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 haul 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 means？

　　The fruits of unity （next unto the well pleasing of God， which is all in all） are

　　two； me 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； 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 lime 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 expressed！ 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 moms 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 politics， who are apt to contemn holy things. As for the fruit towards those that are within； it is peace； which containe 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 treaties 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 zealants 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 me 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 subtlety， and obscurity； so that it becometh a thing， rather ingenious， then substantial.

　　A man that is of judgement and understanding， shall sometimes hear ignorant men differ and know well within himself， mat 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 judgement 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 scientiae. 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 govemeth 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： me 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 ebucadnezzar/'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 Mohammed/'s sword， or like unto it； that is， to propagate religion by wars， or by sanguinary prosecutions， 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 authorise 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 it into the hands of the common people.

　　Let that be left unto the Anabaptists， and other furies. It was great blasphemy， 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 murdering princes， butchery of people， and subversion of states， and governments？ Surely， this is to bring down the holy ghost， in stead 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 barque 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 me 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 ingenuously confessed； that those， which held and persuaded pressure of consciences were commonly interested therein， themselves， for their own ends.

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