Bacon’s theological writings

A CONFESSION OF FAITH,

WRITTEN BY

THE RIGHT HONOURABLE FRANCIS BACON, BARON OF VERULAM, &c.

I believe that nothing is without beginning, but God; no nature, no matter, no spirit, but one, only, and the same God. That God, as he is eternally almighty, only wise, only good, in his nature; so he is eternally Father, Son, and Spirit, in persons.

I believe that God is so holy, pure, and jealous, as it is impossible for him to be pleased in any creature, though the work of his own hands; so that neither angel, man, nor world, could stand, or can stand, one moment in his eyes, without beholding the same in the face of a Mediator; and, therefore, that before him, with whom all things are present, the Lamb of God was slain before all worlds: without which eternal counsel of his, it was impossible for him to have descended to any work of creation; but he should have enjoyed the blessed and individual society of three persons in Godhead forever.

But that, out of his eternal and infinite goodness and love purposing to become a Creator, and to communicate to his creatures, he ordained in his eternal counsel, that one person of the Godhead should be united to one nature, and to one particular of his creatures: that so, in the person of the Mediator, the true ladder might be fixed, whereby God might descend to his creatures, and his creatures might ascend to God: so that God, by the reconcilement of the Mediator, turning his countenance towards his creatures, though not in equal light and degree, made way unto the dispensation of his most holy and secret will: whereby some of his creatures might stand, and keep their state, others might possibly fall, and be restored; and others might fall, and not be restored to their estate, but yet remain in being, though under wrath and corruption: all with respect to the Mediator; which is the great mystery and perfect centre of all God's ways with his creatures, and unto which all his other works and wonders do but serve and refer.

That he chose, according to his good pleasure, man to be that creature, to whose nature the person of the eternal Son of God should be united; and amongst the generations of men, elected a small flock, in whom, by the participation of himself, he purposed to express the riches of his glory; all the ministration of angels, damnation of devils and reprobates, and universal administration of all creatures, and dispensation of all times, having no other end, but as the ways and ambages of God, to be further glorified in his saints, who are one with their head the Mediator, who is one with God.

That by the virtue of this his eternal counsel he condescended of his own good pleasure, and according to the times and seasons to himself known, to become a Creator; and by his eternal Word created all things; and by his eternal Spirit doth comfort and preserve them.

That he made all things in their first estate good, and removed from himself the beginning of all evil and vanity into the liberty of the creature; but reserved in himself the beginning of all restitution to the liberty of his grace; using, nevertheless, and turning the falling and defection of the creature, which to his prescience was eternally known, to make way to his eternal counsel, touching a Mediator, and the work he purposed to accomplish in him.

That God created Spirits, whereof some kept their standing, and others fell: he created heaven and earth, and all their armies and generations; and gave unto them constant and everlasting laws, which we call nature; which is nothing but the laws of the creation; which laws nevertheless have had three changes or times, and are to have a fourth or last. The first, when the matter of heaven and earth was created without forms: the second, the interim of perfection of every day's work: the third, by the curse, which notwithstanding was no new creation: and the last, at the end of the world, the manner whereof is not yet fully revealed: so as the laws of nature, which now remain and govern inviolably till the end of the world, began to be in force when God first rested from his works, and ceased to create; but received a revocation, in part, by the curse; since which time they change not.

That notwithstanding God hath rested and ceased from creating since the first sabbath, yet, nevertheless, he doth accomplish and fulfil his divine will in all things, great and small, singular and general, as fully and exactly by providence, as he could by miracle and new creation, though his working be not immediate and direct, but by compass; not violating nature, which is his own law, upon the creature.

That at the first, the soul of man was not produced by heaven or earth, but was breathed immediately from God: so that the ways and proceedings of God with spirits are not included in nature; that is, in the laws of heaven and earth; but are reserved to the law of his secret will and grace: wherein God worketh still, and resteth not from the work of redemption, as he resteth from the work of creation: but continueth working till the end of the world; what time that work also shall be accomplished, and an eternal sabbath shall ensue.

Likewise, that whensoever God doth transcend the law of nature by miracles, which may ever seem as new creations, he never cometh to that point or pass, but in regard of the work of redemption, which is the greater, and whereto all God's signs and miracles do refer.

That God created man in his own image, in a reasonable soul, in innocency, in free-will, and in sovereignty: that he gave him a law and commandment, which was in his power to keep, but he kept it not: that man made a total defection from God, presuming to imagine that the commandments and prohibitions of God were not the rules of good and evil, but that good and evil had their own principles and beginnings, and lusted after the knowledge of those imagined beginnings; to the end, to depend no more upon God's will revealed, but upon himself, and his own light, as a God; than the which there could not be a sin more opposite to the whole law of God: that yet, nevertheless,this great sin was not originally moved by the malice of man, but was insinuated by the suggestion and instigation of the devil, who was the first defected creature, and fell of malice, and not by temptation.

That upon the fall of man, death and vanity entered by the justice of God; and the image of God in man was defaced; and heaven and earth, which were made for man's use, were subdued to corruption by his fall; but then, that instantly, and without intermission of time, after the word of God's law became, through the fall of man, frustrate as to obedience, there succeeded the greater word of the promise, that the righteousness of God might be wrought by faith.

That as well the law of God as the word of his promise endure the same for ever: but that they have been revealed in several manners, according to the dispensation of times. For the law was first imprinted in that remnant of light of nature, which was left after the fall, being sufficient to accuse: then it was more manifestly expressed in the written law; and was yet more opened by the prophets; and, lastly, expounded in the true perfection by the Son of God, the great Prophet, and perfect interpreter, as also fulfiller of the law.

That likewise the word of the promise was manifested and revealed: first, by immediate revelation and inspiration; after by figures, which were of two natures: the one, the rites and ceremonies of the law; the other, the continual history of the old world, and Church of the Jews; which though it be literally true, yet is it pregnant of a perpetual allegory and shadow of the work of the redemption to follow. The same promise or evangile was more clearly revealed and declared by the prophets, and then by the Son himself, and lastly by the Holy Ghost, which illuminateth the Church to the end of the world.

That in the fullness of time, according to the promise and oath, of a chosen lineage descended the blessed seed of the woman, Jesus Christ, the only begotten Son of God and Saviour of the world; who was conceived by the power and overshadowing of the Holy Ghost, and took flesh of the Virgin Mary: that the Word did not only take flesh, or was joined to flesh, but was made flesh, though without confusion of substance or nature: so as the eternal Son of God and the ever blessed Son of Mary was one person; so one, as the blessed virgin may be truly and catholicly called Deipara, the Mother of God; so one, as there is no unity in universal nature, not that of the soul and body of man, so perfect; for the three heavenly unities, whereof that is the second, exceed all natural unities: that is to say, the unity of the three persons in Godhead; the unity of God and man in Christ; and the unity of Christ and the Church: the Holy Ghost being the worker of both these latter unities; for by the Holy Ghost was Christ incarnate and quickened in flesh, and by the Holy Ghost is man regenerate and quickened in spirit.

That Jesus, the Lord, became in the flesh a sacrificer, and a sacrifice for sin; a satisfaction and price to the justice of God; a meriter of glory and the kingdom; a pattern of all righteousness; apreacher of the word which himself was; a finisher of the ceremonies; a corner-stone to remove the separation between Jew and Gentile; an intercessor for the Church; a lord of nature in his miracles; a conqueror of death and the power of darkness in his resurrection; and that he fulfilled the whole counsel of God, performing all his sacred offices and anointing on earth, accomplished the whole work of the redemption and restitution of man to a state superior to the angels, whereas the state of man by creation was inferior, and reconciled and established all things according to the eternal will of the Father.

That in time, Jesus the Lord was born in the days of Herod, and suffered under the government of Pontius Pilate, being deputy of the Romans, and under the high priesthood of Caiaphas, and was betrayed by Judas, one of the twelve apostles, and was crucified at Hierusalem; and after a true and natural death, and his body laid in the sepulchre, the third day he raised himself from the bonds of death, and arose and shewed himself to many chosen witnesses, by the space of divers days; and at the end of those days, in the sight of many, ascended into heaven; where he continueth his intercession; and shall from thence, at the day appointed, come in greatest glory to judge the world.

That the sufferings and merits of Christ, as they are sufficient to do away the sins of the whole world, so they are only effectual to those which are regenerate by the Holy Ghost; who breatheth where he will of free grace; which grace, as a seed incorruptible, quickeneth the spirit of man, and conceiveth him anew a son of God and member of Christ: so that Christ having man's flesh, and man having Christ's spirit, there is an open passage and mutual imputation; whereby sin and wrath was conveyed to Christ from man, and merit and life is conveyed to man from Christ: which seed of the Holy Ghost first figureth in us the image of Christ slain or crucified, through a lively faith; and then reneweth in us the image of God in holiness and charity; though both imperfectly, and in degrees far differing even in God's elect, as well in regard of the fire of the Spirit, as of the illumination thereof; which is more or less in a large proportion: as namely, in the Church before Christ; which yet nevertheless was partaker of one and the same salvation with us, and of one and the same means of salvation with us.

That the work of the Spirit, though it be not tied to any means in heaven or earth, yet it is ordinarily dispensed by the preaching of the word; the administration of the sacraments; the covenants of the fathers upon the children, prayer, reading; the censures of the Church; the society of the godly; the cross and afflictions; God's benefits; his judgments upon others; miracles; the contemplation of his creatures: all which, though some be more principal, God useth as the means of vocation and conversion of his elect; not derogating from his power to call immediately by his grace, and at all hours and moments of the day, that is, of man's life, according to his good pleasure.

That the word of God, whereby his will is revealed, continued in revelation and tradition until Moses; and that the Scriptures were from Moses's time to the times of the apostles and evangelists; in whose age, after the coming of the Holy Ghost, the teacher of all truth, the book of the Scriptures was shut and closed, so as not to receive any new addition; and that the Church hath no power over the Scriptures to teach or command any thing contrary to the written word, but is as the ark, wherein the tables of the first testament were kept and preserved: that is to say, the Church hath only the custody and delivery over of the Scriptures committed unto the same; together with the interpretation of them, but such only as is conceived from themselves.

That there is an universal or catholic Church of God, dispersed over the face of the earth, which is Christ's spouse, and Christ's body; being gathered of the fathers of the old world, of the Church of the Jews, of the spirits of the faithful dissolved, and the spirits of the faithful militant, and of the names yet to be born, which are already written in the book of life.

That there is also a visible Church, distinguished by the outward works of God's covenant, and the receiving of the holy doctrine, with the use of the mysteries of God, and the invocation, and sanctification of his holy name. That there is also a holy succession in the prophets of the New Testament and fathers of the Church, from the time of the apostles and disciples which saw our Saviour in the flesh, unto the consummation of the work of the ministry; which persons are called from God by gift,or inward anointing; and the vocation of God followed by an outward calling and ordination of the Church.

I believe, that the souls of such as die in the Lord are blessed, and rest from their labours, and enjoy the sight of God, yet so, as they are in expectation of a farther revelation of their glory in the last day. At which time all flesh of man shall arise and be changed, and shall appear and receive from Jesus Christ his eternal judgment; and the glory of the saints shall then be full: and the kingdom shall be given up to God the Father: from which time all things shall continue for ever in that being and state, which then they shall receive. So as there are three times, if times they may be called, or parts of eternity: The first, the time before beginnings, when the Godhead was only, without the being of any creature: the second, the time of the mystery, which continueth from the creation to the dissolution of the world: and the third, the time of the revelation of the sons of God; which time is the last, and is everlasting without change.

A PRAYER, OR PSALM,

made by the

LORD BACON, CHANCELLOR OF ENGLAND.

Most gracious Lord God, my merciful Father, from my youth up, my Creator, my Redeemer, my Comforter. Thou, Lord, soundest and searchest the depths and secrets of all hearts: thou acknowledges! the upright of heart: thou judgest the hypocrite: thou ponderest men's thoughts and doings as in a balance: thou measurest their intentions as with a line: vanity and crooked ways cannot be hid from thee.

Remember, O Lord, how thy servant hath walked before thee: remember what I have first sought, and what hath been principal in my intentions. I have loved thy assemblies: I have mourned for the divisions of thy church: I have delighted in the brightness of thy sanctuary. This vine, which thy right hand hath planted in this nation, I have ever prayed unto thee, that it might have the first and the latter rain; and that it might stretch her branches to the seas and to the floods. The state and bread of the poor and oppressed have been precious in mine eyes: I have hated all cruelty and hardness of heart: I have, though in a despised weed, procured the good of all men. If any have been my enemies, I thought not of them; neither hath the sun almost set upon my displeasure; but I have been as a dove, free from superfluity of maliciousness. Thy creatures have been my books, but thy Scriptures much more. I have sought thee in the courts, fields, and gardens, but I have found thee in thy temples.

Thousands have been my sins,and ten thousands my transgressions; but thy sanctifications have remained with me, and my heart, through thy grace, hath been an unquenched coal upon thine altar. O Lord, my strength, I have since my youth met with thee in all my ways, by thy fatherly compassions, by thy comfortable chastisements, and by thy most visible providence. As thy favours have increased upon me, so have thy corrections; so as thou hast been always near me, O Lord; and ever as my worldly blessings were exalted, so secret darts from thee have pierced ire; and when I have ascended before men, I have descended in humiliation before thee. And now, when I thought most of peace and honour, thy hand is heavy upon me, and hath humbled me according to thy former loving-kindness, keeping me still in thy fatherly school, not as a bastard, but as a child. Just are thy judgments upon me for my sins, which are more in number than the sands of the sea, but have no proportion to thy mercies; for what are the sands of the sea, earth, heavens, and all these are nothing to thy mercies. Besides my innumerable sins, I confess before thee, that I am debtor to thee for the gracious talent of thy gifts and graces, which I have neither put into a napkin, nor put it, as I ought, to exchangers, where it might have made best profit, but misspent it in things for which I was least fit: so I may truly say, my soul hath been a stranger in the course of my pilgrimage. Be merciful unto me, Lord, for my Saviour's sake, and receive me into thy bosom, or guide me in thy way.

A PRAYER

made and used by the Lord Chancellor Bacon

O eternal God, and most merciful Father in Jesus Christ: Let the words of our mouths, and the meditations of our hearts be now and ever gracious in thy sight, and acceptable unto thee, Lord, our God, our strength, and our Redeemer.

O eternal God, and most merciful Father in Jesus Christ, in whom thou hast made a covenant of grace and mercy with all those that come unto thee in him; in his name and mediation we humbly prostrate ourselves before the throne of thy mercies seat, acknowledging that, by the breich of all thy holy laws and commandments, we are become wild olive branches, strangers to thy covenant of grace; we have defaced in ourselves thy sacred image imprinted in us by creation; we have sinned against heaven and before thee, and are no more worthy to be called thy children. O admit us into the place even of hired servants. Lord, thou hast formed us in our mothers' wombs, thy providence hath hitherto watched over us, and preserved us unto this period of time: stay not the course of thy mercies and loving-kindness towards us: have mercy upon us, O Lord, for thy dear Son Christ Jesus sake, who is the way, the truth, and the life. In him, O Lord, we appeal from thy justice to thy mercy, beseeching thee in his name, and for his sake only, thou wilt be graciously pleased freely to pardon and forgive us all our sins and disobedience, whether in thought, word, or deed, committed against thy divine majesty; and in his precious blood-shedding, death, and perfect obedience, free us from the guilt, the stain, the punishment, and dominion of all our sins, and clothe us with his perfect righteousness. There is mercy with thee, O Lord, that thou mayest be feared; yea, thy mercies swallow up the greatness of our sins: speak peace to our souls and consciences; make us happy in the free remission of all our sins, and be reconciled to thy poor servants in Jesus Christ, in whom thou art well pleased: suffer not the works of thine own hands to perish; thou art not delighted in the death of sinners, but in their conversion. Turn our hearts, and we shall be turned; convert us, and we shall be converted; illuminate the eyes of our minds and understanding with the bright beams of thy Holy Spirit, that we may daily grow in the saving knowledge of the heavenly mystery of our redemption, wrought by our dear Lord and Saviour Jesus Christ; sanctify our wills and affection by the same Spirit, the most sacred fountain of all grace and goodness; reduce them to the obedience of thy most holy will in the practice of all piety toward thee, and charity towards all men. Inflame our hearts with thy love, cast forth of them what displeaseth thee, all infidelity, hardness of heart, profaneness, hypocrisy, contempt of thy holy word and ordinances, all uncleanness, and whatsoever advanceth itself in opposition to thy holy will. And grant that henceforth, through thy grace, we may be enabled to lead a godly, holy, sober, and Christian life, in true sincerity and uprightness of heart before thee. To this end, plant thy holy fear in our hearts, grant that it may never depart from before our eyes, but continually guide our feet in the paths of thy righteousness, and in the ways of thy commandments: increase our weak faith, grant it may daily bring forth the true fruits of unfeigned repentance, that by the power of the death of our Lord and Saviour Jesus Christ we may daily die unto sin, and by the power of his resurrection we may be quickened, and raised up to newness of life, may be truly born anew, and may be effectually made partakers of the first resurrection, that then the second death may never have dominion over us. Teach us, O Lord, so to number our days, that we may apply our hearts unto wisdom; make us ever mindful of our last end, and continually to exercise the knowledge of grace in our hearts, that in the said divorce of soul and body, we may be translated here to that kingdom of glory prepared for all those that love thee, and shall trust in thee; even then and ever, O Lord, let thy holy angels pitch their tents round about us, to guard and defend us from all the malice of Satan, and from all perils both of soul and body. Pardon all our unthankfulness, make us daily more and more thankful for all thy mercies and benefits daily poured down upon us. Let these our humble prayers ascend to the throne of grace, and be granted not only for these mercies, but for whatsoever else thy wisdom knows needful for us; and for all those that are in need, misery, and distress, whom, Lord, thou hast afflicted either in soul of body; grant them patience and perseverance in the end, and to the end: And that, O Lord, not for any merits of ours, but only for the merits of thy Son, and our alone Saviour Christ Jesus; to whom with thee and the Holy Spirit be ascribed all glory, &c. Amen.

THE STUDENT'S PRAYER.

To God the Father, God the Word, God the Spirit, we pour forth most humble and hearty supplications; that he remembering the calamities of mankind, and the pilgrimage of this our life, in which we wear out days few and evil, would please to open to us new refreshments out of the fountains of his goodness, for the alleviating of our miseries. This also we humbly and earnestly beg, that human things may not prejudice such as are divine; neither that from the unlocking of the gates of sense, and the kindling of a greater natural light, any thing of incredulity, or intellectual night, may arise in our minds towards divine mysteries. But, rather, that by our mind thoroughly cleansed and purged from fancy and vanities, and yet subject and perfectly given up to the divine oracles, there may be given unto faith the things that are faith's. Amen.

THE WRITER'S PRAYER.

Thou, O Father, who gavest the visible light as the first-born of thy creatures, and didst pour into man the intellectual light as the top and consummation of thy workmanship, be pleased to protect and govern this work, which coming from thy goodness, returneth to thy glory. Thou after thou hadst reviewed the works which thy hands had made, beheldest that every thing was very good, and thou didst rest with complacency in them. But man, reflecting on the works which he had made, saw that all was vanity and vexation of spirit, and could by no means acquiesce in them. Wherefore, if we labour in thy works with the sweat of our brows, thou wilt make us partakers of thy vision and thy Sabbath. We humbly beg that this mind may he steadfastly in us; and that thou, by our hands, and also by the hands of others, on whom thou shall bestow the same spirit, wilt please to convey a largess of new alms to thy family of mankind. These things we commend to thy everlasting love, by our Jesus, thy Christ, God with us. Amen.

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TRANSLATION OF CERTAIN PSALMS ‍INTO ENGLISH VERSE

‍ by the

RIGHT HONOURABLE FRANCIS, LORD VERULAM, VISCOUNT ST. ALBAN.‍

printed at london, 1625, in quarto.

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THE TRANSLATION OF THE Ist PSALM.

Who never gave to wicked reed
A yielding and attentive car;
Who never sinners paths did tread,
Nor sat him down in scorner's chair;
But maketh it his whole delight
On law of God to meditate;
And therein spendeth day and night:
That man is in a happy state.

He shall be like the fruitful tree,
Planted along a running spring,
Which, in due season, constantly
A goodly yield of fruit doth bring:
Whose leaves continue always green,
And are no prey to winter's power:
So shall that man not once be seen
Surprised with an evil hour.

With wicked men it is not so,
Their lot is of another kind:
All as the chaff, which to and fro
Is toss'd at mercy of the wind.
And when he shall in judgment plead,
A casting sentence bide he must:
So shall he not lift up his head
In the assembly of the just.

For why? the Lord hath special eye
To be the godly's stay at call:
And hath given over, righteously,
The wicked man to take his fall.

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THE TRANSLATION OF THE XIIth PSALM.

Help, Lord, for godly men have took their flight,
And left the earth to be the wicked's den:
Not one that standeth fast to truth and right,
But fears, or seeks to please, the eyes of men.
When one with other falls in talk apart,
Their meaning go'th not with their words, in proof,
But fair they flatter, with a cloven heart,
By pleasing words, to work their own behoof.

But God cut off the lips, that are all set
To trap the harmless soul, that peace hath vow'd;
And pierce the tongues, that seek to counterfeit
The confidence of truth, by lying loud:
Yet so they think to reign, and work their will
By subtile speech, which enters everywhere;
And say: Our tongues are ours, to help us still;
What need we any higher pow'r to fear?

Now for the bitter sighing of the poor,
The Lord hath said, I will no more forbear
The wicked's kingdom to invade and scour,
And set at large the men restrain'd in fear.
And sure the word of God is pure and fine,
And in the trial never loseth weight;
Like noble gold, which, since it left the mine,
Hath seven times pass'd through the fiery strait.

And now thou wilt not first thy word forsake,
Nor yet the righteous man that leans thereto;
But wilt his safe protection undertake,
In spite of all their force and wiles can do.
And time it is, O Lord, thou didst draw nigh;
The wicked daily do enlarge their bands;
And that which makes them follow ill a vie,
Rule is betaken to unworthy hands.

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THE TRANSLATION OF THE XCth PSALM.

O Lord, thou art our home, to whom we fly,
And so hast always been from age to age;
Before the hills did intercept the eye,
Or that the frame was up of earthly stage.
One God thou wert, and art, and still shalt be;
The line of time, it doth not measure thee.

Both death and life obey thy holy lore,
And visit in their turns, as they are sent;
A thousand years with thee they are no more
Than yesterday, which, ere it is, is spent:
Or as a watch by night, that course doth keep,
And goes, and comes, unwares to them that sleep.

Thou carryest man away as with a tide:
Then down swim all his thoughts that mounted high;
Much like a mocking dream, that will not bide,
But flies before the sight of waking eye;
Or as the grass, that cannot term obtain!
To see the summer come about again.

At morning, fair it musters on the ground;
At even it is cut down, and laid along:
And though it spared were, and favour found,
The weather would perform the mower's wrong:
Thus hast thou hang'd our life on brittle pins,
To let us know it will not bear our sins.

Thou buryest not within oblivion's tomb
Our trespasses, but enterest them aright;
Ev'n those that are conceived in darkness' womb,
To thee appear as done at broad day-light.
As a tale told, which sometimes men attend,
And sometimes not, our life steals to an end.

The life of man is threescore years and ten,
Or, if that he be strong, perhaps fourscore;
Yet all things are but labour to him then,
New sorrows still come on, pleasures no more.
Why should there be such turmoil and such strife.
To spin in length this feeble line of life?

But who considers duly of thine ire?
Or doth the thoughts thereof wisely embrace?
For thou, O God, art a consuming fire:
Frail man, how can he stand before thy face?
If thy displeasure thou dost not refrain,
A moment brings all back to dust again.

Teach us, O Lord, to number well our days,
Thereby our hearts to wisdom to apply;
For that which guides man best in all his ways,
Is meditation of mortality.
This bubble light, this vapour of our breath,
Teach us to consecrate to hour of death.

Return unto us, Lord, and balance now,
With days of joy, our days of misery;
Help us right soon, our knees to thee we bow,
Depending wholly on thy clemency;
Then shall thy servants both with heart and voice,
All the days of their life in thee rejoice.

Begin thy work, O Lord, in this our age,
Shew it unto thy servants that now live;
But to our children raise it many a stage,
That all the world to thee may glory give.
Our handy-work likewise, as fruitful tree
Let it, O Lord, blessed, not blasted be.

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THE TRANSLATION OF THE CIVth PSALM.

Father and King of powers, both high and low,
Whose sounding fame all creatures serve to blow;
My soul shall with the rest strike up thy praise,
And carol of thy works and wondrous ways.

But who can blaze thy beauties, Lord, aright?
They turn the brittle beams of mortal sight.
Upon thy head thou wear'st a glorious crown,
All set with virtues, polish'd with renown:
Thence round about a silver veil doth fall
Of crystal light, mother of colours all.

The compass heaven, smooth without grain, or fold,
All set with spangs of glittering stars untold,
And striped with golden beams of power unpent,
Is raised up for a removing tent.

Vaulted and arched are his chamber beams
Upon the seas, the waters, and the streams:
The clouds as chariots swift do scour the sky;
The stormy winds upon their wings do fly.

His angels spirits are, that wait his will,
As flames of fire his anger they fulfil.
In the beginning, with a mighty hand,
He made the earth by counterpoise to stand,
Never to move, but to be fixed still;
Yet hath no pillars but his sacred will.

This earth, as with a veil, once cover'd was,
The waters over-flowed all the mass:
But upon his rebuke away they fled,
And then the hills began to show their head;
The vales their hollow bosoms open'd plain,
The streams ran trembling down the vales again:
And that the earth no more might drowned be,
He set the sea his bounds of liberty;
And though his waves resound, and beat the shore,
Yet it is bridled by his holy lore.

Then did the rivers seek their proper places,
And found their heads, their issues, and their races;
The springs do feed the rivers all the way,
And so the tribute to the sea repay:
Running along through many a pleasant field,
Much fruitfulness unto the earth they yield:
That know the beasts and cattle feeding by,
Which for to slake their thirst do thither hie.

Nay, desert grounds the streams do not forsake,
But through the unknown ways their journey take:
The asses wild, that hide in wilderness,
Do thither come, their thirst for to refresh.
The shady trees along their banks do spring,
In which the birds do build, and sit, and sing;
Stroking the gentle air with pleasant notes,
Plaining, or chirping through their warbling throats.

The higher grounds, where waters cannot rise,
By rain and dews are water'd from the skies;
Causing the earth put forth the grass for beasts,
And garden herbs, served at the greatest feasts;
And bread, that is all viands firmament,
And gives a firm and solid nourishment;
And wine, man's spirits for to recreate;
And oil, his face for to exhilarate.

The sappy cedars, tall like stately towers,
High-flying birds do harbour in their bowers:
The holy storks, that are the travellers,
Choose for to dwell and build within the firs;
The climbing goats hang on steep mountains' side;
The digging conies in the rocks do bide.

The moon, so constant in inconstancy,
Doth rule the monthly seasons orderly;
The sun, eye of the world, doth know his race,
And when to show, and when to hide his face.
Thou makest darkness, that it may be night,
When as the savage beasts, that fly the light,
As conscious of man's hatred, leave their den,
And range abroad, secured from sight of men.

Then do the forests ring of lions roaring,
That ask their meat of God, their strength restoring;
But when the day appears, they back do fly,
And in their dens again do lurking lie.
Then man goes forth to labour in the field,
Whereby his grounds more rich increase may yield.
O Lord, thy providence sufficeth all;
Thy goodness, not restrained, but general
Over thy creatures: the whole earth doth flow
With thy great largess pour'd forth here below.

Nor is it earth alone exalts thy name,
But seas and streams likewise do spread the same.
The rolling seas unto the lot doth fall
Of beasts innumerable, great and small;
There do the stately ships plow up the floods,
The greater navies look like walking woods;
The fishes there far voyages do make,
To divers shores their journey they do take.

There hast thou set the great Leviathan,
That makes the seas to seeth like boiling pan.
All these do ask of thee their meat to live,
Which in due season thou to them dost give.
Ope thou thy hand, and then they have good fare;
Shut thou thy hand, and then they troubled are.

All life and spirit from thy breath proceed,
Thy word doth all things generate and feed.
If thou withdraw'st it, then they cease to be,
And straight return to dust and vanity;
But when thy breath thou dost send forth again,
Then all things do renew and spring amain;
So that the earth, but lately desolate,
Doth now return unto the former state.

The glorious majesty of God above
Shall ever reign in mercy and in love:
God shall rejoice all his fair works to see,
For as they come from him all perfect be.
The earth shall quake, if aught his wrath provoke;
Let him but touch the mountains, they shall smoke.

As long as life doth last I hymns will sing,
With cheerful voice, to the eternal King;
As long as I have being, I will praise
The works of God, and all his wondrous ways.
I know that he my words will not despise,
Thanksgiving is to him a sacrifice.
But as for sinners they shall be destroy'd
From off the earth, their places shall be void.
Let all his works praise him with one accord;
O praise the Lord, my soul; praise ye the Lord!

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THE TRANSLATION OF THE CXXVIth PSALM

When God return'd us graciously
Unto our native land,
We seem'd as in a dream to be,
And in a maze to stand.

The heathen likewise they could say:
The God, that these men serve,
Hath done great things for them this day,
Their nation to preserve.

'Tis true; God hath pour'd out his grace
On us abundantly,
For which we yield him psalms and praise,
And thanks with jubilee.

O Lord, turn our captivity,
As winds, that blow at south,
Do pour the tides with violence
Back to the rivers mouth.

Who sows in tears shall reap in joy,
The Lord doth so ordain;
So that his seed be pure and good,
His harvest shall be gain.

THE TRANSLATION OF THE CXXXVIIth PSALM.

When as we sat, all sad and desolate,
By Babylon upon the river's side,
Easel from the tasks, which in our captive state
We were enforced daily to abide,
Our harps we had brought with us to the field,
Some solace to our heavy souls to yield.

But soon we found we fail'd of our account,
For when our minds some freedom did obtain,
Straightways the memory of Sion Mount
Did cause afresh our wounds to bleed again;
So that with present griefs, and future fears,
Our eyes burst forth into a stream of tears.

As for our harps, since sorrow struck them dumb,
We hang'd them on the willow-trees were near;
Yet did our cruel masters to us come,
Asking of us some Hebrew songs to hear:
Taunting us rather in our misery,
Than much delighting in our melody.

Alas, said we, who can once force or frame
His grieved and oppressed heart to sing
The praises of Jehovah's glorious name,
In banishment, under a foreign king?
In Zion is his seat and dwelling-place,
Thence doth he show the brightness of his face.

Jerusalem, where God his throne hath set,
Shall any hour absent thee from my mind?
Then let my right-hand quite her skill forget,
Then let my voice and words no passage find;
Nay, if I do not thee prefer in all,
That in the compass of my thoughts can fall.

Remember thou, O Lord, the cruel cry
Of Edom's children, which did ring and sound,
Inciting the Chaldean's cruelty,
"Down with it, down with it, even unto the ground."
In that good day repay it unto them,
When thou shalt visit thy Jerusalem.

And thou, O Babylon, shalt have thy turn
By just revenge, and happy shall he be,
That thy proud walls and tow'rs shall waste and burn,
And as thou didst by us, so do by thee.
Yea, happy he, that takes thy children's bones,
And dasheth them against the pavement stones.

THE TRANSLATION OF THE CXLIXth PSALM.

O Sing a new song to our God above,
Avoid prophane ones, 'tis for holy choir:
Let Israel sing songs of holy love
To him that made them, with their hearts on fire:
Let Zion's sons lift up their voice and sing
Carols and anthems to their heavenly King.

Let not your voice alone his praise forth tell,
But move withal, and praise him in the dance;
Cymbals and harps let them be tuned well,
'Tis he that doth the poor's estate advance:
Do this not only on the solemn days,
But on your secret beds your spirits raise.

O let the saints bear in their mouth his praise,
And a two-edged sword drawn in their hand,
Therewith for to revenge the former days
Upon all nations that their zeal withstand;
To bind their kings in chains of iron strong,
And manacle their nobles for their wrong.

Expect the time, for 'tis decreed in heaven,
Such honour shall unto his saints be given

MEDITATIONES SACRÆ

OF THE WORKS OF GOD AND MAN.

God beheld all things which his hands had made, and lo they were all passing good. But when man turned him about, and took a view of the works which his hands had made, he found all to be vanity and vexation of spirit: wherefore, if thou shalt work in the works of God, thy sweat shall be as an ointment of odours, and thy rest as the sabbath of God: thou shalt travail in the sweat of a good conscience, and shalt keep holy day in the quietness and liberty of the sweetest contemplations; but if thou shalt aspire after the glorious acts of men, thy working shall be accompanied with compunction and strife, and thy remembrance followed with distaste and upbraidings; and justly doth it come to pass towards thee, O man, that since thou, which art God's work, doest him no reason in yielding him well-pleasing service, even thine own works also should reward thee with the like fruit of bitterness.

OF THE MIRACLES OF OUR SAVIOUR.

"He hath done all things well."

A true confession and applause. God when he created all things saw that every thing in particular and all things in general were exceeding good; God, the Word, in the miracles which he wrought, (now every miracle is a new creation, and not according to the first creation,) would do nothing which breathed not towards men favour and bounty: Moses wrought miracles, and scourged the Egyptians with many plagues: Elias wrought miracles, and shut up heaven, that no rain should fall upon the earth; and again brought down from heaven the fire of God upon the captains and their bands: Elizeus wrought also, and called bears out of the desert to devour young children: Peter struck Ananias, the sacrilegious hypocrite, with present death; and Paul, Elymas, the sorcerer, with blindness; but no such thing did Jesus, the Spirit of God descended down upon him in the form of a dove, of whom he said, "You know not of what spirit you are." The spirit of Jesus is the spirit of a dove; those servants of God were as the oxen of God treading out the corn, and trampling the straw down under their feet; but Jesus is the Lamb of God, without wrath or judgments; all his miracles were consummate about man's body, as his doctrine respected the soul of man: the body of man needeth these things; sustenance, defence from out ward wrongs, and medicine; it was he that drew a multitude of fishes into the nets, that he might five unto men more liberal provision: He turned water, a less worthy nourishment of man's body, into wine, a more worthy, that glads the heart of man: He sentenced the fig-tree to wither for not doing that duty whereunto it was ordained, which is, to bear fruit for men's food: He multiplied the scarcity of a few loaves and fishes to a sufficiency to victual an host of people: He rebuked the winds that threatened destruction to the seafaring men: He restored motion to the lame, light to the blind, speech to the dumb, health to the sick, cleanness to the leprous, a right mind to those that were possessed, and life to the dead. No miracle of his is to be found to have been of judgment or revenge, but all of goodness and mercy, and respecting man's body; for as touching riches he did not vouchsafe to do any miracle, save one only, that tribute might be given to Cæsar.

OF THE INNOCENCY OF THE DOVE, AND THE WISDOM OF THE SERPENT.

"The fool receiveth not the word of wisdom, except thou discover to him what he hath in his heart."

To a man of a perverse and corrupt judgment all instruction or persuasion is fruitless and contemptible, which begins not with discovery and laying open of the distemper and ill complexion of the mind which is to be recured, as a plaster is unseasonably applied before the wound be searched; for men of corrupt understanding, that have lost all sound discerning of good and evil, come possest with this prejudicate opinion, that they think all honesty and goodness proceedeth out of a simplicity of manners, and a kind of want of experience and unacquaintance with the affairs of the world. Therefore, except they may perceive that those things which are in their hearts, that is to say, their own corrupt principles, and the deepest reaches of their cunning and rottenness to be thoroughly sounded, and known to him that goes about to persuade with them, they make bin a play of the words of wisdom. Therefore it behoveth him which aspireth to a goodness (not retired or particular to himself, but a fructifying and begetting goodness which should draw on others) to know those points, which be called in the Revelation the deeps of Satan, that he may speak with authority and true insinuation. Hence is the precept, "Try all things, and hold that which is good;" which endureth a discerning election out of an examination whence nothing at all is excluded out of the same fountain ariseth that direction, "Be you wise as serpents and innocent as doves." There are neither teeth nor stings, nor venom, nor wreaths and folds of serpents, which ought not to be all known, and, as far as examination doth lead, tried: neither let any man here fear infection or pollution, for the sun entereth into sinks and is not defiled; neither let any man think that herein he tempteth God, fur his diligence and generality of examination is commanded, and God is sufficient to preserve you immaculate and pure.

OF THE EXALTATION OF CHARITY.

"If I have rejoiced at the overthrow of him that hated me, or took pleasure when adversity did befall him."

The detestation or renouncing of Job. For a man to love again where he is loved, it is the charity of publicans contracted by mutual profit and good offices; but to love a man's enemies is one of the cunningest points of the law of Christ, and an imitation of the divine nature. But yet again, of this charity there be divers degrees; whereof the first is, to pardon our enemies when they repent: of which charity there is a shadow and image, even in noble beasts; for of lions, it is a received opinion that their fury and fierceness ceaseth towards any thing that yieldeth and prostrateth itself. The second degree is, to pardon our enemies, though they persist, and without satisfactions and submissions. The third degree is, not only to pardon and forgive, and forbear our enemies, but to deserve well of them, and to do them good: but all these three degrees either have or may have in them a certain bravery and greatness of the mind rather than pure charity; for when a man perceiveth virtue to proceed and flow from himself, it is possible that he is puffed up and takes contentment rather in the fruit of his own virtue than in the good of his neighbours; but if any evil overtake the enemy from any other coast than from thyself, and thou in the inwardest motions of thy heart be grieved and compassionate, and dost noways insult, as if thy days of right and revenge were at the last come; this I interpret to be the height and exaltation of charity.

OF THE MODERATION OF CARES.

"Sufficient for the day is the evil thereof."

There ought to be a measure in worldly cares, otherwise they are both unprofitable, as those which oppress the mind and astonish the judgment, and profane, as those which savour of a mind which promiseth to itself a certain perpetuity in the things of this world; for we ought to be day's men and not to-morrow's men. considering the shortness of our time; and as he saith, "Laying hold on the present day;" for future things shall in heir turns become presents, therefore the care of the present sufficeth: and yet moderate cares (whether they concern our particular, or the commonwealth, or our friends) are not blamed. But herein is a two fold excess; the one when the chain or thread of our cares, extended and spun out to an over great length, and unto times too far off, as if we could bind the divine providence by our provisions, which even with the heathen, was always found to be a thing insolent and unlucky; for those which did attribute much to fortune, and were ready at hand to apprehend with alacrity the present occasions, have for the most part in their actions been happy; but they who in a compass, wisdom, have entered into a confidence that they had belayed all events, have for the most part en countered misfortune. The second excess is, when we dwell longer in our cares than is requisite for due deliberating or firm resolving; for who is there amongst us that careth no more than sufficeth either to resolve of a course or to conclude upon an impossibility, and doth not still chew over the same things, and tread a maze in the same thoughts, and vanisheth in them without issue or conclusion: which kind of cares are most contrary to all divine and human respects.

OF EARTHLY HOPE.

"Better is the sight of the eye, than the apprehension of the mind."

Pure sense receiving every thing according to the natural impression, makes a better state and government of the mind, than these same imaginations and apprehensions of the mind; for the mind of man hath this nature and property even in the gravest and most settled wits, that from the sense of every particular, it doth as it were bound and spring forward, and take hold of other matters, foretelling unto itself that all shall prove like unto that which beateth upon the present sense; if the sense be of good, it easily runs into an unlimited hope, and into a like fear, when the sense is of evil, according as is said

"The oracles of hopes doth oft abuse."

And that contrary,

"A froward soothsayer is fear in doubts."

But yet of fear there may be made some use; for it prepareth patience and awaketh industry,

"No shape of ill, comes new or strange to me,
All sorts set down, yea, and prepared be."

But hope seemeth a thing altogether unprofitable; for to what end serveth this conceit of good. Consider and note a little if the good fall out less than thou hopest; good though it be, yet less be cause it is, it seemeth rather loss than benefit through thy excess of hope; if the good prove equal and proportionable in event to thy hope, yet the flower thereof by thy hope is gathered; so as when it comes the grace of it is gone, and it seems used, and therefore sooner draweth on satiety; admit thy success prove better than thy hope, it is true a gain seems to be made: but had it not been better to have gained the principal by hoping for nothing, than the increase by hoping for less; and this is the operation of hope in good fortunes, but in misfortunes it weakeneth all force and vigour of the mind; for neither is there always matter of hope, and if there be, yet if it fail but in part, it doth wholly overthrow the constancy and resolution of the mind; and besides, though it doth carry us through, yet it is a greater dignity of mind to bear evils by fortitude and judgment, than by a kind of absenting and alienation of the mind from things present to things future, for that it is to hope. And therefore it was much lightness in the poets to fain hope to be as a counter-poison of human diseases, as to mitigate and assuage the fury and anger of them, whereas in deed it doth kindle and enrage them, and causeth both doubling of them and relapses. Notwithstanding we see that the greatest number of men give themselves over to their imaginations of hope and apprehensions of the mind in such sort, that ungrateful towards things past, and in a manner unmindful of things present, as if they were eve children and beginners, they are still in longing for things to come. "I saw all men walking under the sun, resort and gather to the second person, which was afterwards to succeed: this is an evil disease, and a great idleness of the mind."

But perhaps you will ask the question, whether it be not better, when things stand in doubtful terms, to presume the best, and rather hope well than distrust; especially seeing that hope doth cause a greater tranquillity of mind?

Surely I do judge a state of mind which in all doubtful expectations is settled and floateth not; and doth this out of a good government and composition of the affections, to be one of the principal supporters of man's life: but that assurance and repose of the mind, which only rides at anchor upon hope, I do reject as wavering and weak; not that it is not convenient to foresee and presuppose out of a sound and sober conjecture, as well the good as the evil, that thereby we may fit our actions to the probabilities and likelihoods of their event, so that this be a work of the understanding and judgment, with a due bent and inclination of the affection: but which of you hath so kept his hopes within limits, as when it is so, that you have out of a watchful and strong discourse of the mind set down the better success to be in apparency the more likely; you have not dwelt upon the very muse and forethought of the good to come, and giving scope and favour unto your mind, to fall into such cogitations as into a pleasant dream; and this it is which makes the mind light, frothy, unequal, and wandering; wherefore all our hope is to be bestowed upon the heavenly life to come: but here on earth the purer our sense's from the infection and tincture of imagination, the better and wiser soul.

"The sum of life to little doth amount,
And therefore doth forbid a longer count."

OF HYPOCRITES.

"I demand mercy, and not sacrifice."

All the boasting of the hypocrite is of the works of the first table of the law, which is of adoration and duty towards God; whereof the reason is double, both because such works have a greater pomp and demonstration of holiness, and also because they do less cross their affections and desires; therefore the way to convict hypocrites, is to send them from the works of sacrifice to the works of mercy, whence cometh that saying:

"This is pure and immaculate religion with God the Father, to visit orphans and widows in their tribulations:" and that saying, " He that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen."

Now there is another kind of deeper and more extravagant hypocrisy; for some, deceiving themselves, and thinking themselves worthy of a more near access and conversation with God, do neglect the duties of charity towards their neighbour, as inferior matters, which did not indeed cause originally the beginning of a monastical life, (for the beginnings were good,) but brought in that excess and abuse which are followed after, for it is truly said, "That the office of praying is a great office in the church:" and it is for the good of the church that there be consorts of men freed from the cares of this world, who may with daily and devout supplications and observances solicit the Divine Majesty for the causes of the church. But unto this ordinance, that other hypocrisy is a nigh neighbour; neither is the general institution to be blamed, but those spirits which exalt themselves too high to be refrained; for even Enoch, which was said to walk with God, did prophesy, as is delivered unto us by Jude, and did endow the church with the fruit of his prophesy which he left: and John Baptist, unto whom they did refer as to the author of a monastical life, travelled and exercised much in the ministry both of prophesy and baptizing; for as to these others, who are so officious towards God, to them belongeth that question, "If thou do justly what is that to God, or what profit doth he take by thy hands?" Wherefore the works of mercy are they which are the works of distinction, whereby to find out hypocrites. But with heretics it is contrary; for as hypocrites, with their dissembling holiness towards God, do palliate and cover their injuries towards men; so heretics, by their morality and honest carriage towards men, insinuate and make a way with their blasphemies against God.

OF IMPOSTORS.

"Whether we he transported in mind it is to Godward;
Or whether we be sober it is to youward."

This is the true image and true temper of a man, and of him that is God's faithful workman; his carriage and conversation towards God is full of passion, of zeal, and of tramisses; thence proceed groans unspeakable, and exultings likewise in comfort, ravishment of spirit and agonies; but contrariwise, his carriage and conversation towards men is full of mildness, sobriety, and appliable demeanour. Hence is that saying, "I am become all things to all men," and such like. Contrary it is with hypocrites and impostors, for they in the church, and before the people, set themselves on fire, and are carried as it were out of themselves, and becoming as men inspired with holy furies, they set heaven and earth together; but if a man did see their solitary and separate meditations and conversation whereunto God is only privy, he might, towards God, find them not only cold and without virtue, but also full of ill-nature and leaven; "Sober enough to God, and transported only towards men."

OF THE SEVERAL KINDS OF IMPOSTURE.

"Avoid profane strangeness of words, and oppositions of knowledge falsely so called."
"Avoid fond and idle fables."
"Let no man deceive you by high speech."

There are three forms of speaking, which are as it were the style and phrase of imposture: the first kind is of them, who as soon as they have gotten any subject or matter do straight cast it into an art, inventing new terms of art, reducing all into divisions and distinctions; thence drawing assertions or positions, and so framing oppositions of questions and answers. Hence issueth the cobwebs and clatterings of the schoolmen.

The second kind is of them, who out of the vanity of their wit (as church poets) do make and devise all variety of tales, stories, and examples; whereby they may lead men's minds to a belief, from whence did grow the legends and infinite fabulous inventions and dreams of the ancient heretics.

The third kind is of them who fill men's cares with mysteries, high parables, allegories, and illusions; which mystical and profound form many of the heretics also made choice of. By the first kind of these, the capacity and wit of man is fettered and entangled; by the second, it is trained on and inveigled; by the third, it is astonished and enchanted; but by every of them the while it is seduced and abused.

OF ATHEISM.

"The fool hath said in his heart there is no God."

First, it is to be noted, that the Scripture saith, "The fool hath said in his heart, and not thought in his heart;" that is to say, he doth not so fully think it in judgment, as he hath a good will to be of that belief; for seeing it makes not for him that there should be a God, he doth seek by all means accordingly to persuade and resolve himself, and studies to affirm, prove, and verify it to himself as some theme or position: all which labour, notwithstanding that sparkle of our creation light, whereby men acknowledge a Deity burneth still within; and in vain doth he strive utterly to alienate it or put it out, so that it is out of the corruption of his heart and will, and not out of the natural apprehension of his brain and conceit, that he doth set down his opinion, as the comical poet saith, "Then came my mind to be of mine opinion," as if himself and his mind had been two divers things; therefore the atheist hath rather said, and held it in his heart, than thought or believed in his heart that there is no God; secondly, it is to be observed, that he hath said in his heart, and not spoken it with his mouth. But again you shall note, that this smothering of this persuasion within the heart cometh to pass for fear of government and of speech amongst men; for, as he saith, "To deny God in a public argument were much, but in a familiar conference were current enough:" for if this bridle were removed, there is no heresy which would contend more to spread and multiply, and disseminate itself abroad, than atheism: neither shall you see those men which are drenched in this frenzy of mind to breathe almost any thing else, or to inculcate even without occasion any thing more than speech tending to atheism, as may appear in Lucrecius the epicure, who makes of his invectives against religion as it were a burden or verse of return to all his other discourses; the reason seems to be, for that the atheist not relying sufficiently upon himself, floating in mind and unsatisfied, and enduring within many faintings, and as it were fails of his opinion, desires by other men's opinions agreeing with his, to be recovered and brought again; for it is a true saying, "Whoso laboureth earnestly to prove an opinion to another, himself distrusts it:" thirdly, it is a fool that hath so said in his heart, which is most true; not only in respect that he hath no taste in those things which are supernatural and divine; but in respect of human and civil wisdom: for first of all, if you mark the wits and dispositions which are inclined to atheism, you shall find them light, scoffing, impudent, and vain; briefly of such a constitution as is most contrary to wisdom and moral gravity.

Secondly, amongst statesmen and politics, those which have been of greatest depths and compass, and of largest and most universal understanding, have not only in cunning made their profit in seeming religious to the people, but in truth have been touched with an inward sense of the knowledge of Deity, as they which you shall evermore note to have attributed much to fortune and providence.

Contrariwise, those who ascribed all things to their own cunning and practices, and to the immediate, and apparent causes, and as the prophet saith, "Have sacrificed to their own nets," have been always but petty counterfeit statesman, and not capable of the greatest actions.

Lastly, this I dare affirm in knowledge of nature, that a little natural philosophy, and the first entrance into it, doth dispose the opinion to atheism; but on the other side, much natural philosophy and wading deep into it, will bring about men's minds to religion; wherefore atheism every way seems to be combined with folly and ignorance, seeing nothing can can be more justly allotted to be the saying of fools than this, "There is no God"

OF HERESIES.

"You err, not knowing the Scriptures nor the power of God"

This canon is the mother of all canons against heresy; the causes of error are two; the ignorance of the will of God, and the ignorance or not sufficient consideration of his power; the will of God is more revealed by the Scriptures, and therefore the precept is, "Search the Scriptures;" the will of God is more revealed by the creatures, and therefore the precept is, "Behold and consider the creatures:" so is the fulness of the power of God to be affirmed, as we make no imputation to his will; so is the goodness of the will of God to be affirmed, as we make no derogation from his power: therefore true religion seated in the mean betwixt superstition, with superstitious heresies on the one side, and atheism with profane heresies on the other; superstition, rejecting the light of the Scriptures, and giving itself over to ungrounded traditions, and writings doubtful and not canonical, or to new revelations, or to untrue interpretations of the Scriptures, themselves do forge and dream many things of the will of God, which are strange and far distant from the true sense of the Scriptures; but atheism and theomachy rebelleth and mutinieth against the power of God, giving no faith to his word which revealeth his will, upon a discredit and unbelief of his power to whom all things are possible. Now, those heresies which spring out of this fountain seem more heinous than the other; for even in civil governments it is held an offence in a higher degree to deny the power and authority of a prince than to touch his honour and fame. Of these heresies which derogate from the power of God, beside plain atheism, there are three degrees, and they all have one and the same mystery; for all antichristianity worketh in a mystery, that is, under the shadow of good, and it is this, to free and deliver the will of God from all imputation and aspersion of evil. The first degree is of those who make and suppose two principles contrary and fighting one against the other, the one of good, the other of evil.

The second degree is of them to whom the majesty of God seems too much wronged, in setting up and erecting against him another adverse and oppose principle, namely, such a principle as should be active and affirmative, that is to say, cause or fountain of any essence or being; therefore rejecting all such presumption, they do nevertheless bring in against God a principal negative and privative, that is a cause of not being and subsisting, for they will have it to be an inbred proper work, and nature of the matter and creature itself, of itself to turn again and resolve into confusion and nothing, not knowing that it is an effect of one and the same omnipotency to make nothing of somewhat as to make somewhat of nothing. The third degree is, of those who abridge and restrain the former opinion only to those human actions which partake of sin, which actions they will have to depend substantively and originally, and without any sequel or subordination of causes upon the will, and make and set down and appoint larger limits of the knowledge of God than of his power, or rather of that part of God's power, (for knowledge itself is a power whereby he knoweth,) than of that by which he moveth and worketh, making him foreknow some things idle, and as a looker on, which he doth not predestinate nor ordain: not unlike to that devise which Epicurus brought into Democritus' opinion, to take away destiny, and make way to fortune, to wit; the start and slip of Attemus, which always of the wiser sort was rejected as a frivolous shift: but whatsoever depends not of God, as author and principle by inferior links and degrees, that must needs be in place of God, and a new principle, and a certain usurping God; wherefore worthily is that opinion refused as an indignity and derogation to the majesty and power of God, and yet it is most truly affirmed, that God is not the author of evil, not because he is not author, but because not as of evil.

OF THE CHURCH AND THE SCRIPTURES.

"Thou shalt protect them in thy tabernacle from the tradition of tongues."

The contradiction of tongues doth everywhere meet with us out of the tabernacle of God, therefore whithersoever thou shall turn thyself thou shalt find no end of controversies except thou withdraw thyself into that tabernacle. Thou wilt say it is true, and that it is to be understood of the unity of the church; but hear and note; there was in the tabernacle the ark, and in the ark the testimony or tables of the law: what dost thou tell me of the husk of the tabernacle without the kernel of the testimony: the tabernacle was ordained for the keeping and delivering over from hand to hand of the testimony. In like manner the custody and passing over of the Scriptures is committed unto the church, but the life of the tabernacle is the testimony.