Collection of Bacon (16)

    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 bringelh men/'s minds about to religion： for while the mind of man looketh upon second causes scattered, it may sometimes rest 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 mat school which is most accused 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 immutable fifth essence, duly and eternally placed, needs no God, than mat an army of infinite small proportions, or seeds unplaced, should have produced this order, and beauty, without a divine marshal.

    The scripture saith； The fool hath said in his heart, mere is no God： it is not said； The fool hath thought in his heart： so as, he rather saith it by rote to himself, as that he would have, than （hat he can thoroughly believe it, or be persuaded 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, mat atheism is radher in die lip, man in die heart of man, man by this； dial atheists will ever be talking of that their opinion, as if they fainted in it, within themselves, and would be glad to be strengthened, by me consent of others： nay more, you shall have atheists strive to get disciples, as it faredh with other sects： and, which is most of all, you shall have of mem, mat will suffer for adieism, and not recant； whereas, if they did truly think, mat mere were no such dung as God, why should diey trouble themselves？ Epicurus is charged, that he did but dissemble, for his credit/'s sake, when he affirmed, there were blessed natures, but such as enjoyed themselves, without having respect to the government of the world.

    Wherein, they say, he did temporise； though in secret, he thought, there was no God. But certainly, he is traduced； for his words are noble and divine： non deos vulgi negare profanum, sed vulgi opines diis applicare prcfanum.

    Plato could have said no more. And although he had the confidence to deny the administration, he had not the power to deny the nature. The Indians of the West have names for their particular gods, though they have no name for God： as if the heathens should have had the names Jupiter, Apollo, Mars, &c., but not the word deus： which shows, that even those 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 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 superstition, are by the adverse part branded with the name of atheists.

    But me great atheists, indeed, are hypocrites； which are ever handling holy things, but without feeling. So as they must needs be cauterised in the end. The causes of atheism are； divisions in religion, if they be many； for any one main division addeth zeal to both sides； but many divisions introduce atheism.

    Another is, scandal of priests； when it is come to that, which St Bernard saith； mon est ian dicere, ut populus ,sic sacerdos：quia nes populus,ut sacerdos. A third is, custom of profane scoffing in holy matters； which doth, by little and little, deface the reverence of religion. And lastly, learned times, specially with peace, and prosperity： for troubles and adversities do more bow men/'s minds to religion.

    They that deny a God, destroy man/'s nobility； for certainly, man is of kin to the beasts, by his body； and if he be not of kin to God, by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature： for take an example of a dog； and mark what a generosity and courage he will put on, when he finds himself maintained by a man； who to him is in stead of a God, or melior natura： which courage is manifestly such as that creature, without that confidence of a better nature than his own, could never attain.

    So man, when he resteth and assureth himself upon divine protection, and favour, gathereth a force and faith； which human nature, in itself, could not obtain.

    Therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself, above human frailty.

    As it is in particular persons, so it is in nations： never was there such a state, for magnanimity, as Rome： of this state hear what Cicero saith； Quam volumus licet. patres conscripti, nos amemus, tamen nec numero Hispans, nec robore Gallos, mec calliditate Poems, nec artibus Graecos.nec denique hoc ipso huius gentis et terrae domestico nativoque sensu Itlos ipsos et Latinos； sed pietate, ac religione, atque hac una sapientia, quod deorum imortalium numine omnia regi gubernarique perspeximus, ormes gentes nationesque superavimus.

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