Lord Bacon's Essays, or counsels moral and civil

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God homony thomabis ars his u maenis, and his a s untra eabis imo again the Apost te Lith, nom in Part an to have the Formis a Totat, here there is ut attersor a Pari, cannot be without Supplies by Suppossition and resumption Anythere re I conclude that the true se of these umqand Method hath place in Institutions o IntroductionS, preparator unio noWledg buti them, o by Deducem ent frona them, tollandi the main Bod an Substance of a Knowledge, is in ali Sciences rejudiciat, and in Divinity angerous. Scio the Interpretation of the Scriptures Solute an a large, there have been diversKind introduce and devised, o me of them

ranted. Not withstanding thus much mus heconfessed that the Scriptures bella give byΙnspiration, an no by Human eason, dodiffer fron ait ther solis in the Author :which by Conseque iace doth dra on o me Differen cera be sed by the EX positor Forthe Inditer of them di kno four Things,

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rimus nunc per speculum in Diigmate, timc autem facie ad faciem; in herein neverthelessthere seemeth to e a Liberi granted a faras to the pol ista in of this Glasse, or Ome moderat Explication of this nigma. ut topres to far into it cannot but cause amissolution and Overthrowof the Spirit os an .

For in the Bod there are three Degrces of that e receive into liment, Mes icine, an Pyson hereos Alimen is that, hichthe Nature of an an perfecti alae andovei comeri Medicine is that, hici is parilyconvcite by Nature, and part ly converteth Nature, and Pyson is that hich orkethri holly pon Nature so a that Nature can

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Min and Under standing. ut for the Lat-rer, illath been extrem et seton oot os late Time by the Schoo o Paracessus, and sume Others that have pretended to4nd the Trutho alimatura Philosoph in the Scriptures: scandalizin and traducin ali ther Philosophy, as Heathenista an Profane Eut thereis no such En init bet Nee God' Word, and his Works. Nei the do the give Honour tolli Scriptures, a the suppose, ut embasethem. Foro seehmeaven andiarth in the

the Pot o Lavers, hos Place was in thoo utinar par of the Temple, to e ought in themoli est Place of ali, here theork of the Testimon was eated And again, b Scope or Purpos o God is noto expressMatters of Nature in the Scripture S, O ther-wis than in Pallage, and for application lolitan's Capaci ty, and to atters ora o Di

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strange Conclusion is a Mancilio uid se a Similitude so Ornamen or Illustration ahe,

borro Oed rom Nature or History, accordingro vulga Conceit, si a Basiliόh, an Unicor=i, Gripiari r a ZrIaroris an Hydra, o the like, that heres ore e must need be thought toassirin the alter thereus positi vel tot triae. To conclude there fore, these two Interpretatious, the ne by Reductio or nigmatical, the ther Philosophica o Phylicat, hi chliave been received an pursue in imitationos the Rabbin and Cabalyis, re to e conlined with a Vol alium sapere, sed time. BUT the truo alter Potnis norun to

God, and unknown to an , ouchin tho Secret of phe mari, and the trecession ofTime , o mahe a just and ound differen cete- tween the maniae of the Exposition of the Scriptures, and ait ther Books. For it is an excellent Observation, hicii athleen madeu pota therans Ners of our avio ur Christ, tomany of the uestions hicli, ere propo und-ed olim, o that the a re impertinent tot he State of the Question de mandex; the Reason here of S, ecause not eing the an,

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with the Scriptures, hic haein rurit ter tolli Thought o Men, and to the Succelliono at Ages, with a foresight os ali Heresies, Contradictions, differing Estites of the Church, yea, and particulari of the Electoare o tobe interpretexoni accordin to the Latitude of the prope Sense of the Place, and respectivel toruard that present occasion, in here-upo the Word were ut tered , o in recise Congruit o Contexture rith the word be- fore or aster, o in Contemplatio of the principat Scope of the Place, ut have in thenaseives no oni totally, o collective ly, ut distributi vel in Clauses and woriis, inlinite Spring and Streanas os Doctrine to ater the Church in very pari, and there fore a the Literat Sense is, ascit utere the main Streamor River So the orat ense chiecty, and sonae- times the Allegorical or Tynica are they here- of the Churchiath mollisse : No thatri, isti Men tot bold in Allegories, o Indulgerit, ri hi in Allusioris, ut that do much condem that Interpretation of the Scripture, whicli sint after the anne a Men se tointerpret a Profane Booh. LN his Part ouching the Exposition of the Scriptures, I an repor no elicience , ut

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and Treatis es, a Massi positive Divinity, si is made an Art a Number of Sermons and Lectures, and many proli Commentaries p-on the Scriptures illi Harmontes and Concordances But that Formis Writin in Divini ty, hicli in m Judgmen is os allithersnios ricli an pretious, is positive Divini tycollected pon particular exis of Scripture in rie observations, no dilate into Common Places, no chasin aster Controversies,

no reduce into Method of Arta a Thingabo undin in Sermons, hicli, ill vanish, butdesective in Books hicli, ill remain, and aThing herein his Age excelleth For Pampersaeaded, and I may spea it illi an MDaυi ita verbo, and O Ways in derogation os Antiquity, ut a in a good mutation et vieen the in and the olive That is the Choice, and est of thos Observations ponTexis of Scriptures hich have been madedis persedi in Sermons in the space of theses ori years and more leaving ut the Largenes of Exhortations and Applications here-upon had been et down in a Continuance, itha been the est orco Divini ty, hi chli ad been rixte since the Apostles Times. An certaini as ines, hici, at theolrst Tread in rum gently are leas anter, Iliantho se forc d by the ine-Presis; for these Tas of the tone and Shin os the Grape , S thos Doctrines are exceedin wholes omand

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of the alter of Divisu . 4. M E alter informe or revealed by Divinit is of tworiinds, atteris Belies, and Truth of Opinion : And alter of Service and Adoration, hicli is also judged and ita rected by the forme The ne hein asthe interna Saulis Religion, and the ther

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iain the Doctrine of the et ture o God, of the Attributes of God, and of the ori so God Themature o God consisteth fthree Persens in Unit o God head The

Attributes of God are common to the Dei ty, o respective to the Persons. The ortis of God Summar are tWo that of the Creation, and that os the Redemption An both these Works, as in Totat they appertain to the ni-t of the Godhead , o in thei Paris theyreser to the three Person That of the Creation in themas of the alter to the Fa-thern in the Disposition of the Form, to the Son , and in the Continuance an Conservatio of the eing, to themoly Spirit: o That of the Redemption in the Electio an d uni et to the ather in the whole et an Consummation to the Sona an in the

Application to the Hol Spirit: o by the Hol Ghost was Chri it conceived in Flem, and by themoly hos are the Elect regenerate in Spirit This Wor likerui se e conside ei ther effectuali in the Elect, o privat et in the Reprobate, or accordin to the Appearance in the Visi1ble Church. FOR Manners, the Doctrine thereos is containe in the Lain, hicli discloseth in . The La it et is divide accordin to the Editio of thereos, in to the La of lture, theia Moral, and theia Positive and

accordis

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according to the Stile, into Negative and AD firmative, Prohibitions an Commanduients. Si in the alter an Subject thereos, is divide accordin to the Colai manduaenis in the orna thereos, it referreth to the three

Person in Dei tyri in os Infirmit against

the Father, hos more specia Attribute is Power: in o Ignorance against the Son,

whose Attribute is Vis dona Andri in os alice against themoly Ghost, inhose Attribute is

Grace or Love In the otions oscit, it ei thermoveth to the Right and o to the Lest , either o blin DeVotion, oro profane and

Doctrines of Faith and Manners is, the Elevatio an Consent of the Heari, hereunto

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AND so the overtament of the Church, i conssisteth of the Patrimon of the Church, the Franchises of the Church, and the offices, and the Iurisdictions of the Church, and the Law of the Churcii directing the hole. Allwhich have truo Considerations the ne in thenaseives , the ther, o the stand compatibi and agreeable to the Civit State This Matteris Divinit is and ted ei ther in Formos Instructionifariathci or in Formis Confutationis Faliehood The Declinations frona Religion bessides the Primitive, hicli is Atheis mand the Branches thereos, are three, Herestes, Idolatrie, and much-cra te Heres res, he we

latrie Arad yet inesse tho tholai true egrees, Samuel eacheth us that the are ali cia Nature, hen there sincera recedin froni the