grief flieth to it; fear pre-occupateth it: nay, we read, after Otho the emperor had slain himself, pity, which is the tenderest of affections, provoked many to die, out of mere compassion to their sovereign, and as the truest sort of followers. Nay, Seneca adds, niceness and satiety; "cogita quamdiu eadem feceris; mori velle, non tantum fortis, aut miser, sed etiam fastidiosus potest." A man would die, though he were neither valiant, nor miserable, only upon a weariness to do the same thing so oft over and over. It is no less worthy to observe, how little alteration in good spirits the approaches of death make; for they appear to be the same men till the last instant. Augustus Cæsar died in a compliment; "Livia, conjugii nostri, memor vive, et vale." Tiberius in dissimulation; as Tacitus saith of him; "Jam Tiberium vires et corpus, non dissimulatio, deserebant." Vespasian in a jest ; sitting upon the stool; "Ut puto, Deus fio." Galba with a sentence; "Feri, si ex re sit populi Romani ;" holding forth his neck. Septimius Severus in despatch; "Adeste, si quid mihi restat agendum:" and the like. Certainly the Stoics bestowed too much cost upon death, and by their great preparations made it appear more fearful, Better saith he, “qui finem vitæ extremum inter munera ponit naturæ." It is as natural to die, as to be born; and to a little infant, perhaps, the one is as painful as the other. He that dies in an earnest pursuit, is like one that is wounded in hot blood; who, for the time, scarce feels the hurt ; and therefore a mind fixt and bent upon somewhat that is good, doth avert the dolours of death: but above all, believe it, the sweetest canticle is “ Nunc dimittis ;” when a man hath obtained worthy ends and expectations. Death hath this also; that it openeth the gate to good fame, and extinguisheth envy.—“ Extinctus amabitur idem."

III. OF UNITY IN RELIGION.

Religion being the chief band of human society, it is a happy thing, when itself is well contained within the true band of unity. The quarrels and divisions about religion were evils unknown to the heathen. The reason was, because the religion of the heathen consisted rather in rites and 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 are 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 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;" 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 an 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 manner, but yet it expresseth well the deformity: 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 Heretiques." For indeed every sect of them hath a diverse posture or cringe by themselves, which cannot but move derision in worldlings and depraved politics, 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 bonds 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 Laodiceans, 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 arbitrement 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, 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;" 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 novitiates, et oppositiones falsi nominis scientiæ." 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, when the peace is grounded 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, 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.

What would he have said, if he had known of the massacre in France, or the powder-treason of England? He would have been seven times more epicure and atheist than he was: for as the temporal sword is to be drawn with great circumspection, in cases of religion; so it is a thing monstrous to put into the hands of the common people. Let that be left unto the anabaptists and other furies. It was great biasphemy, when the devil said, “I will ascend, and be like the Highest ;” but it is greater blasphemy to personate God, and bring him in saying, ** I will descend, and be like the prince of darkness." And what is it better to make the cause of religion to descend to the cruel and

execrable actions of murthering princes, butchery of people, and subversion of states and governments? Surely, this is to bring down the Holy Ghost, instead of the likeness of a dove, in the shape of a vulture or raven: and to set, out of the bark of a Christian Church, a flag of a bark of pirates and assassins. Therefore it is most necessary, that the Church by doctrine and decree; princes by their sword; and all learnings, both Christian and moral, as by their mercury rod: do damn and send to hell for ever those facts and opinions, tending to the support of the same; as hath been already in good part done. Surely in counsels concerning religion, that counsel of the apostle would be prefixed; "Ira hominis non implet justitiam Dei." And it was a notable observation of a wise father, and no less ingeniously confessed; That those which held and persuaded pressure of consciences, were commonly interested therein themselves for their own ends.

IV. OF REVENGE.

Revenge is a kind of wild justice, which the more a man's nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong putteth the law out of office. Certainly in taking revenge, a man is but even with his enemy; but in passing it over, he is superior: for it is a prince's part to pardon. And Solomon, I am sure, saith, "It is the glory of a man to pass by an offence." That which is past is gone and irrevocable, and wise men have enough to do with things present and to come: therefore they do but trifle with themselves that labour in past matters. There is no man doth a wrong for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honour, or the like. Therefore why should I be angry with a man for loving himself better than me? And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or brier, which prick or scratch, because they can do no other. The most tolerable sort of revenge is for those wrongs which there is no law to remedy: but then let a man take heed the revenge be such as there is no law to punish; else a man's enemy is still beforehand, and it is two for one. Some, when they take revenge, are desirous the party should know whence it cometh this is the more generous. For the delight seemeth to be not so much in doing the hurt, as in making the party repent: but base and crafty cowards are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable. "You shall read," saith he, " that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive our friends." But yet the spirit of Job was in a better tune; "Shall we," saith he, "take good at God's hands, and not be content to take evil also?" And so of friends in a proportion. This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal and do well. Public revenges are for the most part fortunate: as that for the death of Cæsar; for the death of Pertinax; for the death

:

of Henry the Third of France; and many more: but in private revenges it is not so; nay, rather, vindicative persons live the life of witches; who as they are mischievous, so end they unfortunate.

V. OF ADVERSITY.

It was a high speech of Seneca, after the manner of the Stoics. that the good things which belong to prosperity are to be wished, bur the good things that belong to adversity are to be admired : Bona rerum secundarum optabilia, adversarum mirabilia." Certainly if miracles be the command over nature, they appear most in adversity. It is yet a higher speech of his than the other, much too high for a heathen, It is true greatness to have in one the frailty of a man, and he security of a God: "Vere magnum, habere fragilitatem homin securitatem Dei." This would have done better in poesy, where transcendencies are more allowed. And the poets indeed have been busy with it; for it is in effect the thing which is figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a Christian: that Hercules, when he went to unbind Prometheus, by whom human nature is represented, sailed the length of the great ocean in an earthern pot or pitcher; lively describing Christian resolution, that saileth in the frail bark of the flesh through the waves of the world. But to speak in a mean: the virtue of prosperity is temperance; the virtue of adversity is fortitude; which in morals is the more heroical virtue. Prosperity is the blessing of the Old Testament; adversity is the blessing of the New, which carrieth the greater benediction, and the clearer revelation of God's favour. Yet, even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols and the pencil of the Holy Ghost hath laboured more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and diștates; and adversity is not without comforts and hopes. We see in needle-works and embroideries, it is more pleasing to have a lively work upon a sad and solemn ground, than to have a dark and melancholy work upon a lightsome ground: judge therefore of the pleasure of the heart by the pleasure of the eye. Certainly virtue is like precious odours, most fragrant when they are incensed or crushed; for prosperity doth best discover vice, but adversity doth best discover virtue.

VI. OF SIMULATION AND DISSIMULATION.

Dissimulation is but a faint kind of policy, or wisdom; for it asketh a strong wit, and a strong heart, to know when to tell truth and to do it. Therefore it is the weaker sort of politicians that are the great dissemblers.

Tacitus saith, Livia sorted well with the arts of her husband, and dissimulation of her son; attributing arts or policy to Augustus, and dissimulation to Tiberius. And again, when Mucianus encourageth Vespasian to take arms against Vitellius, he saith; We rise not