bub the fox being the heel band of human society, it is a Yet ing when set is well contained within the true vanity The quavis and divisions about religion Pelara him unde houthon. The reason was, bePrepare the when consisted rather in rites and

so teaches read of the fear of death, that reckons the We me the locus of nature."

a the cloche 4 of Simeon, to whom the Holy Ghost had should not see death before he had seen the Lord's When he beheld the man Jesus in the Temple, he took And in him and burst fouch into a song of thanksgiving, com Lory now tertest thou thy servant depart in peace, accord word, Ry mine eyes have seen thy salvation." St. Luke

me person shall be beloved."

ceremonies, than in any constant belief: for you may imagine what kind of faith theirs was, when the chief doctors and fathers of their church were the poets. But the true God hath this attribute, that he is a jealous God; and therefore his worship and religion will endure no mixture nor partner. We shall therefore speak a few words concerning the unity of the church; what are the fruits thereof; what the bounds; and what the means.

The fruits of unity (next unto the well-pleasing of God, which is all in all) are two; the one towards those that are without the church, the other towards those that are within. For the former, it is certain, that heresies and schisms are of all others the greatest scandals: yea, more than corruption of manners: for as in the natural body a wound or solution of continuity is worse than a corrupt humour, so in the spiritual: so that nothing doth so much keep men out of the church, and drive men out of the church, as breach of unity and therefore whensoever it cometh to that pass that one saith, "Ecce in Deserto," a another saith, "Ecce in penetralibus;" that is, when some men seek Christ in the conventicles of heretics, and others in an outward face of a church, that voice had need continually to sound in men's ears, "nolite exire,”—“ go not out." The doctor of the Gentiles (the propriety of whose vocation drew him to have a special care of those without) saith, " If a heathen come in, and hear you speak with several tongues, will he not say that you are mad?" and, certainly, it is little better: when atheists and profane persons do hear of so many discordant and contrary opinions in religion, it doth avert them from the church, and maketh them " to sit down in the chair of the scorners." It is but a light thing to be vouched in so serious a matter, but yet it expresseth well the deformity.

a "Behold, he is in the Desert."-St. Matthew xxiv. 26. b"Behold, he is in the secret chambers."-St. Matthew xxiv. 26. He alludes to 1 Corinthians xiv. 23:-"If, therefore, the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned or unbelievers, will they not say that ye are mad?"

d Psalm i. 1.

"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful."

There is a master of scoffing that in his catalogue of books of a feigned library sets down this title of a book, "The Morris-Dance of Heretics:" for, indeed, every sect of them hath a diverse posture, or cringe, by themselves, which cannot but move derision in worldlings and depraved politicians, who are apt to contemn holy things.

As for the fruit towards those that are within, it is peace, which containeth infinite blessings; it establisheth faith; it kindleth charity; the outward peace of the church distilleth into peace of conscience, and it turneth the labours of writing and reading of controversies into treatises of mortification and devotion.

Concerning the bounds of unity, the true placing of them importeth exceedingly. There appear to be two extremes: for to certain zealots all speech of pacification is odious.

"Is

it peace, Jehu?"-" What hast thou to do with peace? turn thee behind me." Peace is not the matter, but following, and party. Contrariwise, certain Laodiceanss and lukewarm persons think they may accommodate points of religion by middle ways, and taking part of both, and witty reconcilements, as if they would make an arbitrament between God and man. Both these extremes are to be avoided; which will be done if the league of Christians, penned by our Saviour himself, were in the two cross clauses thereof

This dance, which was originally called the Morisco dance, is supposed to have been derived from the Moors of Spain; the dancers in earlier times blackening their faces to resemble Moors. It was probably a corruption of the ancient Pyrrhic dance, which was performed by men in armour, and which is mentioned as still existing in Greece, in Byron's "Song of the Greek Captive:”—

"You have the Pyrrhic dance as yet"

Attitude and gesture formed one of the characteristics of the dance. It is still practised in some parts of England.

f 2 Kings ix. 18.

He alludes to the words in Revelations, c. iii. v. 14, “And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold ncr hot: I will spue thee out of my mouth.", Laodicea was a city of Asia Minor. St. Paul established the church there which is here referred to.

soundly and plainly expounded: "He that is not with us, is against us ;" and again, "He that is not against us, is with us;" that is, if the points fundamental, and of substance in religion, were truly discerned and distinguished from points not merely of faith, but of opinion, order, or good intention. This is a thing may seem to many a matter trivial, and done already; but if it were done less partially, it would be embraced more generally.

Of this I may give only this advice, according to my small model. Men ought to take heed of rending God's church by two kinds of controversies; the one is, when the matter of the point controverted is too small and light, not worth the heat and strife about it, kindled only by contradiction; for, as it is noted by one of the fathers, "Christ's coat indeed had no seam, but the church's vesture was of divers colours ;' whereupon he saith, "In veste varietas sit, scissura non sit,”i they be two things, unity and uniformity; the other is, when the matter of the point controverted is great, but it is driven to an over great subtilty and obscurity, so that it becometh a thing rather ingenious than substantial. A man that is of judgment and understanding shall sometimes hear ignorant men differ, and know well within himself, that those which so differ mean one thing, and yet they themselves would never agree: and if it come so to pass in that distance of judgment, which is between man and man, shall we not think that God above, that knows the heart, doth not discern that frail men, in some of their contradictions, intend the same thing; and accepteth of both? The nature of such controversies is excellently expressed by St. Paul, in the warning and precept that he giveth concerning the same; "Devita profanas vocum novitates, et oppositiones falsi nominis scientiæ."k Men create oppositions which are not, and put them into new terms, so fixed as, whereas the meaning ought to govern the term, the term in effect governeth the meaning. There be also two false peaces, or unities: the one,

h St. Matthew xii. 30.

"In the garment there may be many colours, but let there be no rending of it.'

"Avoid profane and vain babblings, and oppositions of science falsely so called."-1 Tim, vi. 20.

when the peace is gro inded but upon an implicit ignorance; for all colours will agree in the dark: the other, when it is pieced up upon a direct admission of contraries in fundamental points: for truth and falsehood, in such things, are like the iron and clay in the toes of Nebuchadnezzar's image; they may cleave, but they will not incorporate.

Concerning the means of procuring unity, men must beware that, in the procuring or muniting of religious unity, they do not dissolve and deface the laws of charity and of human society. There be two swords amongst Christians, the spiritual and temporal; and both have their due office and place in the maintenance of religion: but we may not take up the third sword, which is Mahomet's sword,m or like unto it: that is, to propagate religion by wars, or by sanguinary persecutions to force consciences; except it be in cases of overt scandal, blasphemy, or intermixture of practice against the state; much less to nourish seditions; to authorize conspiracies and rebellions; to put the sword into the people's hands, and the like, tending to the subversion of all government, which is the ordinance of God; for this is but to dash the first table against the second; and so to consider men as Christians, as we forget that they are men. Lucretius the poet, when he beheld the act of Agamemnon, that could endure the sacrificing of his own daughter, exclaimed:

"Tantum religio potuit suadere malorum." n

What would he have said, if he had known of the massacre in France, or the powder treason of England ?P He would

He alludes to the dream of Nebuchadnezzar, significant of the limited duration of his kingdom. See Daniel ii. 33, 41.

m Mahomet proselytized by giving to the nations which he conquered the option of the Koran or the sword.

66

To deeds so dreadful could religion prompt." The poet refers to the sacrifice by Agamemnon, the Grecian leader, of his daughter Iphigenia, with the view of appeasing the wrath of Diana.

On

He alludes to the massacre of the Huguenots, or Protestants, in France, which took place on St. Bartholomew's day, August 24, 1572, by the order of Charles IX. and his mother, Catherine de Medici. this occasion about 60,000 persons perished, including the Admiral De Coligny, one of the most virtuous men that France possessed, and the main stay of the Protestant cause.

More generally known as "the Gunpowder Plot."