II. They of whom God is altogether unapprehended are but few in number, and for grossness of wit such, that they hardly and scarcely seem to hold the place of human being. These we should judge to be of all others most miserable, but that a wretcheder sort there are, on whom whereas nature hath bestowed riper capacity, their evil disposition seriously goeth about therewith to apprehend God as being not God. Whereby it cometh to pass that of these two sorts of men, both godless, the one having utterly no knowledge of God, the other study how to persuade themselves that there is no such thing to be known. The1 fountain and wellspring of which impiety is a resolved purpose of mind to reap in this world what sensual profit or pleasure soever the world yieldeth, and not to be barred from any whatsoever means available thereunto. And that this is the very radical cause of their atheism, no man I think will doubt which considereth what pains they take to destroy those principal spurs and motives unto all virtue, the creation of the world, the providence of God, the resurrection of the dead, the joys of the kingdom of heaven, and the endless pains of the wicked, yea above all things the authority of Scripture, because on these points it evermore beateth, and the soul’s immortality, which granted, draweth easily after it the rest as a voluntary train. Is it not wonderful that base desires should so extinguish in men the sense of their own excellency, as to make them willing that their souls should be like to the souls of beasts, mortal and corruptible with their bodies? Till some admirable or unusual accident happen (as it hath in some) to work the beginning of a better alteration in their minds, disputation about the knowledge of God with such kind of persons commonly prevaileth little. For how should the brightness of wisdom shine, where the windows of the soul are of very set purpose closed2? True religion hath many things in it, the only mention whereof galleth and troubleth their minds. Being therefore loth that inquiry into such matters should breed a persuasion in the end contrary unto that they embrace, it is their endeavour to banish as much as in them lieth quite and clean from their cogitation whatsoever may sound that way.
But it cometh many times to pass (which is their torment) that the thing they shun doth follow them, truth as it were even obtruding itself into their knowledge, and not permitting them to be so ignorant as they would be. Whereupon inasmuch as the nature of man is unwilling to continue doing that wherein it shall always condemn itself, they continuing still obstinate to follow the course which they have begun, are driven to devise all the shifts that wit can invent for the smothering of this light, all that may but with any the least show of possibility stay their minds from thinking that true, which they heartily wish were false, but cannot think it so without some scruple and fear of the contrary3.
Now because that judicious learning, for which we commend most worthily the ancient sages of the world, doth not in this case serve the turn, these trencher-mates (for such the most of them be) frame to themselves a way more pleasant; a new method they have of turning things that are serious into mockery, an art of contradiction by way of scorn, a learning wherewith we were long sithence forewarned that the miserable times whereinto we are fallen should abound4. This they study, this they practise, this they grace with a wanton superfluity of wit, too much insulting over the patience of more virtuously disposed minds.
For towards these so forlorn creatures we are (it must be confest) too patient. In zeal to the glory of God, Babylon hath excelled Sion. We want that decree5 of Nabuchodonosor; the fury of this wicked brood hath the reins too much at liberty; their tongues walk at large; the spit-venom of their poisoned hearts breaketh out to the annoyance of others; what their untamed lust suggesteth, the same their licentious mouths do every where set abroach.
With our contentions their irreligious humour also is much strengthened6. Nothing pleaseth them better than these manifold oppositions about the matter of religion, as well for that they have hereby the more opportunity to learn on one side how another may be oppugned, and so to weaken the credit of all unto themselves; as also because by this hot pursuit of lower controversies amongst men professing religion, and agreeing in the principal foundations thereof, they conceive hope that about the higher principles themselves time will cause altercation to grow.