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and unlimited detestation of some former heresy or corruption of the church, already acknowledged and convicted; and the fourth and last is the partial affectation and imitation of foreign churches.'

With the same luminous method, he then adverts to the growth of the controversies of the church, delivering many admirable observations in the same sober tone of philosophy. Condemning, on the one hand, a contentious retaining of custom, for a good husband, he says, is ever pruning in his vineyard or his field,-not unseasonably, indeed, not unskilfully, but lightly; he deprecates, on the other, all fiery and eager invectives, all uncivil and irreverent behaviour towards superiors, especially by those mercenary bands of libellers which impugn bishops and other ecclesiastical dignities to have the spoil of their endowments and livings. It is,' said Bacon, 'an intelligence between incendiaries and robbers;

the one to fire the house, the other to rifle it.'*

The second tract on the Church is en

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titled, Certain Considerations touching the better Pacification and Edification of the Church of England,'† and was dedicated to king James. It is much more extensive and complete than the one which we have just noticed, and equally distinguished for its temperate tone and depth of judgment. Having acutely remarked, that there are many who give opinion in these matters, as if they had not so much a desire to purge the evil from the good, as to countenance and protect the evil by the good, Bacon, with his vigorous intellect, at once grapples with the strongest arguments that have been

* See Sharpe's Essays, p. 90, where it is said, 'It is not only hard to distinguish between too little and too much, but between the good and evil intentions of the different reformers. One man calls out "Fire!" that he may save the house; another, that he may run away with the furniture.'

+ Bacon's Works, vol. 7, p. 61.

urged in support of the two opinions, that it is against good policy to innovate in church matters, and that all reformation must be after one platform or model.

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'It is true,' he says, that with all wise and moderate persons, custom and usage obtaineth that reverence, as it is sufficient matter to move them to make a stand, and to discover and take a view; but it is no warrant to guide and conduct them: a just ground, I say, it is of deliberation, but not of direction. But on the other side, who knoweth not, that time is truly compared to a stream, that carrieth down fresh and pure waters into that salt sea of corruption which environeth all human actions? And therefore, if a man shall not by his industry, virtue, and policy, as it were, with the oar row against the stream and inclination of time, all institutions and ordinances, be they never so pure, will corrupt and degenerate. But I would ask why the civil state should be purged and restored by good and whole

some laws, made every third or fourth year, in Parliament assembled; devising remedies as fast as time breedeth mischief; and contrariwise, the ecclesiastical state should still continue upon the dregs of time. If it be said that there is a difference between civil causes and ecclesiastical, they may as well tell me that churches and chapels need no reparations, though castles and houses do.'

'There remaineth,' continues Bacon, ' yet an objection, rather of suspicion than of reason; and yet such as I think maketh a great impression in the minds of very wise and well-affected persons; which is, that if way be given to mutation, though it be in taking away abuses, yet it may so acquaint men with sweetness of change, as it will undermine the stability of even that which is sound and good. This had been a good and true allegation in the ancient constitutions and divisions between the people and the senate of Rome, where things were carried at the appetites of multitudes, which

can never keep within the compass of any moderation; but these things being with us to have an orderly passage, under approved judgment, it is surely a needless fear.'

For the second opinion, that there should be but one form of discipline in all churches, and that imposed by necessity of a commandment and prescript out of the word of God, Bacon confesses that, in revolving the Scriptures, he could never find any such thing, and contends that it was left open, like civil government, to be varied according to time, and place, and accidents.

He then examines the government of bishops, the liturgy, ceremonies, and subscription, offering also some admirable observations on a preaching ministry; but these topics we must pass over, in order to find room for his remarks on non-residents, pluralities, and church-maintenance:

"For Non-residence,' says Bacon, ' except it be in case of necessary absence, it seemeth

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