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Concerning the means of procuring unity; men must beware, that in the procuring, or reuniting, 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.

One reason which led Sylla to form this opinion of Caesar was, that the young nobleman, with all his love of gayety and pleasure, had not neglected his studies, but had taken great pains to perfect himself in such intellectual pursuits as ambitious men who looked forward to political influence and ascendency were accustomed to prosecute in those days He had studied the Greek language, and read the works of Greek historians; and he attended lectures on philosophy and rhetoric, and was obviously interested deeply in acquiring power as a public speaker. To write and speak well gave a public man great influence in those days. Many of the measures of the government were determined by the action of great assemblies of the free citizens, which action was itself, in a great measure, controlled by the harangues of orators who had such powers of voice and such qualities of mind as enabled them to gain the attention and sway the opinions of large bodies of men.

Russian fiction represents its people in the same way. Unaggressive characters, who talk and think but do not act, fill its novels; they dream of the great age of the "Universal Idea" that shall come for all and regenerate the "rotten west," where "rationalism is the original sin"; the typical west that Slavophilism condemns--the west of the struggles between the rulers and the ruled; between Scripture and tradition and the upper and lower classes. The Slavophile idea, in theory at least, leaves no room for this. Christian love and humility and peasant communes, where rationalism, strife and rebellion are unknown, must be instituted in the west; then the "Universal Idea" of Russia will create Millennial times. This was the "Messianic hope of Slavophilism," and perhaps is yet to a great degree destined in the minds of its devotees to give the last feature to the development of the world, so that the love and feeling of the east would appease the discord of the west, diluting its discipline and its logic with true religious intuition and humility, and eventually the idealized relationship of autocracy for the Czar and self-government for the people--the old system so rudely strained by Peter the Great--would permeate the ruled and rulers of the world.

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