Of Unity in Religion
by
Francis Bacon
(Essay)
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 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," 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. 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 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 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 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 novitates, 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 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, 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 to damn, and send to hell forever, those facts and opinions tending
to the support of the same, as hath been already in good part done. Surely in
councils concerning religion, that council 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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