I

OF ATHEISM

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 a 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 heathen 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 Saint 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, especially 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 creaIt 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, 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 callidate Panos, nec

ture.

artibus Græcos, nec denique hoc ipso hujus gentis et terra 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.»

Complete. From "Essays Civil and Moral.»

I

men.

OF SUPERSTITION

T WERE better to have no opinion of God at all than such an opinion as is unworthy of him, for the one is unbelief, the other is contumely; and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose: "Surely," saith he, "I had rather a great deal men should say there was no such man at all as Plutarch, than that they should say that there was one Plutarch that would eat his children as soon as they were born; as the poets speak of Saturn." And as the contumely is greater towards God, so the danger is greater towards Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which may be guides to an outward moral virtue, though religion were not: but superstition dismounts all these, and erecteth an absolute monarchy in the minds of men. Therefore atheism did never perturb states; for it makes men wary of themselves, as looking no further: and we see the times inclined to atheism, as the time of Augustus Cæsar, were civil times. But superstition hath been the confusion of many states; and bringeth in a new primum mobile, that ravisheth all the spheres of government. The master of superstition is the people; and in all superstition wise men follow fools, and arguments are fitted to practice in a reversed order. It was gravely said by some of the prelates in the Council of Trent, where the doctrine of the Schoolmen bare great sway, that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save the phenomena, though they knew there were no such things; and in like manner, that the Schoolmen had framed a number of subtile and intricate axioms and theorems, to save the practice of the Church. The causes of superstition are: pleasing and sensual rites and ceremonies; excess of outward and pharisaical holiness; over-great reverence of traditions, which cannot but load the

Church; the stratagems of prelates for their own ambition and lucre; the favoring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters by human, which cannot but breed mixture of imaginations; and, lastly, barbarous times, especially joined with calamities and disasters. Superstition without a veil is a deformed thing; for as it addeth deformity to an ape to be so like a man, so the similitude of superstition to religion makes it the more deformed. And as wholesome meat corrupteth to little worms, so good forms and orders corrupt into a number of petty observances. There is a superstition in avoiding superstition; when men think to do best, if they go furthest from the superstition formerly received: therefore care would be had, that, as it fareth in ill purgings, the good be not taken away with the bad, which commonly is done when the people is the reformer.

Complete. From «Essays Civil and Moral. »

IT

OF NEGOTIATING

T IS generally better to deal by speech than by letter; and by the mediation of a third than by a man's self. Letters are good, when a man would draw an answer by letter back again; or when it may serve for a man's justification, afterwards to produce his own letter; or where it may be danger to be interrupted, or heard by pieces. To deal in person is good, when a man's face breedeth regard, as commonly with inferiors; or in tender cases, where a man's eye upon the countenance of him with whom he speaketh may give him a direction how far to go; and generally where a man will reserve to himself liberty, either to disavow or to expound. In choice of instruments, it is better to choose men of a plainer sort, that are like to do that that is committed to them, and to report back again faithfully the success, than those that are cunning to contrive out of other men's business somewhat to grace themselves, and will help the matter in report, for satisfaction sake. Use also such persons as affect the business wherein they are employed, for that quickeneth much; and such as are fit for the matter; as bold men for expostulation, fair-spoken men for persuasion, crafty men for inquiry and observation, froward and absurd men for business that doth not well bear out itself. Use also such as have been lucky,

and prevailed before in things wherein you have employed them; for that breeds confidence, and they will strive to maintain their prescription. It is better to sound a person with whom one deals, afar off, than to fall upon the point at first; except you mean to surprise him by some short question. It is better dealing with men in appetite than with those that are where they would be. If a man deal with another upon conditions, the start or first performance is all; which a man cannot reasonably demand, except either the nature of the thing be such which must go before, or else a man can persuade the other party that he shall still need him in some other thing, or else that he be counted the honester man. All practice is to discover, or to work. Men discover themselves in trust, in passion, at unawares, and of necessity, when they would have somewhat done, and cannot find an apt pretext. If you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees. Complete. From «Essays Civil and Moral.»

STU

OF STUDIES

TUDIES serve for delight, for ornament, and for ability. Their chief use for delight is in privateness and retiring; for ornament is in discourse; and for ability is in the judgment and disposition of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots, and marshaling of affairs come best from those that are learned. To spend too much time in studies is sloth; to use them too much for ornament is affectation; to make judgment only by their rules is the humor of a scholar. They perfect nature and are perfected by experience: for natural abilities are like natural plants that need pruning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn