Of Atheism
by
Francis Bacon
(Essay)
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 to religion;[1] for while the mind of man looketh upon second causes
scattered, it may some times 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 that 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,
need no God, than that an army of infinite small portions, or seeds unplaced,
should have produced this order and beauty without a divine marshal. The
Scripture saith, "The fool hath said in his heart, there 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 that 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, that
atheism is rather in the lip than in the heart of man, than by this, that
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 the consent of
others: nay more, you shall have atheists strive to get disciples, as it fareth
with other sects; and, which is most of all, you shall have of them that will
suffer for atheism, and not recant; whereas, if they did truly think that there
were no such thing as God, why should they 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 temporize, 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 opiniones
Diis applicare profanum." 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 the great atheists indeed
are hypocrites, which are ever handling holy things, but without feeling; so as
they must needs be cauterized 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, "non est jam dicere, ut
populus, sic sacerdos; quia nee sic 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 beast 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 instead of a God, or "melior natura;" which
courage is manifestly such 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 Hispanos, nec robore Gallos, nec calliditate Pœnos,
nec artibus Græcos, nec denique hoc ipso hujus, gentis et terræ domestico
nativoque sensu Italos ipsos et Latinos; sed pietate, ac religione, atque hac
una sapientia, quod Deorum immortalium numine omnia regi, gubernarique
perspeximus omnes, gentes nationesque superavimus."
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