OF UNITY IN
RELIGION RELIGION being the chief band of human society, 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 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.. It establisheth faith; it kindleth
charity; the outward peace of the church, distilleth into peace of
conscience; and it turneth the labors 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 way, 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 Savior himself, were in 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. 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 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 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 ingenuously confessedThat those which held and
persuaded pressure of consciences, were commonly interessed therein
themselves for their own ends.