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the statement; but can scarcely be taken for evidence in itself, even in the absence of evidence the other way.

In the opinions and sentiments which the work implies, there is nothing from which I should infer either that it was not Bacon's or that it was. It is the work of an orthodox Churchman of the early part of the 17th century, who fully and unreservedly accepting on the authority of revelation the entire scheme of Christian theology, and believing that the province of faith is altogether distinct from that of reason, found a pleasure in bringing his spiritual loyalty into stronger relief by confronting and numbering up the intellectual paradoxes which it involved. In these days of uncertain faith it has indeed been mistaken for sarcastic, but I can have no doubt whatever that it was written (whoever wrote it) in the true spirit of the Credo quia impossibile, and not only in perfect sincerity, but also in profound security of conviction. One might as well suppose that the Athanasian Creed was written in derision of the particular doctrine of the Trinity, as that this was written in derision of the doctrines of the Christian Church in general.

As far as the opinions are concerned therefore, it might well enough have been written by Bacon: for we know that he did earnestly believe and continually insist upon the necessity of keeping the domains of Reason and Faith distinct. "As it was aptly said by one of Plato's school the sense of man resembles the sun, which openeth and revealeth the terrestrial globe, but obscureth and concealeth the celestial; so doth the sense discover natural things, but darken and shut up divine. . . . Therefore attend his will as himself openeth it, and give unto faith that which unto faith belongeth; for more worthy is it to believe than to think or know, considering that in knowledge (as we now are capable of it) the mind suffereth from inferior natures; but in all belief it suffereth from a spirit which it holdeth superior and more authorised than itself. A dozen passages might be quoted of the same tenor. Upon which principle, to enumerate the points in which the instinct of belief, resting on that higher authority, overrules the instincts of the understanding, is to celebrate the triumph of the worthiest part of man's nature. And this, I have no doubt, is what the writer of these "Christian Paradoxes" thought he was doing.

1 Valerius Terminus, Vol. III. p. 218.

Turning however from the subject and substance to the style, the evidence appears to me to be decidedly against the supposition that Bacon was the writer. It is impossible indeed to say that, among the thousand moods and humours which such a mind must have passed through, the whim of trying such a piece of intellectual ingenuity as this could never on any occasion have seized it. But I think I may say that in the whole compass of his writings, early and late, serious and playful, argumentative, rhetorical, devotional, official, familiar, public and private, there is not one to be found which at all resembles it. As this however is a point which hardly admits of proof or disproof, I must be content with stating my own opinion that the composition has none of the marks of Bacon's manner, but a manner of its own essentially unlike his; and producing in evidence the thing itself. And with this I conclude the collection of Literary Works.

THE

CHARACTERS OF A BELIEVING CHRISTIAN,

IN PARADOXES AND SEEMING CONTRADICTIONS.1

I..

A CHRISTIAN is one that believes things his reason cannot comprehend; he hopes for things which neither he nor any man alive ever saw he labours for that which he knoweth he shall never obtain; yet, in the issue, his belief appears 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 than his son; a son to be equal with his father; and one proceeding from both to be equal with both; he believes three persons in one nature, and two natures in one person.

III.

He believes a virgin to be a mother of a son; and that very son of her's to be her maker. He believes him to have been shut up in a narrow room, whom heaven and earth could not contain. He believes him to have been born in time, who was and is from everlasting. He believes him to have been a weak child, carried in arms, who is the Almighty; and him once to have died, who only hath life and immortality in himself.

IV.

He believes the God of all grace to have been angry with one that hath never offended him; and that God, that hates sin, to be reconciled to himself, though sinning continually, and never making, or being able to make him satisfaction. He believes a most just God to have punished a most just person, and to have

1 Remains, p. 88. Several corrections have been introduced into the text by one of the modern editors, apparently from some better copy; which I have therefore adopted.

justified himself though a most ungodly sinner. He believes himself freely pardoned, and yet a sufficient satisfaction was made for him.

V.

He believes himself to be precious in God's sight, and yet loathes himself in his own. He dares not justify himself even in those things wherein he can find no fault with himself, and yet believes God accepts him in those services wherein he is able to find many faults.

VI.

He praises God for his justice, and yet fears him for his mercy. He is so ashamed as that he dares not open his mouth before God; and yet he comes with boldness to God, and asks him anything he needs. He is so humble as to acknowledge himself to deserve nothing but evil; and yet believes that God means him all good. He is one that fears always, yet is as bold as a lion. He is often sorrowful, yet always rejoicing; many times complaining, yet always giving of thanks. He is the most lowly-minded, yet the greatest aspirer; most contented, yet ever craving.

VII.

He bears a lofty spirit in a mean condition; when he is ablest, he thinks meanest of himself. He is rich in poverty, and poor in the midst of riches. He believes all the world to be his, yet he dares take nothing without special leave from God. He covenants with God for nothing, yet looks for a great reward. He loseth his life and gains by it; and whilst he loseth it, he saveth it.

VIII.

He lives not to himself, yet of all others he is most wise for himself. He denieth himself often, yet no man loveth himself 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 advantages he gains by them. The more he forsakes worldly things, the more he enjoys 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 himself, yet hates some men with a perfect hatred.

XI.

He desires to have more grace than any man hath in the world, yet is truly sorrowful when he seeth any man have less than himself; 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's sake he pleaseth all men in all things. He is a peace-maker, yet is continually fighting, and an irreconcileable enemy.

XII.

He believes him to be worse than an infidel that provides not for his family, yet himself lives and dies without care. He accounts all his superiors, yet stands stiffly 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 believes the angels to be more excellent creatures than himself, and yet accounts them his servants. He believes that he receives many good things by their means, and yet he neither prays for their assistance, nor offers them thanks, which he doth not disdain to do to the meanest Christian.

XIV.

He believes himself to be a king, how mean soever he be: and how great soever he be, he thinks himself not too good to be a servant to the poorest saint.

XV.

He is often in prison, yet always at liberty; a freeman, though a servant. He loves not honour amongst men, yet highly prizeth a good name.

XVI.

He believes that God hath bidden every man that doth him good to do so; he yet of any man is the most thankful to them that do aught for him. He would lay down his life to save the soul of his enemy, yet will not adventure upon one sin to save the life of him who saved his.

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