether there were any Gods or no; (for which cause his Book in the beginning whereof he had intimated that doubt, (as Cotta is brought in, informing us) was publicly burnt at Athens, and himself banished his Country) and two others *as expressly denying them; yet the more generally decried †Patron of Atheism (as he hath been accounted) he ⟨p. 20⟩makes Velleius highly vindicate from this imputation, and say of him that he was the first that took notice that even nature it self had impressed the notion of God upon the minds of all men: who also gives us these as his words, What Nation is there or sort of men that hath not without teaching, a certain anticipation of the Gods, which he calls a prolepsis, a certain preventive, or fore-conceived information of a thing in the mind, without which nothing can be understood, or sought, or disputed of. Unto which purpose the same Author (as is commonly observed) elsewhere speaks; That there is no Nation so barbarous, no one of all men so savage, 6as that some apprehension of the Gods hath not tinctured his mind. That many do think indeed corruptly of them, which is (saith he) the effect of vicious custom. But all do believe there is a Divine Power and Nature. Nor (as he there proceeds) hath mens talking and agreeing together effected this. It is not an opinion settled in mens minds by public constitutions and sanctions.
First, For the existence of God, we need ⟨p. 19⟩not labour much to shew how constantly and generally it hath been acknowledg'd through the whole world; it being so difficult to produce an uncontroverted instance of any that ever deny'd it in more ancient times. For as for them whose names have been infamous amongst men heretofore upon that account, there 1hath been that said that, at least, wants not probability for the clearing them of so foul an imputation: That is, that they were maliciously represented as having deny'd the existence of a Deity, because they impugned and derided the vulgar conceits, and poetical fictions of those days concerning the multitude, and the ridiculous attributes of their imaginary Deities. Of which sort Cicero mentions not a few; 2Their being inflam'd with Anger, and mad with Lust, their Wars, Fights, Wounds, their Hatreds, Discords, their Births and Deaths, &c. Who though he speak less favourably of some 3of these men, and mentions one as doubting whether there were any Gods or no; (for which cause his Book in the beginning whereof he had intimated that doubt, (as Cotta is brought in, informing us) was publickly burnt at Athens, and himself banisht his Country) and two others *as expresly denying them; yet the more generally decried †Patron of Atheism (as he hath been accounted) he ⟨p. 20⟩makes Velleius highly vindicate from this imputation, and say of him that he was the first that took notice that even nature it self had impressed the notion of God upon the minds of all men: who also gives us these as his words, What Nation is there or sort of men that hath not without teaching, a certain anticipation of the Gods, which he calls a prolepsis, a certain preventive, or fore-conceived information of a thing in the mind, without which nothing can be understood, or sought, or disputed of. Unto which purpose the same Author (as is commonly observed) elsewhere speaks; That there is no Nation so barbarous, no one of all men so savage, 6as that some apprehension of the Gods hath not tinctured his mind. That many do think indeed corruptly of them, which is (saith he) the effect of vicious custom. But all do believe there is a Divine Power and Nature. Nor (as he there proceeds) hath mens talking and agreeing together effected this. It is not an opinion setled in mens minds by publick constitutions and sanctions.
- 1Parker Tentam.
- 2De natura Deorum, lib. 1.
- 3Protag. Abderites.
- *Diagoras and Theodoras Cyrenaicus (who as Diogenes Laertius in Aristip. reports) was surnamed [Greek or Hebrew], afterwards [Greek or Hebrew].Diagoras and Theodoras Cyrenaicus (who as Diogenes Laertius in Aristip. reports) was surnamed 〈non-Latin alphabet〉, afterwards 〈non-Latin alphabet〉.
- †Epicurus, whom also his own Epistle to Menaceus in Diogen s Laertius acquits of Atheism, but not of Irreligion; as hereafter may be observed.
- 6Cicero Tuscul. Quest. l.
