AN ADVERTISEMENT TOUCHING THE CONTROVERSIES OF THE CHURCH OF

ENGLAND.

This was first published in the year 1641, without the author's name.1 title:

A Wise and Moderate Discourse,

concerning

Church Affaires,

As it was written, long since, by the fa

mous Authour of those Consi

derations, which seem to

have some reference

to this.

Now published for the common good.

Imprinted in the yeere 1641.

It was next published with the present title, in the Resuscitatio.

The following is the

In this tract upon Church Controversies, an arrangement, although not formerly declared, may, as in the Sylva Sylvarum, easily be perceived. the consideration of ecclesiastical controversialists, is as follows:

The method, with a few extracts well worthy

§ I.

§ II.

1. High nature.

412

I. RELIGIOUS CONTROVERSIES WILL EXIST, II. NATURE OF RELIGIOUS CONTROVERSIES. AND PARTICULARLY IN TIMES OF PEACE. When the fiery trial of persecution ceaseth, there succeedeth another trial, which, as it were, by contrary blasts of doctrine doth sift and winnow 2. men's faith.

The high mysteries of faith..... The great parts of the worship of God..... ib. Minor nature, ceremonies, and things indif ferent, or those parts of religion which pertain to time, not to eternity....

ib.

There is a copy in the British Museum, and MSS. Ays. 4263 In Blackburne's edition, vol. i. 192, he thus notices this tract: "Next follows an Advertisement touching the controversies of the Church of England, p. 418. This treatise was originally printed in the year 1641, without the author's name and under a different title: called, "A wise and moderate discourse concerning church affairs; as it was written long since, by the famous author of those considerations, which seem to have some reference to this." It is plain from p. 428, that it was wrote in the reign of Queen Elizabeth. Dr. Sancroft had collated and corrected this piece in more than a hundred places: and I am to ask the reader's pardon for mislaying the copy containing these his farther emendations.

P. 419, 1. 23, parts, r. some things, his.

P. 420, 1. 6, zeal, r. hate.

1. 38, resemble, r. agree.

P. 423, 1. 33, r. pretend zeal.

P. 424, 1. 39, r. seduce the people.

P. 428, 1. 3, exercise, r. waste.

P. 429, 1. 18, r. grope for.

So that I conceive abundant justice is done to this part of our noble author's works.

2 Dr. Rawley, in his address to the Reader, in the Sylva Sylvarum, says " I have heard his lordship say also, that one great reason why he would not put these particulars into any exact method, (though he that looketh attentively into them shall find that they have a secret order, was, because he conceived that other men would now think that they could do the like."

3 The following is an analysis of this subject, at all times of importance, but particularly to a Christian in Christian Controversy.

1. Religious controversies will exist, and particularly in times of peace.

2. Nature of Religious Controversies.

3. Virtues of Religious Controversies.
1. Christian Forbearance.

2. Christian Demeanor.

3. Christian Language.

4. Vices in Controversies.

1. The Vices of the Clergy.

2. Nature and Humour of Men, 415.

3. Detestation of former Heresy, ib.

4. Imitation of Foreign Churches, 416.

2. In their extension, 417.

Conduct of Reformers

Anti-reformers

3. Unbrotherly Proceedings, 418.

By the Possessors of Church Government.

By the opposers.

4. Improper Publications, 419.

THE CHARACTERS OF A BELIEVING CHRISTIAN IN PARADOXES AND SEEMING CONTRADICTIONS.

This tract, published as it seems in the year 1645, was, in 1648, inserted in the Remains, and in 1730 in Blackburn's edition of Lord Bacon's works. Its authenticity seems to be very doubtful. It was inserted in Blackburn's edition, after the following notice :-"The following fragments were never acknowledged by Dr. Rawley, among the genuine writings of the Lord Bacon; nor dare I say that they come up to the spirit of penetration of our noble author. However, as they are vouched to be authentic in an edition of the Remains of the Lord Verulam, printed 1648; and as Archbishop Sancroft has reflected some credit on them by a careful review, having in very many instances corrected and prepared them for the press, among the other unquestioned writing of his lordship; for these reasons I have assigned them this place, and left every reader to form his own judgment about their importance:" and in a letter from Dr. Parr to his legatee and biographer, E. H. Barker, the doctor says, "it is, however, well known, that some of his fragments were not acknowledged by Dr. Rawley to be genuine, though vouched to be authentic in an edition of the Remains of Lord Verulam, printed in 1648, and though examined, corrected, and prepared for the press by Archbishop Sancroft among the other unquestionable writings of Bacon. Among those fragments are the Characters of a believing Christian, in paradoxes and seeming contradictions, compared with the copy printed Lond. 1645. The paradoxes are thirty-four; but it is sufficient for my purpose to quote the 2d and 3d.. After frequent and most attentive perusal, I am convinced that these Fraginents were written by Bacon, and intended only for a trial of his skill in putting together propositions, which appear irreconcileable, and that we ought to be very wary in drawing from such a work any positive conclusions upon the real and settled faith of Lord Bacon. Bacon perhaps was sincere, when he said, 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.' But to many parts of the paradoxes we may apply his remark upon the fool, who said in his heart, but did not think There is no God.' He rather said these things for a trial of skill, as the fool talked by rote, than that he really believed them, or was persuaded of them.2

I subjoin the evidence, external and internal, which I have been able to discover in favour and in opposition to their authenticity.

The following are the external reasons against their authenticity-1st, Soon after Lord Bacon's death there were various spurious works ascribed to him, with which the Remains abound.3—2dly, This tract is not recognised by Dr. Rawley, who in his address to the reader in his Resuscitatio, does not mention it amongst the theological works which he enumerates, although he says, "I have compiled in one whatsoever bears the true stamp of his lordship's excellent genius, and hath hitherto

1 In Dr. Parr's annexed letter, it appears to have been published in 1645; and in Vol. I. of Blackburn's edition, he says, speaking of Archbishop Sancroft, to the characters of a believing Christian in paradoxes, &c. compared with the other copy printed in 1645, I have not been able to see a copy of the tract published in 1615.-B. M.

2 See Bacon's Essay on Atheism.

Dr. Parr does not speak with as much confidence in a letter to Mr. C. Butler, published in the second volume of Butler's Reminiscences, page 233, where he says, "But now comes a real difficulty. What shall we say to the Character of a believing Christian in paradoxes and seeming contradictions?' Here I am quite at a loss to determine. If an ingenious man means to deride the belief of Christianity, could he have done it more effectually than in the work just now alluded to Mr. Hume would say-No. There is some uncertainty as to the authenticity of this little tract. I suspect that Bacon meant to try his strength, and then to return quietly to the habitual conviction of his mind, that Christianity is true."

3 In Rawley's Epistle to the Reader in the Resuscitatio, he says, "for some of the pieces, herein contained, his lordship did not aim at the publication of them, but at the preservation only, and prohibiting them from perishing, so as to have been reposed in some private shrine, or library: but now, for that, through the loose keeping of his lordship's papers, whilst he lived, divers surreptitious copies have been taken; which have since employed the press with sundry corrupt and mangled editions; whereby nothing hath been more difficult than to find the Lord Saint Alban in the Lord Saint Alban; and which have presented (some of them) rather a fardle of nonsense, than any true expressions of his lordship's happy vein; I thought myself in a sort tied to vindicate these injuries and wrongs done to the monuments of his lordship's pen; and at once, by setting forth the true and genuine writings themselves, to prevent the like invasions for the time to come." And Archbishop Tenison says, "This general acceptance of his works has exposed him to that ill and unjust usage which is common to eminent writers. For on such are fathered, sometime spurious treatises; sometimes most corrupt copies of good originals; sometimes their essays and first thoughts upon good subjects, though laid aside by them unprosecuted and uncorrected; and sometimes the very toys of their youth, written by them in trivial or loose arguments, before they had arrived either at ripeness of judgment, or sobriety of temper. The veriest straws (like that of Father Garnet) are shown to the world as admirable reliques, if the least strokes of the image of a celebrated author, does but seem to be upon them. The press hath been injurious in this kind to the memory of Bishop Andrews, to whom it owed a deep and solemn reve rence. In such an unbecoming manner it hath dealt, long ago, with the very learned and ingenious author of the Vulgar Errors. Neither hath the Lord Bacon gone without his share in this injustice from the press. He hath been ill dealt with in the letters printed in the Cabala, and Scrinia, under his name: for Dr. Rawley professed, that though they were not wholly false, yet they were very corrupt and embased copies. This I believe the rather, having lately compared some original letters with the copies in that collection, and found them imperfect. And to make a particular instance; in comparing the letter of Sir Walter Raleigh to Sir Robert Car, of whom a fame had gone that he had begged his estate; I found no fewer than forty different, of which some were of moment. Our author hath been still worse dealt with, in a pamphlet in octavo, concerning the trial of the Earl and Countess of Somerset and likewise in one in quarto, which beareth the title of Bacon's Remains, though there cannot be spied in it, so much as the ruins of his beautiful genius."

slept, and been suppressed, in this present volume, not leaving any thing to a future hand, which I found to be of moment, and communicable to the public, save only some few Latin works, which by God's favour and sufferance, shall soon after follow." And in another part of the same address he says, "I thought myself in a sort tied to vindicate these injuries and wrongs done to the monuments of his lordship's pen; and at once, by setting forth the true and genuine writings themselves, to prevent like invasions for the time to come."-3dly, It is not noticed by Archbishop Tenison, who published the Baconiana in 1679, in which he says, "His lordship's writings upon pious subjects are only these: his Confession of Faith, the Questions about a Holy War, and the Prayers in these Remains; and a translation of certain of David's Psalms, into English verse.1-4thly, There is not any MSS. of these Paradoxes.*

The external reasons in favour of their authenticity are, 1st, They are published in the Remains, in 1648, and, although they are not recognised, they are not expressly disowned either in 1657 by Dr. Rawley, or in 1679 by Archbishop Tenison, who does expressly repudiate other works ascribed to Lord Bacon. Whether this silence is negative evidence that the Paradoxes are authentic, or that the friend and admirer of Lord Bacon, after having discredited the Remains, did not deem the Paradoxes entitled to a particular refutation, is a question not free from doubt, if it can be supposed that Dr. Rawley and the archbishop were so insincere as, knowing their reality, to express their opinion of Lord Bacon's religious sentiments, and to censure the author of the Remains, without doing him the justice to acknowledge that the Paradoxes were authentic. 2dly, Dr. Rawley and Archbishop Tenison admit that there were other MSS. in existence. 3dly, The authenticity of the Paradoxes is supposed to have been acknowledged by Archbishop Sancroft; but upon inquiry it will, perhaps, appear tha hbishop only corrected the copy which was inserted in the Remains, by comparing it with the first publication in 1645.3

Such is the external evidence. The internal evidence is either from the thought, or the mode in which the thought is expressed.

The reasons against the authenticity of the Paradoxes, from the nature of the thought, are—1st, If a spirit of piety pervades the Paradoxes, it seems to differ from the spirit which moved upon the mind of Lord Bacon;5 and if the MSS. of this Essay, of which there is not any evidence, had been

1 Baconiana, page 72.

2 I venture to assert this, for I have not been able to find a MSS. I should be happy to have my error corrected. 3 Blackburn, in the fourth volume of his edition of Bacon, A. D. 1730, p. 438, says, “Archbishop Sancroft has reflected some credit on them by a careful review, having in very many instances corrected and prepared them for the press: among the other unquestioned writings of his lordship, I annex some of the passages from Blackburn, where Archbishop Sancroft is mentioned. "Our noble author's letters in the 'Resuscitatio' are in full credit; and yet these are in many instances corrected by Dr. Sancroft, and that uncontestably from MSS. ; because the author's subscription, under that prelate's hand, is in several particulars added, as N. X. Your lordship's most humbly in all duty. N. XI. Your lordship's in all humbleness to be commanded.' I say I conceive it evident, that these subscriptions to the printed copy of 1657, do ascertain the additions to be made from original MSS., since they could not be added upon judgment or conjecture, but must be inserted from authority. And this gives sanction to the emendations of these letters contained in the 'Resuscitatio;' so that I may presume to think this present edition is even more exact than what Dr. Rawley himself published. Blackburn, vol. i. p. 193. In page 458, of vol. iv., he says, "I have added some fragments from the quarto edition of the Remains printed in 1648. That copy has been deservedly treated with great indignation and contempt; being notoriously printed, in a surreptitious and negligent manner. However, I do not remember a single page in this scandalous edition, excepting these fragments and the essay of a king, which does not appear in a more correct dress in some part or other of our noble author's works. This seems to give them a little credit; and Dr. Sancroft having corrected them with so much diligence, as to distinguish where he has done it from printed copies, I have some cause to apprehend that the other copies were amended by unquestionable MSS. of our noble author. The order they appear in is, 1. An Explanation what manner of persons those should be, that are to execute the power or ordinance of the king's prerogative, p. 3. This is corrected in very many places. 2. Short notes for civil conversation, p. 6, interlined in many places, with apt divisions, not observed in the edition of 1648. 3. An Essay on Death, p. 7. This is likewise corrected in very many places, and subdivided as if done from MSS., and made a new work. 4. The Characters of a believing Christian, in paradoxes and seeming contradictions. This in terms of abatement under the archbishop's own hand stands thus: Compared with the other copy, printed Lond. anno, 1645. 5. A Prayer, corrected only in two places, which I must confess does not appear to be cast in the same mould with that printed above, p. 447."

4 In the year 1762, the third edition of a penny tract of the characteristics was published. The following is a copy of the title page of this tract: Characteristics of a Believing Christian in Paradoxes and Seeming Contradictions. By Francis Bacon, Baron of Verulam, Viscount of St. Alban, and Lord High Chancellor of England, with a preface by a clergyman. The Third Edition. London, printed by M. Lewis, in Paternoster Row, 1762, (price one penny.) The following is the preface: In order to prevent a misconstruction of the following paradoxes, it may be needful to inform the reader, that when rightly considered, they are no ways ludicrous, sarcastical, or prophane, but solid, comfortable, and godly truths, taught by the Holy Ghost in the school of experience, and well understood by them who are truly Christians. I do not say, that every babe in Christ can understand them all, but this I think I may venture to affirm, he that understands none of them, hath not yet learned his A. B. C. in the school of Christ. But if any should ask me, why I choose to publish his lordship's paradoxes rather than any other? I answer-1st, Because, though very comprehensive, yet they are but short, and may therefore be easily purchased by the poorer sort of Christians. 2dly, That the minute philosophers and ignoble gentlemen of our day might hence be taught, that a fine gentleman, a sound scholar, and a great philosopher, may be a Christian; since we find not only Paul, a Justin Martyr, &c., but even in our own nation, so great a philosopher as my Lord Bacon, espousing and confessing the Christian verity. In a word, reader, if thou understandest these few paradoxes, bless God for them; if thou understandest them not, thou mayest, like the Eunuch, call in some Philip to thy assistance: but above all permit me to advise thee to ask of the Father of lights, who giveth wisdom liberally and upbraideth not. I am, for Christ's sake, thy friend and servant, F. GREEN. Take any, for instance Paradox 34. "His advocate, his surety shall be his judge; his mortal part shall become immor VOL. II.-51 2 L2

found amongst the papers of Lord Bacon, would it not be more probable that they were the effusion of one of his pious friends, Herbert for instance, than that they were Lord Bacon's own production? 2d. If the Paradoxes are supposed to be polluted by an under current of infidelity, the very supposition is evidence against their authenticity, "for this lord was religious, and was able to render a reason of the hope which was in him. He repaired frequently to the service of the church, to hear sermons, to the administration of the sacrament of the blessed body and blood of Christ, and died in the true faith, established in the Church of England."

The internal evidence against the authenticity of the Paradoxes from the style is, that-1st, They, in style, are in opposition to the whole tenor of Lord Bacon's works, which endeavours to make doubtful things clear, not clear things doubtful.3 2d, The style of the Paradoxes, if they are supposed to contain an indirect attack upon Christianity, are in opposition to Lord Bacon's opinion of the proper style for religious controversy. "To search, he says, and rip up wounds with laughing countenance, to intermix Scripture and scurrility sometimes in one sentence, is a thing far from the devout reverence of a Christian, and scant beseeming the honest regard of a sober man. Non est major confusio quam serii et joci.' There is no greater confusion than the confounding of jest and earnest. The majesty of religion, and the contempt and deformity of things ridiculous, are things as distant as things may be. Two principal causes have I ever known of atheism; curious controversies, and profane scoffing. 3d, They have not any resemblance to the style of Lord Bacon; they are neither poetical, adorned by imagery, nor learned, enriched by rare quotation; nor familiar, illustrated by examples,

tal; and what was sown in corruption and defilement shall be raised in incorruption and glory; and a finite creature shall possess an infinite happiness. Glory be to God." Compare this with his prayer. "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."

1 So in the Religio Medici, Sir Thomas Brown says, "For my religion, though there be several circumstances that might perswade the world I have none at all, as the generall scandal of my profession, the natural course of my studies, the indifferency of my behaviour, and discourse in matters of religion, neither violently defending one, nor with that common ardour and contention opposing another; yet in despight hereof I dare, without usurpation, assume the honorable stile of a Christian; not that I meerely owe this stile to the font, my education or clime wherein I was borne as being bred up either to confirme those principles my parents instilled into my unwary understanding; or by a generall consent proceed in the religion of my countrey. But having, in my riper years, and confirmed judgment seene and examined all, I find myselfe obliged by the principles of grace, and the law of mine owne reason to embrace no other name but this; neither doth herein my zeale so fare make me forget the generall charitie I owe unto humanity, as rather to hate than pity Turkes, Infidels and (what is worse) Jewes, rather contenting myself to enjoy that happy stile, than maligning those who refuse so glorious a title."

2 Such are the words of Dr. Rawley.

3 In some part of his works, I do not recollect where, he says, "I endeavour not to inflate trifles into marvails, but to reduce marvails to plain things :" and Rawley, in his life of Lord Bacon, says, "In the composing of his books he had rather drive at a masculine and clear expression, than at any fineness or affectation of phrases, and would often ask if the meaning were expressed plainly enough, as being one that accounted words to be but subservient, or ministeriall to matter; and not the principall. And if his stile were polite, it was because he could do no otherwise; neither was he given to any light conceits; or descanting upon words, but did ever, purposely and industriously avoyd them; for he held such things to be but digressions or diversions from the scope intended; and to derogate from the weight and dignity of the stile."

4 As a specimen of his mode of illustrating by imagery, see the Advancement of Learning, vol. ii. page 177. In "Orpheus's theatre, where all beasts and birds assembled; and, forgetting their several appetites, some of prey, some of game, some of quarrel, stood all sociably together, listening to the airs and accords of the harp; the sound whereof no sooner ceased, or was drowned by some louder noise, but every beast returned to his own nature: wherein is aptly described the nature and condition of men, who are full of savage and unreclaimed desires of profit, of lust, of revenge; which as long as they give ear to precepts, to laws, to religion, sweetly touched with eloquence and persuasion of books, of sermons, of harangues, so long is society and peace maintained; but if these instruments be silent, or that sedition and tumult make them not audible, all things dissolve into anarchy and confusion."

5 In the Treatise De Augmentis, lib. v. 2, upon literate experience or invention, not by art but by accident, he says, speak ing of the error in supposing that experiments will succeed without due consideration of quantity of matter, “It is not altogether safe to rely upon any natural experiment, before proof be made both in a lesser, and greater quantity. Men should remember the mockery of Æsop's housewife, who conceited that by doubling her measure of barley, her hen would daily lay her two eggs; but the hen grew fat, and laid none." As specimens of his familiar illustration, see also the Advancement of Learning, when speaking of studies teeming with error, he says, "Surely to alchemy this right is due, that it may be compared to the husbandman whereof Æsop makes the fable; that, when he died, told his sons, that he had left unto them gold buried under ground in his vineyard; and they digged over all the ground, and gold they found none; but by reason of their stirring and digging the mould about the roots of their vines, they had a great vintage the year following: so assuredly the search and stir to make gold hath brought to light a great number of good and fruitful inventions and experiments, as well for the disclosing of nature as for the use of man's life." See again in exhibiting the nature of the philosophy of universals, "Philosopha Prima," the connection between all parts of nature, he says, "Is not the delight of the quavering upon a stop in music, the same with the playing of light upon the water?

"Splendet tremulo sub lumine pontus:'"-See vol. i. p. 194.

I could willingly indulge myself with the selection of other instances, but remembering the admonition that "it is not granted to love and to be wise," I stop.