I. AChristian is one that believes things his reason […] comprehend, he hopes for things which neither be no[…]y man alive ever saw: he labours for that which he know[…] he can never obtain, yet in the issue, his beliefe appeares not to be false, his hope makes him not ashamed, his labour is not in vain.
II. He believes three to be one, and one to be three, a Father not to be elder then his Son, a Son to be equall with his Father, and one proceeding from both to be equall with both; he believes three ersons in one nature, and two Natures in one Person.
III. He beleeves a Virgin to be a Mother of a Sonne, and that very Sonne of hers to be her maker. He beleeves him to have been shut up in a narrow room, whom Heaven and Earth could never contain. He beleeves kim to have been born in time, who was and is from Everlasting. He beleeves him to have been a weak Child carried in Arms, who is the Almighty, and him once to have dyed, who onely hath life, and immortality in himself.
IV. He beleeves the God of all Grace to have been angry with one that have never offended him, and that God that hates sinne to be reconciled to himself, though sinning continually, and never making or being able to make him satisfaction. He beleeves the just God to have punished a most just person, and to have justified himself though a most ungodly sinner, He beleeves him freely pardoned, and yet a sufficient satisfaction was made for him.
V. He beleeves himself to be precious in Gods sight, and yet loathes himself in his own. He dares not justifie himself even in those things wherein he can find no fault with himself, and yet beleeves God accepts him in those services wherein he is able to find many faults.
VI. He praises God for his justice, and feares him for his mercy. He is so ashamed as that he dares not open his mouth before God and yet he comes with boldnesse to God, and askes him any thing he needs. He is so humble as to acknowledge himselfe to deserve nothing; but evill, and yet beleeves that God meanes him all good. He is one that fears alwayes, yet is as bold as a Lyon. He is often sorrowfull, yet alwaies rejoycing, many times complaining, yet alwaies giving of thanks, He is the most lowly minded, yet the greatest inspirer, most contented, yet ever craving.
VII. He beares a lofty, spirit in a mean condition, when he is ablest he thinks meanest of himself. He is rich in youth, and poore in the midst of riches. He beleeves all the world to be his, yet he dares take nothing without speciall leave from God, He Covenants with God for nothing, yet lookes for a great reward, He looseth his life and gaines by it, and whilst he looseth it, he saveth it.
VIII. He lives not to himselfe, yet of all others, he is most wise for himselfe, He denieth himselfe often, yet no man loveth himselfe so well as he. He is most reproached, yet most honoured. He hath most afflictions, and most comforts.
IX. The more Injury his Enemies do him, the more advantage he gaines by them. The more he forsakes worldly things, the more he enjoies them.
X. He is the most temperate of all men, yet fares most deliciously, he lends, and gives most freely, yet he is the greatest usurer, he is meek towards all men, yet inexorable by men, He is the best Child, Husband, Brother, Friend, yet hates Father, and Mother, Brother, and Sister. He loves all men as himselfe, yet hates some men with a perfect hatred.
XI. He desires to have more grace then any man hath in the world, yet is truly sorrowfull when he seeth any man have lesse then himselfe, he knoweth no man after the flesh yet gives all men their due respects, he knoweth if he please man he cannot be the servant of Christ, yet for Christ his sake he pleaseth all men in all things. He is a Peace maker, yet is continually fighting, and an irreconcilable Enemy.
XII. He beleeves him to be worse then an Infidell that provides not for his family, yet himself lives, and dles without Care. He accounts all his inferiours, yet stand; stifly upon authority. He is severe to his Children, because he loveth them, and by being favourable unto his Enemy, he revengeth himself upon him.
XIII. He beleeves the Angells to be more excellent Creatures then himselfe, and yet counts them his servants. He beleeves that he receives many good turns by their meanes, and yet he neither praies for their assistance, nor offers them thanks, which he doth not disdain to do to the meanest Christian.
XIV. He beleeves himselfe to be a King how mean soever he be. How great soever he be, he thinkes himself not to good to be a servant to the poorest Saint.
XV. He is often in prison yet allwaies at liberty. A Freeman though a servant. He loves not honour amongst men, yet highly priseth a good name.
XVI. He beleeves that God hath bidden every man that doth him good, to do, so he yet of any man is the most thankfull to them that do ought for him, He would lay down his life to save the soule of his Enemy, yet will not adventure upon one sinne to save the life of him who saved his.
XVII. He swears to his own hinderance, and changeth not, yet knoweth that his Oath cannot tie him to sinne.
XVIII. He beleeves Christ to have no need of any thing hee doth, yet maketh account he doth relieve Christ in all his acts of Charity. He knoweth he can do nothing of himself, yet labours to work out his own salvation, he confesseth hee can do nothing, yet as truly prosesseth he can do all things, he knoweth that flesh, and blood cannot inherit the Kingdome of God, yet beeleeveth he shall go to Heaven both body, ond soule.
XIX. He trembles ar Gods word, yet counts it sweeter to him then hony, and the hony-Gombe and dearer then thousands of Gold, and silver.
XX. He beleeves that God will never dame him, and yet fears God for being able to cast him into Hell. He knoweth he shall not be saved by nor for his good workes, yet he doth all the good workes he can.
XXI. He knoweth Gods providence is one all things, yet is so diligent in his calling, and businesse, as if he were to cut out the threed of his fortunes. He beleeves before hand that God hath purposed what he shall be, and nothing can make him to alter his purpose, yet praies and endeavours, as if he would force God to save him for ever.
XXII. Hee praies and labours for that which he is confident God meanes to give, and the more assured he is, the more earnest he praies, for that he knows he shall never obtain, and yet gives not over. He praies, and labours for that which he knowes he shall be no lesse happie, without he praies with all his heart not to be lead into temptation, yet rejoiceth when he is fallen into it, he beleevs his praiers are heard even when they are denied, & gives thanks for that which he praies against.
XXIII. He hath within him both flesh, and spirit, yet he is not a double minded man, he is often ledd Captive by the law of sinne, yet it never gets domminion over him, he cannot sinne, yet can do nothing without sinne. Hee can do nothing against his will, yet maintains he doth what he would not. He wavers and doubteth, yet obtains.
XXIV. He is some times so troubled, that he thinks nothing to be true in Religion; yet if he did think so, he could not at all be troubled, He thinks sometimes that God hath no mercy for him, yet resolves to dye in the pursuit of it. He believes like Abraham against hope, and though he cannot answer Gods Logick, yet with the woman of Canaan, hee hopes to prevail with the Rhetorick of importunity.
XXV. He wrastles and yet prevailes, and though yeelding himself unworthy of the least blessing he enjoyes, yet Jacob like, he will not let him go without a new blessing. He some times thinks himselfe to have no grace at all, and yet how poor and afflicted soever he be besides, he would not change conditions with the most prosperous man under Heaven, that is a manifest Worldling.
XXVI. He thinkes sometimes that the Ordinance of God doe him no good, yet he would rather part with his life, then be deprived of them.
XXVII. He was born dead, yet so that it had been Murther in any to have taken his life away. After he began to live, he was ever dying.
XXVIII. And though hee hath an eternall life begun in him, yet hee makes account he hath a death to passe through.
XXIX. He counts self murther a hainour sinne, yet is ever busied in crucifying the flesh and in putting to death his earthly Members, not doubting, but there will come a time of glory where he shall be esteemed precious in the sight of the great God of Heaven and Earth, appearing with boldnesse at his Throne, and asking any thing he needs, being endued with humility, by acknowledging his great crimes and offences, and that he deserveth nothing but severe punishment.
XXX. He believes his soul and body shall be as full of glory, as them that have more, and no more full, then theirs that have lesse.
XXXI. He lives invisible to those that see him, and those that know him best do but guesse at him; yet those many times judge more truly of hm then he doth of himself.
XXXII. The world will sometimes account him a Saint, when GOD accounted him a hypocrite, and afterwards when the World branded him for an Hypocrite, then God owned him for a Saint.
XXXIII. His death makes not an end of him. His soule which was put into his body, is not to be perfected without his body; yet his soul is more happy, when it is separated from his body, then when it was joyned unto it. And his body though torn in pieces, burnt in ashes, ground to powder, turned to rottennesse, shall be no loser.
XXXIV. His Advocate, his Surety shall be his Judge; his mortall part shall become immortall, and what was sowne in cor[…]ption, shall be raised in incorruption and glory, and a finite Creature, shall possesse an infinite happinesse.
A Confession of the Faith, Written by Sir Francis Bacon, Knight, Viscount of St. Alban, about the time he was Sollicitour Generall to our late Soverign Lord King James.
I Believe, That nothing is without beginning, but GOD, nor Nature no Matter, no Spirit, but one only, and the same GOD,
That GOD as he is Eternall, Almighty, only wise, only God in his Nature: so he is eternally Father, Sonne, and holy Spirit in Persons.
I believe, That God is so holy, pure, realous, that it is impossible for him to be pleased in any Creature (though the work of his own hand) 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 Lambe of God was slain before all Worlds, without which Eternal Councel of his, it was impossible for him to have descended to any work of Creation, but should have enjoyed the blessed and individuall Society of three Persons in God, head only for ever; but that out of his eternall and infinite goodnesse and love (purposing to become a Creator, and to communicate with his Creatures he ordained in his Eternall Councell, That one Person of the God head should in time be united to one Nature, and to one particular of his Creatures, That so in the person of the Mediator; the true sadder might be fixed, whereby God might descend to his Creatures; and the Creatures might ascend to God: So that by the reconciliation of the Mediatour, turning his Countenance towards his Creatures (though not in the same degree) made way unto the disposition of his most holy, and sacred will whereby some of his Creatures might stand and keep their State, others might fall, and be restored into their state, but yet remaine in Being, though under wrath and corruption, all in the vertue of the Mediator, which is the great Mystery and perfect Centry of all Gods ways with his Creatures, & 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 Eternal Son of God should be united, and among the Generations of men elected a small flock, to whom the participation of himself, he purposed to expresse the riches of his glory. All the ministration of Angels, damnation of Divels and Reprobats, and universall administration of all Creatures, and dispensation of all times have no other end; but as the wayes and Ambages of God, to be furthet glorified of his Saints, who are one with the Mediator, who is one with God.
That by vertue of his Eternall Councel (touching a Mediator) he descendeth at his own good pleasure, and according to times & seasons to himself known, to become a Creator) and by his Eternall Word created all things, and by his Eternall Spirit doth comfort and preserve them.
That he made all things in their first estate good, and removed from himself the begining of all evill and vanity, unto the liberty of the Creature; but reserved in himself the begining of all restistitution, and the liberty of his grace using (neverthelesse) and turning the falling and desention of the Creature, which to his Presciens was eternally known to make way to his Eternall Councell, 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 else but the Laws of Creation; which Laws (neverthelesse) have had three changes or times, and are to have a fourth and last.
- The first, When the matter of Heaven and Earth was created without formes.
- The second, The interim of every dayes work.
- The third, By the Curse, which notwithstanding was no new Creation, but a Privation of part of the first Creature.
And the last end of the world, the manner where of is not yet revealed. So as the lawes of Nature which now remaine and govern Inviolably till the end of the world begin 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 timey the changed not.
That, notwithstanding God hath rested, and ceased from creating since the first Sabboth, yet neverthelesse he doth accomplish and fullfill his divine will in all things great, and small, singular, and generall, as fully and exactly by providence, as he would by miracle, & new creation, though his worke be not immediate, & direct, but by compasse, not violating Nature which is his owne law upon his Creatures.
That as at the first the Soule of Man was not produced by Heaven or earth but was breathed immediatly from God: So that the wayes and proceedings from God with Spirits are not concluded in Nature, that is in the lawes 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 Creation, but continnueth working till the end of the world, what time that worke also shall be accomplished, and an eternall Sabboth shall ensue.
Likewise that whensoever God doth break the law of Nature by miracles (which are ever new Creatures) he never cometh to that point or passe, but in regard of the worke of Redemption which is the greater, and whereunto all Gods Saints and Martirs do referre.
That God created man in his owne likenesse or Image in a reasonable Soule, in innocency, in free-will, in Soveraignty That he gave him a law and commandement which was in his power to keep, but he kept it not.
That Man made a totall defection from God, presuming to imagine, that the commandement and prohibition of God were not the rules of good and evill, but that good and evill had their Principles and Beginnings, to the end, to depend no more upon Gods will revealed, but upon him and his own light as a God, then the which, there would not be a Sinne more opposite to the whole law of God.
That (neverthelesse) this great sinne was not originally moved by the malice of man, but was intimated by the suggestion and instigation of the Divell who was the first defected Creature, who did fall of malice and not by temptation
That upon the fall of man death and vanity upon the Justice of God, and the Image of God was defaced, and Heaven, and Earth which was made for mans use were subdued and corrupted by his fall. But then that instant and without intermission of time after the words of Gods law became through the fall of man frustrate, as to obedience there succeeded the greater word of the promise, the righteousnesse of God might be wrought by faith.
That aswell the law of God as the word of his promise enduce the same for ever, but that they have been revealed in severall 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, & was yet more opened to the Prophets, & lastly expounded in the true perfection of the Sonne of God the great Prophet, and interpreter of the law.
That likewise the word of the promise was manifested & revealed. First by the immediate revelation & inspiration after the figures which were of two Natures.
The one, of the Rites and Ceremonies of the Law; the other continuall History of the old World, & Church of the Jews, which though it be literall, is true; yet it is pregnant of a perpetuall allegory and shadow of the work of redemption, to follow the same Promise or Evangell, was more cleerly 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 fulnesse of Time, according to the promise and oath of God, of a chosen Image descended the blessed Seed of the Woman, Jesus Christ the only begotten Son of God, and Savior of the Word, who was conceived by the holy Ghost, and took flesh of the Virgin Mary.
That the Word did not only take flesh, or was joyned to flesh, but was flesh, though without confusion of substance or nature: so as the Eternal Son of God, and the ever blessed Son of Man was one Person: So one, as the blessed Virgin may be truly and Catholikely called Dei Para the Mother of God. So one as there is unity in universal Nature. Not that the soul and body of Man so perfect, for the three heavenly Unities (whereof that as the second) exceed all natural Unities; that is to say, the unity of God and Man in Christ and the Church, the holy Ghost being the worker of both these latter unities. For by the Holy Ghoct was Christ incarnate & quickned in the flesh, and by the Holy Ghost is Man regenerate and quickned in the Spirit.
That Jesus the Lord became in the flesh a Sacrifice for sin, a satisfaction and price to the justice of God, a meritour of glory and the Kingdom, a Pattern of all Righteousnesse, a Preacher of the Word which himself was, a finisher of the Ceremonies, a corner stone to remove the separation between Jew and Gentile, an intercessour for the Church, a Lord of Nature, a conqueror of death, and the power of darknesse in his Resurrection.
And that he fulfilled the whole councell of God, performed his whole sacred office, and annointing in Earth, accomplished the whole work of Redemption, and restitution of man, to a state superiour to the Angels, whereas the state of his Creation was inferiour, and reconciled and established all things, according to the eternall will of the Father.
That in time Jesus the Lord was born in the days of Herod, and suffered under the government of Pontius Pilat, being Deputy of the Romans, and under the high Priesthood of Caiphas and was betrayed by Judas, one of the 12. Apostles, and was crucified at Jerusalem, 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 many days. And at the end of those days, in the sight of many ascended into Heaven, where he continueth his intercession, and shal from thence at a day appointed, come in great glory to judge the World.
That the sufferings and merit of Christ, as they are sufficient to do away the sins of the whole World, so they are only effectuall to such as are regenerate by the Holy Ghost, who breaketh where he will of free grace (which grace as a seed incorruptible) quickneth the Spirit of Man, and conceiveth him a new the Son of God, and a Member of Christ.
So that Christ having Mans flesh, and Man having Christs spirit there is an open passage and mutual imputation whereby sinne & wrath is 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 in a lively faith, and then reigneth in us the Image of God, in holinesse and charity, though both imperfectly and in degrees far differing, even in Gods elect, aswel in regard of the fire of the spirit, as of the illumination, which is more or lesse in a large proportion; as namely in the Church before Christ, which yet neverthelesse was partakers of one and the same salvation, and one and the same means of salvation with us.
That the work of the Spirit, though it be not tyed 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 crosses and afflictions, Gods benefits, his judgments upon others, Miracles, the contemplation of his Creatures. All which things, some be more principall. God usethas the meanes of Vocation or conversion of his elect not derogating power to call immediately by his grace, & at all hours & moments of the day (that is) of mans life according to his good pleasure.
That the word of God whereby this will is revealed continued in revelation & tradition untill Moses & that the Scriptures were from Moses time, to the times of the Apostles & Evangelicts in whose ages after the comming of the Holy Ghost the Teacher of all truth the booke of the Scriptures is shut and closed up, 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 preferred (that is to say) the Church hath onely the Custody, and delivery of the Scriptures committed unto the same together with the interpretation of them.
That there is an Vniversall or Catholique Church of God dispersed over the face of the Earth, which Christs Spouse and Christs Body being gathered of the Fathers of the old world of the Church of the Jewes, of the Spirits, of the faithfull, dissolved of the Spirits of the faithfull militant, and of the names yet to be born, which are already written in the Book of life.
That there is a visible Church distinguished by the outward works of God Servant, and the receiving of the holy doctrine, with the use of the misteries of God, and the invocation and sanctification of his Holy Name.
That there is also a Holy succession of the ‘Prophets of the new. Testamen, and Fathers of the Church from the time of the Apostles and Disciples which saw our Saviour in the flesh unto the consumation of the work of the Ministery, which persons are called of God, by guift or inward annointing and the vocation of God followed by an outward calling or ordination of the Church.
I Believe that the Soules of those that dy in the Lord are blessed and rest from their labour and enjoy the sight of God, yet so as they are in expectation of the further revelation of their glory in the last day. At which time, all flesh of man shall arise and be changed and shall appeare and receive from Iesus Christ his eternall Judgement, and the glory of the Saints shall then be full and the Kingdome shall be give, to God the Father from which time all things shall continue for ever in that being and estate 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 beginning, when the God-head was only without the being of any Creature.
The second, The time of Mystery, which continueth from the Cretion to the dissolution of the World.
The third, The time of the Revelation of the Sons of God, which time is the last, and is without change.
A Prayer made and used by the late Lord Chancellour
OEternall God and most mercifull Father in Iesus Christ, in whom thou hast made. Let the words of our mouths, and the meditations of our hearts be now and ever gracious in thy sight, and acceptable unto thee O Lord, our God, our strength, and our Redeemer.
OEternall God, and most mercifull 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 our selvs before thy throne of thy mercies seat acknowledging that by the breach of all thy holy Lawes and commandements we are become wild Olive branches, strangers to thy covenant of grace, wee have defaced in our selvs thy sacred Image imprinted in us by Creation; wee 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 O stay not the course of thy mercies and loving kindnesse towards us; Have mercy upon us O Lord for thy dear Sonne 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, & 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 bloud-shedding, death, and perfect obedience, free us from the guilt, the stain, the punishment and dominion of all our sins, & cloath us with his perfect righteousnesse; there is mercy with thee O Lord that thou mayst be feared: yea, thy mercies swallow up the greatnesse 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, bat in their conversion. Turn our hearts, and weshall be turned, convert us and we shall be converted; illuminate· the eyes of our mindes and understanding with the bright beames of thy holy Spirit, that wee may dayly grow in the saving knowledge of the heavenly mystery of our redempsion, wrought by our dear Lord and Saviour Jesus Christ, sanctifie our wils and affection by the same Spirit, the most sacred fountain of all grace and goodnesse, reduce them to the obedience of thy most holy will in the practise 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, hardnes of heart, prophanenesse, hypocrisie, contempt of thy holy word and ordinances all uncleannesse, and whatsoever advanceth it self in opposition to thy holy will. And grant that henceforth, through thy grace we may be inabled to lead a godly, holy sober, and christian life in true sincerity and uprightnesse of heart before thee. To this end, plant thy holy feare in our hearts, grant that it may never depart from before our eyes, but continually guide our feet in the paths of thy righteousnesse, and in the ways of thy commandements, increase our weak […]aith, grant it may dayly bring forth the true fruits of unfeigned repentance, that by the power of the death of our Lord and Saviour Jesus Christ, we may dayly dy unto sin, and by the power of his resurrection, wee may be quickned, and raised up to newnesse of life, may be truly born a new, and may be effectually made partakers of the first resurrection, that then the second deach may never have dominion over us. Teach us O Lord so to number our days, that wee may apply our hearts unto wisdome; make us ever mindfull of our last end, and continually […]o 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 shal 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 Sathan, and from all perils both of soule and body, Pardon all our unthankfulnesse, make us dayly more and more thankful for all thy mercies and benefits dayly powred 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 wisdome knows needfull for us, and for all those that are in need, misery, and distresse, whom Lord thou hast afflicted either in soul or body, grant them patience and perseverence in the end, and to the end. And that O Lord not for any merits of thy Son, and our alone Saviour Christ Jesus; to whom with thee, and the holy Spirit, be ascribed all glory, &c.
Amen.