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Of Atheism
by Francis Bacon |
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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. 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 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, etc., 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 nec 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 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 instead 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 favor, gathered 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 Poenos, nec artibus
Graecos, nec denique hoc ipso hujus gentis et terrae domestico
nativoque sensu Italos ipsos et Latinos; sed pietate, ad religione,
atque hac una sapientia, quod deorum immortalium numine omnia regi
gubernarique perspeximus, omnes gentes nationesque superavimus.
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contact: morgan at [email protected] page last modified: thu jan 12 01:37:48 2006 |
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