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WORKS

JOHN OWEN, D.D.

EDITED

BY THOMAS RUSSELL, MiA.

MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.

VOL. XVIII.

CONTAINING

ANIMADVERSIONS ON A TREATISE ENTITLED FIAT LUX;

A VINDICATION OF THE ANIMADVERSIONS ON FIAT LUX; AND

THE CHURCH OF ROME NO SAFE GUIDE.

LONDON:

PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:

And sold by J. Parker, Oxford ; Deighton and Sons, Cambridge ; D. Brown,
Waugh and Innes, and H. S. Baynes and Co. Edinburgh ; Chalmers and'
Collins, and M. Ogle, Glasgow ; M. Keene, and R. M. Tims, Dublin.

1826.

CONTENTS

OF

THE EIGHTEENTH VOLUME.

Page
ANIMADVERSIONS ON A TREATISE ENTITLED FIAT LUX.

To the Reader ^ iii

Preface vi

CHAP. I.
Our author's preface. And his method 17

CHAP. II.
Heathen pleas. General principles 21

CHAP. III.
Motive, matter, and method of our author's book 58

CHAP. IV.
Contests about religion and reformation, schoolmen, &c. 62

CHAP. V.
Obscurity of God, &c. 75

CHAP. VI.
Scripture vindicated • • • 89

CHAP. VII.
Use of Reason 94

CHAP. VIII.

Jews' objections 98

CHAP. IX.

Protestant pleas 105

CHAP. X.
Scripture; and new principles 112

CHAP. XI.
Story of religion .•••••• 120

iv CONTENTS.

Page
CHAP. XII.
Reformation • 128

CHAP. XIII.
Popish contradictions • 135

CHAP. XIV.
Mass 139

CHAP. XV.
Blessed Virgin • 147

CHAP. XVI.
Images • » • l5l

CHAP. XVII.
Latin service • • 157

CHAP. xvin.

Communion " 175

CHAP. XIX.
Saints • -•' • • • • • 185

CHAP. XX.
Purgatory 192

CHAP. XXI.
Pope • . • 199

CHAP, XXII.
Popery 208

A VINDICATION OP THE ANIMADVERSIONS ON PIAT LUX.

To tlie Reader «.,.....'* ccxiii

CHAP. I. 429

CHAP. II.
Vindication of the first chapter of the Animadversions. The method of Fiat
Lux. Romanists' doctrine of the merit of good works 249

CHAP. III.
A defence of the seco^nd chapter of the Animadversions. Principles of Fiat
Lux re-examined. Of our receiving the gospel from Rome. Our abode
with tlifm from whom we received it 256

CONTENTS. V

Page
CHAP. IV.

Farther vindication of the first chapter of the Animadversions. Church of
Rome not what she was of old. Her falls and apostacy. Difference be-
tween idolatry, apostacy, heresy, and schism. Principles of the church
of Rome condemned by the ancient church, fathers, and councils. Impos-
ing rites unnecessary. Persecution for conscience. Papal supremacy.
The branches of it. Papal personal infallibility. Religious veneration of
images : 264

CHAP. V.

Other principles of Fiat Lux re-examined. Things not at quiet in religion,
before reformation of the first reformers. Departure from Rome no cause
of divisions. Returnal unto Rome, no means of union • • • • 295

CHAP. VI.

Farther vindication of the second chapter of the Animadversions. Scripture
sufficient to settle men in the truth. Instance against it, examined, removed.
Principles of Protestants and Romanists in reference unto moderation, com-
pared and discussed • •.- • 302

CHAP. VII.

Unity of faith, wherein it consists. Principles of Protestants as to the settling
men in religion and unity of faith, proposed and confirmed 319

CHAP. VIII.

Principles of Papists, whereon they proceed in bringing men to a settlement
in religion and the unity of faith, examined 349

CHAP. IX.

Proposals from Protestant principles tending unto moderation and unity • • • • 383

CHAP. X.

Farther vindication of the second chapter of the Animadversions ; the remain-
ing principles of Fiat Lux considered 393

CHAP. XI.
Judicious readers. Schoolmen the forgers of popery. Nature of the dis-
course in Fiat Lux 398

CHAP. XII.

False suppositions, causing false and absurd consequences. Whence we had
the gospel in England, and by whose means. What is our duty in refer-
ence unto them by whom we receive the gospel 403

CHAP. XIIL
Faith and charity of Roman Catholics 430

CHAP. XIV.
Of reason. Jews' objections against Christ 438

vi CONTENTS.

Page
CHAP. XV.

Picas of prelate Protestants. Christ the only supreme and Absolute head of
the church » 444

CHAP. XVI.

The power assigned by Papists and Protestants unto kings in matters ecclesi-
astical. Their several principles discussed and compared 465

CHAP. XVII.

Scripture. Story of the progress and declension of religion vindicated.
Papal artifices for the promotion of their power and interest. Advantages
made by them on the Western empire 484

CHAP. XVIII.
Reformation of religion. Papal contradictions. ' Ejice ancillam' 502

CHAP. XIX.

Of preaching the mass: and the sacrifice of it. Transubstantiation. Service
of the church • 506

CHAP. XX.

Of the blessed Virgin 524

CHAP. XXI.

Images. Doctrine of the council of Trent. Of the second Nicene. The ar-
guments for the adoration of images. Doctrine of the ancient church. Of
the chief doctrine of the Roman church. Practice of the whole. Vain
foundations of the pretences for image worship examined and disproved • . ibid.

CHAP. XXII.
Of Latin service 562

CHAP. XXIII.
Communion 585

CHAP. XXIV.
Heroes. Of the ass's head, whose worship was objected to Jews and Cliristians ibid.

THE CHURCH OF ROME NO SAFE GUIDE 591

ANIMADVERSIONS ON A TREATISE

FIAT LUX:

OR,

A GUIDE IN DIFFERENCES OF RELIGION,

BETWEEN

PAPIST AND PROTESTANT, PRESBYTERIAN
AND INDEPENDENT.

VOL. XVIII.

TO THE READER.

Reader,
The treatise, entitled ' Fiat Lux,' which thou wilt find
examined in the ensuing discourse, was lent unto me,
not long since, by an honourable person, with a request
to return an answer unto it. It had not been many-
hours in my hand, before the same desire was seconded
by others. Having made no engagement unto the
person of whom I received it, the book, after some few
days, was remanded; yet, as it fell out, not before I
had finished my animadversions upon it. But before
I could send my papers to the press, I heard of a se-
cond edition of that treatise ; which also occasionally
coming to my hands, I perceived it had been printed
some good while before I saw or heard of the first.
Finding the bulk of the discourse increased, I thought
it needful to go through it once more, to see if any
thing of moment were added to that edition which I
had considered, or any alterations made by the author's
second thoughts. This somewhat discouraged me,
that, my first book being gone, I could not compare
the editions, but must trust to my memory, none of the
best, as to what was, or was not, in that I had perused.
But not designing any use in a mere comparing of the
editions, but only to consider, whether in either of them
any thing material was remaining, either not heeded
by me, in my hasty passage through the first, or added
in the second, undiscussed; I thought it of no great
concernment to inquire again after the first book. What
B 2

IV TO THE READER.

of that nature offered itself unto me, I cast my
thoughts upon, into the margin of what was before
written, inserting it into the same continued discourse.
I therefore desire the reader, that he may not suspect
himself deceived, to taie notice, that whatever quota-
tions out of that treatise he meets withal, the number of
pages throughout, answers the first edition of it.

Of the author of that discourse, and his design
therein, I have but little to premise. He seems at
first view to be a Napthali, a hind let loose, and to
give goodly words. But though the voice we hear
from him sometimes, be the voice of Jacob ; yet the
hands that put forth themselves, in his progress, are
the hands of Esau. Moderation is pretended, but his
counsels for peace, centre in an advice for the extermi-
nation of the Ishmael (as he esteems it) of Protestancy.
We know full well, that the words he begins to flourish
withal, are not ' Vox ultima Papse.' A discovery of the
inconsistency of his real and pretended design, is one
part of our business. Indeed, an attentive reader, can-
not but quickly discern, that persuasions unto modera-
tion in different professions of Christian religion, with
a relinquishment of all others to an embracement of
popery, be they never so finely smoothed, must needs
interfere. But yet with words, at such real variance
among themselves, doth our author hope to impose his
sentiments in religion, on the minds of noble and in-
genuous persons, not yet accustomed to those severer
thoughts and studies, which are needful to form an exact
judgment in things of this nature. That he should upon
any obtain both his ends, moderation, and popery, is
impossible. No two things are more inconsistent. Let
him cease the pursuit of the latter, and we will follow
after the former with him, or without him. And if any
man be so unhappily simple, as to think to come to
moderation in religion-feuds, by turning Romanist, I

TO THE HEADER. V

shall leave him for his conviction to the mistress of
such wise men. My present business is, as I find, to
separate between his pleas for the moderation pre-
tended, and those for popery really aimed at. What
force there may be in his reasons, for that which he
would not have, I shall not examine, but shall manifest
that there is none in them he uses for what he would.
And, reader, if this hasty attempt for the prevention of
the application of them find acceptance with thee, I
shall, it may be, ere long, give thee a full account of
the new ways and principles, which our author, and
the men of the same persuasion, have of late years re-
solved on, for the promotion of their cause and interest.

Farewell.

PREFACE.

Considering the condition of affairs in these nations,
in reference to the late miscarriages, and present dis-
tempers of men about religion ; it was no hard conjec-
ture, that some would improve the advantage, seeming
so fairly to present itself unto them, unto ends of their
own: men of prudence, ability, and leisure, engaged
by all bonds imaginable in the pursuit of any special
interest, need little minding of the common ways of wis-
dom for its promotion. They know, that he that would
fashion iron into the image and likeness which he hath
fancied, must strike whilst it is hot ; when the adven-
titious efficacy of the fire it hath admitted, makes it
pliable to that whereunto in its own nature, it is most
opposite. Such seems to be, in these days, the temper
of men in religion, from those flames wherewith some
have been scorched, others heated, all provoked, and
made fit to receive new impressions, if wisely hammered.
Neither was it a difficult prognostication for any one
to foretell what arguments and mediums would be made
use of, to animate and enliven the persuasions of men,
who had either right, or confidence enough, to plead or
pretend a disinterest in our miscarriages, for an em-
bracement of their profession. Commonly with men
that indulge to passion and distempers, as the most of
men are apt to do, the last provocation blots out the re-
membrance of preceding crimes no less heinous. And
whatever to the contrary is pretended, men usually have
not that indignation against principles which have pro-
duced evils they have only heard or read of, that they

PREFACE.

have against practices under which they have person-
ally suffered. Hence it might easily be expected,
that the Romanists, supposing, at least by the help of
those paroxyms they discern amongst us, that the mis-
carriages of some of their adversaries would prove a
garment large enough to cover and hide their own,
would, with much confidence, improve them to their
special advantage. Nor is it otherwise come to pass.
This persuasion and suitable practice thereon runs
through all the veins of the discourse we have pro-
posed to consideration ; making that seem quick and
sprightly, which otherwise would have been but a
heap, or a carcase.

That then this sort of men would not only be an-
gling in the lesser brooks of our troubled waters, endea-
vouring to inveigle wandering, loose, and discontented
individuals, which hath been their constant employ-
ment; but also come with their nets into our open
streams ; was the thoughts of all men, who count them-
selves concerned to think of such things as these. There
is scarce a forward emissary amongst them, who cries
not in such a season, 'An ego occasionem mihi osten-
tatam, tantam, tam bonam, tam optatam, tam inspera-
tam, amitterem?' What baits and tacklings they would
principally make use of, was also foreknown. But the
way and manner which they would fix on for the ma-
nagement of their design, now displayed in this dis-
course, lay not, I confess, under an ordinary prospect.
For, as to what course the wisdom of men will steer

them, in various alterations, fxavng apiarog oang eiKatu

KaXwc, ' He is no mean prophet that can but indiffer-
ently guess.' But yet there wanted not some beams of
light to guide men in the exercise of their stocastic fa-
culty, even as to this also. That accommodation of re-
ligion, and all its concernments unto the "humours,
fancies, and conversations of men, wherewith some of

Vlll PREFACE.

late have pleased themselves, and laid snares for the
ruin of others, did shrewdly portend, what in this at-
tempt of the same party we were to expect. Of this
nature is that poetical strain of devotion so much ap-
plauded and prevailing in our neighbour-kingdom ;
whereby men, ignorant of the heavenly power of the
gospel, not only to resist, but to subdue the strongest
lusts and most towering imaginations of the sons of
men, do labour in soft and delicate rhymes, to attem-
perate religion unto the loose and airy fancies of per-
sons wholly indulging their minds to vanity and plea-
sure. A fond attempt of men not knowing how to ma-
nage the sublime, spiritual, severe truths of the gospel,
to the ingenerating of faith and devotion in the souls of
sinners ; but yet that which they suppose is the only
way left them to prevent the keeping of religion, and
the most of their party at a perpetual distance. So Ma-
homet saw it necessary to go to the mountain, when the
mountain for all his calling would not come to him.
And of the same sort is the greatest part of the casuis-
tical divinity of the Jesuits. A mere accommodation
of the principles of religion to the filthy lusts and
wicked lives of men, who on no other terms would re-
sign the conduct of their souls unto them, seems to be
their main design in it. On these effects of others, he
that would have pondered what a wise and observing
person of the same interest with them, might apprehend
of the present tempers, distempers, humours, interests,
provocations, fancies, lives of them, with whom he in-
tends to deal, could not have failed of some advantape
in his conjectures at the way and manner wherein he
would proceed in treating of them. It is of the many,
of whom we speak ; on whose countenances, and in
whose lives, he that runs may read provocations from
former miscarriages, supine negligence of spiritual and
eternal concernments, ignorance of things past Ijiyond

PREFACE.

what they can remember in their own days, sloth
in the disquisition of the truth, willingness to be ac-
commodated with a religion pretended secure and un-
concerned in present disputes, that may save them and
their sins together without farther trouble, delight in
quaint language and poetical strains of eloquence, where-
unto they are accustomed at the stage, with sundry
other inward accoutrements of mind not unlike to these.
To this frame and temper of spirit, this composition of
humours, it was not improbable, but that those who
should first enter into the lists in this design, would
accommodate their style and manner of procedure;
' Nee spem fefellit expectatio.' The treatise under con-
sideration, hath fully answered whatever was of con-
jecture in this kind. Frequent repetitions of late pro-
vocations, with the crimes of the provokers ; confident
and undue assertions of things past in the days of old;
large promises of security temporal and eternal, to na-
tions and all individuals in them ; of facility in coming
to perfection in religion without more pains of teaching,
learning, or fear of opposition; all interwoven with tart
sarcasms, pleasant diversions, pretty stories of himself
and others, flourished over with a smooth and handsome
strain of rhetoric, do apparently make up the bulk of
our author's discourse. Nor is the romance of his con-
version, much influenced by the tinkling of bells, and
sweeping of churches, suited unto any other principles :
a matter, I confess, so much the more admirable, be-
cause, as I suppose it, in the way mentioned, to have
been his singular lot and good hap; so it was utterly
impossible, that for five hundred, I may say a thousand
years after Christ, any man should on these motives be
turned to any religion, most of them being not in those
days ' in rerum natura.' A way of handling religion he
hath fixed on, which, as I suppose, he will himself ac-
knowledge, that the first planters of it were ignorant of;

PREFACE.

SO I will promise him, that if he can for a thousand
years after they have began their work, instance in any
one book of an approved Catholic author, written with
the same design that this is, he shall have one proselyte
to his profession ; which is more, I suppose, than other-
wise he will obtain by his learned labour. That this is
no other, but to persuade men, that they can find no
certainty or establishment for their faith in Scripture,
but must for it devolve themselves solely on the autho-
rity of the pope, will afterward be made to appear, nor
will himself deny it. But it may be, it is unreasonable,
that when men are eagerly engaged in the pursuit of
their interest, we should think from former presidents,
or general rules of sobriety, with that reverence which
is due to the things of the great and holy God, to im-
pose upon them the way and manner of their progress.
The event and end aimed at, is that which we are to
respect; the management of their business in reference
to this world and that which is to come, is their own
concernment. No man, I suppose, who hath any ac-
quaintance with the things he treats about, can abstain
from smiling, to observe how dexterously he turns and
winds himself in his cloak (which is not every ones
work to dance in), how he gilds over the more comely
parts of his Amasia, with brave suppositions, presump-
tions, and stories of things past and present, where he
has been in his days ; covering her deformities with a
perpetual silence ; ever and anon bespattering the first
reformation and reformers in his passage. Yea, their
contentment must needs proceed to a high degree of
complacence, in whom compassion for the woful state
of them whom so able a man judgeth like to be en-
veigled by such flourishes and pretences, doth not ex-
cite to other affections. The truth is, if ever there blew
a wind of doctrine on unwary souls ev KwjSfta tmv avOpio-

7TI0V, iv navovpy'iq 7r{)oc Tt]v fuBo^Hav Tr}t; TrXavrjg, We have

PREFACE. Xl

an instance of it in this discourse. Such a disposition
of cogging slights, various crafts in enticing words, is
rarely met with. Many, I think, are not able to take
this course in handling the sacred things of God, and
eternal concernments of men ; and more, I hope, dare
not. But our author is another man's servant ; I shall
not judge him, he ' stands or falls to his own master.'
That which the importunity of some noble friends hath
compelled me unto is, to offer somewhat to the judg-
ment of impartial men, that may serve to unmask him
of his gilded pretences, and to lay open the emptiness
of those prejudices and presumptions, wherewith he
makes such a tinkling noise in the ears of unlearned
and unstable persons. Occasion of serious debate is
very little administered by him ; that which is the task
assigned me, I shall as fully discharge as the few hours
allotted to its performance will allow.

In my dealing with him, I shall not make it my bu-
siness to defend the several parties, whereinto the men
of his contest are distributed by our author as such ;
not all, not any of them. It is the common Protestant
cause which, in and by all of them, he seeks to oppose
so far as they are interested and concerned therein ;
they fall all of them within the bounds of our present
defensative. Wherein they differ one from another, or
any, or all of them do or may swerve from the princi-
ples of the Protestant religion, I have nothing to do
with them in this business : and if any be so far ad-
dicted to their parties, wherein, it may be, they are in
the wrong, as to choose rather not to be vindicated and
pleaded for, in that wherein with others I know they
are in the right, than to be joined in the same plea with
them from whom in part they differ, I cannot help it.
I pretend not their commission for what I do ; and they
may, when they please, disclaim my appearance for
them. I suppose by this course I shall please very few.

Xll PREFACE.

and I am sure I shall displease some, if not many ; I
aim at neither, but to profit all. I have sundry reasons
for not owning or avowing particularly any party in this
discourse, so as to judge the rest, wherewith I am not
bound to acquaint the world. One of them I shall, and
I hope it is such a one, as may suffice ingenuous and
impartial men, and thereunto some others may be
added. The gentleman whose discourse I have under-
taken the consideration of, was pleased to front and
close it with a part of a speech of my lord chancellor ;
and his placing of it manifests how he uses it. He sa-
lutes it in his entrance, and takes his leave also of it,
never regarding its intendment, until coming to the
close of his treatise ; to his ' salve' in the beginning, he
adds an ' seternum vale.' That the mention of such an
excellent discourse, the best part in both our books,
might not be lost, I have suited my plea and defensative
of protestantism, to the spirit and principles and excel-
lent ratiocinations of it ; behind that shield I lay the
manner of my proceeding, where, if it be not safe, I care
not what becomes of it. Besides, it is not for what the
men of his title page are differenced amongst them-
selves, that our author blames them ; but for what he
thinks they agree in too well, in reference to the church
of Rome ; nor doth he insist on the evils of their con-
tests to persuade them to peace amongst themselves, or
to prevail over them to centre in any one persuasion
about which they contend ; but to lead them all over to
the pope. And if any of them with whom our author
deals and sports himself in his treatise, are fallen off
from the fundamental denominating principles of Pro-
testant religion, as some of them seem to be, they come
not within the compass of our plea, seeing, as such,
they are not dealt with by our author. It is the Pro-
testant religion in general, which he charges with all
irregularities, uncertainties, and evils, that he expatiates

PREFACE. Xlll

about ; and from the principles of it, doth he endeavour
to withdraw us. As to the case then under debate with
him, it is enough, if we manifest that that profession of
religion is not liable or obnoxious to any of the crimes
or inconveniences by him objected unto it ; and that
the remedy of our evils, whether real or imaginary,
which he would impose upon us, is so far from being
specifical towards their cure, that it is indeed far worse
than the disease pretended : to the full as undesirable
as the cutting of the throat, for the cure of a sore finger.
There is no reason therefore in this business, wherefore
I should avow any one persuasion about which Pro-
testants that consent in general in the same confession
of faith, may have or actually have difference amongst
themselves ; especially, if I do also evince there is no
cogency in them, to cause any of them to renounce the
truth wherein they all agree.

Much less shall I undertake to plead for, excuse, or
palliate the miscarriages of any part or parties of men
during our late unhappy troubles : nor shall I make
much use of what offers itself in a way of recrimination.
Certain it is, that as to this gentleman's pretensions,
sundry things might be insisted on, that would serve to
allay the fierceness of his spirit, in his management of
other men's crimes to his own ends and purposes. The
sound of our late evils, as it is known to all the world,
began in Ireland, amongst his good Roman Catholics,
who were blessed from Rome into rebellion and murder,
somewhat before any drop of blood was shed in Eng-
land or Scotland,

Oculis male lippus inunctis

Cur in amicorum vitiis tam cernis acutuni
Quam aut Aquila aut Serpens Epidaurius ?

Let them that are innocent throw stones at others ; Ro-
man Catholics are unfit to be employed in that work.
But it was never judged either a safe or honest way, to

XIV PREFACE.

judge of any religion by the practices of some that have
professed it. Men by doctrines and principles, not
doctrines by men, was the trial of old. And if this be
a rule to guide our thoughts in reference to any reli-
gion, namely, the principles which it avows and asserts,
I know none that can vie with the Romanists in laying-
foundations of, and making provision for, the disturb-
ance of the civil peace of kingdoms and nations. For
the present, unto the advantage taken by our author
from our late unnatural wars and tumults to reflect on
protestancy, I shall only say, that if the religion of sin-
ners be to be quitted and forsaken, I doubt that pro-
fessed by the pope must be cashiered for company.

Least of all, shall I oppose myself to that modera-
tion in the pursuit of our religious interests, which he
pretends to plead for. He that will plead against mu-
tual forbearance in religion, can be no Christian, at
least no good one. Much less shall I impeach what he
declaims against,that abominable principle of disturbing
the peace of kingdoms and nations, under a pretence
of defending, reforming, or propagating of our faith and
opinions. But I know that neither the commendation
of the former, nor the decrying of the latter, is the pro-
per work of our author ; for as the present principles
and past practices of the men of that church and reli-
gion which he defends, will not allow him to entertain
such hard thoughts of the latter as he pretends unto ;
so as to the former, where he has made some progress
in his work, and either warmed his zeal beyond his first
intendment for its discovery, or has gotten some confi-
dence that he hath obtained a better acceptance with
his reader, than at the entrance of his discourse he could
lay claim unto, laying aside those counsels of modera-
tion and forbearance which he had gilded over, he
plainly declares, that the only way of procuring peace
amongst us; is by the extermination of protestancy. For

\ PREFACE. XV

having compared the Roman Catholic to Isaac, the pro-
per heir of the house, and Protestants to Ishmael vexing
him in his own inheritance, the only way to obtain
peace he tells us, is, * Projice ancillam cum filio suo;'
'Cast out the handmaid with her son;' that is, in the gloss
of their former practices, either burn them at home, or
send them to starve abroad. There is not the least rea-
son then, why I should trouble myself with his flou-
rishes and stories, his characters of us and our neigh-
bour nations, in reference unto moderation and forbear-
ance in religion ; that is not the thing by him intended ;
but is only used to give a false alarum to his unwary
readers, whilst he marches away with a rhetorical per-
suasive unto popery. In this it is wherein alone I shall
attend his motions ; and if, in our passage through his
other discourses, we meet with any thing lying in a di-
rect tendency unto his main end, though pretended to
be used to another purpose, it shall not pass without
some animadversion.

Also, I shall be far from contending with our au-
thor in those things wherein his discourse excelleth,
and that upon the two general reasons of will and abi-
lity. Neither could I compare with him in them if I
would, nor would if I could. His quaint rhetoric, biting
sarcasms, fine stories, smooth expressions of his high
contempt of them with whom he has to do ; with many
things of that sort, the repetition of whose names hath
got the reputation of incivility, are things wherein, as I
cannot keep pace with him (for ' illud possumus quod
jure possumus'), so I have no mind to follow him.

ANIMADVERSIONS ON A TREATISE

FIAT LUX.

CHAP I.

Our author's preface. And his method.

It is not any disputation, or rational debate, about differ-
ences in religion, that our author intends ; nor, until towards
the close of his treatise, doth he at all fix directly on any
thing in controversy between Romanists and Protestants.
In the former parts of his discourse, his design is sometimes
covered, always carried on in the way of a rhetorical decla-
mation ; so that it is not possible, and is altogether needless,
to trace all the particular passages and expressions as they
lie scattered up and down in his discourse, which he judgeth
of advantage unto him in the management of the work he
has undertaken. Some suppositions there are which lie at
the bottom of his whole superstructure, quickening the ora-
tory and rhetorical part of it (undoubtedly its best), which
he chose rather to take for granted, than to take upon him-
self the trouble to prove. These being drawn forth and re-
moved, whatever he hath built upon them, with all that paint
and flourish wherewith it is adorned, will of itself fall to the
ground. I shall then first briefly discuss what he offers as
to the method of his procedure, and then take this for ray
own : namely, I shall draw out and examine the fundamental
principles of his oration, upon whose trial the whole must
stand or fall, and then pass through the severals of the whole
treatise, with such animadversions, as what remaineth of it
may seem to require.

His method he speaks unto, p. 13. ' My method/ saith
VOL. xviii. c

18 ANIMADVERSIONS ON A TREATISE

he, ' T do purposely conceal, to keep therein a more hand-
some decorum : for he that goes about to part a fighting
fray, cannot observe a method, but must turn himself this
way and that, as occasion offers ; be it a corporal or mental
duel. So did good St. Paul, in his Epistle to the Romans,
which, of all his other epistles, as it hath most of solidity, so
it hath least of method in the context : the reason is,' &c.
These are handsome words, of a man that seems to have good
thoughts of himself and his skill in parting frays. But yet
I see not how they hang well together, as to any congruity
of their sense and meaning. Surely, he that useth no me-
thod, nor can use any, cannot conceal his method ; no,
though he purpose so to do. No man's purpose to hide, will
enable him to hide that which is not. If he hath concealed
his method, he hath used one ; if he hath used none, he hath
not concealed it : for, that which is wanting cannot be num-
bered. Nor hath he by this, or any other means, kept any
' handsome decorum :' not having once spoken the sense, or
according to the principles of him whom he undertakes to
personate ; which is such an observance of a decorum as a
man shall not lightly meet with. Nor hath he discovered
any mind so to part a fray, as that the contenders might
hereafter live quietly one by another; his business being
avowedly to persuade as many as he can to a conjunction in
one party, for the destruction of all the rest. And whatever
he saith of * not using a method,' that method of his dis-
course, with the good words it is set off withal, is the whole
of his interest in it. He pretends indeed, to pass through
' loca nullius ante Trita solo ;' yet, setting aside his manage-
ment of the advantages given him by the late miserable tu-
mults in these nations ; and the provision he has made for the
entertainment of his reader, are worts boiled a hundred
times over, as he knows well enough. And, for the method
which he would have us Ijelieve not to be, and yet to be con-
cealed, it is rather fieOodda than fxtOodog ; rather a crafty va-
rious distribution of enticing words, and plausible pretences
to inveigle and delude men unlearned and unstable, than any
decent contexture of, or fair progress in, a rational discourse,
or regular disposition of nervous topics, to convince or per-
suade the minds of men, who have their eyes in their heads.
I shall therefore little trouble myself farther about it, but

ENTITLED FIAT LUX. 19

only discover it as occasion shall require ; for the discovery
of sophistry is its proper confutation.

However, the course he steers is the same that good St.
Paul used in his Epistle to the Romans, which hath, as he
tells us, 'most of solidity and least of method of all his Epis-
tles.' I confess I knew not before, that his church had de-
termined which of St. Paul's epistles had ' most of solidity,'
which least. For I have such good thoughts of him, that, I
suppose, he would not do it of his own head ; nor do I know
that he is appointed umpire to determine upon the writings,
that came all of them by inspiration from God, which is most
solid. This therefore must needs be the sense of his church,
which he may be acquainted with twenty ways that I know
not of. And here his Protestant visor, which by and by he
will utterly cast off, fell off from him, I presume at unawares.
That he be no more so entrapped, I wish he would take no-
tice against the next time he hath occasion to personate a
Protestant ; that although for method purely adventitious,
and belonging to the external manner of writing, Protestants
may affirm, that one epistle is more methodical than another,
according to those rules of method, which ourselves, or other
worms of the earth like to ourselves, have invented ; yet, for
their sohdity, which concerns the matter of them, and effi-
cacy, for conviction, they affirm them all equal. Nor is he
more happy in what he intimates of the immethodicalness of
that epistle to the Romans : for, as it is acknowledged by
all good expositors, that the apostle useth a most clear, dis-
tinct, and exact method in that epistle, whence most theolo-
gical systems are composed by the rule of it ; so our author
himself assigneth such a design unto him, and the use of
such ways and means in the prosecution of it, as argues a di-
ligent observance of a method. I confess he is deceived in
the occasion and intention of the epistle, by following some
few late Roman expositors, neglecting the analysis given of
it by the ancients : but we may pass that by ; because I find
his aim in mentioning a false scope and design, was not to
acquaint us with his mistake, but to take an advantage to
fall upon our ministers ; and, I think, a little too early, for
one so careful to keep a handsome decorum, for ' culling out
of this epistle, texts against the Christian doctrine of good
works done in Christ, by his special grace, out of obedience
c2

20 ANIMADVERSIONS ON A TREATISE

to his command, with a promise of everlasting reward and
intrinsic acceptability thence accruing.' Thus we see still

Incceptis gravibus plenmcjue et magna professis
Purpureus late qui splendeat unus et alter

Assuitur pannus ;

Sed nunc non erat his locus.

Use of disputing has cast him, at the very entrance of his
discourse, upon, as he supposeth, a particular controversy
between Protestants and Roman Catholics, quite besides his
design and purpose; but, instead of obtaining any advan-
tage, by this transgression of his own rule, he is fallen upon
a new misadventure ; and that so much the greater, because
it evidently discovers somewhat in him besides mistake. I
am sure I have heard as many of our ministers preach as he,
and read as many of their books as he, yet I can testify, that
I never heard or read them opposing ' the Christian doctrine
of good works.' Often I have heard and found them pressing
a universal obedience to the whole law of God, teaching men
to abound in good works, pressing the indispensable neces-
sity of them from the commands of law and gospel, encou-
raging men unto them by the blessed promises of acceptance
and reward in Christ, declaring them to be the way of men's
coming to the kingdom of heaven ; affirming, that all that be-
lieve are created in Christ Jesus unto good works, and for men
to neglect, to despise them, is wilfully to neglect their own sal-
vation. But, 'opposing the Christian doctrine of good works;'
and that with ' sayings culled out of St. Paul's Epistle to the
Romans,' I never heard, I never read any Protestant minister.
There is but one expression in that declaration of the doc-
trine of good works, which, he saith, Protestants oppose,
used by himself, that they do not own ; and, that is their ' in-
trinsic acceptability :' which I fear he doth not very well
miderstand. If he mean by it, that there is in no good works
an intrinsical worth and value, from their exact answerable-
ness to the law, and proportion to the reward, so as on rules
of justice to deserve and merit it; he speaks daggers, and
doth not himself believe what he says, it being contradic-
tious; for he lays their acceptability on the account of the
promise. If he intend, that God having graciously promised
to accept and receive them in Christ, they become thereupon
acceptable and rewardable ; this, Protestant ministers teach

ENTITLED FIAT LUX. 21

daily. Against the former explication of their acceptability,
in reference to the justice of God, on their own account, and
the justification of their persons that perform them, for them ;
I have often heard them speaking, but never with any au-
thority, or force of argument, comparable to that used by St.
Paul, in his Epistle to the Romans, to the same purpose. But
this tale of Protestants opposing the Christian doctrine of
good works, hath been so often told by the Romanists, that I
am persuaded, some of them begin to believe it ; however it be
not only false, but from all circumstances, very incredible.
And finding our author hugely addicted to approve any thing
that passeth for current in his party, I will not charge him
with a studied fraud ; in the finding it so advantageous to
l)is cause, he took hold of a very remote occasion to work an
early prejudice in the minds of his readers, against them and
their doctrine, whom he designeth to oppose. When he
writes next, I hope he will mind the account we have all to
make of what we do write and say, and be better advised,
than to give countenance to such groundless slanders.

CHAP. II.

Heathen pleas. General principles.

We have done with his method, or manner of proceeding ;
our next view shall be of those general principles and sup-
positions, which animate the partenetical part of his work, and
whereon it is solely founded. And here I would entreat him
not to be offended, if, in the entrance of this discourse I
make bold to mind him, that the most, if not all, of his pleas,
have been long since insisted on by a very learned man, in a
case not much unlike this which we have in hand ; and were
also long since answered by one as learned as he, or as any
the world saw in the age wherein he lived, or it may be since,
to this day, though he died now 1400 years ago. The per-
son I intend is Celsus the philosopher, who objected the very
same things, upon the same general grounds, and ordered
his objections in the same manner, against the Christians of
old, as our author doth against the Protestants. And the an-

22 ANIMADVERSIONS ON A TREATISE

swer of Origen to his eight books, will save any man the la-
bour of answering this one, who knows how to make appli-
cation of general rules and principles, unto particular cases
that may be regulated by them. Doth our author lay the
cause of all the troubles, disorders, tumults, wars, wherewith
the nations of Europe have been for some season, and are
still, in some places, infested, on the Protestants? So doth
Celsus charge all the evils, commotions, plagues, and fa-
mines, wherewith mankind in those days was much wasted,
upon the Christians. Doth our author charge the Protestants,
that by their breaking oflf from Rome, with schisms and se-
ditions, they made way for others, on the same principles to
break off seditiously from themselves ? So did Celsus charge
the Jews and Christians ; telling the Jews, that by their se-
ditious departure from the common worship and religion of
the world, they made way for the Christians, a branch of
themselves, to cast off them and their worship in like man-
ner, and to set up for themselves : and, following on his ob-
jection, he applies it to the Christians, that they, departing
from the Jews, had broached principles for others to improve
into a departure from them ; which is the sum of most that
is pleaded with any fair pretence, by our author, against
Protestants. Doth he insist upon the divisions of the Protes-
tants, and to make it evident that he speaks knowingly,
boast, that he is acquainted with their persons, and hath
read the books of all sorts amongst them ? So doth Celsus
deal with the Christians, reproaching them with their divi-
sions, discords, mutual animosities, disputes about God and
his worship ; boasting, that he had debated the matter with
them, and read their books of all sorts. Hath he gathered a
rhapsody of insignificant words, at least, as by him put toge-
ther, out of the books of the Quakers, to reproach Protes-
tants with their divisions ? So did Celsus, out of the books
and writings of the Gnostics, Ebionites, and Valentinians.
Doth he bring in Protestants, pleading against the sects that
are fallen from them, and these pleading against them, justi-
fying the Protestants against them, but at length equally re-
jecting them all ? So dealt Celsus with the Jews, Christians,
and those that had fallen into singular opinions of their own.
Doth he manage the arguments of the Jews against Christ,
to intimate that we cannot well by Scripture prove him to

ENTITLED FIAT LUX. 23

be so? The very same thing did Celsus, almost in the very
words here used. Doth he declaim openly about the obscu-
rity of divine things, the nature of God, the works of cre-
ation and providence, that we are not like to be delivered
from it by books of poems, stories, plain letters ? So doth
Celsus. Doth he insist on the uncertainty of our knowing
the Scripture to be from God ; the difficulty of understanding
it ; its insufficiency to end men's differences about religion
and the worship of God ? The same doth Celsus at large,
pleading the cause of paganism, against Christianity. Doth
our author plead, that where, and from whom, men had their
religion of old, there and with them they ought to abide, or
to return unto them? The same doth Celsus, and that with
pretences far more specious than those of our author. Doth
he plead the quietness of all things in the world, the peace,
the plenty, love, union, that were in the days before Protes-
tants began to trouble all, as he supposeth, about religion?
The same course steers Celsus, in his contending against
Christians in general. Is there intimated by our author, a
decay of devotion and reverence to religious things, temples,
&c.? Celsus is large on this particular ; the relinquishment
of temples, discouragement of priests in their daily sacri-
fices, and heavenly contemplations, with other votaries ; con-
tempt of holy altars, images, and statues of worthies de-
ceased, all heaven-bred ceremonies and comely worship by
the means of Christians, he expatiates upon. Doth he pro-
fess love and compassion to his countryihen, to draw them off
from their folly, to have been the cause of his writing? So
doth Celsus. Doth he deride and scoff at the first reformers,
with no less witty and biting sarcasms than those wherewith
Aristophanes jeered Socrates on the stage? Celsus deals no
otherwise with the first propagators of Christianity. Hath
he taken pains to palliate and put new glosses and interpre-
tations upon those opinions and practices in his religion,
which seem most obnoxious to exception ? The same work
did Celsus undertake, in reference to his Pagan theology
and worship. And in sundry other things may the parallel
be traced ; so that I may truly say, I cannot observe any
thing of moment or importance of the nature of a general
head or principle in this whole discourse made use of against
Protestants, but that the same was used, as by others of old.

24 ANIMADVERSIONS ON A TREATISE

80 in particular by Celsus, against the whole profession of
Christianity. I will not be so injurious to our author, as
once to surmise, that he took either aim or assistance in his
work from so bitter a professed enemy of Christ Jesus, and
the religion by him revealed ; yet he must give me leave to
reckon this coincidence of argumentation between them,
amongst other instances that may be given, where a simili-
tude of cause hath produced a great likeness, if not identity,
in the reasonings" of ingenious men. I could not satisfy
myself without remarking this parallel ; and perhaps, much
more needs not to be added, to satisfy an unprejudiced
reader in, or to, our whole business : for if he be one that is
unwilling to forego his Christianity, when he shall see that
the arguments that are used to draw him from his protes-
tancy, are the very same in general, that wise men of old
made use of to subvert that which he is resolved to cleave
unto ; he needs not much deliberation with himself what to
do or say in this case, or be solicitous what he shall answer,
when he is earnestly entreated to suffer himself to be deceived.
Of the pretences before mentioned, some with their ge-
nuine inferences, are the main principles of this whole dis-
course. And seeing they bear the weight of all the pleas,
reasonings, and persuasions that are drawn from them,
which can have no farther real strength and eflficacy, than
what is from them communicated unto them, I shall present
them in one view to the reader, that he lose not himself in
the maze of words, wherewith our author endeavours to lead
him up and down, still out of his way; and that he may
make a clear and distinct judgment of what is tendered to
prevail upon him to desert that profession of religion where-
in he is engaged. For, as I dare not attempt to deceive any
man, though in matters incomparably of less moment than
that treated about; so, I hope, no man can justly be offended,
if in this I warn him to take heed to himself, that he be not
deceived. And they are these that follow :

I. ' That we in these nations first received the Chris-
tian religion from Rome, by the mission and authority of
the pope.'

II. 'That whence, and from whom, we first received our
religion; there, and with them, we ought to abide, to them
we must repair for guidance in all our concernments in it,

ENTITLED FIAT LUX. 25

and speedily return to their rule and conduct, if we have de-
parted from them.'

III. 'That the Roman profession of religion and practice
in the worship of God, is every way the same as il was when
we first received our religion from thence ; nor can ever other-
wise be.'

IV. 'That all things as to religion were quiet and in peace,
all men in union and at agreement amongst themselves, in
the worship of God, according to the mind of Christ, before
the relinquishment of the Roman see by our forefathers.'

V. ' That the first reformers were the most of them sorry
contemptible persons, whose errors were propagated by indi-
rect means, and entertained for sinister ends.'

VI. 'That our departure from Rome hath been the cause
of all our evils, and particularly of all those divisions which
are at this day found amongst the Protestants, and which
have been ever since the reformation.'

VII. ' That we have no remedy of our evils, no means of
ending our differences, but by a return unto the rule of the
Roman see.'

VIII. ' The Scripture upon sundry accounts is insufficient
to settle us in the truth of religion, or to bring us to an agree-
ment amongst ourselves; seeing it is, 1. Not to be known
to be the word of God, but by the testimony of the Roman
church ; 2. Cannot be well translated into our vulgar lan-
guage ; 3. Is in itself obscure ; and, 4. We have none to de-
termine of the sense of it.'

IX. ' That the pope is a good man, one that seeks nothing
but our good, that never did us harm, and hath the care and
inspection of us committed unto him by Christ.'

X. ' That the devotion of the Catholics far transcends that
of Protestants, nor is their doctrine or worship liable to any
just exception.'

I suppose our author will not deny these to be the prin-
cipal nerves and sinews of his oration ; nor complain, I have
done him the least injury in this representation of them ; or
that any thing of importance unto his advantage by himself
insisted on, is here omitted. He that runs and reads, if he
observe any thing that lies before him, besides handsome
words and ingenious diversions, will consent that here lies
the substance of what is offered unto him. I shall not need

26 ANIMADVERSIONS ON A TREATISE

then to tire the reader and myself, with transcriptions of
those many words from the several parts of his discourse,
wherein these principles are laid down and insinuated, or
gilded over, as things on all hands granted. Besides, so far
as they are interwoven with other reasonings, they will fall
again under our consideration in the several places where
they are used and improved. If all these principles upon
examination be found good, true, firm, and stable, it is most
meet and reasonable that our author should obtain his de-
sire ; and if, on the other side, they shall appear some of them
false, some impertinent, and the deductions from them so-
phistical, some of them destructive to Christian religion in
general ; none of them singly, nor all of them together able
to bear the least part of that weight which is laid upon them;
I suppose he cannot take it ill, if we resolve to be contented
with our present condition, until some better way of deli-
verance from it be proposed unto us; which, to tell him the
truth, for my part, I do not expect from his church or party.
Let us then consider these principles apart, in the order
wherein we have laid them down, which is the best I could
think on upon the sudden, for the advantage of him who
makes use of them.

The first is a hinge, upon which many of those which
follow do in a sort depend ; yea, upon the matter, all of them.
Our primitive receiving Christian religion from Rome, is
that which influences all persuasions for a return thither.
Now if this must be admitted to be true, that we in these
nations first received the Christian religion from Rome, by
the mission and authority of the pope, it either must be so,
because the proposition carries its own evidence in its very
terms, or because our author, and those consenting with him,
have had it by revelation, or it hath been testified to them
by others, who knew it so to be. That the first it doth not,
is most certain ; for, it is very possible, it might have been
brought unto us from some other place, from whence it
came to Rome ; for, as I take it, it had not there its beginning.
Nor do I suppose, they will plead special revelation, made
either to themselves, or any others about this matter. I have
read many of the revelations that are said to be made to
sundry persons canonized by his church for saints, but
never met with any thing concerning the place from whence

ENTITLED FIAT LUX.

27

England first received the gospel. Nor have I yet heard re-
lation pleaded to this purpose by any of his co-partners in
design. It remains, then, that somebody hath told him so,
or informed him of it, either by writing or by word of mouth.
Usually, in such cases, the first inquiry is, whether they be
credible persons who have made the report. Now the pre-
tended authors of this story, may, I suppose, be justly ques-
tioned, if on no other, yet on this account, that he who de-
signs an advantage by their testimony, doth not indeed be-
lieve what they say. For notwithstanding what he would
fain have us believe of Christianity coming into Britain from
Rome, he knows well enough, and tells us elsewhere himself,
that it came directly by sea from Palestine into France, and
was thence brought into England by Joseph of Arimathea.
And what was that faith and worship which he brought along
with him, we know full well, by that which was the faith
and worsliip of his teachers and associates, in the work of
propagating the gospel recorded in the Scripture. So that
Christianity found a passage to Britain, without so much as
once visiting Rome by the way. Yea, but one hundred and
fifty years after, Fugatius and Damianus came from Rome,
and propagated the gospel here ; and four hundred years
after them, Austin the monk. Of these stories w^e shall
speak particularly afterward. But this quite spoils the
whole market in hand ; this is not a first receiving of the
gospel, but a second and third at the best; and if that be
considerable, then so ought the proposition to be laid.
These nations a second and third time, after the first from
another place, received the gospel from Rome ; but this will
not discharge that bill of following items which is laid upon
it. Whatever then there is considerable in the place or per-
sons, from whence or whom, a nation or people receive the
gospel, as far as it concerns us in these kingdoms, it relates
to Jerusalem and Jews, not Rome and Italians. Indeed, it
had been very possible, that Christian rehgion might have
been propagated at first from Rome into Britain, considering
what in these days was the condition of the one place and
the other; yet things were so ordered in the providence of
the Lord, that it fell out otherwise ; and the gospel was
preached here in England probably before ever St. Paul
came to Rome, or St. Peter either, if ever he came there.

28 ANIMADVERSIONS ON A TREATISE

But yet, to prevent wrangling about Austin and the Saxons,
let us suppose that Christian religion was first planted in
these nations by persons coming from Rome, if you will, men
sent by the pope, before he was born, for that purpose; what
then will follow? Was it the pope's religion they taught
and preached ? Did the pope first find it out and declare it?
Did they baptize men in the name of the pope ? or, declare
that the pope was crucified for them? You know whose ar-
guings these are, to prove men should not lay weight upon,
or contend about, the first ministerial revealers of the gospel ;
but rest all in him who is the author of it, Christ Jesus. Did
any come here and preach in the pope's name, declare a re-
ligion of his revealing, or resting in him as the fountain and
source of the whole business they had to do? If you say so,
you say something which is near to your purpose, but cer-
tainly very wide from the truth. But because it is most cer-
tain that God had not promised originally to send the rod
of Christ's strength out of Rome, I shall take leave to ask.
Whence the gospel came thither? or, to use the words made
use of once and again by our author. Came the gospel from
them, or came it to them only? I suppose they will not say
so, because they speak to men that have seen the Bible. If
it came to them from others, what privilege had they at
Rome, that they should not have the same respect for them
from whom the gospel came to them, as they claim from
those unto whom they plead, that it came from themselves?
The case is clear ; St. Peter coming to Rome, brought his
chair along with him, after which time that was made the
head, spring, and fountain of all religion, and no such thing
could befall those places, where the planters of the gospel
had no chairs to settle. I think I have read this story in a
hundred writers, but they were all men of yesterday, in com-
parison ; who, whatever they pretend, know no more of this
business than myself. St. Peter speaks not one word of it
in his writings, nor yet St. Luke, nor St. Paul, nor any one
who by divine inspiration committed any thing to remem-
brance of the state of the church, after the resurrection of
Christ. And not only are they utterly silent of this matter,
but also Clemens, and Ignatius, and Justin Martyr, and Ter-
tullian, with the rest of knowing men in those days. I con-
fess, in after ages, when some began to think it meet, that the

ENTITLED FIAT LUX. 29

chiefest apostle should go to the then chiefest city in the world,
divers began to speak of his going thither, and of his mar-
tyrdom there, though they agree not in their tales about it.
But be it so ; as for my part, I will not contend in a matter
so dark, uncertain, of no moment in religion; this I know,
that being the apostle of the circumcision, if he did go to
Rome, it was to convert the Jews that were there, and not to
found that Gentile church, which in a short space got the
start of the other: but yet, neither do these writers talk of
bringing his chair thither, much less is there in them one
dust of that rope of sand, which men of latter days have en-
deavoured to twist with inconsistent consequences, and.
groundless presumptions to draw out from thence the pope's
prerogative. The case then is absolutely the same as to those
in respect of the Romans, who received the gospel from
them, or by their means ; and of the Romans themselves, in
respect of those from whom they received it. If they would
win worship to themselves from others, by pretending that
the gospel came forth from them unto them, let them teach
them by the example of their devotion towards those from
whom they received it. I suppose they will not plead that
they are not now ' in rerum natura,' knowing what will en-
sue to their disadvantage on that plea. For, if that church
is utterly failed and gone from whence they first received the
gospel, that which others received it from, may possibly be
not in a much better condition. But I find myself, before I
was aware, fallen into the borders of the second principle or
presumption mentioned. I shall therefore shut up my con-
sideration of this first pretence, with this only ; that neither
is it true that these nations first received Christianity from
Rome, much less by any mission of the pope ; nor, if they
had done so, in the exercise of a ministerial work and autho-
rity, would this make any thing to what is pretended from
it; nor will it ever be of any use to the present Romanists,
unless they can prove that the pope was the first author of
Christian religion, which as yet they have not attempted to
do, and thence it is evident, what is to be thought of the se-
cond principle before mentioned ; namely,

II. ' That whence, and from whom, we first receive our
religion, there, and with them, we must abide therein, to

30 ANIMADVERSIONS ON A TREATISE

1
them we must repair for guidance, and return to their rule
and conduct, if we have departed from them.'

I have shewed already, that there is no privity of inte-
rests between us and the Romanists in this matter. But
suppose, we had been originally instructed in Christianity
by men sent from Rome to that purpose (for unless we sup-
pose this, for the present, our talk is at an end), I see not,
as yet, the verity of this proposition. With the truth
wherever it be, or with whomsoever, it is most certainly
our duty to abide. And if those, from whom we first re-
ceived our Christianity ministerially, abide in the truth, we
must abide with them; not because they, or their predeces-
sors, were the instruments of our conversion; but, because
they abide in the truth. Setting aside this consideration of
truth, which is the bond of all union, and that which fixeth
the centre, and limits the bounds of it, one people's, or one
church's abiding with another in any profession of religion,
is a thing merely indifferent. When we have received the
truth from any, the formal reason of our continuance with
them in that union, which our reception of the truth from
them gives unto us, is their abiding in the truth, and no
other. Suppose some persons, or some church or churches,
do propagate Christianity to another; and in progress of
time, themselves fall off from some of those truths, which
they, or their predecessors, had formerly delivered unto
these instructed by them? If our author shall deny, that
such a supposition can well be made, because it never did,
nor can fall out, I shall remove his exception, by scores of
instances out of antiquity, needless in so evident a matter
to be here mentioned. What in this case would be their
duty who received the gospel from them? Must they abide
with them, follow after them, and embrace the errors they
are fallen into, because they first received the gospel from
them ? I trow not. It will be found their duty to abide in
the truth, and not pin their faith upon the sleeves of them,
by whom ministerially it was at first communicated unto
them. But this case, you will say, concerns not the Roman
church, and Protestants ; for, as these abide not in the
truth, so they never did, nor can, depart from it. Well, then,
that we may not displease them at present, let us put the

ENTITLED FIAT LUX.

31

case so, as I presume, they will own it. Suppose men, or
a church, intrusted by Christ authoritatively to preach the
gospel, do propagate the faith unto others according to their
duties ; these, being converted by their means, do after-
ward, through the craft and subtlety of seducers, fall in sun-
dry things from the truths they were instructed in, and
wherein their instructors do constantly abide ; yea, say our
adversaries, this is the true case indeed; I ask then, in this
case. What is, and ought to be, the formal motive to prevail
with these persons to return to their former condition from
whence they were fallen? Either this. That they are departed
from the truth, which they cannot do, without peril to their
souls, and whereunto, if they return not, they must perish ;
or this. That it is their duty to return to them from whom
they first received the doctrine of Christianity, because they
so received it from them. St. Paul, who surely had as much
authority in these matters as either the pope, or church of
Rome, can with any modesty lay claim unto, had to deal
with very many in this case. Particularly, after he had
preached the gospel to the Galatians, and converted them
to the faith of Christ, there came in some false teachers and
seducers amongst them, which drew them off from the truth
wherein they had been instructed, in divers important and
some fundamental points of it. What course doth the apo-
stle proceed in, towards them ? Doth he plead with them
about their falling away from him that first converted them?
or falling away from the truth whereunto they were con-
verted ? If any one will take the pains to turn to any chapter
in that epistle, he may be satisfied as to this inquiry; it is
their falling away from the gospel, from the truth they had
received, from the doctrine, in particular, of faith and justi-
fication by the blood of Christ, that alone he blamed them
for: yea, and makes doctrines so far the measure and rule
of judging and censuring of persons, whether they preach
the word first or last, that he pronounceth a redoubled ana-
thema, against any creature in heaven or earth, upon a sup-
position of their teaching any thing contrary unto it, chap,
i. 8. He pleads not, we preached first unto you, by us you
were converted, and therefore with us you must abide, from
whom the faith came forth unto you; but saith, • If we, or
an angel from heaven, preach any other gospel, let him be

32 ANIMADVERSIONS ON A TREATISE

accursed.' This was the way he chose to insist on ; and it
may not be judged unreasonable, if we esteem it better than
that of theirs, who, by false pretending to have been our old,
would very fain be our new masters. But the mentioned
maxim lets us know, that the persons, and churches, that
have received the faith from the Roman church, or by means
thereof, should abide under the rule and conduct of it, and,
if departed from it, return speedily to due obedience. I
think it will be easily granted, that, if we ought to abide
under its rule and conduct, whither ever it shall please to
guide us, we ought quickly to return to our duty and task,
if we should make any elopement from it. It is not meet,
that those that are born mules to bondage, should ever alter
their condition. Only we must profess, we know not the
springs of that unhappy fate, which should render us such
animals. Unto what is here pretended, I only ask. Whether
this right of presidency and rule in the Roman church, over
all persons and churches pretended of old to be converted
by her means, do belong unto her by virtue of any general
right that those who convert others, should for ever have
the conduct of those converted by them, or by virtue of some
special privilege granted to the church of Rome, above
others ? If the first, or general title, be insisted on, it is
most certain, that a very small pittance of jurisdiction, will
be left unto the Roman see, in comparison of that vast em-
pire, which now it hath, or layeth claim unto, knowing no
bounds, but those of the universal nature of things here
below. For all men know, that the gospel was preached in
very many places of the world, before its sound reached
unto Rome, and in most parts of the then known world,
before any such planting of a church at Rome, as might be
the foundation of any authoritative mission of any from
thence for the conversion of others ; and, after that a church
was planted in that city, for any thing that may be made to
appear by story, it was as to the first edition of Christianity
in the Roman empire, as little serviceable in the propagation
of the gospel, as any other church of name in the world; so
that, if such principles should be pleaded, as of general
equity, there could be nothing fixed on more destructive to
the Romanist's pretences. If they have any special privi-
lege to found this claim upon, they may do well to produce

ENTITLED FIAT LUX. 33

it. In the Scripture, though there be of many believers, yet
there is no mention made of any church at Rome, but only
of that little assembly that used to meet at Aquila's house ;
Rom. xvi. 5. Of any such privilege annexed unto that meet-
ing, we find nothing ; the first general council, confirming
power and rule over others in some churches, acknowledges
indeed, more to have been practised in the Roman church
than I know how they could prove to be due unto it. But
yet that very unwarrantable grant, is utterly destructive to
the present claim and condition of the pope and church of
Rome. The wings, now pretended to be like those of the
sun, extending themselves, at once to the ends of the earth,
were then accounted no longer, than to be able to cover the
poor believers in the city and suburbs of it, and some few
adjacent towns and villages. It would be a long story, to
tell the progress of this claim in after times ; it is sufficiently
done in some of those books, of which our author says,
there are enough to fill the Tower of London; where, I pre-
sume, or into the fire, he could be contented they should be
for ever disposed of, and therefore we may dismiss this prin-
ciple also.

III. That which is the main pillar, bearing the weight of
all this fine fabric, is the principle we mentioned in the
third place, viz. ' That the Roman profession of religion, and
practice in the worship of God, are every way the same, as
when we first received the gospel from the P9pe, nor can
they ever otherwise be.'

This is taken for granted, by our author, throughout his
discourse. And the truth is, that, if a man hath a mind to
suppose, and make use of things that are in question be-
tween him and his adversary, it were a folly not to presume
on so much as should assuredly serve his turn. To what
purpose is it to mince the matter, and give opportunity to
new cavils, and exceptions, by baby- mealy-mouthed peti-
tions of some small things that there is a strife about, when
a man may as honestly, all at once, suppose the w^hole truth
of his side, and proceed without fear of disturbance. And
so wisely deals our author in this business. That which
ought to have been his whole work, he takes for granted to
be already done. If this be granted him, he is safe ; deny
it, and all his fine oration dwindles into a little sapless so-
voL. xvni. D

34 ANIMADVERSIONS ON A TREATISi.

phistry. But he must get the great number of books that
he seems to be troubled with, out of the world, and the
Scripture to boot, before he will persuade considerate and
unprejudiced men, that there is a word of truth in this sup-
position. That we in these nations received not the gospel
originally from the pope (which p. 354. our author tells
us is his, purely his, whereas we thought before, it had been
Christ's) hath been declared, and shall, if need be, be farther
evinced. But let us suppose once again, that we did so ;
yet we constantly deny the church of Rome to be the same
in doctrine, worship, and discipline, that she was when it is
pretended, that by her means we were instituted in the
knowledge of truth. Our author knows full well, what a
facile work I have now lying in view; what an easy thing it
were to go over most of the opinions of the present church
of Rome, and most, if not all their practices in worship, and
to manifest their vast distance from the doctrine, practice,
and principles of that church of old. But, though this were
really a more serious work, and more useful, and much more
accommodated to the nature of the whole difference between
us, more easy and pleasant to myself than the pursuit of
this odd rambling chase that by following of him I am en-
gaged in; yet, lest he should pretend, that this would be a
division into common places, such as he hath purposely
avoided (and that not unwisely, that he might have advan-
tage all along to take for granted, that which he knew to be
principally in question between us), I shall dismiss that bu-
siness, and only attend unto that great proof of this assertion,
which himself thought meet to shut up his book withal, as
that which was fit to pin down the basket, and to keep
close and safe all the long billed birds, that he hoped to
limetwig by his preceding rhetoric and sophistry. It is in
pp. 362, 363. Though I hope I am not contentious, nor
have any other hatred against popery than what becomes an
honest man to have against that which he is persuaded to be
so ill as popery must needs be, if it be ill at all; yet, upon
his request, I have seriously pondered hife queries (a captious
way of disputing), and falling now in my way, do return
this answer unto them.

1. The supposition on which all his ensuing queries are
founded, must be rightly stated, its terms freed from ambi-

ENTITLED FIAT LUX. 35

guity, and the whole from equivocation; which a word or
two unto, first, the subject; and then, secondly, the predi-
cate of the proposition, or what is attributed unto the subject
spoken of; and, thirdly, the proof of the whole; will suffice
to do. The thesis laid down is this ; ' The church of Rome
was once a most pure, excellent, flourishing, and mother
church : this good St. Paul amply testifies in his epistle to
them, and is acknowledged by Protestants.' The subject is
the church of Rome. And this may be taken either for the
church that was founded in Rome, in the apostles' days, con-
sisting of believers, with those that had their rule and over-
sight in the Lord ; or it may be taken for the church of Rome,
in the sense of latter ages, consisting of the pope its head,
and cardinals, principal members, with all the jurisdiction
dependant on them, and way of worship established by them,
and their authority ; or, that collection of men throughout
the world that yield obedience to the pope in their several
places and subordinations, according to the rules by him and
his authority given unto them. That which is attributed to
this church is, ' that it was once a most pure, excellent, flou-
rishing, and mother church;' all, it seems, in the superlative
degree. I will not contend about the purity, excellency, or
flourishing of that church ; the boasting of the superlative-
ness of that purity and excellency, seems to be borrowed
from that of Rev. iii. 15. But we shall not exagitate that,
in that church, which it would never have afl[irmed of itself,
because it is fallen out to be the interest of some men in
these latter days to talk at such a rate, as primitive humility
was an utter stranger unto. I somewhat guess at what he
means by a mother church ; for, though the Scripture knows
no such thing, but only appropriates that title to ' Jerusalem
that was above,' which is said to be the ' mother of us all,'
Gal. iv. 26. which I suppose is not Rome (and I also think
that no man can have two mothers), nor did purer antiquity
ever dream of any such mother, yet the vogue of latter days
hath made this expression not only passable in the world,
but sacred and unquestionable ; I shall only say, that in the
sense wherein it is by some understood, the old Roman
church could lay no more claim unto it, than most other
churches in the world, and not so good as some others
could.

d2

36 ANIMADVERSIONS ON A TREATISE

Tlie proof of this assertion lies first on the testimony of
St. Paul, and then on the acknowledgment of Protestants.
First, ' Good St. Paul,' he says, * amply testifies this in his
Epistle to the Romans.' This? What, I pray ? That the then
Roman church was a mother church : not a word in all the
epistle of any such matter. Nay, as I observed before,
though he greatly commends the faith and holiness of many
believers, Jews and Gentiles, that were at Rome, yet he
makes mention of no church there, but only of a little assem-
bly that used to meet at Aquila's house ; nor doth St. Paul
give any testimony at all to the Roman church in the latter
sense of that expression. Is there any thing in his epistle
of the pope, cardinals, patriarchs, &c.? any thing of their
power and rule over other churches, or Christians not living
at Rome ? Is there any one word in that epistle about that
which the Papists make the principal ingredient in their
definition of the church, namely, subjection to the pope?
What then is the ' this ' that good St. Paul so amply testifies
unto, in his Epistle to the Romans ? Why this, and this
only ; that when he wrote this epistle to Rome, there were
then living in that city sundry good and holy men, believing
in Christ Jesus according to the gospel, and making pro-
fession of the faith that is in him ; but, that these men should
live there to the end of the world, he says not, nor do we find
that they do. The acknowledgment of Protestants is next
to as little purpose insisted on. They acknowledge a pure
and flourishing church to have been once at Rome, as they
maintain there was at Jerusalem, Antioch, Ephesus, Smyrna,
Laodicea, Alexandria, Babylon, Sec. that in all these places
such churches do still continue, they deny, and particularly
at Rome. For that church which then was, they deny it to
be the same that now is ; at least, any more than Argo was
the same ship as when first built, after there was not one
plank or pin of its first structure remaining. That the church
of Rome, in the latter sense, was ever a pure flourishing
church, never any Protestant acknowledged ; the most of
them deny it ever to have been, in that sense, any church at
all ; and those that grant it, to retain the essential consti-
tuting principals of a church, yet aver, that as it is, so it
ever was since it had a being, very far from a pure and flou-
rishing church. For aught then, that I can perceive, we are

ENTITLED FIAT LUX. 37

not at all concerned in the following queries ; the supposition
they are all built upon, being partly sophistical, and partly
false. But yet, because he doth so earnestly request us to
ponder them, we shall not give him cause to complain of us,
in this particular at least (as he doth in general of all Pro-
testants), that we deal uncivilly ; and therefore shall pass
through them ; after which, if he pleaseth, he may deliver
them to his friend of whom they were borrowed.

1. Saith he, * This church could not cease to be such, but
she must fall either by apostacy, heresy, or schism.' But
who told him so ? Might she not cease to be, and so conse-
quently to be such ? Might not the persons of whom it con-
sisted have been destroyed by an earthquake, as it happened
to Laodicea? or by the sword, as it befell the church of the
Jews ? or twenty other ways ? Besides, might she not fall by
idolatry, or false worship, or by profaneness, or licentious-
ness of conversation, contrary to the whole rule of Christ?
That then he may know what is to be removed by his que-
ries, if he should speak anything to the purpose, he may do
well to take notice, that this is the dogma of Protestants
concerning the church of Rome ; that the church planted
there pure, did by degrees, in a long tract of time, fall by
apostacy, idolatry, heresy, schism, and profaneness of life>
into that condition wherein now it is. But, says he,

1. ' Not by apostacy ; for that is not only a renouncing
of the faith of Christ, but the very name and title of Chris-
tianity ; and no man will say that the church of Rome had
ever such a fall, or fell thus.' I tell you truly, sir, your
church is very much beholden unto men, if they do not
sometimes say very hard things of her fall. Had it been an
ordinary slip or so, it might have been passed over; but this
falling into the mire, and wallowing in it for so many ages,
as she has done, is in truth a very naughty business. For
my part, I am resolved to deal as gently with her as possi-
ble ; and therefore say, that there is a total apostacy from
Christianity, which she fell not into, or by ; and there is a
partial apostacy in Christianity from some of the principles
of it, such as St. Paul charged on the Galatians ; and the
old fathers on very many that yet retained the name and
title of Christians, and this, we say plainly, that she fell by ;
she fell by apostacy from many of the most material princi-

38 ANIMADVERSIONS ON A TREATISE

pies of the gospel, both as to faith, life, and worship. And
there being no reply made upon this instance, were it not
upon the ground of pure civility, we need not proceed any
farther with his queries, the business of them being come to
an end.

2. But, upon his entreaty, we will follow him a little far-
ther. Supposing that he hath dispatched the business of
apostacy, he comes to heresy, and tells us, ' That it is an
adhesion to some private or singular opinion or error in
faith, contrary to the general approved doctrine of the
church.' That which ought to be subsumed is, that the
church of Rome did never adhere to any singular opinion or
error in faith contrary to the general approved doctrine of
the church ; but our author, to cover his business, changes
the terms in his proceeding into the Christian world ; to
clear this to us a little, I desire to know of him what church
he means, when he speaks of the approved doctrine of the
church? I am sure he will say the Roman Catholic church;
and if I ask him. What age it is of that church which he
intends ? he will also say, That age which is present when
the opinions mentioned are asserted, contrary to the ap-
proved doctrine. We have then obtained his meaning, viz.
the Roman church did never at any time adhere to any opi-
nion, but what the Roman church at that time adhered unto;
or taught, or approved, no other doctrine, but what it taught
and approved. Now, I verily believe this to be true, and he
must be somewhat besides uncivil that shall deny it. But
from hence to infer, that the Roman church never fell from
her first purity by heresy, that is a thing I cannot yet discern
how it may be made good. This conclusion ariseth out of
that pitiful definition of heresy he gives us, coined merely
to serve the Roman interest. The rule of judging heresy is
made the approved doctrine of the church ; I would know of
what church : of this or that particular church, or of the
Catholic? Doubtless the Catholic must be pretended. I ask,
Of this or that age, or of the first? Of the first certainly. I
desire then to know, how we may come to discern infallibly
what was the approved doctrine of the Catholic church of
old, but only by the Scriptures, which we know it unani-
mously embraced as given unto it by Christ, for its rule of
faith and worship. If we should then grant, that the ap-

ENTITLED FIAT LUX.

39

proved doctrine of the church were that which a departure
from, as such, gives formality unto heresy, yet there is no
way to know that doctrine but by the Scripture. But yet
neither can or ought this to be granted. The formal reason of*
heresy, in the usual acceptation of the word, ariseth from its
deviation from the Scripture as such, which is the rule of the
church's doctrine, and of the opinions that are contrary unto
it. Nor yet is every private or singular opinion contrary to
the Scripture, or the doctrine of the church, presently a he-
resy. That is not the sense of the word, either in Scripture
or antiquity. So that the foundation of the queries about
heresy is not one jot better laid than that was about apos-
tacy, which went before. This is that which I have heard
Protestants say, namely. That the church of Rome doth ad-
here to very many opinions and errors in faith, contrary to
the main principles of Christian religion delivered in the
Scripture, and so, consequently, the doctrine approved by
the Catholic church ; and, if this be to fall by heresy, I add,
that she is thus fallen also from what she was. But then he
asks, 1 . * By what general council was she ever condemned?'
2. 'Which of the fathers ever wrote against her?' 3. 'By
what authority was she otherwise reproved?' But this is
all one, as if a thief arraigned for stealing before a judge,
and the goods that he had stolen found upon him, should
plead for himself, and say. If ever I stole any thing, then by
what lawful judge was I ever condemned? What officer of
the peace did ever formally apprehend me ? By what autho-
rity were writs issued out against me? Were it not easy
for the judge to reply, and tell him. Friend, these allegations
may prove that you were never before condemned, but they
prove not at all that you never stole ; which is a matter of
fact that you are now upon your trial for. No more will it
at all follow, that the church of Rome did never offend, be-
cause she is not condemned. These things maybe necessary
that she may be said to be legally convicted, but not at all
to prove that she is really guilty. Besides, the truth is, that
many of her doctrines and practices are condemned by ge-
neral councils, and most of them by the most learned fathers,
and all of them by the authority of the Scripture. And
whilst her doctrine and worship is so condemned, I see not

40 ANIMADVERSIONS ON A TREATISE

well how she can escape ; so that this second way also she
is fallen.

3. To apostacy and heresy she hath also added the guilt
of schism in a high degree. For, schisms within herself, and
her great schism from all the Christian world besides her-
self, are things well known to all that know her. Her intes-
tine schisms were the shame of Christendom, her schisms in
respect of others the ruin of it. And briefly, to answer the
triple query we are so earnestly invited to the consideration
of, I shall need to instance only in that one particular of
making subjection to the pope in all things, the 'tessera'
and rule of all church communion, whereby she hath left the
company of all the churches of Christ in the world besides
herself, is gone forth and departed from all apostolical
churches, even that of old Rome itself; and the true church,
which she hath forsaken, abides and is preserved in all the
societies of Christians throughout the earth, who, attending
to the Scripture for their only rule and guide, do believe
what is therein revealed, and worship God accordingly. So
that notwithstanding any thing here offered to the contrary,
it is very possible, that the present church of Rome may be
fallen from her primitive condition by apostacy, heresy, and
schism, which indeed she is ; and worst of all by idolatry,
which our author thought meet to pass over in silence.

IV. It is frequently pleaded by our author (nor is there
any thing which he more triumphs in), 'That all things as to
religion were quiet and in peace ; all men in union and
agreement amongst themselves in the worship of God, be-
fore the departure made by our forefathers from the Roman
see.' No man that hath once cast an eye upon the de-
fensatives written by the ancient Christians, but knows how
this very consideration was managed and improved against
them by their Pagan irapugners. That Christians, by their
introduction of a new way of worshipping God, which their
forefathers knew not, had disturbed the peace of human
society, divided the world into seditious factions, broken all
the ancient bonds of peace and amity, dissolved the whole
harmony of mankind's agreement amongst themselves, was
the subject of the declamations of their adversaries. This
complaint, their books, their schools, the courts and judi-

ENTITLED FIAT LUX. 41

catoiies were filled with ; against all which clamours and
violences that were stirred up against them by their means,
those blessed souls armed themselves with patience, and the
testimony of their consciences, that they neither did, nor
practised any thing that in its own nature had a tendency
to the least of those evils, which they and their way of wor-
shipping God, was reproached with. As they had the op-
portunity indeed, they let their adversaries know, that that
peace and union they boasted of, in their religion, before
the entrance of Christianity, was but a conspiracy against
God, a consent in error and falsehood, and brought upon the
world by the craft of Satan, maintained through the effectual
influence of innumerable prejudices upon the innate blind-
ness and darkness of their hearts, that upon the appearance
of light, and publishing of the truth, divisions, animosities,
troubles, and distractions did arise ; they declared to have
been no proper or necessary effect of the work, but a con-
sequent, occasional, and accidental, arising from the lusts
of men, ' who loved darkness more than light, because their
works were evil ;' which, that it would ensue, their blessed
Master had long before foretold them, and forewarned
them.

Though this be enough, yet it is not all that may be re-
plied unto this old pretence and plea, as managed to the
purpose of our adversaries. It is part of the motive, which
the great historian makes Galgacus, the valiant Britain,
use to his countrymen, to cast off the Roman yoke ; ' Soli-
tudinem ubi fecerunt, pacem vocant.' It was their way,
when they had by force and cruelty laid all waste before
them, to call the remaining solitude and desolation, by the
goodly name of peace ; neither considered they, whether the
residue of men had either satisfaction in their minds, or ad-
vantage by their rule. Nor was the peace of the Roman
church any other before the reformation. What waste they
had, by sword and burnings, made in several parts of Europe,
in almost all the chiefest nations of it, of mankind ; what
desolation they had brought by violence upon those who
opposed their rule, or questioned their doctrine ; the blood
of innumerable poor men, many of them learned, all pious
and zealous, whom they called Waldenses, Albigenses, Lol-
lards, WicklifRtes, Hussites, Caliptives, Subutraguians, Pi-

42 ANIMADVERSIONS ON A TREATISE

cards, or what else they pleased (being indeed the faithful
witnesses of the Lord Christ and his truths), will at the last
day reveal. Besides, the event declared, how remote the
minds of millions were from an acquiescency in that con-
spiracy in the papal sovereignty, which was grown to be the
bond of communion amongst those who called themselves
the church, or an approbation of that doctrine and worship
which they made profession of. For no sooner was a door
of liberty and light opened unto them, but whole nations
were at strife who should first enter in at it; whicli un-
doubtedly, all the nations of Europe had long since done,
had not the holy wise God, in his good providence, suffered
in some of them a sword of power and violence to interpose
itself against their entrance. For, whatever may be pre-
tended of peace and agreement to this day, take away force
and violence, prisons and fagots, and in one day the whole
compages of that stupendous fabric of the papacy, Aviil be
dissolved ; and the life, which will be maintained in it,
springing only from secular advantages and inveterate pre-
judices w^ould, together with them, decay and disappear.
Neither can any thing, but a confidence of the ignorance of
men in all things that are past, yea, in what was done al-
most by their own grandsires, give countenance to a man
in his own silent thoughts, for such insinuations of quiet-
ness in the world before the reformation. The wars, se-
ditions, rebellions, and tumults (to omit private practices),
that were either raised, occasioned, and countenanced by
the pope's absolving subjects from their allegiance, kings
and states from their oaths given mutually for the securing
of peace between them, all in the pursuit of their own
worldly interests, do fill up a good part of the stories of
some ages before the reformation. Whatever then is pre-
tended, things were not so peaceable and quiet in those days,
as they are now represented to men that mind only things
that are present ; nor was their agreement their virtue, but
their sin and misery ; being centred in blindness and igno-
rance, and cemented with blood.

V. 'That the first reformers were most of them sorry,
contemptible persons, whose errors were propagated by in-
direct means, and entertained for sinister ends,' is in several
places of this book alleged, and consequences pretended

ENTITLED FIAT LUX. 43

thence to ensue, urged and improved. But the truth is,
the more contemptible the persons were that begun the
work, the greater glory and lustre is reflected on the work
itself; which points out to a higher cause than any ap-
peared outwardly for the carrying of it on. It is no small
part of the gospel's glory, that being promulgated by persons
whom the world looked on with the greatest contempt and
scorn imaginable, as men utterly destitute of whatever was
by them esteemed noble or honourable ; it prevailed not-
withstanding in the minds of men, to eradicate the invete-
rate prejudices received by tradition from their fathers ; to
overthrow the ancient and outward glorious w^orship of the
nations; and to bring them into subjection unto Christ.
Neither can any thing be written with more contempt and
scorn, nor with greater undervaluation of the abilities, or
outward condition of the first reformers, than was spoken
and written by the greatest and wisest and most learned of
men of old, concerning the preachers and planters of Chris-
tianity. Should I but repeat the biting sarcasms, contemp-
tuous reproaches, and scorns wherewith, with plausible pre-
tences, the apostles and those that followed them in their
work of preaching the gospel were entertained by Celsus,
Lucian, Porphyry, Julian, Hierocles, with many more, men
learned and wise ; I could easily manifest how short our new
masters come of them in facetious wit, beguiling eloquence,
and fair pretences, when they seek by stories, jestings, ca-
lumnies, and false reports, to expose the first reformers to
the contempt and scorn of men, who know nothing of them
but their names, and those as covered with all the dirt they
can possibly cast upon them. But I intend not to tempt
the atheistical wits of any, to an approbation of their sin,
by that compliance which the vain fancies of such men do
usually aff"ord them, in the contemplation of the wit and in-
genuity, as they esteem it, of plausible calumnies. The
Scripture may be heard ; that abundantly testifies, that the
character given of the first reformers as men, poor, un-
learned, seeking to advantage themselves by the troubling
of others, better,^greater, and wiser than they, in their re-
ligion, was received of the apostles, evangelists, and other
Christians, in the first budding of Christianity. But the
truth is, all these are but vain pretences ; those knew of old.

44 ANIMADVERSIONS ON A TREATISE

and these do now, that the persons whom they vilify and
scorn, were eminently fitted of God for the work that they
were called unto.

The ' receiving of their opinions for sinister ends,' reflects
principally on this kingdom of England ; and must do so,
whilst the surmises of a few interested friars shall be be-
lieved by Englishmen, before the solemn protestation of so
renowned a king, as he was, who first cashiered the pope's
authority in this nation ; for, what he being alive avowed
on his royal word, and vowed as in the sight of the Al-
mighty God, was an effect of light and conscience in him,
they will needs have to be a consequent of his lust and
levity. And what honour it is to the royal government of
this nation, to have those who swayed the sceptre of it, but
a few years ago, publicly traduced and exposed to obloquy
by the libellous pens of obscure and unknown persons,
wise men may be easily able to judge. This I am sure,
there is little probability that they should have any real re-
gard or reverence for the present rulers, farther than they
find, or hope that they shall have their countenance and
assistance for the furtherance of their private interest, who
so revile their predecessors, for acting contrary unto it;
and this loyalty the king's majesty may secure himself
of, from the most seditious fanatic in the nation ; so
highly is he beholden to these men, for their duty and
obedience.

VI. ' That our departure from Rome hath been the cause
of all our evils, and particularly of all those divisions, which
are at this day found amongst Protestants, and which have
been since the reformation,' is a supposition, that not only
insinuates itself into the hidden sophistry of our author's
discourse, but is also everywhere spread over the face of it;
with as little truth, or advantage to his purpose, as those
that went before. So the Pagans judged the primitive
Christians, so also did the Jews, and do to this day. Here
is no new task lies before us. The answers given of old to
them, and yet continued to be given, will suflBce to these
men also. The truth is, our divisions are not the effect of
our leaving Rome ; but of our being there. In the apos-
tacy of that church came upon men all that darkness, and
all those prejudices, which cause many needless divisions

ENTITLED FIAT LUX.

45

amongst them. And is it any wonder that men, partly led,
partly driven out of the right way, and turned a clean con-
trary course for sundry generations, should, upon liberty
obtained to return to their old paths, somewhat vary in their
choice of particular tracts, though they all agree to travel
towards the same place, and in general, steer their course
accordingly? Besides, let men say what they please, the
differences amongst the Protestants that are purely religious,
are no other but such as ever were, and, take away external
force, ever will be amongst the best of men, whilst they
know but in part ; however, they may not be managed with
that prudence and moderation, which it is our duty to use
in and about them. Were not the consequences of our
differences, which arise merely from our folly and sin, of
more important consideration than our differences them-
selves, I should very little value the one or the other ;
knowing that none of them in their own nature are such,
as to impeach either our present tranquillity, or future hap-
piness. So that, neither are the divisions that are among
Protestants in themselves of any importance, nor were they
occasioned by their departure from Rome. That all men
are not made perfectly wise, nor do know all things per-
fectly, is partly a consequence of their condition in this
world, partly, a fruit of their own lusts and corruptions ;
neither to be imputed to the religion which they profess,
nor to the rule that they pretend to follow. Had all those
who could not continue in the profession of the errors, and
practice of the worship of the church of Rome, and were
therefore driven out by violence and blood from amongst
them, been as happy in attending to the rule that they
chose for their guidance and direction, as they were wise in
choosing it ; they had had no other differences among them
than what necessarily follow their concreated different con-
stitutions, complexions, and capacities. It is not the work
of religion in this world wholly to dispel men's darkness ;
nor absolutely to eradicate their distempers ; somewhat
must be left for heaven : and that more is than ought to be,
is the fault of men, and not of the truth they profess. That
religion which reveals a sufficient rule to guide men into
peace, union, and all necessary truth, is not to be blamed,
if men in all things follow not its direction. Nor are the

46 ANIMADVERSIONS ON A TREATISE

differences amongst the Protestants, greater than those
amongst the members of the Roman church. The imputa-
tion of the errors and miscarriages of the Socinians and
Quakers unto protestancy, is of no other nature than that
of Pagans of old, charging the follies, and abominations of
the Gnostics and Valentinians on Christianity. For those
that are truly called Protestants, whose concurrence in the
same confession of faith, as to all material points, is suffi-
cient to cast them under one denomination. What evils I
wonder are to be found amongst them as to divisions, that
are not conspicuous to all in the papacy? The princes and
nations of their profession are, or have all been engaged in
mortal feuds and wars one against another, all the world
over. Their divines write as stiffly one against another,
as men can do : mutual accusations of pernicious doctrines
and practices abound amongst them. I am not able to
guess what place will hold the books written about their
intestine differences, as our author doth concerning those
that are written by Protestants against the papacy ; but
this I know, all public libraries and private studies of
learned men abound with them. Their invectives, apolo-
gies, accusations, charges, underminings of one another,
are part of the weekly news of these days. Our author
knows well enough what I mean. Nor are these the ways
and practices of private men, but of whole societies and
fraternities ; which, if they are in truth, such as they are by
each other represented to be ; it would be the interest of
mankind, to seek the suppression and extermination of some
of them. I profess, I wonder, whilst their own house is so
visibly on fire, that they can find leisure to scold at others
for not quenching theirs. Nor is the remaining agreement
that they boast of, one jot better, than either their own dis-
sentions or ours. It is not union or agreement amongst men
absolutely, that is to be valued. Simeon and Levi never
did worse, than when they agreed best ; and ' were brethren
in evil.' The grounds and reasons of men's agreement, with
the nature of the things wherein they are agreed, are that
which make it either commendable or desirable. Should I
lay forth what these are in the papacy, our author I fear
would count me unmannerly and uncivil ; but yet because
the matter doth so require, I must needs tell him, that

ENTITLED FIAT LUX. 47

many wise men do affirm, that ignorance, inveterate pre-
judice, secular advantages, and external force, are the chief
constitutive principles of that union and agreement which
remains amongst them. But whatever their evils be, it is
pretended, that they have a remedy at hand for them all.
But,

VII. * That we have no remedy of our evils, no means of
ending our differences, but by a returnal to the Roman see.'
Whether there be any way to end differences among our-
selves, as far, and as soon, as there is any need they should
be ended, will be afterward inquired into. This I know,
that a returnal unto Rome will not do it; unless when we
come thither, we can learn to behave ourselves better than
those do who are there already; and there is indeed no party
of men in the world but can give as good security of ending
our differences as the Romanists. If we would all turn Qua-
kers it would end our disputes, and that is all that is pro-
vided us if we will turn Papists. This is the language of
every party, and for my part I think they believe what they
say : Come over to us, and we shall all agree. Only the Ro-
manists are likely to obtain least credit as to this matter
among wise men, because they cannot agree among them-
selves; and are as unfit to umpire the differences of other
men as Philip of Macedon was to quiet Greece, whilst he,
his wife, and children, were together by the ears at home.

But why have not Protestants a remedy for their evils, a
means of ending and making up their differences ? They
have the word that is left them for that purpose, which the
apostles commended unto them, and which the primitive
church made use of, and no other. That this will not serve
to prevent, or remove any hurtful differences from amongst
us, it is not its fault, but ours. And could we prevail with
Roman Catholics to blame and reprove us, and not to blame
the religion we profess, we should count ourselves beholden
to them; and they would have the less to answer for another
day. But as things are stated, it is fallen out very unhap-
pily for them ; that finding they cannot hurt us, but that
their weapons must pass through the Scriptures, that is it
which they are forced to direct their blows against. The
Scripture * is dark, obscure, insufficient, cannot be known to
be the word of God, nor understood,' is the main of their

48 ANIMADVERSIONS ON A TREATISE

plea, when they intend to deal with Protestants. I am per-
suaded that they are troubled when they are put upon this
work. It cannot be acceptable to the minds of men to be
engaged in such undervaluations of the word of God. Sure
they can have no other mind in this work, than a man would
have in pulling down his house to find out his enemy. He
that shall read what the Scripture testifies of itself; that is,
what God doth of it; and what the ancients speak concern-
ing it, and shall himself have any acquaintance with the na-
ture and excellency of it, must needs shrink extremely when
he comes to see the Romanists discourse about it; indeed,
against it. For my part, I can truly profess, that no one
thing doth so alienate my mind from the present Roman reli-
gion, as this treatment of the word of God. I cannot but
think that a sad profession of religion, which enforceth men
to decry the use and excellencyof that, which (let them pre-
tend what they please) is the only infallible revelation of all
that truth, by obedience whereunto, we become Christians.
I do heartily pity learned and ingenious men, when I see
them enforced by a private corrupt interest, to engage in this
woful work of undervaluing the work Of God; and so much
the more, as that I cannot but hope, that it is a very un-
grateful work to themselves. Did they delight in it, I should
have other thoughts of them, and conclude, that there are
more atheists in the world, than those whom our author in-
forms us, to be lately turned so in England. This then is
the remedy that Protestants have for their evils; this the
means of making up all their differences; which they might
do every day, so far as in this world it is possible that that
work should be done amongst men, if it were not their own
fault. That they do not so, blame them still, blame them
soundly, lay on reproofs till I cry, Hold : but let not, I
pray, the word of God be blamed any more. Methinks I
could beg this of a Catholic, especially of my countrymen,
that whatever they say to Protestants, or however they deal
with them, they would let the Scripture alone, and not decry
its worth and usefulness. It is not Protestants' book, it is
God's; who hath only granted them a use of it, in common
with the rest of men : and what is spoken in disparagement
of it, doth not reflect on them, but on him that made it, and
sent it to them. It is no policy, I confess, to discover our

ENTITLED FIAT LUX. 49

secrets to our adversaries, whereby they may prevent their
own disadvantages for the future. But yet because I look
not on the Romanists as absolute enemies, I shall let them
know for once, that when Protestants come to that head of
their disputes or orations, wherein they contend that the
Scripture is so and so, obscure and insufficient, they gene-
rally take great contentment, to find that their religion can-
not be opposed, without casting down the word of God from
its excellency, and enthroning somewhat else in the room of
it. Let them make what use of this they please, I could not
but tell it them for their good, and I know it to be true. For
the present it comes too late. For, another main principle
of our author's discourse is,

VIII. 'That the Scripture on sundry accounts is insuffi-
cient to settle us in the truth of religion, or to bring us to
an agreement amongst ourselves; and that, 1. Because it is
not to be known to be the word of God, but by the testimony
of the Roman church. And then, 2. Cannot be well trans-
lated into any vulgar language. And is also, 3. In itself ob-
scure. And, 4. We have no way to determine of what is its
proper sense.' ' Atqui hie est nigra; fumus caliginis, hsec est
aerugo mera.' I suppose they ;^will not tell a Pagan or a
Mahometan this story ; at least I heartily wish that men
would not suffer themselves to be so far transported by their
private interest, as to forget the general concernments of
Christianity. We cannot, say they, know the Scripture to
be the word of God, but by the autliority of the church of
Rome : and all men may easily assure themselves, that no
man had ever known there was such a thing as a church,
much less that it had any authority, but by the Scripture.
And whither this tends, is easy to guess. But it will not
enter into my head, that we cannot know or believe the
Scripture to be the word of God, any otherwise than on the
authority of the church of Rome. The greatest part of it
was believed to be so, before there was any church at Rome
at all ; and all of it is so by millions in the world, who make
no account of that church at all. Now some say, there is
such a church. I wish men would leave persuading us, that
we do not believe what we know we do believe, or that we
cannot do that which we know we do, and see that millions
besides ourselves do so too. There are not many nations in
VOL. xviii. E

60 ANIMADVERSIONS ON A TREATISE

Europe, wherein there are not thousands who are ready to lay
down their lives to give testimony that the Scripture is the
word of God, that care not a rush for the authority of the
present church of Rome ; and what farther evidence they can
give that they believe so, I know not. And this they do
upon that innate evidence, that the word of God hath in it-
self, and gives to itself the testimony of Christ and his apo-
stles, and the teaching of the church of God in all ages. I
must needs say, there is not any thing for which Protestants
are so much beholden to the Roman Catholics as this; That
they have with so much importunacy cast upon them the
work of proving the Scripture to be of divine original, or to
have been given by inspiration from God. It is as good a
work as a man can well be employed in ; and there is not any
thing I should more gladly ' en professo' engage in, if the na-
ture of my present business would bear such a diversion.
Our author would quickly see what an easy task it were to
remove those his reproaches of a private spirit, of an inward
testimony of our own reason, which himself knowing the ad-
vantage they afford him amongst vulgar unstudied men, tri-
fles withal. Both Romanists and Protestants, as far as I can
learn, do acknowledge, that the grace of the Spirit, is neces-
sary to enable a man to believe savingly the Scripture to be
the word of God, upon what testimony or authority soever
that faith is founded or resolved into. Now this with Pro-
testants is no private whisper, no enthusiasm, no reason of
their own, no particular testimony, but the most open, noble,
known that is, or can be in the world ; even the voice of God
himself, speaking publicly to all, in and by the Scripture,
evidencing itself by its own divine innate light and excel-
lency; taught, confirmed, and testified unto, by the church
in all ages ; especially the first, founded by Christ and his
apostles. He that looks for better or other testimony, wit-
ness, or foundation to build his faith upon, may search till
doomsday without success. He that renounceth this, shakes
the very root of Christianity, and opens a door to atheism
and paganism. This was the anchor of Christians of old,
from which neither the storms of persecution could drive
them, nor the subtlety of disputations entice them. For men
to come now in the end of the world, and to tell us that we
must rest in the authority of the present church of Rome, in

ENTITLED FIAT LUX.

51

our receiving the Scripture to be the word of God ; and then
to tell us, that that church hath all its authority by and from
the Scripture ; and to know well enough all the while, that no
man can know there is any church authority but by the
Scripture, is to speak daggers and swords to us, upon a con-
fidence that we will suffer ourselves to be befooled, that we
may have the after pleasure of making others like ourselves.

Of the translation of the Scripture into vulgar tongues,
I shall expressly treat afterward, and therefore here pass it
over.

3. Its obscurity is another thing insisted on, and highly
exaggerated by our author. And this is not another thing
that I greatly wonder at; for as wise as these gentlemen
would be thought to be, he that has but half an eye, may
discern that they consider not with whom they have to do
in this matter. The Scripture, I suppose, they will grant to
be given by inspiration from God ; if they deny it, we are
ready to prove it at any time. I suppose, also, that they will
grant that the end why God gave it was, that it might be a
revelation of himself, so far as it was needful for us to know
him, and his mind and will, so that we may serve him. If
this were not the end for which God gave his word unto us,
I wish they would acquaint us with some other. I think it
was not that it might be put into a cabinet, and locked up
in a chest: if this were the end of it, then God intended in
it to make a revelation of himself, so far as it was necessary
we should know of him, and his mind and will, that we
might serve him. For that which is any one end of any thing,
or matter, that he intends, which is the author of it. Now if
God intended to make such a revelation of himself, his mind
and will, in giving of the Scripture, as was said ; he hath ei-
ther done it plainly, that is, A'ithout any such obscurity, as
should frustrate him of his end, or he hath not ; and lat be-
cause either he would not, or he could not. I wish I knew
which of these it was that the Roman Catholics do fix upon ;
it would spare me the lalsour of speaking to the other : but
seeing I do not, that they may have no evasion, I will con-
sider them both. If they say, it was because he could not
make any such plain discovery and revelation of himself,
then this is that they say : That God intending to reveal
himself, his mind and will, plainly in the Scripture, to the
e2

52 ANIMADVERSIONS ON A TREATISF.

sons of men, was not able to do it, and therefore failed in his
design. This works but little to the glory of his omnipotency
and omnisciency. But to let that pass, wherein men (so
they may compass their own ends) seem not to be much con-
cerned : I desire to know. Whether this plain sufficient re-
velation of God, be made any other way or no? If no other-
wise, then, as I confess we are all in the dark; so it is to no
purpose to blame the Scripture of obscurity, seeing it is as
lightsome as any thing else is, or can be. If this revelation
be made some other way, it must be by God himself, or
somebody else. That any other should be supposed in
good earnest to do that which God cannot (though I know
how some canonists have jested about the pope), I think will
not be pleaded. If God then hath done this another way, I
desire to know the true reason why he could not do it this
way; namely, by the Scripture, and therefore desisted from
his purpose ? But it may be thought God could make a re-
velation of himself, his mind and will, in and by the Scrip-
ture, yet he would not do it plainly, but obscurely : let us
then see what we mean by plainly in this business. We
intend not, that every text in Scripture is easy to be under-
stood ; nor that all the matter of it is easy to be apprehend-
ed : we know that there are things in it hard to be under-
stood, things to exercise the minds of the best and wisest
of men unto diligence, and when they have done their ut-
most, unto reverence. But this is that we mean by ' plainly ;'
the whole will and mind of God, with whatever is needful
to be known of him, is revealed in the Scripture, without
such ambiguity or obscurity, as should hinder the Scripture
from being a revelation of him, his mind and will ; to the
end, that we may know him, and live unto him. To say
that God would not do this, would not make such a revela-
tion (besides the reflection that it casts on his goodness and
wisdom), is indeed to say, that he would not do that, which
■we say he would do. The truth is, all the harangues we
meet withal about the obscurity of the Scripture, are direct
arraignments of the wisdom and goodness of God. And if
I were worthy to advise my Roman Catholic countrymen, I
would persuade them to desist from this enterprise ; if not
in piety, at least in policy ; for, I can assure them, as I think
I have done already, that all their endeavours for the ex-

ENTITLED FIAT LUX. 53

tenuation of the worth, excellency, fulness, sufficiency of
the Scripture, do exceedingly confirm Protestants in the
truth of their present persuasion; which they see cannot
be touched, but by such horrible applications as they detest.
4. But yet they say, ' Scripture is not so clear, but that
it needs interpretation ; and Protestants have none to inter-
pret it, so as to make it a means of ending differences.' I
confess, the interpretation of Scripture is a good and ne-
cessary work ; and I know, that he who was * dead, and is
alive for ever,' continues to give gifts unto men, according
to his promise, to enable them to interpret the Scripture,
for the edification of his body the church. If there were
none of these interpreters among the Protestants, I wonder
whence it is come to pass, that his comments on, and in-
terpretations of Scripture, who is most hated by Romanists
of all the Protestants that ever were in the world, are so
borrowed, and used (that I say not stolen) by so many of
them. And that indeed what is praiseworthy in any of
their church, in the way of exposition of Scripture, is either
borrowed from Protestants, or done in imitation of them. If
I am called on for instances in this kind, I shall give them,
I am persuaded, to some men's amazement, who are less con-
versant in these things. But we are besides the matter.
' It is of an infallible interpreter, in whose expositions and
determinations of Scripture sense all Christians are obliged
to acquiesce, and such a one you have none.' I confess we
have not, if it be such a one as you intend ; whose exposi-
tions and interpretations we must acquiesce in : not because
they are true, but because they are his. We have infallible
expositions of the Scripture in all necessary truths, as we
are assured from the Scripture itself. But an infallible ex-
positor, into whose authority our faith should be resolved,
besides the Scripture itself, we have none. Nor do I think
they have any at Rome, whatever they talk of to men that
were never there ; nor, I suppose, do they believe it them-
selves : for indeed if they do, I know not how they can be
freed, from being thought to be strangely distempered, if
not stark mad. For, not to talk of the Tower of London,
this I am sure of, that we have whole cart-loads of comments
and expositions on the Scripture, written by members of the
church, men of all orders and degrees ; and he that has cast

54 ANIMADVERSIONS ON A TREATISE

an eye upon them, knows, that a great part of their large
volumes, are spent in confuting the expositions of one an-
other, and those that went before them. Now what a mad-
ness is this, or childishness, above that of very children, to
lie swaggering and contending one with another, before all
the world, with fallible mediums about the sense of Scrip-
ture, and giving expositions, which no man is bound to ac-
quiesce in, any farther than he sees reason ; whilst all this
while they have one amongst them, who can interpret all ;
and that with such an authority, as all men are bound to
rest in, and contend no farther? And the farther mischief
of it is, that of all the rest, this man is always silent, as to
exposition of Scripture, who alone is able to part the fray.
There be two things, which I think verily, if I were a Papist,
I should never like in the pope ; because methinks they ar-
gue a great deal of want of good nature. The one is, that
we treat about, that he can see his children so fiercely
wrangle about the sense of Scripture, and yet will not give
out what is the infallible meaning of every place, at least
that is controverted, and so stint the strife amongst them,
seeing it seems he can if he would. And the other is, that
he suffers so many souls to lie in purgatory, when he may
let them forth if he please ; and, that 1 know of, hath re-
ceived no order to the contrary. But the truth is, that nei-
ther the Romanists, nor we, have any infallible livingjudge,
in whose determination of the sense of Scripture, all men
should be bound to acquiesce, upon the account of his au-
thority. This is all the difference ; we openly profess we
have none such, and betake us to that which we have, which
is better for us ; they pretending they have, yet acting con-
stantly as if they had not, and as indeed they have not;
maintain a perpetual inconsistency, and contradiction be-
tween their pretensions, and their practice. The Holy
Ghost, speaking in and by the Scripture, using the ministry
of men furnished by himself, with gifts and abilities, and
lawfully called to the work, for the oral declaration, or
other expositions of his mind, is that which the Protestants
cleave unto, for the interpreting of the Scripture; which it-
self discovers, when infallible. And if Papists can tell me
of a better way, I will quickly embrace it. I suppose I may,
•upon the considerations we have had of the reasons offered

ENTITLED FIAT LUX. 55

to prove the insufficiency of Scripture, to settle us in the
truth, and to end our differences, conclude their insufficiency
to any such purpose. We know the Scripture was given
us to settle us in the truth, and to end our differences ; we
know it is profitable to that end and purpose, and able to
make us wise to salvation. If we find not these effects
wrought in ourselves, it is our own fault ; and I desire that
for hereafter, we may bear our own blame, without such re-
flections on the holy word of the infinitely blessed God.

IX. We are come at length unto the pope, of whom we
are told. That ' he is a good man, one that seeks nothing
but our good, that never did us harm, but has the care, and
inspection of us committed unto him by Christ.' For my
part, I am glad to hear such news of him, and should be
more glad to find it to be true. Our forefathers and prede-
cessors in the faith we profess, found it otherwise. All the
harm that could be done unto them, by ruining their fami-
lies, destroying their estates, imprisoning, and torturing
their persons, and lastly, burning their bodies in fire, they
received at his hands. If the alteration pretended, be not
from the shortening of his power, but the change of his
mind and will, I shall be very glad to hear of it. For the
present, I confess, I had rather take it for granted, whilst he
is at this distance, than see him trusted with power, for the
trial of his will. I never heard of much of his repentance,
for the blood of those thousands that hath been shed by his
authority, and in his cause ; which makes me suspect, he may
be somewhat of the same mind still, as he was. Time was,
when the very worst of popes exhausted more treasure out
of this nation, to spend it abroad to their own ends, than
some are willing to grant to the best of kings, to spend at
home for their goods. It may be, he is changed, as to this
design also, but I do not know it; nor is any proof offered
of it by our author. Let us deal plainly one with another,
and (without telling us, that ' the pope never did us harm,*
which is not the way to make us believe, that he will not ;
because it makes us suspect, that all we have suffered from
him, is thought no harm) let him tell us how he will assure
us, that if this good pope get us into his power again, he
will not burn us, as he did our forefathers, unless we sub-
mit our consciences unto him in all things ; that he will not

56 ANIMADVERSIONS ON A TREATISE

find out ways to draw the treasure out of the nation, nor ab-
solve subjects from their allegiance, nor excommunicate, or
attempt the deposition of our kings, or the giving away of
their kingdoms, as he has done in former days ? That these
things he hath done, we know ; that he hath repented of
them, and changed his mind thereupon, we know not. To
have any thing to do with him, whilst he continues in such
distempers, is not only against the principles of religion, but
of common prudence also. For my part, I cannot but fear,
until I see security tendered of this change in the pope, that
all the good words that are given us concerning him, are but
baits to inveigle us into his power ; and, to tell you the truth,
' terrent vestigia.' How the pope employs himself in seek-
ing our good, which our author paints out unto us, I know
not; when I see the effects of it, I shall be thankful for it.
In the mean time, being so great a stranger to Rome as I
am, I must needs say, I know nothing that he does, but seek
to destroy us, body and soul. Our author pleads indeed,
that ' the care and inspection of our condition is committed
to him by Christ ;' but he attempts not to prove it, which I
somewhat marvel at : for having professedly deserted the old
way of pleading the Catholic cause and interest (which I
presume he did, upon conviction of its insufficiency), where-
as he is an ingenious person, he could not but know, that
* Pasce oves meas, tu es Petrus, tibi dabo claves,' are as
weak parts of the old plea as any made use of, belonging
nothing at all to the thing whereunto they are applied; it
is somewhat strange, that he would substitute no new proofs
in their room. But, it seems, it is not every one's hap, with
him of old, to want opinions sometimes, but no arguments.
When he has got proofs to his purpose, we will again attend
unto him : in the mean time, in this case shall only mind
him, that the taking for granted in disputations, that which
should principally be proved, has got an ill name amongst
learned men, being commonly called begging.

X. The last principle which I have observed, diffusing
its influences throughout the whole discourse, is. That ' the
devotion of Catholics, far transcends that of Protestants :
their preaching also (which 1 forgot to mention before) is
far to be preferred above that of these : and for their re-
ligion and worship, it is liable to no just exception.' I

ENTITLED FIAT LUX. 57

desire that our author would but a little call to mind that
parable of our Saviour, about the two men that went up into
the temple to pray. To me this discourse smells rank of the
Pharisee, and I wish that we might all rather strive to grow
in faith, love, charity, self-denial, and universal conformity
unto our Lord Jesus, than to bristle up and cry, * Stand far-
ther oif, for I am holier than thou.' In the mean time, for
the respect I bear him, I entreat our author to speak no more
of this matter, lest some angry Protestant, or some fanatic
should take occasion to talk of old matters and rip up old
sores, or give an account of the present state of things in the
church of Rome, all which were a great deal better covered.
If he will not take my advice, he must thank himself for
that which will assuredly follow. I must also say, by the
way, that that devotion which consists so much, as our au-
thor makes it to do, in the sweeping of churches and tink-
ling of bells, in counting of beads and knocking of breasts,
is of very little value with Protestants who have obtained an
experience of the excellency of spiritual communion with
God in Christ Jesus. Now whether these parts of the pro-
fession and practice of his church, which he is pleased to
undertake, not only the vindication, but the adorning of, be
liable to just exception or no, is the last part of our work to
consider, and which shall in its proper place be done accord-
ingly.

As I before observed, he that shall but cursorily run
through this discourse, will quickly find that these false
suppositions, ungrounded presumptions, and unwarrantable
pretensions, are things which are disposed of to be the foun-
dations, nerves, and sinews of all the rhetoric that it is co-
vered and wrought withal, and that the bare drawing of them
out, leaves all the remaining flourishes in a more scattered
condition than the Sibyl's leaves ; which no man can gather
up and put together to make up any significancy at all as to
the design in hand. I might then well spare all farther la-
bour, and here put a period to my progress ; and indeed
would do so, were I secure I had none to deal with but in-
genious and judicious readers, that have some tolerable ac-
quaintance at least with the estate of religion of old and at
present in Europe, and with the concernment of their own
souls in these things. But that no pretence may be left

58 ANIMADVERSIONS ON A TREATISE

unto any, that we avoided any thing material in our author,
having passed through his discourse unto the end of it, I
shall once more return to the beginning, and pass through
its severals, leaving behind in the way such animadversions
as are any way needful to rescue such as have not a mind to
be deceived from the snares and cobwebs of his oratory.

CHAP. III.

Motive, matter, and method of our author's book.

What remains of our author's preface is spent in the pur-
suit of an easy task in all the branches of it. To condemn
the late miscarriages in these nations, to decry divisions in
religion, with their pernicious consequences, to commend
my lord chancellor's speech, are things that have little dif-
ficulty in them, to exercise the skill of a man pretending so
highly as our author doth. He may secure himself, that he
will find no opposition about these things from any man in
his right wits. No other man certainly can be so forsaken
of religion and humanity, as not to deplore the woful under-
takings and more woful issues of sundry things, whereunto
the concernments of religion have been pleaded to give
countenance. The rancour also of men, and wrath against
one another on the same accounts, with the fruits which they
bring forth all the world over, are doubtless a burden to the
minds of all that love truth and peace. To prevent a returnal
to the former, and remove or at least allay the latter, how
excellently the speech of that great counsellor, and the things
proposed in it, are suited ; all sober and ingenious men must
needs acknowledge. Had this then been the whole design
of this preface, I had given his book many an amen, before
I had come to the end. But our author having wholly an-
other mark in his eye, another business in hand, I should
have thought it a little uncivil in him, to make my lord chan-
cellor's speech seemingly subservient to that which he never
intended, never aimed at, which no word or expression in it
leads unto ; but that I find him afterward so dealing with
the words of God himself. His real work in this compass of
words, is to set up a blind, or give a false alarm, to arrest and

ENTITLED FIAT LUX. 59

stay his unwary reader, whilst he prepares hira for an enter-
tainment which he thought not of. The pretence he flou-
risheth over both in the preface and sundry other parts of his
discourse, is, the hatefuhiess of our animosities in and about
religion, their dismal effects, with the necessity and excel-
lency of moderation in things of that nature; the real work
in hand is, a persuasive unto popery, and, unto that end (not
of moderation, or forbearance) are all his arguments directed.
Should a man go to him, and say. Sir, I have read your learn-
ed book, and find that heats and contests about differences
in religion are things full of evil, and such as tend unto far-
ther misery ; I am therefore resolved quietly to persist in
the way of protestancy wherein I am, without ever attempt-
ing the least violence against others for their dissent from
me, but only with meekness and quietness defend the truth
which I profess; I presume, he will not judge his design
half accomplished towards such a man, if at all. Nay, I dare
say with some confidence, that in reference to such a one, he
would say to himself, ' Operam et oleum perdidi,' And there-
fore doth he wisely tell us, p. 12. that his matter is perceived
by the prefixed general contents of his chapters ; his design,
which he calls his method, he confesseth that he doth pur-
posely conceal. But the truth is, it is easily discoverable,
there being few pages in the book, that do not display it.

The reader then must understand, that the plain English
of all his commendations of moderation, and all his exhorta-
tions to a relinquishment of those false lights and principles,
which have led men to a disturbance of the public peace,
and ensuing calamities, is, that popery is the only religion
in the world, and that centring therein is the only means to
put an end to our differences, heats, and troubles. Unless
this be granted, it will be very hard to find one grain of sin-
cerity in the whole discourse : and if it be, no less difficult
to find so much of truth. So that whatever may be esteemed
suitable to the fancies of any of them whom our author
courts in his address, those who know any thing of the ho-
liness of God and the gospel, of that reverence which is due
to Christ and his word, and wherewith all the concernments
of religion ought to be managed, will scarcely judge that
that blessed fountain of light and truth will immix his pure
beams and blessings, with such crafty, worldly, sophistical

60 ANIMADVERSIONS ON A TREATISE

devices; or such frothy ebullitions of wit and fancy as this
discourse is stuffed withal. These are things, that may be
fit to entangle unstable spirits, who being regardless of eter-
nity, and steering their course according to every blast of
temptation, that fills their lusts and carnal pleasures, are as
ready to change their religion (if men can make any change
in, or of that which in reality they neither leave nor receive,
but only sport themselves to and fro with the cloud and sha-
dow of it) as they are their clothes and fashions. Those who
have had experience of the power and efficacy of that reli-
gion which they have professed, as to all the ends for which
religion is of God revealed, will be little moved with the
stories, pretences and diversions of this discourse.

Knowing, therefore, our author's design (and which we
shall have occasion to deal with him about, throughout his
treatise), which is to take advantage from the late miscar-
riages amongst us, and the differences that are in the world
in religion, to persuade men not indeed and ultimately to
mutual moderation and forbearance, but to a general ac-
quiescency in the Roman Catholicism, I shall not here far-
ther speak unto it. The five heads of his matter may be
briefly run over as he proposeth them, p. 13. with whose
consideration I shall take my leave of his preface.

The first is, ' That there is not any colour of reason, or
just title, to move us to quarrel and judge one another, with
so much heat about religion.' Indeed there is not, nor can
there be ; no man was ever so mad as to suppose there could
be any reason or just title for men to do evil : to quarrel and
judge one another with heats about religion, is of that na-
ture. But, if placing himself to keep a decorum amongst
Protestants, he would insinuate, that we have no reason to
contend about religion, as having lost all title unto it by our
departure from Rome, I must take leave unto this general
head, to put in a general demurrer ; which I shall afterward
plead to, and vindicate.

His second is, ' That all things are so obscure, that no
man in prudence can so far presume of his own knowledge,
as to set up himself a guide and leader in religion.' I say so
too ; and suppose the words as they lie, whatever be intended
in them, are keenly set against the great papal pretension :
whatever he may pretend, we know, the pope sets up himself

ENTITLED FIAT LUX. Gl

to be a guide to all men in religion ; and, if he do it not upon
a presumption of his own knowledge, we know not on what
better grounds he doth it. And though we wholly condemn
men's setting up themselves to be guides and leaders to their
neighbours ; yet, if he intend, that all things are so obscure,
that we have no means to come to the knowledge of the
truth concerning God and his mind, so far as it is our duty
to know it ; and therefore, that no man can teach or instruct
another in that knowledge ; I say as before, we are not yet
of his mind : whether we shall be or no, the process of our
discourse will shew.

3. He adds, * That no sect hath any advantage at all over
another, nor all of them together over popery.' Yes ; they
that have the truth, wherein they have it, have advantage
against all others that have it not. And so protestancy hath
advantage over popery. And here the pretext or visor of
this Protestant begins to turn aside : in the next head, it
quite falls from him.

That is, 4. ' That all the several kinds of rehgion here
in England, are equally innocent to one another; and popery,
as it stands in opposition to them, is absolutely innocent
and unblamable to them all.' I am little concerned in the
former part of these words, concerning the several kinds of
religion in England, having undertaken the defence of one
only; namely, protestancy. Those that are departed from
protestancy so far as to constitute another kind of religion;
as to any thing from me, shall plead for themselves. How-
ever I wish, that all parties in England were all equally in-
nocent to one another, or that they would not be willing to
make themselves equally nocent. But the latter part of the
words contain, I promise you, a very high undertaking.
* Popery is innocent, absolutely innocent and unblamable
to them all.' I fear we shall scarce find it so, when we
come to the trial. I confess I do not like this pretence of
absolute innocency and unblamableness. I suppose, they
are men that profess popery, and I do know that popery is
a rehgion or profession of men's finding out; how it should
come to be so absolutely innocent on a sudden, I cannot
imagine : but we will leave this until we come to the proof
of it, taking notice only, that here is a great promise made

62 ANIMADVERSIONS ON A TREATISE

unto his noble and ingenuous readers, that cannot advantage
his cause, if he be not able to make it good. The close is,
5. * That as there neither is, nor can be any rational
motive for disputes and animosities about matters of reli-
gion ; so is there an indispensable moral cause, obliging us
to moderation,' &c. But this, as I observed before, though
upon the first view of the sign hanging up at the door, a
man would guess to be the whole work that was doing in
the house, is indeed no part of his business ; and is there-
fore thrust out at the postern, in two short leaves, the least
part of ihem in his own words, after the spending of three
hundred and sixty-four pages in the pursuit of his proper
design. But, seeing we must look over these things again,
in the chapters assigned to their adorning, we may take our
leave of them at present, and of his preface together.

CHAP. IV.

Contests about religion and reformation, schoolmen, §r.

Chap. I. The title of this chapter was proposed; the pursuit
of it now ensues. The first paragraph is a declamation about
sundry things which have not much blameworthy in them.
Their common weakness is, that they are common. They
tend not to the furtherance of any one thing more than an-
other ; but are such as any party may flourish withal, and
use to their several ends as they please. That, ' desire of
honour and applause in the world,' hath influenced the minds
of men to great and strange undertakings, is certain. That
it should do so, is not certain, nor true : so, that when we
treat of religion, if we renounce not the fundamental prin-
ciple of it in self-denial, this consideration ought to have no
place. What then was done by emperors and philosophers
of old, or by the latter schoolmen on this account, we are
little concerned in. Nor have I either desire or design to
vellicate any thing spoken by our author, that may have an
indifferent interpretation put upon it; and be separated from
the end which he principally pursues. As there is but very

ENTITLED FIAT LUX. 63

little spoken in this paragraph, directly tending to the whole
end aimed at, so there are but three things, that will any
way serve to leaven the mind of his reader, that he may be
prepared to be moulded into the form he hath fancied to
cast him into, which is the work of all these previous
harangues.

The first is his insinuation. That the 'reformation of re-
ligion is a thing pretended by emulous plebeians, not able
to hope for that supervisorship in religion which they see
intrusted with others.' How unserviceable this is unto his
design as applied to the church of England, all men know ;
for setting aside the consideration of the influence of so-
vereign royal authority, the first reformers amongst us were
persons, who, as they enjoyed the right of reputation for the
excellencies of learning and wisdom ; so also were they fixed
in those places and conditions in the church, which no re-
formation could possibly advance them above ; and the at-
tempt whereof cost them not only their dignities, but their
lives also. Neither were Hezekiah, Josiah, or Ezra of old,
'emulous plebeians,' whose lasting glory and renown arose
from their reformation of religion. They who fancy men in
all great undertakings to be steered by desire of applause
and honour, are exceeding incompetent judges of those ac-
tions which zeal for the glory of God, love to the truth,
sense of their duty to the Lord Jesus Christ, and compassion
for the souls of others, do lead men unto, and guide them
in ; and such will the last day manifest the reformation tra-
duced to have been.

The second, is a gallant commendation of the ingenuity,
charity, candour, and sublime science of the schoolmen.
I confess, they have deserved good words at his hands.
These are the men, who, out of a mixture of philosophy, tra-
ditions, and Scripture, all corrupted and perverted, have
hammered that faith, which was afterward confirmed under
so many anathemas at Trent. So that upon the matter, he
is beholden to them for his religion ; which I find he loves,
and hath therefore reason to be thankful to its contrivers.
For my part, I am as far from envying them their commen-
dation, as I have reason to be; which I am sure is far
enough. But yet before we admit this testimony, hand over
head, I could wish he would take a course to stop the

64 AXI.MADVERSIOXS OX A TREATISE

mouths of some of his own church, and those no small ones
neither, who have declared them to the world, to be a pack
of egregious sophisters, neither good philosophers, nor any
divines at all ; men who seem not to have had the least re-
verence of God, nor much regard to the truth in any of their
disputations, but were wholly influenced by a vain reputation
of subtlety, desire of conquest, of leading and denominating
parties, and that in a barbarous science, barbarously ex-
pressed, until they had driven all learning and divinity al-
most out of the world. But I will not contend about these
fathers of contention : let every man esteem of them as he
seems good.

There is the same respect, in that bitter reflection which
he makes on those, who have managed differences in reli-
gion in this last age, the third thing observable. That they
are the writers, and writings, that have been published
ao-ainst the papacy which he intends ; he doth more than
intimate. Their disputes, he tells us, ' are managed with so
much unseemly behaviour, such unmannerly expressions,
that discreet sobriety cannot but loathe, and abhor to read
them;' with very much more to this purpose, I shall not
much labour to persuade men not to believe what he says
in this matter; for I know full well, that he believes it not
himself. He hath seen too many Protestant books, I sup-
pose, to think this censure will suit them all. This was
meet to be spoken, for the advantage of the Catholic cause :
for what there hath been of real oS'ence in this kind amongst
us, we may say, 'Iliacos intra muros peccatur et extra;'
Romanists are sinners as well as others. And I suppose
himself knows, that the reviling, and defamations used by
some of his party, are not to be paralleled in any writings of
mankind at this day extant.

About the appellations he shall think meet to make use
of, in reference to the persons at variance, we will not con-
tend with him : only I desire to let him know, that the re-
proach of Galilean from the Pagans, which he appropriates
to the Papists, was worn out of the world, before that
popery which he pleads for, came into it. As Roman Ca-
tholics never tasted of the sufferings wherevk^ith that re-
proach was attended, so they have no special right to the
honour that is in its remembrance. As to the sport he is

ENTITLED FIAT LUX. 65

pleased to make with his countrymen, in the close of this
paragraph, about losing their wits in religious contests, with
the evils thence ensuing, I shall no farther reflect upon;
but once more to mind the reader, that the many words he
is pleased to use in the exaggerating the evils of managing
differences in religion with animosities and tumults, so
seemingly to persuade men to moderation and peace, I shall
wholly pass by, as having discovered, that that is not his
business, nor consequently, at present, mine.

It is well observed by him in his second paragraph, that
most of the great contests in the world about perishing
things, proceed from the unmortified lusts of men. The
Scripture abounds in testimonies given hereunto: St. James
expressly, ' From whence come wars and fightings among
you ? come they not hence, even of your lusts that war in
your members? Ye lust, and have not; ye kill, and desire to
have, and cannot obtain; ye fight and war, yet ye have
not,' chap. iv. 1, 2. Men's lusts put them on endless irregu-
larities, in unbounded desires, and foolish sinful enterprises
for their satisfaction. Neither is Satan, the old enemy of
the welfare of mankind, wanting to excite, provoke, and stir
up these lusts by mixing himself with them in his tempta-
tions, thrusting them on, and entangling them in their pur-
suit. As to the contests about religion, which I know not
with what mind or intention he terms an ' empty airy busi-
ness, a ghostly fight, a skirmish of shadows or horsemen iu
the clouds,' he knows not what principle, cause, or source,
to ascribe them unto ; that which he is most inclinable
unto is, 'That there is something invisible above man,
stronger and more politic than he, that doth this contumely
to mankind, that casts in these apples of contention amongst
us, that hisses us to war and battle, as waggish boys do
dogs in the street.' That which is intended in these words,
and sundry others of the like quality that follow, is, that this
ariseth fromthe eaticsmeats aal iaipulsiois of the devil.
And none can doubt, but that in these works of darkness,
the prince of darkness hath a great hand. The Scripture
also assures us, that as the scorpions which vexed the w^orld
issued out of the bottomless pit, so also that these unclean
spirits do stir up the powers of the earth to make opposition
unto the truth of the gospel, and religion of Jesus Christ.

VOL. XVIII. F

66 ANIMADVERSIONS ON A TREATISE

But yet neither doth this hinder, but that even these reli-
gious feuds and miscarriages also, proceed principally from
the ignorance, darkness, and lusts of men. In them lies the
true cause of all dissensions in and about the things of God.
The best know but in part, and the most love darkness more
than light, because their works are evils. A vain conver-
sation received by tradition from men's fathers, with invete-
rate prejudices, love of the world, and the customs thereof,
do all help on this sad work wherein so many are employed.
That some preach the gospel of God tv TroXXfjJ ayiovt with all
their strength, in much contention, 'and contend earnestly
for the faith once delivered unto the saints ;' as it is their
duty, so it is no cause, but only an accidental occasion, of
differences amongst men. That the invisible substances our
author talks of, should be able to sport themselves with us
as children do with dogs in the street, and that with the
like impulse from them, as dogs from these, we should rush
into our contentions, might pass for a pretty notion, but
only that it overthrows all religion in the world, and the
whole nature of man. There is evil enough in corrupted
nature to produce all these evils which are declaimed
against to the end of this section, were there no demons to
excite men unto them. The adventitious impressions from
them, by temptations and suggestions, doubtless promote
them, and make men precipitate above their natural tem-
pers in their productions ; but the principal cause of all our
evils is still to be looked for at home.

Nee te quiEsiveris extra.

Sect. 3. page 34. In the next section of this chapter
whereuntohe prefixes, 'Nullity of Title,' he pursues the per-
suasive unto peace, moderation, charity, and quietness in
our several persuasions, with so many reasonings and good
words, that a man would almost think that he began to be
in good earnest, and that those were the things which he
intended for their own sakes to promote. I presume, it can-
not but at the first view seem strange to some, to find a man
of the Roman party so ingeniously arguing against the im-
position of our senses in religion magisterially and with
violence one upon the other ; it being notoriously known to
all the world, that they are, if not the only, yet the greatest

ENTITLED FIAT LUX. 67

imposers on the minds and consciences of men that ever
lived in the earth ; and which work they cease not the pro-
secution of, where they have power, tintil they come to fire
and fagot. I dare say, there is not any strength in any of
his queries, collections, and arguings, but an indifferent
man would think it at the first sight to be pointed against
the Roman interest and practice. For what have they been
doing for some ages past, but under a pretence of charity to
the souls of men, endeavouring to persuade them to their
opinions and worship, or to impose them on them whether
they will or no? But let old things pass; it is well if now
at last they begin to be otherwise minded. What then, if
we should take this gentleman at his word, and cry, A
match ; let us strive and contend no more ; keep you your
religion at Rome to yourselves, and we will do as well as
we can with ours in England ; we will trouble you no more
about yours, nor pray do not you meddle with us or ours.
Let us pray for one another, wait on God for light and direc-
tion, it being told us, that ' if any one be otherwise minded'
(than according to the truth) ' God shall reveal that unto him.'
Let us all strive to promote godliness, obedience to the
commands of Christ, good works, and peace in the world ;
but for this contending aboiit opinions, or endeavouring to
impose our several persuasions upon one another, let us give
it quite over. I fear he would scarcely close with us, and
so wind up all our differences upon the bottom of his own
proposals ; especially, if this law should extend itself to all
other nations equally concerned with England. He would
quickly tell us, that this is our mistake ; he intended not
Roman Catholics, and the differences we have with them in
this discourse. It is Protestants, Presbyterians, Indepen-
dents, Anabaptists, Quakers, that he deals withal, and them
only, and that upon this ground, that none of them have any
title or pretence of reason to impose on one another, and so
ought to be quiet, and let one another alone in matters of
religion. But for the Roman Catholics, they are not con-
cerned at all in this harangue, having a sufficient title to
impose upon them all. Now, truly, if this be all, I know
not what we have to thank you for, ' Tantumne est otii tibi
abs re tua, aliena ut cures, eaque quae ad te nihil attinent?'
There are wise and learned men in England, who are con-
F 2

^S AXIMAU VERSIONS OX A TRliATlSK

cerned in our differences, and do labour to compose them
or suppress them. That this gentleman should come and
justle them aside, and impose himself an umpire upon us
without our choice or desire in matters that belong not unto
him, how charitable it may seem to be I know not, but it is
scarcely civil. Would, he would be persuaded to go home
and try his remedies upon the distempers of his own family,
before he confidently vend them to us. I know he has no
salves about him to heal diversities of opinions, that he can
write ' probatura est' upon, from his Roman church. If he
have, he is the most uncharitable man in the world to leave
them at home brawling and together by the ears ; to seek
out practice where he is neither desired nor welcome, when
he comes without invitation. I confess, I was afraid at the
beginning of the section, that I should be forced to change
the title before I came to the end, and write over it ' Desinit
in piscem.' The sum of this whole paragraph is, that all
sorts of Protestants, and others here in England, do ridi-
culously contend about their several persuasions in religion,
and put trouble on one another on that account, whereas it
is the pope only that hath title and right to prescribe a re-
ligion unto us all j which is not to me unlike the fancy of
the poor man in bedlam, who smiled with great content-
ment at their folly, who imagined themselves either Queen
Elizabeth, or King James, seeing he himself was King Henry
the Eighth. But, seeing that is the business in hand, let
us see what is this title that the pope hath which Pro-
testants can lay no claim unto. It is founded on that of the
apostle to the Corinthians, ' Did the word of God come forth
from you, or came it unto you only V This is pretended the
only rule to determine with whom the pre-eminence of re-
ligion doth remain : now the word came not out originally
from Protestants, or Puritans, nor came it to them alone.
'So that they have no reason to be imposing their concep-
tions on one another, or own others that differ from them.
But our author seems here to have fallen upon a great mis-
adventure ; there is not, as I know of, any one single text
of Scripture, that doth more fatally cut the throat of papal
pretensions than this that he hath stumbled on. It is known
that the pope and his adherents claim a pre-eminence in
religion, to be the sole judges of all its concernments, and

ENTITLED FIAT LUX. 69

the imposers of it in all the world. What men receive from
them, that is truth ; what they are any otherwise instructed
in, it is all false and naught. On this pretence it is, that
this gentleman pleads nullity of title amongst us as to all
our contests; though we know that truth carries its title
with it, in whose hands soever it be found. Give me leave
then to make so bold (at least at this distance) as to ask
the pope and his adherents * An a vobis verbum Dei pro-
cessit, an ad vos solos pervenit?' ' Did the gospel first come
from you, or only unto you,' that you thus exalt yourselves
above your brethren all the world over? Do we not know
by whom it first came to you, and from whom? Did it not
come to very many parts of the world before you ? to the
whole world as well as to you ? Why do you then boast
yourselves as though you had been the first revealers of the
gospel, or that it had come unto you in a way or manner
peculiar and distinct from that by which it came to other
places? Would you make us believe that Christ preached
at Rome, or suffered or rose from the dead there, or gave the
Holy Ghost first to the apostles there, or first there founded
his church, or gave order for the empaling it there, when it
was built? Would we never so fain, we cannot believe such
prodigious fables. To what purpose then do you talk of
title to impose your conceits in religion upon us? Did the
gospel first come forth from you, or came it unto you only?
Will not Rome, notwithstanding its seven hills, be laid in a
level with the rest of the world, by virtue of this rule? The
truth is as to the oral dispensation of the gospel, it came
forth from Jerusalem, by the personal ministry of the apo-
stles, and came equally to all the world. That spring being
long since dried up, it now comes forth to all from the writ-
ten word; and unto them who receive it in its power and
truth doth it come, and unto no other. What may farther
be thought necessary to be discussed, as to the matter of
of fact, in reference to this rule, the reader may find handled
under that consideration of the first supposition, which our
author builds his discourse upon.

Sect. 4. p. 48. 'Heats and Resolution,' is the title of
this section; in which, if our author be found blameless, his
charge on others will be the more significant: the impartial
reader that will not be imposed on by smooth words, will

70 ANIMyVDVERSlONS ON A TREATISE

easily know what to guess of his temper. In the mean time,
though we think it is good to be well resolved in the things
that we are to believe and practise in the worship of God;
yet all irregular, and irrational heats, in the prosecution, or
maintenance of men's different conceptions and apprehen-
sions in religion, we desire sincerely to avoid and explode.
Nor is it amiss, that, to further our moderation, we be
minded of the temper of the Pagans, who in their opinion-
wars (we are told) used no other weapons but only of pen
and speech : for our author seems to have forgotten, not
only innumerable other instances to the contrary, but also
the renowned battle between Ombos and Tentyra. But this
forgetfulness was needful, to aggravate the charge on Chris-
tians, that are not Romanists, for their heat, fury, and fight-
ings, for the promotion of their opinions ; as being in this
so much the worse than Pagans, who in religion used an-
other manner of moderation. And who, I pray, is it that
manageth this charge ? Whence comes this dove, with an
olive-branch? this orator of peace? If we may guess from
whence he came, by seeing whither he is going, we must say
that it was from Rome. This is their plea, this the persua-
sion of men of the Roman interest ; this their charge on
Protestants : to this height the confidence of men's igno-
rance, inadvertency, and fulness of present things amounts.
Could ever any one rationally expect, that these gentlemen
would be public decriers of fury, wars, and tumults for re-
ligion? May not Protestants say to them, 'Quseregio in ter-
ris nostri non plena cruoris?' Is there any nation under the
heavens, whereunto your power extends, wherein our blood
hath not given testimony to your wrath and fury? After all your
cursings and attempted depositions of kings and princes,
translations of title to sovereignty and rule, invasions of na-
tions, secret conspiracies, prisons, racks, swords, fire, and
fagot, do you now come and declaim about moderation? We
see you not yet cease from killing of men, in the pursuit of
your fancies and groundless opinions ; any where, but either
where you have not power, or can find no more to kill : so
that certainly, whatever reproach we deserve to have cast
upon us in this matter, you are the unfittest men in the world
to be managers of it. But I still find myself in a mistake
in this thing : it is only Protestants, and others departed

ENTITLED FIAT LVX. 71

from the Roman church, that our author treats of: it is they,
who are more fierce and disingenuous than the Pagans, in
their contests amongst themselves, and against the Roman-
ists, as having the least share of reason of any upon the
earth. His good church is not concerned, vi^ho as it is not
led by such fancies and motives as they are, so it hath
right (where it hath power) to deal with its adversaries as
seems good unto it. This then, sir, is that which you in-
tend; that we should agree amongst ourselves, and wait for
your coming with power to destroy us all. It were well in-
deed, if we could agree ; it is our fault and misery, if we do
not, having so absolutely a perfect rule and means of agree-
ment as we have. But yet, whether we agree, or agree not,
if there be another party distinct from us all, pretending a
right to exterminate us from the earth, it behoves us to
look after their proceedings. And this is the true state of
all our author's pleas for moderation ; which are built upon
such principles as tend to the giving us up unarmed and
naked to the power and will of his masters.

For the rest of this section, wherein he is pleased to
sport himself in the miscarriages of men in their coining and
propagating of their opinions, and to gild over the care and
success of the church of Rome, in stifling such births of
pride and darkness, I shall not insist upon it. For as the
first as generally tossed up and down, concerns none in par-
ticular, though accompanied with the repetition of such
words as ought not to be scoffed at; so the latter is nothing
but what violence and ignorance may any where, and in any
age produce. There are societies of Christians, not a few, in
the east, wherein mere darkness and ignorance of the truth,
hath kept men at peace in errors, without the least distur-
bance by contrary opinions amongst themselves, for above a
thousand years; and yet they have wanted the help of out-
ward force to secure their tranquillity. And is it any won-
der, that where both these powerful engines are set at work
for the same end, if in some measure it be compassed and
effected. And if there be such a thing among the Roman-
ists (which I have reason to be difficult in admitting the be-
lief of) as that they can stifle all opinions, as fast as they
are conceived, or destroy them as soon as they are brought
forth, I know it must be some device or artifice unknown

72 ANIMADVERSIONS ON A TREATISE

to the apostles and primitive churches ; who notwithstand-
ing all their authority and care for the truth, could not with
many compass that end.

Sect. 5. p. 54. The last section of this chapter, contains
motives to moderation, three in number; and I suppose,
that no man doubts but that many more might be added,
every one in weight outdoing all these three. The first is
that alone which Protestants are concerned to look unto; not
that Protestants oppose any motive under moderation ; but
knowing that in this discourse, moderation is only the pre-
tence, popery (if I may use the word without incivility) the
design and aim, it concerns them to examine, which of these
pretended motives, that any way regards their real principle,
doth tend unto. Now this motive is, the great ignorance our
state and condition is involved in, concerning God, his
works, and providence ; a great motive to moderation, I
wish all men would well consider it. For I must acknow-
ledge, that I cannot but suppose them ignorant of the state
and condition of mortality, and so consequently their own,
who are ready to destroy and exterminate their neighbours of
the same flesh and blood with them, and agreeing in the
main principles of relioion, that may certainly be known, for
lesser differences, and that by such rules as within a few
years may possibly reach their nearest relations. Our au-
thor also lays so much weight on this motive, that he fears
an anticipation, by men saying, ' That the Scripture reveals
enough unto us;' which therefore he thinks necessary to re-
move. For my part, I scarce think he apprehended any real
danger, that this would be insisted on as an objection against
his motive to moderation. For to prevent his tending on
towards that which is indeed his proper end, this obstacle is
not unseasonably laid, that under a pretence of the igno-
rance unavoidably attending our state and condition, he
nnight not prevail upon us to increase and aggravate it, by
enticing us to give up ourselves by an implicit faith to the
conduct of the Roman church. A man may easily perceive
the end he intends, by the objections which he foresees. No
man is so mad, I think, as to plead the sufficiency of Scrip-
ture revelation against moderation ; when in the revelation
of the will of God contained in the Scripture, moderation is
so much commended unto us, and pressed ui)on us. But

ENTITLED FIAT LUX.

73

against the pretended necessity of resigning ourselves to the
Romanists, for a relief against the unavoidable ignorance of
our state and condition, besides that we know full well such
a resignation would yield us no relief at all, this plea of the
sufficiency of Scripture revelation is full and unanswerable.
This put our author on a work which 1 have formerly once
or twice advised him to meddle no more ; being vv'ell assured,
that it is neither for his reputation, nor his advantage, much
less for his soul's health. The pretences which he makes
use of, are the same that we have heard of many and many a
time ; the abuse of it by some, and the want of an infallible
interpreter of it as to us all. But the old tale is here anew
gilded with an intermixture of other pretty stories, and ap-
plication of all to the present humours of men ; not forgetting
to set forth the brave estate of our forefathers, that had not
the use of the Scripture ; which what it was, we know well
enough, and better than the prejudices of this gentleman
will give him leave to tell us. But if the lawful and neces-
sary use of any thing may be decried, because of its abuse,
we ouglit not only to labour the abolishing of all Christian
religion in general, and every principle of it in particular out
of the world, but the blotting out of the sun, and moon, and
stars, out of the firmament of heaven, and the destruction of
the greatest and most noble parts, at least, of the whole
creation : but as the apostles continued in the work of
preaching the gospel, though by some the grace they taught
* was turned into lasciviousness ;' so shall we abide to plead
for the use of the Scripture, whatever abuse of them by the
wicked lusts of men can be instanced in. Nor is there any
reason in the world, why food should be kept from all men,
though some have surfeited, or may yet so do. To have a
compendious narration of the story and morality of the
Scripture in the room of the whole, which our author allows
of, is so jejune, narrow, and empty a conception, so unan-
swerable to all those divine testimonies given to the excel-
lency of the word of God, with precepts to abide in the
meditation and study of it, to grow in the knowledge of it,
and the mysteries contained it, the commendations of them
that did so, in the Scripture itself, so blasphemously dero-
gatory to the goodness, love, and wisdom of God, in granting

74 ANIMADVERSIONS ON A TREATISE

US that inestimable benefit, so contrary to the redoubled
exhortations of all the ancient fathers, that I wonder any one
who dares pretend to have read it, or to be a Christian, can
own and avow such a notion. All the fine stories, allusions,
and speculations, about madness, that he is pleased to flou-
rish withal in this matter, are a covering too short and nar-
row to hide that wretched contempt of the holy word of the
great God, which in these notions discovers itself. Men
who by corrupt principles have been scared from the study
of the Scripture, or by their lusts kept from its serious pe-
rusal, or attendance unto it, that value not the authority of
God, of Christ, or his apostles, commanding and requiring
the diligent study of it, that disregard the glorious mysteries,
revealed in it on set purpose that we might all come to an
acquaintance with them, and so, consequently, that have had
no experience of the excellency or usefulness of it, nor lie
under any conviction of their own duty to attend unto it,
may perhaps be glad to have their lusts and unbelief so far
accommodated, as to suffer themselves to be persuaded, that
there is no need that they should any farther regard it, than
hitherto they have done. ' But in vain is the net spread be-
fore the eye of any thing that hath a wing ;' for them who
have tasted the sweetness of the good word of God, who
have attained any acquaintance with its usefulness and ex-
cellency, who have heard the voice of God in it, making the
knowledge of his will revealed therein, of indispensable ne-
cessity to the salvation of their souls ; believe me, sir, all
your rhetoric and stories, your pretences and flourishes, will
never prevail with them to cast away their Bibles, and re-
solve for the future to believe only in the pope. Of the
interpretation of the Scripture I have spoken before, and
shewed sufiiciently, that neither are we at any such a loss
therein, as to bring us to any uncertainty about the princi-
ples of our religion ; nor, if we were, have we the least rea-
son to look for any relief from Rome. When I happen upon
any of these discourses, I cannot but say to myself. What
do these men intend ? Do they know what they do, or with
whom they have to deal? Have they ever read the Scrip-
tures, or tasted any sweetness in it? If they instruct their
disciples unto such mean thoughts of the holy word of God,

ENTITLED FIAT LUX. 75

they undo them for ever. And if I meet with these bold ef-
forts against the wisdom of God twenty times, I cannot but
still thus startle at them.

The two following motives being taken up, as far as I
can apprehend, to give our author an advantage to make
sport for himself and others, in canvassing some expressions
and discourses of our talkative times, and the vulgar brutish
management of our differences by some weak unknowing
persons, need not detain us. Did I judge it a business
worthy of any prudent man's consideration, it were easy
to return him for his requital, a collection of the pretty
prayers and devotions of his good Catholics, of their kind
treatments one of another, or the doughty arguments they
make use of amongst themselves and against us ; abun-
dantly enough to repay him his kindness, without being be-
holden to any of those legends, which they formerly accom-
modated the people withal, in room both of Scripture and
preaching ; though of late they begin to be ashamed of
them.

CHAP. V.

Obscurity of God, ^c.

Chap. II. Unto the ensuing whole chapter, wherein our
author expatiates with a most luxuriant oratory throughout;
and ofttimes soars with poetical raptures, in setting forth the
obscurity and darkness of all things, our ignorance and dis-
ability to attain a right and perfect knowledge of them, cant-
ing by the way many of those pretty notions, which the
philosophical discoursive men of our days do use to whet
their wits upon over a glass of wine, I have not much to offer:
nor should I once reflect upon that discourse, were it not
designed to another end than that which it is ushered in by,
as the thing aimed to be promoted by it. Forbearance of
one another in our several persuasions on a sense of our in-
firmity and weakness, and the obscurity of those things
about which our minds and contemplations are conversant,
is flourished at the entrance of this harangue : after a small

76 ANIMADVERSIONS ON A TREATISE

progress, the snake begins to hiss in the grass, and in the
close openly to shew itself, in an enticement unto an em-
bracing of the Roman religion ; which, it seems, will dis-
entangle our minds out of that maze about the things of
God and man, in which, without its guidance, we must of
necessity wander for ever. As for his philosophical notions,
I suppose they were only vented to shew his skill in the
learned talk of this age, and to toll on the gallants whom he
hath most hope to inveigle, knowing them to be candidates
for the most part, unto that scepticism which is grown the
entertainment of tables and taverns. How a man that is
conversant in his thoughts about religion, and his choice of,
or settlement therein, should come to have any concernment
in this discourse I cannot imagine. That God who is infinitely
wise; holy, good, who perfectly knows all his own excellen-
cies, hath revealed so much of himself, his mind, and will, in
reference to the knowledge which he requires of himself, and
obedience unto him as is sufficient to guide us whilst we are
here below, to steer our course in our subjection to him, and
dcpendance on him in a manner acceptable unto him, and to
bring us to our utmost end and blessedness in the enjoy-
ment of him. This Protestants think sufficient for them, who
as they need not, so they desire not to be wise above what
is vi-ritten ; nor to know more of God than he hath so revealed
of himself, that they may know it. Those barren, fruitless
speculations which some curious serpentine wits, casting off
all reverence of the sovereignty and majesty of God, have
exercised themselves in and about, even in things too high
and hard for them, darkening counsel and wisdom by words
of pretended subtlety, but real folly; are fitter to be exploded
out of the world, than fomented and cherished in the minds
of men.

Nor doth that discourse about God and his essence,
which lies before us, seem to grow on any other roots
than ignorance and curiosity; ignorance of what it is that
God requireth us to know of him, and how; and curiosity
in prying into and using words about what we do not under-
stand, nor is it the mind of God that we should. Were poor
sinners thorouL;hly sensible of their own condition, and what
acquaintance with God their concernment doth lie in, they
would little value such vain towering imaginations as some

ENTITLED FIAT LUX. 77

men's minds are exercised withal. Come, sir, let us leave
these vain flourishes, and in deepest abasement of soul, pray
that we may know how * the Father, whom no man hath
seen at any time, is revealed by the only begotten Son, who
is in his bosom.' What he is in his law towards impenitent
sinners, what in the covenant of his grace to them that fly
for refuge to the hope that is set before them ; even that the
God of our Lord Jesus Christ, the Father of glory, would
give unto us the Spirit of wisdom and revelation in the
knowledge of him, that the eyes of our understanding being
enlightened, we may know what is the hope of his calling,
and what the riches of the glory of his inheritance in the
saints, and what is the exceeding greatness of his power
towards them that believe, according to the working of the
might, of his power, which he wrought in Christ when he
raised him from the dead, and set him at his own right hand
in heavenly places ; that our hearts may be comforted, being
knit together in love, and unto all riches of the full assu-
rance of understanding to the acknowledgment of the mys-
tery of God, and of the Father, and of Christ, in whom are
hid all the treasures of wisdom and knowledge, and by whom
alone we may obtain any saving acquaintance with them;
who also is come, and hath given us an understanding that
we may know him that is true.

This is theport-havenof Protestants, whatever real dark-
ness may be about them, or whatever mists may be cast on
them by the sleights of men that lie in wait to deceive ; that
they need know no more of God, that they may love him,
fear him, believe in him, and come to the enjoyment of him,
than what he hath clearly and expressly in Christ revealed
of himself by his word. Whether the storms of this gentle-
man's indignation be able to drive them, or the more plea-
sant gales of his eloquence to entice them from this harbour,
time will shew. In the mean while, that indeed they ought
not so to do, nor will do so with a.ny but such as are re-
solved to steer their course by some secret distempers of
their own, a few strictures on the most material passages of
this chapter will discover.

It is scarce worth while to remark his mistake in the
foundation of his discourse of the ' Obscurity of God,' as he
is pleased to state the matter, from that of the prophet, as-

78 ANIMADVERSIONS ON A TREATISE

serting, that ' God is a God who hides himself,' or, as he ren-
ders it, a 'hidden God.' His own prophet will tell him, that
it is not concerning the essence of God, but the dispensation
of his love and favour towards his people, that those words
were used by the prophet of old, and so are unwillingly
pressed to serve in the design he hath in hand. Neither are
we more concerned in the ensuing discourse of the ' Soul's
cleaving to God by affection,' upon the metaphysical repre-
sentation of his excellencies and perfections unto it; it be-
ing purely Platonical, and no way suited to the revelation
made of God in the gospel, which acquaints us not with any
such amiableness in God, as to endear the souls of sinners
unto him, causing them to reach out the wings of their love
after him, but only as he is in Christ Jesus reconciling the
world to himself; a consideration that hath no place, nor
can obtain any in this flourish of words: and the reason is,
because they are sinners, and therefore without the revela-
tion of an atonement, can have no other apprehension of the
infinitely holy and righteous God, but as of a devouring fire,
with whom no sinner can inhabit. Nor yet in the aggrava-
tion of the obscurity of God from the restless endeavours of
mankind in the disquisition of him, who, as he says, ' shew
their love in seeking him, having at their birth an equal
right to his favour, which they could nowise demerit before
they were born,' being directly contrary to the doctrine of
his own church, in the head of original sin.

That which first draws up towards the design he is in
pursuit of, is his determination, ' that the issuing of men's
perplexities in the investigation of this hidden God, must be
by some prophet or teacher, sent fpom God unto men ;' but
the uncertainty of coming into any better condition thereby,
is so exaggerated by a contempt of those ways and means,
that such prophets have fixed on to evidence their coming
forth from God, by miracles, visions, prophecies, a shew of
sanctity, with a concourse of threats and promises, as that
means also is cashiered from yielding us any relief. Nei-
ther is there any thing intimated, or offered, to exempt the
true prophets of God, nor the Lord Christ himself, from be-
ing shuffled into the same bag with false pretenders in the
close, that were brought forth to play their game in this pa-
geant. Yea, the difficulty put upon this help of the loss we

ENTITLED FIAT LUX. 79

are at in the knowledge of God by prophets and prophecies,
seems especially to respect those of the Scripture, so to ma-
nifest the necessity of a farther evidence to be given unto
them, than any they carry about them, or bring with them,
that they may be useful to this end and purpose : and this
intention is manifest a little after, where the Scripture is ex-
pressly reckoned among those things which all men boast
of, none can come to certainty or assurance by. Thus are
poor unstable souls ventured to the borders of atheism,
under a pretence of leading them to the church. Was this
the method of Christ or his apostles, in drawing men to the
faith of the gospel ? this the way of the holy men of old,
that laboured in the conversion of souls from gentilism and
heresy ? Were ever such bold assaults against the immove-
able principles of Christianity made by any, before reli-
gion came to be a matter of carnal interest? Is there no
way to exalt the pope, but by questioning the authority of
Christ, and truth of the Scripture? Truly, I am sorry
that wise and considering men should observe such an irre-
verence of God and his word to prevail in the spirits of men,
as to entertain thoughts of persuading them to desert their
religion, by such presumptuous insinuations of the uncertain-
ty of all divine revelation. But all this may be made good
on the consideration of the changes of men after their pro-
fessions of this or that religion ; namely, that, notwithstand-
ing their former pretensions, yet indeed they know nothing
at all, seeing that from God and the truth no man doth
willingly depart; which if it be universally true, I dare say,
there is not one word true in the Scripture. How often
doth God complain in the Old Testament that his people
forsook him for that which was not God? and how many
do the apostles shew us in the New, to ' have forsaken the
truth?' It is true that under the notion of God, the chiefest
good, and of truth the proper object and rest of the under-
standing, none can willingly and by choice depart ; but, that
the minds of men might be so corrupted and perverted by
their own lusts and temptations of Satan, as willingly and by
choice to forsake the one or the other, to embrace that which
in their stead presents itself unto them; is no less true, than,
that twice two make four. And it is mere weakness and ig-
norance of the condition of mankind, since the entrance of

80 ANIMADVERSIONS ON A TREATISE

sin, to conclude, that, because men may forsake the truth
which they have professed, therefore there is no evidence in
that truth which they so forsake; as though truth and its
evidence were to be measured and judged by the carriage
and deportment of corrupt and unstable men towards it.
Though the sun continue to shine in the firmament, yet there
be a thousand ways whereby men may become blind, and so
rendered unable to see it. And there are no fewer ways
whereby men either wilfully themselves darken the eyes of
their understanding, or suffer them to be put out by others.
Shall the truth be thence calumniated, as though it sent
forth no beams whereby it may be clearly discerned ? Are
they not rather justly to be supposed blind themselves, who
can entertain such thoughts of it ?

We dwell too much on these remote attempts towards the
special end aimed at. The rhetoric of this discourse is
wound up, p. 76 — 79. in a persuasive unto popery ; the sub-
stance whereof is, that the papacy being rejected, there is a
necessity that all men must become atlieists ; which requires
a little farther consideration. He says, then, ' That these dis-
sentions of ours' (he means of Protestants, one of whom he
most indecently personates) * about the faith in its branches
so hot, so various, so extravagant, are apt to infer a suspi-
cion in its very root. Are not a hundred in our own country
become atheists ah'eady upon that very notion? and these
men supposing substantial change once made in religion,
and deliberately admitted, are rather to be commended for
their wit, than blamed. For they do but that suddenly,
which all the land will come to by degrees.' This in general,
in which entrance into his farther application of what he
had largely, and indeed loosely, before discoursed to his
present purpose, I wish I could find any thing sound. If
dissensions about the faith, however extravagantly managed,
are apt to infer a suspicion in its very root, it is most certain,
that since the first preaching of it, or within a few years
after its first revelation, causes of suspicion have been given,
and will be given, and it is the mind of God should be given,
who said, there must be heresies, that the approved may be
tried. And this very argument did Celsus press against
Christianity almost fifteen hundred years ago, which is wor-
thily answered by Origen ; nor is there need of adding any

ENTITLED FIAT LUX. 81

thing to what that excellent man replied unto one of the
first coiners of this objection. The truth is, our dissensions
are evils; our evils, the evils of men that are engaged in
them. And yet it may be, not all out so evil in themselves
as is pretended ; they are far enough from meriting the title
of. Mo here is Christ/ and, Mo there is Christ:' Protestants
are all of them well enough agreed who is Christ, and where
alone he is to be found. If they jump not wholly into the
same conceptions, about some few things of less importance
in the way and manner of the worship of Christ, it is no more
but what hath been the lot of the best of men ever since
Christ was preached on the earth, that were not infallibly
inspired : such contests ever were; and he that knows what
men are, will have little cause given him to suspect the
truth of the foundation of that about which they contend.
Nor is any ground of such suspicion administered by these
differences ; men of corrupt minds, may take occasion from
them to vent the enmity which is in their hearts against the
faith; ground of suspicion none is given unto them. Nay
rather, it is a strong evidence of the certainty of the faith in
general, that all those who contend about the branches of it,
do everyone of them charge one another with the failure;
and all agree, that the faith itself about which they contend,
is certain, sure, and stable. And I hope the gentleman is
mistaken in the calculation of the numbers that are become
atheists in our country; or if he have brought them to the
poll, I do not believe that he hath taken a particular account
of the occasions and reasons that cast them on that com-
mendable piece of wit, as he styles it; and so knows not,
but that they may have been made witty by some of those
w^ays, whereby, if a learned friar may be believed, there were
no less than sixty thousand become atheists, and that not of
Protestants, but good Catholics, in one city in our neigh-
bouring nation. But this falls out, saith he, by a supposal
'of a substantial change made in religion, and deliberately
admitted.' This, indeed, were something; but whoever sup-
posed so? The religion of Jesus Christ is the same once de-
livered unto the saints. This is still one and the same, yes-
terday, to day, and for ever, unalterable as Christ himself.
Men indeed, who are liars, are changeable worms ; and
many, as to their profession in religion, alter, change, turn,

VOL. XVIII. G

82 ANIMADVERSIONS ON A TREATISE

apostatize, with or without deliberation; but he that shall
thence conclude, that his best course is speedily to be an
atheist, will not deserve much commendation for his wit,
less for his wisdom, and for his grace none at all. That the
land will come to atheism by degrees, is the prognostication
of our author, calculated from the meridian of Rome. For
my part, I fear not such kind of prophets. Protestant reli-
gion hath, by the blessing of God, retrieved the nation from
the doors of atheism, and kept it safe almost these hundred
years, notwithstanding the woful miscarriages of some that
have professed it; why they must now all by degrees turn
atheists, I know no reason to fear, nor presume doth our au-
thor, but that he is prompted to like his conjecture, by his
love to his countrymen, desiring they may follow them who
are so commended for their wit.

But we must proceed with the improvement of this con-
sideration. Page 11. 'If the Papist, or Roman Catholic,
who first brought the news of Christ and his Christianity
into the land, as all men must needs know, that have either
heard or read of Christianity's ingress into England, or
other countries and kingdoms (for we do no sooner hear
news of Christianity, than popery, and its crucifixes, monas-
teries, relics, sacrifice, and the like), I say, if the Papist
be now become so odious, as we see he is, and if the faith
he brought and maintained a thousand years together, be
now rent all asunder by sects and factions, which bandy all
to the ruin of that mother religion ; if all her practical
truths, wherein chiefest piety consists, be already aban-
doned as erroneous; doth not this justify the Pagan whom
this Catholic Christian displaced to make way for his own
law ? And must not this be a certain way and means to in-
troduce atheism, which naturally follows that faith once
removed, even as a carcase succeeds a living body once de-
ceased? For, one truth denied, is a fair way to question
another, which came by the same hand ; and this, a third ;
till the very authority of the first revealer be at stake, which
can no more defend himself than he can his law. For the
same axe and instrument, that cut down the branches, can
cut up the root too ; and if his reverence, for which all the
rest was beheved, defend not their truth, it must needs at
length utterly fail in his own ; for all the authority they had

ENTITLED FIAT LUX.

83

was purely from him, and he fails in them before he falls in
himself: ovdlv vyiig.' That the Papists, or Roman Catho-
lics, first brought Christ and his Christianity into this land,
is most untrue ; and I wonder how any one that hath read
any story of the times that are past, should so often aver
what he cannot but know to be untrue. The gospel might
have been brought into England by Romans, and yet not
by Papists ; for I cannot find, nor can this gentleman shew,
that the Romans St. Paul wrote unto, were any one of them,
in any one point. Papists. But neither was it brought hi-
ther by Romans, but came immediately out of the East ;
from whence also about the same time it came to Rome.
Nor is it any jot truer, that we no sooner heard 'news of
Christianity, than popery, with its crucifixes, monasteries,
relics, sacrifice (that is, the mass), and the like ;' 'Apage
nugas !' What, do we talk of t'other-day things, when we
speak of the first news of Christianity ? The first planting
and watering of these things was in after ages, and their
growing up to that consistency, wherein they may justly be
called popery, a work of many centuries. And yet, I shall
grant, that most of them got the start in the world, of that
papal sovereignty, whence popery is peculiarly denomi-
nated. But the first news we hear of Christianity, is in the
gospel ; where there is not the least tidings of these trifles,
nor was there in some ages that next succeeded the pub-
lication of it. If this gentleman give any farther occasion,
the particulars shall be evinced to him. For my part, I
know not how, nor to whom a ' Papist is become odious,'
which nextly he complains of. I can, and do love their
persons, pity them in their mistakes, hate only their vices.
But yet, certain it is, a Papist may be odious, that is, men
may not love those parts of his religion from whence he is
so denominated, without the least impeachment of that
faith that extirpated gentilism in the world. It is for that
faith which' ruined gentilism, that we contend against Pa-
pists. Let us have that, and no more, and there is an end
of all our contests. The things we strive about, sprang up
since gentilism was buried, the most of them out of its
grave, some from a deeper place, if there be a deeper place.
For the * practical truths of the Papists,' which he com-
plains to be abolished, I was in good hope, he would not
G 2

84 ANIMADVERSIONS ON A TREATISE

have mentioned them ; their speculations are better than
their practises, whether he intends their moral divinity, or
their 'agenda' in worship; I would desire this gentleman to
mention them no more, lest he hear that of them, which I
know he is not willing to do. As for the practical truths
of the gospel, they are maintained and asserted in the
church of England, and by all Protestants ; and about
others, we are not solicitous. What tendency then, the
rejection of popery, which had no hand in supplanting gen-
tilism, and which is no part of the religion of Christ, hath
to the leading of men into atheism, is as hard to discover,
as the quadrature of a circle, or a subterranean passage into
the Indies. But he gives his reasoijs ; * If one truth be de-
nied, a fair way is made to question another, which came by
the same hand ; and this a third ; till the very authority of
the first revealer be at stake, which can no more defend
himself than he can his law.' This first revealer, I take to
be the Lord Christ; he that grants a thing, or doctrine^ to
be taught and dehvered by him, yet denies it to be true,
doth indeed deny his authority : however, he will defend
himself and his law, let men do what they please. But, he
that denies such a thing to be truth, because it is not re-
vealed by him, nor consistent-with what is revealed by him,
doing this out of subjection of soul and conscience to his
authority, is in no danger of questioning or opposing that
authority. Nay, be it, that it be indeed a truth which he
denies : being only denied by him, because he is persuaded
that it is not of Christ, the first revealer, and therefore not
true, there is no fear of the danger threatened. But the
matter is, that all that is brought from Christ by the same
hand, must be equally received. It is true, if it be brought
from Christ by the same hand, it must be so; not because
by the same hand, but because from Christ : they that
preached Christ, and withal that men must be circumcised,
had put men into a sad condition, if, in good sooth, they
had been n'ecessitated to embrace all that they taught; the
same men teaching Christ to be the Messias, and circum-
cision to be necessary to life eternal. Amongst those that
were converted to the gospel by the Jews that were zealous
of the law, how easy had it been for their teachers to have
utterly frustrated St. Paul's doctrine of Christian liberty, by

ENTITLED FIAT LUX. 85

telling them, that they could not forego circumcision, but
they must forego Christ also ; for all those things they re-
ceived by the same hand. If, indeed, a man comes and de-
livers a system of religion upon his own authority and
reputation only, he that denies any one point of what he
delivers, is in a fair way of averting all that he asserts.
But if he come, as sent from another, and affirm, that this
other commanded him to declare that which he delivers for
truth in his name, and produce for that end his commission,
wherein all the truths that he is to deliver are written; if
he deliver what he hath not received in commission, that
may honestly be rejected, without the least impeachment of
any one truth that was really committed unto him, by him
that sent him. And this was the way, this the condition of
them who planted the gospel in the name of Christ, not
being themselves divinely inspired. So that if in the se-
cond edition of Christianity, in some parts of this nation by
Austin and his associates, any thing was taught or practised,
that was not according to the rule and commission given
by Christ, it may be rejected, without the least impeach-
ment to the authority of the first revealer; nay, his autho-
rity being once received, cannot be preserved entire without
such rejection. I confess, I do almost mistrust, that by this
revealer of Christianity, and his authority which he dis-
courses about, our author intends the pope; which, if so,
what we have discoursed of Christ, is, I confess, to little
purpose ; and it were easy to turn our reply that way ; but
because I have not clear evidence for it, 1 will not charge
him with so horrid a presumptuous insinuation : when he
declares his mind, he shall hear more of ours.

But he farther specifies his meaning in an enumeration
of doctrines that were preached by the first planters of the
gospel, in and unto the extirpation of gentilism. * If,' saith
he, *the institution of monasteries, to the praise and service
of God, day and night, be thought as it hath been now these
many years a superstitious folly ; if Christian priests and
sacrifices be things of high idolatry ; if the seven sacraments
be deemed vain, most of them ; if it suffice to salvation, only
to believe, whatever life we lead; if there be no value or
merit in good works ; if God's laws be impossible to be
kept ; if Christ be not our law-maker and director of doing

86 ANIMADVERSIONS ON A TREATISE

well, as well as Redeemer from ill ; if there be no sacramental
tribunal for our reconciliation ordained from by Christ on
the earth ; if the real body of our Lord be not bequeathed
unto his spouse in his last will and testament ; if there be
not under Christ a general head of the church, who is chief
priest and pastor of all Christians upon earth under God,
whose vicegerent he is in spiritual affairs ; all which things
are now held forth by us, manifestly against the doctrine of
the first preachers of Christianity in this land ; then I say,
paganism was unjustly displaced by these doctrines, and
atheism must needs succeed ; for if Christ deceived us,
upon whom shall we rely ? and if they that brought us the
first news of Christ, brought along with it so many grand
lies, why may not the very story of Christ be thought a ro-
mance?'

I could wish there had been a little more clearness and
ingenuity in this enumeration; the mixing of what he
takes to be truths, with some negatives that he condemns
in the same series, breeds some confusion in the discourse :
and I am also compelled to complain of want of candour
and ingenuity in his representation of the Protestant doc-
trine in every particular, wherein he takes occasion to men-
tion it. Let us then separate the things that have no place
of their own in this argument, than what is ambiguously
proposed ; after which, what remains may be distinctly con-
sidered.

1. What makes that inquiry in our way at this time,
' If it suffice to salvation, to believe, whatever life we lead V
Whoever said so, taught so, wrote so, in England? Is this
the doctrine of the church of England ? or of the Presbyte-
rians, or Independents? or whose is it? or what makes it
in this place? If this be the way of gaining Catholics, let
them that please make use of if. Protestants dislike the
way as much as the end.

2. What is the meaning of that which follows, ' If there
be no value or merit in good works?' Whoever taught that
there is no value in good works ? that they are not com-
manded of God, that they are not accepted with him, that
they are not our duty to be careful in the performance of;
that God is not honoured, the gospel adorned, the church
and the world advantaged by them ? Do all these things put

ENTITLED FIAT LUX. 87

* no value' on them? For their ' merit/ the expression being
ambiguous, unscriptural, and, as commonly interpreted, dero-
gatory to the glory of Christ, and the grace of God, we shall
let it pass, as proper to his purpose; and much good may it
do him with all that he gains by it.

3. ' If,' saith he, ' God's laws be impossible to be kept;'
but who said so? Protestants teach indeed, that men in
their own strength cannot keep the laws of God ; that the
grace received in this life extends not to an absolute sinless
perfection in their observation, which is inconsistent with
the covenant of grace, and men's walking with God therein:
but, that the laws of God were in their own nature 'impossi-
ble' to be observed by them to whom they were first given,
or that they are yet impossible to be kept in that way of their
sincere observation which is required in the gospel, Protes-
tants teach not that I know of. He proceeds:

4. ' If Christ be not our law-maker and director of doing-
well, as well as our Redeemer from ill.' This is a little too
open and plain: doth he think any man will believe him,
that Protestants or Presbyterians teach that ' Christ is not
our law-maker and director of doing well,' Sec. I dare say,
he believes not one word of it himself, what confidence so-
ever he hath taken upon him of imposing on the minds of
weak and unstable men.

Other things mentioned by him are ambiguous ; as, ' If
the seven sacraments be deemed vain, most of them,' &c.
Of the things themselves, which they term sacraments,
there is scarce any of them by Protestants esteemed vain ;
that one of unction, which they judge now useless, they
only say, is an unwarrantable imitation of that which was
useful: of the rest, which they reject, they reject not the
things, but those things from being sacraments ; and a
practice in religion is not presently condemned as vain,
vi'hich is not esteemed a sacrament. There is no less am-
biguity in that other supposition, * If the real body of our
Lord be not bequeathed to his spouse in his last will and
testament;' which no Protestant ever questioned, though
there be great contests about the manner of the sacramental
participation of that real body ; the same may be said of
some other of his supposals. But I need not go over them
in particular ; I shall only say in general, that take from

88 ANIMADVERSIONS ON A TREATISE

amongst them, what is acknowledged to be the doctrine of
the Papists, and, as such, is opposed by the church of
England, or by Presbyterians (as papal supremacy, sacrifice
of the mass, monasteries of votaries under special and pe-
culiar vows and rules, necessity of auricular confession,
transubstantiation, which are the things gilded over by our
author), and prove that they were the doctrines, all or any
of them, whereby and wherewith the first preachers of
Christianity in this nation, or any where else in the old
known world, displaced paganism ; and, for my part, I will
immediately become his proselyte. What then can be bound
with this rope of sand? * The first preachers of Christianity
preached the pope's supremacy, the mass, 8tc. By these
doctrines paganism was displaced ; if these doctrines now
be decried as lies, why may not Christ himself be esteemed
a romance?' For neither did the first preachers of Chris-
tianity preach these doctrines, nor was paganism displaced
by them ; nor is there any ground to question the authority
and truth of Christ, in case those that do first preach him,
do therewithal preach somewhat that is not true, when they
bring along with them an authentic conviction of their own
mistakes, as was manifested before, and might be made good
by innumerable other instances.

I shall not need to follow him in his declamation to the
end of this paragraph ; the whole foundation of his many
flourishes and pretences being totally taken out of the way.

ENTITLED FIAT LUX. 89

CHAP. VI.

Scripture vindicated.

With his three following paragraphs, from page 82. unto
108. which have only a very remote and almost imperceptible
tendency unto his purposeinhand,though they take up so long
a portion of his discourse (seeming to be inserted, either to
manifest his skill and proficiency in philosophical scepticism,
or to entertain his readers with such a delightful diversion,
as that having taken in it a taste of his ingenuity, they may
have an edge given their appetite unto that which is more
directly prepared for them), I shall not trouble myself nor
detain my reader about. If any one a little skilled in the
discourses of these days, have a mind to vie conjectures and
notions with him, to vellicate commonly received maxims
and vulgar opinions, to expatiate on the events of providence
in all ages, he may quickly compose as many learned leaves;
only if he would be pleased to take my advice with him, I
should wish him not to flourish and gild over things uncer-
tain and unknown, to the disadvantage of things known and
certain; nor to vent conjectures about other worlds, and the
nature of the heavenly bodies, derogatory to the love of God
in sending his Son to be incarnate, and to die for sinners
that live on this earthly globe. Neither do I think it well
done, to mix St. Paul and his writings in this scepticism,
mentioning in one place his fancy, in another his conceit,
which he seems to oppose ; such is the reverence these men
bear to the Scripture and holy penmen thereof; so also that
whole scorn which he calls man's dominion over the crea-
tures, reflects principally on the beginning of Genesis, and
the eighth Psalm.

An unsearchable abyss in many of God's providential dis-
pensations wherein the infinite sovereignty, wisdom, and
righteousness of him who giveth no account of his matters,
are to be adored, we readily acknowledge ; and yet I dare
freely say, that most of the things instanced in by our author,
are capable of a clear resolution according to known rules and
principles of truth revealed in the Scripture ; such are, God's

90 ANIMADVERSIONS ON A TREATISE

suffering the Gentiles to wander so long in the dark, not call-
ing them to repentance ; with the necessity of Christian re-
ligion, and yet the punishment of many of the professors of it
by the power of idolaters and pagans, as the church of the
Jews was handled of old by the Assyrians, Babylonians, and
others. Of this sort also, is his newly inserted story of the
Cirubrians, which it may be was added to give us a cast of
his skill in the investigation of the original of nations, out of
Camden ; for if that which himself affirms of them were
true, namely, * That they v/ere devout adoring the crucifix,'
which men usually are when they cease to worship aright
him who was crucified, (the sin mentioned, Rom. i. 25.) we
need not much admire, that God gave them up to be scourged
by their pagan adversaries; but not to mention that which
is not only uncertain whether it be true, but is most probably
false ; if our author had ever read the stories of those times,
and the lamentations made for the sins of them, by Gildas,
Salvianus, and others, he would have found enough to justify
God in his proceedings and dealing with his Cirubrians, ac-
cording to the known rules of his word. The like may be
affirmed concerning the Irish ; whose decay, like a true Eng-
lishman, he dates from the interest of our kings there, and
makes the progress of it commensurate to the prevalency of
their authority; when it is known to all the world, that by that
means alone they were reclaimed from barbarism, and brought
into a most flourishing condition, until by their rebellion and
unparalleled cruelties they precipitated themselves into con-
fusion and ruin. As for that which is insinuated as the con-
clusion fit to be made out of all these premises, concerning
the obscurity of God's nature, and the works of providence,
viz. that we betake ourselves to the infallible determination
of the Roman church, I shall only say, that as I know not
that as yet the pope hath undertaken' pontifically to inter-
pose his definitive sentence, in reference to these philoso-
phical digladiations he glanceth on in the most part of his
discourse, so I have but little reason on the resignation re-
quired, to expect an illumination from that obscurity about
the Deity which he insists on ; finding the children, indeed
the fathers, of that church, of all men in the earth most to
abound in contradictory disputes and endless quarrels about
the very nature and [>roperties of God himself.

ENTITLED FIAT LUX. 91

But his direct improvement of this long oration that he
enters on, page 122. may be farther considered. It is, in
short, this : That by the Scripture no man can c6me to' the
knowledge of, and settlement in, an assurance of the truth;
nor is there any hope of relief for us in this sad condition,
but that living papal oracle, which if we are wise we will ac-
quiesce in ;' pages 125, 126. To this purpose men are furnish-
ed with many exceptions against the authority of the Scrip-
ture, from * the uncertainty of the rise and spring of it, how
it came to us, how it was authorized, and by whom, the
doubtfulness of its sense and meaning, the contemptible
condition of the first penmen of it, seeming a company of men
imposing their own fancies as oraculous visions upon us ; of
whom how can we know that they were inspired, seeing they
say no such thing of themselves, not those especially of the
New Testament ; besides the many appearing contradic-
tions, with other human infirmities, seeming unto critics ever
and anon to occur in them; and why may not illiterate men
fail as well as,' &c. With much more of the same nature
and importance ; unto all which, I shall need to say nothing
but that of Job, * Vain man would be wise, but is like to the
wild ass's colt.' Never is the folly of men more eminently
displayed, than when confidence of their wisdom makes them
bold and daring. I doubt not, but our author thought that
he had so acquitted himself in this passage, as that his readers
must need resolve to quit the Scripture, and turn Papists ;
but there is an evident gulf between these reasonings and
popery, whereunto they will certainly carry any that shall
give way to their force and efficacy : this is no other but
downright atheism ; this the supplying of men with cavils
against the Scripture its power and authority do directly
lead unto. Our author would have men to believe these sug-
gestions, at least so far as not to seek for rest and satisfac-
tion in the Scriptures, or he would not ; if he would not, to
what end doth he mention them, and sport himself in shew-
ing the luxuriancy of his wit and fancy in cavilling at the
word of God ? Is not this a ready way to make men atheists,
if only by inducing them to an imitation of that, which by
his example he commends luito them ? But it will be said,
he only shews the uncertainties that are about Scripture, that
men may not expect by or from them deliverance from the

92 ANIMADVERSIONS ON A TREATISE

darkness and ignorance before spoken of? Suppose then
they come to be persuaded of such an uncertainty, what
course shall they take? Apply themselves to the Roman
church, and they are safe. But seeing the being of a church
(much less the Roman church) hath no foundation in the
light of nature, and men can never know anything of it, es-
pecially of its prerogative, but by and from the Scripture,
whose authority you have taught them to question, and made
doubtful to them, what remains for rational men but to re-
nounce both Scripture and church, and betake themselves to
your commendable piece of witty atheism. This is the old
lurry, the Scripture cannot be known, believed, understood,
but by the church ; the church cannot be proved to have
being, constitution, or authority, but by the Scripture ; and
then if you doubt of the authority of that proof of the church,
you must return to the church again ; and so on till all faith
and reason vanish, or men make shipwreck of their faith, and
become brutish in their understanding, pretending to believe
they know neither what nor why. And this employment of
raising surmises and stirring up jealousies about the word
of God, its penmen, and their authority, do men put them-
selves upon, I will not say to gratify the Roman court, but
I will say, in obedience to their prejudices, lusts, and dark-
ness, the saddest drudgery that any of the sons of men can
be exercised withal. And if he would be believed, he pro-
fesseth himself an anti-scripturist, and in that profession
which he puts upon himself, an atheist. For my part, I am
amazed to think how men are able to hold their pens in their
hands, that a horror of the work they have before them doth
not make them shake them out, when they are thus traducing
the holy word of Christ, and exciting evil surmises about it.
Should they deal with a man of any power and authority,
they might not expect to escape his indignation ; even to pub-
lish to all the world that he is indeed an honourable person,
but yet, if men will question his honour, truth, honesty,
authority, and affirm him to be a cheat, thief, murderer, adul-
terer, they cannot see how they can be disproved; at least he
would have a difficult task in hand, that should endeavour to
free him from objections of that nature : yet thus men dare
to deal with the Scripture, that word which God hath mag-
nified above all his name. If this be the spirit that breathed

ENTITLED FIAT LUX. 93

in the apostles, the holy army of martys of old, and all the
fathers of the primitive church, I am much mistaken ; nay,
I am greatly so, if with one consent they would not denounce
an anathema against such a defence of any religion whatever.
But you will say, the same person defends also the Scripture,
just as he in the poet did Pelilius:

Me Capitolinus convictore usus aniicoque
A puero est, causaque mea permulta rogatiis
Fecit, et incolurais laetor quod vivit in iirbe ;
Se'd tamen admiror quo pacto judicium illud
Fugerit.

A defence worse and more bitter than a downright accusa-
tion. I am not now to observe what prejudice this excuse
brings to the cause of our author with all intelligent per-
sons, having noted it once and again before; nor what con-
tentment Protestants take, to see that the truth they profess
cannot be shaken without inducing men to question the fun-
damental principles of Christian religion; and if this course
be persisted in, for aught that I can understand, the whole
controversy between us and the Romanists, must needs be
at last reduced unto this head, whether the Scripture of the
Old and New Testament, was given by divine inspiration.
For the present, having in the consideration of the general
suppositions of this treatise spoken before to this head, I
shall not need to answer particular exceptions given in
against its authority ; nor do I think it incumbent on me so
to do, unless our author own them for his sense, which if
he be pleased to do, I promise him, if God give me life, to
give him a distinct answer to every one of them, and all
that is contained in them. Moreover these things will again
occur in his fifteenth section, where he expressly takes the
Scripture to task, as to its pleas forjudging of, and settling
men in the truth.

Proceed we to his next section, p. 126.

94 ANIMADVERSIONS ON A TREATISE

CHAP. VII.

Use of Reason.

Sect. 11. This section is set apart for the cashiering of rea-
son from having any hand in the business we deal about ;
and the truth is, if our author can persuade us first to throw
away our Bibles, and then to lay aside theuseof our reason,
I suppose there is no doubt but we shall become Roman
Catholics. This work, it seems, cannot be effected, unless
men are contented to part with Scripture and reason ; all
that whereby they are Christians and men. But unless our
author have emptied Circe's box of ointment, whereby she
transformed men into swine, he will confess it somewhat a
difficult task that he hath undertaken. Methinks one of
these demands might suffice at once. But he presumes he
hath put his countrymen into a good humour, and knowing
them free and open-hearted, he plies them whilst they are
warm.

We have indeed, in this section, as fair a flourish of
words as in any other ; but there can be but little reason in
the words that men make use of, to plead against reason
itself. And yet I am persuaded most readers think as well
of this section as any in the book. To whom the unreason-
ableness of this is evident, that of the others is so also ; and
those who willingly imbibe the other parts of his discourse,
will little strain at this. Nothing is to be trusted unto pre-
judice ; nor if we will learn are we to think strange of any
thing. Let us weigh then impartially, what is of reason in
this discourse against the use of reason. Whatever he pre-
tends, he knows full well, that he hath no difference with
any sort of Protestants about 'finding out a religion by rea-
son,' and adhering only to its dictates in the worship of God.
All the world of Protestants profess that they receive their
religion wholly by revelation from God, and no otherwise.
Nor is it about ascribing a sovereignty to reason to judge of
the particulars of religion so revealed, to accept or refuse
them, according as that shall judge them suitable or not to
its principles and liking. This is the sovereign dictate of

ENTITLED FIAT LUX. UO

reason, That whatever God reveals to be believed is true,
and as such must be embraced, though the bottom of it can-
not be sounded by reason's line; and that because the rea-
son of a man is not absolutely reason, but being the reason
of a man, is variously limited, bounded, and made defective
in its ratiocinations. An objective truth our reason sup-
poses ; all that it hath to do is but to judge of what is pro-
posed to it, according to the best principles that it hath,
which is all that God in that kind requires of us ; unless in
that work wherein he intends to make us more than men,
that is. Christians, he would have us make ourselves less
than men, even as brutes. That in our whole obedience to
God we are to use our reason, Protestants say indeed, and
moreover, that what is not done reasonably, is not obedi-
ence. The Scripture is the rule of all our obedience, grace
the principle enabling us to perform it; but the manner of
its performance must be rational, or it is not the supposition
of rule or principle that will render any act of a man obe-
dience. Religion, say Protestants, is revealed in the Scrip-
ture, proposed to the minds and wills of men for its enter-
tainment by the ministry of the church ; grace to believe
and obey is supernaturally from God ; but as to the pro-
posals of religion from Scripture, they aver that men ought
to admit and receive them as men, that is, judge of the sense
and meaning of them, discover their truth, and finding them
revealed, acquiesce in the authority of him by whom they
are first revealed. So far as men, in any things of their con-
cernments that have a moral good or evil in them, do refuse,
in the choice or refusal of them, to exercise that judging
and discerning which is the proper work of reason, they
unman themselves, and invert the order of nature; dethron-
ing the to -nyifxoviKov of the soul, and causing it to follow
the faculties that have no light but what they receive by
and from it. It is true, all our carnal reasonings against
Scripture mysteries, are to be captivated to the obedience of
faith; and this is highly reasonable, making only the less,
particular, defective collections of reason give place to the
more noble, general, and universal principles of it. Nor is
the denying of our reason any where required, as to the
sense and meaning of the words of the Scripture, but as to
the things and matter signified by them. The former, rea-

96

AXIMADVERSIONS ON A TREATISE

son must judge of, if we are men ; the latter, if, in conjunc-
tion with unbelief and carnal lusts, it tumultuate against it,
is to be subdued to the obedience of faith. All that Pro-
testants in the business of religion ascribe unto men, is but
this, that in the business of religion they are, and ought to
be men; that is, judge of the sense and truth of what is
spoken to them according to that rule which they have re-
ceived for the measure and guide of their understandings in
these things. If this may not be allowed, you may make a
herd of them, but a church never.

Let us now consider what is offered in this section about
reason, wherein the concernment of any Protestants may
lie. As the matter is stated, about any ' one's setting up
himself to be a new and extraordinary director unto men in
religion, upon the account of the irrefutable reason he
brings along with him, which is the spring and source of
of that religion which he tenders unto them;' I very much
question, whether any instance can be given of any such
thing from the foundation of the world. Men have so set
up indeed sometimes, as that good Catholic Vanine did, not
long since, in France, to draw men from all religions ; but
to give a new religion unto men, that this pretension was
ever solely made use of, I much question. As true religion
came by inspiration from God, so all authors of that which
is false, have pretended to revelation. Such were the pre-
tensions of Minos, Lycurgus, and Numaof old, of Mahomet
of late, and generally, of the first founders of religious
orders in the Roman church ; all in imitation of real divine
revelation, and in answer to indelible impressions on the
minds of all men, that religion must come from God. To
what purpose then, the first part of his discourse about the
'coining of religion from reason,' or the framing of religion
by reason is, I know not ; unless it be to casta blind before
his unwary reader whilst he steals away from him his trea-
sure, that is, his reason; as to its use in its proper place.
Though therefore there be many things spoken unduly, and,
because it must be said, untruly also, in this first part of his
discourse, until toward the end of page 131. which deserve
to be animadverted on ; yet, because they are such as no
sort of Protestants hath any concernment in, I shall pass
them over. That wherein he seems to reflect any thing upon

ENTITLED FIAT LUX. 97

our principles, is in a supposed reply to what he had before
delivered ; whereunto indeed it hath no respect or relation,
being the assertion of a principle utterly distant from that
imaginary one, which he had timely setup, and stoutly cast
down before. It is this, 'That we must take the words from
Christ and his gospel ; but the proper sense, which the
words of themselves cannot carry with them, our own reason
must make out.' If it be the doctrine of Protestants, which
he intendeth in these words, it is most disadvantageously
and uncandidly represented, which becomes not an ingeni-
ous and learned person. This is that which Protestants
affirm: religion is revealed in the Scripture; that revelation
is delivered and contained in propositions of truth. Of the
sense of those words, that carry their sense with them, rea-
son judgeth and must do so; or we are brutes.- and that
every one's reason, so far as his concernment lies in what is
proposed to him.

Neither doth this at all exclude the ministry or authority
of the church, both which are entrusted with it by Christ,
to propose the rules contained in his word unto rational
creatures, that they may understand, believe, love, and obey
them. To cast out this use of reason, with pretence of an
ancient sense of the words, which yet we know they have
not about them, is as vain as any thing in this section, and
that is vain enough. If any such ancient sense can be made
out or produced, that is a meaning of any text that was
known to be so, from their explication who gave that text,
it is by reason to be acquiesced in. Neither is this to make
a man a bishop, much less a chief bishop, to himself. I
never heard that it was the office of a bishop to know, be-
lieve, or understand for any man but for himself. It is his
office, indeed, to instruct and teach men ; but they are to
learn and understand for themselves, and so to use their rea-
son in their learning. Nor doth the variableness of men's
thoughts and reasonings infer any variableness in religion
to follow ; whose stabihty and sameness depends on its first
revelation, not our manner of reception. Nor doth any
thing asserted by Protestants, about the use of reason in
the business of religion, interfere with the rule of the apo-
stle about captivating our understandings to the obedience
of faith, much less to his assertion, that Christians walk by

VOL. xvm. H

98 ANIMADVERSIONS ON A TREATISE

faith, and not by sight ; seeing that without it we can do
neither the one nor the other. For I can neither submit to
the truth of things to be believed, nor live upon them, or
according unto them, unless I understand the propositions
wherein they are expressed; which is the work we assign
to reason. For those who would resolve their faith into
reason, we confess that they overthrow not only faith, but
reason itself; there being nothing more irrational, than that
belief should be the product of reason, being properly an
assent resolved into authority, which if divine, is so also, I
shall then desire no more of our author nor his readers, as
to this section, but only this, that they would believe, that
no Protestant is at all concerned in it : and so I shall not
further interpose, as to any contentment they may find in
its review or perusal.

CHAP. VIII.

Jews' objections.

The title of this third chapter is, that ' No religion, or sect,
or way, hath any advantage over another, nor all of them
over popery.' To this we excepted before in general, that
that way which hath the truth with it, hath in that wherein
it hath the truth, the advantage against all others. Truth
turns the scales in this business, wherever and with whom-
soever it be found; and if it lie in any way distant from popery,
it gives all the advantage against it that need be desired
And with this only inquiry. With whom the truth abides,
is this disquisition, Wbat ways in religion have advantage
against others, to be resolved. But this course and pro-
cedure, for some reasons which he knows, and we may easily
guess at, our author liked not; and it is now too late for us
to walk in any path, but what he has trodden before us,
though it seem rather a maze, than a way for travellers to
walk in, that would all pass on in their journey.

His first section is entitled, ' Light and Spirit;' the pre-
tence whereof, he treats after his manner, and cashiers

ENTITLED FIAT LUX. 99

from giving any such advantage as is inquired after. But
neither yet are we arrived to any concernment of Protes-
tants. That which they plead as their advantage, is not
the empty names of light and spirit ; but the truth of Christ
revealed in the Scripture. I know there are not a few who
have impertinently used these good words, and Scripture
expressions, which yet ought no more to be scoffed at by
others, than abused by them. But that any have made the
plea here pretended as to their settlement in religion, 1 know
not. The truth is, if they have, it is no other upon the
matter, but what our author calls them unto ; to a naked
' Credo' he would reduce them, and that differs only from
what seems to be the mind of them that plead light and
spirit, that he would have them resolve their faith irration-
ally into the authority of the church, they pretend to do it
into the Scripture.

But what he aims to bring men unto, he justifies from
the examples of Christians in ancient times, ' who had to
deal with Jews and pagans, whose disputes were rational
and weighty, and puzzled the wisest of the clergy to answer.
So that after all their ratiocination ended, whether it sufficed
or no, they still concluded with this one word, Credo ;
which in logic and philosophy, was a weak answer, but in
religion, the best and only one to be made.' What could
be spoken more untruly, more contumeliously, or more to
the reproach of Christian religion, I cannot imagine. It is
true indeed, that as to the resolution, satisfaction, and set-
tlement of their own souls. Christians always built their
faith, and resolved it into the authority of God in his word ;
but that they opposed their naked Credo to the disputes
of Jews or pagans, or rested in that for a solution of their
objections, is heavenly-wide; as far from truth, wg ovpavog
kaT tnro ya'irjg. I wonder any man who hath ever seen, or.
almost heard of the disputes and discourses of Justin Mar-
tyr, Clemens Alexandrinus, Origen,Theophilus Antiochenus,
Athenagoras, Tertullian, Lactantius, Chrysostom, Austin,
Theodoret, and innumerable others, proving the faith of the
Christian religion against the Jews from Scripture, and the
reasonableness of it against the pagans, with the folly and
foppery of theirs, could on any account be induced to cast
out such a reproach against them. But it seems 'jacta est
h2

100 ANIMADVERSIONS ON A TREATISE

alea,' and we must go on ; and therefore to carry on the
design of bringing us all to a naked ' Credo/ resolved into the
authority of the present church, a thing never heard of,
spoken of, nor that it appears dreamed of, by any of the an-
cient Christians. The objections of the Jew^s against the
Christian religion are brought on the stage, and an inquiry
made, how they can be satisfactorily answered. His words
are page 142. * In any age of the Christian church a Jew
might say thus to the Christians then living ; Your Lord and
Master was born a Jew, and under the jurisdiction of the
high priests ; these he opposed, and taught a religion con-
trary to Moses, (otherwise how comes there to be a faction ?)
but how could he justly do it? no human power is of force
against God's, who spake (as you also grant) by Moses and
the prophets ; and divine power it could not be, for God is
not contrary to himself. And although your Lord might
say, as indeed he did, that Moses spake of him as of a pro-
phet to come, greater than himself; yet, who shall judge
that such a thing was meant of his person ? For since that
prophet is neither specified by his name, nor characteristical
properties (well said, Jew), who could say it was he more
than any other to come ? And if there were a greater to
come than Moses were, surely born a Jew, he would, being
come into the world, rather exalt that law^ to more ample
glory, than diminish it. And if you will farther contest,
that such a prophet was to abrogate the first law, and bring
in a new one, who shall judge in this case? The whole
church of the Hebrews, who never dreamed of any such
thing; or one member thereof who was born a subject to
their judgments. This, saith he, is the great oecumenical
difficulty, and he that in any age of Christianity could
either answer it, or find any bulwark to set against it, so
that it should do no harm, would easily either salve or pre-
vent all other difficulties,' &c.

The difficulty, as is evident, lay in this, that the au-
thority and judgment of the whole church of the Hebrews,
lay against Christ and the gospel. That church when
Christ conversed on earth, was a true church of God, the
only church on earth, and had been so for two thousand
years without interruption in itself, without competition
from any other. It had its high priest confessedly instituted

ENTITLED FIAT LUX.

101

by God himself in an orderly succession to those days.
The interpretation of Scripture, it pretended, was trusted
with it alone ; and traditions they had good store, whose
original they pleaded from Moses himself, directing them
in that interpretation. Christ and his apostles, whom they
looked upon as poor ignorant contemptible persons, came
and preached a doctrine, which that church determined
utterly contrary to the Scripture and their traditions. What
shall now be answered to their authority which was un-
questionably all that ever was, or shall be, entrusted with
any church on the earth? Our author tells us, that this
great * argument of the Jews could not be any way warded
or put by, but by recourse unto the church's infallibility,'
p. 146. Which, ' sit verbo venia/ is so ridiculous a pre-
tence, as I wonder how any block in his way could cause
him to stumble upon it. What church I pray ? the church
of Christians ? When that argument was first used by the
Jews against Christ himself, it was not yet founded ; and if
an absolute infallibihty be supposed in the church, without
respect to her adherence to 'the rule of infallibility, I dare
boldly pronounce that argument indissoluble ; and that all
Christian religion must be therein discarded. If the Jewish
church, which had at that day as great church power and
prerogative as any church hath or can have, were infallible
in her judgment, that she made of Christ and his doctrine ;
there remains nothing but that we renounce both him and
it, and turn either Jews or pagans, as we were of old. Here
then, by our author's confession, lies a plain judgment and
definition of the only church of God in the world, against
Christ and his doctrine ; and it is certainly incumbent on
us to see how it may be waved. And this, I suppose, we
cannot better be instructed in, than by considering, what
was answered unto it by Christ himself, his apostles, and
those that succeeded them in the profession of the faith of
the gospel. (1.) For Christ himself; it is certain he pleaded
his miracles, the works which he wrought, and the doctrine
that he revealed : but withal, as to the Jews with whom he
had to do, he pleads the Scriptures, Moses and the pro-
phets, and offers himself and his doctrine to be tried, to
stand or fall by their verdict; John v. 39. 46. Matt. xxii. 42.
Luke xxiv. 27. I say, besides the testimony of his works

102 ANIMADVERSIONS ON A TREATISE

and doctrine, to their authority of the church, he opposeth
that of the Scripture, which he knew the other ought to
give place unto. And it is most vainly pretended by our
author in the behalf of the Jews, that the Messias, or great
prophet to come, was not in the Scripture specified by
such characteristical properties, as made it evident that
Jesus was the Messiah ; all the descriptions given of the
one, and they innumerable, undeniably centring in the other.
The same course steered the apostle Peter; Acts ii. 3.
And expressly in his second epistle, chap. ii. 17 — 19. And
Paul, Acts xiii. 16, 17, &c. And of ApoUos, who openly
disputed with the Jews upon this argument, it is said, that
he mightily ' convinced the Jews, publicly shewing by the
Scripture, that Jesus is the Christ;' Acts xviii. 28. And
'Paul persuaded the Jews concerning Jesus at Rome, both
out of the law of Moses, and out of the prophets, from morn-
ing until evening ;' Acts xxviii. 23. Concerning which la-
bour and disputation, the censure of our author, p. 149. is
very remarkable. ' There can be no hope,' saith he, * of sa-
tisfying a querent, or convincing an opponent, in any point
of Christianity, unless he will submit to the splendour of
Christ's authority in his own person, and the church de-
scended from him : which I take to be the reason why some
of the Jews in Rome, when St. Paul laboured so much to
persuade Christ out of Moses and the prophets, believed in
him, and some did not.' Both the coherence of the words
and design of the preface, and his whole scope manifest his
meaning to be, ' That no more believed on him, or that
some disbelieved,' notwithstanding all the pains he took
with them.

And what was the reason of this failure? Why, St. Paul
fixed on an unsuitable means of persuading them, namely,
Moses and the prophets, when he should have made use of
the authority of the church ? Vain and bold man, that dares
oppose his prejudices to the Spirit and wisdom of Christ in
that great and holy apostle, and that in a way and work
wherein he had the express pattern and example of his
Master! If this be the spirit that rules in the Roman syna-
gogue, that so puffs up men in their fleshly minds, as to
make them think themselves wiser than Christ and his apo-
stles, I doubt not but men will every day find cause to rejoice

ENTITLED FIAT LUX. 103

that it is cast out of them; and be watchful that it returns
to possess them no more. But this is that which galls
the man; the difficulty which he proposeth as insoluble bv
any ways but an acquiescing in the authority of the present
church, he finds assoiled in Scripture on other principles.
This makes him fall foul on St. Paul, whom he finds most
frequent in answering it from Scripture ; not considering that
at the same time he accuseth St. Peter of the like folly,
though he pretend for him a greater reverence. However,
this may be said in defence of St. Paul, that by his argu-
nents'about Christ and the gospel from Moses and the pro-
phets, many thousands of Jews all the world over were con-
verted to the faith ; when it is hard to meet with an instance
of one in an age, that will any way take notice of the autho-
rity of the Roman church. But to return ; this was the con-
stant way used by the apostles of answering that great dif-
ficulty pleaded by our author from the authority of the He-
brew church. They called the Jews to the Scripture, the
plain texts and contexts of Moses and the prophets, opposing
them to all their church's real or pretended authority, and
all her interpretations pretended to be received by tradition
from of old ; so fixing this for a perpetual standing rule to
all generations, that the doctrine of the church is to be ex-
amined by the Scripture ; and where it is found contradictory
of it, her authority is of no value at all, it being annexed
unto her attendance on that rule. But it may be replied,
that the church in the days of the apostles was not yet settled,
nor made firm enough to bear the weight that now may be
laid upon it, as our author affirms, page 149. So that now
the great resolve of all doubts must be immediately upon
the authority of the present church ; after that was once well
cleared, the fathers of old pleaded that only in this case, and
removed the objections of the Jews by that alone. I am
persuaded, though our author be a great admirer of the pre-
sent church, he is not such a stranger to antiquity as to be-
lieve any such thing. Is the authority of the church pleaded
by Justin Martyr, in that famous dispute with Trypho the
Jew, wherein these very objections instanced by our author
are thoroughly canvassed ? Doth he not throughout his
whole disputation prove out of the Scriptures, and them
alone, that Jesus was the Christ, and his doctrine agreeable

104 ANIMADVERSIONS ON A TREATISE

unto them ? Is any such thing pleaded by Origen, Tertul-
lian, Chrysostom, or any one that had to deal with the Jews?
Do they not wholly persist in the way traced for them by
Paul, Peter, and Apollos, mightily convincing the Jews
out of Scripture ? Let him consult their answers, he will not
find them such poor empty jejune discourses as that he sup-
poses they might make use of, page 148. and to the proofs
whereof, by texts of Scripture, he says, the rabbles could an-
swer by another interpretation of them. He will find another
spirit breathing in their writings, another efficacy in their
arguments, and other evidence in their testimonies, than jt
seems he is acquainted with, and such as all the rabbles in
the world are not able to withstand. And I know full well
that these insinuations, that Christians are not able justifi-
ably to convince, confute, and stop the mouths of Jews from
the Scripture, would have been abhorred as the highest piece
of blasphemy by the whole ancient church of Christ ; and it
is meet it should be so still by all Christians.

Is there no way left to deny pretences of light and spirit
but by proclaiming, to the great scandal of Christianity,
that we cannot answer the exceptions of Jews unto the per-
son and doctrine of our Saviour out of the Scriptures ? And
hath Rome need of these bold sallies against the vitals of
religion ? Is she no other way capable of a defence ? Better
she perished ten thousand times, than that any such re-
proach should be justly cast on the Lord Jesus Christ and
his gospel. But whatever our author thinks of himself, I
have very good ground to conjecture that he hath very little
acquaintance with Judaical antiquity, learning, or.arguments,
nor very much with the Scripture ; and may possibly deserve
on that account some excuse, if he thought those exceptions
insoluble, v/hich more learned men than himself know how
to answer and remove without any considerable trouble.

This difficulty was fixed on by our author, that upon it
there might be stated a certain retreat and assured way of
establishment against ail of the like nature. This he assigns
to be the authority of the present church ; Protestants, tlie
Scripture ; w^herein, as to the instance chosen out as most
pressing, we have the concurrent suffrage of Christ, his apo-
stles, and all the ancient Christians ; so that we need not any
farther to consider the pretended pleas of light and spirit

ENTITLED FIAT LUX. 105

which he hath made use of, as tlie orator desired his dialo-
gist would have insisted on the stories of Cerberus and Co-
cytus, that he might have shewed his skill and activity in
their confutation. For what he begs in the way, as to the
constitution of St. Peter and his successors in the rule of
the church, as he produceth no other proof for it but that
doughty one, that. It must needs be so ; so, if it were granted
him, he may easily perceive by the instance of the Judaical
church that himself thought good to insist upon, that it will
not avail him in his plea against the final resolution of our
faith into the Scripture, as its senses are proposed by the
ministry of the church, and rationally conceived or under-
stood.

CHAP. IX.

Protestant pleas.

His sect. 13. p. 155. entitled ' Independent and Presbyterians'
Pleas,' is a merry one. The whole design of it seems to be,
to make himself and others sport with the miscarriages of
men in and about religion. Whether it be a good work or
no, that day that is coming Vv'ill discover. The Independents
he divides into two parts, Quakers and Anabaptists. Quakers
he begins withal, and longer insists upon, being, as he saith,
well read in their books, and acquainted with their persons.
Some commendation he gives them, so far as it may serve to
the disparagement of others, and then falls into a fit of
quaking, so expressly imitating them in their discourses,
that I fear he will confirm some in their surmises, that such
as he both set them on work, and afterward assisted them in
it. For my part, having undertaken only the defence of
Protestancy and Protestants, I am altogether unconcerned
in the entertainment he hath provided for his readers, in this
personating of a Quaker, which he hath better done, and
kept a better decorum in, than in his personating of a Pro-
testant; a thing in the beginning of his discourse he pre-
tended unto. The Anabaptists, as far as I can perceive, he
had not meddled with, unless it had been to get an advantage
of venting his petty answer to an argument against infant

106 ANIMADVERSIONS ON A TREATISE

baptism : but the truth is, if the Anabaptists had no other
objections against infant baptism, nor Protestants no better
answers to their objections, than what are mentioned here by
our author, it were no great matter what become of the con-
troversy ; but it is merriment, not disputation, that he is de-
signing, and I shall leave him to the solace of his own
fancies.

No otherwise, in the next place, doth he deal with the
Presbyterians ; in personating of whom, he pours out a long
senseless rhapsody of words, many insignificant expressions,
vehement exclamations, and uncouth terms, such, as to do
them right, I never heard uttered by them in preaching,
though I have heard many of them ; nor read written by them,
though, I suppose, I have perused at least as many of their
books as our author hath done of the Quakers. Any one
with half an eye may see what it is that galls the man and
his party ; which, whether he hath done wisely to discover,
his SevTEpai (ppovri^eg will inform him, that is, the preaching
of all sorts of Protestants, that he declares himself to be most
perplexed with, and tlierefore most labours to expose it to
reproach and obloquy. And herein he deals with us as in
many of their stories their demoniacs do with their exorcists,
discover which relic, or which saint's name, or other engine
in that bustle most afflicts them ; that so they may be paid
more to the purpose. Somewhat we may learn from hence,
* Fas est et ab hoste doceri.' But he will make the Presby-
terians amends for all the scorn he endeavours to expose
them to, by affirming when he hath assigned a senseless ha-
rangue of words unto them, that the Protestants are not able
to answer their objections. Certainly, if the Presbyterians are
such pitiful souls as not to be able any better to defend
their cause, than they are represented by him here to do,
those Protestants are beneath all consideration who are not
able to deal and grapple with them. And this is as it should
be ; Roman Catholics are wise, learned, holy, angelical, se-
raphical persons ; all others, ignorant dolts, that can scarce
say bo to a goose. These things, considered in themselves
are unserious trifles, but * seria ducunt.' We shall see pre-
sently, whither all this lurry tends ; for the sting of this whole
discourse is fixed in the Scripture.

Of the same importance is the next section, page 170.

ENTITLED FIAT LUX. 107

entitled ' Protestants' Pro and Con,' wherein the differences
that are amongst many in these nations are notably exagi-
tated. I presume, in the intention of his mind upon his
present design, he forgot that by a new change of name, the
same things may be uttered, the same words used, of and
concerning Christians in general, ever since almost that
name was known in the world. Was there any thing more
frequent among the pagans of old, than to object to Chris-
tians their differences and endless disputes? I wish our
author would but consider that which remains of the dis-
course of Celsus on this subject; particularly his charge
on them, that at their beginnings, and whilst they were few,
they agreed well enough ; but after they increased, and were
dispersed into several nations, they were every where at va-
riance among themselves, whereas all sorts of men were at
peace before their pretended reformation of the worship of
God ; and he will find in it the sum of this and the four
following sections to the end of this chapter. And if he
will but add so much to his pains as to peruse the excellent
answers of Origen, in his third book, he will, if not be per-
suaded to desist from urging the objections of Celsus, yet
discern what is expected from hira to reply unto, if he per^
sist in his way. But if we may suppose that he hath not
that respect for the honour of the first Christians, raethinks
the intestine irreconcileable brawls of his own mother's
children should somewhat allay his heat and confidence in
charging endless differences upon Protestants, of whom
only I speak. Yea, but you will say, they have a certain
means of ending their controversies, Protestants have none.
And have they so? the more shame for them to trouble
themselves and others, from one generation unto another,
with disputes and controversies, that have such a ready way
to end them when they please ; and Protestants are the
more to be pitied, who perhaps are ready, some of them at
least, as far as they are able, to live at peace. But why
have not Protestants a sure and safe way to issue all their
differences? Why, 'Because every one is judge himself,
and they have no umpire in whose decision they are bound
to acquiesce.' I pray, who told you so ? Is it not the funda-
mental principle of protestantism, that the] Scripture deter-
mines all things necessary unto faith and obedience, and

108 ANIMADVERSIONS ON A TREATISE

that in that determination ought all men to acquiesce? I
know few Roman Catholics have the prudence or the
patience to understand what protestancy is. And certain
it is, that those who take up their knowledge of it from the
discourses and writings of such gentlemen as our author,
know very little of it, if any thing at all : and those who do
at any time get leave to read the books of Protestants,
seem to be so filled with prejudices against them, and to be
so biassed by corrupt affections, that they seldom come to
a true apprehension of their meanings ; for who so blind as
he that will not see? Protestants tell them that the Scrip-
ture contains all things necessary to be believed and prac-
tised in the worship of God ; and those proposed with that
perspicuity and clearness which became the wisdom of its
Author, who intended to instruct men by it in the know-
ledge of them ; and in this word and rule say they, are all
men to rest and acquiesce. But, says our author, why then
do they not so? why are they at such feuds and differences
amongst themselves? Is this in truth his business? Is it
Protestants he blames, and not protestancy? men's miscar-
riages, and not their rule's imperfection? If it be so, I crave
his pardon for having troubled him thus far. To defend
Protestants for not answering the principles of their profes-
sion, is a task too hard for me to undertake, nor do I at all
like the business ; let him lay on blame still until I say
hold. It may be we shall grow wiser, by his reviling, as
Monica was cured of her intemperance by the reproach of
a servant. But I would fain prevail with these gentlemen,
for their own sakes, not to cast that blame which is due to
us, upon the holy and perfect v/ord of God. We do not
say, nor ever did, that whoever acknowledgeth the Scripture
to be a perfect rule, must upon necessity understand per-
fectly all that is contained in it 5 that he is presently freed
from all darkness, prejudices, corrupt affections, and enabled
to judge perfectly and infallibly of every truth contained in
it, or deduced from it. These causes of our differences be-
long to individual persons, not to our common rule : and if,
because no men are absolutely perfect, and some are very
perverse and froward, we should throw away our rule, the
blessed word of God, and run to the pope for rule and guid-
ance; it is all one as if at noonday, because some are blind

ENTITLED FIAT LUX. 109

and miss their way, and some are drunk and stagger out of
it, and others are variously enticed to leave it, we should
all conspire to wish the sun out of the firmament, that we
might follow a will-with-a-wisp.

I know not what in general needs to be added farther
to this section. The mistake of it is palpable ; some parti-
cular passages may be remarked in it before we proceed :
page 173. he pronounceth a heavy doom on the prelate Pro-
testants ; making them prevaricators, impostors, reprobates ;
a hard sentence, but that it is hoped it will prove like the
flying bird, and curse causeless ! But what is the matter?
Why, in dealing with the Presbyterians, * They are forced
to make use of those popish principles which themselves at
first rejected, and so building them up again, by the apostle's
rule deserve no better terms.' But what I pray are they?
Why, the difference betwixt clergy and laity, the efficacy of
episcopal ordination and the authority of a visible church,
unto which all men are to obey. There are but two things
our author needs to prove to make good his charge. First,
That these are popish principles. Secondly, That as such
they were at any time cast down and destroyed by prelate
Protestants. I fear his mind vv^as gone a little astray, or
that he had been lately among the Quakers, when he ham-
mered this charge against prelate Protestants. For as these
have been their constant principles ever since the beginning
of the reformation, so they have as constantly maintained,
that in their true and proper sense they are not popish.
Nor is the difference about these things between any Pro-
testants whatever any more than verbal. For those terms
of clergy and laity, because they had been abused in the
papacy, though anciently used, some have objected against
them ; but for the things signified by them, namely, that in
the church there are some teachers, some to be taught,
bishops and flocks, pastors and people ; no Protestant ever
questioned. Our author then doth but cut out work fbr
himself, without order from any Protestant ; when he sets
up an excuse for this change in them by a relinquishment
of their first principles, and reassuming popish ones for their
defence against the Presbyterians. He that set him a work
may pay him his wages. Protestants only tell him, that
what was never done, needs never be excused.

110 ANIMADVERSIONS ON A TREATISE

Nor will they give him any more thanks for the plea he
interposes in the behalf of episcopacy against Presbyterians
and Independents ; being interwoven with a plea for the
papacy, and managed by such arguments as end in the ex-
altation of the Roman see ; and that partly, because they
know that their adversaries will be easily able to disprove
the feigned monarchical government of the church under
one pope ; and to prove that, that fancy really everts the
true and only monarchical state of the church in reference
to Christ; knowing that monarchy doth not signify two
heads but one ; and partly, because they have better argu-
ments of their own to plead for episcopacy than those that
he suggests here unto them ; or than any man in the world
can supply them with, who thinks there is no communica-
tion of authority from Christ to ahy on the earth, but by
the hands of the pope. So that upon the whole matter they
desire him that he would attend his own business, and not
immix their cause in the least with his, which tends so
much to their weakening and disadvantage. If this may be
granted, which is but reasonable ; they will not much be
troubled about his commendation of the pope, page 178. as
the substitute of Christ, our only visible pastor, the chief
bishop of the Catholic church, presiding, ruling, and direct-
ing, in the place of Christ, and the like eulogiums : being-
resolved, when he goes about to prove any thing that he
says, that they will consider of it. But he must be better
known to them than he is, before they will believe him on
his bare word in things of such importance; and some sup-
pose that the more he is known, the less he will be believed.
But that he may not for the present think himself neglected,
we will run over the heads of his plea, pretended for epis-
copacy, really to assert the papal sovereignty. First, He
pleads, 'That the Christian church was first monarchical
under one sovereign bishop, when Christ who founded it
was upon the earth.' True; and so it is still. There is one
sheepfold, one shepherd and bishop of our souls ; he that
was then bodily present having promised that presence of
himself with his church to the end of the world; wherein
he continues its one sovereign bishop. And although the
apostles after him had an equality of power in the church
among themselves, as bishops after them have also, yet this

ENTITLED FIAT LUX.

Ill

doth not denominate the government of the church aristo-
cratical, no more than the equality of the lords in parlia-
ment can denominate the government of this kingdom to
be so. The denomination of any rule is from him or them,
in whom the sovereignty doth reside, not from any subor-
dinate rulers. So is the rule of the church monarchical.
The subversion of this episcopacy, we acknowledge subverts
the whole polity of the church, and so all her laws and rule,
with the guilt whereof Protestants charge the Romanists.
He adds, ' It will not suffice to say, that the church is still
under its head Christ, who being in heaven, hath his spi-
ritual influences over it.' It will not indeed ; but yet we
suppose that his presence with it by his Spirit and laws
will suffice? Why should it not? * Because the true church
of Christ must have the very same head she had at first, or
else she cannot be the same body.' Very good, and so she
hath ; the very same Christ that was crucified for her, and
not another. * But that head was Man-God personally pre-
sent in both his natures here on earth.' But is he not, I
pray, the same Man-Godstill? the same Christ, though the
manner of his presence be altered? This is strange, that be-
ing the same as he was, and being present still, one circum-
stance of the manner of his presence should hinder him from
being the same head. I cannot understand the logic, rea-
son, nor policy of this inference. Suppose we should on
these trifling instances exclude Jesus Christ, ' who is the
same yesterday, to-day, and for ever,' from being the same
head of his church as he was; will the pope supply his
room? Is he the same head that Christ was? Is he God-
man bodily present? or what would you have us to con-
clude? 'A visible head or bishop if the church hath not
now over her as at first she had, she is not the same she
was, and consequently in the way to ruin.' This too much
alters the question : at first it was, [that she must have the
same head she had at first, or she is not the same ; now,
that she must have another head that is not the same ; or
she is not the same. For the pope is not Jesus Christ.
These arguings hang together like a rope of sand; and
what is built on this foundation (which indeed is so weak,
that I am ashamed farther to contend with it) will of its
own accord fall to the ground.

112 ANIMADVERSIONS ON A TREATISE

CHAP. X.

Scripture; and new principles.

The next paragraph, page 182. is a naughty one. A busi-
ness it is spent in and about, that I have now often advised
our author to meddle with no more : if he will not for the
future take advice I cannot help it ; I have shewed my good
will towards him : it is his debasing of the Scripture and
its authority which I intend. This, with the intertexture of
some other gentle suppositions, is the subject of this and
the following section. And because I will not tire myself
and reader, in tracing what seems of concernment in this
discourse, backward and forward, up and down, as it is by
him dispersed and disposed to his best advantage in deal-
ing with unwary men ; I shall draw out the principles of it,
that he may know them wherever he meets them, though
never so much masked and disguised, or never so lightly
touched on, and also what judgment to pass upon them.
Their foundation being so taken away, these sections, if I
mistake not, will sink of themselves.

Some of these principles are coincident with tliose gene-
ral ones insisted on in the entrance of our discourse ; others
of them are peculiar to the design of these paragraphs. The
first I shall only point unto, the latter briefly discuss.

1. It is supposed in the whole discourse of these sec-
tions, that ' from the Roman church so stated, as now it is,
or from the pope, we here in England first received the gos-
pel, which is the Romanists own religion, and theirs by
donation from them whom they have here pleased to ac-
commodate with it.' This animates the whole, and is be-
sides the special life of almost every sentence. A lifeless
life ; for that there is not a syllable of truth in it, hath been
declared before ; nor were it so, that by the ministry of the
Roman church of old, the faith was first planted in these
nations, would that one inch promote our author's preten-
sions, unless he could prove that they did not afterward
lose or corrupt at least, that which they communicated unto
us ; which he knows to be the thing in question, and not to

ENTITLED FIAT LUX. 113

be granted upon request, though made in never so handsome
words. To say then, ' That the gospel is the Romanists'
own religion, from them you had it, you contend about that
which is none of your own ; hear them whose it is, from
whom you had it, who have the precedency before you ;' is
but to set up scarecrows to fright fools and children. Men
who have any understanding of things past, know that all
this bluster and noise comes from emptiness of any solid
matter or substance to be used in the case.

2. It is also doughtily supposed, ' That whatever is spoken
of the church in the Scripture, belongs to the Roman
church, and that alone ;' the privileges, the authority, the
glory of the church, are all theirs ; as the madman at Athens
thought all the ships to be his, that came into the harbour.
I suppose he will not contend, but that if you deny him
this, all that he hath said besides is to little purpose. And
I believe he cannot but take it ill, that any of his readers
should call him to an account, in that which he everywhere
puts out of question. But this he knew well enough, that
all Protestants deny; that they grant no one privilege of the
catholic church, as such, to belong to the Roman. All that
any of them will allow her, is but to be a putrid corrupt mem-
ber of it; some say cut off, dead, and rotten. But yet that
the catholic church, and the Roman are the same, must be
believed, or you spoil all his market. The church is before
the gospel, gives testimony unto it, none could know it
but by her authority, nothing can be accepted as such, but
what she sets her seals unto ; so that to destroy the church,
is to destroy the gospel? What then, 1 pray? Suppose all
this and all the rest of his assertions about the church,
pp. 199, 200, &.C. to be true, as some of them are most
blasphemously false; yet, what is all this to his purpose?
Why this is the Roman church, of which all these things are
spoken. It may be the Roman church indeed, of which
much of it is spoken, even all that is sinfully derogatory to
the glory of Christ and his apostles, upon whom and whose
authority the church is built, and not their authority on it ;
Eph. ii. 18 — 20. But what is truly spoken in the Scripture
of the church, doth no more belong to the Roman, than to
the least assembly of believers under heaven; wherein the
essence of a true church is, preserved; if it belongs unto it

VOL. XVIII. 1

114 ANIMADVERSIONS ON A TREATISE

at all. And yet this rude pretence, and palpable artifice, is
the main engine in this section, applied to the removal of
men from the basis of the Scripture. The church, the
church ! the Roman church, the Roman church ! and these,
forsooth, are supposed to be one and the same ; and the
pope to have monopolized all the privileges of the church,
contrary to express statute-law of the gospel. Hence he
pretends, that if to go out from the catholic be evil, then
not to come into the Roman is evil; when indeed the most
ready way to go out of the catholic, is to go into the Roman.

3. Moreover, it is taken for granted, 'That the Roman
church is every way what it was, when first planted.' Indeed,
if it were so, it would deserve as much particular respect as
any church of any city in the world, and that would be all :
as it is, the case is altered. But its unalteredness being added
to the former supposition of its oneliness and Catholicism, it
is easy to see what sweet work a witty man as our author is,
may make with this church among good company. Many
and many a time have the Romanists attempted to prove
these things; but failing in their attempt, they think it now
reasonable to take them for granted. The religion they now
profess must be that which first entered England ; ' and
there,' saith our author, * it continued in peace for a thou-
sand years ;' when the truth is, after the entrance of their
religion, that is, the corruption of Christianity by papal
usurpations, these nations never passed one age without tu-
mults, turmoils, contentions, disorders; nor many without
wars, blood, and devastations ; and those arising from the
principles of their religion.

4. To this is added, * that the Bible is the pope's own
book, which none can lay claim to, but by and from him.'
This will be found to be a doubtful assertion, and it will be
ditficult to conclude aright concerning it. He that shall
consider, what a worthy person the pope is represented to
be by our author, especially, in his just dealing and merci-
fulness, so 'that he never did any man wrong;' and shall
take notice how many he hath caused to be burned to death
for having and using the Bible without his consent, must
need suppose, that it is his book. For surely, his heavenly
mind would not have admitted of a provocation to such se-
verity, unless they had stolen his goods out of his posses-

ENTITLED FIAT LUX. 115

sion. But, on the other side, he that shall weigh aright his
vilifying and undervaluing of it, his preferring himself and
church before and above it ; seeing we are all apt to set a high
price upon that which is our own, may be ready to question
whether indeed he have such a property in it as is pretended.
Having somewhat else to do, I shall not interpose myself in
this difference, nor attempt to determine this difficulty, but
leave it as I find it, free for every man to think as he seeth
cause.

5. But that which is the chief ingredient of these sec-
tions, is the plea, that ' we know not the Scripture to be the
word of God but by the church, that is, the present church
of Rome ;' which he manageth by urging sundry objections
against it, and difficulties which men meet withal in their
inquiry, whether it be so or no. Nor content with that plea
alone, he interweaves in his discourse many expressions and
comparisons, tending directly to the slighting and contempt,
both of its penmen and matter, which is said to be ' laws,
poems, sermons, histories, letters, visions, several fancies in
a diversity of composure ; the whole, a book whereby men may
as well prove their negative in denying the immortality of the
soul, heaven, or hell, or any other thing, which, by reason of
many intricacies, are very difficult, if not impossible at all to
be understood;' see pp. 190— 192, &c. Concerning all which,
I desire to know, whether our author be in good earnest or
no; or, whether he thinks as he writes ; or, whether he would
only have others to believe what he writes, that he may serve
his turn upon their credulity. If he be in good earnest, in-
deed, he calls us to an easy, welcome employment ; namely,
to defend the holy word of God, and the wisdom of God in
it, from such slight and trivial exceptions as those he lays
against them. This path is so trodden for us by the ancients,
in their answers to the more weighty objections of his pre-
decessors in this work, the pagans, that we cannot well err
or faint in it : if we are called to this task, namely, to prove
that we can know and believe the Scripture to be the word
of God, without any respect to the authority or testimony of
the present church of Rome ; that no man can believe it to
be so, with faith divine and supernatural upon that testi-
mony alone ; that the whole counsel of God in all things to be
believed or done in order to our last end, is clearly delivered
I 2

116 -ANIMADVERSIONS ON A TREATISE

in it; and that the composure of it is a work of infinite wis-
dom, suited to the end designed to be accomplished by it;
that no difficulties in the interpretation of particular places,
hinder the whole from being a complete and perfect rule of
faith and obedience, — we shall most willingly undertake it, as
knowing it to be as honourable a service and employment as
any of the sons of men can in this world be called unto. If,
indeed, himself be otherwise minded, and believes not what
he says, but only intends to entangle men by his sophistry,
so to render them pliable unto his farther intention, I must
yet once more persuade him to desist from this course. It
doth not become an ingenuous man, much less a Christian,
and one that boasts of so much mortification as he doth, to
juggle thus with the things of God. In the mean time his
reader may take notice, that so long as he is able to defend
the authority, excellency, and usefulness of the Scripture, this
man had nothing to say to him, as to the change of his reli-
gion from protestancy to popery. And when men will be
persuaded to let that go as a thing uncertain, dubious, use-
less, it matters not much where they go themselves. And
for our author, methinks, if not for I'everence to Christ, whose
book we know the Scriptures to be; yet, for the devotion he
bears the pope, whose book he says it is, he might learn to
treat it with a little more respect, or at least prevail with
him to send out a book not liable to so many exceptions, as
this is pretended to be. However, this I know, that though
his pretence be to make men Papists, the course he takes is
the readiest in the world to make them atheists ; and whether
that will serve his turn or no, as well as the other, I know
not.

6. We have not yet done with the Scripture. ' That the
taking it for the only rule of faith, the only determiner of
differences, is the only cause of all our differences, and which
keeps us in a condition of having them endless ;' is also pre-
tended and pleaded. But how shall we know this to be so ?
Christ and his apostles were absolutely of another mind, and
so were Moses and the prophets before them. The ancient
fathers of the primitive church walked in their steps, and um-
pired all difi'erences in religion by the Scriptures ; opposing,
confuting, and condemning errors and heresies by them;
preserving, through their guidance, the unity of the Spirit in

ENTITLED FIAT LUX. 117

the bond of peace. In these latter days of the world, which
surely are none of the best, we have a few unknown persons
come from Rome would persuade us, that the Scripture, and
the use of it, is the cause of all our differences, and the means
of making them endless. But why so, I pray? Doth it
teach us to differ and contend? Doth it speak contradictions,
and set us at variance? Is there any spirit of dissension
breathing in it ? Doth it not deliver what it commands us to
understand so as it may be understood? Is there any thing
needful for us to know, in the things of God, but what it re-
veals ? Who can tell us what that is ? But do we not see,
' de facto/ what differences there are amongst you who pre-
tend, all of you, to be guided by Scripture ? Yea, and we see
also what surfeitings and drunkenness there is in the world,
but yet do not think bread, meat, and drink to be the causes
of them, and yet they are to the full as much so, as the Scrip-
tures are of our differences. Pray, sir, do not think that sober
men will cast away their food and starve themselves, be-
cause you tell them that some continually abuse and surfeit
on that very kind of food which they use. Nor will some
men's abuse of it prevail with others to cast away the food
of their souls, if they have any design to live eternally.

7. The great * safety and security that there is in com-
mitting ourselves, as to all the concernments of religion, unto
the guidance, rule, and conduct of the pope,' is another great
principle of this discourse. And here our author falls into
a deep admiration of the pope's * dexterity in keeping all his
subjects in peace and unity, and subjection to him, there
being no danger to any one for forsaking him, but only that
of excommunication.' The contest is between the Scripture
and the pope. Protestants say, the safest way for men, in
reference to their eternal condition, is to believe the Scrip-
ture, and rest therein ; the Romanists say the same of the
pope. Which will prove the best course, methinks, should
not be hard to determine. All Christians in the world ever
did agree, that the Scripture is the certain infallible word of
God, given him on purpose to reveal his mind and will unto
us. About the pope there were great contests ever since he
was first taken notice of in the world. Nothing, I confess,
little or low, is spoken of him. Some say he is the head and

118 ANIMADVERSIONS ON A TREATISE

spouse of the church, the vicar of Christ, the successor of
Peter, the supreme moderator of Christians, the infallible
judge of controversies, and the like ; others, again, that he
is antichrist, the man of sin, a cruel tyrant and persecutor,
the evil servant characterized. Matt. xxiv. 48 — 51. But all,
as far as I can gather, agree that he is a man ; I mean, that
almost all popes have been so ; for about every individual,
there is not the like consent. Now the question is, whether
we shall rest in the authority and word of God, or in the au-
thority and word of a man, as the pope is confessed to be ?
and whether is like to yield us more security in our affiance ?
This being such another difficult matter and case as that be-
fore mentioned, about the Bible being the pope's book, shall
not be by me decided, but left to the judgment of wiser men.
In the mean time, for his feat of government, it is partly
known what it is ; as also what an influence into the effects
of peace mentioned that gentle means of excommunication
hath had. I know one that used in the late times to say of
the excommunication in Scotland, ' he would not care for
their devil, were it not for his horn ;' and I suppose, had not
papal excommunication been always attended with wars,
blood, seditions, conspiracies, depositions and murders of
kings, fire and fagot, according to the extent of their power,
it would have been less effectual than our author pretends it
to have been. Sir, do but give Christians the liberty that
Christ hath purchased for them, lay down your carnal wea-
pons, your whips, racks, prisons, halters, swords, fagots,
with your unchristian subtleties, slanders, and fleshly ma-
chinations, and we and you shall quickly see what will be-
come of your papal peace and power.

These are the goodly principles, the honest suppositions,
of the discourse which our author ends his third book withal.
It could not but have been a tedious thing, to take them up
by pieces, as they lay scattered up and down like the limbs
of Media's brother, cast in the way to retard her pursuers.
The reader may now take a view of them together, and
thence of all that is offered to persuade him to a reUnquish-
ment of his present profession and religion. For the stories,
comparison!, jests, sarcasms, that are intermixed with them,
I suppose he will know how to turn them to another use.

ENTITLED FIAT LUX, 119

Some very few particulars need only to be remaiked. As,

1. 'No man can say what ill popery did in the world
until Henry the Eighth's days.' Strange ! when it is not only
openly accused, but proved guilty of almost all the evil that
was in the Christian world, in those days; particularly of
corrupting the doctrine and worship of the gospel, and de-
bauching the lives of Christians.

2. * With the Roman Catholics unity ever dwelt.' Never ;
the very name of Roman Catholic, appropriating Catholicism
to Romanism, is destructive of all gospel unity.

3. ' Some Protestants say, they love the persons of the
Romanists, but hate their religion ; the reason is plain, they
know the one and not the other.' No, they know them both;
and the pretence that people are kept with, as from knowing
what the religion of the Romanists is, is vai^i, untrue; and,
as to what colour can possibly be given unto it, such an in-
fant in comparison of that vast giant, which of the same
kind lives in the Romish territories, that it deserves uot to
be mentioned.

4. * Protestants are beholden to the Catholics (that is,
Romanists) for their universities,. benefices, books, pulpits,
gospel.' For some of them, not all; for the rest, as the
Israelites were to the Egyptians for the tabernacle they
built in the wilderness.

5. 'The pope was anciently believed sole judge and gene-
ral pastor over all.' Prove it; ask the ancient fathers and
councils, whether they ever heard of any such thing? they
will universally return their answer in the negative.

6. ' The Scripture you received from the pope.' Not at all,
as hath been proved; but from Christ himself, by the minis-
try of the first planters of Christianity.

7. 'You cannot believe the Scriptures to be the word of
God, but upon the authority of the church.' We can and
do, upon the authority of God himself; and the influence of
the church's ministry or authority into our believing, con-
cerns not the church of Rome.

8. 'You account them that brought you the Scriptures, as
liars.' No otherwise than as the Scripture affirms every
man to be so; not in their ministry, wherein they brought
the word unto us.

9. ' The gospel, separate from the church, can prove

120 ANIMADVERSIONS ON A TREATISE

nothing. Yes, itself to be sent of God ; and so doing, is the
foundation of the church. Sundry other passages of the
like nature might be remarked, if I could imagine any man
would judge them worthy of consideration.

CHAP. XI.

Story of religion.

The fourth and last part of our author's discourse, is spent
in two stories : one of religion ; the other of himself. His
first, of religion, is but a summary of what was diffused
through the other parts of his treatise, being insinuated
piecemeal, as he thought he could make any advantage of
it to his purpose. Two things he aims to make his readers
believe by it ; first. That we in these nations had our reli-
gion from Rome ; and, secondly, That it was the same which
is there now professed. Those whom he tells his tale unto,
are, as he professeth, such as are ' ignorant of the coming
into, and progress of religion amongst us ;' wherein he deals
wisely, and as became him ; seeing he might easily assure
himself, that those who are acquainted, before his informa-
tion, with the true state of these things, would give little
credit to what he nakedly avers upon his own authority.
For my part, I shall readily acknowledge, that for ought ap-
pears in this book, he is a better historian than a disputant;
and hath more reason to trust to his faculty of telling a
tale, than managing of an argument. I confess also, that
a slight and superficial view of antiquity, especially, as
flourished over by some Roman legendaries, is the best ad-
vantage our adversaries have to work on ; as a thorough
judicious search of it, is fatal to their pretensions. He,
that from the Scriptures, and the writings extant of the
first centuries, shall frame a true idea of the state and doc-
trine of the first churches, and then observe the adven-
titious accessions made to religion in the following ages,
partly by men's own inventions, but chiefly by their borrow-
ing from, or imitation of, the Jews and pagans, will need
very little light or help from artificial arguments, to discover

ENTITLED FIAT LV^. 121

the defections of the Roman party, and the true means
whereby that church arrived unto its present condition.
To pursue this at large is not a work to be undertaken in
this scambling chase. It hath been done by others, and
those, who are not unwilling to be at the cost and pains in
the disquisition of the truth, which it is really worth, may
easily know where to find it. Our present task is, but to ob-
serve our author's motions, and to consider whether what he
offers, hath any efficacy towards that he aims at.

A triple conversion he assigns to this nation. The first
by Joseph of Arimathea ; about which, as to matter of fact,
we have no contest with him. That the gospel was preached
here in the apostles' days, either by him, or some other evan-
gelist, is certain, and taken for granted on all hands ; nor
can our author pretend that it came hither from Rome ; but
grants it to have come immediately from Palestine. Whe-
ther this doth not overthrow the main of his plea in his whole
discourse, concerning our dependance upon Rome for our
religion, I leave to prudent men to judge. Thus far then
we are equal. As the gospel came to Rome, so it came to
England ; to both from the same place, and by the same
authority, the same ministry. All the question is. Whether
religion they brought with them? that now professed in
England, or that of Rome ? If this be determined, the busi-
ness is at an issue ; we are persuaded Joseph brought no
other religion with him, than what was taught by Peter and
Paul, and the rest of the apostles and evangelists, in other
parts of the world. What religion men taught 'viva voce'
in any age, is best known by their writings, if they left any
behind them. No other way have the Romanists themselves,
nor other do they use, in judging what was the doctrine of
the fathers in th^ following ages. The writings of the
apostles are still extant; by them alone can we judge of the
doctrine that they preached. That doctrine then unques-
tionably taught Joseph in Britain ; and that doctrine (blessed
be God) is still owned and professed amongst us. All, and
only what is contained in their writings, is received with us
as necessary to salvation. This conversion was wholly ours.
'Quod antiquissimum id verissimum.' Being the first, it
was certainly the best. Our author indeed tells us of
crosses, shrines, oratories, altars, monasteries, vigils, em-

122 ANIMAl-r>^ERSIONS OI^ A TREATISE

bers, honouring of saints (you must suppose all in the
Roman mode), making oblations and orisons for the dead,
and that this was the religion in those days planted amongst
us. If this be so, I wonder what we do to keep the Bible,
which speaks not one word of that religion, which the
apostles and apostolical men preached. Strange! that in
all their writings they should not once mention the main
parts and duties of the doctrines and worship, which they
taught and propagated ; that Paul, in none of his epistles,
should in the least give the churches any direction in, or
concerning, the things and ways wherein their worship
principally consisted and their devotion was chiefly exer-
cised ! But how comes our author to know, that these things,
in the Roman mode, were brought into England at the first
entrance of Christianity? Would he would give us a little
information from what writings or monuments of those
times he acquired his knowledge. I know it is unreason-
able to put an historian to his oath ; but yet, unless he can
plead, that he received his acquaintance with things that
are so long past by inspiration, as Moses wrote the story
of the creation and ages before the flood, being destitute of
any other monuments or testimony that might give evi-
dence to what he says, I hope he will not be offended, if
we suspend our belief. * Solus enim hoc Ithacus nullo sub
teste canebat.' This first conversion then, as was said, is
wholly ours, it neither came from Rome, nor knew any thing
of that which is the present religion of Rome, wherein they
differ from us.

That which is termed our second conversion, is the
preaching of Damianus and Fugatius, sent hither by Eleu-
therius bishop of Rome, in the days of king Lucius, in the
year 190. as our author saith, Beda 156. Nauclerus, Baro-
nius, 178. Henricus de Erfordia, 1 69. in the days of Aurelius,
or Commodus. I have many reasons to question this whole
story. And sundry parts of it, as those about the epistles
of Lucius and Eleutherius are palpably fictitious. But let
us grant, that about those days, Fugatius and Damianus
came hither from Rome, and furthered the preaching of the
gospel, which had taken footing here so long before, and
was no doubt preserved amongst many ; we. know God in
his providence used many various ways for the propagating

ENTITLED FIAT LUX. 123

of his gospel ; sometimes he did it by merchants, sometimes
by soldiers, sometimes by captives ; as a poor maid gave
occasion to the conversion of a whole province. What
VfiW hence ensue to the advantage of the pretensions of the
Romanists? The religion they planted here was, doubtless,
that (and no other), which was then professed at Rome,
and in most other places in the world, with some small
differences in outward observances, wherein each church
took liberty to follow traditions or prudential reasonings of
its own. When our author, or any for him, can make it
appear, that any thing material in that which we call popery,
was in those days taught, believed, preached, or known
among the churches of Christ, they will do somewhat to
the purpose ; but the present flourish about the catholic
faith, planted here, which no man ever denied, is to none at
all. It was the old catholic faith we at first received, and
therefore not the present Romish.

After those days, wherein this propagation of Chris-
tianity by the ministry of Fugatius and Damianus in this
province, is supposed to have fallen out, a sad decay in
faith and holiness of life, befell professors, not only in this
nation, but, for the most part, all the world over ; which es-
pecially took place after God had graciously, in the con-
version of the emperors to the faith, intrusted them with
outward peace and prosperity. I desire not to make naked
their miscarriages, whom I doubt not but in mercy, God
hath long since pardoned ; but it cannot be denied, that the
stories of those days are full of nothing more than the op-
pressions, luxury, and sloth of rulers, the pride, ambition,
and unseemly scandalous contests for pre-eminence of sees,
and extent of jurisdiction among bishops, the sensuality
and ignorance of the most of men. In this season it was
that the bishop of Rome, advantaged by the prerogative of
the city, the ancient seat and spring of the empire, began
gradually to attempt a superintendency over his brethren,
according as any advantages for that end (which could not
be wanting in the intestine tumults and seditions where-
with Christians were turmoiled) offered themselves unto
him. Wherevej- an opportunity could be spied, he was
still interposing his umpirt^e and authority amongst them,
and that sometimes not without sinful artifices and down-

124 ANIMADVERSIONS ON A TREATISE

right forgeries, wherein he was always accepted or refused,
according as the interest of them required with whom he
had to do. What the lives of priests and people, what
their knowledge and profession of the gospel, of the poor
Britains, especially in those days were, our own countryman
Gildas doth sufficiently testify and bewail. Salvianus doth
the same for other parts of the world. And generally, all
the pious men of those ages ; whilst the priests strove for
sovereignty and power, the people perished through igno-
rance and sensuality. Neither can we possibly have a more
full conviction of what was the state of Christians and
Christianity in those days in the world, than may be seen
and read in the horrible judgments of God wherewith he
punished their wickedness and ingratitude. When he could
no longer bear the provocations of his people, he stirred up
those swarms of northern nations, Goths, Vandals, Huns,
Franks, Longobards, Alans, Saxons, &c. Some few of
them Arians, the most pagans, and poured them out upon
the western empire, to the utter ruin of it, and the division
of the provinces amongst themselves. After a while, these
fierce, cruel, and barbarous nations, having executed the
judgments of God against the ungodliness of men, seating
themselves in the warmer climates of those whom they had
in part subdued, in part extirpated, as is the manner of all
persons in transmigration from one country to another, be-
gan to unlearn their ancient barbarism, and to incline to
the manners, fashions, and religion of the people, to whom
they were come, and with whom, after their heats were over
and lusts satisfied, they began to incorporate and coalesce ;
together, I say, with their manners, they took up, by various
ways and means, the religion which they did profess. And
the bishop of Rome having kept his outward station in
that famous city during all those turmoils, becoming ve-
nerable unto them, unto him were many applications made,
and his authority was first signally advanced by this new
race of Christians. The religion they thus took up, was
not a little degenerated from its primitive apostolical pu-
rity and splendour. And they were among the first who
felt the effects of their former barbarous inhumanity, in
their sedulous endeavour to destroy all books uiul learning
out of the world, which brought that darkness upon man-

ENTITLED FIAT LUX. 125

kind wherewith they wrestled for many succeeding gene-
rations. For having themselves made an intercision of the
current and progress of studies and learning, they were
forced to make use in their entertainment of Christianity,
of men meanly skilled in the knowledge of God or them-
selves, who, some of them, knew little; more of the gospel,
than what they had learned in the outward observances and
practices of the places where they had been educated.
Towards the beginning of this hurry of the world, this
shuffling of the nations, was the province of Britain, not
long before, exhausted of it stores of men and arms, and
defeated by the Romans, invaded by the Saxons, Picts,
Angles, and others out of Germany, who, accomplishing the
will of God, extirpated the greatest part of the British na-
tion, and drove the remainders of them to shelter them-
selves in the western mountainous parts of this island.
These new inhabitants, after they were somewhat civilized
by the vicinity of the provincials, and had got a little
breathing from their own intestine feuds, by fixing the limits
of their leaders' dominions, which they called kingdoms,
began to be in some preparedness to receive impressions
of religion, above that rude paganism which they had be-
fore served Satan in. These were they to whom came
Austin from Rome; a man, as far as appears by the story,
little acquainted with the mystery of the gospel ; yet one
whom it pleased God graciously to use to bring the Scrip-
ture amongst them, that inexhaustible fountain of light and
truth ; and by which those to whom he preached might be
infallibly freed from any mixture of mistakes, that he might
offer to them. That he brought with him a doctrine of
observances, not formerly known in Britain, is notorious,
from the famous story of those many professors of Chris-
tianity, which he caused to be murdered by pagans, for
not submitting to his power, and refusing to practise ac-
cording to his traditions ; whose unwillingness to be slain,
if they could have otherwise chosen, is that which, I sup-
pose, our author calls their 'disturbing good St. Austin in
his pious work.' But yet neither will this conversion of the
Saxons, began by Austin the monk, at all advantage our
author as to his pretensions. The religion he taught here,
as well as he could, was doubtless no other than that which

126 ANIMADVERSIONS ON A TREATISE

at those days was professed at Rome ; mixtures of human
traditions, worldly policies, observances trenching upon the
superstitions of the Gentiles, in many things it had then re-
vived ; but however it was far enough from the present Ro-
manism, if the writers and chief bishops of those days
knew what was their religion ; papal supremacy, and in-
fallibility, trans ubstantiation, religious veneration of images
in churches, with innumerable other prime fundamentals of
popery, were as great strangers at Rome in the days of
Gregory the Great, as they are at this day to the church of
England.

After these times, the world continuing still in troubles,
religion began more and more to decline, and fall off from
its pristine purity. At first, by degrees insensible and al-
most imperceptible, in the broaching of new opinions and
inventing new practices in the worship of God. At length,
by open presumptuous transgressions of its whole rule and
genius in the usurpation of the pope of Rome, and imposi-
tions of his authority on the necks of emperors, kings,
princes, and people of all sorts. By what means this work
was carried on, what advantages were taken for, what in-
struments used in it, what opposition by kings and learned
men was made unto it, what testimony was given against it
by the blood of thousands of martyrs, others have at large
declared ; nor will my present design admit rae to insist on
particulars. What contests, debates, tumults, wars, were
by papal pretensions raised in these nations, what shameful
entreating of some of the greatest of our kings, what abso-
lutions of subjects from their allegiance, with such like ef-
fluxes of an abundant apostolical piety, this nation in par-
ticular was exercised with from Rome, all our historians
sufficiently testify. ' Tantae molis erat Romanam condere
gentem !' The truth is, when once Romanism began to be
enthroned and had driven Catholicism out of the world, we
had very few kings that passed their days in peace and
quietness from contests with the pope, or such as acted for
him, or were stirred up by him. The face in the mean time
of Christianity was sad and deplorable. The body of the
people being grown dark and profane, or else superstitious,
the generality of the priests and votaries ignorant and vi-
cious in their conversations, the oppressions of the Hilde-

ENTITLED FIAT LUX. 127

brandine faction intolerable, religion dethroned, from a free
generous obedience according to the rule of the gospel, and
thrust into cells, orders, self-invented devotions and forms
of worship, superstitious, and unknown to Scripture and an-
tiquity, the whole world groaned under the apostacy it was
fallen into, when it was almost too late ; the yoke was so
fastened to their necks, and prejudices so fixed in the minds
of the multitude. Kings began to repine, princes to re-
monstrate their grievances, whole nations to murmur, some
learned men to write and preach against the superstitions
and oppressions of the church of Rome. Against all which
complaints and attempts, what means the popes used for the
safe-guarding their authority, and opinions subservient to
their carnal worldly interests, deposing some, causing others
to be murdered that were in supreme power, bandying
princes and great men one against another, exterminating
others with fire and sword, is also known unto all who take
any care to know such things, whatever our author pre-
tends to the contrary. This was the state, this the peace,
this the condition of most nations in Europe, and these in
particular where we live ; when occasion was administered
in the providence of God, unto that reformation which in
the next place he gives us the story of. Little cause had he
to mind us of this story ; little to boast of the primitive ca-
tholic faith ; little to pretend the Romish religion to have
been that which was first planted in these nations ; his con-
cernments lie not in those things, but only in that tyranni-
cal usurpation of the popes, and irregular devotions of some
votaries, which latter ages produced.

128 ANIMADVERSIONS ON A TREATISE

CHAP. XII.

Reformation.

The story of the reformation of religion he distributes into
three parts, and allots to each a particular paragraph ; the
first is of its occasion and rise in general, the second of its
entrance into England, the third of its progress amongst us.
Of the first he gives us this account : ' The pastor of Chris-
tianity, upon some solicitation of Christian princes, for a
general compliance to their design, sent forth in the year
1517. a plenary indulgence in favour of the Cruciata against
the Turk. Albertus, the archbishop of Mentz, being dele-
gated by the pope to see it executed, committed the pro-
mulgation of it to the Dominican friars ; which the hermits
of St. Augustin in the same place took ill, especially Martin
Luther, &,c. who, vexed that he was neglected and under-
valued, fell a writing and preaching first against indulgencies,
then against the pope,' &c. He that had no other acquaint-
ance with Christian religion, but what the Scriptures and
ancient fathers will afford him, could not but be amazed at
the canting language of this story ; it being impossible for
him to understand any thing of it aright. He would ad-
mire who this ' pastor of Christianity' should be, what this
'plenary indulgence' should mean, what was the 'preaching
of plenary indulgence by Dominicans,' and what all this
would avail against the Turk. I cannot but pity such a
poor man, to think what a loss he would be at, like one taken
from home and carried blindfold into the midst of a wilder-
ness, where, when he opens his eyes, every thing scares
him, nothing gives him guidance or direction. Let him
turn again to his Bible, and fathers of the first four or five
hundred years, and I will undertake he shall come off from
them as wise as to the true understanding of this story, as
he went unto them. The scene in religion is plainly changed,
and this appearance of a ' universal pastor, plenary indulg-
ences, Dominicans and Cruciata's,' all marching against
the Turk, must needs affright a man accustomed only to
the Scripture notions of religion, and those embraced by

ENTITLED FIAT LUX. 129

the primitive church. And I do know, that if such a man
could get together two or three of the wisest Romanists in
the world, which were the likeliest way for him to be re-
solved in the signification of these hard names, they would
never well agree to tell him what this 'plenary indulgence'
is. But for the present, as to our concernment, let us take
these things according to the best understanding, which
their framers and founders have been pleased to give us of
them ; the story intended to be told, was indeed neither so,
nor so. There was no such solicitation of the pope by
Christian princes at that time, as is pretended ; no Cruciata
against the Turk undertaken ; no attempt of that nature
ensued, not a penny of indulgence-money, laid out to any
such purpose. But the short of the matter is, that the
church of Mentz, being not able to pay for the archiepis-
copal pall of Albertus from Rome, having been much ex-
hausted by the purchase of one or two for other bishops
that died suddenly before, the pope grants to Albert a num-
ber of pardons, of, to say the truth, I knovv^ not what, to be
sold in Germany, agreeing with him, that one half of the
gain he would have in his own right, and the other for the
pall. Now the pope's merchants that used to sell pardons
for him in former days were the preaching friars, who, upon
holydays and festivals, were wont to let out their ware to
the people, and in plain terms to cheat them of their money ;
and well had it been, if that had been all. What share in
the dividend came to th6 venders, well I know not : pro-
bably they had a proportion according to the commodity
that they put off; which stirred up their zeal to be earnest
and diligent in their work. Among the rest, one friar
Tecel was so warm in his employment, and so intent upon
the main end that they had all in their eye, that preaching
in or about Wittenberg, it sufficed him not in general, to
make an offer of the pardon of all sins that any had com-
mitted, but to take all scruples from their consciences,
coming to particular instances, carried them up to a cursed
blasphemous supposition of ravishing the blessed Virgin ;
so cocksure he made of the forgiveness of any thing be-
neath it, provided the price were paid that was set upon the
pardon. Sober men being much amazed and grieved at

VOL. XVIII. K

130 ANIMADVERSIONS ON A TREATISE

these horrible impieties, one Martin Luther, a professor of
divinity at Wittenberg, an honest, warm, zealous soul, set
himself to oppose the friar's blasphemies; wherein his zeal
was commended by all, his discretion by few, it being the
joint opinion of most, that the pope would quickly have
stopped his mouth by breaking his neck. But God, as it
afterward appeared, had another work to bring about, and
the time of entering upon it was now fully come. At the
same time that Luther set himself to oppose the pardons in
Germany, Zuinglius did the same in Switzerland. And
both of them, taking occasion from the work they first en-
gaged in to search the Scriptures, so to find out the truth
of religion, which they discovered to be horribly abused by
the pope and his agents, proceeded farther in their dis-
covery, than at first they were aware of. Many nations,
princes, and people, multitudes of learned and pious men,
up and down the world, that had long groaned under the
bondage of the papal yoke, and grieved for the horrible
abuse of the worship of God, which they were forced to see
and endure, hearing that God had stirred up some learned
men seriously to oppose those corruptions in religion, which
they saw and mourned under, speedily either countenanced
them, or joined themselves with them. It fell out, indeedj
as it was morally impossible it should be otherwise, that
multitudes of learned men, undertaking, without advising or
consulting one with another, in several far distant nations,
the discovery of the papal errors, and the reformation of re-
ligion, some of them had different apprehensions and per-
suasions in and about some points of doctrine, and parts of
worship of no great weight and importance. And he that
shall seriously consider, what was the state of things when
they began their work, who they were, how educated, what
prejudices they had to wrestle with, and remember withal,
that they were all men ; will have ten thousand times more
cause to admire at their agreement in all fundamentals, than
at their difference about some lesser things. However,
whatever were their personal failings and infirmities, God
was pleased to give testimony to the uprightness and integ-
rity of their hearts ; and to bless their endeavours with such
success, as answered, in some measure, the primitive work of

ENTITLED FIAT LUX. 131

planting and propagating the gospel. The small sallies of
our author upon them in some legends about what Luther
should say or do, deserve not the least notice from men, who
will seriously contemplate the hand, power, and wisdom of
God in the work accomplished by them.

The next thing undertaken by our author, is the ingress
of protestancy into England, and its progress there. The
old story of the love of King Henry the Eighth to Anne
Bullen, with the divorce of Queen Katharine, told over and
over long ago by men of the same principle and design with
himself, is that which he chooseth to flourish withal. I
shall say no more to the story, but that Englishmen were
not wont to believe the whispers of an unknown friar or two,
before the open redoubled protestation of one of the most
famous kings that ever swayed the sceptre of this land, be-
fore the union of the crowns of England and Scotland. These
men, whatever they pretend, shew what reverence they have
to our present sovereign, by their unworthy defamation of
his royal predecessors. But let men suppose the worst they
please of that great heroic person, what are his miscarriages
unto Protestant religion ; for neither was he the head, leader,
or author of that religion ; nor did he ever receive it, profess
it, or embrace it ; but caused men to be burned to death for
its profession. Should I, by way of retaliation, return unto
our author, the lives and practices of some, of many, not of
the great or leading men of his church, but of the popes
themselves, the head, sum, and, in a manner, whole of their
religion, at least so far (that without him) they will not ac-
knowledge any, he knows well enough what double measure
shaken together, pressed down, and running over, may be
returned unto him. A work this would be, I confess, no
way pleasing unto myself; for who can delight in raking
into such a sink of filth, as the lives of many of them have
been ; yet, because he seems to talk with a confidence of
willingness to revive the memory of such ulcers of Chris-
tianity, if he proceed in the course he hath began, it will be
necessary to mind him of not boxing up his eyes when he
looks towards his own home. That poisonings, adulteries,
incests, conjurations, perjuries, atheism, have been no
strangers to that see ; if he knows not, he shall be acquainted
from stories, that he hath no colour to except against. For
K 2

132 ANIMADVERSIONS ON A TREATISE

the present, I shall only mind him and his friend of the
comedian's advice :

Dehinc ut quiescant, porro moneo, et desinant
Maledicere, malefacta ne noscant sua.

The declaration made in the days of that king, that he was
the head of the church of England, intended no more, but
that there was no other person in the world from whom any
jurisdiction to be exercised in this church over his subjects
might be derived, the supreme authority for all exterior go-
vernment being vested in him alone; that this should be so,
the word of God, the nature of the kingly office, and the an-
cient laws of this realm, do require. And I challenge our
author to produce any one testimony of Scripture, or any
one word out of any general council, or any one catholic
father or writer, to give the least countenance to his assertion
of two heads of the church in his sense; 'a head of influence,
which is Jesus himself; and a head of government, which is
the pope, in whom all the sacred hierarchy ends.' This
taking of one half of Christ's rule and headship out of his
hand, and giving it to the pope, will not be salved, by that
expression thrust in by. the way, ' under him ;' for the head-
ship of interest is distinctly asciibed unto Christ, and that
of government to the pope ; which evidently asserts, that he
is not in the same manner, head unto his church in both
these senses ; but he in one, and the pope in another.

But whatever was the cause or occasion of the dissention
between King Heu'-yand the pope, it is certain, protestancy
came into England by the same way and means that Chris-
tianity came into the world ; the painful, pious professors and
teachers of it, sealed its truth with their blood ; and what more
honourable entrance it could make, I neither know, nor can it
be declared. Nor did England receive this doctrine from
others; in the days of Iving Henry it did but revive that light
which sprung up amongst us long before, and by the fury of
the pope and his adherents, had been awhile suppressed. And
it was with the blood of Englishmen, dying patiently and
gloriously in the flames, that the truth was sealed in the days
of that king, who lived and died himself, as was said, in the
profession of the Roman faith. The truth flourished yet
more in the days of his pious and hopeful son. Some stop,
our author tells us, was put to it in the days of Queen Mary.

ENTITLED FIAT LUX. 133

But what stop ? of what kind ? of no other than that put to
Christianity by Trajan, Dioclesian, Julian ; a stop by fire and
sword, and all exquisite cruelties, which was broken through
by the constant death, and invincible patience and prayers,
of bishops, ministers, and people aunxberless ; a stop that
Rome hath cause to blush in the remembrance of, and all
Protestants to rejoice, having their faith tried in the fire,
and coming forth more precious than gold. Nor did Queen
Elizabeth, as is falsely pretended, endeavour to continue
that stop, but cordially, from the beginning of her reign,
embraced that faith, wherein she had before been instructed.
And in the maintenance of it, did God preserve her from all
the plots, conspiracies, and rebellions of the Papists; curses
and depositions of the popes ; with invasion of her king-
doms by his instigation, as also her renowned successor,
with his whole regal posterity from Iheir contrivance for their
martyrdom and ruin. During the reign of those royal and
magnificent princes, had the power and polity of the papal
world been able to accomplish what the men of this inno-
cent and quiet religion professedly designed, they had not
the advantage of the late miscarriages of some professing
the Protestant religion, in reference to our late king, of glo-
rious memory, to triumph in ; though they had obtained
that which would have been very desirable to them, and
which we have but sorry evidence that they do not yet aim
at and hope for. As for what he declares in the end of his
nineteenth paragraph, about the reformation here, that it
followed wholly neither Luther nor Calvin, which he in-
termixes with many unseemly taunts and reflections on our
laws, government, and governors, is, as far as it is true,
the glory of it. It was not Luther, nor Calvin, but the
word of God, and the practice of the primitive church, that
England proposed for her rule and pattern in her reforma-
tion ; and, where any of the reformers forsook them, she
counted it her duty, without reflections on them, or their
ways, to walk in that safe one she had chosen out for herself.

Nor shall I insist on his next paragraph, destined to the
advancement of his interest, by a proclamation of the late
tumults, seditions, and rebellions in these nations, which he
ascribes to the Puritans. He hath got an advantage, and it
is not equal we should persuade him to forego it; only I

134 ANIMADVERSIONS ON A TREATISE

desire prudent men to consider what the importance of it is,
as to this case in hand ; for, as to other considerations of the
same things, they fall not within the compass of our present
discourse. It is not of professions, but of persons that he
treats. The crimes that he insists on, attend not any avowed
principles, but the men that have professed them. And if
a rule of choosing or leaving religion, may from thence be
be gathered, I know not any in the world, that any can
embrace, much less can they rest in none at all. Professors
of all religions have, in their seasons, sinfully miscarried
themselves, and troubled the world with their lusts; and
those who have possessed none, most of all. And of all that
is called religion, that of the Romanists might by this rule
be first cashiered. The abominable bestial lives of very
many of their chief guides, in whom they believe ; the tu-
mults, seditions, rebellions, they have raised in the world ;
the treasons, murders, conspiracies, they have countenanced,
encouraged, and commended, would take up not a single
paragraph of a little treatise, but innumerable volumes,
should they be but briefly reported ; they do so already ;
and which renders them abominable, whilst there is any in
the world, that see reason not to submit themselves unto the
papal sovereignty, their professed principles led them to the
same courses; and when men are brought to all the bestial
subjection aimed at, yet pretences will not be wanting to
set on foot such practices. They were not in former days,
when they had obtained an uncontrollable oranipotency.
If our author supposeth this a rational way for the handling
of differences in religion, that leaving the consideration of
the doctrines and principles, we should insist on the vices and
crimes of those who have professed them, I can assure him
he must expect the least advantage by it to his party, of any
in the world ; nor need we choose any other scene than
England to try out our contests by this rule ; I hope, when
he writes next, he will have better considered this matter,
and not flatter himself that the crimes of any Protestants,
do enable him to conclude as he doth, that the only way for
peace is the extermination of protestancy ; and so his tale
about religion is ended; he next brings himself on the
stage.

ENTITLED FIAT LUX. ' 135

CHAP. XIII.

Popish contradiction

This is our last task; our author's own story of himself,
and rare observations in the Roman religion, make up the
close of his discourse, and merit in his thoughts the title of
discovery. The design of the whole is to manifest his Ca-
tholic religion to be absolutely unblameable, by wiping off
some spots and blemishes that are cast upon it ; indeed by
gilding over, with fair and plausible words, some parts of
their profession and worship, which he knew to be most
liable to the exceptions of them with whom he intends to
deal. His way of managing this design, that he may seem
to do something new, is, by telling a fair tale of himself,
and his observations, with the effects they had upon him ;
which is but the putting of a new tune to an old song, that
hath been chanted at our doors these hundred years ; and
some he hopes are so simple, as to like the new tune, though
they were sick of the old song. His entrance is a blessing
of the v/orld with some knowledge of himself, his parentage,
birth, and education, and proficiency in his studies ; as not
doubting, but that great inquiry must needs be made after
the meanest concernments of such a hero, as by his achieve-
ments and travels he hath manifested himself to be. And,
indeed, he hath so handsomely and delightfully given us
the romance of himself and popery, that it was pity he should
so unhappily stumble at the threshold, as he hath done, and
fall upon a misadventure that to some men will render the
design of his discourse suspected. For whereas he doth
elsewhere most confidently aver, that no trouble ever was
raised amongst us by the Romanists ; here at unawares he
informs us, that his own grandfather lost both his life and
his estate, in a rebellion raised in the north on the account
of that religion. Just as before, attempting to prove that
we received Christianity originally from Rome, he tells us,
that the first planters of it came directly from Palestina. It
is in vain for him to persuade us, that what hath been, can
never be again, unless he manifest the principles which

136 ANIMADVERSIONS ON A TREATISE

formerly gave it life and being, to be vanished out of the
vv'orld ; which as to those of the Romanists, tending to the
disturbance of these kingdoms, I fear he is not able to do.

There is not any thing else which Protestants are uni-
versally bound to observe in the course of his life, before he
went beyond the seas, but only the offence he took at men's
preaching at London against popery ; not that he was then
troubled, if we may believe him, that popery was ill re-
ported of, but the miscarriage of the preachers in bringing
in the papal church hand over head in their sermons, speak-
ing all evil and no good of it, and charging it with contra-
dictions, was that which gave him distaste. He knows
himself best what it was that troubled him, nor shall I set
up conjectures against his assertions. The triple evil men-
tioned, so far as it is evil, I hope he finds now remedied.
For my part, I never liked of men's importune diversions
from their texts, to deal with, or confute Papists, which is
the first part of the evil complained of. I know a far more
effectual way to preserve men from popery, namely, a solid
instruction of them in the principles of truth, with an en-
deavour to plant in their hearts the power of those princi-
ples, that they may have experience of their worth and
usefulness. That nothing but evil was spoken of popery
by Protestants, when they spake of it, I cannot wonder ;
they account nothing evil in the religion of the Romanists
but popery ; which is the name of the evil of that religion.
No Protestants ever denied, but that the Romanists retained
many good things in the religion which they profess ; but
those good things, they say, are no part of popery ; so that
our author should not by right, have been so offended, that
men spake no good of that, which is the expression of the
evil of that which in itself is good, as popery is of the Pa-
pist's Christianity. The last parcel of that which was the
matter of his trouble and offence, he displays by sundry of
the contradictions, which Protestants charged popery withal.
To little purpose; for, either the things he mentions are
not by any charged on popery, or not in that manner he ex-
presseth, or the contradiction between them consists not in
the assertions themselves, but in some additional terms sup-
plied by himself, to make them appear contradictions. For
instance (to take those given by himself), if one say, the

ENTITLED FIAT LUX. 137

Papists worship stocks and stones, another say, they wor-
ship a piece of bread, here is no contradiction. Again, if
one charge them with having their consciences affrighted
with purgatory and doomsday, and penances for their sins,
that they never live a quiet life ; another, that they carry
their top and top -gallant so high, that they will go to
heaven without Christ, or (as we in the country phrase it),
trust not to his merits and righteousness alone for salva-
tion, here may be no contradiction : for all Papists are not,
we know it well enough, of the same mould and form.
Some may more imbibe some principles of religion tending
in appearance to mortification, some those that lead to pride
and presumption, and so be liable to several charges. But
neither are these things inconsistent in themselves. Men
in their greatest consternation of spirit from sense of pu-
nishment, real or imaginary, wherewith they are disquieted,
may yet proudly reject the righteousness of Christ; and if
our author knows not this to be true, he knows nothing of
the gospel. The next instance is of the same nature. One,
he saith, affirms, that murders, adulteries, lies, blasphemies,
and all sin make up the bulk of popery; another, that
Papists are so wholly given to good works, that they place
in them excessive confidence. I scarce believe, that he
ever heard any thus crudely charging them with either part
of the imagined contradictory proposition, taking popery,
as the Protestants do, for the exorbitancy of the religion,
which the Romanists profess ; and considering the product
of it in the most of mankind, it may be some, by a usual
hyperbole, have used the words first mentioned ; but, if we
should charge the Papists for being ' wholly given to good
works,' we should much wrong both them and ourselves,
seeing we perfectly know the contrary. The sum of both
these things brought into one, is but this. That many Papists,
in the course of a scandalously sinful life, do place much of
their confidence in good works ; which is indeed a strange
contradiction in principles, between their speculation and
practice ; but we know well enough, there is none in the
charge. Let us consider one more ; one affirmed, that the
pope and all his Papists fall down to pictures, and commit
idolatry with them; another, that the pope is so far from
falling down to any thing, that he exalts himself above all

138 ANIMADVERSIONS ON A TREATISE

that is called God, and is very antichrist. If one had said,
he falls down to images, another, that he falls not down to
images, there had been a contradiction indeed ; but our
author by his own testimony being a civil logician, knows
well enough that the falling down in the first proposition,
and that in the second are things of a diverse nature, and so
are no contradiction. A man may fall down to images, and
yet refuse to submit himself to the power that God hath set
over him. And those of whom he speaks, would have told
him, that a great part of the pope's exalting himself against
God, consists in his falling down to images, wherein he
exalts his own will and tradition, against the will and ex-
press commands of God. The same may be shewed of all
the following instances, nor can he give any one that shall
manifest popery to be charged by sober Protestants with
any other contradictions, than what appears to every eye in
the inconsistency of some of their principles one with an-
other, and of most of them with their practice. In the par-
ticulars by himself enumerated, there is no other shew of
the charge of contradictory evils in popery, than what by
his additions and wresting expressions is put upon them.

Weary of such preaching in England, our author ad-
dressed himself to travel beyond the seas, where what he
met withal, what he observed, the weight and strength of
his own conversion being laid in pretence upon it (indeed
an apology for the more generally excepted against parts of
his Roman practice and worship, being intended and pur-
sued), must be particularly considered and debated.

ENTITLED FIAT LUX. 139

CHAP. XIV.

3Iass.

Sect. 22. The title our author gives to his first head of ob-
servation, is ' Messach/ on what account I know not; unless
it be with respect to a ridiculous Hebrew etymology of the
word * missa ;' as though it should be the same with HDD a
word quite of another signification. If this be that which
his title intends, I wish him better success in his next ety-
mologizing, for this attempt hath utterly failed him. 'Missa'
never came out of the east, nor hath any affinity with those
tongues ; being a word utterly unknown to the Syrians ;
and Grecians also, by whom all Hebrew words that are used
in religion came into Europe. He that will trouble himself
to trace the pedigree of 'missa,' shall find it of no such an-
cient stock, but a word that, with many others, came into
use in the destruction of the Roman empire, and the cor-
ruption of the Latin tongue. But as it is likely our author
having not been accustomed to feed much upon Hebrew
roots, might not perceive the insipidness of this pretended
traduction of the word 'missa,' so also on the other side, it is
not improbable, but that he might only by an uncouth word
think to startle his poor countrymen, at the entrance of the
story of his travels, that they might look upon him as no
small person who hath the ' Messach,' and such other hard
names, at his fingers' ends ; as the Gnostics heightened their
disciples into an admiration of them by * Paldabaoth, Asta-
phsbum,' and other names of the like hideous noise and
sound.

Of the discourse upon this ' Messach' whatever it is, there
are sundry parts. That he begins with, is a preference of
the devotion of the Romanists incomparably above that of
the Protestants. This was the entrance of his discovery.
Catholics' bells ring oftener than ours, their churches are
swept cleaner than ours ; yea, ours in comparison of theirs
are like stables to a princely palace ; their people are longer
upon their knees than ours, and upon the whole matter they
are excellent every way in their worship of Gocl, we every

140 ANIMADVERSIONS ON A TREATISE

way blameworthy and contemptible : unto all which, 1 shall
only mind him of that good old advice ; ' Let thy neighbour
praise thee, and not thine own mouth.' And as for us, I
hope we are not so bad, but that we should rejoice truly to
hear that others were better. Only we could desire, that
we might find their excellency to consist in things not either
indifferent wholly in themselves, or else disapproved by
God, which are the ways that hypocrisy usually vents itself
in, and then boast of what it hath Hone. Knowledge of
God and his will, as revealed in the gospel, real mortifica-
tion, abiding in spiritual supplications, diligent in universal
obedience, and fruitfulness in good works, be, as I suppose,
the things which render our profession beautiful, and ac-
cording to the mind of God. If our author be able to make
a right judgment of these things, and find them really
abounding amongst his party, I hope we shall rejoice with
him, though we knew the spring of them is not their popery,
but their Christianity. For the outside-shews he hath as
yet instanced in, they ought not in the least to have in-
fluenced his judgment in that disquisition of the truth,
wherein he pretends he was engaged. He could not of old
have come amongst the professors and ' mystse' of those false
relio^ions, which, by the light and power of the gospel, are
now banished out of the world, where he should not have
met with the same wizards and appearances of devotion, '^so
that hitherto we find no great discoveries in his ' Messach.'
From the worship of the parties compared, he comes to
their preaching, and finds them as differing as their devotion.
The preaching of Protestants of all sorts, is sorry pitiful
stuff. Inconsequent words, senseless notions, or at least
rhetorical flourishes, make it up 5 the Catholics grave and
pithy. Still all this belongs to persons, not things. Pro-
testants preach as well as they can, and if they cannot
preach so well as his wiser Romanists, it is their unhappi-
ness, not their fault. But yet I have a little reason to think,
that our author is not altogether of the mind that here he
pretends to be of, but that he more hates and fears, than
despises the preaching of Protestants. He knows well
enough what mischief it hath wrought his party, though
prejudice will not suffer him to see what good it hath done
the world; and therefore doubting, as I suppose, lest he

ENTITLED FIAT LUX. 141

should not be able to prevail with his readers to believe him
in that, winch he would fain, it may be, but cannot believe
himself, about the excellency of the preaching of his Ca-
tholics above that of Protestants, he decries the whole work
as of little or no use or concernm.nt in Christian religion.
This it had been fair for him to have openly pleaded, and
not to have made a flourish with that which he knew he
could make no better work of. Nor is the preaching of the
Protestants, as is pretended, unlike that of the ancients.
The best and most famous preacher of the ancient church,
whose sermons are preserved, was Chrysostom. We know,
the way of his proceeding in that work was to open the
words and meaning of his text; to declare the truth con-
tained and taught in it, to vindicate it from objections, to
confirm it by other testimonies of Scripture, and to apply
all unto practice in the close. And as far as I can observe,
this, in general, is that method used by Protestants, being
that indeed, which the very nature of the work dictates unto
them ; wherefore mistrusting lest he should not be able to
bring men out of love with the preaching of Protestants, in
comparison of the endeavours of his party in the same kind,
he turns himself another way, and labours to persuade us, as
I said, that preaching itself is of httle or no use in Christian
religion; for so he may serve his own design, he cares not,
it seems, openly to contradict tlie practice of the church of
God, ever since there was a church in the world. To avoid
that charge he tells us, ' That the apostles and apostolical
churches had no sermons, but all their preaching was merely
for the conversion of men to the faith, and when this was
done, there was an end of their preaching,' and for this'he
instanceth in the sermons mentioned in the Acts, chap,
ii. iii. V. vii. viii. x. xiii. xiv. xvi. xviii. — xx. xxii. xxiv.
xxvi. xxviii. I wonder what he thinks of Christ himself,
whether he preached or no in the temple, or in the syna-
gogues of the Jews ; and whether the Judaical church, to
whose members he preached, were not then a true, yea, the
only church in the world; and whether Christ was not
anointed and sent to preach the gospel to them? If he know
not this, he is very ignorant ; if he doth know it, he is some-
what that deserves a worse name : to labour to exterminate
that out of the religion of Christ, which was one of the chief

142 ANIMADVERSIONS ON A TREATISE

works of Christ (for we do not read that he went up and
down singing mass, though I have heard of a friar, that con-
ceived that to be his employment), is a work unbecoming
any man, that would count himself wronged not to be es-
teemed a Christian. But whatever Christ did, it may be, it
matters not; the apostles and apostolical churches had no
sermons, but only such as they preached to infidels and Jews
to convert them ; that is, they did not labour to instruct
men in the knowledge of the mysteries of the gospel, to
build them up in their faith, to teach them more and more
the good knowledge of God, revealing unto them the whole
counsel of his will. And is it possible that any man who
hath ever read over the New Testament, or any one of Paul's
epistles, should be so blinded by prejudices, and made so
confident in his assertions, as to dare in the face of the sun,
whilst the Bible is in every one's hand, to utter a matter
so devoid of truth and all colour or pretence of probability ?
Methinks men should think it enough to sacrifice their con-
sciences to their Moloch, without casting wholly away their
reputation to be consumed in the same flames. It is true,
the design of the story of the Acts, being to deliver unto us
the progress of the Christian faith, by the ministry of the
apostles, insists principally on those sermons which God in
an especial manner blessed to the conversion of souls, and
increase of the church thereby; but, is there therefore no
mention made of preaching in it, to the edification of their
converts ? or, is there no mention of preaching, unless it be
said, that such a one preached at such a time, so long, on
such a text ? When the people abode in the apostle's doc-
trine. Acts ii. 42. I think the apostle taught them. And
the ministry of the word, which they gave themselves unto,
was principally in reference unto tlie church ; chap, vii, 4.
So Peter and John preached the word to those whom Philip
had converted at Samaria; chap, xviii. 25. A whole year
together Paul and Barnabas assembled themselves together
with the church of Antioch, and taught much people ; chap,
xi. 26. At Troas Paul preached unto them who came to-
gether to break bread (that is, the church), until midnight,
chap. XX. 7. 9. which, why our author calls a dispute, or,
what need of a dispute there was, when only the church
was assembled, neitlier I nor he do know. And, ver, 20. 27.

ENTITLED FIAT LUX. 143

he declares, that his main work and employment was con-
stant preaching to the disciples and churches ; giving com-
mands to the elders of the churches to do the same. And
what his practice was, during his imprisonment at Rome,
the close of that book declares. And these not footsteps,
but express examples of, and precepts concerning, preach-
ing to the churches themselves, and their disciples, we have
in that book, purposely designed to declare their first calling
and planting, not their progress and edification. Should I
trace the commands given for this work, the commendation
of it, the qualifications and gifts for it bestowed on men by
Christ, and his requiring of their exercise, recorded in the
epistles, the work would be endless, and a good part of most
of them must be transcribed. In brief, if the Lord Christ
continue to bestow ministerial gifts upon any, or to call
them to the office of the ministry ; if they are bound to la-
bour in the word and doctrine, to be instant in season, and
out of season in preaching the word to those committed to
their charge ; if that be one of the directions given them,
that they may know how to behave themselves in the church,
the house of God ; if they are bound to trade with the talents
their master intrusts them with, to attend unto doctrine
with all diligence; if it be the duty of Christians to labour
to grow and increase in the knowledge of God and his will,
and that of indispensable necessity unto salvation, accord-
ing to the measure of the means God is pleased to afford
unto them ; if their perishing through ignorance will be as-
suredly charged on them who are called to the care, and
freedom, and instructing of them ; this business of preaching,
is an indispensable duty among Christians. If these things
be not so indeed, for ought I know, we may do what our
adversary desires us; even burn our bibles, and that as
books that have no truth in them. Our author's denial of
the practice of antiquity, conformable to this of the apostles,
is of the same nature. But, that it would prove too long a
diversion from my present work, I could as easily trace
down the constant sedulous performance of this duty from
the days of the apostles, until it gave place to that ignorance
which the world was beholden to the papal apostacy for, as
I can possibly write so much paper, as the story of it would
take up. But to what purpose should I do it? Our author.

144 ANIMADVERSIONS ON A TREATISE

I presume, knows it well enough ; and others, I hope, will
not be too forward in believing his affirmations of what he
believes not himself.

The main design of this discourse is, to cry up the sacri-
fice-that the Catholics have in their churches, but not the
Protestants. This sacrifice he tells us, was 'the sura of all
apostolical devotion, which Protestants have abolished.'
Strange! that in all the writings of the apostles, there
should not one word be mentioned of that which was the
sum of their devotion. Things, surely, judged by our au-
thor of less importance, are at large handled in them. That
they should not directly, nor indhectly, once intimate that
which, it seems, was the sum of their devotion, is, I con-
fess, to me somewhat strange. They must make this con-
cealment, either by design or oversight. How consistent
the first is with their goodness, holiness, love to the church ;
the latter with their wisdom and infallibility, either with
their office and duty, is easy to judge. Our author tells us,
' They have a sacrifice after the order of Melchisedec'
Paul tells us, indeed, that we have a high-priest after the
order of Melchisedec ; but, as I remember, this is the first
time that ever I heard of a sacrifice after the order of Mel-
chisedec; though I have read somewhat that Roman Ca-
tholics say about Melchisedec's sacrifice. Our priest after
the order of Melchisedec, offered a sacrifice, that none ever
had done before, nor can do after him, even himself. If the
Romanists think to offer him, they must kill him. The
species of bread and wine are but a thin sacrifice, next door
to nothing, yea, somewhat worse than nothing, a figment of
a thin^ impossible, or the shadow of a dream, nor will they
say they are any. It is true, which our author pleads in
justification of the sacrifice of his church, that there were
sacrifices among the Jews, yea, from the beginning of the
world, after the entrance of sin, and promise of Christ to
come, made to sinners. For in the state of innocency, there
was no sacrifice appointed, because there was no need of
an atonement. But all these sacrifices, properly so called,
had no other use in religion, than to prefigure and represent
the great sacrifice of himself to be made, by the Son of God,
in the fulness of time. That being once performed, all other
sacrifices were to cease ; I mean, properly so called ; for we

ENTITLED FIAT LUX. 145

Lave still sacrifices metaphorical, called so by analogy,
being parts of God's worship tendered unto him, and ac-
cepted with him, as were the sacrifices of old. Nor is it at
all necessary that we should have proper sacrifices, that we
may have metaphorical. It is enough, that such there have
been, and that of God's own appointment. And we have
still that only one real sacrifice, which was the life and
soul of all them that went before. The substance being
come, the light shadowing of it, that was before under the
law, is vanished. The apostle doth expressly place the op-
position that is between, the sacrifice of the Christian church,
and that of the Judaical in this, that they were often re-
peated, this was performed once for all, and is a living
abiding sacrifice, constant in the church for ever; Heb. x.
1, 2. So that, by this rule, the repetition of the same, or
any other sacrifice in the Christian church, can have no
other foundation, but an apprehension of the imperfection
of the sacrifice of Christ ; for, saith he, where the sacrifice
is perfect, and makes them perfect that come to God by it,
there must be no more sacrifice. This then seems to be the
real difference between Protestants and Roman Catholics
in this business of sacrifice. Protestants believing the sa-
crifice of Christ to be absolutely perfect, so that there is no
need of any other, and that it is bdog Trpoff^arot." koL t^wtra, ' a
fresh and living way' of going to God continually, with
whom, by it, obtaining remission of sin, they know there is
no more offering for sin ; they content themselves with that
sacrifice of his, continually in its virtue and efficacy re-
aiding in the church. Romanists looking on that as imper-
fect, judge it necessary to institute a new sacrifice of their
own, to be repeated every day, and that without any the
least colour or warrant from the word of God, or example of
the apostles. But our author puts in an exception, and
tells us those words of Luke, Acts xiii. 2. Xutovq-^ovvtidv
^e avTtov T(^ Kvpuo, are well and truly rendered by Erasmus,
* sacrificantibus illis Domino :' which one text, saith he,
gives double testimony to apostolical sacrifice and priestly
ordination ; and he strengthens the authority of Erasmus
with reason also, for the ' word can import nothing but sa-
crifice, since it was made t(^ Kvpiio : for other inferior mi-
nisteries of the word and sacraments are not made to God,

VOL. XVIII. L

146 ANIMADVERSIOXS ON A TREATISE

but the people ; but the apostles were XHTovpyovvng t^i"
Kvpi(J^), administering, liturgying, sacrificing to our Lord/
For what he adds of ordination, it belongs not unto this
discourse. Authority and reason are pleaded to prove, I
know not what, sacrifice to be intended in these words.
Erasmus is first pleaded, to whose interpretation, mentioned
by our author, I shall only add his own annotations in the
explication of his meaning; XetroupyovjUfivoc, saith he, 'Quod
proprium est operantium sacris, nullum autem sacrificium
Deo gratius, quam impartiri doctrinam evangelicam.' So
that it seems the preaching of the gospel, or taking care
about it, was the sacrifice that Erasmus thought of in his
translation and exposition : yea, but the word is truly
translated ' sacrificantibus.' But who, I pray, told our au-
thor so ? The original of the word is of a much larger signi-
fication. Its common use is, to minister in any kind ; it is
so translated and expounded by all learned impartial men,
and is never used in the whole New Testament to denote
sacrificing. Nor is mr ever rendered in the Old Testa-
ment by the LXX. XnTovpyta or XnTovpyla), but Qvaia, Ov-
aiaafia, Sv/xa, Ov/xiafia, bXoKavrwfxa, a^ayiov, Ovoj, &c. Nor
is that word used absolutely in any author, profane or ec-
clesiastical, to signify, precisely, sacrificing. And I know
well enough what it is that makes our author say, it is pro-
perly translated * sacrificing ;' and I know as well that he
cannot prove what he says ; but he gives a reason for what
he says, it is said ' to be made to the Lord, whereas other
inferior ministerial acts are made to the people.' I wish
heartily he would once leave this scurvy trick of cogging in
words, to deceive his poor unwary reader ; for what, I pray,
makes his 'made' here ? What is it that is said to be made
to the Lord ? It is, 'when they were ministering to the Lord,'
so the words are rendered ; not when they were making, or
making sacrifice, or when they made sacrificing unto the
Lord. This wild gourd, * made,' puts death into his pot.
And we think here in England, that in all ministerial acts,
though performed towards the people, and for their good,
yet men administer to the Lord in them, because performing
them by his appointment, as a part of that worship which
he requires at their hands. In the close of our author's
discourse, he complains of the persecutions of Catholics ;

ENTITLED FIAT LUX. 147

which whatever they are, or have been, for my part I neither
approve nor justify; and do heartily wish they had never
shewed the world those ways of dealing with them, who
dissented from them in things concerning religion, whereof
themselves now complain ; how justly, I know not. But if
it be for the mass that any of them have felt, or do fear
suffering, which I pray God avert from them, I hope they
will at length come to understand how remote it is from
having any affinity with the devotion of the apostolical
churches, and so free themselves, if not from suffering, yet
at least from suffering for that which being not accepted
with God, will yield them no solid gospel consolation in what
they may endure or undergo.

CHAP. XV.

Blessed Virgin.

Sect. 23. p. 267. The twenty-second paragraph concerning
the blessed Virgin, is absolutely the weakest and most dis-
ingenuous in his whole discourse. The work he hath in
hand is to take off offence from the Roman doctrine and
practice, in reference unto her. Finding that this could not
be handsomely gilded over, being so rotten and corrupt, as
not to bear a new varnish, he turns his pen to the bespatter-
ing of Protestants, for contempt of her, without the least
respect to truth or common honesty. Of them it is that he
says, 'That they vilify and blaspheme her, and cast gibes
upon her,' which he sets off with a pretty tale of ' a Protes-
tant bishop and a Catholic boy ;' and lest this should not
suffice to render them odious, he would have some of them
thought to • taunt at Christ himself;' one ' of them for ig-
norance, passion, and too much haste for his breakfast.*
Boldly to calumniate, that something may cleave, is a prin-
ciple that too many have observed in their dealings with
others in the world. But as it contains a renunciation of
the religion of Jesus Christ, so it hath not always well suc-
ceeded. The horrid and incredible reproaches that were
cast by the pagans on the primitive Christians, occasioned
L 2

148 ANIMADVERSIONS ON A TREATISE

sundry ingenuous persons to search more into their way,
than otherwise they would have done ; and thereby, their
conversion. And I am persuaded this rude charge on Pro-
testants, as remote from truth as any thing that was cast on
the first Christians by their adversaries, would have the
same effects on Roman Catholics, might they meet with the
same ingenuity and candour. That any Protestant should
be moved or shaken in his principles by such calumnies, is
impossible. Every one that is so, knows, that as the Pro-
testants believe every thing that is spoken of the blessed
Virgin in the Scripture, or creed, or whatever may be law-
fully deduced from what is so spoken, so they have all
that honour and respect for her, which God will allow to be
given to any creature. Surely a confident accusation of
incivility and blasphemy, for not doing that which they
know they do, and profess to all the world they do, is more
like to move men in their patience towards their accusers,
than to prevail with them to join in the same charge against
others, whom they know to be innocent as themselves.
Neither will it relieve our author in point of ingenuity and
truth, that, it may be, he hath heard it reported of one or
two brainsick or frantic persons in England, that they have
cast out blasphemous reproaches against the blessed mother
of God. It is credibly testified, that pope Leo should, be-
fore witnesses, profess his rejoicing at the advantages they
had at Rome, by the fable of Christ. Were it handsome
now in a Protestant to charge this blasphemy upon all
Papists, though uttered by their head and guide ; and to
dispute against them from the confession of the Jews, who
acknowledge the story of his death and suffering to be true;
and of the Turks, who have a great honour and veneration
for him unto this day. Well may men be counted Catho-
lics, who walk in such paths, but I see no ground or reason
why we should esteem them Christians. Had our author
spoken to the purpose, he should have proved the lawful-
ness ; or if he had spoken to his own purpose, with any
candour of mind, or consistency of purpose, in the pursuit
of his design, have gilded over the practice of giving di-
vine honour to the holy Virgin ; or worshipping her with
adoration, as Protestants say, due to God alone ; of as-
cribing all the titles of Christ unto her, turning Lord, in the

ENTITLED FIAT LUX. 149

psaims, in most places, into Lady; praying to her, not only
to entreat, yea, to command her Son to help and save them,
but to save them herself, as she to whom her Son hath com-
mitted the administration of mercy, keeping that of justice
to himself; with many other the like horrid blasphemies,
which he shall hear more of, if he desire it. But instead of
this difficult task, he takes up one, which, it seems, he
looked on as far easier, falsely to accuse Protestants of
blaspheming her. We usually smile in England at a short
answer that one is said to have given Bellarmine's works ;
I hope I may say without offence, that if it were not un-
civil, it might suffice for an answer to this paragraph. But
though most men will suppose that our author hath over-
shot himself, and gone too far in his charge, he himself
thinks he hath not gone far enough ; as well knowing there
are some bounds, which when men have passed, their only
course is to set a good face upon the matter, and to dare on
still. Wherefore, to convince us of the truth of what he
had delivered concerning Protestants reviling and blas-
pheming the blessed Virgin, he tells us, that it is no wonder,
seeing some of them in foreign parts, have uttered words
against the very honour of Jesus Christ himself. To make
this good, Calvin is placed in the van, who is said, *to taunt
at his ignorance and passion, and too much haste for his
breakfast, when he cursed the fig-tree, who if, as is pretended,
he had studied Catholic divines, they would have taught
him a more modest and pious interpretation.' It is quite
beside my purpose and nature of the present discourse, to
recite the words of private men, and to contend about their
sense and meaning. I shall therefore only desire the
reader, that thinks himself concerned in this report, to
consult the place in Calvin pointed unto; and if he finds
any such taunts, as our author mentions, or any thing de-
livered concerning our Lord Christ, but what may be con-
firmed by the judgment of all the ancient fathers, and many
learned Romanists, I will be content to lose my reputation
with him, for any skill in judging at the meaning of an
author. But what thoughts he will think meet to retain
for this informer, I leave to himself. What Catholic di-
vines Calvin studied, I know not; but I am sure, if some of
those whom his adviser accounts so, had not studied him.

150 ANIMADVERSION'S ON A TREATISE

they had never stole so much out of his comments on the
Scripture, as they have done. The next primitive Protes-
tants that are brought in, to make good this charge, are
Servetus, Gibraldus, Lismaninus, and some other antitrinita-
rian heretics ; in opposition to whose errors, both in their
first rise, and after progress, under the management of
Faustus Socinus, and his followers, Protestants all Europe
over, have laboured far more abundantly, and with far
greater success, than all his Roman Catholics. It seems
they must now all pass for primitive Protestants, because
the interest of the Catholic cause requires it should be
so. This is a communicable branch of papal omnipotency,
to make things and persons to be, what they never were.
From them, a return is made again to Luther, Brentius,
Calvin, Zuinglius, who are said to nibble at arianism, and
shoot secret darts at the trinity ; though all impartial men
must needs confess, that they have asserted and proved the
doctrine of it, far more solidly than all the schoolmen in the
world were able to do. But the main weight of the dis-
course of this paragraph lies upon the pretty tale in the
close of it, about a Protestant bishop and a Catholic boy;
which he must be a very Cato that can read without smiling.
It is a little too long to transcribe, and I cannot tell it over
again without spoiling of it, having never had that faculty
in gilding of little stories, wherein our author excelleth.
The sum is, that the boy being reproved by the bishop for
saying a prayer to her, boggled at the repetition of her
name when he came to repeat his creed, and cried, ' My
Lord, here she is again, what shall I do with her now?' To
whom the bishop replied, ' You may let her pass in your
creed, but not in your prayers.' Whereupon our author sub-
joins, ' as though we might have faith, but neither hope nor
charity for her.' Certainly, I suppose, my countrymen can-
not but take it ill, that any man should suppose them such
stupid blockheads as to be imposed on with sophistry, that
they may feel through a pair of mittens ; ' Tam vacui capitis
populum Phseaca putasti V For my part, I can scarce think
it worth the while to relieve men that will stoop to so naked
a lure. But that I may pass on, I will cast away one word,
which nothing but gross stupidity can countenance from
needlessness. The blessed Virgin is mentioned in the

ENTITLED FIAT LUX. 151

creed, as the person of whom our Saviour was born : and
we have therefore faith for her; that is, we believe that
Christ was born of her ; but do we therefore believe in her ?
Certainly no more than we do in Pontius Pilate, concerning
whom we believe that Christ was crucified under him : a bare
mention in the creed, with reference to somewhat else be-
lieved in, is a thing in itself indifferent ; and we see occa-
sionally befell the best of women, and one of the worst of
men; and what hope and charity should we thence conclude
that we ought to have for her? We are past charitable
hopes that she is for ever blessed in heaven, having full as-
surance of it. But if by hope for her, he means the placing
of our hope, trust, and confidence in her, so as to pray unto
her, as his meaning must be, how well this follows from the
place she hath in the creed, he is not a man who is not able
to judge.

CHAP. XVI.

Images.

Sect. 24. The next excellency of the Roman church, which,
so exceedingly delighted our author in his travels, is their
images. It was well for him that he travelled not in the
days of the apostles, nor for four or five hundred years after
their decease. Had he done so, and, in his choice of a reli-
gion, would have been influenced by images and pictures,
he had undoubtedly turned pagan (or else a Gnostic ; for
those pretended Christians, indeed wretches worse than
pagans, as Epiphanius informs us, had got images of Christ,
which they said were made in the days of Pontius Pilate, if
not by him). Their temples being richly furnished and
adorned with them, whilst Christian oratories were utterly
destitute of them. To forward also his inclination, he would
have found them not the representations of ordinary men,
but of famous heros, renowned throughout the whole world
for their noble achievements and inventions of things ne-
cessary to human life ; and those pourtrayed to the life, in
the performance of those actions which were so useful to

152 ANIMADVERSIONS ON A TREATISE

mankind, and by which they had stirred up just admiration
of their virtue in all men. Moreover, he would have found
their learned men, profound philosophers, devout priests and
virgins, contemning the Christians for want of those helps
to devotion towards God, which in those images they en-
joyed; and objecting to them their rashness, fury, and ig-
norance in demolishing of them. As far as I can perceive
by his good inclination to this excellency of religion (the
imagery of it), had he lived in those days, he would have as
easily bid adieu to Christianity, as he did in these to pro-
testantism.

But the excellent thoughts he tells us that such pictures
and images are apt to cast into the minds of men, makes
them come to our mount Zion, the city of the living God,
to celestial Jerusalem and society of angels, and so onward,
as his translation somewhat uncouthly and improperly ren-
ders that place of the apostle, Heb. xii. A man indeed dis-
traught of his wits, might possibly entertain some such
fancies upon his entering of a house full of fine pictures
and images; but that a sober man should do so is very un-
likely. It is a sign how well men understand the apostle's
words, when they suppose themselves furthered in their
meditation on them by images and pictures ; and yet it were
well if this abuse were all the use of them in the Romish
church : I wish our author would inform us truly, whether
many of those whom he tells us he saw so devout in their
churches, did not layout a good part of their devotion upon
the fine pictures and images he saw them fall down before.
Images began first in being ignorant people's books, but
they ended in being their gods or idols : alas, poor souls !
they know little of those many curious windings and turn-
ings of mind, through the meanders of various distinctions,
which their masters prescribe to preserve them from idolatry,
in that veneration of images which they teach them; when
it is easy for them to know, that all they do in this kind is
contrary to the express will and command of God. But
that our author may charge home upon his countrymen for
removing of images out of churches, he tells us, that it is the
judgment of all men, that the violation of an image re-
dounds to the prototype. True, provided it be an image
rightly and duly destined to represent him that is intended

ENTITLED FIAT LUX. 153

to be injured. But suppose any man, against the express
command of a king, should make an image of him, on pur-
pose to represent him deformed and ridiculous to the people,
would be interpret it an injury or dishonour done unto him,
if any one, out of allegiance, should break or tear such an
image in pieces ? I suppose a wise and just king would look
on such an action as a rewardable piece of service, and
would in time take care for the punishment of him that
made it. The hanging of traitors in effigy, is not to cast a
dishonour upon the person represented, but a declaration
of what he doth deserve and is adjudged unto. The psalmist
indeed complains, that they broke down the mniDD, or
carved works, in the walls and ceiling of the temple ; but
that those ' apertiones,' or ' incisurae,' were not pictures and
images for the people to adore and venerate, or were ap-
pointed for their instruction, if our author knows not, he
knows whither to repair to be instructed, viz. to any com-
ment old or new, extant on that psalm. And it is no small
confidence to use Scripture out of the Old Testament, for
the religious use of images, of men's finding out and consti-
tution, whereas they may find as many testimonies for more
gods ; enough indeed, wherein the one are denied, and the
other forbidden.

Nor will the ensuing contemplation of the means where-
by we come to learn things we know not, namely, by our
senses, whence images are suited to do that by the eye,
which sermons do by the ear, and that more effectually,
yield him any relief in his devotion for them. There is this
small difference between them, that the one means of in-
struction is appointed by God himself; the other, that is
pretended to be so, absolutely forbidden by him.

And these fine discourses of the actuosity of the eye
above the ear, and its faculty of administering to the fancy,
are but pitiful weak attempts for men that have no less work
in hand, than to set up their own wisdom in the room of,
and above, the wisdom of God.

And our author is utterly mistaken, if he think the sole
end of preaching the cross and death of Christ is to work
out such representations to the mind, as oratory may effect
for the moving of corresponding affections. This may be
the end of some men's rhetorical declamations about it. If

154 ANIMADVERSIONS ON A TREATISE

he will a little attentively read over the epistles of Paul;, he
will discern other ends in his preaching Christ, and him
crucified, wliich the fancies he speaks of have morally little
affinity withal.

But what if Catholics having nothing to say for their
practice in the adoration of images, seeing the Protestants
have nothing but simple pretences for their removal out of
churches ; these simple pretences are express reiterate com-
mands of God : which what value they are of with the Ro-
manists, when they lay against their ways and practice, is
evident. The arguments of Protestants when they deal with
the Romanists, are not directed against this or that part of
their doctrine or practice about images, but the whole ; that
is, the making of them, some of God himself, the placing of
them in churches, and giving them religious adoration ; not
to speak of the abominable miscarriages of many of their
devotionists in teaching, or of their people in committing
with them as gross idolatry as ever any of the ancient hea-
thens did ; which shall at large be proved, if our author
desires it. Against this principle and whole practice, one
of the Protestant's pretences, as they are called, lays in the
second commandment, wherein the making of all images
for any such purpose is expressly forbidden : but the ' same
God,' say they, ' commanded cherubims to be made, and
placed over the ark.' He did so; but I desire to know,
what the cherubs were images of; and that they would
shew he ever appointed them to be adored, or to be the im-
mediate objects of any veneration, or to be so much as his-
torical means of instruction, being always shut up from the
view of the people, and representing nothing that ever had
a real subsistence ' in rerum natura.' Besides, who appointed
them to be made ? As I take it, it was God himself, who did
therein no more contradict himself, than he did when he
commanded his people to spoil the Egyptians, having yet
forbid all men to steal. His own special dispensation of a
law, constitutes no general rule. So that (whoever are
blind or fools) it is certain, that the making of images for
religious veneration is expressly forbidden of God unto the
sons of men. But, alas ! 'they were foreign images, the
ugly faces of Moloch, Dagon, Ashtaroth ; he forbade not his
own.' Yea, but thev are images or likenesses of himself.

ENTITLED FIAT LUX. 155

that ill the first place, and principally, he forbids them to
make, and he enforceth his command upon them from hence,
that when he spake mito them in Horeb, they saw no man-
ner of similitude; Deut. v. 15. which surely concerned not
the ugly face of Moloch. And it is a very pretty fancy of
our author, and inferior to none of the like kind that we
have met with, that they have in their Catholic churches
both, 'Thou shalt not make graven images,' and 'Thou
shalt make graven images ;' because they have the image of
St. Peter, not of Simon Magus ; of St. Benedict, or good St.
Francis, not of Luther and Calvin. I desire to know where
they got that command, ' Thou shalt make images V In the
original and all the translations, lately published in the
Biblia Polyglotta, it is, ' Thou shalt not.' So it is in the
writings of all the ancients ; as for this new command,
'Thou shalt make graven images,' I cannot guess from
whence it comes ; and so shall say no more about it. Only
I shall ask him one question in good earnest, desiring his
resolution the next time he shall think fit to make the world
merry with his witty discourses ; and it is this : Suppose
the Jews had not made the images of Jannes and Jambres,
their Simon Magus's, but of Moses and Aaron, and had
placed them in the temple and worshipped them as Papists
do the images of Peter or the blessed Virgin, whether he
thinks it would have been approved of God or no? I fear,
he will be at a stand. But I shall not discourage him by
telling him beforehand what will befall him, on what side
soever he determines the question.

He will not yet have done, but tells us, the precept lies
in this. That ' men shall not make to themselves :' as if he
had said, ' When you come into the land among the Gen-
tiles, let none of you make to himself any of the images he
shall see there set up by the inhabitants contrary to the law
of Moses, and the practice of the synagogue, which doth so
honour her cherubims, that she abominates all idols and
their sculpture ; and thus if any Catholic should make to
himself contrary to what is allowed, any peculiar image of
the planets,' &.c. But that * Nil admirari' relieves me, I
should be at a great loss in reading these things ; for truly
a man would think, that he that talks at this rate had read
the Bible no otherwise than he would have our people to

156 AXIMADVERSIONS ON A TREATISE

do it, that is, not at all. I would I could prevail with him
for once to read over the book of Deuteronomy. I am per-
suaded he will not repent him of his pains, if he be a lover
of truth as he pretends he is. At least, he could not miss
of the advantage of being delivered from troubling himself
and others hereafter with such gross mistakes. If he will
believe the author of the Pentateuch, it was the image of
the true God that was principally intended in the prohi-
bition of all images whatever, to be made objects of divine
adoration, and that without any respect unto the cherubims
over the ark, everlastingly secluded from the sight of the
people. And the images of the false gods are but in a se-
cond place forbidden; the gods themselves being renounced
in the first commandment. And it is this making unto a
man's self any image whatever, without the appointment of
God, that is the very substance of the command. And I
desire to know of our author, how any image made in his
church comes to represent him to whom it is assigned, or
to have any religious relation to him ; for instance, to St.
Peter, rather than to Simon Magus or Judas, so that the
honour done unto it, should redound to the one, rather than
to the other ? It is not from any appointment of God, nor
from the nature of the thing itself; for the carved piece of
wood is as fit to represent Judas as Peter; not from any
influence of virtue and efficacy from Peter into the statua,
as the heathens pleaded for their image-worship of old. I
think the whole relation between the image and the pre-
tended prototype, depends solely on the imagination of him
that made it, or him that reverenceth it. This creative
faculty in the imagination, is that which is forbidden to all
the sons of men in the ' Non facies tibi,' 'Thou shalt not
make to thyself;' and when all is done, the relation sup-
posed, which is the pretended ground of adoration, is but
imaginary and fantastic. A sorry basis for the building
erected on it. This whimsical termination of the worship
in the prototype, by virtue of the imagination's creation of
a relation between it and the image, will not free the Papists
from downright idolatry in their abuse of images ; much
'ess will the pretence that it is the true God they intend to
worship, that true God having declared all images of him-
self set up without his command, to be abominable idols.

ENTITLED FIAT LUX. 157

CHAP. XVII.

Latiyi service.

Sect. 25. p. 250. The next thing he gilds over in the Roman
practice is, that which he calls their Latin service ; that is,
their keeping of the word of God and whole worship of the
church (in which two all the general concernments of
Christians do lie) from their understanding, in an unknown
tongue. We find it true, by continual experience, that great
successes and confidence in their own abilities, do encou-
rage men to strange attempts ; what else could make them
persuade themselves, that they should prevail with poor sim-
ple mortals to believe that they have nothing to do with
that wherein, indeed, all their chiefest concernments do lie;
and that contrary to express direction of Scripture, univer-
sal practice of the churches of old, common sense, and the
broadest light of that reason, whereby they are men, they
need not at all understand the things wherein their commu-
nion with God doth consist, the means whereby they must
come to know his will and way wherein they must worship
him ? Nor doth it suffice these gentlemen to suppose, that
they are able to flourish over their own practice with such
pretences as may free it from blame ; but they think to ren-
der it so desirable, as either to get it embraced willingly by
others, or countenance themselves in imposing it upon them
whether they will or no. But as they come short of those
advantages, whereby this matter in former days was brought
about, or rather come to pass ; so to think at once to cast
those shackles on men now they are awake, which were in-
sensibly put upon them when they were asleep, and rejected
on the first beam of gospel light that shined about them,
is, I hope, but a pleasing dream. Certain I am, there must
be other manner of reasonings, than are insisted upon by
our author, or have been by his masters as yet, that must
prevail on any who are not on the account of other things
willing to be deluded in this. That the most of Christians
need never to read the Scripture, which they are commanded
by God to meditate in day and night, to read, study, and

158 ANIMADVERSIONS ON A TREATISE

grow in the knowledge of, and which by all the ancient
fathers of the church they are exhorted unto ; that they need
not understand those prayers which they are commanded to
pray with understanding, and wherein lies a principal exer-
cise of their faith and love towards God, ' are the things
which are here recommended unto us ;' let us view the ar-
guments, wherewith, first, the * general custom of the western
empire, in keeping the mass and Bible in an unknown tongue
is pleaded.' But what is a general custom of the western
empire, in opposition to the command of God, and the evi-
dence of all that reason that lies against it? Have we not
an express command, not to follow a multitude to do evil ?
Besides, what is, or ever was, the western empire unto the
Catholicism of the church of Christ spread over the whole
world ? Within a hundred years after Christ, the gospel
was spread to nations, and in places whither the Roman
power never extended itself, * Romanis inaccessa loca;'
much less that branch of it, which he calls the western em-
pire? But neither yet was it the custom of the western em-
pire to keep the Bible in an unknown tongue, or to perform
the worship of the church in such a language. Whilst the
Latin tongue was only used by them, it was generally used
in other things, and was the vulgar tongue of all the nations
belonging unto it. Little was there remaining of those
tongues in use, that were the languages of the provinces of
it before they became so. So that though they had their
Bible in the Latin tongue, they had it not in an unknown ;
no more than the Grecians had, who used it in Greek. And
when any people received the faith of Christ, who had not
before received the language of the Romans, good men tran-
slated the Bible into their own ; as Jerome did for the Dal-
matians. Whatever then may be said of the Latin, there is
no pretence of the use of an unknown tongue in the wor-
ship of the church in the western empire, until it was over-
run, destroyed, and broken in pieces by the northern nations,
and possessed by them (most of them pagans), who brought
in several distinct languages into the provinces where they
seated themselves. After those tumults ceased, and the
conquerors began to take up the religion of the people, into
whose countries they were come, still retaining with some
mixtures their old dialect; that the Scripture was not in all

ENTITLED FIAT LUX. 159

places (for in many it was) translated for their use, was the
sin and negligence of some, who had other faults besides.
The primitive use of the Latin tongue in the worship of
God, and translation of the Bible into it in the western em-
pire, whilst that language was usually spoken and read, as
the Greek in the Grecian, is an undeniable argument of
the judgment of the ancient church, for the use of the Scrip-
ture and church liturgies in a known tongue. What en-
sued on ; what was occasioned by that inundation of barba-
rous nations, that buried the world for some ages in dark-
ness and ignorance, cannot reasonably be proposed for our
imitation. I hope we shall not easily be induced either to
return unto, or embrace the effects of barbarism. But, saith
our author, secondly, ' Catholics have the sum of Scripture,
both for history and dogma, delivered them in their own lan-
guage, so much as may make for their salvation ; good
orders being set and instituted for their proficiency therein;
and what needs any more? or why should they be farther
permitted, either to satisfy curiosity, or to raise doubts, or
to wrest words and examples there recorded unto their own
ruin, as we see now by experience men are apt to do ?'
What Catholics have, or have not, is not our present dispute.
Whether what they have of story and dogma in their own
language, be that which Paul calls the whole counsel of
God, which he declared at Ephesus, I much doubt. But
the question is, whether they have what God allows them,
and what he commands them to make use of? We suppose
God himself, Christ and his apostles, the ancient fathers of
the church, any of these, or at least when they all agree,
may be esteemed as wise as our present masters at Rome.
Their sense is, * That all Scripture given by inspiration from
God, is profitable for doctrine;' it seems these judge not so,
and therefore they afford them so much of it as may tend to
their good. For my part I know whom I am resolved to
adhere to, let others do as seems good unto them. Nor
where God hath commanded and commended the use of all,
do I believe the Romanists are able to make a distribution,
that so much of it makes for the salvation of men, the rest
only * serves to satisfy curiosity, to raise doubts, and to oc-
casion men to wrest words and examples.' Nor, I am sure,
are they able to satisfy me, why any one part of the Scrip-

160 ANIMADVERSIONS ON A TREATISE

ture should be apt to do this more than others. Nor will
they say this at all of any part of their mass. Nor is it just
to charge the fruits of the lusts and darkness of men, on the
good word of God. Nor is it the taking away from men of
that alone, which is able to make them good and wise, a
meet remedy to cure their evils and follies. But these de-
clamations against the use and study of the Scripture, I
hope come too late. Men have found too much spiritual
advantage by it, to be easily driven from it. Itself gives
light to know its excellency and defend its use by. ' But
the book is sacred,' he says, ' and therefore not to be sullied
by every hand; what God hath sanctified, let not man make
common.' It seems then those parts of the Scripture, which
they afford to the people, are more useful, but less sacred,
than those that they keep away. These reasons justle one
another unhandsomely. Our author should have made
more room for them ; for they will never lie quietly together.
But what is it he means by the book? the paper, ink, let-
ters, and covering ? His master of the schools will tell him
these are not sacred ; if they are, the printers dedicate them.
And it is a pretty pleasant sophism that he adds, ' That
God having sanctified the book, we should not make it
common.' To what end, I pray, hath God sanctified it? Is
it that it may be laid up, and be hid from that people which
Christ hath prayed miglit be sanctified by it ? Is it any
otherwise sanctified, but as it is appointed for the use of the
church of all that believe ? Is this to make it common, to
apply it unto that use whereunto of God it is segregated ?
Doth the sanctification of the Scripture consist in the lay-
ing up of the book of the Bible, from our profane utensils ?
Is this that, which is intended by the author? Would it, do
him any good to have it granted, or further his purpose?
Doth the mysteriousness of it lie in the books being locked
up ? I suppose he understands this sophistry well enough,
which makes it the worse.

But we have other things, yet pleaded as the ' example
of the Hebrew church, who neither in the time of Moses nor
after, translated the Scripture into the Syriac ; yea, the
book was privately kept in the ark or tabernacle, not touched
or looked on by the people, but brought forth at times to
the priest, who might upon the sabbath day read some part

KXTITLKD riAT LUX. ICl

of it to the people, and put tliem in mind of their laws, re-
ligion and duty/

I confess, in this passage, I am compelled to suspect
more of ignorance than fraud ; notwithstanding the flou-
rishing made in the distribution of the Old Testament, into
the law, prophets, and hagiography. For first, as to the
translation of the Scripture by the Jews into the Syriac
tongue, to what purpose doth he suppose should this be
done? it could possibly be for no other than that, for which
his masters keep the Bible in Latin. 1 suppose he knows that
at least until the captivity, when most of the Scripture was
written, the Hebrew, and not the Syriac, was the vulgar lan-
guage of that people. It is true, indeed, that some of the
oble and chief men that had the transaction of affairs withd
nneighbour nations, had learned the Syriac language towar
the end of their monarchy; but the body of the people were
all ignorant of it, as is expressly declared, 2 Kings xviii. 26.
To what end then should they translate the Scripture into
that language, which they knew not, out of that which alone
they were accustomed to from their infancy, wherein it was
written ? Had they done so, indeed, it would have been a
good argument for the Romanists to have kept it in Latin,
which their people understand almost as well as the Jews
did Syriac. I thought it would never have been questioned,
but that the Judaical church had enjoyed the Scripture of
the Old Testament in their own vulgar language, and that
without the help of a translation. But we must not be con-
fident of any thing for the future. For the present this I
know, that not only the whole Scripture that was given the
church for its use before the captivity, was written in the
tongue that they all spake and understood, but that the
Lord sufficiently manifests, that what he speaks unto any,
he would have it delivered unto thera in their own language;
aivd therefore appointing the Jews what they should say
unto the Chaldean idolaters, he expresseth his mind in the
Chaldee tongue, Jer. x. 11. where alone, in the Scripture,
there is any use made of a dialect, distinct from that in vul-
gar use; and that because the words were to be spoken
unto them, to whom that dialect was vulgar. And when,
after the captivity, the people had learned the Chaldee lan-
guage, some parts of some books then written, are therein

VOL. xvm, M

162 ANIMADVERSIONS ON A TREATISE

expressed to shew that it is not this or that language, which
on its own account is to confine the compass of holy writ ;
but that that, or those, are to be used, which the people,
who are concerned in it, do understand. But what language
soever it was in, ' it was kept privately in the ark or taber-
nacle, not touched, not looked upon by the people, but
brought forth at times to the priest :' w rav ttoIov ae lirog.
What book was kept in the ark ? the law, prophets, and ha-
giography ? Who told you so? A copy of the law, indeed, or
Pentateuch, was by God's command put in the side of the
ark, Deut. xxxi. 26. That the prophets, or hagiography,
were ever placed there, is a great mistake of our author,
but not so gi'eat as that that follows ; that the book placed
in the side of the ark, ' was brought forth for the priest to
read in on the sabbath days ;' when, as all men know, the
ark was placed in the * sanctum sanctorum' of the tabernacle
and temple, which only the high-priest entered, and that
once a year, and that without liberty of bringing any thing
out which was in it, for any use whatever. And his mis-
take is grossest of all, in imagining that they had no other
copies of the law or Scripture, but what was so laid up in
the side of the ark. The whole people being commanded
to study in it continually, and the king in special, to write
out a copy of it with his own hand, Deut, xvii. 18. out of
an authentic copy; yea, they were to take sentences out of
it ; to write them on their fringes, and posts of their doors
and houses, and on their gates; all to bind them to a con-
stant use of them. So that this instance, on very many ac-
counts, was unhappily stumbled on by our author, who, as
it seems, knows very little of these things. He was then
evidently in haste, or wanted better provision, when on this
vain surmise, he proceeds to the encomiums of his Catholic
mother's indulgence to her children, in leaving of the Scrip-
ture in the hands of all that understand Greek and Latin
(how little a portion of her family, and to a declamation
against), the preaching and disputing of men about it, with
a commendation of that reverential ignorance, which will
arise in men from whom the means of their better instruc-
tion is kept at a distance.

Another discourse we have annexed to prove, that 'the
Bible cannot be well translated, and that it loseth much of

ENTITLED FIAT LUX. 163

its grace aud sweetness, arising from a peculiarity of spirit
in its writers, by any translation whatever.' I do, for ray
part, acknowledge, that no translation is able in all things
universally to exhibit that fulness of sense, and secret virtue,
to intimate the truth it expresseth to the mind of a believer,
which is in many passages of Scripture in its original lan-
guages; but how this will further the Romanists' pre-
tensions, who have enthroned a translation for the use of
their whole church, and that none of the best neither, but
in many things corrupt and barbarous, I know not : those
who look on the tongues wherein the Scripture was ori-
ginally written as their fountains, if at any time they find
the streams not so clear, or not to give so sweet a relish as
they expected, are at liberty, if able, to repair to the foun-
tains themselves. But those who reject the fountains, and
betake themselves to one only stream, for ought I know,
must abide by their ov/n inconveniencies without complain-
ing. To say the Bible cannot be well translated, and yet
to make use, principally at least, of a translation, with an
undervaluing of the originals, argues no great consistency
of judgment, or a prevalency of interest. That which our
author in this matter sets off with a handsome flourish of
words, and some very unhandsome similitudes, considering
what he treats of, he sums up, p. 283. in these words; ' I
would by all say thus much. The Bible translated out of its
own sacred phrase into a profane and common one, loseth
both its propriety and amplitude of meaning, and is likewise
divested of its peculiar majesty, holiness, and spirit; which
is reason enough, if no other, why it should be kept invio-
late in its own style and speech.' So doth our author ad-
vance his wisdom and judgment above the wisdom and
judgment of all churches and nations that ever embraced
the faith of Christ for a thousand years ; all which, not-
withstanding what there is of truth in any of his insinua-
tions, judged it their duty to translate the Scripture into
their mother tongues, very many of v/hich translations are
extant even to this day. Besides, he concludes with us in
general ambiguous terms, as all along in other things his
practice hath been.

What means he by * the Bible's own sacred phrase,' op-
posed to a profane and common one? Would not any man
M 2

1G4 ANIiAIADVERSIONS ON A TREATISE

think, that he intended the originals wherein it was written?
But I dare say, if any one will ask him privately, he will
give them another account ; and let them know, that it is a
translation which he adorns with those titles ; so that upon
the matter, he tells us, that seeing the Bible cannot be
without all the inconveniences mentioned, it is good for us
to lay aside the originals, and make use only of a translation,
or at least prefer a translation before them. What shall we
do with those men that speak such swords and daggers,
and are well neither full nor fasting, that like the Scripture
neither with a translation, nor without it ? Moreover, I fear,
he knows not well, what he means by its * own sacred phrase,'
and a 'profane common one;' Is it the syllables and words
of this or that language, that he intends? How comes one
to be sacred, another profane and common? The languages
wherein the Scriptures were originally written, have been
put to as bad uses as any under heaven ; nor is any lan-
guage profane or common, so as that the worship of God
performed in it, should not be accepted with him. That
there is a frequent loss of propriety and amplitude of mean-
ing in translations, we grant. That the Scriptures by
translations, if good, true, and significant, according to the
capacity and expressiveness of the languages whereinto
they are translated, are divested of the mojesty, holiness,
and spirit, is most untrue. The majesty, holiness, and spirit
of the Scriptures, lie not in words and syllables, but in the
truths themselves expressed in them : and whilst these are
incorruptedly declared in any language, the majesty of the
word is continued. It is much that men, preferring a tran-
slation before the originals, should be otherwise minded;
especially, that translation being in some parts, but the
translation of a translation, and that the most corrupt in
those parts, which I know extant. And this, with many
fine words, pretty allusions, and similitudes, is the sum of
what is pleaded by our author, to persuade men to forego
the greatest privilege, which from heaven they are made
partakers of, and the most necessary radical duty that in
their whole lives is incumbent on them. It is certain, that
the giving out of the holy Scripture from God, is an effect
of infinite love and mercy; I suppose it no less certain that
the end for which he gave it, was, that men by it might be

ENTITLED FIAT LVK. 165

instructed in the knowledge of his will, and their obedi-
ence that they owe unto him, that so at length they may
come to the enjoyment of him. This itself declares to be
its end. I think also, that to know God, his mind and
will, to yield him the obedience that he requires, is the
bounden duty of every man ; as well as to enjoy him is their
blessedness. And, can they take it kindly of those who
would shut up this gift of God from them whether they will
or no ? or be well pleased with them that go about to per-
suade them that it is best for them to have it kept by others
for them ; without their once looking into it? If I know them
aright, this gentleman will not find his countrymen willing
to part with their bibles on such easy terms.

From the Scripture, concerning which he affirmeth, 'That
it lawfully may, and in reason ought, and in practice ever
hath been, segregated in a language not common to vulgar
ears,' all which things are most unduly affirmed, and, because
we must speak plainly, falsely ; he proceeds to the worship
of the church, and pleads that that also ought to be per-
formed in such a language. It were a long and tedious
business, to follow him in his gilding over this practice of
his church; we may make short work with him. As he will
not pretend that this practice hath the least countenance
from Scripture; so, if he can instance in any church in the
world, that for five hundred years, at least, after it, set out
in the use of a worship, the language whereof the people did
not understand ; I will cease this contest. What he affirms
of the Hebrew church keeping her rites in a language differ-
ing from the vulgar, whether he intend before or after the
captivity, is so untrue, as that I suppose, no ingenuous man
would affirm it, were he not utterly ignorant of all Judaical
antiquity, which I had cause to suspect before, that our au-
thor is. From the days of Moses to the captivity of Ba-
bylon, there was no language in vulgar use among the
people, but only that wherein the Scripture was written,
and their whole worship celebrated. After the captivity,
though insensibly they admitted corruptions in their lan-
guage, yet they all generally understood the Hebrew, unless
it were the Hellenists, for whose sakes they translated the
Scripture into Greek ; and, for the use of the residue of
their people, who began to take in a mixture of the Syro-

16^ ANIMADVERSIONS ON A TREATISE

Chaldean language with their own, the Targum were found
out. Besides, to the very utmost period of that church,
the solemn worship performed in the temple, as to all the
interest of words in it, was understood by the whole people,
attending on God therein. And in that language did the
Bible lie open in their synagogues, as is evident from the
offer made by them to our Saviour of their books to read in,
at his first entrance into one at Capernaum.

These flourishes then of our orator, being not likely to
have the least effect upon any who mind the apostolical
advice of taking heed lest they be beguiled with enticing
words, we shall not need much to insist upon them. This
custom of performing the worship of God in the congrega-
tion in a tongue unknown to the assembly, ' renders,' he tells
lis, * that great act more majestic and venerable ;' but why,
he declares not. A blind veneration of what men under-
stand not, because they understand it not, is neither any
duty of the gospel, nor any part of its worship. St. Paul
tells us, he would pray ' with the Spirit, and pray with the un-
derstanding also;' of this majestic shew, and blind venera-
tion of our author. Scripture, reason, experience of the saints
of God, custom of the ancient churches, know nothing.
Neither is it possible to preserve in men a perpetual vene-
ration of they know not what, nor, if it could be preserved,
is it a thing that any way belongs to Christian religion.
Nor can any rational man conceive, wherein consists the
majesty of a man's pronouncing words, in matters wherein
his concernment lies, in a tongue that he understands not.
And I know not wherein this device for procuring venera-
tion in men, exceeds that of the Gnostics, who fraught
their sacred administrations with strange uncouth names
and terms, intended, as far as appears, for no other end but
to astonish their disciples. But then the church, he saith,
as * opposite to Babel, had one language all the world over,
the Latin tongue being stretched as large and as wide as the
catholic church, and so any priest may serve in several
countries administering presently in a place by himself or
others converted, which are conveniencies attending this
custom and practice.' Pretty things to persuade men to
worship God they know not how; or to leave that unto
others to do for tiiem, which is their own duty to perform ;

ENTITLED FIAT LUX. 167

and yet neither are they true. The church by this means is
made rather like to Babel, than opposite unto it : the fatal
ruining event of the division of the tongues at Babel w^as,
that by that means they could not undei stand one another
in what they said, and so were forced to give over that de-
sign which before they unanimously carried on. And this
is the true event of some men's performing the worship of
God in the Latin tongue, which others understand not.
Their languages are divided as to any use of language
whatever. I believe on this, as well as on other accounts,
our author now he is warned, will take heed how he men-
tions Babel any more. Besides, this is not one to give one
lip, one language, to the whole church, but in some things
to confine some of the church unto one language, which in-
comparably the greatest part of it do not understand.
This is confusion, not union. Still Babel returns in it. The
use of a language that the greatest part of men do not un-
derstand, who are engaged in the same work, whereabout
it is employed, is right old Babel. Nor can any thing be
more vain than the pretence, that this ' one is stretched as
large and as wide as the catholic church ;' far the greatest
part of it know nothing of this tongue, nor did ever use a
word of it in their church service ; so that the makino- of
the use of one tongue necessary in the service of the church
is perfectly schismatical, and renders the avowers of that
principle, schismatics, from the greatest part of the churches
of Christ in the world, which are, or ever were in it, since
the day of his resurrection from the dead. And as for the
conveniency of priests ; there where God is pleased to plant
churches, he will provide those who shall administer in his
name unto them, according to his mind. And those who
have not the language of other places, as far as I know, may-
stay at home, where they may be understood, rather than
undertake a pilgrimage to cant before strangers, who know
not what they mean.

After an annumeration of these conveniences, he men-
tions that only inconvenience, which, as he says, attends
the solemnization of the church's worship in a tongue un-
known, ' namely, that the vulgar people understand not what
is said.' But as this is not the only inconvenience that
attends it, so it is one ; if it must be called an inconveni-

168 AXIMADVERSIONS OX A TliEATISE

ence, and not rather a mischievous device to render the
worship of God useless, that hath a womb full of many
others, more than can easily be numbered ; bvit we must tie
ourselves to what our author pleaseth to take notice of.
I desire then to know. What are these vulgar people, of
whom he talks ? Are they not such as have souls to save
Are they not incomparably the greatest part of Christians?
Are they not such as God commands to worship him? Are
they not such, for whose sakes, benefit, and advantages, all
the worship of the church is ordained, and all the adminis-
tration of it appointed? Are they not those, whose good,
welfare, growth in grace and knowledge, and salvation, the
priests in their whole offices, are bound to seek and regard ?
Are they not those that Christ hath purchased with his
blood ; whose miscarriages he will require severely at the
hands of those who undertake to be their guides, if sinning
through a neglect of duty in them ? Are they not the church
of God, the temple of the Holy Ghost? called to be saints?
Or, who or what is it you mean by this vulgar people ?
If they be those described, certainly their understanding of
what is done in the public worship of God, is a matter of
importance ; and your driving them from it, seems to me to
give a * supersedeas' to the whole work itself, as to any ac-
ceptation with God. For my part, I cannot as yet discern
what that makes in the church of God, which this vulgar
people must not understand ; ' but this,' saith he, ' is of no
moment.' Why so, I pray? to me it seems of great weight.
No, it is 'of no moment, for three reasons.' Which be
they? 1. 'They have the scope of all set down in their
prayer-books, 8cc. whereby they may, if they please, as
equally conspire, and go along with the priest, as if he spoke
in their own tongue.' But I pray, sir, tell me why, if this
be good, that they should know something, and give a guess
at more ; is it not better tliat they should distinctly know
and understand it all? This reason plainly cuts the throat,
not only of some other that went before, about the venerable
majesty of that which is not understood, but of the whole
cause itself. If to know what is spoken be good, the clearer
men understand it, I think, the better. This being the ten-
dency of this reason, we shall find the last of the three,
justling it as useless, quite out of doors. Nor yet is there

ENTITLED FIAT LUX. 169

truth in this pretence j not one of a thousand of the people,
do understand one word that the priest speaks distinctly in
their whole service ; so that this is but an empty flourish.
He tells us, 2. * Catholic people come together, not for other
business at the mass, but only with fervour of devotion, to
adore Christ crucified ; in that rite he is there prefigured as
crucified before them, and by the mediation of that sacred
blood, to pour forth their supplications for themselves and
others ; which being done, and their good purpose of serving
and pleasing that holy Lord, that shed his blood for us, re-
newed, they depart in peace : this is the general purpose of
the mass ; so that eyes and hands to lift up, knees to bow,
and heart to melt, are there of more use than ears to hear.'
For his Catholic people's business at mass, I shall not
much trouble myself. Christ I know is adored by faith
and love ; that faith and love, in the public worship of the
church, is exercised by prayer and thanksgiving. For the
' lifting up of the eyes and hands,' and bowing, and cringing,
they are things indifferent, that may be used, as they are
animated by that faith and love, and no otherwise. And I
desire to know, 'What supplications they come to pour
forth for themselves and others.' Their private devotions?
They may do that at home ; the doing of it in the church,
is contrary to the apostle's rule. Are they the public prayers
of th«^ church? Alas, the trumpet to them, and of them,
gives an uncertain sound. They know not how to prepare '
themselves to the work. Nor can they rightly say Amen,
when they understand not what is said. So that, for my
part, I understand not what is the business of Catholics at
mass; or how they can perform any part of their duty to
God in it, or at it. But what if they understand of it no-
thing at all? He adds, 3. 'There is no need at all for the
people to hear or understand the priest, when he speaks, or
prays, and sacrifices to God, on their behalf. Sermons to
the people must be made in the people's language; but
prayers that are made to God for them, if they be made in
a language that God understands, it is well enough.' This
reason renders the others useless, and especially shuts the
first out of doors. For certainly it is nothing to the purpose
that the people understand somewhat; if it be no matter
whether they understand any thing at all or no. But I de-

170 ANIMADVERSIONS ON A TREATISE

sire to know, what prayers of the priest they are, which it
matters not whether the people hear or understand? Are
they his private devotions for them in his closet or cell,
which may be made for them, as well when they are absent,
as present, and in some respect better too ? These doubtless
are not intended. Are they any prayers that concern the
priest alone, which he is to repeat, though the people be
present? No, nor these neither; at least not only these.
But they are the prayers of the church, wherein the whole
assembly ought to cry jointly unto Almighty God; part of
that worship, wherein all things are to be done to edifica-
tion; which they are in this, and the Quakers' silent meet-
ings, much alike. Strange ! that there is no need that men
should know or understand that which is their duty to per-
form ; and which if they do it not, is not that which it pre-
tends to be ; the worship of the church. Again, if the people
neither need hear, nor understand what is spoken, I wonder
what they make there. Can our author find any tradition
(for, I am sure. Scripture he cannot) for the setting up of
a dumb show in the church, to edify men by signs and
gestures, and words insignificant? These are gallant at-
tempts. I suppose he doth not think it was so of old ; for,
sure I am, that all the sermons which we have of any of
the ancients, were preached in that very language wherein
they celebrated all divine worship ; so that if the people
understood the sermons, as he says, * they must be made to
them in a language they understand.' I am sure they both
heard and understood the worship of the church also : but
' tempora mutantur;' and if it be enough that God under-
stands the language used in the church, we full well know
there is no need to use any language in it at all.

But to evidence the fertility of his invention, our author
offers two things to confirm this wild assertion. 1. 'That
the Jews neither heard, nor saw when their priest went into
the ' sanctum sanctorum,' to offer prayers for them ; as we
may learn from the gospel, where the people stood without,
whilst Zacharias was praying at the altar.' 2. ' St. Paul at
Corinth desired the prayers of the Romans for him at that
distance, who also then used a language that was not used
at Corinth.' These reasons, it seems, are thought of moment;
let us a little poize them. For the first, our author is still

ENTITLED FIAT LUX. 171

the same in his discovery of skill in the rites and customs of
the Judaical church ; and, being so great, as 1 imagine it is,
I shall desire him in his next, to inform us who told him
that Zacharias entered into the ' sanctum sanctorum' to pray,
when the people were without: but let that pass. By the
institution and appointment of God himself, the priests in
their courses, were to burn incense on the altar of incense,
in a place separated from the people, it being no part of the
worship of the people, but a typical representation of the
intercession of Christ in heaven, confined to the performance
of the priests by God himself; * ergo' under the gospel, there
is no need that the people should either learn or understand
those prayers, which God requires by them and amongst
them. This is civil logic. Besides, I suppose our author
had forgot that the apostle Paul, in his Epistle to the He-
brews, doth purposely declare how those Mosaical distances
are now removed by Christ, a free access being granted to
believers with their worship, to the throne of grace. But
there is scarce a prettier fancy in his whole discourse, than
his application of St. Paul's desiring the Romans to pray
for him when he was at Corinth, and so consequently the
praying of all or any of the people of God, for their absent
friends, or the whole church, to the business in hand; espe-
cially as it is attended with the enforcement in the close,
that they used a language not understood at Corinth. But
because I write not to men who care not whether they hear
or understand, what is their duty in the greatest concern-
ments of their souls, I shall not remove it out of the way,
nor hinder the reader from partaking in the entertainment it
will afford him.

But our author foreseeing that even those with whom he
intends chiefly to deal, might possibly remember, that St.
Paul had long ago stated this case in 1 Cor. xiv. he finds it
necessary to cast a blind before them, that if they will but
fix their eyes upon it, and not be at the pains to turn to their
bibles, as it may be some will not, he may escape that sword
which he knows is in the way ready drawn against him ; and
thereforetellsus, that'if any yet will be obstinate,' and which
after so many good words spent in this business, he seems
to marvel that they should, 'and object what the apostle
there writes against praying and prophesying in an unknown

172 ANIMADVERSIONS ON A TREATISE

tongue,' he hath three answers in readiness for him, whereof
the first is that doubty one last mentioned ; namely, ' That
the prayers which the apostle, when he was at Corinth, re-
quested of the Romans for him, was to be in an unknown
tongue to them that lived at Corinth ; when the only question
is, whether they were in an unknown tongue to them that
lived in Rome, who were desired to join in those supplications.
Surely this argument, that because we may pray for a man
when and where he knows not, and in a tongue which he un-
derstands not, that therefore the worship of a church, all as-
sembled together in one place, all to join together in it unto
the edification of that whole society, may be performed in a
language unknown to them so assembled, is not of such co-
gency, as so'suddenly to be called over again. Wherefore let-
ting, that pass, he tells us, the design of the apostle in that
place is, ' to prevent the abuse of spiritual gifts, which in those
days men had received, and especially that of tongues, which
he lets them know, was liable to greater inconveniences than
the rest there mentioned by him.' But what, I pray, if this
be the design of the apostle, doth it follow that in the pur-
suit of this design he teaches nothing concerning the use of
an unknown tongue in the worship of God ? Could I pro-
mise myself, that every reader did either retain in his me-
mory what is there delivered by the apostle, or w^ould be at
the pains on this occasion to read over the chapter, I should
have no need to add one word in this case more. For, what
are the words of a poor weak man to those of the Holy
Ghost speaking directly to the same purpose? But this
being not from all to be expected, I shall only mind them
of some few things there determined by the apostle ; which,
if it do but occasion him to consider the text itself,
I shall obtain my purpose. The gift of speaking with
strano-e tongues, being bestowed on the church of Corinth,
that they mio^ht be a sign unto them that did not believe, of
the power and presence of God amongst them ; ver. 22. di-
vers of them finding, it seems, that the use of these tongues
gave them esteem and reputation in the church, did usually
exercise that gift in the assembly, and that with contempt
and undervaluation of prophesying in a known tongue to the
edification of the whole church. To prevent this abuse, the
apostle lays down this for a standing rule, that ' all things

ENTITLED FIAT LUX. 173

are to be done in the church unto edifying ;' and that this,
all men, as to gifts, were to seek for, that they might excel
to the edifying of the church; that is, the instructing of
others in knowledge, and the exciting of the grace of God in
them. And thereupon he shews them, that whatever is
spoken in an unknown tongue, whether it be in a way of
prayei', or prophesying in theasserablies, indeed tends nothing
at all to this purpose ; unless it be so, that after a man hath
spoken in a tongue unknown, he doth interpret what he hath
so spoken, in that language which they do understand. For,
saith he, distribute the church into two parts, he that speaks
with a tongue (whether he pray or preach), and those that
hear; he that so prays and preaches, edifies and benefits
himself; but he doth not benefit them that hear him ; and
that because they understand not what he says, nor know
what he means. For, saith he, such words as are not under-
stood, are of no more use than the indistinct noise of harps,
or the confused noise of trumpets. The words, it is true,
have a signification in themselves; but what is that, saith
he, to them that hear them and understand them not ? They
can never join with him in what he speaks, nor say Amen,
or give an intelligent assent to what he hath spoken. And
therefore he tells them, that, for his part, he had rather
speak five words, that being understood, might be for their
profit, than a thousand in an unknown tongue ; which though
they would manifest the excellency of his gift, yet would
not at all profit the church, whether he prayed or prophesied ;
with much more to the same purpose. It is hence evident
to any impartial reader, that the whole strength of the apo-
stle's discourse, and reasoning in this case, lies in this, that
praying or prophesying in the church in a tongue unknown,
not understood by the whole church, though known and un-
derstood by him that useth it, is of no use, nor any way tends
to the benefit of the church ; but is a mere confusion to be
cast out from among them. The case is no other that lies
before us. The priest says his prayers in a tongue that, it
may be, is known to himself, which is no great gift; the
people understand nothing of what he says. This, if the
apostle may be believed, is a thing of no use, practised to
no purpose, wherewith the people that understand not cannot
join, whereby they are not at all profited, nor can they say

174 ANIMADVERSIONS ON A TREATISE

Amen, or give a rational assent to what he speaks. Now,
Baith our author, what is all this to the service of the church?
I say, so much to that service which he pleads for, as that
it is condemned by it, as altogether useless, unprofitable,
and not to be longer insisted on; yea, and this is so much
worse than the case proposed by the apostles, inasmuch as
those who prayed and prophesied with tongues, received the
gift and ability of so doing, in a miraculous murner from
the Holy Ghost ; and therefore might with much colour of
reason plead for the free liberty of the exercise of those gifts,
which they had so received; but our readers of the service,
do with much labour and pains get to read it in Latin, doing
it by choice, without any intimation for such a practice from,
any gift, that above others they have received.

If all this will not do, there is that which brings up the
rear, that shall make all plain. Namely, ' that whatever is
pretended, yet indeed Latin is no unknown tongue, being
the proper language of Christians, united to the Christian
faith, as a garment to a body;' which he proves by many
fine illustrations and similitudes ; telling us withal, that ' this
one language is not spoken in a corner, but runs quite through
the earth, and is common to all, as they be ranked in the se-
ries of Christianity, wherein they are trained up by the fa-
ther of the family, and which, in reference to religion, he
only speaks himself.' But because, I hope, there is none of
my countrymen so stupid as not to have the wit of the cynic,
who when a crafty companion would prove by syllogisms,
that there is no such thing as motion, returned him no other
answer, but by rising up and walking; and will be able at
least to say, that notwithstanding all these fine words, I
know that Latin to the most of Christians is an unknown
tono-ue ; I shall not much trouble myself to return any an-
swer unto this discourse. That there is an abstraction of
Christian religion, from the persons professing it, which hath
a language peculiar unto it; that the Latin tongue hath a spe-
cial relation to religion above any other; that it is any other
way the trade-language of religion amongst learned men, but
as religion comes under the notion of the things about which
some men communicate their minds one to another; that it
is any way understood by the thousandth part of Christians
in the world, that constantly attend the worship of God ; and

ENTITLED FIAT LUX. 175

SO that it is not absolutely as unknown a tongue to them,
when it is used in the service of the church, as any other in
the world whatever, are such monstrous presumptions, as I
wonder a rational man would make himself guilty of, by
giving countenance unto them. For him, whom he calls the
father of the family of Christians; if it be God he intends,
the only Father of the family, all men know he never, to any
of the sons of men immediately, nor by any prophet by him
inspired, communicated his mind in Latin. If it be the pope
of Rome, whom he ascribeth that title unto, I am sorry for
the man; not knowing how well he could make himself
guilty of a higher blasphemy.

CHAP. XVIII.

Communion.

Sect. 26. In the next section, entitled 'Table,' our author
seems to have lost more of the moderation than he pretends
unto, and to have put a keener edge upon his spirit, than in
any of those foregoing ; and thence it is, that he falls out
into some more open revilings, and flourishes of a kind of a
dispute, than elsewhere. In the entrance of his discourse,
speaking of the administration of the sacrament of the Lord's
supper by Protestants, wherein the laity are also made par-
takers of the blessed cup, according to the institution of our
Saviour, the practice of the apostles, and the universal primi-
tive church ; this civil gentleman, who complains of unhand-
some and unmannerly dealings of others in their writings,
compares it to a treatment at my lord mayor's feast, adding
scornfully enough, ' For who would not have drink to their
meat? and what reason can be given that they should not?
or that a feast with wine should not' ' cseteris paribus,' 'be
better than without V If he suppose he shall be able to scoflf
the institutions of Christ out of the world, and to laugh men
out of their obedience unto him, I hope he will find himself
mistaken, which is all I shall at present say unto him ; only
I would advise him to leave for the future such unseemly
taunts, lest he should provoke some angry men to return ex-

176 ANIMADVERSIONS Oi\ A TREATISE

pressions of the like contempt and scorn, upon the transub-
stantiated host, which he not only fancies, but adores.

From hence he pretends to proceed unto disputing; but
being accustomed to a loose rhetorical sophistry, he is not
able to take one smooth step towards the true stating of the
matter he is to speak unto, though he says, he will argue in
his ' plain manner,' that is, a manner plainly his, loose, in-
concluding, sophistical. The plain story is this, Christ in-
stituting his blessed supper, appointed bread and wine to
be blessed and delivered unto them that he invites and ad-
mits unto it. Of the effects of the blessing of these elements
of bread and wine, whether it be a transubstantiation of
them into the body and blood of Christ, to be corporeally
eaten; or a consecration of them into such signs and sym-
bols, as in and by the use thereof, we are made partakers of
the body and blood of Christ, feeding really on him by faith,
is not at all now under dispute. Of the bread and cup so
blessed, according to the appointment of Christ, the priests
with the Uomanists only do partake, the people of the bread
only. This exclusion of the people from a participation of
the cup, Protestants aver to be contrary to the institution of
Christ, practice of the apostles, nature of the sacrament,
constant usage of them in the primitive church, and so con-
sequently highly injurious to the sheep of Christ, whom he
hath bought with the price of his blood, exhibited in that
cup unto them. Instead of arguing plainly, as he promised
to do, in justification of this practice of the church of Rome,
he tells us of the wine they give their people after they
have received the body; which he knows to be in their
own esteem a little common drink to wash their mouths,
that no crumbs of their wafer should stick by the way.
What he adds, of Protestants not believing that the conse-
crated wine is transubstantiated into the blood of Christ
(which is not the matter by himself proposed to debate), of the
priest's using both bread and wine in the sacrifice (though
he communicates not both unto the people), when the priest's
delivering of the cup is no part of the sacrifice, but of the
communion (besides he knows, that he speaks to Protes-
tants), and so should not have pleaded his fictitious sacrifice,
which, as distinct from the communion, Paul speaks of.

ENTITLED FIAT LUX. 177

1 Cor. xi. neither do they acknowledge, nor can he prove it
very vain, yet with these empty flourishes, it is incredible
how he triumphs over Protestants for charging the Roman-
ists with excluding the people from the use of the cup in
the sacrament; when yet it is certain, they do so, nor can
he deny it. Yea, but Protestants should not say so, seeing
they believe not in transubstantiation. They believe every
word that Christ or his apostles have delivered, concerning
the nature and use of the sacrament, and all that the primi-
tive church taught about it; if this will not enable them to
say that the Romanists do that, which all the world knows
they do, and which they will not deny but that they do, un-
less they believe in transubstantiation also ; they are dealt
withal on more severe terms than I think our author is au-
thorized to put upon them. But it seems, the advantage
lies so much in this matter on the Roman Catholics' side,
that the Protestants may be for ever silent about it ; and
why so ? Why Catholics do really partake of the ' animated
and living body of their Redeemer ; this ought to be done,
to the end we may have life in us, and yet Protestants do it
not.' Who told you so ? Protestants partake of his body
and his blood too, which Papists do not ; and that really
and truly. Again, ' Catholics have it continually sacrificed
before their eyes, and the very death and effusion of their
Lord's blood prefigured and set before them for faith to feed
upon ; this Protestants have not.' I think the man is mis-
taken; and that he intended to say the Catholics have not,
and to place Protestants in the beginning of the sentence ;
for it is certain, that this is the very doctrine of the Protes-
tants concerning this sacrament. They have in it the sacra-
fice of Christ before their eyes, and the death and effusion
of his blood, figured (for how that should be prefigured which
is past, I know not) and set forth for faith to feed upon ; this
they say, this they teach and believe. When I know not how
Catholics can have any thing figured unto them, nothing
being the sign of itself; nor is it the feeding of faith, but
of the mouth, that they are solicitous about. ' But this,'
saith he, ' they do not ;' though he had not spoken of any
doing before, which is an old last that we have been now
well used to ; and * yet this,' saith he, ' ought to be done ;
for so our Lord commanded, when he said to his apostles,

VOL. XVIII. N

178 ANIMADVERSIONS ON A TREATISE

• hoc facite \ This do ye, which you have seen me to do, and
in that manner you see me do it ; exercising before your eye
my priestly function according to the order of Melchisedec,
with which power I do also invest you, and appoint you to
do the like, even unto the consummation of the world, in
commemoration of my death and passion, exhibiting and
shewing forth your Lord's death until he come. This Pro-
testants do not, and we are mad-angry that the Papist does
what his Redeemer enjoined him,' I fear his readers, which
shall consider this odd medley, will begin to think, that they
are not only Protestants who use to be mad-angry. This
kind of writing argues, I will not say both madness and anger,
but one of them it doth seem plainly to do. For, setting
aside a far-fetched false notion or two about Melchisedec,
and the doctrine of the sacrament here expressed, is that
which the pope with fire and sword hath laboured to extermi-
nate out of the world, burning hundreds (1 think) in England
for believing that our Lord, instituting his blessed supper,
commanded his apostles to do the same that he then did, and
in the same manner, even to the consummation of the world,
in the commemoration of his death and passion, exhibiting
and shewing forth their Lord's death until he come ; a man
would suppose that he had taken these words out of the
Liturgy of the church of England ; for therein are they ex-
pressly found ; and why then have not Protestants that which
he speaks of? Yea, but Christ did this in ' the exercise of his
priestly function, and with the same power of priesthood, ac-
cording to the order of Melchisedec, invested his apostles.'
Both these may be granted, and the Protestants' doctrine
and faith concerning this sacrament not at all impeached ;
but the truth is, they are both false. The Lord Christ ex-
ercised indeed his priestly function, when on the cross he
offered himself to God through the eternal Spirit a sacrifice
for the sins of the world ; but it was by virtue of his kingly
and prophetical power that he instituted the sacrament of
his body and blood, and taught his disciples the use of it,
commanding its observation in all his churches to the end
of the world. And as for any others, being ' made priests
after the order of Melchisedec; besides himself alone, it is a
figment so expressly contrary to the words and reasoning of
the apostle, that I wonder any man not mad or angry, could

ENTITLED FIAT LUX. 179

once entertain any approving thoughts of it. That our au-
thor may no more mistake in this matter, I desire he would
give me leave to inform him, that setting aside his 'proper
sacrificing' of the Son of God, and his hideous figment of
transubstantiation, both utter strangers to the Scripture and
antiquity, there is nothing can by him be named, concerning
this sacrament as to its honour or efiicacy, but it is all ad-
mitted by Protestants.

He pretends, after this loose harangue, to speak to the
thing itself; and tells us, that the ' consecrated chalice is
not ordinarily given to people by the priest in private com-
munion ;' as though in some cases, it were given amongst
them to the body of the people, or that they had some pub-
lic communion wherein it was ordinarily so given ; both
which he knows to be untrue. So impossible it seems for
him to speak plainly and directly to what he treats on. But
it is a thing which hath need of these artifices ; if one falsity
be not covered with another it will quickly reign through all.
However he tells us, that they ' should do so, is neither ex-
pedient nor necessary as to any effects of the sacrament.' I
wish, for his own sake, some course might be found to take
him off this confidence of setting himself against the apo-
stles, and the whole primitive church at once; that he
might apprehend the task too difficult for him to undertake,
and meddle with it no more. All expediency in the admi-
nistration of this great ordinance and all the effects of it,
depend solely on the institution and blessing of Christ ; if
he have appointed the use of both elements, what are we
poor worms, that we should come, now in the end of the
world, and say the use of one of them is not * expedient nor
necessary to any effects of communion?' Are we wiser than
he ? Have we more care of his church than he had ? or. Do
we think that it becomes us thus arbitrarily to choose, and
refuse in the institutions of our Lord and Master ? What is
it to us what cavils soever men can lay, that it is not neces-
sary in the way of Protestants, nor in the way of Catholics ;
we know it is necessary in the way of Christ. And if either
Protestants or Catholics leave that way, for me they shall
walk in their own ways by themselves. But why is it not
necessary in the way of Protestants ? ' Because they place
the effect of the communion in the operation of faith, and
N 2

180 ANIMADVERSIONS ON A TREATISE

therefore, according to them, one kind is enough ; nay, if we
have neither kind, there is no loss but of a ceremony, which
may be well enough supplied at our ordinary tables.' This
is pretty logic, which it seems our author learned out of
Smith and Seaton. Protestants generally think that men
see with their eyes ; and yet they think the light of the sun
necessary to the exercising of their sight ; and though they
believe, that all saving effects of the sacrament depend on
the operation of faith (and Catholics do so too, at least I am
sure they say so), yet they believe also, that the sacrament,
which Christ appointed and the use of it, as by him ap-
pointed, is necessary in its own kind for the producing of
those effects. These things destroy not, but mutually assist
one another, working effectually in their several kinds to
the same end and purpose. Nor can there be any operation
of faith, as to the special end of the sacrament, without the
administration of it according to the mind and will of Christ.
Besides, Protestants know that the frequent distinct pro-
posals in the Scripture of the benefits of the death of Christ,
as arising sometimes from the suffering of the body, some-
times from the effusion of the blood of their Saviour, leads
them to such a distinct acting of faith upon him, and re-
ceiving of him, as must needs be hindered and disturbed in
the administration of the sacrament under one kind ; espe-
cially if that symbol be taken from them, which is peculiarly
called his Testament, and that blood wherewith his covenant
with them was sealed ; so that, according to the principles
of the Protestants, the participation of the cup is of an in-
dispensable necessity unto them that intend to use that or-
dinance to their benefit and comfort; and what he adds,
' about drinking at our ordinary tables,' because we are
now speaking plainly, I must needs tell him, is a profane
piece of scurrility, which he may do well to abstain from for
the future. What is or is not necessary, according to their
Catholic doctrine, we shall not trouble ourselves, knowing
that which is so called by him to be very far from being
truly Catholic ; the Romanists' doctrine of concomitancy,
being a late figment to countenance their spoiling the peo-
ple of the legacy of Christ, unknown to antiquity, and con-
trary to Scripture, and enervating the doctrine of the death
of Christ, whose most precious blood was truly separated

ENTITLED FIAT LUX. 181

fVom his body, the benefit of which separation is exhibited
unto us in the sacrament by himself appointed to represent
it ; we neither beHeve nor value.

As the necessity of it is denied, so also, that there is
any precept for it; what think you then of ttjete I| avrov
iravTEQ; ' drink you all of it ;' that is, this cup ; they think
this to be a precept to be observed towards all those who
come to this supper. What Christ did, that he commanded
his apostles to do ; he gives the cup to all that were present
at his supper, and commands them all to drink of it; why, I
pray, are they not to do so ? Why is not this part of his
command as obligatory to them as any others ? Alas, * They
were the priests that were present, all lay people were ex-
cluded ;' not one was excluded from the cup that was there
at any part of the ordinance. What, if they were all priests
* that were there, as no one of them was, was the supper ad-
ministered to them as priests or as disciples ? or is there
any colour or pretence to say, that one kind was given to
them as priests, another as disciples ; ' Die aliquem, die,
Quintiliane, colorem.' Was not the whole church of Christ
represented by them ? Is not the command equal to all ?
Nay, as if on purpose to obviate this sacrilegous figment, is
not this word, ' Drink you all of this,' added emphatically,
above what is spoken of the other kind ? Many strange
things there are, which these gentlemen would have us be-
lieve about this sacrament, but none of them of a more in-
credible nature than this, that when Christ says to all his
communicants, 'Drink you all of this,' and commands them
to do the same that he did, his meaning was, that we should
say, ' Drink you none of this.' They had need, not of a
* Spatula lingua,' to let such things as these down our
throats, but a bed-staff to cram them down, or they will
choke us in the swallowing ; and, I am sure, will not well
digest when received. He must have an iron stomach, that
can concoct such crude morsels.

But if this will not do he would fain have us grant, ' That
the whole manner of giving the communion unto the laity,
whether under one or both kinds, is left to the disposition
of the church;' I tell you truly, I should have thought so
too, had not Christ and his apostles beforehand determined
it ; but as the case stands, it is left so much to the disposi-

182 ANIMADVERSIONS ON A TREATISE

tion of the church, whether the blessed cup shall be admi-
nistered to the people as it is, whether we shall have any
sacraments or no and not one jot more. And let notour
author flatter himself, that it was a ' pre-conceived opinion
of the arbitrariness of this business, that made men scruple
it no more in former ages, when the cup was first taken from
them/ They scrupled it until you had roasted some of
them in the fire, and shed the blood of multitudes by the
sword, which was the old way of satisfying scruples.

At length our author ventures on St. Paul, and hopes, if
he can satisfy him, he shall do well enough ; and tells us,
* This indifferent use of communion amongst the ancient
Christians in either kind, sometimes the one, sometimes the
other, sometimes both, is enough to verify that of St. Paul,
We are all partakers of one bread and of one cup.' But
what is this indiflferent use, and who are these ancient
Christians he tells us of? Neither is the use of one or of
both indifferent among the Papists, nor did the ancient
Christians know any thing at all of this business of depriv-
ing the people of the cup, which is but a by-blow of tran-
substantiation. He knows they knew nothing of it, what-
ever he pretends. Neither doth the apostle Paul say nakedly
and only, that ' We are all partakers of one bread and one
cup ;' but, instructing the whole church of Corinth in the
right use of the Lord's supper, he calls to mind what he had
formerly taught them, as to the celebration of it ; and this
he tells them was the imitation of the Lord himself, accord-
ing as he had received it in command from him, to give the
blessed bread and cup to all the communicants. This he lays
down as the institution of Christ, this he calls them to the
right use and practice of, telling the whole church, that as
often ' as they eat this bread, and drink this cup' (not eat
the bread without the cup), they * do shew forth the Lord's
death until he come.' And therefore doth he teach them
how to perform their duty herein, in a due manner: ver. 28.
' Let,' saith he, ' a man examine himself, and so let him eat
of that bread and drink of that cup.' Adding the reason of
his caution ; ' for he that eateth and drinketh unworthily,
eateth and drinketh,' &c. intimating also, that they might
miscarry in the use of either element. For, saith he, ' who-
soever shall eat this bread and drink this cup unworthily.'

ENTITLED FIAT LUX. 183

In the administration of the whole supper you may offend,
unless you give heed in the participation of either element.
What can possibly be spoken more fully, distinctly, plainly,
as to institution, precept, practice, and duty upon all, I know
not ? And if we must yet dispute about this matter, whilst
we acknowledge the authority of the apostle, I think there
is small hopes of being quit of disputes whilst this world
continues. The pitiful cavils of our author against the apo-
stle's express and often repeated words, deserve not our no-
tice ; yet for the sake of those whom he intends to deceive,
I shall briefly shew their insufficiency to invalidate St. Paul's
authority and reasonings.

1. He says, ' That we may easily see what was St. Paul's
opinion from those words. Whosoever shall eat this bread,
or drink this cup of our Lord unworthily;' and so say I too,
the meaning of them is before declared ; but, saith he, ' re-
peating the institution as our Lord delivered, he makes him
after the consecration of the bread, say absolutely. Do this in
commemoration of me. But after the chalice, he speaks with
a limitation. Do this as oft as you shall drink it, in comme-
moration of me.' What then ? Pray what are the next words ?
Are they not, ' For as often as ye eat this bread, and drink
this cup V Is not the same term ' as often' annexed to the one
as well as to the other ? Is it a limitation of the use of
either, and not a limitation of that kind of commemoration
of the Lord's death to the use of both ? From these doughty
observations, he concludes, ' that the particle * and' in the
other text, must needs be taken disjunctively; we are all
partakers of one bread and of one cup. That is, all of us,
either partake of both, or each one, at least, either of the
one or other.' A brave exposition ! But what shall we say
to the other, and in the other texts, so often occurring to
the same purpose? Are they also to be taken disjunctively?
This, it seems, is to interpret Scripture according to the
sense of the Fathers ; to vent idle cavils, which they were
never so weak or perverse as once to dream of. Had the
apostle but once used that expression, ' this bread, and this
cup,' yet adjoining that expression to the institution of
Christ, commanding the administration of that bread and
cup, it were temerarious boldness so to disjoint his words
and render them incongruous to his purpose ? But repeat-

184

ANIMADVERSIONS ON A TREATISE

ing the same expression so often as he doth, still with re-
spect to the institution of the ordinance whereof he speaks,
to make us believe that in all those expressions he intended
quite another thing than what he says, is a wild attempt.
Miserable error ! what sorry shifts dost thou cast thy pa-
trons upon ? Who would love such a beast, that so claws
and tears her embracers ? The trivial instances of the use
of the particle 'and' or ' et' disjunctively, as in that saying,
* Mulier est domus salus, et ruina?' which is evidently used
not of the same individual person, nor of the same actions,
but only expresses the different actings of several indivi-
duals of the same species, concern not this business ; whose
argument is far from being founded alone on the significa-
tion of that particle (though its use be constant enough to
found an inference, not to be shaken by a few anomalous in-
stances), but from the necessary use of it in this place
arising from the context of the apostle's discourse.

Our author farther udds, ' that sometimes the whole
sacred Synaxis is called breaking of bread, without any
mention of the chalice.' And what then? I pray is not the
body of Christ sometimes mentioned without speaking of
the blood, and the blood oftener without speaking of the
body ; is not the whole supper called the cup, without men-
tioning of the bread ? 1 Cor. x. 21. all by the same synec-
doche? I shall not insist on his gross, palpable mistakes,
from Luke xxiv. 30. Nothing but domineering prejudices
could ever put men upon such attempts, for the justify ino-
of their errors. Upon the whole matter, we may easily dis-
cern what small cause our author hath from such feeble pre-
mises, to erect his triumphant conclusion of the non-neces-
sity of participation of the blessed cup by the people in the
sacrament of the Lord's supper. As little cause hath he to
mention antiquity and tradition from the apostles, which lie
universally against him in this matter; and that there is now
no such custom in the Romish church, it is because they
have taken up a practice contrary to the command and prac-
tice of Christ and his apostles, and contrary to the custom
in obedience thereunto, of all the churches in the whole
world,

ENTITLED FIAT LUX. 185

CHAP. XIX.

Saints.

Sect. 27. From the communion we come to saints ; and these
take up the longest discourse of any one subject in the book.
Our author found it not an easy task to set this practice of
his church, in the worship and invocating of saints, right
and strait in the minds of sober men. Several ways he turns
himself in his attempt, all, as far I can perceive, to very little
purpose. In all of them it is evident, that he is ashamed of
their practice and principles in this matter, which makes
his undertakings as to Protestants so much the worse, in
that he invited them to feed upon that which he himself is
unwilling to taste, lest he should be poisoned. At first, he
would persuade us, that they had only a 'respectful memory
and reverence for the saints departed, such as ingenuous
persons will have for any worthy personages that have for-
merly ennobled their families.' To this *he adds the consi-
deration of their example and the patterns they have set us
in the ways of holiness, to persuade and prevail with us to
imitate and follow them.' And with sundry arguments doth
he dispute for his honourable esteem and imitation of the
saints departed. Herein then, it may be, lies the difference be-
tween them and Protestants; that they contend, that the true
saints are to be thus honoured and followed ; Protestants are
of the mind that neither of them is to be done: true, for
Luther, Wickliff, and especially Calvin, have interaperately
opened their mouths against all the saints ; Calvin in special
against the persons renowned in the Old and New Testament,
Noah, Abraham, Rebecca, Jacob, Rachel, Moses, &c. with
a great number of others. Naughty man, what hath he
said of them ? It is certain in general, that he hath said,
that they were all in their days sinners. Is this to be en-
dured, that ' Calvin, that holyfaced man,' should say of such
holy persons, that they had need to be redeemed and saved
by Jesus Christ? who can bear such intemperate ' theioma-
chy?' Nay, but he had gone farther, 'and charged them
every one with sins and miscarriages ;' If he hath spoken

186 ANIMADVERSIONS ON A TREATISE

any thing of their sins and failings, but what God hath left
upon record on set purpose in his word, that they might be
examples of human frailty and testimonies of his grace and
mercy in Christ towards them, for the encouragement of
others that shall be overtaken in the like temptation, as
some of them were, let him bear his own burden. If he
have said no more, but what the Holy Ghost hath recorded
for him and others to make use of, I envy not their cheer,
who triumph in falsely accusing of him. But is this in-
deed the difference between Papists and Protestants about
the saints? Is this the doctrine of the Papists concerning
them ? Is their practice confined within the limits of these
principles ? Are these the things, which in their principles
and practice are blamed by Protestants ? The truth is, this
is the very doctrine, the very practice of Protestants. They
all jointly bear a due respect to the memorial of all the
saints of God, concerning whom they have assurance that
they were so indeed. They praise God for them, admire
his grace in them, rejoice in the fruits of their labours and
sufferings for Christ, and endeavour to be followers of them
in all things wherein they were followers of Christ; and
hope to come to be made partakers with them of that glory
and joy which they are entered into. Is this the doctrine
of the council of Trent, or of the harmony of confessions ?
Doth this represent the practice of Papists or Protestants ?
It is very seldom you shall hear a sermon of a Protestant,
wherein the example of one saint or other, is not in one
thing or other insisted on, and proposed to imitation. If
this venerable esteem and sedulous imitation of saints, with
praising God, for his graces in them, his mercy towards
them, and an endeavour to obtain the crown they have re-
ceived, be the doctrine and the whole doctrine of the church
of Rome about the saints departed, why should we contend
any longer? All parties are agreed. Let us contend no
more about that which is not ; but if it be otherwise, and
that neither are these things, all the things that the Papists
assert and maintain in this matter, nor are these things at
all opposed by the Protestants, a man may easily understand
to what end our author makes a flourish with three or four
leaves of his book ; as though they were in difference be-
tween us. Such artifices will neither advantage his cause.

ENTITLED FIAT LUX. 187

iior his person with sober knowing men. As to his whole
discourse then, I shall only let him know, that Protestants
are unconcerned in it. They bear all due reverence to the
saints departed this life, and strive to follow them in their
course ; although I must add also, that their example is
very remote from being the chiefest incentive or rule unto,
and in the practice of, universal obedience. The example
of Christ himself, and the revealed will of God in his word,
are their rule and guide; in attendance whereunto thousands
amongst them (be it spoken to the praise of his glorous
grace), do instantly serve God in all good conscience day
and night, and holding the head, grow up into him, who is
the fulness of him that filleth all in all.

To close this discourse, and to come to that which he
seems to love as a bear doth the stake ; the practice of the
Romish church, in the invocation and adoration of saints;
he tells us, to usher it in, two pretty stories out of antiquity :
the first, of the Jews; and last, of the pagans. 1. For the
Jews ; 'that they accused the Christians before the Roman
emperors for three things : that they had changed the sab-
bath, that they worshipped images of the saints, that they
brought in a strange God named Jesus Christ.' What if
they did so ? Was all true that the Jews accused the Chris-
tians of? Besides, what is here about the invocation of
saints ? somewhat indeed we have about pictures and images,
which it seems are contrary to the Judaical law ; not a word
do we meet with about their invocation of saints. But in-
deed this is a pretty midnight story, to be told to bring
children asleep ; as though the Jews durst accuse the Chris-
tians before pagans for ' having images and pictures,' when
the pagans were ready every day to destroy those Jews, be-
cause they would have none ? A likely matter they would
admit of their complaint against them that had them, or
that the Jews had no more wit than to disadvantage them-
selves in their contest by such a complaint ? Besides the
whole insinuation is false ; neither did the Jews so accuse
them ; nor had the Christians admitted any religious use of
pictures or images in those days. And this their defence to
the accusation of the pagans, that ' they rejected all images/
makes as evident as if it were written by the sun-beams to
this day. Being charged by the pagans with an imageless

188 ANIMADVERSIONS ON A TREATISE

religion, they everywhere acknowledge it, giving their
reason why they neither did, nor could admit of a religious
use of any image at all. I presume our author knows this
to be so, and I know, if he do not, he is a very unfit person
to talk of antiquity.

Of the like nature is the story which he tells us of the
things the pagans laughed at the Christians for. Amongst
these was 'the worship of an ass's head, which shews,' saith
he, * the use and respect they had for images. For the Jews
had defamed Jesus Christ our Lord, whose head and half
portrait Christians used upon their altars, even as they do
at this day, amongst other things of his great simplicity and
ignorance.' So used men to talk, who either know not, or
care not, what to say. I would gladly impute this story of
the ass's head, and the Jews' accusation, to our author's
simplicity and ignorance ; because if I do not so, I shall be
compelled to do it unto somewhat in him of a worse name ;
and yet that by-insinuation of the use of ' the head and halt'
portrait of our Saviour upon altars by the old Christians,*
before Constantine's days, of whom he speaks, will not allow
me to lay all the misadventure of this tale upon ignorance.
Surely he cannot but know that what he suggests is most
notoriously false, and that he cannot produce one authentic
testimony, no not one, of any such thing : whereas innu-
merable lay expressly against it, almost in all the preserved
writings of those days. For the story of the ass's head ;
seeing, it seems he knows not what I thought every puny
scholar to be acquainted with, 1 hope, he will give me leave
to inform him, that it was an imputation laid upon the Jews,
not the Christians, and that the Christians were no other*
wise concerned in the fable, but as they were at any time
mistaken to be Jews. The figment was invented, long be-
fore the name of Christians was known in the vv^orld, and di-
vulged before and after by as great wits as any were in the
world, as Appian, Tacitus, Trogus, and others. The whole
rumour arising from their worshipping a golden calf in the
wilderness, and afterward his imitation progeny at Dan and
Bethel. The confutation of the lie, by Josephus, is known
to all learned men ; who tells Appian, that if he had * not
had the head of an ass, and the face of a dog, he would
never have given credit unto, or divulged, so loud a lie.'

ENTITLED FIAT LUX. 189

Little countenance therefore is our author like to obtain
from this loud lie, invented against the Jews, to prove the
worshipping of pictures and images among Christians ; nor is
that his business in hand, if he be pleased to remember him-
self, but the invocation of saints, which now at length he is
resolved (but I see unwillingly) to speak unto.

Had he intended plain dealing, and to persuade men by
reason and arguments, he should nakedly and openly have
laid down the doctrine and practice of his church in this
matter, and have attempted to justify the one and the
other. This had been done like a man who liked and ap-
proved what his interest forced him to defend; and upon
honest principles sought to draw others to share with him
in their worth and excellency. But he takes quite another
course, and bends his design to cover his ware, and to hood-
wink his chapmen, so to strike up a blind bargain between
them.

Two things he knows, that in the doctrine of his church
about the veneration of saints, Protestants are offended at.

1. 'That we ought religiously to invocate and call upon,
pray unto them, flying unto them for help and assistance ;'
which are the very words of the Trent council, the avowed
doctrine of his church, which whosoever believes not is
cursed.

2. * That we may plead for acceptance, grace, and mercy
with God, for their merits and works,' which our author
gilds over, but cannot deny. If he will plainly undertake
the defence of either of these, and endeavour to vindicate
the first from superstition and the latter from being highly
derogatory to the mediation of Christ, both, or either, to
have been known or practised in the first churches, he shall
be attended unto. To tell us fine stories, and to compare
their invocation of saints, to the psalmist's apostrophes
unto the works of the creation to set forth the praise of the
Lord, which they do in what they are, without doing more,
and to deny direct praying unto them, is but to abuse him-
self, his church, his reader, and the truth ; and to proclaim
to all, that he is indeed ashamed of the doctrine which he
owns, because it is not good or honest, as the orator charged
Epicurus. In the practice of his church, very many are the
things which the Protestants are offended with. Their ca-

190 ANIMADVERSIONS ON A TREATISE

nonization framed perfectly after the manner of the old
heathen apotheosis; their exalting men into the throne of
religious worship, some of a dubious existence, others of a
more dubious saintship ; their dedication of churches, al-
tars, shrines, days to them. Their composing multitudes
of prayers for their people to be repeated by them : their
divulging feigned, ludicrous, ridiculous legends of their
lives to the dishonour of God, the gospel, the saints them-
selves, with innumerable other things of the like nature,
which our author knoweth full well to be commonly prac-
tised and allowed in his church. These are the things that
he ought to defend and make good their station, if he
would invite others to a fellowship and communion with
him. Instead of this, he tells us, that his Catholics do not
invocate saints directly ; when I shall undertake (what he
knows can be performed) to give him a book bigger than
this of his, of prayers allowed by his church, and practised
by his Catholics, made unto saints directly, for help, as-
sistance, yea, grace, mercy, and heaven, or desiring those
things for their merit, and upon their account; which, as I
shewed, are the two main parts of their doctrine condemned
by Protestants. I can quickly send him Bonaventure's
Psalter, prayers out of the Course of Hours of the Blessed
Virgin, our Lady's Antiphonies of her sorrows, her Seven
Corporeal Joys, her Seven Heavenly Joys, out of her Rosary.
Prayers to St. Paul, St. James, Thomas, Pancratius, George,
Blase, Christopher, Who not? all made directly to them,
and that for mercies spiritual and temporal ; and tell him
how many years of indulgences, yea, thousands of years, his
popes have granted to the saying of some of the like stamp ;
and all these not out of musty legends, and the devotion of
private monks and friars, but the authentic instruments of
his church's worship and prayers. Let our author try
whether he can justify any of these opinions or practices,
from the words of the Lord in Jeremiah, ' Though Moses and
Samuel should stand before me, yet is not my soul unto
this people;' declaring his determinate counsel for their de-
struction, not to be averted by Moses or Samuel, were they
alive again, who in their days had stood in the gap and
turned away his wrath, that his whole displeasure should
not arise ; or from the words of Moses, praying the Lord to

ENTITLED FIAT LUX. 191

* remember Abraham, Isaac, and Jacob his servants ; which
he immediately expounds, as they are also in a hundred
other places, by remembering his 'covenant made with them,
and the oath he sware unto them ;' these are pitiful poor
pillars to support so vast and tottering a superstruction.
And yet they are all that our author can get to give any
countenance to him in his work, which indeed is none at all.
Neither do we charge the Romanists with the particular
fancies of their doctors, their ' speculum trinitatis,' and the
like ; no, nor yet v/ith the grosser part of the people's prac-
tice in constituting their saints in special presidentships, one
over hogs, another over sheep, another over cows and cocks,
like the ruder sort of the ancient heathen, which we know
our author would soon disavow; but the known doctrine
and approved practice of his whole church, he must openly
defend, or be silent in this cause hereafter. This mincing
of the matter by praying saints, not praying to them,
praying to them indirectly not directly ; praying them, as
David calls on sun, moon, and stars to praise the Lord, so
praying to them, as it is to no purpose, whether they hear us
or no, is inconsistent with the doctrine and practice of his
own church to which he seemeth to draw men, and not to
any private opinion of his own. And a wise piece of busi-
ness it is indeed, that our author would persuade us that we
may as well pray to saints in the Roman mode, as Paul de-
sired the saints that were then alive to pray for him. We
know it is the duty of living saints to pray for one another;
we know a certain way to excite them to the performance
of that duty in reference unto us ; we have rule, president,
and command in the Scripture to do so, the requests we
make to them are no illicit acts of religion ; we pray to
them neither directly nor indirectly ; but desire them by
virtue of our communion with them, to assist us in their
prayers, as we might ask an alms, or any other good turn at
their hands. I wonder wise men are not ashamed thus to
dally with their own and others eternal concernments.
After all this, at one breath he blows away all the Protes-
tants as childish (just as Pyrgopolenices did the legions of
his enemies), they 'are all childish;' let him shew himself a
man, and take up any one of them as they are managed by
any one learned man of the church of England, and answer

192 ANIMADVERSIONS ON A TREATISE

it if he can. If he cannot, this boasting will little avail
him with considering men. I cannot close this paragraph
without marking one passage toward the close of it. Lay-
ing down three principles of the saint's invocation, whereof
the first itself is true, but nothing to his purpose ; the se-
cond is true in the substance of it, but false in an addition
of merit, to the good works of the saints, and not one jot
more to his purpose than the other; the third is,. That 'God
cannot dislike the reflections of his divine nature diffused in
the saints out of the fulness of his beloved Son, when any
makes use of them the easier to find mercy in his sight.'
These are good words; and make a very handsome sound.
Wilt thou reader know the meaning of them, and withal
discern how thy pretended teacher hath colluded with thee
in this whole discourse? The plain English of them is this.
God cannot but approve our pleading the merits of the
saints for our obtaining mercy with him. A proposition as
destructive to the whole tenour of the gospel and mediation
of Jesus Christ, as in so few words could well be stamped
and divulged.

CHAP. XX.

Purgatory.

Sect. 28. We are at length come to purgatory, which is the
pope's Indies ; his subterranean treasure house, on the reve-
nues whereof he maintains a hundred thousand fighting men,
so that it is not probable he will ever be easily dispossessed
of it. This is the only root of dirge, though our author
flourishes, as though it would grow on other stocks. It is
their prayer for the dead which he so entitles, and in the ex-
cellency of their devotion in this particular he is so confi-
dent, that he deals with us as the orator told Q. Ceecilius,
Hortensius would with him, in the case of Verres, bid him
take his option and make his choice of what he pleased, and
it should all turn to his disadvantage ; Hortensius by his
eloquence would make any thing that he should fix on turn
to his own end. He bids us on the matter, choose whether

ENTITLED FIAT LUX. 193

to think the souls they pray for, to be in heaven, hell, or
purgatory ; all is one, he will prove praying for them to be
good and lawful. Suppose they be in heaven. What then?
What then ? may we not as * well pray for them, as for
sanctifying the name of God, which will be done whether
we pray or no.' Suppose they are in hell ; ' yet we know it
not, and so may shew our charity towards them ;' but sup-
pose they be in purgatory, * It is the only course we can
take to help them.' [Of purgatory we shall speak anon.]
If there be no other receptacle for saints departed, but hea-
ven and hell, it is but a'flourish of our author, to persuade
us, that prayers for them in the Roman mode, would be
either useful or acceptable to God. Suppose them you
pray for, to be in hell ; the best you can make of your
prayers, is but a vain babbling against the will and righte-
ousness of God ; an unreasonable troubling of the judge
after he hath pronounced his sentence. Yea, but you do
not know them to be in hell, then neither do you suppose
them to be there ; which yet is the case you undertake to
make good ; ' Suppose they be in hell, yet it is well done to
pray for them,' and to say they may not be there, is to sup-
pose they are not in hell, not to suppose they are ; unless
you will say, suppose they are not in hell, you may pray for
them, suppose they are in hell ; hereunto doth this subtlety
bring us. But it is not the will of God, that you should
pray for any in hell ; no not for any in heaven, unless it be
the will of God, that you should oppose his will in the one,
and exercise yourselves in things needless and unprofitable
in the other ; both which are far enough from his mind, and
that word which I believe, at last will be found the only
true and infallible rule of worship and devotion. When we
pray for the sanctifying of God's name, the coming of his
kingdom, the doing of his will, we still pray for the conti-
nuance of that which is as to outward manifestation, in an
alterable condition ; for the name of God may be more or
less sanctified in the world ; and for that which is future.
But to pray for them that are in heaven, is to pray for that
for them, which they are in the unalterable enjoyment of :
and besides, to do and practice that in the worship of God,
which we have no precept, no precedent, no rule, no encou-
ragement for, in the Scripture ; nor the approved examples
VOL. xviii. o

194 ANIMADVERSIONS ON A TREATISE

of any holy men from the foundation of the world. What-
ever charity there can be in such prayers, I am sure, faith
there can be none, seeing there is neither precept for them,
nor promise of hearing them.

But it is purgatory that must bear the weight of this
duty. 'This/ saith our author, ' need not to be so con-
demned, being taught by pagans and ancient rabbies, and
so came down from Adam by a popular tradition through all
nations,' a great many of whose names are reckoned up by
him, declaring by the way which of them came from Shem,
which from Ham, which from Japhet, to whom the Hebrews
are most learnedly assigned. For the pagans, Virgil, Cicero,
and Lucretius, are quoted as giving testimony to them.
This testimony is true, in the first especially lies the whole
doctrine of purgatory. Some Platonic philosophers, whom
he followed, have been the inventors of it. That some of
the pagans invented a purgatory, and that Roman Catholics
have borrowed their seat for their own turn, is granted.
What our author can prove more by this argument, I know
not. The names of the old Hebrew rabbins that had taught,
or did believe it, he was pleased to spare ; and I know his
reason well enough, though he is not pleased to tell us.
And it is only this, that there are no such old rabbins, nor
ever were in the world ; nor was purgatory ever in the creed
of the Judaical church, nor of any of the ancient rabbins.
Indeed here and there one of them seemed to have dreamed,
with Origen, about an end of the pains of Gehenna; and
some of the latter masters, the cabalists especially, have
espoused the Pythagorean metempsychosis ; but for the
purgatory of the pagans and Papists, they know nothing
of it.

On these testimonies he tells us, ' that this opinion of
the soul's immortality, and its detention after death in some
place ' citra ccelum,' is not any new thing freshly taught,
either by our Saviour or his apostles, as any pecuUar doc-
trine of his own, but taken up as granted by the tradition
of the Hebrews, and supposed and admitted by all sides as
true, upon which our Lord built much of his institutions.'
Gallantly ventured however ! I confess, a man shall seldom
meet with prettier shuffling.

Purgatory, it seems, is the doctrine of the soul's immor-

ENTITLED FIAT LUX. 195

tality, and detention in some place * citra ccelum.' Who
would ever have once dreamed of this, had not our author
informed him ? This it is to be learned in the Roman mys-
tery ; the doctrine of purgatory, is the doctrine of the soul's
immortality; never was doctrine so foully mistaken as that
hath been ; but if it be not, yet it is of the ' detention of the
souls in someplace ' citra ccelum.' It is indeed, but yet our
author knows, that in these words as bad, if not a worse
fraud than under the other is couched. It was the opinion
of many of the ancients, that the souls of the saints that de-
parted under the Old Testament, enjoyed not the blessed
presence of God, but were kept in a place of rest until the
ascension of Christ. And this our author would have us to
think is the doctrine of purgatory; he himself I hope enjoys
the contentment of believing the contrary. But he tells us,
' that our blessed Saviour and his apostles were not the first
that taught this doctrine,' that is, of purgatory. As though
they had taught it at all, or had not taught that which is
inconsistent with it, and destructive of it, which is notori-
ous that they have ! And for the traditions of the Hebrew
church ; as that was none of them, so I believe our author
knows but little what were. But he takes a great deal of
pains to prove, though very unsuccessfully, that ' the Jews
did believe, that the souls of those that departed before the
resurrection of the Messias, did not enter heaven ;' as
though that was any thing to his purpose in hand ; but he
is, as I said, marvellous unsuccessful in that attempt also.
The parable of Lazarus and the rich man, prove only that
Lazarus's soul was in Abraham's bosom ; that Abraham's
bosom was not in heaven, it doth not prove. Peter in the
second of the Acts, proves no more, than that the whole
person of David, body and soul, was not ascended into hea-
ven ; the not ascending of his soul alone, being nothing to
his purpose. But what he cannot evince by testimonies,
we will win by dint of arguments. ' The Jews,' saith he,
' could- not believe what God had never promised ; but hea-
venly bliss was none of the promises of Moses's law, nor
were they ever put in hope of it, for any good work that
they should do.' It seems then, that which was promised
them in Moses's law, was eternal life in some place ' citra
ccelum,' or ' citra culum,' until the coming of the Messias ;
o 2

196 ANIMADVERSIONS ON A TREATISE

for this he would fain prove that they believed, and that
rightly. This, I confess, is a rare notion, and I know not
whether it be ' de fide,' or no ; but this I am sure, that it is
the first time that ever I heard of it, though I have been a
little conversant with some of his great masters. But the
truth is, our author hath very ill success for the most part,
when he talks of the Jews ; as most men have, when they
talk of what they do not understand. Eternal life and ever-
lasting reward, the enjoyment of God in bliss, was promised
no less truly in the Old Testament, than under the New,
though less clearly; and our author grants it, by confessing
that the estate of the saints in rest ' extra ccelum,' to be ad-
mitted thither upon the entrance made into it by the Mes-
sias, was promised to them, and believed by thenfl, though
any such promise made to them, or any such belief of them,
as should give us the specification of the reward they ex-
pected, he is not able to produce.

' The promise of heaven is made clear under the New
Testament, yet not so,' he tells us, ' but that in the exe-
cution of this promise, it is sufficiently insinuated, that if
any spirit issue out of his body, not absolutely purified,
himself may indeed by the use of such means of grace, as
our Lord instituted, be saved, yet so as by fire;' 1 Cor. iii.
I think I know well enough what he aims at, but the sense
of his words I do not so well understand. Suppose a spirit
so to issue forth as he talks ? seeing we must not believe,
that the blood of Jesus purges us from all our sins ; who,
or what is it then that he means by himself? Is it the spirit
after it is departed ? Or is it the person before its depar-
ture ? If the latter, to what end is the issuing forth of the
spirit mentioned ? And what is here for purgatory, seeing
the person is to be saved by the means of grace appointed
by Christ ? If the former, as the expression is uncouth, so I
desire to know, whether purgatory be an instituted means
of grace or no? and, whether it was believed so by Virgil,
or is by any of the more learned Romanists ? I think it my
duty a little to retain my reader in this stumbling passage.
Our author having a mind to beg some countenance for pur-
gatory from 1 Cor. iii. and knowing full well, that there is
not one word spoken there about the spirits of men departed,
but of their trials in this life, was forced to confound that

ENTITLED FIAT LUX.

197

living and dead means of grace and punishment, things pre-
sent and to come, that somewhat might seem to look towards
purgatory, though he knew not what. Nor doth he find
any better shelter for his poor purgatory, turned naked out
of doors, throughout the whole Scripture, as injurious to the
grace of God, the mediation of Christ, the tenour of the co-
venant of grace, and contrary to express testimonies ; in
those words of our Saviour, Matt. v. who speaking of sin-
ners, dying in an unreconciled condition, having made no
peace or agreement with God, says, that being ' delivered
into prison, they should not go forth, until they had paid
the utmost farthing.' For as the persons, whom he para-
bolically sets forth, are such as die in an absolute estate of
enmity of God ; which kind of persons, as I take it, Roman
Catholics do not believe to go to purgatory ; so I think it
is certain, that those enemies of God, who are, or shall be,
cast into hell, shall not depart until they have paid the utter-
most farthing ; and that the expression, ' until,' doth in Scrip-
ture always denote a limitaiion of time to expire, and the
accomplishment afterward of what is denied before ; I sup-
pose, nay, I know, he will not say. So that their lying in
prison until they pay the uttermost farthing of their debts
(which is not God's way of dealing with them whom he
washes and pardons in the blood of Christ, who are not able
to pay one farthing of them), is their lying there to eternity.
And so also the sins of which it is said, they shall ' not be
forgiven in this world, nor in the world to come,' in one gos-
pel ; it is said in another, ' that they shall never be forgiven;'
that is, not really forgiven here, nor declared or manifested to
be forgiven hereafter. Besides, methinks this should make
very little for purgatory, however the words should be inter-
preted ; for they are a great aggravation of the sins spoken
of, as the highest and most mortal that men may contract
the guilt of, that can be pardoned, if they can be pardoned.
That the remission of such sins may be looked for in purga-
tory, as yet we are not taught : nay, our own author tells us.
That mortal sins must be remitted, before a man can be ad-
mitted into purgatory ; so that certainly there is not a more
useless text in the Bible to his present purpose than this is,
though they be all useless enough in all conscience.

But here a matter falls across his thoughts, that doth not

198 ANIMADVERSIONS ON A TREATISE

a little trouble him ; and it is this. That St. Paul, in his
epistles, never makes use of ' purgatory, directly at least as
a topic-place, either in his exhortations to virtue, or dissua-
sions from vice ;' and I promise you, it is a shrewd objec-
tion. It cannot but seem strange, that St. Paul should
make no use of it, and his church make use almost of no-
thing else. Little, surely, did St. Paul think, how many
monasteries and abbeys this purgatory would found; how
many monks and friars it would maintain; what revenue it
would bring into the church, that he passeth it by so slight-
ly ; but St. Paul's business was to persuade men to virtue,
and dehort them from vice. And he informs us, that there
is such a contemperation of heat and cold in purgatory, such
an equal balance between pains and hopes, good and evil,
that it is not very meet to be made a topic for these ends
and purposes; that is, that indeed that is of no use in reli-
gion. The trouble and comfort of it, are, by a due mixture,
so allayed, as to their proper qualities, that they can have no
operation upon the minds of men, to sway them one way or
other. Had some of our forefathers been so far illuminated,
all things had not been at the state wherein they are at this
day in the papacy ; but, it may be, much more is not to be
expected from it, and therefore it may now otherwise be
treated than it was yerst-while, when it was made the sum
and substance of religion. However, the time will come,
when this Platonical signet that hath no colour from Scrip-
ture, but is opposite to the clear testimonies of it; repugnant
to the grace, truth, and mercy of God ; destructive to the
mediation of Christ ; useless to the souls of men, serving
only to beget false fears in some few, but desperate pre-
sumptions, from the thoughts of an after-reserve, and second
venture after this life is ended ; in the most, abused to in-
numerable other superstitions, utterly unknown to the first
churches, and the orthodox bishops of them, having by va-
rious means and degrees crept into the Roman church
(which shall be laid open, if called for), shall be utterly ex-
terminated out of the confines and limits of the church of
God. In the mean time, I heartily beg of our Romanists,
that they would no more endeavour to cast men into real
scorching consuming fire, for refusing to believe that which
is only imaginary and fantastical.

ENTITLED FIAT LUX. 199

CHAP. XXL

Pope.

Sect. 29. It is not because the pope is forgotten all this
while, that he is there placed in the rear, after images,
saints, and purgatory. It is plain, that he hath been borne
in mind all along ; yea, and so much mentioned, that a man
would wonder, how he comes to have a special paragraph
here allotted to him. The whole book seems to be all pope,
from the very beginning, as to the main design of it ; and
now to meet, pope, by himself again, in the end, is some-
what unexpected. But, I suppose, our author thinks he can
never say enough of him. Therefore, lest any thing fit to be
insisted on, should have escaped him in his former dis-
courses, he hath designed this section, to gather up the
paralipomena, or ornaments he had forgotten before to set
him forth withal. And indeed, if the pope be the man he
talks of in this section, I must acknowledge he hath had
much wrong done him in the world. He is one, it seems,
that we * are beholden unto for all we have that is worth
anything;' particularly for the * gospel, which was origmally
from him ; for kingly authority, and his crown-land with all
the honour and power in the kingdom ; one, that we had not
had any thing left us, at this day, either of truth or unity,
humanly speaking, had not he been set over us. One, in
whom Christ hath no less shewn his divinity and power,
than in himself; in whom he is more miraculous, than he
was in his own person. One, that by the only authority of
his place and person, defended Christ's being God against
all the world; without which, humanly speaking, Christ
had not been taken for any such person as he is believed
this day.' So as not only we, but Christ himself is be-
holden to him, that any body believes him to be God. Now
truly, if things stand thus with him, I think it is high time
for us to leave our protestancy, and to betake ourselves to
the Irishman's creed, ' That if Christ had not been Christ
when he was Christ, St. Patrick (the pope) would have been
Christ.' Nay, as he is, having the hard fate to come into
the world, so many ages after the ascension of Christ into
heaven, I know not what is left for Christ to be, or do. The

200 ANIMADVERSIONS ON A TREATISE

Scripture tells us, that the gospel is Christ's, originally from
him; now we are told it is the pope's, originally from him;
that informs us, that by him (the wisdom of God) 'kings
reign, and princes execute judgment;' now we are taught,
* That kingly authority, with his crown-land, is from the
pope^.' That instructs us, to expect the preservation of faith
and truth in the world, from Christ alone ; the establishment
of his throne and kingdom for ever and ever ; his building,
guidance, and protection of his church : but we are now
taught, that for all these things we are beholden to the pope,
w^ho, by his only authority, keeps up the faith of the Deity
of Christ ; who surely is much engaged to him, that he takes
it not to himself. Besides, what he is, for our better in-
formation, that we may judge aright concerning him, we
may consider also what he doth, and hath been doing, it
seems, a long time ; ' He is one that hath never been known
to let fall the least word of passion against any, nor move
any engine for revenge ; onp whose whole life and study is
to defend innocence,' &c. That by his ' general councils,
all held under, and by him, especially that of Nice, hath
done more good than can be expressed ; careful, and more
than' humanly happy, in all ages, in reconciling Christian
princes,' &c. ' One who let men talk what they will, if he
be not an unerring guide in matters of religion and faith, all
is lost.' But how shall we come to know, and be assured
of all this ? Other men, as our author knows and complains,
speak other things of him ; is it meet, that in so doubtful
and questionable a business, and of so great importance to
be known, we should believe a stranger upon hi^ word, and
that against the vehement affirmations at least of so many
to the contrary : the Scripture speaks never a word that we
can find of him, nor once mentions him at all. The ancient
stories of the church are utterly silent of him, as for any
such person as he is here described, speaking of the bishop
of Rome, as of other bishops in those days, many of the
stories of after-ages give us quite another character of him,
both as to his personal qualifications and employment. I
mean, of the greatest part of the series of men going under
that name. Instead of peace-making and reconciliation,
they tell us of fierce and cruel wars, stirred up and managed
by them; of the ruin of kings, and kingdoms, by their

ENTITLED FIAT LUX. 201

means: and instead of the meekness pretended, their breath-
ing out threatenings against men that adore them not ; per-
secuting them with fire and sword, to the utter depopulation
of some countries, and the defiling of the most of Europe
with bloody cruelties. What course shall we take in the
contest of assertions, that we may be able to make a right
judgment concerning him? I know no better than this, a
little to examine apart the particulars of his excellency as
they are given us by our author, especially the most eminent
of them ; and weigh whether they are given in according to
truth or no.

The first that we mentioned was, that ' the gospel was
originally from him, and to him we are beholden for it.'
This we cannot readily receive ; it is certainly untrue, and
fearfully blasphemous to boot. The gospel was originally
from Christ; and to him alone are we beholden for it, as
hath been before declared. Another is, that 'kingly au-
thority amongst us, and his crown-land is from him.' This
is false and seditious. Kingly authority in general is from
God, and by his providence was it established in this land,
before the pope had any thing to do here ; nor doth it lean
in the least on his warranty, but hath been supported with-
out the papacy, and against all its oppositions, which have
not been a few. A third is, that, ' humanly speaking, had
not he been set over us, we had not had this day either truth
or unity.' I know not well, what you mean by ' humanly
speaking ;' but I am sure, so to blaspheme the care and love
of Christ to his church, and the sufficiency of his word and
promised Spirit to preserve truth in the world, without the
pope, whose aid in this work he never once thought of, re-
quested, appointed, is, if not inhuman and barbarous, yet bold
and presumptuous. That ' Christ hath no less shewed his di-
vinity in him than in his own person,' is an expression of the
same nature, or of a more dreadful, if possible it may be. I .
speak seriously, I do not think this is the way to make men
in love with the pope. No sooner is such a word spoken, but
immediately the wicked bestial lives, the ignorance, atheisms,
and horrid ends of many of them, present themselves to the
thoughts of men, and a tremor comes over their hearts, to hear
men open their mouths with such blasphemies, as to affirm,
that the Lord Christ did as much manifest his divinity and

202 ANIMADVERSIONS ON" A TREATISE

power in such beasts, as in his own person. ' Yea, that
he is more miraculous in him, than he was in himself:' what
proof, sir, is there of this? Where is the Scripture, where the
antiquity, where the reason for it? We tell you truly, we
cannot believe such monstrous figments upon their bare
affirmation. Yea, but this is not all, * Christ is beholden
to him for all the faith of his Deity that is in the world ;'
Why so? Why, by the ' only authority of his place and per-
son, he defended it.' When? 'When it was opposed by the
Arians,' and he called his council of Nice, where he con-
demned them. Who would not be sick of such trifles? Is
it possible that any man in his right wits should talk at such
a rate? Consult the writings of those days, of Alexander of
Alexandria, of Athanasius, Gregory, Basil, Chrysostom,
Austin, who not? Go over the volumes of the councils of
those days ; if he can once find the authority of the pope of
Rome, and his person, pleaded as the pillar of the faith of
Christ's Deity, or as any argument for the proof of it, let
him triumph in his discovery. Vain man that dares to make
these flourishes, when he knows how those ancient Christian
heroes, of those days, mightily proved the Deity of Christ
from the Scriptures, and confounded their adversaries with
their testimonies, both in their councils, disputes, and
writings, which remain to this day. Was not the Scripture
accounted, and pleaded by them all as the bulwark of this
truth? and did not some of them, Athanasius for instance,
do and suffer for the maintaining of it, more than all the
bishops of Rome in those days, or since? and, what a trifling
is it to tell us of the pope's council at Nice? As though we
did not know who called that council, who presided in it,
who bare the weight of the business of it, of whom none
were popes, nor any sent by popes ; nay, as if we did not
know, that there was then no such pope in the world, as he
about whom we contend. Indeed it is not candid and inge-
nuous for a man to talk of these things in this manner. The
like must be said of the six first councils mentioned by him;
in some of which the power of the bishop of Rome was ex-
pressly limited, as in that of Nice, and that of Chalcedon,
and in the others ; though he was ready enough to pretend
to more, yet he had no more power than the bishops of other
cities, that had a mind to be called patriarchs. We do not

ENTITLED FIAT LUX. 203

then, as yet, see any reason to change our former thoughts
of the pope, for any thing here offered by our author ; and
we cannot but be far enough from taking up his, if they be
those which he hath in this discourse expressed, they being
all of them erroneous, the most of them blasphemous.

But yet, if we are not pleased with what he is, we may
be pleased with what he does ; being so excellent a well ac-
complished person as he is ; for he is one that was never
* known to let fall a word of passion/ That, for casting off
his authority should procure thousands to be slain, and
burned, without stirring up any ' engine of revenge,' these
are somewhat strange stories. Our author grievously com-
plains of uncivil carriage toward the pope in England, in all
sorts, men, women, and children. For my part, I justify no
reviling accusation in any, against any whatever ; but yet I
must tell him, that if he thinks to reclaim men from their
hard thoughts of him (that is, not of the person of this or
that pope, but of the office as by them managed) it must not
be by telling him, he is a fine accomplished gentleman, that
he is ' a prince, a stranger, a great way off, whom it is uncivil
and unmannerly to speak so hardly of:' but labour to shew,
that it is not his principle to impose upon the consciences of
men, his apprehensions in the things of God; that he is not the
great proclaimer of many false opinions, heresies, and supersti-
tions, and that with a pretence of an authority, to make them
receive them whether they will or no ; that he hath not caused
many of their forefathers to be burned to death, for not sub-
mitting to his dictates, nor would do so to them, had he them
once absolutely in his power; that he hath never given away
this kingdom to strangers, and cursed the -lawful princes of
it; that he pleads not a sovereignty over them, and their go-
vernors, inconsistent with the laws of God and the land :
* Hsec, cedo, admoveant templis, et farre litabo.' For whilst
the greatest part of men amongst us, do look upon him as
the antichrist foretold in the Scripture, guilty of the blood
of innumerable martyrs, and witnesses of the truth of Christ;
others who think not so hardly of him, yet confess he is so
like him, that by the marks given of antichrist, he is the
likeliest person on the earth to be apprehended on sus-
picion ; all of them think, that if he could get them into his
power, which he endeavours continually, he would burn them

204 ANIMADVERSIONS ON A TREATISE

to ashes; and that, in the mean time, he is the corrupt foun-
tain and spring of all the false worship, superstition, and
idolatry, wherewith the faces of many churches are defiled.
To suppose he can persuade them to any better respect of
him than they have, by telling them how ' fine a gallant gen-
tleman' he is, and what a great way off from them, and the
like stories, is to suppose, that he is to deal with fools and
children. For my own part, I approve no man's cursing or
reviling of him ; let that work be left to himself alone for
me : I desire men would pray for him, that God would con-
vert him and all his other enemies to the truth of the gos-
pel ; and in the mean time to deliver all his from their policy,
rage, and fury.

We may easily gather what is to be thought of the other
encomiums given to him by our author, by what hath been
observed concerning those we have passed through ; as that
' his whole life and study is to defend innocency,' &c. It
must needs be granted, that he hath taken some little time
to provide for himself in the world; he had surely never ar-
rived else to that degree of excellency, as to tread on the
necks of emperors, to have kings hold his stirrup, to kick off
their crowns, to exceed the rulers of the earth in worldly
pomp, state, and treasures, which came not to him by inhe-
ritance from St. Peter ; and whether he hath been such a de-
fender of innocency and innocents, the day wherein God
shall make inquisition for blood, will manifest. The great
work he hath done by his general councils, a summary of
which is given us by our author, is next pretended. ' All
this was done by him, yea, all that good that was ever done
by general councils in the world was done by him ;' for they
were all his councils, and that which was not his, is none.
I shall only mind our author of what was said of old, unto
one talking at that rate that he is pleased here to do:

' Lahore alieno magnam partam gloriam
Verbis saepein se transraovet, qui liabet saicni
Qui in te est.'

All the glory and renown of the old ancient councils, all
their labours for the extirpation of heresies and errors, and
the success that their honest endeavours were blessed withal,
with the seasoning of one little word 'his,' are turned over
to the pope. They were ' his councils ;' a thing they never

ENTITLED FIAT LUX. 205

once dreamed of; nor any mortal man in the days wherein
they were celebrated. Convened they were in the name,
and upon the institution of Christ, and so were * His' coun-
cils ; were called together, as to their solemn external con-
vention, by the emperors of those days, and so were, not
their councils, but councils held by their authority, as to all
the external concernments of them. This the councils them-
selves did acknowledge; and so did the bishops of Rome in
those days, when they joined their petitions with others
unto the emperors, for the convening of them ; and seldom
it was, that they could obtain their meetings in any place
they desired ; though they were many of them wise at an
after game, and turned their remoteness from them into their
advantage. As they were called by the emperors, so they
were composed of bishops and others, with equal suffrages.
How they come to be the pope's councils, he himself only
knows, and those to whom he is pleased to impart this secret,
of other men not one. Indeed some of them may be called
his councils, if every thing is his, wherein he is any way con-
cerned ; such was the first council of Nice, as to his pretended
jurisdiction; such that of Chalcedon, as to his primacy; such
were sundry famous conventions in Afric, wherein his pre-
tensions unto authority were excluded, and his unseemly
frauds discovered. Nay, there is not any thing upon the
roll of antiquity of greater and more prodigious scandal, than
the contests of popes in some African councils, for autho-
rity and jurisdiction. Their claim was such, as that the
good fathers assembled wrote unto them, that they would
not introduce secular pride and ambition into the church of
Christ; and the manner of managing their pretensions, was
no other but downright forgery, and that of no less than
canons of the first memorable council of Nice; which to dis-
cover, the honest African bishops were forced to send to
Constantinople, Alexandria, and Antioch, for authentic co-
pies of those canons; upon the receipt whereof, they molli-
fied the forgery with much Christian sobriety and prudence
unto the bishop of Rome himself, and enacted a decree for
the future, to prevent his pretensions and claims. Besides,
as the good bishops aver, God himself testified against the
irregular interposition of the pretended power of the bishop
of Rome ; for whilst they, being synodically assembled, were

206 ANIMADVERSIONS ON A TREATISE

detained and hindered in their procedure, by the Romanists'
contests for superiority, Apiarius, the guilty person, being
convinced in his conscience of his many notorious evils and
crimes, from a just censure whereof, the Roman interposi-
tion was used to shelter him, of his own accord cast himself
at the feet of the assembly, confessing all his wickedness
and folly. Of the six first councils then there is no more
reason to call them the pope's, or to ascribe their achieve-
ments unto him, than there is to call them any other
bishop's of any city, then famous in the world. In that which
he calls the ' seventh general council,' indeed a conventicle
of ignorant, tumultuous, superstitious Iconolaters, con-
demned afterward by a council held at Frankfort, by the
authority of Charles the Great, he stickled to some purpose
for images, which then began to be his darlings ; and though
we can afford that council to be his, for any concernment
we have in it, yet the story of it will not allow us to do so ;
it being neither convened nor ruled by his authority, though
the brutish monks in it were willing to shelter themselves
under the splendour and lustre of his see. About those that
follow, we will not much contend: it matters not whose
they were, unless they had been better ; especially such as
laid foundations for, and stirred up princes to shed the in-
nocent blood of the martyrs of Christ, to some of their per-
petual ignominy, reproach, and ruin. But yet our author
knows, or may know what long contests there have been,
even in latter ages, whether the council should be the pope's
council, or the pope should be the council's pope; and how
the pope carried it at last, by having more archbishopricks
and bishopricks in his disposal than the councils had. And
so much for the pope's councils.

Our author adds, that * he hath been more than humanly
happy in reconciling Christian princes ;' but yet I will ven-
ture a wager with him, that I will give more instances of his
setting princes together by the ears, than he shall of recon-
ciling them; and I will manifest, that he hath got more by
the first work, than the latter. Let him begin the vie when
he pleaseth ; if I live, and God will, I will try this matter
with him before any competent judges; 'Tu die mecum,
quo pignore V How else to end this matter, I know not.

I see not then any ground my countrymen have to alter

ENTITLED FIAT LUX. 207

their thoughts concerning the pope, for any thing here ten-
dered unto them by this author; yea, I know they have
great reason to be confirmed in their former apprehensions
concerning him. For all that truly honour the Lord Jesus
Christ, have reason to be moved, when they hear another, if
not preferred before him, nor set up in competition with
him, yet openly invested with many of his privileges and
prerogatives ; especially considering, that not only the per-
son of Christ, but his word also is debased to make way to
his exaltation and advancement. Thence it is, that it is
openly averred, that were it not for his 'infallibility, we
should all this time have been at a loss for truth and unity.'
Of so small esteem with some men is the wisdom of Christ,
who left his word with his church for these ends, and his
word itself. All is nothing without the pope. If I mistake
not in the light and temper of my countrymen, this is not
the way to gain their good opinion of him. Had our au-
thor kept himself to the general terms of a good prince, a
universal pastor, a careful guide ; and to general stories of
his wisdom, care, and circumspection for public good, which
discourse makes up what remains of this paragraph, he
might perhaps have got some ground on their affection and
esteem, who know nothing concerning him to the contrary;
which in England are very few. But these notes above
Ela, these transcendant encomiums, have quite marred his
market. And if there be no medium, but men must believe
the pope to be either Christ or antichrist, it is evident which
way the general vogue in England will go, and that at least
until fire and fagot come; which, blessed be God, we are
secured from, whilst our present sovereign sways the scep-
tre of this land ; and hope our posterity may be so, under his
offspring, for many generations.

208 ANIMADVER^ONS ON A TREATISE

CHAP. XXII.

Popery.

Sect. 30. Our author hopes, it seems, that by this time he
hath brought his disciples to popery ; that is the title of the
last paragraph, to his business, not of his book ; for that
which follows, being a parcel of the excellent speech of my
lord chancellor, is about a matter wherein his concernment
lies not: this is his close and farewell. They say, there is
one, who, when he goes out of any place, leaves a worse sa-
vour at his departure, than he gave all the time of his abode ;
and he seems here to be imitated. The disingenuity of this
paragraph, the want of care, of truth, and of common ho-
nesty, that appears in it, sends forth a worse savour than
most of those, if not than any, or all of them, that went be-
fore. The design of it is to give us a parallel of some popish
and Protestant doctrines, that the beauty of the one may the
better be set off by the deformity of the other. To this end
he hath made no conscience of mangling, defacing, and de-
filing of the latter. The doctrines he mentions, he calls the
more plausible parts of popery. Such as he hath laboured
in his whole discourse to gild and trick up with his rhetoric,
nor shall I quarrel with him for his doting on them : only I
cannot but wish it might suffice him to enjoy and proclaim
the beauty of his church, without open slandering and de-
faming of ours. This is not handsome, civil, mannerly,
nor conscientious. A few instances will manifest, whether
he hath failed in this kind or no. The first plausible piece
of popery, as he calls it, that he presents us in his antithesis,
is ' the obligation which all have who believe in Christ to
attend unto good works, and the merit and benefit of so
doing ;' in opposition whereunto he says Protestants * teach
that there be no such things as good works pleasing unto
God, but all be as menstruous rags, filthy, odious, and
damnable in the sight of heaven ; that if it were otherwise,
yet they are not in our power to perform.' Let other men
do what they please, or are able ; for my part, if this be a
good work, to believe that a man conscientiously handles

ENTITLED FIAT LUX, 209

the things of religion, with a reverence of God, and a re-
gard to the account he is to make at the last day, who can
thus openly calumniate, and equivocate; I must confess, I
do not find it in my )Dower to perform it. It may be, he
thinks it no great sin to calumniate and falsely accuse here-
tics; or, if it be, but a venial one. Such a one as hath no
respect to heaven or hell, but only purgatory, which hath
no great influence on the minds of men to keep them from
vice, or provoke them to virtue. Do Protestants teach,
* There are no such things as good works pleasing to God,'
or that ' those that believe, are not obliged to good works V
In which of their confessions do they so say? In what
public writing of any of their churches ? What one indi-
vidual Protestant was ever guilty of thinking or venting
this folly ? If our author had told this story in Rome or
Italy, he had wronged himself only in point of morality ;
but telling it in England, if I mistake not, he is utterly gone
also as to reputation. But, yet you will say, that if there
be good works, yet it is not in our power to perform them.
No more will Papists neither, that know what they say, or
are in their right wits, that it is so without the help of the
grace of God ; and the Protestant never lived, that I know
of, that denied them by that help and assistance to be in
our power. But they say, they are * all as filthy rags,' &c.
I am glad he will acknowledge Isaiah to be a Protestant,
whose words they are concerning all our righteousness, that
he traduceth ; we shall have him sometime or other denying
some of the prophets or apostles to be Protestants; and
yet it is known, that they all agreed in their doctrine and
faith. Those other Protestants whom he labours principally
to asperse, will tell him, that although God do indispensably
require good works of them that do believe, and they by
the assistance of his grace do perform constantly those good
works, which both for the matter, and the manner of their
performance, are acceptable to him in Jesus Christ, accord-
ing to the tenour of the covenant of grace, and which, as
the eff'ect of his grace in us, shall be eternally rewarded ;
yet, that such is the infinite purity and holiness of the great
God with whom we have to do, in whose sight the heavens
are not pure, and who charges his angels with folly, that, if
he should deal with the best of our works, according to the

VOL. XVIII. P

210 ANIMADVERSIONS ON A TREATISE, &C.

exigence and rigour of his justice, they would appear want-
ing, defective, yea, filthy in his sight ; so that our works
have need of acceptation in Christ no less than our persons;
and they add this to their faith in this matter, that they be-
lieve, that those who deny this, know little of God or them-
selves. My pen is dull, and the book that was lent me for
a few days is called for. ' Ex hoc uno ;' by this instance ;
we may take a measure of all the rest wherein the same in-
genuity and conscientious care of offending is observed, as
in this ; that is, neither the one or other is so. The residue
of his discourse is but a commendation of his religion, and
the professors of it, whereof I must confess, I begin to grow
weary ; having had so much of it, and so often repeated,
and that from one of themselves, and that on principles
which will not endure the trial and examination : of this
sort is the suffering for their religion, which he extols in
them. Not what God calls them unto, or others impose upon
them in any part of the world ; wherein they are not to be
compared with Protestants, nor have suffered from all the
world for their papal religion, the hundredth part of what
Protestants have suffered from themselves alone, for their
refusal of it, doth he intend ; but what of their own accord
they undergo. Not considering, that as outward affliction
and persecution from the world, have been always the con-
stant lot of the true worshippers of Christ in all ages ;
so, voluntary self-macerations have attended the ways of
false worship among all sorts of men from the foundation of
the world.

VINDICATION

1

OF

THE ANIMADVERSIONS

ON

FIAT LUX:

WHEREIN

THE PRINCIPLES OF THE ROMAN CHURCH,

AS TO

MODERATION, UNITY, AND TRUTH ARE EXAMINED;

ATSID SUNDRY IMPORTANT CONTROVERSIES

COxNCERNING THE RULE OF FAITH, PAPAL SUPREMACY, THE MASS,

IMAGES, &c. DISCUSSED.

f 2

TO THE READER.

Christian Reader,

Although our Lord Jesus Christ hath laid blessed
and stable foundations of unity, peace, and agreement
in judgment, and affection amongst all his disciples ;
and given forth command for their attendance unto
them, that thereby they might glorify him in the world,
and promote their own spiritual advantage, yet also,
foreknowing what effect the crafts of Satan, in conjunc-
tion with the darkness and lusts of men would pro-
duce; that no offence might thence be taken against
him, or any of his ways, he hath forewarned all men
by his Spirit what differences, divisions, schisms, and
heresies would ensue on the publication of the gospel ;
and arise even among them that should profess sub-
jection unto his authority and law. And accordingly
it speedily came to pass; for what Solomon says that
he discovered concerning the first creation, namely,
that 'God made man upright, but he sought out many
inventions,' or immixed himself in endless questions;
the same fell out in the new creation or erection of the
church of Christ. The state of it was by him formed
upright, and all that belonged unto it, were of one
heart and one soul. But this harmony and perfection
of beauty, in answer to his will and institution, lasted
not long among them ; many who mixed themselves
with those primitive converts, or succeeded them in
their profession, quickly seeking out perverse inven-
tions. Hence, in the days of the Apostles themselves]

CCXIV TO THE HEADER.

there were not only schisms and divisions made in
sundry churches of their own planting, with disputes
about opinions and needless impositions by those of
the circumcision who believed ; but also opposition
was made unto the very fundamental doctrines of the
Deity and incarnation of the Son of God, by the spirit
of antichrist, then entering into the world, as is evident
from their writings and epistles. But yet as all this
while our Lord Jesus Christ, according to his promise,
preserved the root of love and unity amongst them who
sincerely believe in him entire (as he doth still, and
will do to the end), by giving the one and selfsame
Spirit to guide, sanctify, and unite them all unto him-
self; so the care and authority of the apostles during
their abode in the flesh, so far prevailed, that notwith-
standing some temporary impeachments of love and
union in or amongst the churches ; yet no signal pre-
judice of any long continuance befell them. For either
the miscarriages which they fell into, were quickly re-
trieved by them, the truth infallibly cleared, and pro-
vision made for peace, unity, and moderation in and
about things of less concernment; or else the evil,
guilt, and danger of them, remained only with and
upon some particular persons, the notoriety of whose
wickedness and folly, cast them out by common con-
sent, from the communion of all the disciples of Christ.
But no sooner was that sacred society 6 lepog 'Airoaro-
Awv x'^P"^^ ^^^^ their immediate successors, as Ege-
sippus speaks in Eusebius, departed unto their rest with
God, but that the church itself, which until then was
preserved a pure and uncorrupted virgin, began to be
vexed with abiding contention, and otherwise to de-
generate from its primitive original purity. From
thenceforward, especially after the heat of bloody and
fiery persecutions began to abate, far the greatest part
of ecclesiastical records consists in relations of the di-

TO THE UEAUEK. CCXV

visions, differences, schisms, and heresies that fell out
amongst them who professed themselves the disciples
of Christ. For those failings, errors, and mistakes
which were found in men of peaceable minds, the
church indeed of those days extended her peace and
unity, if Justin Martyr and others may be believed, to
such as the seeming warmer zeal, and really colder
charity of the succeeding ages could not bear withal.
But yet divisions and disputes were multiplied into
such an excess, as that the Gentiles fetched advantage
from them, not only to reproach all Christians withal,
but to deter others from the profession of Christianity.
So Celsus, in his third book, deals with them ; for saith

he, ap-^o/iitvoi fxev oX'iyoi re rtaav, Koi ev erppovovv' eg irXriOoQ
0£ aTrapevreg avOig av TSfxvovrai koi a-^itovrai Kol araaeig ISiag
f^Etf e/cacrroi OeXovai' Kai viro Tr\i}Bovg iraXiv ^uaTafxevoi a^ag
avTovg iXk-yyovaiv' ivog ojg enrsiv, en Koivtovovvreg uye Koivw-
vovaiv tTi TQV ovofiaTog' ai tovtov jhovov eyKaTaXnreiv b/xojg
aicryyvovTai. ' At first, when there were but a few, they
were of one mind, or agreed well enough : but being
increased, and the multitude of them scattered abroad,
they were presently divided again and again ; and
every one would have his own party or division, and,
as in a divided multitude, opposed and reproved one
another ; so that they had no communion among them-
selves, but only in name, which for shame they retain.'
So doth he for his purpose, as is the manner of men,
invidiously exaggerate the differences that were in
those early times amongst Christians ; for he wrote
about the days of Trajan the emperor. That others of
them took the same course, is testified by Clemens,
Stromat. lib, 7. Augustin. lib. de Ovib. cap. 15. and
sundry others of theantient writers of the church. But
that no just offence as to the truth, or any of the ways
of Christ, might hence be taken, we are, as I said before,
forewarned of all these things by the Lord himself, and

CCXVl TO THE READEK.

his apostles ; as also of the use and necessity of such
events and issues : whence Origen cries out irdw 6av-
fiaa'iwQ 6 IlauXot' Etjorj/cEvai juot So/ca, ' Most admirable unto
me seems the saying of Paul,' ' There must be heresies
amongst you, that those who are approved may be
manifest.' Nor can any just exception be hence taken
against the gospel itself. For it doth not belong unto
the excellency or dignity of any thing to free itself
from all opposition, but only to preserve itself from
being prevailed against, and to remain victorious, as
the sacred truths of Christ have done, and will do unto
the end. Not a few, indeed, in these evil days wherein
we live, the ends of the world, and the difficulties with
which they are attended being come upon us, persons
ignorant of things past, and regardless of things to
come, in bondage to their lusts and pleasures, are ready
to make use of the pretence of divisions and differences
among Christians, to give up themselves unto atheism,
and indulge to their pleasures like the beasts that perish.
' Let us eat and drink, for to-morrow we shall die.'
* Quid aliud inscribi poterat sepulchre bovis !' But
whatever they pretend to the contrary, it may be easily
evinced, that it is their personal dislike of that holy
obedience which the gospel requireth, not the dif-
ferences that are about the doctrines of it, which alien-
ates their minds from the truth. They will not some
of them forego all philosophical inquiries after the na-
ture and causes of things here below, they know well
enough that there was never any agreement amongst
the wisest and severest that at any time have been en-
gaged in that disquisition, nor is it likely that ever
there will be so. And herein they can countenance
themselves with the difficulty, obscurity, and impor-
tance of the things inquired after- But as for the high
and heavenly mysteries of the gospel, the least whereof
is infinitely of more importance than any thing that the

TO THE READER. CCXVll

Utmost reach and comprehension of human wisdom
can attain unto, they may be neglected and despised
because there are contentions about them.

Hie nigras succus loliginis, ha;c est
^rugo iiiera.

The truth is, this is so far from any real ground
for any such conclusion, that it were utterly impos-
sible that any man should believe the truth of
Christian religion, if he had not seen, or might not be
informed, that such contention and differences had en-
sued in and about 'it; for that they should do so, is
plainly and frequently foretold in those sacred oracles
of it,whereof, if any one be found to fail, the veracity
and authority of the whole may justly be called into
question. If, therefore, men will have a religion so ab-
solutely facile and easy, that without laying out of
their rational abilities, or of exercising the faculties of
their souls about it, without foregoing of their lusts and
pleasures, without care of mistakes and miscarriages,
they may be securely wrapped up in it, as it were, whe-
ther they will or no: I confess they must seek for some
other where they can find it, Christianity will yield
them no relief. God hath not proposed an acquaint-
ance with the blessed concernments of his glory,
and of their own eternal condition, unto the sons of
men, on any such terms, as that they should not
need, with all diligence, to employ and exercise the fa-
culties of their souls in the investigation of them, in the
use of the means by him appointed for that purpose,
seeing this is the chiefest end for which he hath made
us those souls. And as for them, who in sincerity give
up their minds and consciences unto his authority and
guidance, he hath not left them without an infallible
direction for such a discharge of their own duty, as is
sufficient to guide and lead them in the midst of all
differences, divisions, and oppositions unto rest with

CCXVlll TO THE HEADER.

himself; and the difficulties which are cast upon any
in their inquiring after truth, by the error and devia-
tion of other men from it, are all sufficiently recom-
pensed unto them, by the excellency and sweetness
which they find in the truth itself, when sought out
with diligence according to the mind of Christ. And
one said not amiss of old, iTroifxoi tov kTnp.{KwQ kviZovra

ToiQ '^piGTiavicFiuLov diptasai (To^wraToi' ^ptfrriavov yiveaOai, ' I

dare say he is the wisest Christian, who hath most di-
ligently considered the various differences that are in
and about Christianity,' as being built in the knowledge
of the truth upon the best and most stable foundations.
To this end hath the Lord Jesus given us his holy
word, a perfect and sure revelation of all that he would
have us to believe or do in the worship of God. This
he commands us diligently to attend unto, to study,
search, and inquire after, that we may know his mind
and do it. It is true, in their inquiry into it, various
apprehensions concerning the sense and meaning of
sundry things revealed therein have befallen some men
in all ages ; and Origen gives this as one occasion of
the differences that were in those days amongst Chris-
tians, TOVTo, saith he, riKoXovOrias, ^ia(j>6pu)g eK^i^afxsvwv Tovg
oLfxa TTaai TncmvOevTag dvai Buovg Xoyowc to yiviaOai aipeaeigl

lib. 3. Con. Cel. 1. 'When many were converted unto
Christianity, some of them variously understanding the
holy Scripture, which they jointly believed, it came to
pass that heresy ensued.' For this was the whole rule
of faith and unity in those days; the means for secur-
ing of us in them imposed on us of late by the Roman-
ists, was then not heard of, not thought of in the world.
But moreover, to obviate all danger that might in this
matter ensue, from the manifold weakness of our minds
in apprehending spiritual things, the Lord Jesus hath
promised his Holy Spirit unto all them that believe in
him, and ask it of him, to prevent their mistakes and

TO THE READER. CCXIX

miscarriages in the study of his word, and to ' lead
them into all that truth,' the knowledge whereof is ne-
cessary, that they may believe in him unto the end, and
live unto him. And if they who diligently and con-
scientiously without prejudices, corrupt ends or de-
signs, in obedience to the command of Christ, shall in-
quire into the Scriptures, to receive from thence the
whole object of their faith and rule of their obedience,
and who believing his promise shall pray for his Spirit,
and wait to receive him in and by the means appoint-
ed for that end, may not be, and are not thereby se-
cured from all such mistakes and errors as may disin-
terest them in the promises of the gospel, I know not
how we may be brought unto any certainty or assur-
ance in the truths of God, or the everlasting consola-
tion of our own souls. Neither indeed is the nature of
man capable of any farther satisfaction in or about
these things, unless God should work continual mira-
cles, or give continually special revelations unto all in-
dividuals, which would utterly overthrow the whole
nature of that faith and obedience which he requires at
our hands. But once to suppose that such persons,
through a defect of the means appointed by Christ for
the instruction and direction before mentioned, may
everlastingly miscarry, is to cast an unspeakable re-
proach on the goodness, grace, and faithfulness of God,
and enough to discourage all men from inquiring after
the truth. And these things the reader will find
farther cleared in the ensuing discourse, with a dis-
covery of the weakness, falseness, and insufficiency of
those rules and reliefs which are tendered unto us by
the Romanists, in the lieu of them that are given
us by God himself. Now if this be the condition
of things in Christian religion, as to any one that
hath with sincerity consulted the Scripture, or con-
sidered the goodness, grace, and wisdom of God,

CCXX TO THE HEADER.

it must needs appear to be, it is manifest that men'?*
startling at it, or being offended upon the account of
divisions and differences among them that make pro-
fession thereof, is nothing but a pretence to cloak and
hide their sloth and supine negligence, with their
unwillingness to come up unto the indispensable con-
dition of learning the truth as it is in Jesus, namely,
obedience unto his whole will, and all his commands,
so far as he is pleased to reveal them unto us. With
others they are but incentives unto that diligence and
watchfulness, which the things themselves, in their na-
ture high and arduous, and in their importance of
everlasting moment, require at your hands. Farther, on
those who by the means forementioned come to the
knowledge of the truth, it is incumbent, according as
they are by God's providence called thereunto, and as
they receive ability from him for that purpose, to con-
tend earnestly for it. Nor is their so doing any part
of the evil that attends differences and divisions, but a
means appointed by God himself for their cure and re-
moval ; provided, as the apostle speaks, that they 'strive
or contend lawfully.' The will of God must be done
in the ways of his own appointment. Outward force
and violence, corporeal punishments, swords and fagots,
as to any use in things purely spiritual and religious,
to impose them on the consciences of men, are con-
demned in the Scripture, by all the ancient or first
writers of the church, by sundry edicts and laws of
the empire, and are contrary to the very light of reason
whereby we are men, and all the principles of it from
whence mankind consenteth and coalesceth into civil
society. Explaining, declaring, proving, and confirming
the truth, convincing of gainsayers by the evidence of
common principles on all hands assented unto, and
right reason, with prayer and supplications for success,
attended with a conversation becoming the gospel we

TO THE READER. CCXXl

profess, is the way sanctified by God unto the promo-
tion of the truth, and the recovery of them that are
gone astray from it. Into this work, according as God
hath imparted of his gifts and Spirit unto them, some
in most ages of the church have been engaged ; and
therein have not contracted any guilt of the evils of the
contentions and divisions in their days, but cleared
themselves of them, and faithfully served the interest of
those in their generation. And this justifies and war-
rants us in the pursuit of the same work, by the same
means, in the same days wherein we live. And when
at any time men sleep in the neglect of their duty, the
envious one will not be wanting to sow his tares in the
field of the Lord ; which, as in the times and places
wherein we live it should quicken the diligence and
industry of those upon whom the care of the preserva-
tion of the truth is, by the providence of God, in an
especial manner devolved, and who have manifold ad-
vantages for their encouragement in their undertaking ;
so also it gives countenance even to the meanest endea-
vours, that in sincerity are employed in the same work by
others in their more private capacity, amongst which I
hope the ensuing brief discourse may, with impartial
readers, find admittance. It is designed in general for
the defence and vindication of the truth, and that truth
which is publicly professed in this nation, against the
solicitation of it, and opposition made unto it with more
than ordinary vigilancy, and seeming hopes of preva-
lency, on what grounds I know not. This is done by
those of the Roman church, who have given in them-
selves as sad an instance of a degeneracy from the
truth, as ever the Christian world had experience of,
from insensible and almost imperceptible entrances into
deviations from the holy rule of the gospel, counte-
nanced by specious pretences of piety and devotion,
but really influenced by the corrupt lusts of ambition,

CCXXll TO THE READER.

love of pre-eminence, and earthly-mindedness, in
men ignorant or neglective of the mystery and simpli-
city of the gospel, their apostacy hath been carried on
by various degrees upon advantages given unto those
that made the benefit of it unto themselves, by political
commotions and alterations, until, by sundry artifices
and sleights of Satan and men, it is grown unto that
stated opposition to the right ways of God, which we
behold it come unto at this day. The great Roman his-
torian desires his reader in the perusal of his discourses
to consider and observe, ' quae vita, qui mores fuerint,
per quos viros quibusque artibus domi militieeque et
partum et auctum imperium sit. Labente deinde pau-
latim disciplina velut dissidentes primo mores sequatur
animo ; deinde ut magis magisque lapsi sint, tum ire
caeperint prsecipites, donee ad hsec tempora, quibus
nee vitia nostra nee remedia pati possumus, perventum
est;' ' what was the course of life, what were the manners
of those men, both at home and abroad, by whom the
Roman empire was erected and enlarged; as also how
ancient discipline insensibly decaying, far different
manners ensued, whose decay more and more increas-
ing, at length they began violently to decline, until we
came uulo these days wherein we are able to bear nei-
ther our vices nor their remedies :' all which may be as
truly and justly spoken of the present Roman eccle-
siastical estate. The first rulers and members of that
church, by their exemplary sanctity and suffering for
the truth, deservedly obtained great renown and repu-
tation amongst the other churches in the world ; but
after awhile the discipline of Christ decaying amongst
them, and the purity of his doctrine beginning to be
corrupted, they insensibly fell from their pristine glory,
until at length they precipitantly tumbled into that
condition, wherein, because they fear the spiritual re-
medy would be their temporal ruin, they are resolved

TO THE READER. CCXXIU

to abide, be it never so desperate or deplorable. And
hence also it is, that of all the opposition that ever the
disciples of Christ had to contend withal, to suffer
under, or to witness against, that made unto the truth
by the Roman church, hath proved the longest, and
been attended with the most dreadful consequents. For
it is not the work of any age, or of a few persons, to un-
ravel that web of falsehood and unrighteousness, which
in a long tract of time hath been cunningly woven, and
closely compacted together. Besides, the heads of this
declension have provided ,for their security, by inter-
mixing their concerns with the polity of many nations,
and moulding the constitutions of their governments
unto a subserviency to their interests and ends. But
he is strong and faithful who, in his own way and time,
will rescue his truth and worship from being trampled
on and defiled by them. In the mean time, that which
renders the errors of the fathers and sons of that church
most pernicious unto the professors of Christianity, is,
that whether out of blind zeal, rooted in that obstinacy
which men are usually given up unto who have refused
to retain the truth in the love and power of it, or from
their being necessitated thereunto in their councils for the
supportment and preservation of their present interests
and secular advantages, they are not contented to em-
brace, practise, and adhere unto those crooked paths
that they have chosen to walk in, and to attempt the
drawing of others into them by such ways and means
as the light of nature, right reason, with the Scripture,
directs to be used in and about the things of religion
which relate to the minds and souls of men; but also,
they have pursued an imposition of their conceptions
and practices on other men by force and violence, until
the world in many places hath been made a sta'ge of
oppression, rapine, cruelty, and war, and that which they
call their church, a very shambles of the slaughtered

CCXXIV TO THE READER.

disciples of Christ. So that what the historian said of
the old Romans, in reference unto the Gauls or Cim-
brians, ' usque ad nostram memoriam, Romani alia
omnia virtuti suae prona esse, cum Gallis pro salute non
pro gloria certari,' we may apply unto them ; it is not
truth only, but our temporal safety also, that we are en-
forced to contend with them about. And whom they
cannot reach with outward violence^ they endeavour to
lade with curses; and, by precipitate censures and deter-
mination, to eject them out of the limits of Christianity,
as to the spiritual and eternal privileges wherewith
it is attended. And these things make all hopes of re-
conciliation for the future, and of present moderation,
languid and weak, as all endeavours after them hitherto
have been fruitless. For whilst they contend that every
proposal of their church, every way and mode, in the
worship of God that is in usage amongst them, is not
only true, and right, but of necessity to be embraced
and submitted unto, and therefore impose them by all
sorts of penalties on the consciences and practices of
all men; is it not evident that there can be no peace nor
agreement in the world, but what waste and solitude
arising from an extermination of persons otherwise
minded than themselves, will produce ? Some of them,
I confess, to serve their present supposed advantages,
have of late declaimed about moderation in matters of
religion ; and I wish that herein that may be sincerely
endeavoured by some, which, for sinister ends, is cor^
ruptly pretended by others. For mine own part, there
are no sort of men from whose frame of spirit and ways
I shall labour a greater distance than theirs, who set
themselves against that moderation towards persons
differing from them and others, in the result of their
thoughts upon an humble, sincere investigation of the
truth and ways of Christ, which himself and his
apostles commend unto us ; or that refuse to consent

TO THE READER. CCXXV

unto any way of reconciliation of dissenters, wherein
violence is not offered unto the commands of God, as
stated in their consciences. Let the Romanists re-
nounce their principles about the absolute necessity of
the subjection of all persons unto the pope, in answer
unto that groundless and boundless authority which in
things sacred and civil they assign unto him, with their
resolution of imposing the dictates of their church
' per fas et nefas' upon our consciences, and we shall
endeavour, with all c[uictness and moderation, to plead
with them about our remaining differences, and to join
with them in the profession of those important truths
wherein we are agreed. But whilst they propose no
other forms of reconcdiation, but our absolute sub-
mission unto their papal authority, with our assent unto,
and profession of, those doctrines which we are per-
suaded are contrary to the Scripture, with the sense of
catholic antiquity, derogatory to the glory of God, and
prejudicial to the salvation of those by whom they are
received, and our concurrence with them in those ways
of religious worship, which themselves are fallen into
by degrees they know not how, and which we believe
dishonourable unto God, and pernicious to the souls of
men ; I see no ground of any other peace with them,
but that only which we are bound to follow with all
men, in abstaining from mutual violences, performing
all offices of Christian love, and in a special praying
for their repentance and coming to the acknowledgment
of the truth. On this account was it, that some while
since, upon the desire of some friends, I undertook the
examination of a discourse entitled Fiat Lux ; whose
author, under a pretence of that moderation, which is
indeed altogether inconsistent with other principles of
his profession, endeavoured to insinuate a necessity of
the reception of popery for the bringing of us to pence

CCXXVl TO THE READER.

or agreement here, and the interesting of us in any
hope of eternal rest and peace hereafter. Whether
that small labour were seasonable or no, or whether
any service were done therein to the interest of truth, is
left to the judgment of men unprejudiced. Not long
after there was published an epistle, pretending a reply
unto that discourse, being indeed a mere flourish of
empty words, and a giving up of the cause wherein the
author of Fiat Lux was engaged, as desperate and in-
defensible. However, I thought it not meet to let it
pass without some consideration ; partly that the design
of that treatise, with others of the like nature of late
published amongst us, might be farther manifested, and
partly that the ends of moderation and peace being
fixcii between us, I might farther try and examine,
whose, and what principles are best suited unto their
pursuit and accomplishment. I have not, therefore,
confined myself unto an answer unto the epistle of the
author of Fiat Lux, which indeed it doth not deserve,
as I suppose, himself being judge ; but have only from
it taken occasion to discuss those principles and usages
in religion, wherein the most important differences be-
tween Papists and Protestants do lie. For whereas the
whole difference between them and us, is branched
into two general heads ; the first concerning those
principles which they and we severally build our pro-
fession upon, and resolve our faith into ; and the other
respecting particular instances in doctrines of faith, and
practice in religious worship, I have laid hold of occa-
sion to treat of them both ; of the former absolutely,
and of the latter in things of most weight and concern-
ment. And because the judgment of antiquity is de-
servedly of moment in these things, I have not only
manifested it to lie plain and clear against the Romanist,
in instances sufliicient to impeach their pretended infal-

TO THE READER. CCXXVll

libility, which is enough to dissolve that whole imagi-
nary fabric that is built upon it, and centres in it ; but
also, in most of the material controversies that are be-
tween them and us. These things, Christian reader, I
thought meet to premise towards the prevention of that
offence which any may really take, or for corrupt ends
pretend so to do, at the differences in general that are
amongst Christians, or those in especial which are be-
tween us and the Roman church ; as also to give an
account of the occasion, design, and end, of the ensuing
consideration of them.

q2

A
VINDICATION OF THE ANIMADVERSIONS

FIAT LUX

CHAP I.

Sill,
I HAVE received your epistle, and therein your excuse for
your long silence, which I willingly admit of, and could have
been contented it had been longer, so that you had been ad-
vantaged thereby to have spoken any thing more to the pur-
pose, than 1 find you have now done: ' Sat cito si sat bene.'
Things of this nature, are always done soon enough, when
they are done well enough, or as well as they are capable
of being done. But it is no small disappointment to find
avOpaKug avTi tov ^r^aavpov, a fruitless flourish of words,
where a serious debate of an important cause was expected
and looked for. Nor is it a justification of any man, when
he has done a thing amiss, to say he did it speedily, if he
were no way necessitated so to do. You are engaged in a
cause, unto whose tolerable defence, ' opus est Zephyris et
hirundine multa:' though you cannot pretend so short a
time to be used in it, which will not by many be esteemed
more than it deserves ; for all time and pains taken to give
countenance to error is undoubtedly misspent ; ov ^wafxe^d
tX Kara rfjc aXnOeiag, a\X virlp rfjc aXrjBeiag, saith the great
apostle ; ' we can do nothing against the truth, but for the
truth :' which rule had you observed, you might have spared
your whole time and labour in this business. However, I
shall be glad to find that you have given me just cause to
believe what you say, of your not seeing the Animadversions
on your book before February. As I find you observant of
truth in your progress, or failing therein, so shall I judge of
your veracity in this unlikely story; for every man gives
the best measure of himself. And though I canno Isechow

230

A VINDICATION OF THE

possibly a man could spend much time in trussing up such a
fardle of trifles and quibbles as your epistle is, yet it is some-
what strange on the other side, that you should not, in eight
months' space, for so long were the Animadversions made
public before February, set eye on that, which being your own
especial concernment, was, to my knowledge, in the hands
of many of your party. To deal friendly with you, ' nolim
cseterarum renim te socordem eodem modo.' Yea, I doubt
not but you use more diligence in your other affairs; though
in general the matter in debate between us seems to be your
principal concernment. But now you have seen that dis-
course, and as you inform me, ' have read it over ;' which I
believe, and take not only upon the same score of present
trust, but upon the evidence also which you give unto your
assertion, by your careful avoiding to take any farther no-
tice of the things that you found too difficult for you to
reply unto. For any impartial reader, that shall seriously
consider the Animadversions with your epistle, will quickly
find, that the main artifice wherein you confide, is a pretence
of saying somewhat in general, whilst you pass over the
things of most importance, and which most press the cause
you defend, with a perpetual silence : these you turn from,
and fall upon the person of the author of the Animadver-
sions. If ever you debated this procedure with yourself,
had I been present with you when you said with him in the
poet, ' Dubius sum quid faciam — Tene relinquam an rem,'
I should have replied with him, * me sodes ;' but you were
otherwise minded, and are gone before, ' Ego, ut contendere
durum est.'

' Cum victore, sequar.' I will follow you with what
patience I can, and make the best use I am able of what
offers itself in your discourse.

Two reasons I confess you add why you chose ' vadi-
monium deserere,' and not reply to the Animadversions ;
which, to deal plainly with you, give me very little satisfac-
tion : the first of them you say is, ' because to do so, would
be contrary to the very end and design of Fiat Lux,' which
shall immediately be considered. The other is, 'The threats
which I have given you, that if you dare to write again, I will
make you know, what manner of man I am.' Sir, though
it seems you dare not reply to my book, yet you dare do

ANIMADVLRSIONS ON FIAT LUX. 231

that which is much worse ; you dare write palpable untruths,
and such as yourself know to be so, as others also who have
read those papers. By such things as these, with sober and
ingenuous persons, you cannot but much prejudice the in-
terest you desire to promote, as well as in yourself you
wrong your conscience, and ruin your reputation. Besides
all advantages springing from untruth is fading; neither will
it admit of any covering, but of its own kind, which can
never be so increased, but that it will rain through. Only
I confess thus far you have promoted your design, that you
have given a new and cogent instance of the evils attending
controversies in religion, which you declaim about in your
Fiat; which yet is such, as it had been your duty to avoid.
What it is that you make use of to give countenance unto
this fiction (for ' malum semper habitat in alieno fundo'), I
shall have occasion afterward to consider. For the present
I leave you to the discipline of your own thoughts :

Prima est hcec ultio quod se
Judice, nemo iiocens absolvitur.

And I the rather mind you of your failure at this entrance
of our discourse, that I may only remit your thoughts unto
this stricture, when the like occasion offers itself, which I
fear it will do not unfrequently. But, sir, it will be no ad-
vantage unto me, or you, to contend for the truth which we
profess, if, in the mean time, we are regardless of the ob-
servance of truth, in our own hearts and spirits.

Two principal heads, the discourse which you premise
unto the particular consideration of the Animadversions, is
reducible unto: the first whereof is, your endeavour to ma-
nifest, 'that I understood not the design and end of Fiat
Lux, a discourse' (as you modestly testify), 'hard to deal
with, and impossible to confute.' The other, your inquiry
after the author of the Animadversions, with your attempt
to prove him one in such a condition, as you may possibly
hope to obtain more advantage from, than you can do by
endeavouring the refutation of his book. Some other occa-
sional passages there are in it also, which, as they deserve,
shall be considered. Unto these two general heads I shall
give you at present a candid return, and leave you, when
you are free from flies to make what use of it you please.

The design of Fiat Lux, I took to be the promotion of

232 A VINDICATION OF THE

the papal interest ; and the whole of it, in the relation of
its parts unto one another, and the general end aimed at in
it, to be a persuasive induction unto the embracement of the
present Roman faith and religion. The means insisted on
for this end, I conceived principally to be these: 1. A de-
claration of the evils that attend differences in religion, and
disputes about it ; 2. Of the good of union, peace, love, and
concord among Christians ; 3. Of the impossibility of ob-
taining this good by any other ways or means, but only by
an embracement of the Roman Catholic faith and profession,
with a submission to the deciding power and authority of
the pope, or your church ; 4. A defence and illustration of
some especial parts of the Roman religion, most commonly
by Protestants excepted against. This was my mistake ;
unto this mistake I acknowledge my whole discourse was
suited. In the same mistake are all the persons in England,
that ever I heard speak any thing of that discourse, of what
persuasion in religion soever they were. And Aristotle
thought it worth while to remember out of Hesiod, Moral.
Nicom. lib. 7. that,

<J)njU.M S' ov Toi j/E '7ra.ijt.7rav a.Tr6h.f^uTai V,y riva Aasi
noXXoi •^ifxi^ouj-iv.

That report which so many consent in, is not altogether
vain. But yet lest this should not satisfy you, I shall mind
you of one who is with you, ttoXXwv avrdt,iog aXXwv, of as
much esteem it may be as all the rest, and that is yourself;
you are yourself in the same mistake : you know well enough
that this was your end, this your design, these the means of
your pursuing it; and you acknowledge them immediately
so to have been, as we shall see in the consideration of the
evidence you tender to evince that mistake in me Avhich you
surmise.

First you tell me, p. 4. * That I mistake the drift and de-
sign of Fiat Lux, whilst I take that as absolutely spoken,
which is only said upon an hypothesis of our i)resent con-
dition here in England.' This were a grand mistake indeed,
that I should look on any thing proposed as an expedient
for the ending of differences about religion, without a sup-
position of differences about religion. But how do you
prove that 1 fell into such a mistake ? I plainly and openly
acknowledge thai such differences there are; oil my dis-

ANIMADVERSIONS ON I'TAT LUX. 233

course proceeds on that supposition. I bewail the evil oi
them, and labour for moderation about them ; and have long
since ventured to propose my thoughts unto the world, to
that purpose. All that you suppose in your discourse on
this account I suppose also .; yea, and grant it, unless it be
some such thing as is in controversy between you and Pro-
testants, which you are somewhat frequent in the supposal
of unto your advantage ; and thereon would persuade them
unto a relinquishment of protestancy, and embracement of
popery, which is the end of your book, and will be thought
so, if you should deny it a thousand times : for 'quid ego
verba audiam facta cum video?' your protestation comes
too late, when the fact hath declared your mind ; neither are
you now at liberty to coin new designs for your Fiat. But
this must be my mistake, which no man in his wits could
possibly fall into ; neither is it an evidence of any great
sobriety to impute it to any man, v/hom we know not cer-
tainly to be distracted. But this mistake you tell me,
caused me ' to judge and censure what you wrote, as imper-
tinent, impious, frivolous,' &c. No such matter ; my right
apprehension of your hypothesis, end, or design, occasioned
me to sliew, that your discourses were incompetent to pre-
vail with rational and sober persons, to comply with your
desires.

You proceed to the same purpose, p. 15. and to manifest
my mistake of your design, give an account of it, and tell
us, that * one thing you suppose, namely, that we are at dif-
ference.' So did I also, and am not therefore yet fallen
upon the discovery of my mistake. 2. You 'commend peace;'
I acknowledge you do, and join with you therein ; neither is
he worthy the name of a Christian, who is otherwise minded;
that is one great legacy that Christ bequeathed unto his
disciples; Etp/jvriv, saith he, a^trjjut vfXiv tlprivi]v tjjv Ifirjv
giSwjut viMv ; ' Peace I leave with you, my peace I give unto
you.' And he is no disciple of Christ who doth not long for
it, among all his disciples. This you tell us is the whole
sum of Fiat Lux in few words. You will tell us otherwise
immediately; and if you should not, yet we should find it
otherwise. You add, therefore, ' that to introduce a dispo-
sition unto peace, you make it your work to demonstrate
the uselessncss, endlessness, and unprofitableness of quar-

234 A VINDICATION" OF THE

rels;' yet my mistake appears not; I perceived you did
speak to this purpose ; and I acknowledge with you, that
quarrels about religion are useless and unprofitable, any
otherwise than as we are bound to 'contend earnestly for the
faith once delivered unto the saints,' and to ' stand fast in our
liberty, not giving place to seducers/ with labouring by
* sound doctrine to convince and stop the mouths of gain-
sayers ;' all which are made necessary unto us by the com-
mands of Christ, and are not to be called quarrelling. And
I know that our quarrels are not yet actually ended ; that
they are endless, I believe not, but hope the contrary. You
proceed and grant, that 'you labour to persuade your coun-
trymen of an impossibility of ever bringing our debates unto
a conclusion, either by light, or spirit, or reason, or Scrip-
ture, so long as we stand separated from any superior judi-
cative power, unto which all parties will submit; and there-
fore, that it is rational and Christian-like, to leave these end-
less contentions, and resign ourselves to humihty and peace.'
This matter will now quickly be ended, and that ' ex ore
tuo ;' give me leave, I pray, to ask you one or two plain
questions. 1. Whom do you understand by that 'superior
judicative power,' unto whom you persuade all parties to
submit ? Have you not told us in your Fiat that it is the
church or pope of Rome ? or will you deny that to be your
intention? 2. What do you intend by 'resigning ourselves to
humility and peace?' Do you not aim at our quiet submis-
sion to the determinations of the church or pope in all mat-
ters of religion? Have you not declared yourself unto this
purpose in your Fiat? And I desire a little farther to know
of you, whether this be not that which formally constitutes
a man a member of your church, that he own the judicative
power of the pope oryour church in all matters of religion,
and submit himself thereunto? If these things be so, as you
cannot deny them, I hope I shall easily obtain your pardon,
for affirming that you yourself believed the same to be the
design of your book, which I and other men apprehended
to be so ; for here you directly avow it. If you complain
any more about this matter, pray let it be in the words of
him in the comedian, ' Egomet meo judicio raiser quasi sorex
hodie perii,' this inconvenience you have brought upon your .
own self. Neither can any man long avoid such misadven-

ANIMADVERSIONS ON FIAT LUX. 235

tures, who designs to cloud his aims, which yet cannot take
effect, if not in some measure understood. Naked truth
managed in sincerity, whatever perplexities it may meet
withal, will never leave its owners in the briers ; whereas
the serpentine turnings of error and falsehood, to extricate
themselves, do but the more entangle their promoters. I
doubt not, but you hope well, that when all are become
Papists again, that they shall live at peace, though your
hope be very groundless, as I have elsewhere demonstrated.
You have at best but the shadow or shell of peace, and for
the most part, not that neither. Yea, it may be easily
shewed, that the peace you boast of, is inconsistent with,
and destructive of, that peace, which is left by Christ unto
his disciples.

But the way you propose to bring us to peace, is, the
embracement of popery, which is that that was fixed on by
me as the design of your book, which now acknowledging,
you have disarmed yourself of that imaginary advantage,
which you flourish withal, from a capital mistake, as you
call it in me, in misapprehending your design. You were
told before, that if by moderation and peace, you intended
a mutual forbearance of one another, in our several persua-
sions, waiting patiently until God shall reveal unto us the
precise truth, in the things about which we differ, you shall
have all the furtherance that I can contribute unto you; but
you have another aim, another work in hand, and will not
allow that any peace is attainable amongst us, but by a re-
signation of all our apprehensions in matters of religion, to
the guidance, determination, and decision of the pope, or
your church; away nowhere prescribed unto us in holy writ,
nor in the counsels of the primitive church; and besides,
against all reason, law, and equity, your pope and church in
our contests being one party litigant; yet, ' in this persua-
sion,' you say, ' you should abide, were there no other persons
in tlie world but yourself that did embrace it.' And to let
you see how unlikely that principle is to produce peace and
agreement, amongst those multitudes that are at variance
about these things, I can assure you, that if there were none
left alive in the earth but you and I, we should not agree in
this thing one jot better, than did Cain and Abel about the
sacrifices ; though I should desire you, that we might manage

236 A VIATDICATION OF THE

our differences with more moderation than ho did, who by
virtue of his primogeniture, seemed to lay a special claim to
the priesthood. And indeed, for your part, if your present
persuasion be as you sometimes pretend it to be, that your
Fiat Lux is not a persuasive unto popery, you have given
a sufficient testimony that you can be of an opinion, that no
man else in the world is of, nor will be, do what you can.
But the insufficiency of your principles and arguments, to
accomplish your design, hath been in part already evinced,
and shall, God willing, in our progress, be farther made
manifest. This is the sum of what appears in the first part
of your prefatory discourse, concerning my mistake of your
design, which, how little it hath tended unto your advantage,
I hope you begin to understand.

Your next labour consists in a pacific, charitable inquiry,
after the author of the Animadversions, with an endeavour,
by I know not how many reasons, to confirm your surmise,
that he is a person, that had an interest in the late troubles
in the nation, or as you phrase it, was ' a part of that dismal
tempest, which overbore all before it, not only church and
state, but reason, right, honesty, all true religion, and even
good nature too.' See what despair of managing an under-
taking which cannot well be deserted, will drive men unto.
Are you not sensible that you cry.

Este boni, quoniam superis aversa voluntas?

Or like the Jews, who, when they were convinced of their
errors and wickedness, by our Saviour, began to call him
Samaritan and devil, and to take up stones to cast at him?
or as Crescens the Cynic dealt with Justin Martyr, whom,
because he could not answer, after he had engaged in a dis-
pute with him, he laboured to bring him into suspicion with
the emperor and senate of Rome, as a person dangei'ous to
the commonwealth ? And so also the Arians dealt with
Athanasius. It were easy to manifest, that the spring of
all this discourse of yours, is smart, and not loyalty, and
that it proceeds from a sense of your own disappointment,
and not zeal for the welfare of others ; but how little it is to
your purpose, I shall shew you anon, and could quickly
render it as little to your advantage. For what if I should
surmise, that you were one of the friars that stirred up the

ANIMADVEIlSrONS ON FIAT LUX. 237

Irish to their rebelhon, and unparalleled murders '. Assure
yourself, I can quickly give as many, and as probable rea-
sons for my so doing, as you have given, or can give for
your conjecture, about the author of the Animadversions
on your Fiat Lux. You little think how much it concerns
him to look to himself, who undertakes to accuse another;
and how easy it were to make you repent your accusation,
as much as ever Crassus did his accusing of Carbo. But I
was in good hope, you would have left such reflections, as
are capable of so easy a retortion upon yourself, especially
being irregular, and no way subservient unto your design,
and being warned beforehand so to do. Who could imagine,
that a man of so much piety and mortification, as in your
Fiat you profess yourself to bn, should have so little regard
unto common honesty, and civility, which are shrewdly in-
trenched upon by such uncharitable surmises? I suppose
you know that the apostle reckons, vnovouig Trovrjpag, where-
of you have undertaken the management of one, amongst
the things that are contrary to the doctrine that is accord-
ing unto godliness ; otherwise suspicion is in your own
power, nor can any man hinder you from surmising what
you please. This he knew in Plautus, who cried,

Ne aHniiftam cnlpam ego meo sum promiis pcctori,

Suspicio est in pcctore alicnosita.

Nam nunc ego te si surripuissc suspicer,

Jovi coronam de capita e Capitolio,

Quod in culmine astat summo, si non id feceris, '

Atque id tamen milii lubeat suspicarier,

Qui tu id prohibere me potes ne suspicer'?

And I know that concerning all your dispute and arguino-g
in these pages, you may say what Lucian doth about his
true story, ypa<phj roivw irap wv jUJ^t' uSov, fxv]T tTraOov, ixrirt
Trap oXXwv liTv^6fir\v. ' You write about the things, which
you have neither seen, nor suffered, heard, nor much in-
quired after;' such is the force of faction, and sweetness
of revenge in carnal minds. To deliver you if it may be
from the like miscarriages for the future, let me inform you,
that the author of the Animadversions, is a person who never
had a hand in, nor gave consent unto, the raising of any war
in these nations, nor unto any political alteration in them,
no not to any one that was amongst us during our revolu-
tions ; but he ackuowledgeth that he lived and acted under

238 A VINDICATION^ OF THE

them, the things wherein he thought his duty consisted, and
challengeth all men to charge him with doing the least per-
sonal injury unto any, professing himself ready to give sa-
tisfaction to any one, that can justly claim it. Therefore
as unto the public affairs in this nation, he is amongst them
who bless God and the king for the act of oblivion, and that
because he supposeth that all the inhabitants of the king-
dom which lived in it, when his majesty was driven out of
it, have cause so to do ; which some priestfj and friars have,
and that in reference unto such actings, as he would scorn,
for the saving of his life, to give the least countenance unto,
among whom it is not unlikely that you might be one, which
yet he will not aver, nor give reasons to prove it, because
he doth not know it so to be. But you have sundry rea-
sons to justify yourself in your charge, and they are as well
worthy our consideration, as any thing else you have writ-
ten in your epistle, and shall therefore not be neglected.
The first of them you thus express, p. 12. ' You cannot
abide to hear of moderation; it is with you most wicked, hy-
pocritical, and devilish, especially as it comes from me; for
this one thing Fiat Lux suffers more from you, than for all
the contents of the book put together. My reason is your
passion, my moderation inflames your wrath, and you are
therefore stark wild, because 1 utter so much of sobriety.'
This is your first reason, which you have exactly squared to
the old rule, * calumniare fortiter, aliquid adhiaerebit:' ' ca-
lumny will leave a scar;' would you were yourself only con-
cerned in these things. But among the many woful mis-
carriages of men professing the religion of Jesus Christ,
whereby the beauty and glory of it have been stained in the
world, and itself in a great measure rendered ineffectual unto
its blessed ends, there is not any thing of more sad consi-
deration, than the endeavours of men to promote and pro-
pagate the things which they suppose belong unto it, by
ways and means directly contrary unto, and destructive of,
its most known and fundamental principles. For when it is
once observed and manifest, that the actings of men in the
promotion of any religion, are forbidden and condemned in
that religion which they seek to promote, what can ra-
tionally be concluded, but that they not only disbelieve
themselves what they outwardly profess, but also esteem it

ANIMADVERSIONS ON TIAT LUX. 239

a fit mask and cover to carry on other interests of their own,
which they prefer before it? And what can more evidently
tend unto its disreputation and disadvantage, is not easy to
conceive. Such is the course here fixed on by you: it is
the religion of Christ you pretend to plead for, and to pro-
mote ; but if there be a word true in it, the way you take for
that end, namely, by operxly false accusations, is to be abhor-
red, which manifests what regard unto it you inwardly che-
rish. And I wish this'were only your personal miscarriage,
that you were not encouraged unto it, by the principles and
example of your chiefest masters and leaders : the learned
person who wrote the letters, discovering the mystery of Je-
suitism, gives us just cause so to conceive; for he doth not
only prove, that the Jesuits have publicly maintained, that
' calumny is but a venial sin,' nay none at all, if used against
such as you call calumniators, though grounded on abso-
lute falsities, but hath also given us such pestilent instances
of their practice, according to that principle, as paganism
was never acquainted withal. Let. 15. In their steps you
set out in this your first reason, wherein there is not one
word of truth. I had formerly told you, that I did not
think you could yourself believe someof the things that you
affirmed, at which you take great oiFence ; but I must now
tell you, that if you proceed in venting such notorious un-
truths, as here you have heaped together, I shall greatly
question whether seriously you believe, that Jesus Christ
will one day judge the world in righteousness; for I do not
think you can produce a pleadable dispensation, to say
what you please, be it never so false, of a supposed here-
tic ; for though it may be you will not keep faith with him,
surely you ought to observe truth in speaking of him. You
tell us in your epistle to your Fiat, of your * dark obscurity
wherein you die daily,' but take heed, sir, lest

Indulgentem tcnebris imeeque recessu

Sedis, in aspectos coslo radiisque penates
Servanteni, tamen assiduis circumvolet alis
Saeva dies animi, scelerumque in pectore dirfe.

Your next reason is, ' Because he talks of swords and
blood, fire and fagot, guns and daggers, which doth more
than shew, that he hath not let go those hot and furious

240 A YINDICATIOX OF THE

imaginations.' But of what sort, by whom used, to what
end? Doth he mention any of these, but such as your
church hath made use of, for the destruction of Protestants?
If you have not done so, why do you not disprove his asser-
tions? If you have, why have you practised that in the face
of the sun, which you cannot endure to be told of? Is it
equal, think you, that you should kill, burn, and destroy
men, for the profession of their faith in Christ Jesus, and
that it should not be lawful for others to say you do so?
Did not yourself make the calling over of these things ne-
cessary, by crying out against Protestants, for want of mo-
deration? 'It is one of the privileges of the pope,' some say,
'to judge all men, and himself to be judged by none;' but is
it so also, that no man may say he hath done what all the
world knows he hath done, and which v/e have just cause
to fear he would do again had he power to his will? For
my part I can assure you, so that you will cease from charg-
ing others with that whose guilt lies heavier upon your-
selves, than on all the professors of Christianity in the world
besides, and give any tolerable security against the like
practices for the future, I shall be well content that all
which is past, may be put by us poor worms into perpetual
oblivion, though I know it will be called over another day.
Until this be done, and you leave off to make your advan-
tages of other men's miscarriages, pray arm yourself with
patience, to hear sometimes a little of your own.

said wise Homer of old; and another to the same purpose,
'He that speaks what he will, must hear what he would not.'
Is it actionable with you against a Protestant, that he will
not take your whole sword into his bowels without com-
plaining? Sir, the author of the Animadversions doth, and
ever did, abhor swords and guns, and crusades, in matters of
religion and conscience, with all violence, that may tanta-
mount unto their usual effects. He ever thought it ai\ un-
couth sight, to see men marching with crosses on their
backs to destroy Christians, as if they had the Alcoran in
their hearts; and therefore desires your excuse, if he have
reflected a little upon the miscarriages of your churcli in

ANIMADVERSIONS ON FIAT LUX. ^41

that kind, especially being called thereunto by your present
contrary pretences.

Quis tulerit Graculos de seditione querentes? And
Major tandem parcas insane minori.

It were well if your ways did no more please you, in the
previous prospect you take of them, than they seem to do
in a subsequent reflection upon them : but this is the na-
ture of evil, it never comes and goes with the same appear-
ing countenance ; not that itself changeth at any time, for
that which is morally evil is always so ; but men's apprehen-
sions, variously influenced by their aflPections, lusts, and in-
terests, do frequently change and alter. Now what conclu-
sions can be made from the premises rightly stated, I leave
to your own judgment, at your better leisure.

Thirdly, You add, 'Your prophetic assurance so often in-
culcated, that if you could but once come to whisper me in
the ear, I would plainly acknowledge, either that I under-
stand not myself what I say, or if I do, believe it not, gives
a fair character of these fanatic times, wherein ignorance and
hypocrisy prevailed over worth and truth, whereof, if your-
self were any part, it is no wonder you should think, that I
or any man else should either speak he knows not what, or
believe not w\at himself speaks.' That is, a man must needs
be as bad as you can imagine him, if he have not such a
high opinion of your ability and integrity, as to believe that
you have written about nothing, but what you perfectly un-
derstand, nor assert any thing in the pursuit of your design
and interest, but what you really and in cold blood believe
to be true. All men, it seems, that were no part of the former
dismal tempest, have this opinion of you; ' credat apella:'
if it be so, I confess for my part, I have no relief against being
concluded to be whatever you please; 'sosia' or not 'sosia,'
the law is in your own hands, and you may condemn all that
adore you not into fanaticism at your pleasure ; but as he
said, ' Obsecro per pacem liceat te alloqui, ut ne vapulem ;'
if you will but grant a little truce from this severity, I doubt
not but in a short time to take off" from your keenness, in
the management of this charge : for I hope you will allow
that a man may speak the truth, without being a fanatic ;
tnith may get hatred, I see it hath done so, but it will make
VOL, xtiii. R

242 A VINDICATION OF THE

no man hateful. Without looking back then to your Fiat
Lux, I shall, out of this very epistle, give you to see, that you
have certainly failed on the one hand, in writing about things
which you do not at all understand, and therefore discourse
concerning them, like a blind man about colours ; and as I
fear greatly also on the other-; for I cannot suppose you so
ignorant, as not to know that some things in your discourse,
are otherwise than by you represented : nay, and we shall
find you at express contradictions, which pretend what you
please, I know you cannot at the same time believe. In-
stances of these things you will be minded of in our progress.
Now I must needs be very unhappy in discoursing of them,
if this be logic and law, that for so doing, I must be con-
cluded a fanatic.

Fourthly, You add, ' Your pert assertion so oft occurring
in your book, that there is neither reason, truth, nor honesty
in my words, is but the overflowings of that former intem-
perate zeal ;' whereunto may be added, what in the last place
you insist on to the same purpose, namely, that I ' charge
you with fraud, ignorance, and wickedness, when in my own
heart I find you most clear from any such blemish.' I do
not remember where any of those expressions are used by
me ; that they are nowhere used thus altogether, I know
well enough, neither shall 1 make any inquiry after them.
I shall therefore desire you only to produce the instances,
whereunto any of the censures intimated are annexed, and
if I do not prove evidently and plainly, that to be wanting
in your discourse, which is charged so to be, I will make you
a public acknowledgment of the wrong I have done you.
But if no more was by me expressed, than your words as
used to your purpose did justly deserve, pray be pleased to
take notice that it is lawful for any man to speak the truth :
and for my part, eyw wc o KOfXiKog B^rj, ay poitcog ei/zt rrjv o-ko^tjv
Xeywv, as he said in Lucian, I live in the country where they
call a spade a spade. And if you can give any one instance,
where I have charged you with any failure, where there is
the least probability that I had in my heart other thoughts,
concerning what you said, I will give up my whole interest
in this cause unto you; 'mala mens, malus animus.' You
have manifested your conscience to be no just measure of

ANIMADVERSIONS ON FIAT LUX. 243

Other men's, who reckon upon their giving an account of
what they do or say : so that you have but little advanced
your charge, by these undue insinuations.

Neither have you any better success, in that which in'
the next place you insist upon, which yet were it not like the
most of the rest, destitute of truth, would give more counte-
nance unto your reflection, than them all. It is, that I * give
you sharp and frequent menaces, that if you write or speak
again, you shall hear more, find more, feel more, more to your
smart, more than you imagine, more than you would, which
relish much of that insulting humour which the land groaned
under.' I suppose no man reads this representation of my
words, with the addition of your own, which makes up th^
greatest part of them, but must needs think, that you have
been sorely threatened with some personal inconveniences,
which I would caus€ to befall you, did you not surcease
from writing ; or that I would obtain some course to be taken
with you to your prejudice. Now this must needs savour of
the spirit of our late days of trouble and mischief, or at least
of the former days of the prevalency of popery amongst us,
when men were not wont, in such cases, to take up at bare
threats and menaces. If this be so, all men that know the
author of the Animadversions, and his condition, must needs
conclude him to be very foolish and wicked; foolish, for
threatening any with that, which is as far from his power to-
execute, as the person threatened can possibly desire it to-'
be ; wicked, for designing that evil unto any individual per-
son, which he abhors' in hypothesi' to be inflicted on any upon
the like account. But what if there be nothing of all this
in the pretended menaces? What if the worst that is in
them, be only part of a desire, that you would abstain from
insisting on the personal miscarriages of some that profess
the Protestant religion, lest he should be necessitated to
make a diversion of your charge, or to shew the insufiiciency
of it to your purpose, by recounting the more notorious fail-
ings of the guides, heads, and leaders of your church ? If
this be so, as it is in truth the whole intendment of any of
those expressions that are used by me (for the most part
of them are your own figments), wherever they occur, what
conclusion can any rational man make from them? Do they
not rather intimate a desire of the use of moderation in these
K 2

244 A VINDICATION OF THE

our contests, and an abstinence from things personal (for
which cause also, fruitlessly as I now perceive, by this your
new kind of ingenuity and moderation, I prefixed not my
name to the Animadversions, which you also take notice of),
than any evil intention or design? This was my threatening
you ; to which now I shall add, that though I may not say
of these papers, what Catullus did of his verses on Rufus,

Verum id non impune faceres, nam te omnia secla
Noscent, et qui sis fama loquitur auus.

Yet I shall say, that as many as take notice of this discourse,
will do no less of your disingenuity and manifold falsehood,
in your vain attempt to relieve your dying cause, by casting
odium upon him with whom you have to do ; like the bo-
nassus that Aristotle informs us of, Hist. Animal, lib. 9. cap.
24. which being as big as a bull, but having horns turned
inward and unuseful for fight, when he is pursued, casts out
his excrements to defile his pursuers, and to stay them in
their passage.

But what now is the end in all this heap of things, which
you would have mistaken for reasons, that you aim at ? it is
all to shew how unfit I am to defend the Protestant religion,
and that 1 'am not such a Protestant as I would be thought
to be.' But why so ? I embrace the doctrine of the church
of England, as declared in the twenty-nine articles, and other
approved public writings, of the most famous bishops and
other divines thereof. I avow her rejection of the pretended
authority, and real errors of your church, to be her duty and
justifiable. The same is my judgment in reference unto all
other Protestant churches in the world, in all things wherein
they agree among themselves, which is in all things neces-
sary that God may be acceptably worshipped, and themselves
saved. And why may I not plead the cause of protestancy,
against that imputation of demerit which you heap upon it?
Neither would I be thought to be any thing in religion but
what I am : neither have I any sentiments therein, but what
I profess. But it may be you will say, in some things I
differ from other Protestants : wisely observed ; and if from
thence you can conclude a man unqualified for the defence
of protestancy, you have secured yourself from opposition j
seeing every Protestant doth so, and must do so whilst there
are differences amongst Protestants : but they are in things

ANIMADVERSIONS ON FIAT LUX. 245

wherein their protestancy is not concerned. And may I be
so bold as to ask you, how the case in this instance stands
with yourself, who certainly would have your competency
for the defence of your church unquestionable ? Differences
there are amongst you ; and that as in and about other things,
so also about the pope himself, the head and spring of the
religion you profess. Some of you maintain his personal in-
fallibility, and that not only in matters of faith, but in mat-
ters of fact also. Others disclaim the former as highly er-
roneous, and the latter as grossly blasphemous. Pray what
is your judgment in this matter? for I suppose you are not
of both these opinions at once, and I am sure they are ir-
reconcilable. Some of you mount his supremacy above a
general council, some would bring him into a co-ordination
with it, and some subject him unto it ; though he hath almost
carried the cause, by having store of bishopricks to bestow,
whereas a council has none, which was the reason given of
old for his prevalency in this contest. May we know what
you think in this case? Some of you assert him to be 'de
jure' lord of the whole world in spirituals and temporals ab-
solutely ; some in spirituals directly, and in temporals only
' in ordine ad spiritualia/ an abyss from whence you may
draw out what you please ; and some of you in temporals not
at all; and you have not as yet given us your thoughts as
to this difference amongst you. Some of you assert in him
a power of deposing kings, disposing of kingdoms, trans-
ferring titles unto dominion, and rule, for and upon such mis-
carriages as he shall judge to contain disobedience unto the
see apostolic. Others love not to talk at this haughty rate,
neither do I know what is your judgment in this matter.
This, as I said before, I am sure of, you cannot be of all these
various contradictory judgments at once. Not to trouble
you with instances that might be multiplied of the like dif-
ferences amongst you ; if, notwithstanding your adherence
unto one part of the contradiction in them, you judge
yourself a competent advocate for your church in general,
and do busily employ yourself to win over proselytes unto
her communion, have the patience to think, that one who in
some few things differs from some other Protestants, is not
wholly incapacitated thereby, to repel an unjust charge
against protestancy in general.

246 A VINDICATION OF THE

I have done with the two general heads of your prefatory
discourse, and shall now only mark one or two incident par-
ticulars that belong not unto them, and then proceed to see
if we can meet with any thing of more importance, than
what you have been pleased as yet to communicate unto us.

Page 5. Upon occasion of a passage in my discourse,
wherein, upon misinformation, I expressed some trouble, that
any young men should be entangled with the rhetoric and
sophistry of your Fiat Lux, you fall into an harangue, not
inferior unto some others in your epistle, for that candour
and ingenuity you give yourself unto.

First, You make a plea for ' gentlemen,' (not once named
in ray discourse), ' that they must be allowed a sense of reli-
gion, as well as ministers ; that they have the body, though
not the cloak of religion, and are masters of their own rea-
son.' But do you consider Avith yourself, who it is that
speaks these words, and to whom you speak them? Do you
indeed desire that ' gentlemen' should have such a sense of
religion, and make use of your reason in the choice of that,
which therein they adhere unto, as you pretend ? Is this pre-
tence consistent with your plea in your Fiat Lux, wherein
you labour to reduce them to a naked fanatical 'credo?' Or
is it your interest to court them with fine words, though
your intenf.ion be far otherwise ? But we in England like
not such proceedings.

'^/t^§°? yap /uo( K£ fvoc o/MtS"? ai'Jcto itvKi^iTi.v,

"Of ;^' 6TEJ0V/M.EV HSuQil IVl (fpES'lV, (XAXo Je (Si^EI.

Nothing dislikes us more than dissimulation. And to whom
do you speak ? Did I, doth any Protestant deny, that gen-
tlemen may have ? Do we not say, they ought to have their
sense in religion, and their senses exercised therein? Do we
deny they ought to improve their reason, in being conver-
sant about it? Are these the principles of the church of
Rome, or of that of England ? Do we not press them unto
these things, as their principal duty in this world ? Do we
disallow or forbid them any means, that may tend to their
furtherance in the knowledge and profession of religion?
Where is it, that if they do but look upon a bible,

Furiarum maxima jnxta

Accubat, ct nianibus prohibet contingere mcntcs.

The inquisitor lays hold upon them, and bids them be con-

ANIMADVERSIONS ON FIAT LUX. 247

tented with a rosary, or our lady's psalter? Do we hinder or
dissuade them from any studies, or the use of books, that
may increase their knowledge, and improve their reason?
And hath not the papacy felt the fruits and effects of these
principles, in the writings of kings, princes, noblemen, and
gentlemen, of all sorts? And do not you yourself know all
this to be true ? And is it ingenuous to insist on contrary
insinuations? Or do you think that truly generous spirits
will stoop to so poor a lure? But you proceed : 'This is one
difference between Catholic countries and ours, that there
the clergyman is only regarded for his virtue, and the power
he hath received, or is at least believed to have received
from God, in the great ministry of our reconciliation ; and if
he have any addition of learning besides, it is looked upon
as a good accidental ornament, but not as any essential
complement of his profession ; so that it often happens
without any wonderment at all, that the gentleman-patron
is the learned man, and the priest his chaplain, of little or
no science in comparison. But here in England our gen-
tlemen are disparaged by their own black coats, and not
suffered to use their judgment in any kind of learning, with-
out a gibe from them. The gentleman is reasonless, and
the scribbling cassock is the only scholar ; he alone must
speak all, know all, and only understand.' Sir, if your
clergy were respected only for their virtue, they would not
be overburdened with their honour, unless they have much
mended their manners, since all the world publicly com-
plained of their lewdness, and which in many places the
most would do so still, did they not judge the evil remedi-
less. And if the state of things be in your Catholic coun-
tries, between the gentry and clergy, as you inform us, I
fear it is not from the learning of the one, but the ignorance
of the other. And this you seem to intimate, by rejecting
learning from being any essential complement of their pro*-
fession, wherein you do wisely, and what you are necessi-
tated to do ; for those who are acquainted with them, tell us,
that if it were, you would have a very thin clergy left you,
very many of them not understanding the very mass-book,
which they daily chant, and therefore almost every word in
your * Missale Romanum' is accented, that they may know
how aright to pronounce them ; which yet will not deliver

248 A VINDICATION OF THE

them from that mistake of him, who, instead of * Introibo ad
altare Dei,' read constantly, ' Introibo ad tartara Dei/
Herein we envy not the condition of your Catholic coun-
tries ; and though we desire our gentry were more learned
than they are, yet neither we, nor they, could be contented
to have our ministers ignorant, so that they might be in ve-
neration for that office sake, which they are no way able to
discharge. And to what you affirm concerning England,
and our usage here, in the close of your discourse, it is so
utterly devoid of truth and honesty, that I cannot but won-
der at your open regardlessness of them. Should you have
written these things in Spain or Italy, (where you have
made pictures of Catholics put in bears' skins, and torn
with dogs in England; Eccles. Ang. Troph.) concerning
England, and the manners of the inhabitants thereof, you
might have hoped to have met with some, so partially ad-
dicted unto your faction and interest, as to suppose there
were some colour of truth in what you aver. But to write
these things here amongst us, in the face of the sun, where
every one that casts an eye upon them, will detest your con-
fidence, and laugh at your folly, is a course of proceeding
not easy to be paralleled.

I shall not insist on the particulars, there being not one
word of truth in the whole, but leave you to the discipline
of your own thoughts,

Occulturn quatiente auimo tortore flagellura.

And so I have done with your prefatory discourse, wherein
you have n^ade it appear, with what reverence of God, and
love to the truth, you are conversant in the great concern-
ments of the souls of men. What in particular you except
against in the Animadversions, I shall now proceed to the
consideration of.

ANIMADVERSIONS ON FIAT LUX. 249

CHAP. 11.

Vindication of the first chapter of the Animadversions. The method of
Fiat Lux. Romanists' doctrine of the merit of good works.

In your exceptions to the first chapter of the Animadversions
p. 20. I wish I could find any thing agreeable unto truth,
according unto your own principles. It was ever granted,
that TToXXa ipivdoviag aoidol ', but always to fail, and feign at
pleasure, was never allowed so much as to poets. Men
may oftentimes utter many things untrue, wherein yet some
principles which they are persuaded to be agreeable unto
truth, or some more general mistakes from whence their
particular assertions proceed, may countenance their con-
sciences from a sense of guilt, and some way shield their
reputation from the sharpness of censure : but willingly and
often for a man practically to offend in this kind, when his
mind and understanding is not imposed upon by any pre-
vious mistakes, is a miscarriage, which I do not yet per-
ceive that the subtlest of your casuists have found out an
excuse for. Two exceptions you lay against this chapter,
in the first whereof, by not speaking the whole truth, you
render the whole untruth ; and in the latter you plainly
affirm that which your eyes told you to be otherwise. First
you say, I proposed a dilemma unto you for saying you had
concealed your method ; when, what I spake unto you was
upon your saying, first, that you had used no method, and
afterward that you had concealed your method; as you
also in your next words here confess. Now both these
being impossible, and severally spoken by you, only to
serve a present turn, your sorry merriment about the scholar
and his eggs, will not free yourself from being very ridicu-
lous. Certainly this using no method, and yet at the same
time concealing your method, is part of that civil logic you
have learned no man knows where : you had far better hide
your weaknesses under a universal silence, as you do to the
most of them, than expose them afresh unto public con-
tempt, trimmed up with froth and trifles. But this is but
one of the least of your escapes ; you proceed to downright

250 A VINDICATION OF THE

work in your following words : 'Going on you deny' (say
you) ' that Protestants ever opposed the merit of good works ;
which at first I wondered at^ seeing the sound of it hath
rung so often in my own ears, and so many hundred books
written in this last age so apparently witness it in all places,
till I found afterward in my thorough perusal of your book,
that you neither heed what you say, nor how much you
deny ; at last giving a distinction of the intrinsic accepta-
bility of our works, the easier to silence me, you say as I
say.' Could any man, not acquainted with you, ever ima-
gine, but that I had denied that ever Protestants opposed
the merit of good works ? you positively affirm I did so ;
you pretend to transcribe my own words ; you wonder why
I should say so ; you produce testimony to disprove what I
say, and yet all this while you know well enough that I
never said so : have a little more care, if not of your con-
science, yet of your reputation ; for seriously, if you proceed
in this manner, you will lose the common privilege of being
believed when you speak truth. Your words in your Fiat
Lux, p. 15. edit. 2. are, that * our ministers cull out various
texts' (out of the Epistle of Paul to the Romans) ' against the
Christian doctrine of good works and their merit ;' wherein
you plainly distinguish between the Christian doctrine of
good works and their merit, as well you may ; I tell you,
pp. 25, 26. that no Protestant ever opposed the Christian
doctrine of good works. Here you repeat my words as you
pretend, and say, that I deny 'that any Protestant ever op-
posed the merit of good works ;' and fall into a feigned won-
derment at me, for saying that which you knew well enough
I never said : for merit is not the Christian, but rather, as
by you explained, the antichristian doctrine of good works,
as being perfectly anti-evangelical. What merit you will
esteem this good work of yours to have, I know not, and
have in part intimated what truly it doth deserve. But you
add, that 'making a distinction of the intrinsic acceptability
of works, you say as I say.' What is that, I pray ? do I say,
that Protestants oppose the Christian doctrine of good
works, as you say in your^Fiat? or, do I say that they never
opposed the merit of good works, as you feign me to say in
your epistle ? neither the one nor the other : but I say, that
Protestants teach the Christian doctrine of good works, as

ANIMADVERSIONS ON FIAT LUX. 251

revealed in the gospel, and oppose the merit of good works,
by you invented, and as by you explained, and now avowed.
And whilst you talk at this rate, as if you were perfectly in-
nocent, you begin your story as if you had nothing to do but
to accuse another of fraud, like him that cried,

Nee si me niiserum fortuna Sinonem

Finxit, vauum etiam mendaceuique improba fingit.

when you know what his business was. But the truth is,
when you talk of the merit of good works, you stand in a
slippei'y place, and know not well what you would have,
nor what it is that you would have me believe. Your tri-
dentine convention hath indeed provided a limber 'cothurnus/
to fit, if it were possible, your several statures and postures.
But general words are nothing but the proportion of a cirque
or arena for dogmatists to contend within the limits of.
The ancient ecclesiastical importance of the word 'merit,'
wherein, as it may be proved by numberless instances, it
denoted no more than to * obtain,' you have the most of you
rejected, and do urge it in a strict legal sense, denoting
working *for a reward,' and performing that which is propor-
tionable unto it, as the labour of the hireling is to his wages,
according unto the strict rules of justice. See your Rhem.
An. 1 Cor. iii. Heb. vi. 10. So is the judgment I think of
your church explained by Suarez, torn. i. in Thom. 3. d. 41.
* A supernatural work,' saith he, 'proceeding from grace in
itself, and in its own nature, hath a proportion unto, and
condignity of, the reward, and is of sufficient value to be
worth the same.' And you seem to be of the same opinion
in owning that description of merit, which Protestants re-
ject, which I gave in my Animadversions ; namely, ' an in-
trinsical worth and value in works arising from the exact
answerableness unto the law, and proportion unto the reward,
so as on the rules of justice to deserve it.' Of the same
mind are most of you ; see Andrad. Orthodox. Explic. lib. 6.
Bagus de Merit. Op. lib. 1. cap. 9. Though I can assure
you, Paul was not ; Rom. vi. 23. viii. 18. so that you must
not take it ill, if Protestants oppose this doctrine, with tes-
timonies out of his Epistle to the Romans, as well as out of
many other portions of the holy writ; for they look upon it
as an opinion perfectly destructive of the covenant of grace.
Nay, I must tell you, that some of your own church and

252 A VINDICATION OF THE

way, love not to talk at this high and lofty rate. Ferus
speaks plain unto you on Matt. xx. ' If you desire to hold
the grace and favour of God, make no mention of your own
merits/ Durand sticks not to call the opinion which you
seem to espouse, 'temerarious,' yea, 'blasphemous,' quest. 2.
d. 27. In the explication of your distinction of 'congruity'
and ' condignity,' how wofuUy are you divided ; as also in
the application of it ? there is no end of your altercations
about it ; the terms of it being horrid, uncouth, strangers to
Scripture and the ancient church, of an arbitrary significa-
tion, about which men may with probabilities contend to
the world's end, and yet the very soul and life of your doc-
trine of merit lies in it. Some ascribe merit of congruity
to works before grace, and of condignity to them done in a
state of grace ; some, merit of congruity to them done by
grace, and merit of condignity they utterly exclude : some
give grace and the promise a place in merit ; some so ex-
plain it, that they can have no place at all therein. Gene-
rally in your books of devotion, when you have to do with
God, you begin to bethink yourselves, and speak much
more humbly and modestly, than you do when you en-
deavour to dispute subtly and quell your adversaries. And
I am not without hope, that many of you do personally be-
lieve as to your own particular concernments, far better
than when you doctrinally express yourselves, when you
contend with us : as when that famous emperor Charles the
Fifth, after all his bustles in and about religion, came to die
in his retirement, he expressly renounced all merit of works
as a proud figment, and gave up himself to the sole grace
and mercy of God in Jesus Christ, on whose purchase of
heaven for him, he alone relied. 'Toto pectori in Deum
revolutus sic ratiocinabatur,' saith the renowned Thuanus,
Hist. lib. 21. ' se quidem indignum esse qui propriis meritis
regnum Cselorura obtineret ; sed Dominum Deum suum qui
illud duplici jure obtinuit, et patris hsereditate, et passionis
raerito, altero contentura esse, alterum sibi donare, ex cujus
dono illud sibi merito vindicet, hacque fiducia fretus rninime
confundatur; neque enim oleum misepcordise, nisi in vase
fiduciae poni : banc hominis fiduciam esse a se deficientis
et innitentis Domino suo, alioqui propriis meritis fidere non
fidei esse, sed perfidise ; peccata remitti per Dei indulgen-

ANIMADVERSIONS ON FIAT LUX. 253

tiam, ideoque credere nos debere, peccata deleri non posse,
nisi ab eo, cui soli peccavimus, et in quem peccatum non
cadit, per quem solum nobis peccata condonantur.' Words
worthy of a lasting memory, which they will not fail of
where they are recorded. ' Casting himself,' saith that ex-
cellent historian, 'with his whole soul upon God,' he thus
reasoned : ' That for his part he was, on the account of any
merits of his own, unworthy to obtain the kingdom of
heaven ; but his Lord and God, who hath a double right
unto it, one by inheritance of his Father, the other by the
merit of his own passion, contented himself with the one,
granted the other unto him ; by whose grant he rightly (or
deservedly) laid claim thereunto ; and resting in this faith
or confidence, he was not confounded ; for the oil of mercy
is not poured but into the vessel of faith : this is the faith
or confidence of a man fainting or despairing in himself,
and resting on his Lord ; and otherwise to trust to our own
merits, is not an act of faith, but of infidelity or perfidious-
ness ; that sins are forgiven by the mercy of God, and that
therefore we ought to believe that sins cannot be blotted
out or forgiven, but by him against whom we have sinned,
who sinneth not, and by whom alone our sins are pardoned.'
This, sir, is the faith of Protestants in reference unto the
merit of works, which that wise and mighty emperor, after
all his miUtary actings against them, found the only safe
anchor for his soul in * extremis,' his only relief against crying
out with Hadrian,

Animula vagula, blandula,
Hospes, comesque corporis,
' Qure nunc abibis in loca?

Pallidula, frigida, nudula
Nee, ut soles, dabis jocos.

The only antidote against despair, the only stay of a soul
when once entering the lists of eternity. And I am
persuaded, that many of you fix on the same principles
as to your hope and expectation of life and immortality.
And to what purpose, I pray you, do you trouble the world
with an opinion, wherein you can find no benefit, when, if
true, you should principally expect to be relieved and sup-
ported by it. But he that looks to find solid peace and con-
solation in this world, or a blessed entrance into another, on
any other grounds than those expressed by that dying em-

254 A VINDICATION OF THE

peror, will find himself deceived. Sir, you will one day find,
that our own works or merits, purgatory, the suffrage of your
church, or any parts of it, when we are dead, the surplussage
of the works or merits of other sinners, are pitiful things to
come into competition with the blood of Christ, and pardon-
ing mercy in him. I confess the inquisition made a shift to
destroy Constantino, who was confessor to the emperor, and
assisted him unto his departure. And king Philip took care
that his son Charles should not live in the faith wherein his
father Charles died ; whereby merit, or our own righteousness,
prevailed at court : but, as I said, I am persuaded that when
many of you are in cold blood, and think more of God than
of Protestants, and of your last account than of your present
arguments, you begin to believe that mercy and the righ-
teousness of Christ will be a better plea, as to your own par-
ticular concernments at the last day. Seeing therefore that
Protestants teach the necessity of good works, upon the co-
gent principles I minded you of in my Animadversions, I
suppose it might not be amiss in you to surcease from trou-
bling them about their merit, which few of you are agreed
about, and which, as I would willingly hope, none of you
dare trust unto. You have, 1 suppose, been minded before
now of the conclusion made in t his matter by your great
champion Bellarmine, lib. 5. de Justificat. cap. 7. ' Propter,'
saitli he, ' incertitudinem proprise justitice, et periculum in-
anis glorise, tutissimum est, fiduciam totam in sola Dei mise-
ricordia etbenignitate reponere :' 'Because of the uncertainty
of our own righteousness, and the danger of vain-glory, it is
the safest course to place all our confidence in the alone
mercy and benignity of God :' wherein, if I mistake not, he
disclaimeth all that he had subtly disputed before about the
merit of works; and he appears to have been in good earnest
in this conclusion; seeing he made such use of it himself in
particular, at the close of all his disputes and days ; praying,
in his last will and testament, that God would deal with him,
not as * sestimator meriti,' * a judge of his merit;' but 'largitor
venise' 'a merciful pardoner;' Vit. Bell, per Sylvestur, a Pet.
San. Impress. Antuerpia}, 1631. And why is this the safest
course ? certainly it must be, because God hath appointed it
and revealed it so to be ; for on no other ground can any
course towards heaven be accounted safe. And if this be

ANIMADVERSIONS ON FIAT LUX. 255

the way of his appointrnent, that we should trust to his mercy
alone in Christ Jesus ; let them that will be so minded, not-
withstanding all persuasions to the contrary, as to trust to
their own merit, take heed lest they find, when it is too late,
that they have steei-ed a course not so safe as they expected.
And so I desire your excuse for this diversion, the design of
it being only to discover one reason of your failing in mo-
rality, in affirming me to have said that which you knew well
enough I did not; which is this. That you stood in a slippery
place as to the point of faith which you were asserting, be-
ing not instructed how to speak constantly and evenly unto
it. And to take you off from that vain confidence, which
this proud opinion of the merit of works is apt to ingenerate
in you ; whose first inventors, I fear, did not sufficiently con-
sider with whom they had to do, before whom sinners ap-
pearing in their own strength and righteousness will one day
cry, 'Who amongst us shall dwell with devouring fire? v.'ho
amongst us shall inhabit with everlasting burnings V nor the
purity, perfection, and severity of his fiery law, judging, con-
demning, cursing every sinner for every sin, without the least
intimation of mercy or compassion. If you would but seriously
consider how impossible it is for any man to know all his se-
cret sins, or to make compensation to God for the least of
them that he doth know, and that the very best of his works
come short of that universal perfection which is required in
them, so that he dares not put the issue of his eternal condi-
tion upon any one of them' singly, though all the rest of his
life should be put into everlasting oblivion; and withal would
diligently inquire into the end of God in giving his Son to
die for sinners, with the mystery of his love and grace there-
in, the nature of the new covenant, the importance of the
promises thereof, the weight that is laid in Scripture on the
righteousness and blood of Christ, with the redemption that
is purchased thereby; or to the whole work of our salvation,
and the peremptory exclusion of the merit of our works by
Paul from our justification before God ; I am persuaded you
would find another manner of rest and peace unto your soul,
than all your own works, and your other pretended supple-
ments of them, or reliefs against their defects, are able to
supply you withal. And this I hope you will not be offended
at, that I have thus occasionally minded you of.

256 A VINDICATION OF THE

CHAP. III.

A defence of the second chapter of the Animadversions. Principles of
Fiat Lux re-examined . Of our receiving the gospel from Rome. Our
abode with them from whom we received it.

In the same page you proceed to the consideration of my
second chapter; and therein of the principles which I
gathered out of your Fiat Lux ; and which I affirmed, to
run through and to animate your whole discourse, and to
be the foundation on which your superstructure is built.
Concerning them all, you say, p. 21. 'That in the sense
the words do either naturally make out, or in which I un-
derstand them, of all the whole you can hardly own any
one.' Pray, sir, remember that I never pretended to set down
your words, but to express your sense in my own. And if
I do not make it appear, that there is no one of the principles
mentioned, which you have not (in the sense by me declared)
affirmed and asserted ; I will be contented to be thought to
have done you some wrong, and myself much more, for want
of attending unto that rule of truth, which I am compelled
so often to desire you to give up yourself unto the con-
duct of.

The first principle imputed unto your Fiat Lux is, ' that
we received the gospel first from Rome.' To which you say,
'We, that is, we Englishmen, received it first from thence.'
Well then, this is one principle of the ten ; this you own and
seek to defend. If you do so in reference unto any other,
what will become of your ' hardly one that you can own V
You have already one foot over the limits which you have
newly prescribed yourself; and we shall find you utterly for-
saking of them by and by. For the present you proceed
unto the defence of this principle and say, * But against this
you reply, that we received it not first from Rome, but by
Joseph of Arimathea from Palestine, as Fiat Lux himself ac-
knowledgeth. Sir, if Fiat Lux say both these things, he
cannot mean them in your false contradictory sense, but in
his own true one. We, that is, we Englishmen, the now ac-
tual inhabitants of this land, and progeny of the Saxons, re-
ceived first our gospel and Christendom from Rome, though

ANIMADVERSIONS ON FIAT LUX. 257

the Britons that inhabited the land before, differing as much
from us as antipodes, had some of them been christened
long before us, and yet the Christendom that prevailed and
lasted among the Britons, even they also, as well as we, had
it from Rome too ; mark this likewise.' This matter must be
called over again afterward, and therefore I shall here be the
more brief upon it. In my first answer, I shewed you not
only that your position was not true ; but also, that on sup-
position it were so, it would not in the least advance your
intention. Here you acknowledge that the Britons at first
received not the gospel from Rome, but reply two things ;
first. That belongs not unto us Englishmen or Saxons. To
which I shall now only say, that if because the Britons have
been conquered, we who are now the inhabitants of Britain,
may be thought to have received the gospel from them, from
whom the Britons at first received it, seeing it was never ut-
terly extinct in Britain from its first plantation, then much
less can the present inhabitants of the city of Rome, which
hath been conquered oftener than Britain, be thought to have
received the gospel from them by whom it was first delivered
unto the old Romans. For though I confess that the Saxons,
Jutes, and Angles made great havoc of the ancient Britons
in some parts of this island, yet was it not comparable unto
that which was made at Rome ; which at length Totilas, af-
ter it had been taken and sacked more than once before,
marching out of it against Belisarius, left as desolate as a
wilderness without one living soul to inhabit it. ' Ipse (To-
tilas) cum suarum copiarum parte progreditur, Romanos qui
senatorii erant ordinis secum trahens ; alia omni urbanorum
multitudine vel virilis muliebrisque ; sexus, et pueris in Cam-
panise agros missis : ita ut Romse nemo hominum restaret,
sed vasta ibi esset solitudo,' saith Procopius, Hist. Goth.
1. 3. Concerning which action saith Sigonius de Imper.
Occid. lib. 19. * Urbs Roraae incolis omnibus amotis, prorsus
est destituta: memorandum inter pauca exempla humanae
fortunae ludibrium, ac spectaculum ipsis etiam hostibus, quan-
quam ab omni humanitate remotissimis, miserandum.* * The
city of Rome, all its inhabitants being removed, was wholly
desolate, an unparalleled reproach of human condition, and
a spectacle of pity to the very enemies, though most remote
from all humanity !' The next inhabitants of it were a mix-

VOL. XVIII. s

258 A VINDICATION OF THE

ture of Greeks, Thracians, and other nations brought in by
Belisarius. You may go now and reproach the Britons, if
you please, with their being conquered by the Saxons; in
the mean time pray give me a reason, why the present inha-
bitants of England may not date their reception of Christi-
anity from the first planting of it in this island, as well as
you suppose the present inhabitants of Rome may do theirs,
from the time wherein it was first preached unto the old
Romans ? But you except again, ' That the Christendom that
prevailed and lasted among the Britons before the coming
of the Saxons, came from Rome too ;' you bid me mark that
likewise. I do consider what you say, and desire you to
prove it : wherein yet I will not be very urgent, because I
will not put you upon impossibilities ; and your incompe-
tency to give at least colour unto this remarkable assertion,
shall be discovered in our farther progress. For the present,
I shall only mind you, that the Christianity which prevailed
in Britain, was that which continued among the Britons in
Wales, after the conquest of these parts of the island by the
Saxons ; and that that came not from Rome, is manifest from
the customs which they observed and insisted on, differing
from those of Rome, and your refusal to admit those of that
church, the story whereof you have in Beda, lib. 2. cap. 2. I
know, it may be rationally replied, that Rome might, after
the time of the first preaching of the gospel in Britain, have
invented many new customs, which might be strange unto
the Britons at the coming of Austin ; for indeed so they have
done. But this exception will here take no place ; for the cus-
toms the British church adhered unto, were such as having
their rise and occasion in the east, were never admitted at
Rome, and so from thence could not be transmitted hither.
But there were also other exceptions put in, unto your ap-
plication of this principle unto your purpose, upon supposition
that there were any truth in the matter of fact asserted by
you. For, suppose that those who from beyond seas first
preached the gospel to the Saxons, came from Rome, yea,
were sent by the bishop, or if you please the pope of Rome ;
I ask, whether it was his religion, or the religion of Jesus
Christ that they brought with them? Did the pope first
find it out? or did they publish it in the name of the pope?
You say, * It was the pope's religion, not invented but pro-

ANIMADVERSIONS ON FIAT LUX. 259

fessed by him, and from him derived unto us by his mis-
sioners.' Well, and what more ? for all this was before sup-
posed in my inquiry, and made the foundation of that which
we sought farther after. I supposed the pope professed the
religion which he sent; and your courtly expression 'de-
rived unto us by his missioners,' is but the same in sense and
meaning with my homely phrase, ' they that preached it
were sent by him.' On this I inquire, whether it were to be
esteemed his religion or no ; that is, any more his, than it
is the religion of every one that professeth it? or did those
that were sent baptize in his name, or teach us that the pope
was crucified for us ? You answer, that * he sent them to
preach.' I see

Nil optis est te

Circumagi, quendam volo visere non tibi notura.

you understand not what I inquire after; but if that be all
you have to say, as it was before supposed, so what matter
is it, I pray, who planted, and who watered ? it was the re-
ligion of Christ that was preached, and God that * gave
the increase.' Christ liveth still, his w^ord abideth still,
but the planters and waterers are dead long ago. Again,
What though we received the gospel from Rome? doth it
therefore follow, that we received all the doctrines of the
present church of Rome at the same time ? Pope Gregory
knew little of the present Roman doctine about the pope of
Rome. What was broached of it, he condemned in another
(even John of Constantinople, who fasted for a kind of pope-
dom), and professed himself an obedient servant to his good
lord the emperor. Many a good doctrine hath been lost at
Rome since those old days, and many a new fancy broached,
and many a tradition of men taught for a doctrine of truth.

Hippolyte, sic est; Thesei vultiis amo,
' lUos priores quos tulit quondam puer,

Quum prima puras barba signaret genas,
Et ora flavus tenera tingebat rubor.

We love the church of Rome, as it was in its purity and
integrity, in the days of her youth and chastity, before she
was deflowered by false worship ; but what is that to the
present Roman carnal confederacy ? If then any in this
nation did receive their religion from Rome, as many of the
Saxons had Christianity declared unto them, by some sent
s 2

260 A VINDICATION OF THE

from Rome for that purpose ; yet it doth not at all follow,
that they received the present religion of Rome.

Hei niihi qualis ? quantum mutatur ab ilia?

which of old she professed.

Malta dies variusque labor mutabilis aevi,
Rettulit in pejus.

And this sad alteration, declension, and change, we may
bewail in her, as the prophet did the like apostacy in the
church of the Jews of old, ' How is the faithful city become
an harlot? it was full of judgment, righteousness lodged in
it, but now murderers ; thy silver is become dross, thy wine
mixed with water.' He admires that it should be so; was
not ignorant how it became so ; no more are others in re-
ference unto your apostacy.

And what if we had received from you, or by your means,
the religion that is now professed at Rome, I mean the whole
of it ; yet we might have received that with it, namely, the
Bible, which would have made it our duty to examine, try,
and reject any thing in it, for which we saw from thence
just cause so to do, unless we should be condemned for that,
for which the Bereans are so highly commended. So that
neither is your position true, nor if it were so would it at all
advantage your pretensions.

I add also, ' Did not the gospel come from another place
to Rome, as well as to us ; or was it first preached there V
This you have culled out, as supposing yourself able to say
something unto it; and what is it? 'Properly speaking, it
came not so to Rome, as it came to us ; for one of the
twelve fountains, nay, two of the thirteen, and those the
largest and greatest, were transferred to Rome, which they
watered with their blood. We had never any such standing
fountain of our Christian religion here, but only a stream
derived unto us from thence.' It is the hard hap it seems of
England, to claim any privilege or reputation, that may stand
in the way of some men's designs. No apostle, nor aposto-
lical person, must be allowed to preach the gospel unto us,
lest we should perk up into competition with Rome. But
though Rome it seems must always be excepted, yet I hope
you do not in general conclude our condition beneath that
of any place, where the gospel at first was preached, by one

ANIMADVERSIONS ON FIAT LUX. 261

or two apostles, so as to cry, ' Properly speaking, it came not
to us at all.' What think you of Jerusalem, where Christ
himself and his apostles, all of them, preached the gospel?
Or what think you of Capernaum, that was 'lifted up to
heaven,' in the privilege of the means of light granted for
awhile unto them ? Do you think our condition worse than
theirs ? The two fountains you mentioned were opened at
Antioch in Syria, as well as at other places, before they con-
veyed one drop of their treasures to Rome ; which whether
one of them ever did by his personal presence, is very ques-
tionable. And by this rule of yours, though England may
not, yet every place where St. Peter and St. Paul preached
the gospel, may contend with Rome as to this privilege.
And what will you then get by your triumphing over us?
' Non vides id manticae quod a tergo est:' when men are in-
tent upon a supposed advantage, they oftentimes overlook real
inconveniences that lie ready to seize upon them, as it befalls
you more than once. Besides, there is nothing in the world
more obscure, than by whom, or what means, the gospel was
first preached at Rome : by St. Paul it is certain it was not;
for before ever he came thither, there was a great number
converted to the faith, as appears from his epistle, written
about the fourteenth year of Claudius, and the fifty-third of
Christ. Nor yet by Peter ; for not at present to insist on
the great uncertainty whether ever he was there or no,
which shall afterward be spoken unto, there is nothing more
certain, than that about the sixth year of Claudius, and
forty-fifth of Christ, he was at Antioch, Gal. ii. (Baronius
makes the third of Claudius, and the forty-fifth of Christ to
contemporize, but upon a mistake) and some say he abode
there a good while, sundry years, and that upon as good
authority, as any is produced for his coming to Rome. But
it is generally granted, that there was a church founded at
Rome that year, but by whom, aSjjAov iravTi TrXrjv rj t(^ Oti^
(as Socrates said of the preference of the condition of the
living or dead), ' is known to God alone, of mortal men not
to any :' ' Jam sumus ergo pares.' For, to confess the truth
unto you, I know not certainly who first preached the gos-
pel in Britain ; some say Peter, some Paul, some Simon
Zelotes, most Joseph of Arimathea, as I have elsewhere
shewed ; by whom certainly I know not : but some one it

262 A VINDICATION OF THE

was or more, whom God sent upon his errand, and with his
message. No more do you know who preached it first at
Rome, though in general it appears that some of them at
least were of the circumcision, whence the very first con-
verts of that church were variously minded about the ob-
servation of Mosaical rites and ceremonies. And I doubt
not but God, in his infinitely holy wisdom and providence,
left the springs of Christian religion, as to matter of fact, in
the first introductions of it into the nations of the world, in
so much darkness, as to the knowledge of aftertimes, to
obviate those towering thoughts of pre-eminency, which he
foresaw that some men from external advantages would en-
tertain, to the no small prejudice of the simplicity of the
gospel, and ruin of Christian humility. As far as appears
from story, the gospel was preached in England, before any
church was founded at Rome. It was so, saith Gildas,
•Summo tempore Tiberii Caesaris,' that is, ' extremo ;' about
the end of the reign of Tiberius Csesar, who died in the
thirty-ninth year of Christ, five or six years at least before
the foundations of the Roman church were laid 5 koL rauro
^Iv Srj raiira. These things we must speak unto, because
you suppose them of importance unto your cause.

The second assertion ascribed unto your Fiat in the
Animadversions is, 'That whence and from whom we first
received our religion, there and with them we must abide
therein, to them we must repair for guidance ; and return to
their rule and conduct, if we have departed from them.'
To which you now say, * This principle as it is never deli-
vered by Fiat Lux, though you put it upon me, so is it in
the latitude it carries, and wherein you understand it, ab-
solutely false, never thought of by me, and indeed impossi-
ble. For how can we abide with them in any truth, who may
not perhaps abide in it themselves? Great part of Flanders
was first converted by Englishmen, and yet are they not
obliged to accompany the English in our now present ways.'
I am glad you confess this principle now to be false ; it was
sufficiently proved so to be in the Animadversions, and
your whole discourse rendered thereby useless. For to what
purpose will the preceding assertion so often inculcated by
you serve, if this be false? For what matter is it from whence
or whom we receive the profession of religion, if there be

ANIMADVERSIONS ON FIAT LUX. 263

no obligation upon us to continue in their communion, any
farther than as we judge them to continue in the truth ?
And to what purpose do you avoid the consideration of the
reasons and causes of our not abiding with you, and manage
all your charge upon the general head of our departure, if
we may have just cause by your own concession so to do ?
It is false then by your own acknowledgment, and I am as
sure, in the sense which I understand it in, that it is yours.
And you labour with all your art to prove and confirm it,
both in your Fiat, pp. 44 — 47. and in this very epistle,
pp. 38 — 41, &c. On the account that the gospel came unto
us from Rome, you expressly adjudge the pre-eminence
over us unto Rome, and determine that her we must all hear,
and obey, and abide with. But if you may say and unsay,
assert and deny, avow and disclaim at your pleasure, as
things make for your advantage, and think to evade the
owning of the whole drift and scope of your discourse, by
having expressed yourself in a loose flourish of words ; it
will be to no great purpose farther to talk with you :

Quo teneara vultus mutantem protea nodo?

To lay fast hold, and not startle at a new shape, was the
counsel his daughter gave to Menelaus. And I must needs
urge you to leave off all thoughts of evading, by such
changes of your hue, and to abide by what you say. I con-
fess, I believe you never intended knowingly to assert this
principle in its whole latitude, because you did not, as it
should seem, consider how little it would make for your ad-
vantage, seeing so many would come in for a share in the
privilege intimated in it with your Roman church, and you
do not in any thing love competitors. But you would fain
have the conclusion hold as to your Roman church only ;
those that have received the gospel from her, must always
abide in her communion. That this assertion is not built on
any general foundation of reason or authority, yourself now
confess. And that you have no special privilege to plead
in this cause, hath been proved in the Animadversions,
whereof you are pleased to take no notice.

264 A VINDICATION OF THE

CHAP. IV.

Farther vindication of the first chapter of the Animadversions. Church of
Rome not what she was of old. Her falls and apostacy. Difference
between idolatry, apostacy, heresy, and schism. Principles of the church
of Rome condemned hy the ancient church, fathers, and councils. Im-
posing rites unnecessary. Persecution for conscience. Papal supremacy.
The branches of it. Papal personal infallibility. Religious veneration
of images.

The third assertion which you review is, 'That the Roman
profession of religion, and practice in the worship of God,
are every way the same as when first we received the gospel
from Home, nor can they ever otherwise be.' Whereunto you
say, * This, indeed, though I do nowhere formally express
it, yet I suppose it, because I know it hath been demonstra-
tively proved a hundred times over. You deny it hath been
proved, why do you not then disprove it? because you de-
cline, say you, all common-places.' All that I affirmed was,
that you did suppose this principle, and built many of your
inferences on the supposition thereof, which you here ac-
knowledge. And so you have already owned two of the prin-
ciples, whereof in the foregoing page you affirmed, that you
could hardly own any one, and that in the sense wherein by
me they are proposed and understood. But what do you
mean that you 'nowhere formally express it?' If you mean,
that you have not set it down in those syllables, wherein
you find it expressed in the Animadversions, no man ever
said you did ; you do not use to speak so openly and
plainly: to do so would bring you out of the corners, which
somewhat that you pretend unto never lead you into. But
if you deny, that you asserted and laboured to prove the
whole and entire matter of it, your following discourse
wherein you endeavour a vindication of the sophism, where-
with you pleaded for it in your Fiat, will sufficiently con-
fute you. And so you have avowed already two, of the
' hardly any one,' principles ascribed unto you : and this you
say hath been demonstratively proved a hundred times over,
and ask me why I do not disprove it, giving a ridiculous
answer, as from me, unto your inquiry. But pray, sir, talk not

ANIMADVERSIONS ON FIAT LUX. 265

of demonstrations in this matter ; palpable sophisms, such
as your masters use in this cause, are far enough from de-
monstrations. And if you think it enough for you to say,
that it hath been proved, why is it not a sufficient answer in
me to remind you that it hath been disproved, and your pre-
tended proofs all refuted ? And according to what rules of
logic, do you expect arguments from me to disprove your
assertion, whilst I was only answering yours that you pro-
duced in its confirmation? But that you may not complain
any more, I shall make some addition of the proofs you re-
quire by way of supererrogation, when we have considered
your vindicationof your former arguments, for the confirma-
tion of this assertion, wherewith you closed your discourse in
your Fiat Lux. This you thus propose again, ' The Roman
was once a true flourishing church, and if she ever fell, she
must fall either by apostacy, heresy, or schism.' So you now
mince the matter; in your Fiat it was * a most pure flourish-
ing and mother church ;' and you know there are many that
yet acknowledge her a true church, as a thief is a true man;
who will not acknowledge her to be a pure church, much
less 'most pure.' God be merciful to poor worms, this boast-
ing doth not become us; it is not unlike hers who cried, * I
sit as a queen and shall see no sorrow;' I wish you begin to
be sensible and ashamed of it: but yet I fear it is otherwise ;
for whereas in your Fiat you had proclaimed your Roman
church and party to be absolutely innocent and unblam-
able, you tell us, p. 10. of your epistle, that you can
make it appear that it is far more innocent and amiable than
you have made it ; more than absolutely innocent it seems,
a note so high that it sounds harshly. And whereas we
shall manifest your church to have lost her native beauty,
we know that no painting of her, which is all you can do,
will render her truly amiable unto a spiritual eye. She hath
too often defiled herself, to pretend now to be lovely. But
to this you say I reply, ' The church that then was in the apo-
stles' time was indeed true, not the Roman church that now
is;' and add, 'So, so, then I say that former true church must
fall sometime or other; when did she fall, and how did she
fall by apostacy, heresy, or schism ?' Sir, you very lamely
represent my answer, that you might seem to say something
unto it, when indeed you say nothing at all. I discover

266 A VINDICATION OF THE

unto you the equivocation you use in that expression, ' the
church of Rome/ and shew you that the thing now so called
by you, had neither being nor name, neither essence nor af-
fection in the days of old; its very being is but the ' ter-
minus ad quem,' of a church's fall. I shewed you also, that
the church of old that was pure, fell, not whilst it was so,
but that the men who succeeded in the place, where they
lived in the profession of religion, gradually fell from the
purity of that profession, which the church at its first plant-
ing did enjoy. But all that discourse you pass by, and re-
peat again your former question, to which you subjoin my
first answer, which was, it was possible she might fall by an
earthquake, as did those of Colosse and Laodicea; to which
you, * We speak not here of any casual or natural downfal,
or death of mortals, by plague, famine, or earthquake, but a
moral and voluntary lapse in faith. What do you speak to
me of earthquakes?' It is well you do so now explain your-
self; your former inquiry was only in general, how or by
what means she ceased to be what she had been before, as
though it were impossible to assign any such ; neither did I
exclude the sense whereunto you now restrain your words.
And had I only shewed you, that it was possible she might
fall, and come to nothing, and yet not by any of the ways or
means by you mentioned, without proceeding unto the con-
sideration of them also, yet your special inquiry being re-
solved into this general one, from whence it is taken, how a
pure flourishing church may cease to be so, I had rendered
your inquiry useless unto your present purpose, though I
had not answered your intention : for certainly that which
ceaseth to be, ceaseth to be pure, seeing ' non entis nullm
sunt affectiones.' The church of the Britains in this part of
the island, now called England, was once as pure a church
as ever was the church of Rome, yet she ceased to be long
since, and that neither by apostacy, heresy, nor schism, but
by the sword of the Saxons. And to tell you the truth, I do
not think the old church of Rome unconcerned in this in-
stance, then especially when Rome Vt'as left desolate by To-
tilas, and without inhabitant; for the church of Rome is
* urbis,' and not as you vainly imagine, * orbis Ecclesia.'

Again, I told you she might fall by idolatry, and so nei-
ther by apostacy, heresy, or schism. To which you reply.

ANIMADVERSIONS ON FIAT LUX. 267

* Good sir, idolatry is a mixed misdemeanor both in faith and
manners; I speak of the single one of faith; and he that
falls by idolatry, if he keep still some parts of Christianity
entire, he falls by heresy, by apostacy if he keep none.' I
am persuaded you are the first that ever gave this descrip-
tion of idolatry, and the last that will do so; * it is a mixed
misdemeanor in faith and manners.' Manners you speak
of in contradistinction to faith, and you so explain yourself,
in which sense they relate only unto moral conversation,
regulated by the second table. That idolatry hath been and
is constantly attended with corruption in manners, the apo-
stle declares, Rom. i. and I willingly grant; but how in it-
self, or in its own nature, it should come to be ' a mixed misde-
meanor in faith and in manners,' I know not; neither can
you tell me which is the fleshy, which is the fishy part of
this Dagon; what it is in it that is a misdemeanor in faith,
and what in manners. According to this description of
yours, an idolater should be an ill-mannered, or an unman-
nerly heretic. But you speak of the single misdemeanor
in faith ; but who gave you leave so to restrain your inquiry ?
I allowed you before to except against one instance, where-
by many a church hath fallen ; but if you will except ido-
latry and manners also, your endeavour to provide a shelter
for your guilt, is shameful and vain. For what you except
out of your inquiry, if you confess not to have been, yet you
do that it may be, or might have been. And you do wisely
to let your adversary know, that he is to strike you only
where you suppose yourself armed, but by all means must
let naked parts alone; and doubtless he must needs be very
wise who will take your advice. The church of Judah was
once a pure church in the days of David ; how came she
then to fall? by apostacy, heresy, or schism? I answer, if
you will give me leave, she fell by idolatry, and corruption
of manners, against both which the prophets were protes-
tants ; 2 Kings xvii. 13. nin' !:;>) God protested against
them by his prophets. Again, the same church reformed in
the days of Ezra, Nehemiah, Zerubbabel, and n^njn nD33
*wm the men of the great congregation, was a pure church ;
how did it fall? not by idolatry, as formerly, but by corrup-
tion of life, unbehef, and rejecting the word of God for su-
perstitious traditions, until it Ijecarae a den of thieves. You

268

A VINDICATION OF THE

see then there are other ways of a church's falling from its
pristine purity, than those by you insisted on. And if you
shall inquire how it may fall, you must exclude nothing out
of your inquiry, whereby it may do so, and whereby some
churches have done so. And if you will have my thoughts
in this matter, they are, that the beginning of the fall of
your church and many others, lay in unbelief, corruption of
life, conformity to the world, and other sins that were found
in the most of its members. And it is a fancy to dream of
the purity of a church, in respect of its outward order, when
the power and life of godliness is lost in its members ; and a
wicked device to suppose a church may not be separated
from Christ by unbelief, whilst it abides in an external pro-
fession of the doctrine of faith. Such a church, though it
may have a name to live, yet indeed is dead, and dead things
are unclean. We speak of its purity and acceptation there-
on in the sight of God ; neither will men dead in trespasses
and sins, be terrible unto any, as an army with banners, un-
less they are like those in Lucilius, who,

Ut pueri infantes credunt signa omnia aliena
Vivere et esse homines ; sic isti omnia ficta
Vera putant ; credunt signis cor inesse ahenis.

as Lactantius reports him. But you say, 'If they fall by
idolatry, and yet keep any parts of Christianity, they fall by
heresy.' But why so? would you had thought it incumbent
on you to give a reason of what you say. Are idolatry and
heresy the same ? Tertullian, who of all the old ecclesiastical
writers most enlargeth the bounds of idolatry, defines it to
be * omnis circa omne idolum famulatus et servitus;' ' Any
worship or service performed in reference to, or about any
idol.' I do not remember that ever I met with your defini-
tion of idolatry in any author whatever. Bellarmine seems
to place it in ' Creaturam aeque colere ac Deum ;' ' to wor-
ship the creature as much or equally with the Creator:' which
description of it, though it be vain and groundless, for his

* aeque' is neither in the Scripture, nor any approved author
of old, required to the constituting of the worship of any
creature idolatrous ; yet is not this heresy neither, but that
which differs from it ' toto genere.' We know it to be

* cultus religiosus creaturse exhibitus,' 'any religious worship
of that which by nature is not God :' and so doth your

ANIMADVERSIONS ON FIAT LUX.

269

Thomas grant it to be. Gregory de Valentia, another of
your great champions, contends, that ' tanquam Deo/ ' as
unto God/ is to be added unto the definition : as though re-
ligious worship could be given unto any thing, and not as
unto God really and indeed, though not intentionally as to
the worshipper. Where a man gives religious worship, there
he doth ' ipso facto' assign a divine eminency, say he what
he v/ill to the contrary. Neither will his intention of not
doing it ' as unto God,' any more free him from idolatry,
than an adulteress will be free by not looking on her adul-
terer as her husband. I confess he adds afterward a dis-
tinction that is of great use for you, and indispensably ne- .
cessary for your defence ; de Idol. lib. 2. cap. 7. St. Peter,
he tells us, insinuates some ' worship of idols,' ' cultum ali-
quem simulachrorum,' to wit, that of the holy images to be
right, or lawful, when he deterreth believers ' ab illicitis
idolorum cultibus,' ' from the unlawful worship of idols /
1 Pet. iv. 3. a^eixLToig ddwXoXaTodaig. This were somewhat,
indeed, if all epithets were distinguishing, none aggravating
or declarative. When Virgil said * dulcia mella premes/
Geor. 4. he did not insinuate that there was any bitter honey.
Nor is it allowable only for poets, to use explaining and de-
claring epithets; but Aristotle allows it in the best orators
also, so they use not fxciKpolg ij aKaipoig tj irvKvolg, long or un-
seasonable ones, or the same frequently : and the use of this
here by Peter is free from all those vices. When the Roman
orator cried out, ' O scelus detestandum,' ' O wickedness to
be abhorred,' he did not intend to insinuate that there was
a wickedness not to be abhorred, or to be approved. But
if it will follow hence that your church is guilty only of law-
ful idolatry, I shall not much contend about it. Yet I must
tell you, that as the poor woman when the physicians in her
sickness told her still that what she complained of was a
good sign, cried out ot jnoi vir' ajadwv aTroXXvfxi, 'good signs
have undone me / your lawful idolatry, if you take not better
heed, will undo you. In the mean time, as to the coincidence
you imagine between idolatry and heresy, I wish you would
advise with your angelical doctor, who will shew you how
they are contradistinct evils, which he therefore weighs in
his scales, and determines which is the heaviest, 228e q. 94.
a. ad 4. The church in the wilderness fell by its fxoaxoTroua,

270 A VINDICATION OF THE

its ' making and worshipping a golden calf,' as a represen-
tation of the presence of God. That they kept some parts
of the doctrine of truth entire, is evident from their procla-
mation of a feast to Jehovah. Do any men in their wits
use to say this fall was by heresy, though all agree it was by
idolatry? so that your church might fall by idolatry and not
fall formally by heresy, according to the genuine importance
of the word, the use of it in the Scriptures, or the definition
given of it by the schoolmen, or any sober writer of what
sort soever. And here I must desire you to stay a little, if
you intend to take Protestants along with you : they con-
stantly return this answer unto you in the first place, and
tell you, that your church is fallen by idolatry ; it is fallen
in the worship which you give unto the consecrated host,
as you call it, wherein, if the Scriptures which call it 'bread,'
and the fathers who term it the ' figure of the body of Christ,'
if reason, and all our senses deceive us not, you are as
plainly idolatrous as the poor wretches which fall down and
worship a piece of red cloth; so your own Costerus assures
us, Enchirid. cap. 8. 'Tolerabilior,' saith he, 'est eorum error,
qui pro Deo colunt statuam auream, aut argenteam, aut al-
terius materise imaginem, quomodo Gentiles Deos suos ve-
nerabantur, vel pannum rubrum in hastam elevatum, quod
narratur de Lappis, vel viva animalia ut quondam JEgyptii,
quam eorum qui frustum panis colunt.' 'Their error is more
tolerable who worship a golden or silver statue, or an image
of any other matter for a God, as the Gentiles worshipped
their gods, or a rag of red cloth lifted upon a spear, as it is
reported of the Laplanders, or living creatures, as did the
Egyptians of old, than theirs who worship a piece of bread.'
This is that which made Averroes cry out, ' Seeing the Chris-
tians eat the god whom they worship, let my soul be among
the philosophers.' You do the same in your worship of the
cross, which the chiefest among you maintain to be the
same that is due to Christ himself. And you are in the same
path still in the religious adoration you give unto the blessed
Virgin, your prayers to her, and invocations of her, which
abound in all your books of devotion, and general practice.
And what need we mention any particular instances, when
you have begun some of your conciliary actions ; the great-
est solemnities of Christianity amongst you, with invocation

ANIMADVERSIONS ON FIAT LUX. 27^

of her for help and assistance ? So did your council of La-
teran, joining with cardinal Cajetan, in their opening of the
second session, in these words; * Quoniam nihil est quod
homo de semetipso sine auxilio opeque divina possit polli-
ceri, ad gloriosam ipsam Virginem Dei matrem primum con-
vertam orationem meam.' ' Seeing there is nothing that a
man may promise to himself, as of himself, without divine-
help and assistance, I will first turn my prayer unto the glo-
rious Virgin the mother of God.' This was the doctrine, this
the practice, this the idolatry of our Lateran council. And
again, in the seventh session, * Deiparae nostras preesidium
imploremus;' ' Let us pray for the help or protection of our
blessed mother of God.' And in the tenth session of the
same council, Stephen, archbishop of Patras, prays, 'Utipsa
beata Virgo, Angelorum Domina, fons omnium gratiarum,
qu8B omnes hereses interemit, cujus opera magna reformatio,
Concordia principum, et vera contra infideles expeditio
fieri debet opem ferre dignetur.' ' That the blessed Virgin,
the lady of angels, the fountain of all graces, who destroyeth
all heresies, by whose assistance the great reformation, the
agreement of princes, and sincere expedition against the in-
fidels' (the business of that council), ' ought to be performed,
would vouchsafe to help him, that he might,' &c. And
thereupon sings this hymn unto her, recorded in the acts of
the council;

Omnium splendor decus et perenne
Virginum lumen, genetrix superni
Gloria humaui generis Maria

unica nostri.
Sola tn Virgo dominaris astris.
Sola tu terrzB maris atque coeli
Lumen, inceptis faveas rogamus

inclyta nostris.
Ut queara sacros reserare sensus
Quilatens chartis nimium severi
Ingredi et cels£e, duce te benigna

nisenia terrae.

* O Mary, the beauty, honour, and everlasting light of all
virgins, the mother of the Highest, the only glory of man-
kind ; thou Virgin alone rulest the stars ; thou alone art the
light of earth, sea, and heaven ; do thou, O glorious lady, we
entreat, prosper my endeavours ; that I may unfold the sa-
cred senses which lie hid in the too severe writings' (of the

272 A VINDICATION OF THE

Scripture) 'and kindly give me, under thy goodness, to enter
the walls of the heavenly countries.' I suppose it cannot be
doubted whence the pattern of this conciliary prayer was
taken ; it is but an imitation of

Phoebe, sylvarumqiie potens Diana
Lucidum coeli decus, O colendi
Semper et cuiti, date qtiaj precamur

tempore sacro.
Alrae Sol curru nitido diem qui
Prorais et celas aliusque et idem
Nasceris, possis nihil uibe Roma

vibere majus.
Rite matures aperire partus
Lenis Ilithea, tuere matres
Sive tu Lucina probas vocari

seu Genitalis.
Diva.

And if this be not plainly to place her in the throne of
God, I know not what can be imagined so to do. Your wor-
ship of angels and of saints is of the same importance, con-
cerning whom you do well to entitle your paragraph, 'Heroes;'
your doctrine and practice concerning them, being the very
same with those of the ancient heathen, in reference unto
their demons and heroes. So your own learned Vives con-
fesseth of many of you ; in August, de Civit. Dei, lib. 28.
cap. ult. ' Multi Christiani/ saith he, ' divos divasque non
aliter venerantur quani Deum ; nee video in multis quod sit
discrimen inter eorum opinionem de Sanctis, et id quod Gen-
tiles putabant de suis diis.' ' Many Christians worship he
and she saints, no .otherwise than they do God; neither do I
see in many things what difference there is between their
opinion concerning the saints, and that which the heathen
thought of their gods.' And it is known what Polydore
Virgil before him affirmed to the same purpose : your idola-
try in the worship of images of all sorts shall be afterward
declared. Be then this a single or mixed misdemeanor it
matters not, a misdemeanor it is, whereby we affirm that the
Roman church is fallen from its pristine purity. And this
we think is a full answer unto your inquiry. We need not,
you cannot compel us, to go one step farther. But our way
is plain and invites us. I shall therefore proceed to let you
see once again that she is fallen by all the ways you thought
meet to confine your inquiry unto.

You proceed, ' Finding yourself puzzled, in the third place

ANIMADVERSIONS ON FIAT LUX. 273

you lay on load, she fell say you, by apostacy, idolatry,
heresy, schism, licentiousness, and profaneness of life. And
in this you do not much unlike the drunken youth, who,
being bid to hit his master's finger with his, when he per-
ceived he could not do it, he ran his whole fist against it.'
Seriously, sir, you have the worst success in your attempts
for a little wit and merriment that ever I met with. If you
would take my advice, you should not strain your genius for
that which it will not afford you : you forgot the old rule,

Tu nihil invita dices faciesve Minerva.

Any other diversion were better than this, which proves so
successless: yet I must confess you deserve well of pastime,
seeing to serve its interests you so often make yourself ridi-
culous, as you now do in this pitiful story. And I cannot
tell you whether my answer have touched your finger or no,
but I am sure, if it be true, it strikes your cause to the
heart 5 and I am as sure of the truth of it, as I am that I am
alive. And you see how I am puzzled, even as he was who
cried, ' inopem me copia fecit.' Your church hath fallen so
many ways, all so foully and evidently, that it is hard for
any man to choose what instance to insist upon, who is
called on to charge her, as you by your inquiry of them, do
on your Protestant readers. And for my part, I had rather
you should take your choice, against which of the things
mentioned you think yourself best able to defend her. And
may it please you to choose your instance, if I prove not
your church to have fallen by it, I will promise you to be-
come a Papist. You proceed to your own particulars, and
ask, Did she fall by apostacy ? to which you subjoin my
words, ' by a partial not a total one ;' with your reply, • Good
sir, in this division apostacy is set to express a total relapse,
in opposition to heresy which is the partial.' I see you have
as little mind to be drawn to the consideration of your apos-
tacy, as of your idolatry ; and would feign post off all to
heresy, under a corrupt notion of which term, you hope to
find some shelter for yourself and your church, although in
vain. But,

Verte oranes tete in facies, et contrahe quicquid
Sive animis, sive arte vales.

You must bear the charge of apostacy also. For why must
that needs be the notion of these terms in the division you

'OL. XVIII. T

274 A VINDICATION OF THE

made, that you now express ? Is it from the strict sense and
importance of the words themselves, or from the scriptural
or ecclesiastical use of them, or whence is it, that it must be
so, and that it is so ? None of these will give you any relief,
or the least countenance unto your fancy. Both airoaTama
and aipeaig, are words Ik tojv juIctwv, in themselves of an
indifferent signification, denoting things or acts, good or
evil, according to their accidental limitations and applica-
tions. It is said of some a7roaTi]aovTai rrig irl(JTi(t)g, 'they
will depart from the faith;' 1 Tim. iv. 1. And the same
apostle, speaking of them that name the name of Christ, says,
' Let every one of them depart from iniquity,' cnrocTTnTO utt'
adiKiag, 2 Tim. ii. 19. so that the word itself signifies no
more but a single and bare departure from any thing, way,
rule, or practice, be it good or bad, wherein a man hath been
engaged, or which he ought to avoid and fly from. And this
is the use of it in the best Greek authors ; iroWov cKpiarav-
T£Q are such in Homer who are far distant, or remote on any
account from any thing or place. And to. ttXhcttov a^torrjicora
in Aristotle things very remote. To leave any place, com-
pany, thing, society, or rule, on any cause, is the common
use of the word in Thucydides, Plutarch, Lucian, and the
rest of their companions in the propriety of that language.
' Apostasia,'by ecclesiastical writers, is restrained unto either
a backsliding in faith subjective and manners, or a causeless
relinquishment of any truth before professed. So the Jews
charge Paul, Acts xxi. 21. cnrotTraaiav ^idarrKug, ' thou
teachest the apostacy' from Moses's law. Such also is the
nature of m^tmq, a special * option, choice,' or way in pro-
fession of any truth or error. So Paul calls pharisaism
OKptj3£(TTaTr)v atpeffiv rf/c Bpr}aKiiag, Acts xxvi. 5. the most
'exact heresy' or way of religion among the Jews. And Cle-
mens Alexandrinus, Strom, lib. 8. calls Christian religion
a'ipemv apiarriv, the ' best heresy.' And the great Constantine
in one of his edicts calls it aipeaiv Ka^oXiKnv, 'the catholic'
or * general heresy;' and aipeaiv ayioraTriv, ' the most holy he-
resy.' The Latins also constantly used that word in a sense
indifferent. Cato, saith Cicero, ' est in ea hseresi quse nul-
lum orationis florem sequitur.' The words therefore them-
selves you see are of an indifferent signification, having this
difference between them, that the one for the most part is

ANIMADVERSIONS ON FIAT LUX. 275

used to signify the relinquishment of that which a man had
before embraced, and the other a choice or embracing of that
which a man had not before received or admitted. And
this difference is constantly observed by all ecclesiastical
writers, who afterward used these words in the worst or an
evil sense; so that apostacy, in this appropriation of it, de-
notes the relinquishment of any important truth or way in
religion ; and heresy the choice or embracement of any new
destructive opinion or principle or way in the profession
thereof. A man then may be an apostate by partial apostacy,
that is, depart from the profession of some truth he had for-
merly embraced, or the performance of some duty which he
was engaged in, without being a heretic, or choosing any
new opinion which he did not before embrace. Thus you
signally call a monk that deserts his monastical profession
an apostate, though he embrace no opinion which is con-
demned by your church, or which you think heretical. And
a man may be a heretic, that is, choose and embrace some
new false opinion, which he may coin out of liis own ima-
gination, without a direct renunciation of any truth which
before he uas instructed in. And this is that which I in-
tended, when I told you that your church is fallen by partial
apostacy and by heresy. She hath renounced many of the
important truths which the old Roman church once believed
and professed, and so is fallen by apostacy. And she hath
invented or coined many articles pretended to be of faith,
which the old Roman church never believed, and so is fallen
by heresy also. Now what say you hereunto ? Why, ' Good
sir, in this division apostacy is set to express a total relapse
in opposition to heresy, which is the partial.' But who gave
you warrant or leave so to set them? It would, it may be,
somewhat serve your turn, in evading the charge of apostacy,
that lies against your church; but, 'good sir,' will not prove
that you may thus confound things for your advantage.
Idolatry is heresy, and apostacy is heresy, and what not, be-
cause you suppose you have found a way to escape the im-
putation of heresy. I say then yet again in answer to your
inquiry, that your church is fallen by apostacy, in her relin-
quishment of many important truths, and neglect of many
necessary duties, which the old Roman church embraced
and performed. That these may be the more evident unto
T 2

27G

A VINDICATION OF TIiE

you, I shall give you some few instances of your apostacy,
desiring only that you would grant me, that the primitive
church of Rome believed and faithfully retained the doctrine
of truth, wherein from the Scripture it was instructed.

That church believed expressly, that all they ' who die
in the Lord do rest from all their labours ;' Rev. xiv. 8. which
truth you have forsaken, by sending many of them into the
flames of purgatory.

It believed, that the ' sufferings of this life are not wor-
thy of the glory that shall be revealed in us;' Rom. viii. 18.
Your church is otherwise minded, asserting in our works
and sufferings a merit of, and condignity unto, the glory that
shall be received.

It believed, that ' we were saved freely, by grace, by
faith, which is not of ourselves, but the gift of God ; not by
works, lest any one should boast,' Eph. ii. 8. Tit. iii. 5. and
therefore, 'besought the Lord not to enter into judgment
with them, because in his sight no flesh could be justified;'
Psal. cxxx. 4. clxiii. 2. And you are apostatized from this
part of their faith.

It believed, that Christ ' was once only offered,' Heb. x.
12. and that it could not be that ' he should often offer him-
self, because then he must have often suffered and died ;'
Heb. ix. 25. Which faith of theirs you are departed from.

It believed, that 'we have one only mediator and inter-
cessor with God;' 1 Tim. ii. 5. 1 John ii. 2. Wherein also
you have renounced their persuasion ; as likewise you have
done in what it professed, that we may ' invocate onlyhim,
in whom we do beUeve;' Rom. x. 14.

It believed, that the 'command to abstain from meats
and marriage, was the doctrine of devils;' 1 Tim, iv. 1, 2.
Do you abide in the same faith ?

It believed, that ' every soul' without exception, ' was to
be subject to the higher powers;' Rom. xiii. ]. You will
not walk in the steps of their faith herein.

It believed, that all 'image-worship was forbidden;'
Exod. XX. And whether you abide in the same persuasion,
we shall afterward examine. And many more instances of
the like kind, you may at any time be minded of.

You haste to that you would fain be at, which will be
fo^md as little to your purpose, as those whose considera-

AXI.MADVERSIOXS ON FIAT LUX. 277

tion you so carefully avoid. You say, ' Did she fall by he-
resy in adhering to any error in faith, contrary to the ap-
proved doctrine of the church? Here you smile seriously,
and tell me; that, since I take the Roman and catholic
church to be one, she could not indeed adhere to any thing,
but what she did adhere unto. Sir, I take them indeed to
be one: but here I speak, 'ad hominem,' to one that doth
not take them so. And then, if indeed the Roman church
had ever swerved in faith, as you say she has, and be herself
as another ordinary particular church, as you say she is,
then might you find some one or other more general church,
if any there were, to judge her; some oecumenical council
to condemn her ; some fathers, either Greek and Latin, ex-
pressly to write against her, as Protestants now do ; some
or other grave authority to censure her ; or at least some
company of believers, out of whose body she went, and from
whose faith she fell. None of which, since you are not able
to assign' (wherein you have spoken more rightly, than you
were aware of; for, not to be able to assign none of them,
infers at least an ability to assign some, if not alt of them),
'my query remains unanswered, and the Roman still as flou-
rishing a church as ever she was.'

Alts. 1. You represent my answer lamely. I desire the
reader to consult it'iA the Animadversions, pp. 66 — 68. [pp.
38,39.] What you have taken notice of, discovers only your
fineness, in making heresy an adherence to an error in faith,
contrary to the doctrine of the church; and yourselves the
church, whereby you must needs be secured from heresy,
though you should adhere to the most heretical principles that
ever were broached in the world. But nothing of all this, as
I have shewed, will be allowed you. 2. As we have seen some
of the reasons, why you were so unwilling to try the cause
of your church, on the heads of idolatry and apostacy; so
here you discover a sufficient reason, why you have passed
over your other head of schism, in silence. You avow your-
self one of the most schismatical principles, that were ever
adhered unto by any professing the name of Christ. The
Roman church and the catholic are with you one and the
same. Is not this Petilianus's, in ' parte Donati;' nay, Basi-
lides's, iijuac ^(^fJ^^v ol av0pw7roi, oi C£ aXAoi Travrtc Kvveg Koi
itig. Epiphan. Heres. 4. ' We only aie men, all others are

278 A VINDICATION OF THE

dogs and swine.' ' Macte virtute!' If this be not to shew
moderation, and to pursue reconciliation, at once to shut out
all men but yourselves from the church here, and conse-
quently heaven hereafter, what can be thought so to be? In
earnest, sir, you may talk what you please of moderation, but
whilst you avow this one wretched schismatical principle,
you do your endeavour to exclude all true Christian mode-
ration out of the world. 3. Why do you conclude, that
your query is not answered? Suppose one question could
not be answered, doth it necessarily follow that another
cannot ? I suppose, you take notice that this is another
question, and not that at first proposed, as I told you before.
Your first inquiry was about your church crime, this is about
her conviction and condemnation: and your conclusion hath
no strength in it, but what is built on this unquestionable
maxim, that, 'None ever offended, who was not publicly
judged;' as though there were no harlot in the world but
those that have been carted. It is enough, sir, that her con-
dition is ' sub judice/ as it will be, whether you or I will or
no ; and that there is not evidence wanting for her convic-
tion, nor ever was since her fall, though it may be it hath
not at all times been so publicly managed. And yet so vain
is your triumphant conclusion, that we rest not here, but
prove also that she hath been of old judged and condemned,
as you will hear anon.

And thus I have once more given you an answer to your
inquiry, how your church fell ; namely, that she hath done
so by all the ways and means, by which it is possible for a
church to fall. She failed under the just hand of God, when
the persons of that Urbic church were extirpated, partly by
others, but totally byTotilas; as the British church in Eng-
land fell by the sword of the Saxons. She hath fallen by
idolatry and corruption of life, as did the church of the
Jews before the captivity. She hath fallen by her relin-
quishment of the written word, as the only rule of faith and
worship, and by adhering to the uncertain traditions of men,
as did the church of the Jews after their return from cap-
tivity. She hath fallen by apostacy, in forsaking the pro-
fession of many important truths of the gospel, as the church
of the Galatians did for a season, in their relinquishment of
the doctrine of justification by grace alone. She hath fallen

ANIMADVERSIONS ON FIAT LUX. 279

by heresy, in coining new articles of faith, and imposing
them on the consciences of the disciples of Christ, as the
Montanists did with their new paraclete, and rigid observ-
ances. She hath fallen by schism in herself, as the Judaical
church did when divided into Essenes, Sadducees,and Pha-
risees : setting up pope against pope, and council against
xjouncii, continuing in her intestine broils for some ages to-
gether : and from all others, by the wretched principle, but
now avowed by you, as the Donatists did of old. She hath
fallen by ambition, in the Hildebrandine principle, asserting
a sovereignty in the pope over the kings and potentates of
the earth, whereof I can give you no precedent instance, un-
less it be of him, who claimed the kingdoms of the world to
fee his own, and boasted that he disposed of them at his plea-
sure, Matt. iv. And now I hope you will not take it in ill
part, that I have given you a plain answer unto your ques-
tion, which, as I suppose, was proposed unto us for that end
and purpose.

But although these things are evident and sufficiently
proved, yet I see nothing will satisfy you, unless we pro-
duce testimonies of former times, to manifest that your
church hath been arraigned, judged, condemned, written
against by fathers, councils, or other churches. Now though
this be somewhat an unreasonable expectation in you, and
that which I am no way bound unto by the law of our dis-
course to satisfy you in ; yet, to prevent for the future such
evasions, as yOii have made use of on all occasions in your
epistle, I shall, in a few pregnant and unquestionable in-
stances, give you an account both when, how, and by whom,
the falls of your church have been observed, reproved, con-
demned, and written against. Only unto what shall be dis-
coursed unto this purpose, I desire liberty to premise these
three things, which I suppose will be granted.

Dab'itur ignis taraen, etsi ab inimici? petara.

The first is, that. What is by any previously condemned-,
before the embracing and practice of it, is no less con-
demned by them, than if the practice had preceded their
condemnation. Though you should say that your avowing
of a condemned error, would make it no error; yet you can-

280 A VINDICATION OF THE

not say that it will render it not condemned : for that which
is done, cannot be undone, say you what you will.

Secondly, that. Where any opinion or practice in reli-
gion, which is embraced and used by your church, is con-
demned and written against, that then your church, which so
embraceth and useth it, is condemned and written against.
For neither do Protestants write against your church, or
condemn it, on any other account, but of your opinions and
practices ; and you require but such a writing and con-
demnation, as you complain of amongst them.

Thirdly, I desire you to take notice, that I do not this,
as though it were necessary to the security and defence of
the cause which we maintain against you. It is abundantly
sufficient and satisfactory unto our consciences, in your
casting us out from your communion, that all the ways
whereby we say your church is fallen from her pristine pu-
rity, are judged and condemned in the Scripture, the word
of truth ; whither we appeal for the last determination of
the differences between us. These things being premised,
to prevent such evasions as you have accustomed yourself
unto, I shall, as briefly as I can, give you somewhat of that,
which you have now twice called for.

1. Your principle and practice in imposing upon all per-
sons and churches a necessity of the observation of our rites
and ceremonies, customs and traditions, casting them out
of communion who refuse to submit unto this your great
principle of all the schisms in Europe, was contradicted,
written against, condemned by councils and fathers, in the
very first instance that ever you gave of it. Be pleased to
consider that this concerns the very life and being of your
church. For if you may not impose your constitutions, ob-
servances, and customs upon all others, ' actum est,' there
is an end of your present church state. Let us see then how
this was thought of in the days of old: Victor, the bishop of
Home, An. Dom. 96. condemns and excommunicates the
churches of Asia, because they would not join with him in
the celebration of Easter precisely on the Lord's day. Did
this practice escape uncontrolled ? He was written against
by the great Irenaus, and reproved that he had cast out of
communion rac oXac 'EKicXrjaiac tov Qiov, ' whole churches of

ANIMADVERSIONS ON FIAT LUX. 281

God/ for a trivial cause. His fact also was condemned in
the justification of those churches, by a council in Palestine,
where Theophilus presided ; and another in Asia, called to-
gether for the same purpose by Polycrates ; Euseb. Eccles.
Hist. lib. 5. cap. 22 — 25. This is an early instance of a
considerable fall in your church, and an open opposition by
councils and fathers made unto it. And do not you, sir,
deceive yourself, as though the fact of Victor were alone
concerned in this censure of Irenaeus and others. The prin-
ciple before mentioned, which is the very life and soul of
your churchy is condemned in it. It was done also in a re-
petition of the same instance attempted here in England by
you, when Austin, that came from Rome, would have im-
posed on the British churches the observation of Easter, ac-
cording to the custom of the Roman church; the bishops
and monks of these churches not only rejected your cus-
tom, but the principle also from whence the attempt to im-
pose it on them did proceed ; protesting, that they owned
no subjection to the bishop of Rome, nor other regard, than
what they did to every good Christian. Concil. Anglican.
p. 188.

2. Your doctrine and practice of forcing men by carnal
weapons, corporeal penalties, tortures, and terrors of death,
unto the embracement of your profession, and actually de-
stroying and taking away the lives of them that persist in
their dissent from you, is condemned by fathers and councils,
as well as by the Scriptures, and the light of nature itself.
It is condemned by Tertullian, Apol. cap. 23. ' Videte,'saith
he, ' ne et hoc ad irreligiositatis elogium concurrat, adimere
libertatem religionis, et interdicere optionem divinitatis, ut
non liceat mihi colere quod velim, sed cogar colere quod
nolim ;' with the like expressions, in twenty other places.
All this external compulsion he ascribes unto profaneness.
So doth Clemens Alexand. Stromat. 8. So also did Lactan-
tius ; all consenting in that maxim of Tertullian, ' Lex nova
non se vindicat ultore gladio :' 'The law of Christ revengeth
not itself with a punishing sword.' The council of Sardis,
Epist. ad Alexand. expressly affirms, that they dissuaded
the erpperor from interposing his secular power to compel
them that dissented. And you are fully condemned in a
canon of a council at Toledo, cap. de Judas, distinc. 45.

282 A VINDICATION OF THE

* PraBcipit sancta synodus, nemini deinceps ad credendum
vim inferre; cui enim vult Deus raiseretur, et quern vult in-
durat.' ' The holy synod commandeth, that none hereafter
shall by force be compelled to the faith : for God hath mercy
on whom he will have mercy, and whom he will he harden-
eth.' Athanasius, in his epistle ad Solitar. falls heavily on
the Arians, that they began first to compel men to their he-
resy, by force, prisons, and punishments ; whence he con-
cludes of their sect, * atque ita seipsam quam non sit pia nee
Dei cultrix manifestat:' 'it evidently declares itself hereby,
to be neither pious, nor to have any reverence of God.' In
a book that is of some credit with you, namely Clemens's
Constitutions, you have this amongst other things for your
comfort, TO avrt^ovcnov twv av^^wwiov a^fJKSv IXtv^e^ov, ov
irpoCTicatjOti) dava.T(j^ ciKa^wv aW iv trepa KaraaraaH \oyo^£TU)V
avTo. ' Christ left men the power of their wills free' (in this
matter), ' not punishing them with death temporal, but call-
ing them to give an account in another world.' And Chry-
sostom speaks to the same purpose on John vi. 'EpwraXiyoDv,
M17 KOI vfXHQ diXere inraysiv, oirep Tracrav i]v d(f)aipovvTog /3iav
KOI dvdjKnv. ' He asked them saying, Will ye also go away?
which is the question of one rejecting all force and necessity.'
Epiphanius gives it, as the character of the semi-Arians,
Toiig Tr]v dXriOeiav diSd(TKOvTag BiwKOvaiv, ovk eti Xojoig j3ouAo-
fiivoL dvarpiTTtiv, aXXa koL t^^plaig. koX TToXipoig, Koi pa\atpaig
irapadi^ovTsg tovq op^Mg iriaTivovTag. Xvpriv yap ov pid ttoXh
KOI Xi^pa lipydcjavTo dXXa TroXXaxg. 'They persecute them
that teach the truth, not confuting them with words, but
delivering them that believe aright to hatreds, wars, and
swords, having now brought destruction, not to one city or
country alone, but to many.' Neither can yOu relieve your-
selves, by answering that they were not true believers whom
they persecuted; you punish heretics and schismatics only,
for they thought and said the same of themselves, which
you assert in your own behalf. So Salvian informs us,
* Hseretici sunt, sed non scientes, denique apud nos sunt
hseretici, apud se non sunt. Nam in tantum se et catho-
licos judicant, ut nos ipsos titulo haereticae pravitatis
infament; quod ergo illi nobis sunt, et hoc nos illis.' 'They
are heretics, but they know it not; they are heretics unto
us, but not unto themselves: for they so far judge them-

ANIMADVERSIONS ON FIAT LUX. 283

selves to be catholic, that they condemn ijs for the guilt of
heresy : so then, what tliey are to us, that we are to them.*
Especially was your whole practice in this matter solemnly
condemned in the case of Priscillianus, recorded by Sulpi-
tius Severus in the end of his second book, the only instance
that Bellarmine could fix upon, in all antiquity, for the put-
ting of any men to death upon the account of religion ; for,
the other whom he mentions, he confesseth himself to have
been a magician. Ithacius, with some other bishops his
associates, procured Maximus the tyrant to put Priscillianus
a Gnostic, with some others, to death ; and to banish some
of their followers. What saith the historian thereon? 'Hoc
modo,' saith he, 'homines luce indignissimi pessimo exemplo
necati, aut exiliis mulctati ;' ' On this manner, were those un-
worthy wretches either slain or punished by banishment, by
a vfery evil precedent.' And what was the success of this
zeal ? * Non solum,' saith he, ' non repressa est hseresis, sed
confirmataetlatius propagata :' 'The heresy was so far from
being repressed by it, that it was the more confirmed and
propagated.' And what ensued hereupon in the church it-
self? ' Inter nostros perpetuumdiscordiarum bellum exarsit,
quod Jam per quindecim annos foedis dissensionibus agita-
tum nullo modo sopiri poterat. Et nunc cum maxime dis-
cordiis episcoporum turbari et misceri omnia cernerentur,
cunctaque per eos odio aut gratia, metu, inconstantia, in-
vidia, factione, avaritia, arrogantia, somno, desidia essent
depravata; postremo plures adversum paucos bene consu-
lentes, insanis consiliis et pertinacibus studiis certabant.
Inter hsec plebs Dei, et optimus quisque, probro atque lu-
dibrio habebatur:' with which words he shuts up his eccle-
siastical story. ' Amongst ours, a lasting war of discord was
kindled, which, after it hath now for fifteen years been car-
ried on with shameful contentions, can by no means l^e al-
layed. And now especially when all things appear to be
troubled and perverted by the discord of the bishops, and
that all things are depraved by them through hatred, favour,
fear, inconstancy, envy, faction, covetousness, pride, sleepi-
ness, and sloth ; the most with mad counsels and pertina-
cious endeavours opposing themselves to the few that are
better advised. Amongst all these things, the people of
God and every honest man, is become a reproach and scorn.'

284 A VINDICATION OF THE

Thus that historian, complaining of the consequents of this
proceeding. But good men left not the matter so : Marti-
nus Turonensis presently refuseth all communion with them
who had any hand in the death or banishment of the persons
mentioned. So doth Ambrose declare himself to have done,
Epist. 27. as did the rest of the sober p^odly bishops of those
days. At length both Ithacius and Idacius,-the promoters
of this work, were solemnly excommunicated, though one
of them had before for very shame foregone his bishopric.
See Prosp. Chron. 389. and Isidore de Viris lUustribus.
So that here also the judgment and practice of your church
which she is fallen into, is publicly condemned and wriiteu
against, thirteen hundred years ago. Should I insist on all
the testimonies that of this kind might be produced.

Ante diem clauso compotiet vesper olympo

than I could make an end of them. I have added this instance
to the former, as knowing them to be the two great pillars on
which the tottering fabric of your church is raised ; and
which if they were removed, the whole of it would quickly
fall to the ground : and you see how long ago, they were both
publicly condemned.

3. Your papal oecumenical supremacy hath two main
branches: 1. Your pope's spiritual power over all persons
and churches, in the things of religion. 2. His power over
emperors, kings, and Protestants, in reference unto religion;
or, as you speak, *in ordine ad spiritualia.' The first your
church stumbled into by many degrees, from the days of
Victor, who made the first notable halt to this purpose. The
latter you tumbled into in the days of Gregory the Seventh,
or Hildebrand. It were endless to declare how this fall of
your church hath been declared, written against, opposed,
condemned by churches, councils, fathers, princes, and
learned men in all ages. Some few evidences to this pur-
pose, to satisfy your request, I shall direct you unto: it was
written against and condemned by Cyprian, bishop of Car-
thage, and that in a council at Carthage, An. 258. upon an
attempt made by Stephen, bishop of Rome, looking in some
small degree towards that usurped supremacy, which after-
ward was attained unto. You may, if you please, there see
him rebuked, and the practice of your church corjdeinned.
The same Cyprian liad done no less before, in reference unto

ANiMADVEKSlONS ON FIAT LUX.

285

some actings of Cornelius, the predecessor of Stephen, Epist,
ad Cornel. Though the pretensions of Cornelius and Ste-
phen were modest in comparison of your present vast claim;
yet the churches of God in those days could not bear them.
It is prejudged in the most famous council of Nice, which
assigned bounds unto the jurisdiction of bishops, giving to
several of them equal authority ; Can. 6. Ta a^xala KpaTHTh),Ta
Iv 'AiyvTTTd) Koi Aw/Silrj, Kot nevTairoXfi, loare rov 'AAf^avSpfmc
iiriciKOTTov iravTuyv tovtwv eX^'*^ '^^^^ l^ovaiav, iTTttS*} koi rw Iv ry
'Fwfxrj iTTiaKOTTO) Tovro) Gvvtdtg lariv. ofxoiwg tl koX Kara rriv 'Av-
Tio^ftav, KoX tv Toig aXXaig iirapx^aig ra TrpsajSela (7U)(!,ia^aL ralg
kKKX^](Tiaig. ' Let the ancient customs be observed, that, as to
Egypt, Libya, and Pentapolis, the bishops of Alexandria have
power over them(or the churches in them), for so is the custom
of the bishop of Rome' (that is, to have power over theadjoin-
ing churches); 'likewise about Antioch, and in other pro-
vinces, that the ancient rights of the churches be preserved.'
Your great pope, whom you so frequently call 'the pastor of
Christendom,' was here but b iv nj 'Fwfxy iTriaKoirog, 'The
bishop in the city or church of Rome,' or of the church in the
city of Rome. And bounds are assigned unto the authority
which he claimed by custom, as to his of Alexandria and
Antioch. It is true, the church of Alexandria hath some
power assigned, ascribed, or granted unto it, above other
churches of Egypt, Libya, and Pentapolis, for a warrantry
whereof, the usage of the Roman church, in reference unto
her neighbour churches, is made use of: which, to deal freely
with you, and to tell you my private thoughts, was a con-
firmation of a disorder by your example, which you were
from that day forward seldom wanting to give plenty of. So
to this purpose, Concil. Antioch. Can. 13, and 15. An. 341.
Concil. Constantinop. Can, 2. An. 381. But this canon of
the Nicene fathers, openly condemneth and is perfectly de-
structive of your present claimed supremacy. Three coun-
cils together in Africa, within the space of twenty years,
warned your church of her fall into this heresy, and opposed
her attempts for the promotion of it. The first at Carthage,
An. 407. which forbids all appeals unto any beyond the sea ;
which Rome was to them in Africa, no less than it is unto us
in England. The next was the second Milevitan, An. 416.
where the same prohibition is revived with express respect

286 A VINDICATION OF THE

unto the see of Rome, as Binius acknowledgeth. The same
order is again asserted by another council in Africa, wherein
the pretensions of Boniface unto some kind of superinten-
dency over other churches, are sorely reproved, and his way
of prosecuting his attempt by pretended canons of the coun-
cil of Nice, after great pains taken and charge disbursed in
the discovery of the forgery, censured and condemned. All
these testimonies of the condemnation of this fall of yours
by fathers and councils you have gathered unto your hand in
the Cod. Can. Cone. Afric. and by Binius, with others. Also
the substance of all these canons of provincial synods is con-
firmed, in the fourth chapter of the decree of the third oecume-
nical council at Ephesus, An. 431. Act. 7. ^ri<pogidoE,i rf) ayitf.
Koi oiKOUjuevt/cp ctui/oSw, aw^etr^'at tKaorrj eTTap)(ia KaOapa kol
d(5iacFTa to. avry irpoaoiTa diKaia i^ dpx^^ avwOev, Kara to TraXai
Kparriaav Wog. ' It seemeth good to the holy and general coun-
cil, that every province retain its rights, pure and inviolate,
which, according unto ancient custom, it had from the begin-
ning.' The decree, I confess, was purposely framed against the
bishop of Antioch, who had taken on him to ordain bishops in
Cyprus out of his province ; but i t is built on that general rea-
son which expressly condemns the Roman pretensions to an
unlimited supremacy. The great and famous council of Chal-
cedon. An. 451 . condemned the same heresy, and plainly over-
threw the whole foundation of your papal plea, Act. 15. Can.
18. as the canons of that council are collected by Balsaraon
and Zonaras ; though some of them, with intolerable par-
tiality, would separate this and some others from the body
of the canons of that council, giving them a place by them-
Belves. The decree contains the reasons of the council's as-
signing privileges next unto, and equally with, the Roman,
unto the Constantinopolitan church; T(o ^povw, say they, ojc
TTpza^vripag 'PoOjUrjc, Sta to ^aaikivuv ti]V -koXiv Ikhvt^v, ol irari-
piQHKOjTwg diro^edioKaai rti 7r|0€o-|3aa. 'The fathers' (our prede-
cessors)'granted privileges to the see of ancient Rome, because
that was the imperial city/ Do you see from whence pro-
ceeded all the privileges of the Roman throne ? merely from
the grants and concessions of former bishops; and I wish they
had been liberal only of what was their own. And what was
the reason of their so doing ? Because the city was imperial ;
in which one sentence, both their supremacy and the grounds

ANIMADVERSIONS ON FIAT LUX. 287

of it are discarded and virtually condemned; for their pre-
tensions are utterly inconsistent with this synodical deter-
mination. They proceed : for the same reason, Ta tora Trpecr-
peta aTTtfizivav no tov tHiq viat; Pwfirig dyiOTaTa) 3'povw, evXoyiog
KpivavTEQ rrjv [iamXdav aai avyKXrjTU) rifxri^Hcrav ttoXiv, koI twv
i(T(ov aTToXavovcrav TrpEO-jSe/wv ry 7rp£cr|3i'T£jOa jdamXi^i 'Pwfiy, kuX
Iv Totg eKKXriaia(TTiKoXg. ' They' (the hundred and fifty bishops)
* assigned the same orequal privileges unto the holy see of new
Rome,rightlydeterminingtliatthecity which is honoured with
the empire and senate, should enjoy equal privileges in things
ecclesiastical with the ancient queen-Rome,' or Rome-regent
of old. Is not your present supremacy here sufficiently con-
demned, and that by as famous a council as ever the Christian
world enjoyed? And it will not avail you, that you fell into this
heresy fully afterward, and not before the determination of
this council ; for he that falls into a heresy after the de-
termination of a council, is no less condemned therein, than
he that fell into it before, and gave occasion to the sentence;
yea, his guilt is the greater of the two, because he despised
the sentence which he knew, which the other it may be nei-
ther did nor could foresee. I gave you an instance before,
how it is condemned and written against by the British
church here in this island, and many more instances of the
same nature might be added.

The Hildebrandine branch of your supremacy, I mean the
power that you challenge over kings and potentates, 'in
ordine ad spiritualia,' which having made some progress by-
insensible degrees, was enthroned by pope Gregory the
Seventh, hath as little escaped opposition, censure, and con-
demnation, as any heresy whereinto your church is fallen.
This Gregory may be accounted the chief father of this he-
resy, for he licked the unshapen monster into that terrible
form, wherein it hath since ranged about in the earth. What
this man's principles and practices were, I shall not desire
you to learn of cardinal Benno, whom yet I have reason to
judge the more impartial writer of the two, but of cardinal
Baronius, who makes it his business to extol him to the
skies : ' Facit eum apud nos Deum, virtutes narrat,' he makes
* almost a god of him,' or at least ^hov avdpa, as Socrates
tells us the Lacedemonians called an excellent man, Plato
in Menn. The chief kingdoms of Europe, as England and

288 A VINDICATION OF THE

Spain, with Sicilia and Sardinia, and sundry other princi-
palities, he claimed as his own unquestionable fee. The
empire he accounted his proper care, making the deposing
of emperors much of his business. The principles he pro-
ceeded upon, the same cardinal informs us of, in his Annals,
ad An. 1076. n. 30. And he hath done well to record them,
that they might be preserved * In perpetuam rei raemoriam,'
that we might learn what your great father exercised him-
self about,

Dum succus pecori et lac subducitur agnis,

whilst the poor sheep famished for want of knowledge and
instruction. They are called ' Dictata Papse,' and ' ex tri-
pode' we may not doubt, being in number twenty-seven,
whereof I shall mind you of a few. The first is, ' Quod
Romana Ecclesia a solo Domino sit fundata;' 'That the
Roman church was founded by the Lord alone.' 2. ' Quod
solus Romanus pontifex jure vocatur universalis;' 'That
the Roman bishop is rightfully called universal.' So some
think indeed, ever since pope Gregory the First taught them,
that he who assumed that title, was a forerunner of anti-
christ. 3. ' Quod ille solus possit deponere episcopos, vel
reconciliare ;' ' That he alone can depose bishops, or restore
them;' which agrees well with the practice of all the coun-
cils from that of Antioch, which deposed Paulus Samosate-
nus. 7. ' Quod illi soli licet, pro temporis necessitate, novas
leges condere ;' ' That he alone as necessity requires can
make new laws.' Let him proceed; 8. 'Quod solus possit
uti imperialibus insigniis ;' ' He alone can use imperial en-
signs.' It is a great kindness in him doubtless to lend him
to any of his neighbours, or rather subject kings. 9. ' Quod
solius papse pedes omnes principes deosculentur ;' ' That it
is the pope alone whose feet all princes may or ought to
kiss.' Yea, and it is a kindness if he kick not their crowns
from their heads with his foot, as one did our king John's ;
or tread upon their necks, as another did on the emperor
Frederic's.' 11. ' Quod unicum sit nomen in mundo, papae
scilicet;' ' That there is only one name in the world, to wit,
that of the pope ;' no other name it seems given under hea-
ven. Once more ; 12. ' Quod illi liceat, impeiatores depo-
nere ;' 'That it is lawful for him to depose emperors.* I
hope you will not be offended at the calling over these he-

ANIMADVERSIONS ON FIAT L\JX. 289

vesies, because the so doing is not suited to our present de-
sign. I took them out of your cardinal Baronius, in the
place above quoted, who hath placed them as on a pillar,
V. D. P. L. P. ' where they may be easily read by all men.'
And that you may not think that these were the heresies of
Gregory alone, the same Baronius affirms that these dictates}
were confirmed in a synod at Rome, whereby they became
the heresies of your whole church. Did Peter thus feed
the sheep of Christ? seeing ' pasce oves meas,' is the great
pretence for all these exorbitances. Alas,

Hie alienus oves cuslos bis niulget in hora.

all this is but the shearing, milking, and slaying of a
stranger; the shepherds being driven into corners. But
have these noisome heresies of your church, think you,
passed without control ? Was she not judged, censured,
vs^ritten against, and condemned in the person of her chief
pastor? You must be a very stranger unto all history, if you
can imagine any such thing. A council assembled by the
emperor at Worms in Germany, reckons up the miscarriages
of this Hildebrand, and pronounceth him deposed, with all
those that adhered unto him. Another synod. An. 1080. at
Brixia in Bavaria, condemns him also for the same causes.
All the heroic potentates of Europe, especially the emperors
of Germany, the kings of England, and France, with whole
assemblies of their clergy, have always opposed and con-
demned this branch of your supremacy. And to this pur-
pose, hundreds of their laws, decrees, edicts, and declara-
tions, are at this day extant.

4. Your pope's personal infallibility with the requisite
qualifications, is another heretical opinion that your church
hath fallen by. And herein you are avroKarciKpiToi, 'con-
demned of yourselves,' and we need no farther witness
against you ; you have been often taken liravTO(pa)p(jf}, *in the
very fact.' I know there is an opinion, secretly advancing
amongst some of you, whereby you would cast out of the
bounds of your defence this personal infallibility of your
pope; but we have no more reason to esteem that opinion
the doctrine of your church, than we have to conclude that
the Jesuits' new position, asserting him infallible in matter
of fact, is so. And though I know not perfectly what your
VOL. xviii. u

290 A VI N Die ATI ox OF THI.

opinion is in this matter; yet I may take a time to shew
how utterly unserviceable unto your purpose the new way
of the explication of infallibility is. For it hath but these
two general inconveniences attending it. First, That it is
not the opinion of your church ; Secondly, If that be the
only infallibility we are to rest on, the whole claim of your
church, and its interest therein, falls to the ground ; both
which I hope to have an opportunity to manifest. In the
mean time, we take that for the doctrine of your church
which is declared by itself so to be, which is explained and
defended by her most famous champions. And indeed, you
in your Fiat assert, as I have shewed, the pope (personally)
to be an unerring guide, which is that we inquire after.
Bellarmine tells us, that all Catholics agree in these two
things: 1 . ' Pontificem, cum generali concilio, non posse
errare in condendis decretis fidei, vel generalibus prseceptis
morum ;' ' That the pope with a general council cannot err
in making decrees of faith, or general precepts concerning
manners.' 2. ' Pontificem solum, vel cum suo particulari
concilio, aliquid in re dubia statuentem, sive errare possit
sive non, esse ab omnibus fidelibus obedienter audiendum ;'
'All believers must willingly obey the pope, either alone, or
with his particular council, determining in doubtful matters,
whether he may err or no.' I confess, if this be so, and he
must be obeyed, whether he do right or wrong, whether he
teacheth truly or falsely, it is to no great purpose to talk of
his infallibility ; for, follow him we must whither ever he
leads us, though it should be to hell. And the Catholic
proposition that he asserts himself, is, that, * Summus pon-
tifex, cum totam ecclesiam docet in his quee ad fidem perti-
nent, nuUo casu errare potest.' ' The pope when he teacheth
the whole church, can in no case err in those things which
appertain unto faith.' De Rom. Pontif. lib. 4. cap. 2, 3.
What a blind that is, ' of teaching the whole church,' chil-
dren can see. The pope can no way teach the whole church,
but as he declares his opinion, or judgment, which may be
divulged unto many, as those of another man. Let us see
then, how well they have made good this their infallibility;
and how well their judgment hath been approved of by the
church of old, I will not here mind you of the decree
fathered on Clemens, wherein he determines that 'all things

ANIMADVERSIONS ON FIAT LUX. 291

among Christians ought to be common ; and among them,
wives;' because I know it is falsely imposed on him, though
you may be justly charged with it, who are the authors of
those forgeries whereof that is a part. Nor shall I take the
epistles which you ascribe unto divers of the ancient bishops
of Rome, that are full of ignorance, errors, and pitiful non-
sense, because they are questionless, pseudopigraphal,
though you who own them, may be justly charged with their
follies. Nor will I much insist on the testimony of Tertullian in
his book against Praxeas, that the bishop of Rome owned the
prophecies of Montanus, until Praxeas persuaded him to the
contrary ; because, it may be, you will say, that perhaps Tertul-
lian spake partially in favour of a sect whereunto he was him-
self addicted ; though, for aught I know, he is as sufficient a
witness in matter of fact, as any one man upon the roll of
antiquity. But what say you to Marcellinus ? Did he not
sacrifice to idols, which, according unto you, is ' a mixed
misdemeanor in faith and manners,' (Con. tom. 1. Vita
Marcell.) and therefore certainly a shrewd impeachment of
his infallibility; and was he not judged for it? What think
you of Liberius, did he not subscribe to Arianism? Sozo-
men tells you expressly that he did so ; lib. 4. cap. 15. And
so doth Athanasius, Epist. ad Solitarios, giving the reason
why he did so, namely, out of fear. And so doth Jerome,
both in Script. Ecclesiast. Fortunat. and in Euseb. Chron.
Pope Honorius was solemnly condemned for a Monothelite
heretic in the sixth general council. Act. 12, 13. which
sentence was afterward ratified by your own darling, the
second of Nice, Act. 3. 7. and is mentioned in a decretal
epistle of pope Leo the Second. So infallible was he during
his life, so infallible was he thought to be when he was
dead ; whilst he lived he taught heresy, and when he was
dead, he was condemned for a heretic, and with him the
principle which is the hinge of your present faith. Neither
did Vigilius behave himself one jot better in his chair. The
council of Pisa deposed Gregory the Twelfth, and Benedict
the Thirteenth, for schismatics and heretics. The council
of Constance accused John the Twenty-third of abominable
heresy, Sess. 11. And that of Basil condemned Eugenius,
as one, ' a fide devium et pertinacem hsereticum,' Sess. 34.
* an erroneous person and obstinate heretic' Other in-
u 2

292 A VINDICATION OB" THE

Stances of the like nature might be called over, manifesting
that your popes have erred, and been condemned as persons
erroneous ; and therein the principle of their infallibility.

I vi^ould be unwilling to tire your patience, yet upon
your reiterated desire I shall present you with one instance
more : and I will do it but briefly, because I must deal with
you again about the same matter.

5. Your church is fallen by idolatry ; as otherwise, so
in that religious veneration of images which she useth,
whereunto you have added heresy in teaching it for a doc-
trine of truth, and imposing the belief of it by your trideu-
tine determination, on the consciences of the disciples of
Christ. I know you would fain mince the matter, and
spread over the corrupt doctrine of your church about it,
with priixa<n (Bvcrmvoig ' silken words,' as you do the posts
that they are made of, with gold ; when, as the prophet
speaks of your predecessors in that work, you lavish it out
of the bag for that purpose. But to what purpose? Your
first council, the second of Nice (which yet was not wholly
yours neither, for it condemns Honorius, calls Tharasius the
oecumenical patriarch, and he expounds in it, the rock on
which the church was built to be Christ and not Peter), your
last council that of Trent, your angelical doctor Thomas of
Aquine, your great champions Bellarmine and Baronius,
Suarez, Vasquez, and the rest of them, with the Catholic
practice and usage of your church in all places, declare suf-
ficiently, what is your faith or rather misbelief in this mat-
ter. Hence Azorius, Institut. lib. 9. cap. 6. tells us, that,
' Constans est theologorum sententia, imaginem eodetn
honore et cultu coll, quo colitur id cujus est imago ;' * It is
the constant judgment of divines, that the image is to be
worshipped with the same honour and worship, wherewith
that is worshipped whose image it is.' The Nicene council,
by the instigation of pope Adrian, anathematizeth every one
who doth but doubt of the adoration of images. Act. 7.
Thomas contendeth that the cross is to be worshipped with
'latria,' p. 3. q. 25. a. 4. which is a word that he and you
suppose to express religious worship of the highest sort.
And your council of Trent, in their decree about this matter,
confirmed the doctrine of that Lestrical convention at Nice,
whose frauds and impostures were never paralleled in the

ANIMADVERSIONS ON FIAT LUX. 293

world, but by itself. And do you think that a few ambigu-
ous flourishing words of you, an unknown person, shall
make the world believe that they understand not the doc-
trine and practice of your church, which is proclaimed unto
them by the fathers and masters of your persuasion herein,
and expressed in practices under their eyes every day ? Do
you think it so easy for you, ' Cornicum oculos configere,*
as Cicero tells us an attorney, one Cn. Flavins, thought to
do, in going beyond all that the great lawyers had done be-
fore him, Orat. pro Mursena. We cannot yet be persuaded,
that you are so great an interpreter of the Roman oracles,
as to believe you before all the sages before mentioned, to
whom hundreds may be added. And what do you think of
this doctrine and practice of your church? Hath it been
opposed, judged, and condemned, or no ? The first writers
of Christianity, Justin Martyr, Irenseus, Origen, Tertullian,
Arnobius, Lactantius, utterly abhorred the use of all images,
at least * in sacris.' The council held at Eliberis in Spain,
twelve or thirteen years before the famous assembly at Nice,
positively forbid all use of pictures in churches. Can. 36.
* Placuit, picturas in ecclesia esse non debere, ne quod co-
litur et adoratur in parietibus depingatur ;' 'The council re-
solved that pictures ought not to be in churches, that that
which is worshipped and adored, be not painted on walls.'
Cyprian condemns it, Epist. ad Demetriad. And so gene-
rally do all the fathers, as may be gathered in the pitiful
endeavours and forgeries of the second Nicene council, en-
deavouring to confirm it from them. Epiphanius reckons it
among the errors of the Gnostics ; and himself brake an
image that he found hanging in a church, Epist. ad Johan.
Jierosol. Austin was of the same judgment; see lib. de
morib. Eccles. Cathol. cap. 34. Your adoration of them
is expressly condemned by Gregory the Great, in an epistle
to Serinus, lib. 7. ep. 111. and lib. 9. epist. 9. The Greek
church condemned it, in a synod at Constantinople, An. 775.
And, one learned man in those days undertaking its defence
(and indeed the only man of learning that ever did so, until
of late), they excommunicated and cursed him. This was
Damascenus, concerning whom they used those expressions
repeated in the second Nicene council, Mavcrovprt^ KaKtovv/ii^
Koi ^appaKYivotppovL avaSifia. r<^ iiKOVoXarpy koX (f)a\(Toypa<fK^

294 A VINDICATION OV THE

Mavaovp ava^ifia. tm tov Xpiarov v(5pi(TTy kqi £7ri|3ouAw ri'ig^
(dacnXda^ Mavaovp, dvaOsfxa. no rrjc; a.(ri[5eiag didatJKaXt^ Km
TrapepfxriviVTij rrig ^elag ypacjirig Mavtxovp, avaOifxa. 'Unto
Mansour of an evil name, and in judgment consenting with
Saracens, anathema ; To Mansour, a worshipper of images
and writer of falsehood, anathema; To Mansour, contume-
lious against Christ and traitor to the empire, anathema ;
To Mansour, a teacher of impiety and perverse interpreter
of Scripture, anathema :' Synod. Nic. 2. Act. 6. For that
it was Johannes Damascenus that they intended, the Nicene
fathers sufficiently manifest in the answer following, read by
Epiphanius the deacon. And this reward did he meet withal,
from the seventh council at Constantinople, for his pains
in asserting the veneration of images ; although he did not,
in that particular, pervert the Scripture as some of you do ;
but laid the whole weight of his opinion on tradition, wherein
he is followed by Vasquez among yourselves. Moreover, the
western churches, in a great council at Frankfort in Ger-
many, utterly condemned the Nicene determination, which
in your Tridentine convention you approve and ratify. An,
794. It was also condemned here by the church of England,
and the doctrine of it fully confuted by Albinus ; Hoveden
Annal. An. 791. Never was any heresy more publicly and
solemnly condemned, than this, whereby your church is
fallen from its pristine purity. But hereof more afterward.

It were no difficult matter to proceed unto all the chief
ways, whereby your church is fallen ; and to manifest that
they have been all publicly disclaimed and condemned by
the better and sounder part of professors. But the instances
insisted on, may, I hope, prove sufficient for your satisfac-
tion. I shall therefore proceed to consider what you offer
unto the remaining principles, which I conceived to animate
the whole discourse of your Fiat Lux,

ANIMADVEUSIOXS ON flAT LUX. 295

CHAP. V.

Other principles of Fiat Lux re-examined. Things not at quiet in religion,
before reformation of the first reformers. Departure from Rome no
cause of divisions. Returnal unto Rome, no means oftmion.

You proceed unto the fourth assertion gathered out of your
Fiat, which you thus lay down. ' It is/ say you, 'frequently
pleaded by our author that all things, as to religion, were
ever quiet and in peace, before the Protestants' relinquish-
ment of the Roman see.' That ' ever' is your own addition,
but let it pass ; what say you hereunto ? ' This principle you
pretend is drawn out of Fiat Lux, not because it is there,
but only to open a door to yourself to expatiate into some
wide general discourse, about the many wars, distractions,
alterations, that have been aforetime up and down in the
world in some several ages of Christianity. And you there-
fore say, it is frequently pleaded by me, because indeed I
never spake one word of it, and it is in truth a false and
fond assertion. Though neither you nor I can deny that
such as keep unity of faith with the church, can never, so
long as they hold it, fall out upon that account.' Sir, I take
you to be the author of Fiat Lux ; and if you are so, I can-
not but think you were asleep when you talked at this rate.
'The assertion is false and fond, you speak not one word of
it.' Pray sir, take a little advice of your son. Fiat, not to
talk on this manner; and you will wonder yourself, how
you came to swallow so much confidence as in the face of
the world to vent such things as these. He tells us from
you, pp. 234 — 236. chap. 4. edit. 2. that, ' After the conversion
of this land by the children of blessed St. Bene't, notwith-
standing the interposition of the Norman conquest, that all
men lived peaceably together without any the least disturb-
ance upon the account of religion, until the end of king
Henry the Eighth's reign, about five hundred years after
the conquest.' See also what in general you discourse of
all places to this purpose, pp. 221, 222. And p, 227. you do
in express terms lay down the position which here you so
exclaim against as ' false and fond ;' but you may make as
bold with it as you please, for it is your own. ' Never had

296 A VINDICATION OF THE

this land,' say you, 'for so many hundred years as it was
Catholic upon the account of religion any disturbance at
all ; whereas, after the exile of the Catholic belief in our
land, from the period of king Henry the Seventh's reign to
these days, we have been in actual disquiet or at least in
fears.' ' Estne haec tunica filii tui ?' Are not these your
words? Doth not your son Fiat wear this livery? And do
you not speak to this purpose in twenty other places? Is it
not one of the main suppositions you proceed upon in your
whole discourse? You do well now indeed to acknowledge
that what you spake was 'fond and false,' and you might do
as much for the most that you have written in that whole
discourse ; but now openly to deny what you have asserted,
and that in so many places, that is not so well done of you.
There are, sir, many ways to free yourself from that damage
you feel or fear from the Animadversions. When any thing
is charged on you, or proved against you which you are not
able to defend, you may ingenuously acknowledge your
mistake, and that without any dishonour to you at all :
good men have done so; so may you, or I, when we have
just occasion. It is none of your tenets, that you are all
of you infallible, or that your personal mistakes or mis-
carriages will prejudice your cause. Or you might pass it
by in silence, as you have done with the things of the most
importance in the Animadversions, and so keep up your re-
putation that you could reply to them if you would, or were
free from flies. And we know ttoXXoTc diroKpitrig 77 o-ttuTTJj
Tvy\avei ; as Menander speaks. Silence is with many the
best answer. Or, you might attempt to disprove or answer,
as the case requires. But this that you have fixed upon,
of denying your own words, is the very worst course that
you could have chosen, upon the account either of con-
science or reputation. However thus much we have ob-
tained : one of the chief pretences of your Fiat is by your
own confession, ' false and fond.' It is indeed no wonder
that it should be so, it was fully proved to be so, in the Ani-
madversions ; but that you should acknowledge it to be so,
is somewhat strange ; and it would have been very welcome
news, had you plainly owned your conviction of it, and not
renounced your own offspring. But I see you have a mind
to the benefit you aimed at by it, though you are ashamed

ANIMADVERSIONS ON FIAT LUX. 297

of the way you used for the obtaining of it ; and therefore
add, 'That neither you, nor I, can deny that such as keep
the unity of faith with that church, can never, so long as
they hold it, fall out on that account.' But this, on the
first consideration, seems to me no very singular privilege;
methinks a Turk, a Jew, an Arian, may say the same of
their societies : it being no more but this, ' So long as you
agree with us, you shall be sure to agree with us.' They
must be very unfriendly minded towards you, that will call
these Kvpiag So^ac into question. Yet there remains still
one scruple on my mind, in reference unto what you assert :
I am not satisfied that there is in your church, any such
unity of faith, as can keep men from falling out, or differing
in and about the doctrines and opinions they profess. If
there be, the children of your church are marvellous mo-
rose, that they have not all this while learned to be quiet;
but are at this very day w^riting volumes against one an-
other, and procuring the books of one another to be prohi-
bited and condemned ; which the writings of one of the most
learned of you in this nation, have lately not escaped. I
know you will say sometimes, that though you differ, yet
you differ not in things belonging unto the unity of faith.
But I fear, this is but a blind, an apron of fig-leaves. What
you cannot agree in, be it of never so great importance, you
will agree to say, that it belongs not unto the unity of faith ;
when things no way to be compared in weight and use with
them, so you agree about them, shall be asserted so to do.
And in what you differ, whilst the scales of interest on the
part of the combatants hang even, all your differences are
but in school and disputable points. But if one party pre-
vail in interest and reputation, and render their antagonists
inconsiderable as to any outward trouble, those very points
that before were disputable, shall be made necessary, and
to belong to the unity of faith ; as it lately happened in the
case of the Jansenists. And here you are safe again ; the
unity of the faith is that which you agree in ; and that
which you cannot agree about belongs not unto it, as you
tell us, though you talk at another rale among yourselves.
But we must think, that the unity of faith is bounded by
the confines of your wrangleraents ; and your agreement is
the rule of it. This, it may be, you think suits your turn :

298 A VINDICATION OF THE

but whether it be so well suited unto the interest of the
gospel and of truth, you must give men leave to inquire, or
they will do it 'ingratiis,' whether you will or no. But if by
the unity of faith you intend the substantial doctrines of the
gospel, proposed in the Scripture to be believed on neces-
sity unto salvation ; it is unquestionably among all the
churches in the world, and might possibly be brought forth
into some tolerable communion in profession and practice,
did not your schismatical interest and principles interpose
themselves to the contrary.

The fifth supposition in your Fiat, observed in the Ani-
madversions, is, 'That the first reformers were most of them
contemptible persons, their means indirect, and their ends
sinister:' To which you reply, 'Where is it, sir, where is it,
that I meddle with any men's persons, or say they are con-
temptible ? What and how many are those persons, and
where did they live ? But this you add of your own is in a
vast universal notion, to the end you may bring in the
apostles and prophets, and some kings into the list of per-
sons by me surnamed contemptible, and liken my speech
who never spake any such thing, to the sarcasms of Celsus,
Lucian, Porphyry, Julian, and other pagans.' So you
begin; but *ne ssevi, magne Sacerdos !' Have a little pa-
tience and I will direct you to the places where you display
in many words that which in a few I represented. They
are in your Fiat, chap. 4. sect. 18. 2 edit, from p. 239, unto
sect. 20. p. 251. Had you lost your Fiat, that you make such
an outcry after that which in a moment he could have sup-
plied you withal? ' Calvin, and a tailor's widow, Luther and
Catharine Bore, pleased with a naked unicorn, swarms of
reformers as thick as grasshoppers, fallen priests and vo-
taries, ambitious heads, emulating one another, if not the
worst, yet none of the best that ever were, so eagerly quar-
relling among themselves, that a sober man would not have
patience to hear their sermons, or read their books ;' with
much more to the same purpose you will find in the places,
which I have now directed you unto. But I see you love
to say what you please, but not to hear of it again. But
he that can in no more words more truly express the full
and genuine sense of your eighteenth and nineteenth chap-
ter than I have done, in the assertion you so cry out against.

ANIMADVERSIONS ON FIAT LUX. 299

shall have my thanks for his pains ; only I must mind you
that you have perverted it, in placing the last words, as if
they referred unto the reformers you talk of, that they did
their work for * sinister ends,' when I only said, that ' their
doctrine, according to their insinuations, was received for
sinister ends/ wherein I comprised your foul reflections
upon king Henry the Eighth and queen Elizabeth his
daughter, not placing them as you now feign among the
number of them, whom I affirmed to be reported by you as
a company of contemptible persons. But now upon a con-
fidence that you have shifted your hands of a necessity to
reinforce this assertion, which you find, it may be, in your-
self an incompetency for, you reflect back upon some former
passages in the Animadversions, wherein the general ob-
jections that you lay against protestancy, are observed to
be the same for substance that long ago were by Celsus ob-
jected unto Christianity : and say, ' So likewise in the very
beginning of this your second chapter, you spend four leaves
in a parallel betwixt me and the pagan Celsus, whereof
there is not any member of it true. Doth Fiat Lux, say
you, lay the cause of all the troubles, disorders, tumults,
wars within the nations of Europe upon Protestants ? Doth
he charge the Protestants that by their schisms and sedi-
tions, they make a way for other revolts ? Doth he gather a
rhapsody of insignificant words? Doth he insist upon their
divisions? Doth he manage the arguments of the Jews
against Christ, &c. ? so doth Celsus, who is confuted by
Origen. Where does Fiat Lux, where does, does he, does
he any such thing? Are you not ashamed to talk at this
rate ? I give a hint indeed of the divisions that be amongst
us, and the frequent argumentations that are made to em-
broil and puzzle one another ; with our much evil and little
appearance of any good in order unto unity and peace,
which is the end of my discourse. But must I therefore be
Celsus? Did Celsus any such thing to such an end? It is
the end that moralizetb and specifies the action. To di-
minish Christianity by upbraiding our frailties is paganish :
to exhort to unity, by representing the inconvenience of
faction, is a Christian and pious work. When honest Pro-
testants in the pulpit speak ten times more full and vehe-
mently against the divisions, wars, and contentions that be

300 A VINDICATION OF THE

amongst us, than ever came into my thoughts, must they
therefore every one of them be a Celsus, a pagan Celsus ?
What stuff is this? But it is not only my defamation you
aim at; your own glory comes in the rear. If I be Celsus,
the pagan Celsus; you then, forsooth, must be Origen that
wrote against him, honest Origen ; that is the thing. Pray
sir, it is but a word, let me advise you by the way, that you
do not forget yourself in your heat, and give your wife oc-
casion to fall out with you. However you may, yet will not
your wife like it perhaps so well, that her husband should
be Origen.' Such trash as this, must he consider, who is
forced to have to do with you. These, it seems, are the
meditations you are conversant with in your retirements.
What little regard you have in them unto truth or honesty,
shall quickly be discovered unto you. 1. Do I compare
you with Celsus, or do I make you to be Celsus ? I had cer-
tainly been very much mistaken, if I had done so, vg ttJv
'A^rjvai;, to compare a person of so small abilities in litera-
ture, ^s you discover yourself so to be, with so learned a
philosopher, had been a great mistake. And I wish you
give me not occasion to think you as much inferior unto
him in morals, as I know you are in your intellectuals. But,
sir, I nowhere compare you unto him; but only shew a
coincidence of your objections against protestancy, with
some of his against Christianity, which the likeness of your
cause and interest cast you upon. 2. I did not say, ' You
had the same end with him :' I expressed my thoughts to
the contrary ; nor did compare your act and his, in point of
morality ; but only shewed, as I said before, a coincidence
in your reasonings. This you saw and read, and now in an
open defiance of truth and ingenuity express the contrary.
Celsus would not have done so. But I must tell you, sir,
you are mistaken, if you suppose that the end doth so ab-
solutely moralize an action, that it of itself should render
it good or evil. Evil it may, but good of itself it cannot.
For, * Bonum oritur ex integris causis, malum ex quolibet
defectu.' Rectifying the intention will not secure your mo-
rality. And yet also, on second thoughts, that I see not
much difference between the ends that Celsus proposed
unto himself upon his general principle, and those that you
propose to yourself upon your own ; as well as the way

ANIMADVERSIONS ON FIAT LUX. 301

whereby you proceed is the same. But yet upon the ac-
counts before mentioned, I shall free you from your fears of
being thought hke him. 3. When Protestants preach
against our divisions, they charge them upon the persons
of them that are guilty ; whereas you do it on the princi-
ples of the religion that they profess; so that although you
may deal like Celsus, they do not. 4. The scurrilous sar-
casm wherewith you close your discourse, is not meet for
any thing but the entertainmentof a friar and his concubine,
such as in some places formerly men have by public edicts
forced you to maintain, as the only expedient to preserve
their families from being defiled by you. 5. Let us now
pass through the instances that you have culled out of many,
charged upon you, to be the same with those of Celsus,
concerning which you make such a trebled outcry; 'does
he, does he, does he.' The first is, 'Doth Fiat Lux lay the
cause of all tumults and disorders on Protestants :' ' clames
licet et mare coelo confundas.' Fiat Lux doth so, chap. 4.
sect. 17. p. 237. sect. 18. pp. 242, 243. sect. 20. p. 255. and
in sundry other places. You add, ' Doth he charge Pro-
testants that by their schisms and seditions they make way
for other revolts ?' He doth so, and that frequently ; chap. 3.
sect. 14. p. 187, &c. ' Doth he,' you add, * gather a rhap-
sody of insignificant words, as did Celsus.' I say he doth,
in the pretended plea that he insists on for Quakers and for
Presbyterians also, chap. 3. sect. 13. pp. 172, 173, &c. Again,
* Doth he manage the arguments of the Jews against Chris-
tianity as was done by Celsus ?' He doth directly, expressly,
and at large, chap. 3. sect. 12, pp. 158, &.c. I confess, be-
cause it may be you know it not, you might have questioned
the truth of my parallel on the side that concerned Celsus,
which yet I am ready at any time if you shall so do, to give
you satisfaction in ; but, that you would question it on your
own part, when your whole discourse and the most of the
passages in it, make it so evident, I could not foresee. But
your whole defence is nothing but a noise or an outcry, to
deter men from coming nigh you to see how the case stands
with you. It will not serve your turn, Ipt^S-rj Kv(5og, you
must abide by what you have done, or fairly retract it. In
the mean time, I am glad to find you ashamed of that which
elsewhere you so much boast and glory in.

302 A VINDICATIOX OF THE

With the sixth and seventh principles mentioned by me,
you deal in like manner. You deny them to be yours ;
which is plainly to deny yourself to be the author of Fiat
Lux. And surely every man that hath once looked se-
riously into that discourse of yours, will be amazed to hear
you saying that you never asserted, * Our departure from
Rome to be the cause of the evils among Protestants ;' or
that, 'There is no remedy for them, but by areturnal thither
again,' which are the things that now you deny to be spoken
or intended by you. For my part, I am now so used unto
this kind of confidence, that nothing you say, or deny,
seems strange unto me. And whereas unto your denial
you -add not any thing that may give occasion unto any
useful discourse, I shall pass it by, and proceed unto that
which will afford us some better advantage unto that
purpose.

CHAP. VI.

Farther vindication of the second chapter of the Animadversions. Scripture
sufficient to settle men in the truth. Instance against it, examined, re-
moved. P}-inciples of Protestants and Romanists in reference iinto mo-
deration, compared and discussed.

The eighth principle, which way soever it be determined, is
of great importance, as to the cause under debate. Here
then we shall stay awhile, and examine the difficulties which
you labour to entangle that assertion withal, wdiich we ac-
knowledge to be the great and fundamental principle of our
profession, and you oppose. The position I laid down as
yours is. That the * Scripture on sundry accounts is insuffi-
cient to settle us in the truth of religion, or to bring us to
an agreement amongst ourselves.' Hereunto I subjoined the
four heads of reasons, which, in your Fiat, you insisted on to
make good your assertion. These you thought meet to pass
by, without reviving them again to your farther disadvantage.
You are acquainted, it seems, with the old rule.

Et quae

Desperat tractata nitescere posse, relinquit.

The position itself you dare not directly deny, but you seek

ANIMADVERSIONS ON FIAT LUX. 303

what you can to wave the owning of it. contrary to your ex-
press discourse, chap. 3. sect. 15, pp. 199, 200, &,c. as also in
sundry other places, interwoven with expressions exceed-
ingly derogatory to the authority, excellency, efficacy, and
fulness of the Scripture, as hath been shewed in the Animad-
versions. But let us now consider what you plead for
yourself. Thus then you proceed : * You speak not one
word to the purpose, or against me at all, if I had delivered
any such principle. God's word is both the sufficient and
only necessary means of both our conversion and settlement,
as well in truth as virtue. But the thing you heed not, and
unto which I only speak, is this, that the Scripture be in
two hands, for example, of the Protestant church in England,
and of the Puritan, who with the Scripture rose up and re-
belled against her. Can the Scripture alone of itself decide
the business ? How shall it do it? has it ever done it? Or
can that written word, now solitary and in private hands, so
settle any in a way that neither himself nor present adhe-
rents, nor future generations shall question it, or with as
much probability dissent from it either totally in part, as
himself first set it ? This is the case unto which you do nei-
ther here, nor in your whole book, speak one word. And
what you speak otherwise of the Scripture's excellency, I
allow it for good.'

1. Because you are not the only judge of what I have
written, nor indeed any competent judge of it at all, I shall
not concern myself in the censure which your interest com-
pels you to pass on it. It is left unto the thoughts of those
who are more impartial. 2. Setting aside your instance
pitched on ' ad invidiam' only, with some equivocal expres-
sions, as must needs be thought, fxaXa Ivriy^voig, ' very artifi-
cially' to be put into the state of a question, and that which
you deny is this. That ' where any persons or churches are at
variance or difference about any thing concerning religion or
the worship of God, the Scripture is not sufficient for the
umpirage of that difference, so that they may be reconciled
and centre in the profession of the same truth.' I wish you
would now tell me, what discrepancy there is between the
assertion which I ascribed unto you, and that which your-
self here avow. I suppose they are in substance the same,
and as such will be owned by every one that understands

304 A VINDICATION OF THE

any thing of the mattRrs about whir.h we treat. And this is
so spoken unto in the Animadversions, that you have no
mind to undertake the examination of it; but labour to di-
vert the discourse, unto that which may appear something
else, but indeed is not so. 3. For your distinction between
Protestants and Puritans in England, I know not well what
to make of it. I know no Puritans in England that are not
Protestants, though all the Protestants in England do not
absolutely agree in every * punctilio' relating to religion, nor
in all things relating unto the outward worship of God, no
more than did the churches in the apostle's days, or than
your Catholics do. You give us then a distinction like that
which a man may give between the church of Rome, and the
Jesuits or Dominicans ; or the sons of St. Bene't, or of St.
Francis of Assize. A distinction or distribution of the genus
into the genus and one species comprehended under it; as
if you should have said that animal, is either animal or
' homo.' 4. Though I had rather therefore that you had
placed your instance between the church of Rome and Pro-
testants, yet because any instance of persons that have dif-
ferent apprehensions about things belonging to the worship
of God, will suffice us as to the present purpose, I shall let
it pass. Only I desire you once more, that when you would
endeavour to render any thing, way, or acting of men odious ;
that you would forbear to cast the Scripture into a copart-
nership therein, which here you seem to do. ' The Puritan,'
you say, ' with the Scripture rose up and rebelled.' Rebel-
lion is the name of an outrageous evil, such as the Scripture
giveth not the least countenance unto. And therefore, when
you think meet to charge it upon any, you may do well not
to say, that ' they do it with the Scripture.' It will not be to
your comfort or advantage so to do. This is but my advice,
you may do as you see cause.

Tales casus Cassandra canebat.

5. The differences you suppose and look upon as undetermi-
nable by the Scripture, are about things that in themselves
really and in truth belong unto Christian religion, or such as
do not so indeed, but are only fancied by some men so to
do. If they are of this latter sort, as the most of the contro-
versies which we have with you are, as about your mass,
purgatory, the pope ; we account that all differences about

ANIMADVERSIONS ON FIAT LUX. 305

them are sufficiently determined in the Scriptures, because
they are nowhere mentioned in them. And this must needs
be so, if the word of God be, as you here grant, ' the suffi-
cient and only means both of our conversion and settlement
as well in truth as in virtue.' Sir, I had no sooner written
these words, in that haste wherein I treat with you, but I
suspected a necessity of craving your pardon, for supposing
my inference confirmed by your concession. For whereas
you had immediately before, set down the assertion supposed
to be yours about the Scriptures, you add the words now
mentioned, ' God's word is the sufficient and only means of
our conversion and settlement in the truth.' I did not in
the least suspect that you intended any legerdemain in the
business; but that the Scripture and God's word had been
only various denominations with you of the same precise
thing, as they are with us. Only I confess at the first view,
I wondered how you could reconcile this assertion with the
known principles of your church ; and besides, I knew it to
be perfectly destructive of your design in your following in-
quiry. But now I fear you play hide and seek in the
ambiguity your church hath put upon that title 'God's word,'
which it hath applied unto your unwritten traditions, as well
as unto the written word; as the Jews apply the same term
unto their oral law. And therefore, as 1 said before, I crave
your pardon, for supposing my inference confirmed by your
concession, wherein I fear I was mistaken, and only desire
you that for the future, you would speak your mind plainly
and candidly, as it becomes a Christian and lover of truth
to do. But my assertion I esteem never the worse, though
it have not the happiness to enjoy your approbation ; espe-
cially considering that in the particular instances mentioned,
there are many things delivered in Scripture, inconsistent
with, and destructive of, your notions about them, sufficient
to exterminate them from the confines of the city of God.
6. Suppose the matters in difference do really belong unto
religion and the worship of God, and that the difference lies
only in men's various conception of them, you ask, ' Can the
Scripture alone of itself decide the business?' What do you
mean by ' alone of itself?' If you mean, without men's ap-
plication of themselves unto it, and subjecting of their con-
sciences unto its authoritative decisions; neither it, nor any

306 A VIXUICATION OF THK

thing else, can do it. The matter itself is perfectly stated in
the Scripture, whether any men take notice of it or no: but
their various apprehensions about it, must be regulated by
their applications unto it, in the way mentioned. On this
only supposition, that those who are at variance about things
which really appertain unto the religion of Jesus Christ, will
refer the determination of them unto the Scripture, and
bring the conceptions of their minds to be regulated thereby ;
standing unto its arbitrament, it is able alone and of itself
to end all their differences, and settle them all in the truth.
This hath been proved unto you a thousand times, and con-
firmed by most clear testimonies of the Scripture itself, with
arguments taken from its nature, perfection, and the end of
its giving forth unto men; as also from the practice of our
Lord Jesus and his apostles, with their directions and com-
mands given unto us for the same purpose; from the prac-
tice of the first churches, with innumerable testimonies of
the ancient fathers and doctors. Neither can this be denied
without that horrible derogation from its perfection and ple-
nitude, so reverenced by them of old, which is objected
unto you, for your so doing, Protestants suppose the
Scripture to be given forth by God, to be unto the church a
perfect rule of that faith and obedience, which he requires
at the hands of the sons of men. They suppose that it is
such a revelation of his mind or will, as is intelligible unto
all them that are concerned to know it, if they use the means
by him appointed to come unto a right understanding of it.
They suppose that what is not taught therein, or not taught
so clearly, as that men who humbly and heartily seek unto
him, may know his mind therein, as to what he requireth of
them, cannot possibly be the necessary and indispensable
duty of any one to perform. They suppose that it is the duty
of every man to search the Scriptures with all diligence, by
the help and assistance of the means that God hath ap-
pointed in his church, to come to the knowledge of his mind
and will in all things concerning their faith and obedience,
and firmly to believe and adhere unto what they find re-
vealed by him. And they moreover suppose that those who
deny any of these suppositions, are therein, and so far as
they do so, injurious to the grace, wisdom, love, and care of
God towards his church, to the honour and perfection of the

ANIMADV£US10NS ON FIAT LUX. 307

Scripture, the comfort and establishment of the souls of
men, leaving them no assured principles to build their faith
and salvation upon. Now from these suppositions, I hope
you see that it will unavoidably follow, that the Scripture is
able every way to effect that, which you deny unto it a suffi-
ciency for. For where, I pray you, lies its defect? I am
afraid, from the next part of your question, ' Has it ever
done it?' that you run upon a great mistake. The defect
that follows the failings and miscarriages of men, you would
have imputed unto the want of sufficiency in the Scripture.
But we cannot allow you herein. The Scripture in its place,
and in that kind of cause which it is, is as sufficient to set-
tle men, all men, in the truth, as the sun is to give light to
all men to see by: but the sun that giveth light doth not
give eyes also. The Scripture doth its work, as a moral
rule, which men are not necessitated or compelled to attend
unto or follow. And if through their neglect of it, or not
attendance unto it, or disability to discern the mind and will
of God in it, whether proceeding from their natural impo-
tency and blindness in their lapsed condition, or some evil
habit of mind contracted by their giving admission unto cor-
rupt prejudices and traditional principles, the work be not
effected; this is no impeachment of the Scripture's sufficiency,
but a manifestation of their weakness and folly. Besides,
all that unity in faith that hath been at any time, or is in the
world, according to the mind of God, every decision that
hath been made at any time of any difference in or about re-
ligion in a right way and order, hath been by the Scripture,
which God hath sanctified unto those ends and purposes.
And it is impossible that the miscarriages or defects of men
can reflect the least blame upon it, or make it esteemed in-
sufficient for the end now inquired after. The pursuit then
of your inquiry which now you insist upon, is in part vain,
in part already answered. In vain it is that you inquire
' whether the written word can settle any man in a way that
neither himself, nor present adherents, nor future genera-
tions shall question :' for our inquiry is not after what may
be, or what shall be, but what ought to be. It is able to
settle a man in a way, that none ought to question unto the
world's end : so it settled the first Christians. But to secure
us that none shall ever question the way whereinto it leads
X 2

308 A VINDICATION OF THE

US that it is not designed for, nor is it either needful or
p?^>ssible that it should be so: the oral preaching of the Son
of God, and of his apostles, did not so secure thera whom
they taught. The way that they professed, was everywhere
questioned, contradicted, spoken against, and many, after
the profession of^t, again renounced it: and I wonder what
feat you have to settle any one in a way that shall never be
questioned. The authority of your pope and church will
not doit: themselves are things as highly questioned and
disputed about, as any thing that was ever named with re-
ference unto rehgion. If you shall say, But yet they ought
not to be so questioned, and it is the fault of men that they
are so: you may well spare me the labour of answering your
question, seeing you have done it yourself. And whereas
you add, 'or with as much probability dissent from it either
totally or in part, as himself first set it,' when the very pre-
ceding words do not speak of a man's own setting, but of
the Scriptures settling, the man only embracing that what
settleth and determineth. It is answered already ; that
what is so settled by the Scripture, and received as settled,
cannot justly be questioned by any. And you insinuate a
most irrational supposition, on which your assertion is built,
namely, that error may have as much probability as truth.
For I suppose you will grant, that what is settled by the
Scripture is true, and therefore that which dissents from it
must needs be an error; which, that it may be as probable
indeed as truth (for we speak not of appearances, which
have all their strength from our weaknesses), is a new notion,
which may well be added to your many other of the like ra-
rity and evidence. But, why is not the Scripture able to
settle men in unquestionable truth? When the people of
old doubted about the ways of God wherein they ought to
walk, himself sends them to the law and to the testimony
for their instruction and settlement ; Isa. viii. 20. And we
think the council of him, who cannot deceive nor be de-
ceived, is to be hearkened unto, as well as his command to
be obeyed. Our Saviour assures us, that if men will not hear
Moses and the prophets, and take direction from them for
those ways wherein they may please God, they will not do
it, whatsoever they pretend from any other means, which
they rather approve of; Luke xvi. 29. 31. Yea, and when the

ANIMADVERSIONS ON FIAT LUX. 130

great fundamental of Christian religion, concerning the per-
son of the Messiah, was in question, he sends men for their
settlement unto the Scriptures ; John v. 39. And we sup-
pose that that which is sufficient to settle us in the founda-
tion, is so, to confirm us also in the whole superstructure.
Especially considering that it is able * to make the man of
God perfect, and to be thoroughly furnished unto all good
works ;' 2 Tim. iii. 16, 17. What more is required unto the
settlement of any one in religion we know not; nor what
can rationally stand in competition with the Scripture to
this purpose ; seeing that is expressly commended unto us
for it by the Holy Ghost, other ways are built on the conjec-
tures of men. Yea, the assurance which we may have here-
by is preferred by Peter, before that which any may have by
an immediate voice from heaven; 2 Pet. i. 19. And is it
not an unreasonable thing, now for you to come and tell us,
that the Scripture is not sufficient to give us an unquestion-
able settlement in religion? Whether it be meet to 'hearken
unto God or men,' judge you. For our parts, we seek not
for the foundation of our settlement, in long uncertain dis-
courses, dubious conclusions and inferences, fallible conjec-
tures, sophistical reasonings, such as you would call us unto ;
but in the express direction and command of God. Him
we can follow, and trust unto, without the least fear of mis-
carriage. Whither you would lead us we know not, and are
not willing to make desperate experiments in things of so
high concernment. But since you have been pleased to
overlook what hath been discoursed unto this purpose in the
Animadversions, and with your usual confidence to affirm,
* that I nowhere at all speak one word to the case that you
proposed",' I shall, for your farther satisfaction, give you a
little enlargement of my thoughts, as to the principles on
which Protestants and Romanists proceed in these matters,
and compare them together, that it may be seen whether of
us build on the most stable and adequate foundation, as to
the superstruction aimed at by us both.

Two things you profess, if I mistake not, to aim at in your
Fiat, at least you pretend so to do : 1. Moderation in and
about our differences whilst they continue; 2. The re-
duction of all dissenters unto a unity in faith and profession :
things no doubt great and excellent : he can be no Chris-

310 A VINDICATION OF THE

tian that aims not at them, that doth not earnestly desire
them. You profess to make them your design ; Protestants
do so also. Now let us consider whether of the two, you or
they, are fitted with principles according unto the diversity
of professions wherein you are engaged, for the regular ac-
complishment and effecting of these ends. And in the con-
sideration of the latter of them, you will find your present
case fully and clearly resolved.

For the first, of moderation, I intend by it, and I think so
do you also, the mutual forbearance of one another, as to
any effects of hatred, enmity, or animosities of any kind, at-
tended with offices of love, charity, kindness, and compas-
sion, proceeding from a frame of heart or gracious habit of
mind naturally producing such effects, with a quiet, peace-
able deportment towards one another, during our present
differences in or about any thing in religion. Certamly,
this moderation is a blessed thing; earnestly commended
unto us by our Lord Jesus Christ and his apostles, and as
necessary to preserve peace among Christians, as the sun in
the firmament is to give light unto the world. The very
heathen could say Travrwv fiirpov lipiarov, ' moderation is the
life of all things,' and nothing is durable but from the in-
fluence which it receives from it. Now in pressing after
moderation, Protestants proceed chiefly on two principles,
which being once admitted, make it a duty indispensable.
And I can assure you, that no man will long follow after mo-
deration, but only he that looks upon it as his duty so to
do : incident provocations will quickly divert them in their
course, who pursue it for any other ends, or on any other
accounts.

The first principle of the Protestants disposing them to
moderation, and indispensably exacting it of them as their
duty, is, that amongst all the professors of the name of Christ,
who are known by their relation unto any church or way of
note or mark in the world, not actually condemned in the
primitive or apostolical times, there is so much saving truth
owned and taught, as being received with faith, and sub-
mitted unto with sincere obedience, is sufficient to give them
that profess it an interest in Christ, and in the covenant of
grace, and love of God, and to secure their salvation. This
principle hath been openly defended by them, and I profess

ANIMADVERSIONS ON FIAT LUX. 311

it to be mine. It is true, there are ways whereby the truth
mentioned may be rendered ineffectual ; but that hinders not,
but that the principle is true, and that the truth so received
is sufficient for the producing of those effects in its kind and
place. And let men pretend what they please, the last day
will discover, that that faith which purifieth the heart, and
renders the person in whom it is, accepted with God by Jesus
Christ, may have its objective truths confined in a very nar-
row compass ; yet it must embrace all that is indispensably
necessary to salvation. And it is an unsufferable tyranny
over the souls and consciences of men, to introduce and as-
sert a necessity of believing, whatever this or that church,
any or indeed all churches shall please to propose. For,
the proposal of all the churches in the world cannot make
any thing to be necessary to be believed, that was not so
antecedently unto that proposal. Churches may help the
faith of believers, they cannot burden it, or exercise any do-
minion over it. He that believeth that whatever God re-
veals is true, and that the holy Scripture is a perfect reve-
lation of his mind and will (wherein almost all Christians
agree), need not fear that he shall be burdened with multi-
tudes of particular articles of faith ; provided he do his duty
in sincerity, to come to an acquaintance with what God hath
so revealed. Now if men's common interest in Christ their
head, and their participation of the same Spirit from him,
with their union in the bond of the covenant of grace, and
an equal sharing in the love of God the Father, be the prin-
ciples, and, upon the matter, the only grounds and reasons
of that special love, without dissimulation, which Christians
ought to bear one towards another, from whence the mode-
ration pleaded for must proceed, or it is a thing of no use,
in our present case, at least no way generally belonging to
the gospel of Jesus Christ; and if ail these things may be
obtained by virtue of that truth which is professed in com-
mon among all known societies of Christians, doth it not
unavoidably follow, that we ought to exercise moderation
towards one another, however differing in or about things
which destroy not the principles of love and union? Cer-
tainly we ought, unless we will resolvedly stifle the actings
of that love, which is implanted in all the disciples of Christ,
smd besides live in an open disobedience unto his commands.

312 A VINDICATION OF THE

This then indispensably exacts moderation in Protestants to-
wards them that differ from them, and that not only within
the lines of protestancy ; because they believe, that, not-
withstanding that dissent, they have, or may have for ought
they know, an interest in those things; which are the only
reasons of that love which is required in them towards the
disciples of Christ. There is a moderation proceeding from
the principles of reason in general, and requisite unto our
common interest in humanity ; which is good, and an espe-
cial ornament unto them in whom it is ; especially if they
are persons exalted above others in place of rule and govern-
ment. Men fierce, implacable, revengeful, impatient, tread-
ing down all that they dislike under their feet, are the great-
est defacers of the image of God in the world, and upon the
matter the only troublers of human society. But the mo-
deration which the gospel requireth, ariseth and proceedeth
from the principles of union with Christ before mentioned ;
which is that, that proves us disciples of Christ indeed, and
will confirm the mind in suitable actings, against all the pro-
vocations to the contrary, which, from the infirmities and
miscarriages of men, we are sure to meet withal. Neither
doth this at all hinder but that we may contend earnestly
for the truth delivered unto us, and labour, by the ways of
Christ's appointment, to reclaim others from such opinions,
ways, and practices, in and about the things of religion and
worship of God, as are injurious unto his glory, and may be
destructive and pernicious to their own souls. Neither doth
it in the least put any discouragement upon endeavours, to
oppose the impiety and profaneness of men in their corrup-
tion in life and conversation, which certainly and unques-
tionably are inconsistent with, and destructive of, the pro-
fession of the gospel, let them on whom they are found, be
of what party, church, or way of religion they please. And
if those in whose hearts are the ways of God, however diver-
sified among themselves by various apprehensions of some
doctrines and practices, would sincerely, according to their
duty, set themselves to oppose that profaneness, wickedness
of life, or open viciousness of conversation, which is breaking
in like a flood upon the world ; and which, as it hath already
almost drowned the whole glory of Christian religion, so it
will undoubtedly, if not prevented, end in the woful calamity

ANIMADVERSIONS ON FIAT LUX. 313

and final ruin of Christendom, they would have less mind
and leisure to wrangle fiercely among themselves, and breathe
out destruction against one another, for their mistakes and
differences about things, which by their own experience they
find not to take off from their love to Christ, nor weaken the
obedience he requires at their hands. But whilst the whole
power of Christianity is despised, conversion to God and
separation from the ways of the perishing world are set at
nought, and men think they have nothing to do in religion,
but to be zealously addicted to this or that party amongst
them that profess it, it is no wonderif they think their chief-
est duty to consist in destroying one another. But for men
that profess to be leaders and guides of others in Christian
religion, openly to pursue carnal and worldly interests, great-
ness, wealth, outward splendour, and pomp, to live in luxury
and pride, to labour to strengthen and support themselves
by the adherence of persons of profane and wicked lives,
that so they may destroy all that in any opinion differ from
themselves, is vigorously to endeavour to drive out of the
world that religion which they profess ; and in the mean time
to render it so uncomely and undesirable, that others must
needs be discouraged from its embracement. But these
things cannot spring from the principles of Protestants
which, as I have manifested, lead them unto other manner of
actings. And it is to no purpose to ask, why then they are
not all affected accordingly. For they that are not so, do
live in an open contradiction to their own avowed principles ;
which, that it is no news in the world, the vicious lives of
many, in all places professing Christianity, will not suffer us
to doubt. For though that religion which they profess,
teacheth them to 'deny all ungodliness and worldly lusts, to
live soberly, and righteously, and godly in this present world,'
if they intend the least benefit by it, yet they hold the pro-
fession of it on a contrary practice. And for this self-de-
ceiving, attended with eternal ruin, many men are beholden
unto such notions as yours about your church, securing sal-
vation within the pale of its external communion, laying little
weight on the things which at the last day will only stand
them in stead. But for Protestants, setting aside their oc-
casional exasperations, when they begin to bethink them-
selves, they cannot satisfy their own consciences in a reso-

314 A VINDICATION OF THE

lution, not to love them, because of some differences, whom
they believe that God loves, or may love, notwithstanding
those differences from them : or to renounce all union with
them, who they are persuaded are united unto Christ ; or
not to be moderate towards them in this world, with whom
they expect to live for ever in another. I speak only of them
on all sides, who have received into their hearts, and do ex-
press in their lives, the scriptural power and energy of the
gospel, who are begotten unto Christ by the word of truth,
and have received of his Spirit, promised in the covenant of
grace unto all them that believe on him. For, not to dis-
semble with you, I believe all others, as to their present state,
to be in the same condition before God; be they of what
church or way they will, though they are not all in the same
condition in respect of the means of their spiritual advantage
which they enjoy or may do so, they being much more ex-
cellent in some societies of Christians than others. This
then, to return, is the principle of Protestants, derived down
unto them from Christ and his apostles, and hereby are they
eminently furnished for the exercise of that moderation,
which you so much, and so deservedly commend. And,
more fully to tell you my private judgment, which whether
it be my own only I do not much concern myself to inquire,
but this it is; any man in the world who receiveth the Scrip-
ture of the Old and New Testament, as the word of God, and
on that account assents in general to the whole truth re-
vealed in them, worshipping God in Christ, and yielding obe-
dience unto him answerable unto his light and conviction,
not contradicting his profession by any practice inconsistent
with true piety, nor owning of any opinion of persuasion de-
structive to the known fundamentals of Christianity ; though
he should have the unhappiness to dissent in some things
from all the churches that are at this day in the world, may
yet have an internal, supernatural, saving principle of his faith
and obedience, and be undoubtedly saved. And I am sure,
it is my duty to exercise moderation towards every man,
concerning whom I have, or ought to have, that persuasion.
2. Some Protestants are of that judgment, that external
force ought to have no place at all in matters of faith; how-
ever laws may be constituted with penalties for the preser-
vation of public outward order in a nation; most of them,

ANIMADVERSIONS ON FIAT LUX. 315

that * haereticidium' or putting men to death for their misap-
prehensions in the things of God is absolutely unlawful ;
and all of them, that faith is the gift of God, for the commu-
nication whereof unto men, he hath appointed certain means
VA'hereof external force is none. Unto which two last po-
sitions, not only the greatest Protestant, but the greatest
potentate in Europe, hath lately in his own words, expres-
sive of a heavenly benignity towards mankind in their in-
firmities, declared his royal assent. And I shall somewhat
question the protestancy of them, whom his authority,
example, and reason, doth not conclude in these things.
For my part I desire no better, I can give no greater war-
rant, to assert them as the principles of Protestants, than
what I have now acquainted you with. And it is no small
satisfaction unto me, to contemplate on the heavenly princi-
ple of gospel peace, planted in the noble soul of royal in-
genuity and goodness, whence fruit may be expected to the
great profit and advantage of the whole world. Nor is it
easy to discover the natural and genuine tendency of these
principles towards moderation. Indeed, in acting accord-
ing unto them, and in a regular consistency with them, con-
sists the moderation'which we treat about. Wherever then
Protestants use not tliat moderation, towards those that
dissent from them if otherwise peaceable, which the Lord
Jesus requires his disciples to exercise towards all them
that profess the same common hope with them ; the fault is
solely in the persons so offending ; and is not countenanced
from any principles which they avow. Whether it be so
with those of your church, shall now be considered.

1. You have no one principle that you more perti-
naciously adhere unto, nor which yields you greater advan-
tage with weak unstable souls, than that whereby you con-
fine all Christianity within the bounds of your own com-
munion. The Roman church and the catholic are with you,
one and the same. No privilege of the gospel, you suppose,
belongs unto any soul in the world, who lives not in your
communion, and in professed subjection unto the pope.
Union with Christ, saving faith here, with salvation here-
after, belongs to no other, no not one. This is the mode-
ration of your church, whereunto your outward actings have
for the most part been suited. Indeed, by this one princi-

31G A VINDICATION OF THE

pie, you are utterly incapacitated to exercise any of that
moderation towards those that dissent from you which the
gospel requires. You cannot love them as the disciples of
Christ, nor act towards them from any such principles. It
is possible for you to shew moderation towards them as
men; but to shew any moderation towards them, as those
partakers of the same precious faith with you, that is im-
possible for you to do. Yet this is that which we are
inquiring after : not the moderation that may be amongst
men as men, but that which ought to be among Christians
as Christians. This is gospel moderation, the other is com-
mon unto us with Turks, Jews, and pagans, and not at all of
our present disquisition. And I wish that this were found
amongst you as proceeding from the principles of reason,
with ingenuity and goodness of nature, more than it is.
For that which proceedeth from, and is regulated by, in-
terest, is hypocritical, and not thankworthy ; as occasion
offers itself, it will turn and change, as we have found it to
do in most kingdoms of Europe. Apparent then it is. that
this fundamental principle of your profession, ' subesse Ro-
mano pontifici,' &c. that it is of 'indispensable necessity
unto salvation unto every soul, to be subject unto the pope
of Rome,' doth utterly incapacitate you for that moderation
towards any that are not of you, which Christ requires in
his disciples towards one another; seeing you judge none
to be so but yourselves. Yet I assure you withal, that I
hope, yea, I am verily persuaded, tliat there are many, very
many amongst you, whose minds and affections are so in-
fluenced by common ingrafted notions of God and his good-
ness, with a sense of the frailties of mankind, and weakness
of the evidence that is rendered unto them, for the eviction
of that indispensable necessity of subjection to the pope,
which their masters urge ; as also with the beams of truth
shining forth in general in the Scriptures, and what they
know or have heard of the practices of primitive times, as
that, being seasoned with Christian charity and candour,
they are not so leavened with the sour prejudice of this
principle, as to be rendered unmeet for the due exercise of
moderation; but for this, they are not beholden to your
church, nor this great principle of your profession.

2. It is the principle of your church, whereunlo your

ANIMADVERSIONS ON FIAT LUX. 317

practice hath been suited, that those who dissent from you
in things determined by yom- church, being heretics, if they
continue so to do, after the application of the means for
their reclaiming, which you think meet to use, ought to be
imprisoned, burned, or one way or other put to death. This
you cannot deny to be your principle, it being the very
foundation of your inquisition, the chief corner-stone in
your ecclesiastical fabric, that couples and holds up the
whole building together. And it hath been asserted in
your practice, for sundry ages, in most nations of Europe.
Your councils, as that of Constance, have determined it ;
and practised accordingly with John Huss, and Jerome ;
your doctors dispute for it, your church lives upon it.
That you are destitute of any colour from antiquity in this
your way, I have shewed before. Bellarmine, de Laic. cap.
22. could find no other instance of it, but that of PrisciUia-
nus, which what entertainment it fouad in the church ofGod,
I have declared ; with that of one Basilius, out of Gregory's
Dialogues, lib. i. cap. 4. whom he confesseth to have been a
magician; and of Bogomilus, in the days of Alexius Comne-
nus, 1100 years after Christ, whose putting to death notwith-
standing, was afterward censured and condemned, in a sy-
nod of more sober persons than those who procured it.
Instance of your avowing this principle in your dealing with
the Albigenses of old, the inhabitants of Merindol and
Chrabiers in France, with the Waldenses in the valleys of
Piedmont, formerly and of late; of your judiciary proceed-
ings against multitudes of persons of all sorts, conditions,
ages, and sexes, in this and most other nations of Europe,
you are not pleased with the mention of, I shall therefore
pass them by. Only I desire you would not question whe-
ther this be the principle of your church or no, seeing you
have given the world too great assurance that so it is ; and
yourself, in your Fiat commend the wisdom of Philip king
of Spain, in his rigour in the pursuit of it; p. 243. These
things being so, I desire to know, what foundation you
have to stand upon in pressing for moderation amongst dis-
senters in religion ; I confess, it is a huge argument of your
goodnature, that you are so inclinable unto it; but when
you should come to the real exercise of it, I am afraid you
would find your hands tied up by these principles of your

318 A VINDICATION GF THE

church, and your endeavours thereupon become very faint
and evanid. Men in such cases may make great pretences.

At velut in somnis oculos ubi languida pressit
Nocte quies, iiequicquam avidos extendere cursus
Vellc videinur, et in niediis conatibus agri
Succidiraus.

Being destitute of any real foundation, your attempts are
but b'KC the fruitless endeavours of men in their sleep,
wherein great workings of spirits and fancy produce no
effects. I confess, notwithstanding all this, others may be
moderate towards you ; I judge it their duty so to be, I de-
sire they may be so; but how you should exercise modera-
tion towards others, I cannot so well discern. Only as
unto the former, so much more am I relieved as unto this
principle, from the persuasion I have of the candour and in-
genuity of many individual persons of your profession;
which will not suffer them to be captivated under the pov.-er
of such corrupt prejudices as these. And for my part, if I
could approve of external force in any case in matters of
religion, it would be against the promoters of the principle
mentioned.

-Cogendus

In mores liominemque. Crcon.

When men, under pretence of zeal for religion, depose all
sense of the laws of nature and humanity, some earnestness
may be justified in unteaching them their untoward cate-
chisms, which lie indeed not only against the design, spirit,
principles, and letter of the gospel ; but ' terrarum leges et
mundi foedera ;' the very foundations of reason, on which
men coalesce into civil society. But as we observed before,
out of one of the ancients, ' force hath no place in or about
the law of Christ,' one way or other.

That which gave occasion unto this discourse, was your
insinuation of the Scripture's insufficiency for the settlement
of men in the unity of faith, the contrary whereof being the
great principle of protestancy, I was willing a little to en-
large myself unto the consideration of your principles and
ours; not only with reference unto the unity of faith, but
also as unto that moderation which you pretend to plead for,
and the want whereof you charge on Protestants, premising
it unto the ensuing discourse, wherein you will meet with a
full and a direct answer unto your question.

ANIMADVERSIONS ON FIAT LUX. 319

CHAP. Vll.

Unity of faith, wherein it consists. Principles of Protestants as to the
settling men in religion and unity of faith, proposed and confirmed.

The next thing proposed as a good to be aimed at, is unity
in faith and settlement, or infallible assurance therein.
This is a good desirable for itself; whereas the moderation
treated of, is only a medium of relief against other evils,
until this may be attained. And therefore, though it be
upon supposition of our differences, earnestly to be endea-
voured after; yet it is not to be rested in, as though the ut-
most of our duty consisted in it, and we had no prospect
beyond it. It is a catholic unity in faith, which all Chris-
tians are to aim at, and so both you and we profess to do;
only we differ both about the nature of it, and the proper
means of attaining it. For the nature of it, you conceive it
to consist in the * explicit or implicit belief of all things and
doctrines determined on, taught, and proposed by your
church be believed, and nothing else (with faith supernatu-
ral) but what is so taught and proposed.' But this descrip-
tion of the unity of faith, we can by no means admit of.
1 . Because it is novel ; it hath no footstep in any writings of
the apostles, nor of the first fathers or writers of the church,
nor in the practice of the disciples of Christ for many ages.
That the determination of the Roman church, and its pro-
posal of things or articles to be believed, should be the ade-
quate rule of faith unto all believers, is a matter as foreign
unto all antiquity, as that the prophecies of Montanus
should be so. 2. Because it makes the unity of faith, after
the full and last revelation of the will of God, flux, alterable,
and unstable, liable to increase and decrease ; whereas it is
uniform, constant, always the same in all ages, times, and
places, since the finishing of the canon of the Scriptures.
For we know, and all the world knows, that your church
hath determined many things lately, some ^^Iq koI Tpwriv,
as it were but yesterday, to be believed, which itself had
never before determined, and so hath increased the rule of
faith, moved its centre, and extended its circumference ; and

320 A VINDICATION OF THE

wh|it she may farther determine and propose to-morrow, no
man knows ; and your duty it is to be ready to believe what-
ever she shall so propose ; whereby you cannot certainly
know unto your dying day, whether you do believe all
that may belong to the unity of faith, or no. Nay, 3. Your
church hath determined and proposed to be believed ex-
press contradictions, which determinations abiding on re-
cord, you are not agreed which of them to adhere unto, as
is manifest in your conciliary decrees about the power
of the pope and the council, unto which of them the
pre-eminence is due. Now this is a strange rule of the
unity of faith, that is not only capable of increase, changes,
and alterations, so that, that may belong unto it one day,
which did not belong unto it another, as is evident from
your tridentine decrees, wherein you made many things ne-
cessary to be believed which before were esteemed but pro-
bable, and were the subjects of sophistical altercations in
your schools; but also compriseth in itself express contra-
dictions, which cannot at all belong unto faith, because
both of them may be false, one of them must be so ; nor to
unity, because contrary and adverse. 4. Whereas holding
'the unity of the Spirit in the bond of peace,' or the unity of
faith is so great and important a duty unto all Christians,
that they can no way discharge their consciences unto God,
without a well-grounded satisfaction that they live in the
performance of it, this description of its nature, renders it
morally impossible for any man explicitly to know (and
that only a man knows, which he knows explicitly) that he
doth answer his duty herein. For 1. The determinations of
your church of things to be believed, are so many and va-
rious, that it is not within the compass of an ordinary dili-
gence and ability to search and find them out. Nor when
a man hath done his utmost, can he obtain any tolerable
security, that there have not other determinations been
made, that he is not as yet come to an acquaintance with
all, or that he ever shall so do; and how in this case he can
have any satisfactory persuasion that he keeps the unity of
faith, is not as yet made evident. 2. In the determinations
he may meet withal, or by any means come to the know-
ledge of, he is to receive and believe the things determined
and proposed unto him, in the sense intended by the church,

ANliMADVERSlOXS ON FIAT LUX. 321

or else he is never the nearer to his end. But what that
sense is in the most of your church's proposals, your doc-
tors do so endlessly quarrel among themselves, that it is
impossible a man should come unto any great certainty in
his inquiry after it; yet a precise meaning in all her propo-
sals your church must have, or she hath none at all. What
shall a man do, when he comes unto one of your great mas-
ters to be acquainted with the genuine sense of one of your
church's proposals, this being the way that he takes for his
satisfaction. First, he speaks unto the article or question
to be considered in general; then gives the different senses
of it according to these and those famous masters, the most
of which he confutes; who yet all of them professed them-
selves to explain, and to speak according to the sense of
your church; and lastly, gives his own interpretation of it,
which it may be within a few months is confuted by an-
other. 3. Suppose a man have attained a knowledge of all
that your church hath determined and proposed to be believ-
ed, and to a right understanding of her precise sense and
meaning in all her determinations and proposals, which I
believe never yet man attained unto, yet what assurance can
he have, if he live in any place remote from Rome, but that
your church may have made some new determinations in
matters of faith, whose embracement in the sense which she
intends, belongs unto his keeping the unity of faith, which
yet he is not acquainted withal. Is it not simply impossi-
ble for him to be satisfied at any time, that he believes all
that is to be believed, or that he holds the unity of faith ?
Your late pontifical determination in the case of the Janse-
nists and Molinists, is sufficient to illustrate this instance.
For I suppose you are equally bound, not to believe what
your church condemneth as heretical, as you are bound to •
believe what it proposeth for Catholic doctrine. 4. I desire
to know when a man who lives here in England, begins to
be obliged to believe the determinations of your church
that are made at Rome. It may be he first hears of them in
a Mercury or weekly news-book ; or it may be he hath notice
of them by some private letters from some who live near the
place ; or it may be he hath a knowledge of them by com-
mon report; or it may be they are printed in some books,
or that there is a brief of them published somewhere under

VOL. XVIII. Y

322 A VINDICATION OF THE

the name of the pope; or they are put into some volume
written about the councils; or some religious persons on
whom he much relies, assures him of them. I know you
believe that your church's proposition is a sufficient means
of the revelation of any article, to make it necessary to be
believed; but I desire to know, what is necessary to cause a
man to receive any dictate or doctrine as your church's pro-
position ; not only upon this account, that you are not very
well agreed upon the 'requisita,'unto the making of such a
proposition, but also because, be you as infallible as you
please in your proposals, the means and ways you use to
communicate those proposals you make, unto individuals in
whom alone the faith whereof we treat exists, are all of them
fallible. Now that which I desire to know is, What is, or
what are, those certain means and ways of communicating
the propositions of your church unto any person, wherein
he is bound to acquiesce, and upon the application of them
luito him to believe them, 'fide divina cui non potest sub-
esse falsum ?' Is it any one thing, or way, or means, that the
hinge upon which his assent turns ? or is it a complication
of many things concurring to the same purpose? If it be
any one thing, way, or medium, that you fix upon, pray let
us know it, and we shall examine its fitness and sufficiency
for the use you put it unto. I am sure we shall find it to
be either infallible or fallible. If you say the former, and
that that particular upon which the assent of a man's mind
unto any thing to be the proposal of your church depends,
must in the testimony it gives, and evidence that it affords,
be esteemed infallible, then you have as many infallible per-
sons, things, or writings, as you make use of to acquaint
one another with the determinations of your church ; that is,
upon the matter you are all so, though I know in particular
that you are not. If the latter, notwithstanding the first
pretended infallible proposition, your faith will be found to
be resolved immediately into a fallible information. For,
what will it advantage me, that the proposal of your church
cannot deceive me, if I may be deceived in the commu-
nicating of that proposal unto me? And I can with no more
firmness, certainty, or assurance, believe the thing proposed
unto me, than I do believe that it is the proposal of the
church wherein it is made. For you pretend not unto any

ANIMADVERSIONS ON FIAT LUX. 323

self-evidencing efficacy in your church's propositions, or
things proposed by it; but all their authority, as to me,
turns upon the assurance that I have of their relation unto
your church, or that they are the proposals of your church,
concerning which I have nothing but very fallible evidence,
and so cannot possibly believe them with faith divine and
supernatural. If you shall say that there are many things
concurring unto this communication of your church's propo-
sals unto a man, as the notoriety of the fact, suitable pro-
ceedings upon it, books written to prove it, testimonies of
g6od men, and the like; I cannot but mind you, that all
these being ' sigillatim,' every one apart fallible, they cannot
in their conspiracy improve themselves into an infallibility.
Strengthen a probability they may, testify infallibly they
neither do nor can. So that, on this account, it is not only
impossible for a man to know whether he holds the unity
of faith or no, but indeed whether he believe any thing at
all with faith supernatural and divine ; seeing he hath no
infallible evidence for what is proposed unto him to believe,
to build his faith upon.

5. Protestants are not satisfied with your general im-
plicit assent unto what your church teacheth and deter-
mineth, which you have invented to solve the difficulties that
attend your description of the unity of faith. Of what use
it may be unto other purposes, I do not now dispute, but as
to this, of the preservation of the unity of faith, it is cer-
tainly of none at all : the unity of faith consists in all men's
express believing all, that all men are bound expressly to
believe, be it what it will : now you would have this pre-
served by men's not believing what they are bound to be-
lieve : for what belongs to this keeping the unity of faith
they are bound to believe expressly, and what they believe
implicitly, they do indeed no more but not expressly disbe-
lieve ; for if they do any more than not disbelieve, they pat
forth some act of their understanding about it, and so far
expressly beheve it : so that, upon the matter, you would
have men to keep the unity of faith, by a not believing of
that, which that they may keep the unity of faith they are
bound expressly to believe : nor can you do otherwise, whilst
you make all the propositions of your church of things to
be believed, to belong to the unity of faith. Lastly, The
Y 2

324 A VINDICATION OF THE

determinations of your church you make to be the next ef-
ficient cause of your unity ; now these not being absolutely
infallible, leave it, like Delos, flitting up and down in the
sea of probabilities only : this we shall manifest unto you
immediately; at least we shall evidence that you have no
cogent reasons, nor stable grounds to prove your church in-
fallible in her determinations. At present, it shall suffice
to mind you, that she hath determined contradictions, and
that in as eminent a manner as it is possible for her to
declare her sense by; namely, by councils confirmed by
popes; and an infallible determination of contradictions, is
not a notion of any easy digestion in the thoughts of a man
in his right wits. We confess then, that we cannot agree
with you in your rule of the unity of faith, though the thing
itself we press after as our duty. For, (2.) Protestants do
not conceive this unity to consist in a precise determination
of all questions that are or may be raised in or about things
belonging unto the faith, whether it be made by your church
or any other way. Your Thomas of Aquine, who without
question is the best and most sober of all your school doc-
tors, hath in one book given us five hundred and twenty-two
articles of religion, which you esteem miraculously stated;
* Quot articuli, tot miracula,' All these have at least five
questions one with another stated and determined in expli-
cation of them ; which amount unto two thousand six hun-
dred and ten conclusions in matters of religion. Now we
are far from thinking that all these determinations, or the
like, belong unto the unity of faith, though much of the re-
ligion amongst some of you lies in not dissenting from
them. The questions that your Bellarmine hath determined
and asserted, the positions in them as of faith, and necessary
to be believed, are I think near forty times as many as the
articles of the ancient creed of the church ; and such as it
is most evident that, if they be of the nature and import-
ance pretended, it is impossible that any considerable num-
ber of men should ever be able to discharge their duty in
this business of holding the unity of faith. That a man be-
lieve in general that the holy Scripture is given by inspira-
tion from God, and that all things proposed therein for him
to believe, are therefore infallibly true, and to be as such
believed, and that, in particular, he believe every article or

ANIMADVERSIONS ON FIAT LUX. 325

point of truth, that he hath sufficient means for his instruc-
tion in, and conviction that it is so revealed, they judge to
be necessary unto the holding of the unity of faith. And
this also they know, that this sufficiency of means unto
every one that enjoys the benefit of the Scriptures, extends
itself unto all those articles of truth, which are necessary
for him to believe, so as that he may yield unto God the
obedience that he requireth, receive the Holy Spirit of pro-
mise, and be accepted with God. Herein doth that unity
of faith, which is amongst the disciples of Christ in the
world, consist ; and ever did, nor can do so in any thing
else. Nor doth that variety of apprehensions that in many
things is found among the disciples of Christ, and ever was,
render this unity, like that you plead for, various and un-
certain. For the rule and formal reason of it, namely, God's
revelation in the Scripture, is still one and the same, per-
fectly unalterable. And the several degrees that men attain
unto in their apprehensions of it, doth no more reflect a
charge of variety upon it, than the difference of seeing as to
the several degrees of the sharpness or obtuseness of our
bodily eyes, doth upon the light given by the sun. The
truth is, if there was any common measure of the assents
of men, either as to the intention of it, as it is subjectively
in their minds, or extension of it, as it respecteth truths
revealed that belonged unto the unity of faith, it were im-
possible there should be any such thing in the world, at
least that any such thing should be known to be. Only
this I acknowledge, that it is the duty of all men to come
up to the full and explicit acknowledgment of all the truths
revealed in the word of God, wherein the glory of God and
the Christian's duty are concerned; as also to a joint con-
sent in faith objective, or propositions of truth revealed;
at least in things of most importance, though their faith
subjective, or the internal assent of their minds have, as it
will have, in several persons, various degrees, yea, in the
same persons it may be, at different seasons. And in our
labouring to come up unto this joint-acknowledgment of the
same sense and intendment of God in all revealed truths,
consists our endeavour after that perfection in the unity of
faith which in this life is attainable ; as our moderation doth
in our walking in peace and love with and towards others,
according to what we have already attained. We may dis-

326 A VINDICATION OF THE

tinguish then between that unity of faith, which an interest
in gives union with Christ unto them that hold it, and com-
munion in love with all equally interested therein ; and that
accomplishment of it, which gives a sameness of profession,
and consent in all acts of outward communion in the wor-
ship of God. The first is found in, and amongst, all the
disciples of Christ in the world wherever they are ; the latter
is that which moreover it is your duty to press after. The
former consists in an assent in general unto all the truths of
God revealed in the Scripture, and in particular unto them
that we have sufficient means to evidence them unto us to
be so revealed. The latter may come under a double con-
sideration ; for either there may be required unto it in them
who hold it, the joint perception of, and assent unto every
truth revealed in the Scripture, with an equal degree of cer-
tainty in adherence and evidence in perception, and it is not
in this life, wherein the best of us know but in part, attain-
able ; or only such a concurrence in an assent unto the ne-
cessary propositions of truth, as may enable them to hold
together that outward communion in the worship of God
which we before mentioned. And this is certainly attain-
able, by the ways and means that shall immediately be laid
down : and where this is, there is the unity of faith, in that
completeness which we are bound to labour for the attain-
ment of. This the apostolical churches enjoyed of old; and
unto the recovery whereof, there is nothing more prejudicial
than your new stating of it upon the account of your church's
proposals.

This unity of faith we judge good and necessary, and
that it is our duty to press after it ; so also in general do
you. It remains then, that we consider, what is the way,
what are the means and principles, that Protestants propose
and insist upon for the attainment of it ; that is, in answer to
your question, ' What it is that can settle any man in the truth
of religion, and unite all men therein.' And then because
you object this unto us, as if we were at some loss and un-
certainty therein, and yourselves very secure, I shall consi-
der what are the grounds and principles that you proceed
upon for the same ends and purposes ; namely, to 'settle any
man in the truth of religion, and to bring all men to a har-
mony and consent therein.'

Now I shall herein manifest unto you these two things :

ANIMADVERSIONS ON FIAT LUX. 327

1. That the principles which the Protestants proceed upon,
in the improvement whereof they obtain themselves assured
and infallible settlement in the truth, and labour to reduce
others unto the unity of faith, are such as are both suited
unto, and sufficient for, the end and work which they desiga
to effect by them, and also in themselves of such unques-
tionable truth, certainty, and evidence, that either they are
all granted by yourselves, or cannot be denied without shak-
ing the very foundations of Christianity. 2. That those
which you proceed upon, are some of them untrue, and
most of them dubious and questionable, none of them able
to bear the weight that you lay upon them ; and some of
them such as the admission of, would give just cause to
question the whole truth of Christian religion. And both
these, sir, I crave leave to manifest unto you, whereby you
may the better judge whether the Scripture or your church
be the best way to bring men unto settlement in religion,
which is the thing inquired after.

1 . Protestants lay down this as the ri apx^ '"'ic vtroaTatJsog
Kot onoXoyiac, as ' the very beginning and first principle of
their confidence and confession,' that all Scripture is given
by inspiration of God, as the Holy Ghost teacheth them,
2 Tim. iii. 16. That is, that the books of the Old and New
Testament were all of them written by the immediate guid-
ance, direction, and inspiration of God ; ' the hand of the
Lord,' as David speaks, 1 Chron. xxviii. 19. being upon the
peamen thereof in writing ; and his Spirit, as Peter informs
us, speaking in them, 1 Pet. i. 11. So that whatever is con-
tained and delivered in them, is given out from God, and is
received on his authority. This principle I suppose you
grant to be true; do you not? if you will deny it say so, and
we will proceed no farther, until we have proved it. I know
you have various ways laboured to undermine the avTOTnaria
of the Holy Scriptures ; many queries you put unto men.
How they can know it to be from God, to be true, from
heaven, and not of men? many scruples you endeavour to
possess them with, against its authority; it is not my pre-
sent business to remove them : it is sufficient unto me,
1. That you yourselves, who differ from us in other things,
and with whom our contest about the best way of coming
to settlement in the truth alone is, do acknowledge thi^

328 A VINDICATION OF THE

principle we proceed upon to be true. And, 2. That ye can-
not oppose it without setting yourselves to dig up the very
foundations of Christian religion, and to open a way to let
in an inundation of atheism on the world. So our first step
is fixed on the grand fundamental principle of all the reli-
gion and acceptable worship of God that is in the world.

2. They affirm that this Scripture evidenceth itself by
many infallible reKfiripia, to be so given by inspiration from
God ; and besides is witnessed so to be, by the testimony
of the church of God from the days of Moses, wherein it
began to be written, to the days wherein we live ; our Lord
Christ and his apostles asserting and confirming the same
testimony ; which testimony is conveyed unto us by unin-
terrupted Catholic tradition. The first part of this position,
I confess, some of you deny; and the latter part of it you
generally all of you pervert, confining the testimony men-
tioned unto that of your present church, which is a very in-
considerable part of it, if any part at all. But how ground-
lessly, how prejudicially, to the verity and honour of Chris-
tian religion in general you do these things, I shall briefly
shew you.

Some of you, I say, deny the first part of this assertion;
so doth Andradius, Defens. Concil. Trident, lib. 3, * Neque
enim,' saith he, ' in ipsis libris quibus sacra mysteria con-
scripta sunt, quicquam inest divinitatis, quod nos ad cre-
dendum queeillis continentur, religione aliqua constringat:'
' neither is there in the books themselves, wherein the holy
mysteries are written, any thing of divinity, that should
constrain us by virtue of any religious respect thereunto, to
believe the things that are contained in them.' Hence
Cocleus, lib. 2. de Authoritate Eccles. et Script, gathers up
a many instances out of the book of the Scripture, which he
declares to be altogether incredible, were it not for the au-
thority of the church. I need not mention any more of
your leaders, concurring with them ; you know who is of
the same mind with them, if the author of Fiat Lux be not
unknown to you. Your resolving universal tradition into
the authority of your present church, to which end there is
a book written not long since by a Jesuit under the name of
Vincentius Severinus, is no less notorious. Some of you, I
confess, are more modest, and otherwise minded, as to both

ANIMADVERSIONS ON FIAT LUX. 329

parts of our assertion. See Malderus, Episcop. Antwerp,
de Object. Fidei, qu. 1. Vaselius Groningen. de Potestat.
Eccles. et Epist. ad Jacob. Hock. Alliacens. in lib. 1. Sen-
tent. Artie. 3. Gerson Exam. doc. part. 2. Consid. 1. torn. 1.
fol. 105. and in twenty other places. But when you come
to deal with Protestants, and consider well the tendency of
this assertion, you use I confess a hundred tergiversations,
and are most unwilling to come to the acknowledgment of
it; and rather than suffer from it, deny it downright ; and
that with scurrilous reflections and comparisons, likening
it, as to any characters of God's truth and holiness upon
it, unto Livy's story, yea, -^sop's Fables, or a piece of
poetry. And when you have done so, you apply yourselves
to the canvassing of stories in the Old Testament, and to
find out appearing contradictions, and tell us of the uncer-
tainty of the authors of some particular books ; that the
whole is of itself a dead letter which can prove nothing at
all ; inquiring. Who told us that the penmen of it were
divinely inspired, seeing they testify no such things of them-
selves ? and if they should, yet others may do, and have
done so, who notwithstanding were not so inspired, and ask
us. Why we receive the gospel of Luke who was not an apo-
stle, and reject that of Thomas who was one ? with many
the like cavilling exceptions.

But, (1.) That must needs be a bad cause which stands
in need of such a defence. Is this the voice of Jacob, or
Esau? Are these the expressions of Christians, or pagans?
From whose quiver are these arrows taken? Is this fair,
sober, candid Christian dealing? Have you noway to de-
fend the authority of your church, but by questioning the
authority of the Scripture ? Did ever any of the fathers of
old, or any in the world before yourselves, take this course
to plead their interests in any thing they professed ? Is this
practice catholic, or like many [of your principles ; singular,
your own, donatistical? Is it any great sign that you have
an interest in that living child, when you are so ready he
should be destroyed, rather than you would be cast in your
contest with Protestants? (2.) Do you think that this
course of proclaiming to atheists, Turks, and pagans, that
the Scripture, which all Christians maintain against them
to be the word of the living God, given by inspiration from

330 A VINDICATION OF THE

him, and on which the faith of all the martyrs who have
suffered from their opposition, rage, and cruelty, and of all
others that truly believe in Jesus Christ, was and is founded,
and whereinto it is resolved, hath no arguments of its divine
original implanted on it, no lines of the excellencies and
perfections of its author drawn on it, no power or efficacy
towards the consciences of men, evidencing its authority
over them, no ability of itself to comfort and support them
in their trials and sufferings with the hope of things that
are not seen? Is this, think you, an acceptable service unto
the Lord Christ, who will one day judge the secrets of all
hearts according unto that word? or, Is it not really to ex-
pose Christian religion to scorn and contempt? And do
you find so much sweetness in, ' dolus an virtus? quis in
hoste requirat,' as to cast off all reverence of God and his
word, in the pursuit of the supposed adversaries of your
earthly interests? (3.) If your arguments and objections
are effectual and prevalent unto the end for w^hich you in-
tend them, will not your direct issue be the utter overthrow
of the very foundation of the whole profession of Christians
in the world? And are you, like Sampson, content to pull
down the house that must fall upon yourselves also, so that
you may stifle Protestants with its fall ? It may be, it were
well you should do so ; were it a house of Dagon, a temple
dedicated unto idols : but, to deal so with that wherein
dwells the majesty of the living God, is not so justifiable.
It is true, evert this principle, and you overthrow the
foundation on which the faith of Protestants is built ; but
it is no less true, that you do the same to the foundation of
the Christian faith in general, wherein we hope your own
concernment also lies. And this is the thing that I am
declaring unto you ; namely, that either you acknowledge
the principles on which Protestants build their faith and
profession, or by denying them you open a door unto
atheism, at least to the extirpation of Christian religion out
of the world. I confess you pretend a relief against the
present instance, in the authority of your church, sufficient
as you say to give a credibility unto the Scriptures, though
its own self-evidencing power and efficacy, with the con-
firmation of it by catholic tradition, exclusive to your
present suffrage, be rejected. Now I suppose you will

ANIMADVERSIONS ON FIAT LUX. 331

grant, that the prop you supply men withal upon your cast-
ing down the foundations on which they have laid the
weight of their eternal salvation, had need be firm and
immoveable. And remember that you have to do with
them, who though they may be otherwise inclineable unto
you,

Non tamen ignorant quid distent sera lupinis j

and must use their own judgment in the consideration of
what you tender unto them. And they ask you, 1. What
will you do if it be as you say with them who absolutely re-
ject the authority of your church, which is the condition of
more than a moiety of the inhabitants of the world, to speak
sufficiently within compass ? and, 2. What will you advise
us to say to innumerable other persons that are pious and
rational, who, upon the mere consideration of the lives of
many, of the most, of the guides of your church, your
bloody inhuman practices, your pursuit of worldly carnal
designs, your visible secular interest wherein you are com-
bined and united, cannot persuade themselves, that the
testimony of your church in and about things that are in-
visible, spiritual, heavenly, and eternal, is at all valuable,
much less that it is sufficient to bear the weight you would
lay upon it. 3. Was not this the way and method of Va-
ninus for the introduction of his atheism; first to question,
sleight, and sophistically except against the old approved
arguments, and evidences manifesting the being and exist-
ence of a divine self-subsisting power, substituting in their
room, for the confirmation of it, his own sophisms, which
himself knew might be easily discussed and disproved?
Do you deal any better with us in decrying the Scripture's
self-evidencing efficacy, with the testimony given unto it by
God himself, substituting nothing in the room thereof but
the authority of your church ? A man certainly can take up
nothing upon the sole authority of your church, until, con-
trary to the pretensions, reasons, and arguments of far a
greater number of Christians than yourselves, he acknow-
ledge you to be a true church at least; if not the only
church in the world. Now, how I pray will you bring him
into that state and condition that he may rationally make
any such judgment? How will you prove unto him that
there is any such thing as a church in the world ; that a

332 A VINDICATION OF THE

church hath any authority, that its testimony can make any
thing credible, or meet to be believed? You must prove
these things to him, or whatever assent he gives unto what
you say, is from fanatical credulity. To suppose that he
should believe you upon your word, because you are the
church, is to suppose that he believes that, which you are
yet but attempting to induce him to believe. If you persist
to press him without other proof, not only to believe what
you first said unto him, but also even this, that whatever
you shall say to him hereafter that he must believe it, be-
cause you say it; Will not any rational man nauseate at
your unreasonable importunity? and tell you that men who
have a mind to be befooled, may meet with such alchy-
mistical pretenders all the world over. Will you persuade
him that you are the church, and that the church is fur-
nished with the authority mentioned, by rational arguments ?
I wish you would inform me of any one that you can make
use of, that doth not include a supposition of something
unproved by you, and which can never be proved but by
your own authority, which is the thing in question, or the
immediate authority of God which you reject. A number
indeed of pretences, or, it may be, probabilities you may
heap together, which yet upon examination will not be
found so much neither, unless a man will swallow amongst
them that which is destitute of all probability ; but what is
included in the evidence given unto it by divine revelation
which is not yet pleaded unto him. It may be then you
will work miracles to confirm your assertions. Let us see
them. For although very many things are requisite to ma-
nifest any works of wonder that may be wrought in the
world to be real miracles, and good caution be required to
judge unto what end miracles are wrought ; yet if we may
have any tolerable evidence of your working miracles in
confirmation of this assertion, that you are the true and
only church of God, with the other inferences depending
thereon, which we are in the consideration of, you will find
us very easy to be treated withal. But herein also you
fail. You have then no way to deal with such a man as we
first supposed, but as you do with us ; and produce testi-
monies of Scripture to prove and confirm the authority of
your church ; and then you will quickly find where you are.

ANIMADVERSIONS ON FIAT LUX. 333

and what snares you have cast yourselves into. Will not a
man who hears you proving the authority of your church by
the Scripture, ask you. And whence hath this Scripture its
authority? yea, that is supposed to be the thing in question,
which denying unto it an amoinaTia, you yet produce to
confirm the authority of that, by whose authority alone,
itself is evidenced to have any authority at all. Rest in the
authority of God manifesting itself in the Scripture, wit-
nessed unto by the catholic tradition of all ages, you will
not. But you will prove the Scripture to be the word of
God by the testimony of your church ; and you will prove
your church to be enabled sufficiently to testify the Scrip-
tures to be of God, by the testimonies of the Scripture.
Would you know where to begin and where to end ? But
you are indeed in a circle which hath neither beginning nor
ending; I know not when we shall be enabled to say,

Invenfus, Chrysippe, tui finitor acervi.

Now do you think it reasonable that we should leave our
stable and immoveable firm foundations, to run round with
you in this endless circle, until through giddiness we fall
into unbelief or atheism ? This is that which I told you be-
fore, you must either acknowledge our principle in this
matter to be firm and certain, or open a door to atheism,
and the contempt of Christian religion ; seeing you are not
able to substitute any thing in the room thereof, that is
able to bear the weight that must be laid upon it, if we be-
lieve. For how should you do so ; shall man be like unto
God, or equal unto him? The testimony we rest in is di-
vine, fortified from all objections by the strongest human
testimony possible, namely catholic tradition. That which
you would supply us with, is merely human and no more.
And, 4. Your importunity in opposing this principle, is so
much the more marvellous unto us, because therein you
openly oppose yourselves to express testimonies of Scrip-
ture and the full suffrage of the ancient church. I wish
you would a little weigh what is affirmed, 2 Pet. i. 19, 20.
Psal. cxix. 152. John v. 34—36. 39. 1 Thess. ii. 13. Acts
xvii. 11. 1 John v. 6. 10. ii. 20. Heb. xi. 1 Tim. i. 15.
Acts xxvi. 22. And will you take with you the consent of
the ancients? Clemens Alexand. Strom. 7. speaks fully to

334 A VINDICATION OF THE

our purpose, as he doth also, lib. 4. where he plainly affirms
that the church proved the Scripture by itself; and other
things, as the unity of the Deity, by the Scripture. But
his own words in the former place are worth the recital,
"E-)(o/uisv, saith he, r/jv ap-xr)v rrig TriaTewg, tov Kvpiov, ^la te
TU)v TTjOo^rjTwv, dio. T£ TOV evayytXiov, kol diet rwv fiaKapioiv
' AiroiyroXdyv TToXurpoTTWc Koi TroXv/xepCJg i% o.p^]g elg reXog
■nyov/LLevov rijg jvwaewg. n)v ap)(riv S' eirig kripov SeitT^ai
UTToXajSoi, ovKtT av 6vT(j)g ap-)(ri (^vXayQur]. ' For the begin-
ning of faith, or principle of what we teach, we have the
Lord ; who in sundry manners, and by divers parts, by the
prophets, gospel, and holy apostles, leads us to knowledge.
And if any one suppose, that a principle stands in need of
another (to prove it), he destroys the nature of a principle ;
or, it is no longer preserved a principle.' This is that we
say : the Scripture, the Old and New Testament, is the
principle of our faith. This is proved by itself, to be of the
Lord who is its author ; and if we cause it to depend on
any thing else, it is no longer the principle of our faith and
profession. And a little after, where he hath shewed that a
principle ought not to be disputed, nor to be the to Kpivo-
jufvov of any debate, he adds, 'EtKorwc roivvv viaTei TrepiXa-
(dovrag avairoSsiKTOv rriv ap^rjvsh: Trtpiov<xiag koi rag aTroddB,£ig
Trap' avrrig, Trig f*^p\r\g Xa^ovTsg, (pwvy Kvpiov TraiSevopeOa irpbg
TTiv iiriyvuxTiv Trig aXr^Beiag : ' It is meet then, that receiving
by faith the most absolute principle without other demon-
stration and taking demonstrations of the principle from
the principle itself, that we be instructed by the voice of
the Lord unto the knowledge of the truth.' That is, we
believe the Scripture for its own sake, and the testimony
that God gives unto it, in it and by it ; and do prove every
thing else by it, and so are confirmed in the faith or know-
ledge of the truth. So he farther explains himself, ov yap
ottAwc aiTO(l>aivofiivoig av^pwiroig TTpoaixojxiv, big kclL avTairo-
^aiverr^ai lir' 'laiig e'^ecttov. ' For we do not simply or abso-
lutely attend or give heed unto men determining or defining,
against whom it is equal that we may define or declare our
judgments.' So it is, whilst the authority of man, or men,
any society of men in the world, is pleaded, the authority of
others may by as good reason be objected against it ; as
whilst you plead your church and its definitions, others

ANIMADVERSIONS ON FIAT LUX. 335

may on as good gi-ounds oppose theirs unto you therein.
And therefore Clemens proceeds ; El 8' ovk apKU fiovov
ttTrXwc drniv to ^6L,av, tiWa TTKTTtvaacF^ai Set to Aex^ev, ov tyjv
£^ av^pwTTwv avafjiivofxyv fxapTvpiiiv, aXAa rjj tov Kuptou ^ovy
TTLOTOvfic^a TO ^iirovjufi-ov, 7} iraaivv a-rro^H^oyv txeyjvMTepa,
fxaXXov S' 17 fxovT) cnrodu^ig ovaa TVjxavEi. Ka9' rjv ETTfcrT/jjUrjv
01 aTToyevdafievoi /lIovov tCov ypatpCJv, tticftoI. ' For if it be
not sufficient merely to declare or assert that which appears
to be truth, but also to make that credible or fit to be be-
lieved which is spoken, we seek not after the testimony that
is given by men, but we confirm that which is proposed, or
inquired about with the voice of the Lord, which is more full
than any demonstration, or rather is itself the only demon-
stration ; according to the knowledge whereof they that have
tasted of the Scriptures, are believers.' Into the voice, the
word of God alone, the church then resolved their faith, this
only they built upon, acknowledging all human testimony to
be too weak and infirm to be made a foundation for it; and
this voice of God in the Scripture evidencing itself so to be, is
the only demonstration of faith which they rested in ; where-
upon, a little after, he adds, ovtojq ovv koI -Yifxtig air' uvtCov twv
ypa(j)iov TaXeiwg cnro^HKVvvTeg Ik TriaTiwg TruOofXiBa cnrodiiKTi-
Kiog; 'so we having perfect demonstrations out of the Scrip-
tures, are by faith demonstratively assured or persuaded of
the truth of the things proposed.' This was the profession of
the church of old ; this the resolution of their faith ; this is
that which Protestants in this case adhere unto. They
proved the Scripture to be from God, as he elsewhere speaks,
£^ avOevTiiag iravTOKfiaTopiKrig, as we also do. Strom. 4. To
this purpose speaks Salvianus de Gub. lib. 3. 'Alia omnia
(id est humana dicta) argumentis et testibus egent ; Dei au-
tem Sermo ipse sibi testis est, quia necesse est ut quicquid
incorrupta Veritas loquitur, incorruptum sit testimonum ve-
ritatis :' * All other sayings stand in need of arguments and
witnesses to confirm them, the word of God is witness to
itself ; for whatever the truth incorrupted speaks, must of
necessity be an incorrupted testimony of truth ;' and although
some of them allowed the testimony of the church as a mo-
tive unto believing the gospel or things preached from it,
yet as to the belief of the Scripture with faith divine and
supernatural to be the word of God, they required but these

336 A VINDICATION OF THE

two things : 1. That self-evidence in the Scripture itself
which is needful for an indemonstrable principle ; from
which, and by which, all other things are to be demonstrated :
and that self-evidence Clemens puts in the place of all de-
monstrations. 2. The efficacy of the Spirit in the heart, to
enable it to give a saving assent unto the truth proposed
unto it. Thus Austin, in his Confessions, lib. 6. cap. 5. ' Per-
suasisti mihi, o Domine Deus, non eos qui crederent libris
tuis quos tanta in omnibus fere Gentibus authoritate fun-
dasti esse culpandos ; sed eos qui non crederent, nee audien-
dos esse, siqui mihi forte dicerent, Unde scis, illos libros
unius veracissimi Dei Spiritu esse, humano generi minis-
tratos ; id ipsum enim maxime credendum erat.' 'O Lord
God, thou hast persuaded me, that not they who believe thy
books, which with so great authority thou hast settled al-
most in all nations, were to be blamed ; but those who be-
lieve them not, and that I should not hearken unto any of
them who might chance say unto me. Whence dost thou
know those books to be given out unto mankind from the
Spirit of the true God? for that is the thing which princi-
pally was to be believed.' In which words, the holy man
hath given us full direction what to say when you come upon
us with that question, which some used it seems in his days. A
great testimony of the antiquity of yourprinciples. Addhere-
unto what he writes in the eleventh book and third chapter
of the same treatise, and we have the sum of the resolution
and principle of his faith : ' Audiam,' saith he, * et intelligam,
quomodo fecisti coelum et terram : Scripsit hoc Moses, scrip-
sit ct abiit, transivit hinc ad Te. Neque enim nunc ante me
est : nam si esset, tenerem eum, et rogarem eum, et per Te
obsecrarem ut mihi ista panderet, et preeberem aures corpo-
ris mei, sonis erumpentibus ex ore ejus. At si Hebraea voce
loqueretur, frustra pulsaret sensum meum, nee inde mentem
meam tangeret : si autem Latine, scirem quid diceret; sed,
Unde scirem an verum diceret? quod siet hoc scirem, num
et ab illo scirem? Intus utique mihi, intus in domicilio co-
gitationis, nee Hebraea, nee Grseca, nee Latina, nee bar-
bara Veritas sine oris et linguse organis, sine strepitu sylla-
barum diceret, verum dicit; etego statiin certus confidentur
illi homini tuo dicerem, Verum dicis. Cum ergo ilium in-
terrogare non possim, Te, quo plenus vera dixit, Veritas,

ANIMADVERSIONS ON FIAT LUX. 337

Togo Te Deus mens, rogo, parce peccatis meis, et qui illi
servo tuo dedisti hsec dicere,daet mihi hsec intelligere.' 'I
would hear and understand, O Lord, how thou hast made
the heavens and the earth : Moses wrote this, he wrote it
and is gone, and he is gone to thee. For now he is not
present with me; if he were, I would lay hold on him, and
ask him, and beseech him for thy sake, that he would unfold
these things unto me, and I would cause the ears of my body
to attend unto the words of his mouth. But if he should
speak in the Hebrew tongue, he would only in vain strike
upon my outward sense, and my mind within would not be
affected with it. If he speak in Latin, I should know what
he said ; but whence should I know that he spake the truth?
should I know this also from him? The truth, that is nei-
ther Hebrew, Greek, Latin, nor expressed in any barbarous
language, would say unto me inwardly in the dwelling-place
of my thoughts, without the organs of mouth or tongue, or
noiseof syllables. He speaks the truth; and I with confidence
should say unto him thy servant, Thou speakest the truth.
Seeing therefore I cannot inquire of him, I beseech thee that
art truth, with whom he being filled speak the truth, I be-
seech thee, O my God, pardon my sins, and thou who gavest
unto him thy servant to speak these things, grant unto me
to understand them.' Thus this holy man ascribes his as-
sent unto the unquestionable principle of the Scripture, as
to the effecting of it in himself, to the work of God's Spirit
in his heart. As Basil also doth on Psal. cxv. mang rj virep
Tcig XoyiKag fxeOo^ovg rrjv ipv)(rfv dg avyKaTa^acnv tXKOVcra ; 17
TTiaTig ov")^ f] yewfieTpiKolg avajKaig, aXX ri raXg rov Trvtvfxarog
ivspyiaig iyyivofxivn : ' Faith, which draws the soul unto consent
above the efficacy of all ways or methods of persuasion ; faith,
that is wrought and begotten in us not by geometrical enforce-
ments or demonstrations, but by the effectual operations of
the Spirit.' And boththese principles are excellently ex-
pressed by one amongst yourselves, even Baptista Mantu-
anus, lib. de Patientia, cap. 32, 33. ' Sapenuaiero,' saith he,
" mecum cogitavi, unde tarn suadibilis esset ista Scriptura,
ut tam potenter influat in animos auditorum ; unde tantum
habeat energise, ut non ad opinandum sed ad solide creden-
dum omnes inflectat.' ' I have often thought with myself
whence the Scripture is so persuasive, whence it doth so
VOL. xviii. z

338 A VINDICATION OF THE

powerfully influence the minds of the hearers; whence it
hath so much efficacy, that it should incline and bow all
men, not to think as probable, but solidly to believe, the
things it proposeth.' ' Non,' saith he, ' est hoc imputandum
rationum evidentise quas non adducit, non artis industriae et
verbis suavibus et ad persuadendum accommodatis quibus
non utitur.' ' It is not to be ascribed unto the evidence of
reasons, which it bringeth not, neither to the excellency of
art, sweet words, and accommodated unto persuasion, which
it makes no use of.' ' Sed vide an id in causa sit quod per-
suasi sumus earn a prima veiitate fluxisse.' ' But see if this
be not the cause of it, that we are persuaded that it proceeds
from the prime verity.' He proceeds, ' Sed unde sumus ila
persuasi nisi ab ipsa, quasi ad ei credendum non sua ipsim
trahat authoritas. Sed unde quseso banc sibi authorita-
tem, vindicavit? Neque enim vidimus nos Deum conscio-
nantem, scribentem, docentem ; tamen ac si vidissemus,
credimus et tenemus a Spiritu Sancto fluxisse quod legimus :
Forsitan fuerit hac ratio firmiter adhserendi, quod in ea Ve-
ritas sit solidior quamvis non clarior. Habet enim omnis
Veritas vim inclinativam, et major majorem, maxima maxi-
mam. Sed cur ergo omnes non credunt Evangelio ? Re-
spondeo quod non omnes trahuntur a Deo.' And again,
' Inest ergo Scripturis sacris nescio quid natura sublimius,
* id est inspiratio facta divinitus et divinse irradiationis in-
fluxus certus.' * But whence are we persuaded, that it is from
the first verity, but from itself? its own authority draws us
to believe it. But whence obtains it this authority ? we see
not God preaching, writing, teaching ; but yet, as if we had
seen him, we believe and firmly hold that which we read to
have come from the Holy Ghost. It may be that this is a
reason of our firm adhering unto it, that the truth in it is
more solid, though not more clear' (than in any other way
of proposal), ' and all truth hath a power to incline unto belief;
the greater the truth the greater its power^ and the greatest
truth must have the greatest power so to incline us. But,
why then do not all believe the gospel? I answer. Because
all are not drawn of God. There is then in the holy
Scripture somewhat more sublime than nature, that is, the
divine inspiration from whence it is, and the divine irradia-
tion wherewith it is accompanied.' This is the principle of

ANIMADVERSIONS ON FIAT LUX. 339

Protestants. The sacred Scripture is credible as proceeding
from the first verity : this it manifests by its own light and
efficacy; and we are enabled to believe it by the effectual
working of the Spirit of God in our hearts. Whence our
Saviour asks the Jews, John v. * If you beheve not the writ-
ing of Moses, how will you believe my words?' They who
will not believe the written word of the Scripture, upon the
authority that it hath in itself, would not believe if Christ
should personally speak unto them. So saith Theophylact
on the place ; ov inaT^viTi. roig jejpaixfjiivoig ; koX Trwg Trio-rcu-
aere tolq tuoTg ajpa(f>oig p{]pLaai1

3. Protestants believe and profess that the end wherefore
God gave forth his word by inspiration, was that it might be
a stable infallible revelation of his mind and will, as to that
knowledge which he would have mankind entertain of him,
with that worship and obedience which he requireth of them,
that so they may please him in this world, and come unto the
fruition of him unto all eternity. God who is the formal ob-
ject, is also the prime cause of all religious worship. What
is due unto him as the first cause, last end, and sovereign
Lord of all, as to the substance of it, and what he farther
appoints himself, as to the manner of its performance, suited
unto his own holiness, and the condition wherein in reference
unto our last end we stand and are, making up the whole of
it- That he hath given his word to reveal these things unto
us, to be our rule, guide, and direction in our ways, walk-
ings, and universal deportment before him, is, as I take it, a
fundamental principle of our Christian profession. Neither
do I know that this is denied by your church ; although you
startle at the inferences that are justly made from it. I shall
not need, therefore, to add any thing in its confirmation, but
only mind you again, that the calling of it into question, is
directly against the very heart of all religion, and the una-
nimous consent of all that in the world are called Christians,
or ever were so. Yea, and it must be granted, or the whole
Scripture esteemed a fable, because it frequently declares,
that it is given unto us of God for this end and purpose.
And hence do Protestants infer two other conclusions, on
which they build their persuasion concerning the unity of
faith, and the proper means of their settlement therein.

1. That therefore the Scripture is perfect and every way
z2

340 A VINDICATION OF THE

complete; namely, with respect unto that end whereunto
of God it is designed. A perfect and complete revelation of
the will of God as to his worship, and our obedience. And
we cannot but wonder that any who profess themselves to
beUeve that it was given for the end mentioned, should not
have that sacred reverence for the wisdom, goodness, and
love of its author unto mankind, as freely to assent unto this
inference and conclusion, 'He is our rock, and his work is per-
fect ' And lest any men should please themselves in the
imagination of contributing any thing towards the effecting
of the end of his word, by a supply unto it, he hath strictly
forbidden them any such addition; Deut. iv. 2. xii. 12.
Prov. XXX. 6. Which if it were not complete in reference
unto its proper end, would hold no great correspondency
with that love and goodness which the same word every-
where declares to be in him. I suppose, you know with how
many express testimonies of Scripture itself, this truth is
confirmed, which, added unto that light and evidence, which
as a deduction fiom the former fundamental truth it hath in
itself, is very sufficient to render it unquestionable. You
may at your leisure, besides those forenamed, consult Psal.
xix. 8. Isa. viii. 20. Ezek. xxviii. 18. Matt. xv. 6. Luke i.
3, 4. xvi. 29. 31. xxiv. 25. 27. John v. 39. xx. 10. Acts i.
11. xvii. 2, 3. XX. 27. xxvi. 22. Horn. x. 17. xv. 4. 1 Cor.
iv. 6. Gal. i. 8. Eph. ii. 19, 20. 2 Tim. iii. 16, 17. Heb. i. 1.
2 Pet. i. 19. Hev. xxii. 18. For though texts of Scripture
are not appointed for us to ' throw at one another's heads,* as
vou talk in your Fiat, yet they are for us to use and insist
on in the confirmation of the truth ; if we may take the ex-
ample of Christ and all his apostles, for our warrant. And
it were endless to recite the full and plain testimonies of
the ancient fathers and councils to this purpose. Neither
is that my present design ; though I did somewhat occa-
sionally that way, upon the former principle. It shall suf-
fice me to shew, that the denial of this assertion also, as it
is inferred from the foregoing principle, is prejudicial, if not
pernicious to Christian religion in general. The whole of
our faith and profession is resolved into the known excel-
lencies and perfections of the nature of God. Amongst
these, there are none that have a more immediate and quick-
ening influence into them, than his wisdom, goodness, grace.

ANIMADVERSIONS ON FIAT LUX. 341

care, and love towards them unto whom he is pleased to re-
veal himself. Nor is there any property of his nature that in
his word he more frequently gives testimony unto. And
all of them doth he declare himself to have exalted and glo-
rified in a signal manner, in that revelation which he hath
made of himself, his mind and will therein. I suppose, this
cannot be denied by any, who hath the least sense of the
importance of the things revealed. Now, if the revelation
made for the end before proposed be not perfect and com-
plete, that is, sufficient to enable a man to know so much of
God, his mind and will, and to direct him so in his worship
and obedience unto him, as that he may please him here, and
come to the fruition of him hereafter; it must needs become
an evident means of deceiving him, and ruining him, and
that to all eternity. And the least fear of any such event,
overthrows all the notions which he had before entertained
of those blessed properties of the divine nature, and so conse-
quently disposeth him unto atheism. Eor if a man hath
once received the Scripture as the word of God, and that
given unto him to be his guide unto heaven, by God him-
self; if one shall come to him and tell him, Yea, but it is not
a perfect guide, but though you should attend sincerely
to all the directions that it gives you, yet you may come
short of your duty and expectation ; you may neither please
God here, nor come to the fruition of him hereafter: in case
he should assent unto this suggestion, can he entertain any
other thoughts of God, but such as our first parents did,
when, by attendance unto the false insinuations of the old
serpent, they cast off his sovereignty, and their dependance
on him ? Neither can you relieve him against such thoughts
by your pretended traditional supply ; seeing it will still be
impossible for him to look on this revelation of the will of
God, as imperfect and insufficient for the end, for which it
plainly professeth itself to be given forth by him, without
some intrenchment on those notions of his nature which he
had before received. For it will presently occur unto him,
that seeing this way of revealing himself for the ends men-
tioned, is good and approved of himself so to be, if he hath
not made it complete for that end, it was either because he
could not, — and where then is his wisdom? or because he
would not, — and where then is iiis love, care, and goodness?

342 A VINDICATION OF THE

and seeino-, he saith he hath done,what you would have him
to believe that he hath not done, — where is his truth and ve-
racity ? Certainly a man that seriously ponders what he hath
to do, and knows the vanity of an irrational fanatical • credo/
will conclude, that either the Scripture is to be received as
perfect, or not to be received at all.

2. Protestants conclude hence, That the Scripture
given of God for this purpose is intelligible unto men, using
the means by God appointed to come to the understanding
of his mind and will therein. I know many of your way are
pleased grievously to mistake our intention in this inference
and conclusion. Sometimes they would impose upon us to
say, that all places of Scripture, all words and sentences in
it are plain, and of an obvious sense, and easy to be under-
stood. And yet this you know, or may know if you please,
and I am sure ought to know, before you talk of these things
with us, that we absolutely deny. It is one thing to say,
that all necessary truth is plainly and clearly revealed in the
Scripture, which we do say ; and another, that every text
and passage in the Scripture is plain and easy to be under-
stood, which we do not say; nor ever thought, as confessing
that to say so, were to contradict our own experience, and
that of the disciples of Christ in all ages. Sometimes you
feign, as though we asserted all the things that are revealed
in the Scripture, to be plain and obvious to every man's un-
derstanding ; whereas we acknowledge, that the things them-
selves revealed are many of them mysterious, surpassing the
comprehension of any man in this world ; and only maintain
that the propositions wherein the revelation of them is made,
are plain and intelligible unto them that use the means ap-
pointed of God to come to a right understanding of them.
And sometimes you would commit this with another princi-
ple of ours ; whereby we assert that the supernatural light of
grace to be wrought in our hearts by the Holy Ghost, is ne-
cessary to give unto us a saving perception and understand-
ing of the mind of God in the Scripture ; for what needs
such special assistance in so plain a matter ? as though the
asserting of the perspicuity in the object, made ability to
discern in the subject altogether unnecessary : or, that lie
who affirms the sun to give light, doth at the same time
affirm also, that men have no need of eyes to see it withal.

I

ANIMADVERSIONS ON FIAT LUX. 34.'}

Besides, we know there is a vast difference between a no-
tional speculative apprehension, and perception of the mean-
ing and truth of the propositions contained in the Scripture,
which we acknowledge that every reasonable unprejudiced
person may attain unto ; and a gracious, saving, spiritual
perception of them, and assent unto them with faith divine
and supernatural; and this we say is the especial work of
the Holy Ghost in the hearts of the elect. And I know not
how many other exceptions you make to keep yourselves
from a right understanding of our intention in this inference ;
but, as yourself elsewhere learnedly observes, ' Who so blind
as he that will not see V I shall therefore once more, that v/e
may proceed, declare unto you what it is that we intend in
this assertion. It is, namely; that the things, w^ich are re-
vealed in the Scripture, to the end that by their belief of
them, and obedience unto them, we may please God, are so
proposed and declared, that a man, any man, free from pre-
judices and temptations, in and by the use of the means ap-
pointed him of God for that purpose, may come to the under-
standing (and that infallibly) of all that God would have him
know or do in religion ; there being no defect or hinderance
in the Scripture, or manner of its revealing things necessary,
that should obstruct him therein. What are the means ap-
pointed of God for this purpose, we do not now inquire, but
shall anon declare. What defect, blindness, or darkness,
there is, may be, in and upon the minds of men in their de-
praved lapsed condition ; what disadvantages they may be
cast under by their prejudices, traditions, negligences, sins,
and profaneness, belongs not unto our present disquisition.
That which we assert concerns merely the manner of the pro-
posal of the truths to be believed, which are revealed in the
Scripture; and this we say, is such, as that there is no im-
possibility, no nor great difficulty, but that a man may come
to the right understanding of them ; not as to the compre-
hension of the things themselves, but the perception of the
sense of the propositions wherein they are expressed. And
this assertion of ours, is, as the former, grounded on the
Scripture itself. See if you please, Deut. xxx. II. Psal.
xix. 9. cxix. 105. Prov. vi. 22. 2 Cor. iv. 3. 2 Pet. i. 19.
And to deny it, is to pluck up all religion by the roots,
and to turn men loose unto scepticism, libertinism, and

344 A VINDICATION OF THE

atheism ; and that with such a horrid reproach unto God
himself, as that nothing more abominable can be invented.
The devil of old, being not able to give out certain answers
unto them that came to inquire about their concernments at
his oracles, put them off a long time with dubious, enig-
matical, unintelligible sophisms. But when once the world
had by experience, study, and observation, improved itself
into a wisdom beyond the pitch of its first rudeness, men
began generally to despise what they saw could not be cer-
tainly understood. This made the devil pluck in his horns,
as not finding it for the interest of his kingdom to expose
himself to be scoffed at by them, with whose follies and fa-
natical credulity in esteeming highly of that which could
not be understood, he had for many generations sported him-
self. And do they not blasphemously expose the oracles of
the true, holy, and living God, to no less contempt, who, for
their own sinister ends, would frighten men from them with
the ugly scarecrow of obscurity, or their not being intel-
lio-ible unto every man by the use of means, so far as he is
concerned to know them, and the mind of God in them.
And herein also Protestants stand as firmly as the funda-
mentals of Christianity will bear them.

4. Protestants believe, that it is the duty of all men who
desire to know the will of God, and to worship him accord-
ing unto his mind, to use diligence in the improvement of
the means appointed for that end, to come unto a right and
full understanding of all things in the Scripture, wherein
their faith and obedience are concerned. This necessarily
follows from the principles before laid down. Nor is it pos-
sible it should be otherwise. It is doubtless incumbent on
every man to study and know his duty ; that cannot be a
man's duty which he is not bound to know, especially not
such a duty as whereon his eternal welfare should depend :
and I suppose a man can take no better course to come to
the knowledge of his duty, than that which God hath ap-
pointed for that purpose. His commands and exhortations
which we have given us in the Scripture for our diligence in
in this matter, with the explications and improvements of
them in the writings of the fathers, are so obvious, trite, and
known, that it were mere loss of time to insist on the repe-
tition of them. I suppose, I should speak within compass,

ANIMADVERSIONS ON FIAT LUX. 345

if I should say, that one Chrysostoin doth in a hundred
places exhort Christians of all sorts, to the diligent study
and search of the Scriptures, and especially of the epistles
of Paul, not the most plain and easy part of them. I know
the practice of your church lies to the contrary, and what
you plead in the justification of that practice; but I am
sorry both for her and you ; both for the contrivers of, and
consenters unto, this abomination: and I fear what your ac-
count will be as to this matter, at the last day. God having
granted the inestimable benefit of his word unto mankind,
revealing therein unto them the only way by which they
may attain unto a blessed eternity ; is it not the greatest in-
gratitude that any man can possibly contract the guilt of,to
neglect the use of it? What then is your condition, who,
upon slight and trivial pretences, set up your own wisdoni
and authority, against the wisdom and authority of God ;
advising and commanding men, upon the pain of your dis-
pleasure in this world, not to attend unto that which God
commands them to attend unto, on pain of his displeasure
in the world to come ? So that though I confess that you
deny this principle, yet I cannot see but that you do so, not
only upon the hazard of your own souls, and the souls of
them that attend unto you, seeing, that *if the blind lead the
blind, both must fall into the ditch;' but also, that you do
it to the great prejudice of Christian religion in the very
foundations of it. For what can a man rationally conclude,
that shall see you driving all persons, and that on no small
penalties, excepting yourselves who are concerned in the
conspiracy, and some few others whom you suppose suffi-
ciently initiated in your mysteries, from the reading and study
of those books, wherein the world knows, and yourselves
confess, that the arcana of Christian religion are contained;
but that there are some things in them like the hidden
'sacra' of the old pagan hierophants, which may not be dis-
closed, because, however countenanced by a remote venera-
tion, yet are indeed 'turpia' or 'ridicula,' things to be ashamed
of, or scorned ? And the truth is, some of your doctors
have spoken very suspiciously this way ; whilst they justify
your practice in driving the people from the study of the
Scripture, by intimations of things and expressions, not so
pure and chaste as to be fit for the knowledge of the promis-

346 A VINDICATION OF THE

cuous multitude; when in the mean time themselves or their
associates do publish unto all the world, in their rules and
directions for confession, such abominable filth and ribaldry,
as I think was never by any other means vented amongst
mankind.

5. Protestants say that the Lord Christ hath instituted
his church, and therein appointed a ministry, to preside over
the rest of his disciples in his name, and to unfold unto
them his mind and will as recorded in his word ; for which
end he hath promised his presence with them by his Spirit
unto the end of the world, to enable them in an humble de-
pendance on his assistance, to find out and declare his com-
mands and appointments unto their brethren. This position,
I suppose, you will not contend with us about ; although 1
know that you put another sense upon most of the terms of
it, than the Scripture will allow, or we can admit of.

These are the principles of Protestants ; this is the pro-
gress of their faith in coming unto settlement and assurance.
These are the foundations, which are as unquestionable as
any thing in Christianity; the most of them, yourselves
being judges. And from them, one of these two things will
necessarily follow ; either that all men, unto whom the word
of God doth come, will come to an agreement in the truth,
or the unity of faith ; or, secondly, That it is their own fault
if they do not so do : for what, upon these principles, should
hinder them from so doing? All saving truth is revealed by
God in the Scripture, unto the end that men may come to
the knowledge of it. It is so revealed by him, that it is pos-
sible, and, with his assistance, easy for men to know aright,
his mind and will about these things so revealed: and he
hath appointed regular ways and means for men to wait upon
him in and by, for the obtaining of his assistance. Now
pray revive your question that gave occasion unto this dis-
course; however men may differ in religion, why is not the
Scripture sufficient to bring them unto an agreement and
settlement? Take heed that in your answer, you deny not
some principle that will involve the whole interest of Chris-
tianity in its ruin. Where is the defect? where the hinder-
ance, why all men upon these principles, however differing
at present, may not come to a full settlement and agreement?
I hope, you will find none but what are in themselves, and

ANIMADVERSIONS ON FIAT LUX. 347

for them, * ipsi viderint;' the Scripture is blameless. Here
is certainty of revelation from God, fulness of that revela-
tion as to our duty, clearness and perspicuity for our under-
standing of it, means appointed and sanctified for that end ;
what, I pray, is wanting ? All truths wherein it is the duty
of men to agree are fixed and stated, so that it can never be
lawful for any man, in any generation, to call any of them
into question ; plain and evident, that no man can mistake
the mind of God in them in things wherein his duty is con-
cerned, without his own crime and guilt. You will say then,
it may be. But why then do not men agree? why do you not
agree among yourselves? But I would hope, that it is scarcely
possible for any man to be so ignorant of the condition of
mankind, and amongst them of the best of men, as seriously
to ask this question. Are not all men naturally blind in the
things of God ? Do not the best of men know only in part ?
have not the different tempers, constitutions, and educations
of men, a great influence upon their understandings and
judgments ? Besides, do not lust, corruptions, carnal inter-
ests, and respect unto worldly things, bear sway in the minds
of many that profess Christian religion ? Are not many pre-
possessed with prejudices, traditions, customs, and usages
against the truth ? And are not these things and the like,
sufficient to keep up variance in the world, without the least
suspicion of any disability in the Scripture to bring them to a
holy agreement and immoveable settlement? Neither is there
any other way for men to come unto settlement and agree-
ment in religion according to the mind of God, but that only
which hath been now proposed, and this they will come unto,
when all men shall be persuaded to captivate their under-
standings to the obedience of faith. I deny not that by out-
ward force and compulsion, by supine negligence of their
own concernments, by refusing to bethink themselves, and
such other ways and means, some men may come to some
agreement amongst themselves in the things of relioion.
But this agreement, we say, is not of God, it is not built
upon the To^f^/xiXiov tj)c irhTtwg etti Otov, 'the foundation of
faith towards God,' and so is of no esteem with him. That
such is all the unity which on your principles you are able
to bring men unto, we shall manifest in our next discourse.

348 A VINDICATION OF THE

For the present, I dare challenge you, or any man in the
world, to question or oppose any one of the principles be-
fore laid down ; and which, whilst they stand firm, it is evi-
dent unto all, how the Scripture is able to settle men unques-
tionably in the truth, and that for ever; oirep tdu Ssi'^at. I
shall close this discourse with a passage out of Chrysostom,
which fully confirms all that I have asserted ; it is in Homil.
33. in Acts Apost. chap. xv. Ttouy. saith he, dv HTrofiev Trpbg
TOvg"E\\rivag ; Ip^^trat "EXXj^v, koi \ijei on jSovXojuai ytvia^ai
■^(^pi'rriavoQ, aW ovk olda t'lvl TTjooaOw/^iai. ' What shall we say
unto the Gentiles ? A Gentile cometh and saith, I would be
a Christian, but I know not unto whom amongst you I should
adhere.' Let us hear the reasons of his hesitation ; saith he,
MaY)) Trap vfxiv ttoXXj; Koi crraCTif-, 7roXi»(,- 2ropuj3oc- ttoTov tXofiai
dojfia ; Ti alpi]aofxai ; EKOcrroe \ijH on oXrjS'fvw. rivi ireia^w ;
jurjStv oXwc fiSwc iv toXq ypa^aic. ' There are many conten-
tions, seditions, and tumults amongst you : what opinion to
choose I know not: every one says, I am in the truth ; and
I am utterly ignorant of what is in the Scripture about these
things.' Do you know whose objections these are, and by
whom they have been lately managed? Will you hear what
Chrysostom answers ? Saith he, Ylaw jt tovto vwtp {^juiov. tl
fxlv yao \oyi<TiioTg IXeyofxev TTiidsrr^ai, ukotoq e^opvjSov. eZSe rate
ypa(baig Xiyofxev Triareveiv, avrm St cnrXai koi aXr]^e7g, evKoXov
(TOt TO KOivofin'OV. ti ng iKtivaig avfi(l>(ji)VH. ovrog ;>(jOtoTmvoc. ti
ng uctYETOt, ovTog TTopptx) Tov KCLvovog TovTov. 'This makes
wholly for us; for if we should say, that we believe on pro-
bable reasonings, thou mayest justly be troubled : but see-
ing we profess that we believe in the Scriptures, which are
plain and true, it is easy for thee to judge and determine.
He that yields his consent unto them, he is a Christian ; and
he that contends against them, is far from the rule of Chris-
tianity.' And in the process of his discourse, which is well
worth the perusal before you write any more familiar epistles,
he requires no more of a man to settle him in the truth, but
that he receive the Scripture, and have vovvKoi Kpiaiv, 'a mind
and judgment,' to use in the consideration of it.

It remaineth now that we consider what it is that you
propose unto men to bring them unto a settlement in reli-
gion, and all Christians to the unity of faith, with the prin-

ANIMADVERSIONS ON FLAT LVX. 349

ciples that you proceed upon to that purpose : which, because
I would not too far lengthen out this discourse, I shall refer
to the next chapter.

CHAP. VIII.

Principles of Papists, whereon they proceed in bringing men to a settlement
in religion and the unity of faith, examined.

Your plea to this purpose is blended with a double pretence
of pope and church. Sometimes you tell us of the pope and
his succession to St. Peter ; and sometimes of the church and
its authority. Sometimes you speak as if both these were
one and the same ; and sometimes you seem to distino-uish
them. Some of you, lay most weight upon the papal suc-
cession and infallibility; and some on the church's jurisdic-
tion and authority, I shall crave leave to take your pleas
asunder: and first to consider what force they have in them
as unto the end whereunto they are applied, severally and
apart; and then see what in their joint concurrence they can
contribute thereunto. And whatever you think of it, I sup-
pose this course of proceeding will please ingenuous per-
sons, and lovers of truth ; because it enables them to take a
distinct view of the things whereon they are to give judg-
ment. Whereas in your handling of them, something- you
suppose, something you insinuate, something you openly
aver, yet so confound them with other heterogeneous dis-
courses, that it can hardly be discerned what grounds you
build upon. Away of proceeding, which as it argues a se-
cret guilt and fear of bringing forth your principles to light,
so a gross kind of sophistry, exploded by all masters of rea-
son whatsoever. They would not have us 'fumum ex ful-
gore, sed ex fumo dare lucem,' darken things clear and per-
spicuous in themselves ; but to make things dark and con-
fused, perspicuous. And the orator tells us, that Epicurus's
discourse was ambiguous, because his 'sententia' was 'inho-
nesta,' 'his opinion shameful.' And to what purpose should
any one contend with you about such general ambiguous ex-
pressions ; Mffirep ev vvKTOfxayia 1 I shall then begin with
the pope and his infallibility, because you seem to lay most

350 A VINDICATION OF THE

weight thereon and tell us plainly, p. 379. of your Fiat, edit.
2nd. ' That if the pope be not an unerring guide in affairs of
religion, all is lost ;' and that, ' a man once rid of his autho-
rity, may as easily deride, and as solidly confute the incar-
nation, as the sprinkling of holy water ;' so resolving our faith
of the incarnation of Christ into his authority or testimony.
Yea, and in the same page ; 'That if it had not been for the
pope, Christ himself had not been taken in the world for any
such person, as he is believed this day :' and p. 378. to the
same purpose, * The first great fundamental of Christian re-
ligion, which is the truth and divinity of Christ, had it not
been for him, had failed long ago in the world ;' with much
more to the same purpose. Hence it is evident, that in your
judgment, all truth and certainty in religion depends on the
pope's authority and infallibility ; or, as you express it, 'his
unerring guidance.' This is your principle, this you pro-
pose as the only medium to bring us unto that settlement in
religion, which you suppose the Scripture is not able to do.
What course should we now take ? would you have us be-
lieve you at the first word without farther trial or exami-
nation? would you have a man to do so, who never be-
fore heard of pope or church? We are commanded to 'try
all things, and to hold fast that which is good ;' to try pre-
tending spirits : and the Bereans are commended for ex-
amining by the Scripture, what Paul himself preached unto
them : an implicit credulity given up to such dictates, is the
height of fanaticism. Have we not reason then to call you
and your copartners in this design to an account, how you
prove that which you so strenuously assert and suppose;
and to examine the principles of that authority whereunto
you resolve all your faith and religion? If, upon mature
consideration, these prove solid, and the inferences you make
from them cogent, it is good reason that you should be at-
tended unto. If they prove otherwise ; if the first be false,
and the latter sophistical; you cannot justly take it ill of
him that shall advise you to take heed, that whilst you are
gloriously displaying your colours, the ground that you stand
upon do not sink under your feet. And here you are forced
to go many a step backward to fix your first footing (until
you leave your pope quite out of sight), from whence you
advance towards him by several degrees, and so arrive at his

ANIMADVERSIONS ON FIAT LUX. 351

supremacy and infallibility; and so we shall have, 'redi-
tum Diomedis ab interitii Meleagri,'

I. Your first principle to this purpose is, ' That Peter was
the prince of the apostles, and that in him the Lord Jesus
founded a monarchy in his church.' So p. 360. you call
him, ' the head and pr?Vice of the whole congregation.'
Now this we think no meet principle for any one to begin
withal, in asserting the foundation of faith and religion :
nor do we think that if it were meet so to be used, that it is
any way subservient unto your design and purpose.

1. A principle, fundamental, or first entrance into any
way of settlement in faith or religion, it cannot possibly be ;
because it presupposeth the knowledge of, and assent unto,
many other great fundamental articles of Christian religion ;
yea, upon the matter all that are so : for before you can
rationally talk with a man about Peter's principality, and
the monarchical state of the church hereon depending, you
must suppose that he believes the Scripture to be the word
of God, and all things that are taught therein concerning
Jesus Christ, his person, nature, offices, work, and gospel, to
be certainly and infallibly true : for they are all supposed in
your assertion ; which without the knowledge of them is
uncouth, horrid, insignificant, and foreign to all notions that
a man can rationally entertain of God or religion. Nay, no at-
tempt of proof or confirmation can be given unto it, but by and
from Scripture, whereby you fall directly into the principle
which you seek so carefully to avoid : namely, that the
Scripture is the only way and means of settling us in the
truth; since you cannot settle any man in the very first
proposition which you make to lead him into another way
but by the Scripture : so powerful is truth, that those who
will not follow it willingly, it will lead them captive in
triumph, whether they will or no.

2. It is unmeet for any purpose, because it is not true.
No one word from the Scripture can you produce in its
confirmation : where yet if it be not revealed, it must pass
as a very uncertain and frivolous conjecture. You can
produce no suffrage of the ancient church unto your pur-
pose ; which yet if you could, would not presently render
any assertion so confirmed infallibly certain, much less
fundamental. Some indeed of the fourth century call Peter,

352 A VINDICATION OF THE

' Principem apostolorum :' but explain themselves to intend
thereby ror irpioTov, 'the first' or leader, not tov apxovra ' the
prince,' or ruler. And when the ambiguity of that word
began to be abused unto pretensions of pre-eminence, the
council of Carthage expressly condemned it, allowing none
to be termed * Princeps sacerdotum/ Many in those days
thought Peter to be among the apostles like the ' Princeps
senatus,' or* Princeps civitatis/ the chief in their assemblies,
or principal in dignity, how truly I know not; but that he
should be amongst them and over them, a prince in office,
a monarch as to rule and power, is a thing that they never
once dreamed of; and the asseveration of it is an open
untruth. The apostles were equal in their call, office,
place, dignity, employments : all the difference between
them was in their labours, sufferings, and success; wherein
Paul seems to have had the pre-eminence ; who as Peter,
and all the rest of the apostles, every one singly and for
himself, had the care of all the churches committed unto
him ; though it may be for the better discharge of their
duty, ordinarily they divided their work, as they found
it necessary for them to apply themselves unto it in particu-
lar. See 2 Cor. xi. and this equality between the apostles is
more than once insinuated by Paul, and that with special
reference unto Peter, 1 Cor. i. Gal. i. 18, 19. ii. 9. And
is it not wonderful, that if this assertion should not only
be true, but such a truth as on which the whole faith of the
church was to be built, that the Scripture should be utterly
silent of it, that it should give us no rules about it, no
directions to use and improve it, afford us no one instance of
the exercise of the power and authority intimated ; no not
one ? but, that on the contrary, it should lay down principles
exclusive of it? Matt. xxii. 25, 26. Luke xxii. 26. and when
it comes to make an enumeration of all the offices appointed
by Christ in his church, Eph. iv. 11. should pass over the
prince and his office in silence, on which all the rest were
to depend? You see what a foundation you begin to build
upon, a mere imagination, and groundless presumption,
which hath not the least countenance given unto it by
Scripture or antiquity. What a perplexed condition must
you needs cast men into, if they shall attend unto your
persuasions to rest on the pope's unerring guidance for all

ANIMADVERSIONS ON FIAT LUX. 353

their certainty in religion, when the first motive you propose
unto them to gain their assent, is a proposition so far desti-
tute of any cogent evidence of its truth or innate credibihty,
,that it is apparently false, and easily manifested so to be.

3. Where it never so true, as it is notoriously false, yet it
would not one jot promote your design : it is about Peter
the apostle, and not the pope of Rome, that we are dis-
coursing. Do you think a man can easily commence 'per
saitum,' from the imaginary principality of Peter unto the
infallibility of the present pope of Rome ? ' Quid papse cum
Petro?,' what relation is there between the one and other?
Suppose a man have so good a mind unto your company, as
to be willing to set out with you in this ominous stumbling
at the threshold, what will you next lead him unto ? You
say,

II. ' That St. Peter, besides his apostolical power and
office (wherein setting aside the prerogative of his prince-
dom before-mentioned, the rest of the apostles were partakers
with him), had also an oecumenical episcopal power invested
in him, which was to be transmitted unto others after him.'
His office purely apostolical, you have no mind to lay claim
unto. It may be, you despair of being able to prove, that
your pope is immediately called and sent by Christ : that
he is furnished with a power of working miracles, and such
other things as concurred to the constitution of the office
apostolical : and perhaps himself hath but little mind to be
exercised in the discharge of that office, by travelling up
and down, poor, despised, persecuted, to preach the gospel :
monarchy, rule, supremacy, authority, jurisdiction, infalli-
bility, are words that better please him : and therefore have
you mounted this notion of Peter's episcopacy, whereunto
you would have us think that all the fine things you so love
and dote upon, are annexed. Poor, labouring, persecuted
Peter the apostle, may die and be forgotten ; but Peter the
bishop, harnessed with power, principality, sovereignty and
vicarship of Christ, this is the man you inquire after : but
you will have very hard work to find him in the Scripture,
or antiquity, yea, the least footstep of him. And do you
think indeed that this episcopacy of Peter, distinct from his
apostleship, is a meet stone to be laid in the foundation
of faith? It is a thing that plainly overthrows his apostle-

VOL. XVIII. 2 A

354 A VlNDICAtlOX OF THE

ship ; for if he were a bishop, properly and distinctly, he
was no apostle : if an apostle, not such a bishop : that is, if
his care were confined unto any one church, and his residence
required therein, as the case is with a proper bishop, how
could the care of all the churches be upon him? How, could
he be obhged to pass up and down the world in pursuit of
his commission of preaching the gospel unto all nations?
or to travel up and down as the necessity of the churches
did require ? But you will say, that he was not bishop of
this or that particular, but of the church universal : but I
supposed you had thought him bishop of the church of
Rome, and that you will plead him afterward so to have
been : and I must assure you that he that thinks the church
of Rome in the days of Peter and Paul was the same with
the church catholic, and not looked on as particular a
church as that of Jerusalem, or Ephesus, or Corinth; is a
person with whom I will have as little to do as I can in this
matter. For to what purpose should any one spend time to
debate things, with men absurd and unreasonable, and who
will affirm that it is midnight at noonday? I know, the
apostolical office did include in it the power of all other
offices in the church whatever, as the less are included in the
greater : but that he who was an apostle should formally
also be a bishop, though an apostle might exercise the whole
power and office of a bishop, is Ik tCov adwarwv, somewhat
allied unto impossibilities. Do you see w^hat a quagmire
you are building upon? I know, if a man will let you alone
you will raise a structure, which after you have painted, and
gilded, you may prevail with many harbourless creatures to
accept of an habitation therein : for when you have laid your
foundation out of sight, you will pretend that all your build-
ing is on a rock ; whereas, indeed, you have nothing but the
rotten posts of such suppositions as these, to support it
withal. But suppose that Peter was thus a prince, monarch,
apostle, bishop, that is, a catholic, particular officer, what
is that to you? Why

III. ' This Peter came and preached the gospel at Rome.'
Though you can by no means prove this assertion, so as to
make it * de fide,' or necessarily to be believed of any one
man in the world, much less to become meet to enjoy a place
among those fundamentals that are tendered unto us to

ANIMADVERSIONS ON FIAT LUX. 355

bring us unto settlement in religion ; yet, being a matter
very uncertain, and of little importance, I shall not much
contend with you about it Witnesses merely human and
faUible you have for it a great many ; and exceptions almost
without number may be put in against your testimonies,
and those of great weight and moment. Now although
that which you aflfirm might be granted you, without any
real advantage unto your cause, or the enabling of you to
draw any lawful inferences to uphold your papal claim by,
yet, to let you see on what sorry uncertain presumptions
you build your faith and profession, and that in and about
things which you make of indispensable necessity unto sal-
vation ; I shall in our passage remind you of some few of
them, which I profess seriously unto you, make it not only
questionable unto me whether or no, but also somewhat
improbable, that ever Peter came to Rome. 1 . Though those
that follow and give their assents unto this story are many,
yet it was taken up upon the credit and report of one or two
persons, as Eusebius manifests, lib. 2. cap. 25. Whether
Dionysius Corinthius, or Papias, first began the story, I
know not; but I know certainly that both of them mani-
fested themselves in other things, to be a little too credu-
lous. 2. That which maay of them built their credulity
upon, is very uncertain, if not certainly false ; namely, that
Peter wrote his first epistle from Rome, which he calls Ba-
bylon in the subscription of it. But wherefore he should
then so call it, no man can tell. The Apocalypse of John,
who prophesied what Rome should be in after-ages, and
thereon what name should be accommodated unto it for its
false worship and persecution, was not yet written. Nor
was there any thing yet spoken of or known among the
disciples, whence they might conjecture Rome to be in-
tended by that appellation. , So that according unto this
supposition, St. Peter intending to acquaint them unto
whom he wrote, where he was, when he wrote unto them,
and to present them with the respects of the church in that
place, had, by an enigmatical expression, rather amused than
informed them. Besides, he had before this, agreed with
and solemnly engaged himself unto Paul to take care of
the circumcision ; unto whom, after he had preached awhile
in Palestine, it is more than probable that he betook himself
2 A 2

356 A VINDICATION OF THE

unto Babylon in Assyria, the principal seat of their resi-
dence in their first and most populous dispersion, from
whence he wrote unto all their colonies scattered abroad in
the neighbouring nations. So that although I will not,
because of the consent of many of the ancients, deny that
Peter went to Rome and preached there, yet I am fully sa-
tisfied that this foundation of the story told by them, is a
perfect mistake, consisting in an unwarrantable causeless
wresting of a plain expression unto a mystical sense and
meaning. 3. Your witnesses agree not at all in their story ;
neither as to the time of his going to Rome, nor as to the
occasion of it, nor as to the season of his abode there.
Many of them assign unto him twenty-five years for his re-
sidence there, which is evidently false, and easily disproved.
This computation is ascribed to Eusebius in Chron. lib. 1.
but it is evidently an addition of Jerome's, in whose days the
tradition was increased ; for there is no such thing in the
original Greek copy of Eusebius, nor doth it agree with
what he had elsewhere written concerning him. And it is
very well worth while to consider how Onuphrius Panvinus,
a very learned antiquary of your own party, makes up these
twenty-five years of Peter's episcopacy at Rome, Annotat.
in Plat, in Vit. B. Petr. * Ex novem primis annis,' saith
he, ' post Christi mortem usque ad initium secundi anni
Imperii Claudii, Petrum Judsea nunquam excessisse, ex
Actis apostolorum, et PauliEpistola ad Galatas, apertissirae
constat. Si igitur, ut inter omnes authores convenit, eo
tempore Romam venit, illud certe necessariura videtur eum
ante ad urbem adventum Antiochios septem annis non se-
disse ; sed lianc ejus Antiochenam cathedram alio tempore
fuisse. Quam rem ex vetustissimorum authorum testimonio
sic constitui. Secundo Imperii Claudii anno Romam venit,
a quo tempore usque ad illius obitum, anni plus minus vi-
ginti quinque intersunt, quibus etsi eum Romee sedisse Ve-
teres scribunt, non tamen prseterea sequitur, ipsum semper
in urbe commoratum esse. Nam, quarto anno ejus ad urbem
adventus, Hierusolymam reversus est, et ibi Concilio Aposto-
lorum interfuit; inde Antiochiam profectus septem ibidem
annis usque ad Neronis Imperium permansit, cujus initio
Romam reversus Romanam dilabentem reparavit ecclesiam.
Peregrinatione inde per universam fere Europam suscepta

ANIMADVERSIONS ON FIAT LUX. 357

Rotnam rediens novissimo Neronis Imperii anno, martyrium
crucis passus est.'

* For the first nine years after the death of Christ, unto
the beginning of the second year of Claudius, it is most evi-
dent from the Acts, and Epistle- to the Galatians, that Peter
went not out of Palestine. If therefore, as all agree, he
came at that time to Rome, it is certain that he had not
abode at Antioch seven years before his coming thither
(which yet all the witnesses agree in), but this his Antio-
chian chair fell out at some other time. Wherefore I thus
order the whole matter from the testimony of most ancient
authors' (not that any one before him ever wrote any such
thing, but this he supposeth may be said to reconcile their
contradictions) : 'in the second year of Claudius he came to
Rome. From thence unto his death were twenty-five years
more or less : which space of time, although the ancients
write that he sat at Rome, yet it doth not follow thence,
that he always abode in the city ; for in the fourth year
after his coming, he returned unto Jerusalem to be present
at the council of the apostles; thence going unto Antioch,
he continued there seven years, unto the reign of Nero. In
the beginning of his reign, he returned unto Rome, to repair
the decaying church there; from thence passing almost
through all Europe, he returned again to Rome in the last
year of Nero, and underwent martyrdom by the cross.' You
may easily discern the uncertainty at least of that story,
which this learned man can give no countenance unto, but
by multiplying improbable imaginations to shelter one an-
other. For, 1. Who ever said that Peter came from Rome
to come up to the council at Jerusalem ; when it is most
manifest, from the story of the Acts, that he had never be-
fore departed out of Judea? and this council being granted
to have been in the sixth year of Claudius, as here it is by
Onuphrius, quite overthrows the tradition of his going to
Rome in his second. 2. The abode of twenty-five years at
Rome, as thus disposed, is no abode indeed ; for he con-
tinued almost twice as long at Antioch as he did at Rome.
3. Here is no time at all allowed unto him for preaching the
gospel -in Galatia, Cappadocia, Asia, and Bythinia, which
certainly are not provinces of Europe; in which places Euse-
bius. Hist. lib. 3. cap. 1. Origen, and all the ancients agree

358 A VINDICATION OF THE

that he did attend unto his apostleship towards the Jews ;
and his epistles make it evident. 4. Nor is there any-
time left for him to be at Babylon, where yet we know he
was; so that this fancy can have no countenance given it,
without a full rejection of all that we know to be true in
the story.

4. The Scripture is utterly silent of any such thing as
Peter's going to Rome. Other journeyings of his it re-
cords, as to Samaria, Lydda, Joppa, Cesarea, Antioch,
Now it was no way material that his coming unto any of
these places should be known, but only in reference unto
the things done there by him ; and yet they are recorded.
But this his going to Rome, which is supposed to be of
such huge importance in Christian religion, and that ac-
cording to Onuphrius falling out in the midst of his other
journeyings, as it must do if ever it fell out, is utterly passed
by in silence. If it had been to have such an influence
into the very being of Christianity as now is pretended,
some men will be apt to think, that the mention of it would
not have been omitted. 5. Paul, in his Epistle to the Ro-
mans, written a good while after this imaginary going of
Peter to Rome, makes no mention of him, when yet he sa-
luted by name those of chief note and dignity in the church
there. So that undoubtedly he was not then come thither.
6. The same apostle being at Rome, in the reign of Nero,
in the midst of the time allotted unto the abode of Peter
there, never once mentions him in any of the epistles which
from thence he wrote unto the churches and his fellow-la-
bourers; though he doth remember very many others that
were with him in the city. 7. He asserts that in one of his
epistles from thence, which as I think sufficiently proves
that Peter was not then there ; for he says plainly that in
his trial he was forsaken by all men, that no man stood by
him, which he mentions as their sin, and prays for pardon
for them. Now no man can reasonably think, that Peter
was amongst the number of them whom he c6mplained of.
8. The story is not consistent with what is expressly written
of Peter by Luke in the Acts, and Paul in his Epistle to the
Galatians. Paul was converted unto the faith about the
thirty-eighth year of Christ, or fifth after his ascension.
After this he continued three years preaching the gospel

\

ANIMADVEUSIONS ON FIAT LUX. 359

about Damascus, and in Arabia. In the fortieth or forty-
first year of Christ he came to Jerusalem, to confer with
Peter, Gal. i. which was the first of Claudius. As yet,
therefore, Peter was not removed out of Judea : fourteen
years after, that is, either after his first going up to Jeru-
salem, or rather fourteen years after his first conversion, he
went up again to Jerusalem, and found Peter still there,
which was in the fifty-second year of Christ, and the
thirteenth of Claudius. Or if you should take the date of
the fourteen years mentioned by him shorter by five or six
years, and reckon their beginning from the passion and re-
surrection of Christ, which is not improbable; then this
going up of Paul to Jerusalem, will be found to be the same
with his going up to the council from Antioch, about the
sixth or rather seventh year of Claudius. Peter was then
yet certainly at Jerusalem ; that is, about the forty-sixth
year of Christ ; some while after you would have the church
to be founded by him at Rome. After this, when Paul had
taken a long progress through many countries, wherein he
must needs spend some years, returning unto Antioch, Acts
xviii. 22. he there again met with Peter, Gal. ii. 11. Peter
being yet still in the east towards the end of the reign of
Claudius. At Antioch, where Paul found him, if any of
your witnesses may be believed, he abode seven years. Be-
sides, he was now very old, and ready to lay down his mor-
tality, as our Lord had shewed him ; and in all probability
after his remove from Antioch, spent the residue of his days
in the eastern dispersion of the Jews. For, ninthly, much
of the apostle's work in Palestine among the Jews was now
drawing to an end; the elect being gathered in, troubles
were growing upon the nation ; and Peter had, as we ob-
served before, agreed with Paul to take the care of the cir-
cumcision, of whom the greatest number by far, excepting
only Judea itself, was in Babylon and the eastern nations
about it. Now whether these and the like observations out
of thq Scripture concerning the course of St. Peter's life,
be not sufficient to outbalance the testimony of your dis-
agreeing witnesses, impartial and unprejudiced men may
judge. For my part, I do not intend to conclude peremp-
torily from them, that Peter was never at Rome, or never
preached the gospel there ; but that your assertion of it is

3G0 A VINDICATION OF THE

improbable, and built upon very questionable grounds, that
I suppose I may safely conclude. And God forbid, that we
should once imagine the present faith of Christians, or their
profession of Christian religion, to be built upon such un-
certain conjectures, or to be concerned in them whether
they be true, or false. Nothing can be spoken with more
reproach unto it, than to say, that it stands in need of such
supportment. And yet, if this one supposition fail you, all
your building falls to the ground in a moment. Never was
so stupendous a fabric raised on such imaginary founda-
tions. But that we may proceed, let us suppose this also,
that Peter was at Rome, and preached the gospel there,
What will thence follow unto your advantage ? What to-
wards the settlement of any man in religion, or bringing us
unto the unity of faith, the things inquired after? He was
at, he preached the gospel at, Jerusalem, Samaria, Joppa,
Antioch, Babylon, and sundry other places, and yet we
find no such consequences pleaded from thence, as you
urge from his coming to Rome. Wherefore you add,

IV. • That St. Peter was bishop of the Roman church ;
that he fixed his seat there, and there he died.' In gather-
ing up your principles I follow the footsteps of Bellarmine,
Baronius, and other great champions of your church ; so
that you cannot except against the method of our proposals
of them. Now this conclusion is built on these three sup-
positions: 1. That Peter had an episcopal office distinct
from his apostolical ; 2. That he was at Rome ; 3. That he
fixed his episcopal see there ; whereof the second is very
questionable, the first and last are absolutely false. So
that the conclusion itself must needs be a notable funda-
mental principle of faith. It is true, and I shewed it before,
that the apostles, when they came into any church, did exer-
cise all the power of bishops in and over that church, but
not as bishops but as apostles. As a king may in any of
the cities of his dominions where he comes, exercise all the
authority of the mayor, or particular governor of that place
where he is, which yet doth not make him become the
mayor of the place ; which would be a diminution of his
royal dignity. No more did the apostles become, local
bishops, because of their exercising episcopal power in any
particular church, by virtue of their authority apostolical.

ANIMADVERSIONS ON FIAT LUX. 361

^vherein that other was included, as hath been declared.
And 'cui bono?' to what purpose serves this fictitious
episcopacy? All the privileges that you contend for the
assignation of unto Peter, were bestowed upon him as an
apostle, or as a believing disciple of Christ. As such he
had those peculiar grants made unto him. The keys of the
kingdom of heaven were given unto him as an apostle (or,
according to St. Austin, as a believer), as such was he com-
manded to feed the sheep of Christ. It was unto him as
an apostle, or a professing believer, that Christ promised to
build the church, on the faith that he had professed. You
reckon all these things among the privileges of Peter the
apostle, who as such is said to be 6 Trpwroc, or first in order.
As an apostle he had the care of all churches committed
unto him ; as an apostle he was divinely inspired and en-
abled infallibly to reveal the mind of Christ. All these
things belonged unto him as an apostle ; and what privilege
he could have besides as a bishop neither you nor I can
tell ; no more than you can when, how, or by whom he was
called and ordained unto any such office ; all which we
know well enough concerning his apostleship. If you will
then have any to succeed him in the enjoyment of any, or
of all these privileges, you must bespeak him to succeed
him in his apostleship, and not in his bishopric. Besides,
as I said before, this imaginary episcopacy which limits and
confines him unto a particular church, as it doth if it be an
episcopacy properly so called, is destructive of his aposto-
lical office, and of his duty in answering the commission
given him of preaching the gospel to every creature, fol-
lowing the guidance of God's providence, and conduct o
the Holy Ghost in his way. Many of the ancients, I con
fess, affirm that Peter sat bishop of the church of Rome
but'they all evidently use the word in a large sense, to impk
that during his abode there (for that there he was, they dil
suppose), he took upon him the especial care of that churcl.
For the same persons constantly affirm that Paul also wis
bishop of the same church, at the same time ; which cannot
be otherwise understood than in the large sense mentioned.
And Ruffinus, Praefat. Recog. Clement, ad Gaudent. un-
riddles the mystery : ' Linus,' saith he, ' et Cletus fuerunt
ante Clementem episcopi in urbe Roma, sed superstite

362

A VINDICATION OF THE

Petro; videlicet, ut illi episcopatus curam gererent, iste
vero apostoiatus impleret ofRciiim.' ' Linus and Cletus
were bishops in the city of Rome before Clemens, but
whilst Peter was yet alive ; they performing the duty of
bishops, Peter attending unto his office apostolical.' And
hereby doth he utterly discard the present new plea of the
foundation of your faith. For though he assert that Peter-
the apostle was at Rome, yet he denies that he ever sat
bishop there, but names two others that ruled that church
at Rome jointly during his time, either in one assembly, or
in two, the one of the circumcision, the other of the Gentile
converts. And if Peter were thus bishop of Rome, and
entered as you say upon his episcopacy at his first coming
thither, whence is it that you are forced to confess that he
was so long absent from his charge ? Five years, saith Bel-
larmine, but that will by no means salve the difficulty.
Seven, saith Onuphrius, at once, and abiding at one place ;
the most part of his time besides being spent in other places,
land yet allowing him no time at all for those places where
|lie certainly was. Eighteen, saith Cortefius ; strange that
ihe should be so long absent from his especial cure, and
tnever write one word to them, for their instruction or con-
solation; whereas in the mean time he wrote two epistles
unto them, who it seems did not in any special manner be-
long unto his charge. I wish we could once find our way
out of this maze of uncertainties. This is but a sad dis-
quisition after principles of faith, to settle men in religion
by them : and yet, if we should suppose this also, we are far
3nough from our journey's end. The present bishop of
Rome is as yet behind the curtain, neither can he appear
|ipon the stage, until he be ushered in by one pretence
jflore of the same nature with them that went before. And
bis is,

V. * That some one must needs succeed Peter in his epis-
copacy.' But why so I why was it not needful that one should
succeed him in his apostleship ? Wliy was it not needful, that
Paul should have a successor as well as Peter? and John as
well as either of them ? Because, you say, that was necessary
for the church, not so these. But who told you so? where is
the proof of what you aver? who made you judges of what is
necessary and what is not necessary for the church of Christ,

ANIMADVERSIONS ON FIAT LUX. 363

when himself is silent? And why is not the succession of an
apostle necessary, as well as of such a bishop as you fancy?
had it not been better to have had one still residing in the
church, of whose infallibility there could have been no doubt
or question? One that had the power of working miracles,
that should have no need to scare the people, by shaking
fire out of his sleeve, as your pope Gregory the Seventh was
wont to do, if cardinal Benno may be belie.ved. But you
have now carried us quite off from the Scripture and story,
and probable conjectures, to attend unto you whilst you
give the Lord Jesus prudential advice, about what is neces-
sary for his church ; it must needs be so, it is meet it should
be so, is the best of your proof in this matter: only your
' fratres Walenburgici' add, ' that never any man ordained
the government of a community more weakly, than Christ
must be supposed to have done the government of his
church, if he have not appointed such a successor to Peter
as you imagine.' But it is easy for you to assert what you
please of this nature, and as easy for any one to reject what
you so assert if he please. These things are without the
verge of Christian religion ; chimeras, towers and palaces
in the air: but what must St. Peter be succeeded in? his
episcopacy ; and what therewithal ? his authority, power,
jurisdiction over all churches in the world, with an un-
erring judgment in matters of faith. But all these belonged
unto Peter, as far as ever they belonged unto him, as he
was an apostle, long before you fancy him to have been a
bishop; as then his episcopacy came without these things,
so, for aught you know, it might go without it. This is a
matter of huge importance in that system of principles,
which you tender unto us,to bring us unto settlement in reli-
gion, and the unity of faith ; would you would consider a lit-
tle, how you may give some tolerable appearance of proof unto
that wdiich the Scripture is so utterly silent in ; yea, which
lies against the whole economy of the Lord Jesus Christ in
his ordering of his church, as delivered unto us therein ;
* die aliquem die, Quintiliane, colorem.' But we come now
to the pope, whom here we first find 'latentem post prin-
cipia,' and coming forth furd ^oXXijc (jyavraaiag with his
claim. For you say,

VL 'That the bishop of Rome, is the man that thus

364 A VINDICATION OF THE

succeeds Peter in his episcopacy, which, though it were
settled at Rome, was over the whole catholic church.' So
you say, and so you profess yourselves to believe. And we
desire that you would not take it amiss if we desire to know
upon what grounds you do so; being unwilling to cast away
all consideration, that we may embrace a fanatical ' credo' in
this unlikely business. We desire therefore to know, who
appointed that there should be any such succession; who,
that the bishop of Rome should be this successor. Did
Jesus Christ do it? we may justly expect you should say.
He did : but if you do, we desire to know when, where, how ;
seeing the Scripture is utterly silent of any such thing.
Did St. Peter himself do it? Pray, manifest unto us that
by the appointment of Jesus Christ, he had power so to do ;
and that, secondly, he actually did so: neither of these can
you prove, or produce any testimony worth crediting in con-
firmation of it. Did it necessarily follow from hence, be-
cause that was the place were Peter died ? but this was ac-
cidental, a thing that Peter thought not of: for you say,
that a few days before his death, he was leaving that place.
Besides, according to this insinuation, why did not every
apostle leave a successor behind him, in the place where he
died, and that by virtue of his dyhig in that place? or pro-
duce you any patent granted to Peter in especial, that where
he died, there he should leave a successor behind him?
But it seems the whole weight of your faith is laid upon a
matter of fact accidentally fallen out, yea, and that very un-
certain, whether ever it fell out or no. Shew us any thing
of the will and institution of Christ in this matter; as, that
Peter should go to Rome, that he should fix his seat there,
that he should die there, that he should have a successor,
that the bishop of Rome should be his successor, that unto
this successor, I know not what, nor how many privileges
should be conveyed; all these are arbitrary kvp{]fxaTa, inven-
tions that men may multiply ' in infinitum' at their pleasure:
for what should set bounds to the imaginations of men,
when once they cast off all reverence of Christ and his truth?
Once more; Why did not Peter fix a seat and leave a suc-
cessor at Antioch, and in other places where he abode, and
preached, and exercised episcopal power without all ques-
tion? Was it because he died at Rome ? This is to acknow-

I

ANIMADVERSIOKs ON FIAT LUX. 365

ledge, that the whole papacy is built, as was said, upon an
accidental matter of fact; and that supposed, not proved.
Farther, if he must be supposed to succeed Peter, I desire
to know what that succession is, and wherein he doth
succeed him. Doth he succeed him in all that he had and
was, in reference unto the church of God? Doth he suc-
ceed him in the manner of his call to his office? Peter was
called immediately by Christ in his own person; the pope
is chosen by the conclave of cardinals, concerning whom,
their office, privileges, power, right to choose the successor
of Peter, there is not one iota in the Scripture, or any monu-
ments of the best antiquity; and how in their election of
popes, they have been influenced by the interest of power-
ful strumpets, your own Baronius will inform you. Doth he
succeed him in the way and manner of his personal dis-
charge of his office and employment? Not in the least;
Peter, in the pursuit of his commission, and in obedience
unto the command of his Lord and Master, travelled up and
down the world, preaching the gospel, planting and water-
ing the churches of Christ, in patience, self-denial, humility,
zeal, temperance, meekness. The pope reigns at Rome in
ease, exalting himself above the kings of the earth, without
taking the least pains in his own person for the conversion
of sinners, or edification of the disciples of Christ. Doth
he succeed him in his personal qualifications, which were
of such extraordinary advantage unto the church of God in
his days; his faith, love, holiness, light, and knowledge?
you will not say so. Many of your popes, by your own con-
fession, have been ignorant and stupid ; many of them
flagitiously wicked, to say no more. Doth he succeed him in
the way and manner of his exercising his care and authority
towards the churches of Christ? as little as the rest; Peter
did it by his prayers for the churches, personal visitation,
and instruction of them, writing by inspiration for their di-
rection and guidance according to the will of God. The
pope by bulls, and consistorial determinations, executed by
intricate legal processes, and officers unknown not only to
Peter, but all antiquity: whose ways, practices, orders,
terras, St. Peter himself, were he upon the earth again,
would very little understand. Doth he succeed him in his
personal infallibility? agree among yourselves if you can.

366 A VINDICATION OF THE

and give an answer unto this inquiry. Doth he succeed him
in his power of working miracles ? you do not so much as
pretend thereunto. Doth he succeed him in the doctrine
that he taught? it hath been proved unto you a thousand
times, that he doth not; and we are still ready to prove it
again, if you call us thereunto. Wherein then doth this
succession consist, that you talk of? In his power, authority,
jurisdiction, supremacy, monarchy, with the secular advan-
tages of riches, honour, and pomp that attend them; things
sweet and desirable unto carnal minds. This is the succes-
sion you pretend to plead for; and are you not therein to
be commended for your wisdom? In the things that Peter
really enjoyed, and which were of singula!- spiritual advan-
tage unto the church of God, you disclaim any succession
unto him; and fix it on things wherein he was no way con-
cerned, that make for your own secular advantage and in-
terest. You have certainly laid your design very well, if
these things would hold good to eternity. For, hence it is
that you draw out the monarchy of your pope, direct and
absolute in ecclesiastical things over the whole church; in-
direct at least, and ' in ordine ad spiritualia,' over the whole
world. This is the Diana in making of shrines, for whom
your occupation consists, and it brings no small gains unto
you. Hence you wire-draw his cathedral infallibility, legis-
lative authority, freedom from the judgment of any, where-
by you hope to secure him and yourselves from all oppo-
sition, endeavouring to terrify them with this Medusa's
head, that approach unto you. Hence are his titles, ' The
Vicar of Christ, Head and Spouse of his Church, Vice Deus,
Deus alter in Terris,' and the like, whereby you keep up
popular veneration, and preserve his majestic distance from
the poor disciples of Christ. Hence you warrant his prac-
tices, suited unto these pretensions and titles, in the de-
posing of kings, transposing of titles unto dominion and
rule, giving away of kingdoms, stirring up and waging
mighty wars, causing and commanding them that dissent
from him, or refuse to yield obedience unto him, to be de-
stroyed with fire and sword. And who can now question
but that you have very wisely stated your succession?

This is the way, this the progress, whereby you pretend
to bring us unto the unity of faith. If we will submit unto

ANIMADVERSIONS ON FIAT LUX. 367

the pope, and acquiesce in his cleterminations (whereunto
to induce us, we have the cogent reasons now considered),
the work will be efFected. This is the way that God hath,
as you pretend, appointed to bring- us unto settlement in
religion. These things you have told us so often, and witli
so much confidence, that you take it ill we should question
the truth of any thing you aver in the whole matter ; and
look jipon us as very ignorant or unreasonable for our so
doing. Yea, he that believes it safer for him to trust the
everlasting concernments of his soul unto the goodness,
grace, and faithfulness of God in his word, than unto these
principles of yours, is rejected by you out of the limits of
the catholic church, that is, of Christianity ; for they are
the same. To make good your judginent and censure then,
you vent endless cavils against the authority, perfection,
and perspicuity of the Scriptures, pretending to despise and
scorn whatever is offered in their vindication. This rope of
sand, composed of false suppositions, groundless presump-
tions, inconsequent inferences, in all which, there is not one
word of infallible truth, at least that you can any way make
appear so to be, is the great bond you use to gird men
withal into the unity of faith. In brief, you tell us, that if
we will all submit to the pope, we shall be sure all to agree.
But this is no more, but, as I have before told you, what
every party of men in the world, tender us upon the same or
the like condition. It is not a mere agreement we aim at, but
an agreement in the truth; not a mere unity, but a unity
of faith ; and faith must be built on principles infallible, or
it will prove in the close to have been fancy, not faith;
carnal imagination, not Christian belief: otherwise we may
agree in Turcism, or Judaism, or Paganism, as well as in
Christianity, and to as good purpose. Now what of this
kind do you tender unto us? Would you have us to leave
the sure word of prophecy, more sure than a voice from hea-
ven, the light shining in the dark places of this world, which
we are commanded to attend unto by God himself, the holy
Scripture given by inspiration, which ' is able to make us
wise unto salvation,' the word that is perfect, sure, right,
converting the soul, ' enlightening the eyes, making wise the
simple,' whose observation is attended with great reward, to
give heed, yea, to give up all our spiritual and eternal con-

368 A VINDICATION OF THE

cernments, to the credit of old groundless uncertain stories,
inevident presumptions, fables invented for and openly im-
proved unto carnal, secular, and wicked ends? Is your re-
quest reasonable? Would we could prevail with you to
cease your importunity in this matter; especially consider-
ing the dangerous consequence of the admission of these
your principles unto Christianity in general. For, if it be
so, that St. Peter had such an episcopacy as you talk of,
and that a continuance of it in a succession by the bishops
of Rome, be of that indispensable necessity, unto the pre-
servation of Christian religion as is pretended, many men,
considering the nature and quality of that succession, how
the means of its continuation have been arbitrarily and oc-
casionally changed, what place formerly popular suffrage
and the imperial authority have had in it, how it came to be
devolved on a conclave of cardinals, what violence and tu-
mults have attended one way, what briberies and filthy
respects unto the lusts of unclean persons, the other; what
interruptions the succession itself hath had by vacancies,
schisms, and contests for the place, and uncertainty of the
person that had the best right unto the popedom according
to the customs of the days wherein he lived, and that many
of the persons who have had a place in the pretended suc-
cession, have been plainly men of the world, such as cannot
receive the Spirit of Christ, yea, open enemies unto his
cross; would find just cause to suspect that Christianity
were utterly failed many ages ago in the world, which cer-
tainly would not much promote the settlement in truth and
unity of faith, that we are inquiring after. And this is the
first way that you propose, to supply that defect which you
charge upon the Scripture, that it is insufficient to reconcile
men that are at variance about religion, and settle them in
the truth. And if you are able by so many uncertainties
and untruths to bring men unto a certainty and settlement
in the truth, you need not despair of compassing any thing,
that you shall have a mind to attempt.

But you have yet another plea, which you make no less
use of than of the former, which must therefore be also (now
you have engaged us in this work,) a little examined. This
is the church, its authority, and infallibility. The truth is,
when you come to make a practical application of this plea

ANIMADVERSIONS ON FIAT LUX, 369

unto your own use, you resolve it into, and confound it with,
that foregoing of the pope, in whom solely many of you
would have this authority and infallibility of the church to
reside. Yet because in your management of it, you pro-
ceed on other principles than those before-mentioned, this
pretence also shall be apart considered. And here you
tell us,

I. ' That the church was before the Scripture, and giveth
authority unto it.' By the Scriptures you know that we
understand the word of God, with this one adjunct of its
being written by his command and appointment. We do
not say that it belongs unto the essence of the word of
God that it be written; whatever is spoken by God we admit
as his word, when we are infallibly assured that by him it
was spoken ; and that we should do so before, himself doth
not require at our hands ; for he would have us use our
utmost diligence not to be imposed upon by any in his name.
Therefore we grant that the v/ord of God was given out for
the rule of men in his worship, two thousand years before
it was written ; but it was su given forth, as that they unto
whom it came, had infallible assurance that from kirn it
came and his word it was. And if you, or any man else,
can give us such assurance, that any thing is, or hath been
spoken by him, besides what we have now written in the
Scripture, we shall receive it with the same faith and obe-
dience, wherewith we receive the Scripture itself. Whereas
therefore you say, * That the church was before the Scrip-
ture,' if you intend no more but that there was a church in
the world, before the word of God was written, we grant it
true ; but not at all to your purpose. If you intend that
the church is before the word of God, which at an appointed
time was written, it may possibly be wrested unto your pur-
pose, but is far from being true ; seeing the church is a so-
ciety of men, called to the knowledge and worship of God
by his word. They become a church by ^the call of that
word, which it seems you would have not given until they
are a church ; so effects produce their causes, children be-
get their parents, light brings forth the sun, and heat the
fire. So are the prophets and apostles built upon the foun-
dation of the church, whereof the pope is the cornerstone;
so was the Judaical church before the law of its constitution,

VOL. XVIII. 2 B

370 A VINDICATION OF THE

and the Christian before the word of promise whereon it
was founded, and the word of command by which it was
edified. In brief; from the day wherein man was first
created upon the earth, to the days wherein we live, never
did a person or church yield any obedience, or perform any
acceptable worship unto God, but what was founded on,
and regulated by, his word, given unto them antecedently
unto their obedience and worship, to be the sole foundation
and rule of it. That you have no concernment in what is
or may be truly spoken of the church, we shall afterward
shew ; but it is not for the interest of truth, that we should
suffer you without control, to impose such absurd notions
on the minds of men ; especially when you pretend to direct
them unto a settlement in religion. Alike true is it, that
the church gives authority unto the Scripture. Every true
church indeed gives witness or testimony unto it, and it is
its duty so to do ; it holds it forth, declares, and manifests
it, so that it may be considered and taken notice of by all ;
which is one main end of the institution of the church in
this world. But the church no luuie gives authority to the
Scripture than it gives authority to God himself: he re-
quires of men the discharge of that duty which he hath as-
signed unto them, but stands not in need of their suffrage
to confirm his authority. It was not so indeed with the
idols of old, of whom Tertullian said rightly, ' Si Deus
homini non placuerit, Deus non erit.' The reputation of
their deity depended on the testimony of men ; as, you say,
that of Christ's doth on the authority of the pope. But I
shall not farther insist upon the disprovement of this vanity,
having shewed already, that the Scripture hath all its au-
thority both in itself, and in reference unto us, from him
whose word it is ; and we have also made it appear, that
your assertions to the contrary, are meet for nothing but to
open a door unto all irreligiousness, profaneness, and
atheism; so that there is ovdev vyieg 'nothing sound or
savoury,' nothing which a heart careful to preserve its
loyalty unto God, will not nauseate at, nothing not suited
to oppugn the fundamentals of Christian religion in this
your position. This ground well fixed you tell us,

II. 'That the church is infallible, or cannot err in what
she teacheth to be believed.' And we ask you what church

ANIMADVERSIONS ON FIAT LUX. 371

you mean, and how far you intend that it is infallible? The
only known church which was then in the world, was in the
wilderness when Moses was in the mount. Was it infallible
when it made the golden calf, and danced about it pro-
claiming a feast unto Jehovah before the calf? was the
same church afterward infallible in the days of the judges,
when it worshipped Baalim and Ashtaroth ? or in the days
of Jeroboam, when it sacrificed before the calves at Dan and
Bethel? or in the other branch of it in the days of Ahaz,
when the high-priest set up an altar in the temple for the
king to offer sacrifice unto the gods of Damascus ? or in
the days of Jehojakim and Zedekiah, when the high-priest
with the rest of the priests, imprisoned and would have
slain Jeremiah for preaching the word of God? or when
they preferred the worship of the queen of heaven before
that of the God of Abraham? Or was it infallible when the
high-priest, with the whole council or sanedrim of the
church, judicially condemned as far as in them lay their own
Messias, and rejected the gospel that was preached unto
them ? You must inform us what other church was then in
the world, or you will quickly perceive how ungrounded
your general maxim is, of the church's absolute infallibility.
As far indeed as it attends unto the infallible rule given
unto it, it is so; but not one jot farther. Moreover, we
desire to know, what church you mean in your assertion,
or rather. What is it that you mean by the church? Do you
intend the mystical church, or the whole number of God's
elect in all ages, or in any age, militant on the earth, which
principally is the church of God? Eph. v. 26. Or, do you
intend the whole diffused body of the disciples of Christ in
the world, separated to God by baptism and the profession
of saving truth, which is the church catholic visible ? Or,
do you mean any particular church as the Roman, or Con-
stantinopolitan, the French, Dutch, or English church ? If
you intend the first of these, or the church in the first sense ;
we acknowledge that it is thus far infallible, that no true
member of it shall ever totally and finally renounce, lose, or
forsake that faith, without which they cannot please God
and be saved. This the Scripture teacheth, this Austin
confirmeth in a hundred places. If you intend the church
in the second sense, we grant that also so far unerring and
2 B 2

372 A VINDICATION OF THE

infallible, as that there ever was, and ever shall be in the
world, a number of men making profession of the saving
truth of the gospel, and yielding professed subjection unto
our Lord Jesus Christ according unto it, wherein consists
his visible kingdom in this world ; that never was, that
never can be, utterly overthrown. If you speak of a church
in the last sense, then we tell you, That no such church is,
by virtue of any promise of our Lord Jesus Christ, freed
from erring, yea, so far as to deny the fundamentals of Chris-
tianity, and thereby to lose the very being of a church.
Whilst it continues a church, it cannot err fundamentally;
because such errors destroy the very being of a church ;
but those who were once a church, by their failing in the
truth, may cease to be so any longer. And a church as
such may so fail, though every person in it do not so ; for
the individual members of it, that are so also of the mystical
church, shall be preserved in its apostacy. And so the
mystical church, and the catholic church of professors may
be continued, though all particular churches should fail. So
that no person, the church in no sense is absolutely freed
in this world from the danger of all errors ; that is the con-
dition we shall attain in heaven ; here, where we know but
in part, we are incapable of it. The church of the elect, and
every member of it, shall eventually be preserved by the
power of the Holy Ghost, from any such error as would
utterly destroy their communion with Christ in grace here,
or prevent their fruition of him in glory hereafter; or, as
the apostle speaks, they shall assuredly be ' kept by the
power of God through faith unto salvation.' The general
church of visible professors, shall be always so far pre-
served in the world, as that there shall never want some,
in some place or other of it, that shall profess all needful
saving truths of the gospel, in the belief whereof and obe-
dience whereunto a man may be saved. But for particular
churches as such, they have no security but what lies in
their diligent attendance unto that infallible rule, which will
preserve them from all hurtful errors, if through their own
default they neglect not to keep closs unto it. And your
flattering yourselves with an imagination of any other pri-
vilege, is that which hath wrought your ruin. You are de-
ceived if in this matter you are of Menander's mind, who

ANIMADVERSIONS ON FIAT LUX- 373

said, avTOfxara to. rrpay/xar^ evri to (TVfX(p(pov fnl, kuv KauevSi]cnj,
that, ' all will of its own accord fall out well with you though
you sleep securely/ As for all other churches in the world
besides your own, we have your concession not only that
they were and are fallible, but that they have actually erred
long since ; and the same hath been proved against yours
a thousand times ; and your best reserve against particular
charges of error lies in this impertinent general pretence,
that you cannot err. It may be you will ask, for you use
so to do, and it is the design of your Fiat to promote the
inquiry. If the church be fallible, that is to propose unto us
the things and doctrines that we are to believe, how can we
with faith infallible beheve her proposals ? And I tell you
truly I know not how we can, if we believe them only upon
her authority, or she propose them to be believed solely
upon that account ; but when she proposeth them unto us
to be believed on the authority of God speaking in the
Scriptures, we both can, and do believe what she teacheth
and proposeth, and that with faith infallible, resolved into
the veracity of God in his word : and we grant every church
to be so far infallible as it attends unto the only infallible
rule amongst men. When you prove that any one church
is, by any promise of Christ, any grant of privilege expressed
or intimated in the Scripture, placed in an unerring condi-
tiouj any farther than as in the use of the means appointed
she attends unto the only rule of her preservation, or that
any church shall be necessitated to attend unto that rule
whether she will or no, whereby she may be preserved, or
can give us an instance of any church since the foundation
of the world, that hath been actually preserved, and abso-
lutely, from all error (other than that of your own, which
you know we cannot admit of), as you will do, juiya koI
irepi^orjTov tpyov, ' a great and memorable work,' so we shall
grant as much as you can reasonably desire of us, upon the
account of the assertion under consideration. But until
you do some one, or all of these, your crying out. The
church, the church, the church cannot err, makes no other
noise in our ears, than that of the Jews, 'The temple of the
Lord, the temple of the Lord, the law shall not fail,' did in
the ears of the prophets of old. Neither do we speak this
of the church, or any church, as though we were concerned

374 A VINDICATION OF THE

to questioner deny any just privileges belonging unto it,
thereby to secure ourselves from any pretensions of yours;
but merely for the sake of truth. For we shall manifest
anon unto you, that you are as little concerned in the pri-
vileges of the church, be they what they will, more or less,
as any society of the professors of Christianity in the world,
if so be that you are concerned in them at all. So that if
the truth would permit us to agree with you in all things
that you assign unto the church, yet the difference between
you and us were never the nearer to an end ; for we should
still differ with you about your share and interest therein;
and for ever abhor your frowardness in appropriating of
them all unto yourselves. And herein, as I said, hath lain
a great part of your ruin; whilst you have been sweetly
dreaming of an infallibility, you have really plunged your-
selves into errors innumerable : and when any one hath
jogged you to awake you out of your fatal sleep, by minding
you of your particular errors, your dream hath left such an
impression upon your imagination, as that you think them
no errors, upon this only ground, because you cannot err.
I am persuaded, had it not been for this one error, you had
been freed from many others. But this perfectly disenables
you for any candid inquisition after the truth. For why
should he once look about him, or indeed so much as take
care to keep his eyes open, who is sure that he can never
be out of his way? Hence you inquire not at all, whether
what you profess be truth or not, but to learn what your
church teacheth and defend it, is all that you have to do
about religion in this world. And whatever absurdities or
inconveniences you find yourselves driven unto in the
handling of particular points, all is one, they must be right
though you cannot defend them, because your church which
cannot err hath so declared them to be. And if you should
chance to be convinced of any truth in particular that is
contrary to the determination of your church, you know not
how to embrace it, but must shut your eyes against its light
and evidence, and cast it out of your minds, or wander up
and down with a various assent between contradictions.
Well said he of old,

To voeTv jM.5V oa-a Set, |wn <fiv\a,rTia-bat S(a Sef.

ANIMADVERSIONS ON FIAT LUX. 37,5

This is flat folly, namely, for a man to live in rebellion unto
his own light. But you add,

III. 'That yourselves, that is, the pope with those who
in matters of religion adhere unto him, and live in sub-
jection unto him, are this church; in an assent unto whose
infallible teachings and determinations, the unity of faith
doth consist.' Could you prove this assertion I confess it
would stand you in good stead. But before we inquire
after that, we shall endeavour a little to come unto a right
understanding of what you say. When you affirm that the
Roman church, is the church of Christ, you intend either
that it is the only church of Christ, all the church of Christ,
and so consequently the catholic church; or you mean that
it is a church of Christ, which hath an especial prerogative,
enabling it to require obedience of all the disciples of
Christ. If you say the former, we desire to know, (1.) When
it became so to be. It was not so when all the church was
together at Jerusalem, and no foundation of any church at
all laid at Rome, Acts i. 1 — 5. It was not so when the first
church of the Gentiles was gathered at Antioch, and the
disciples first began to be called Christians; for as yet we
have no tidings of any church at Rome. It was not so
when Paul wrote his epistles, for he makes express mention
of many other churches in other places, which had no re-
lation unto any church at Rome, more than they had one
to another, in their common profession of the same faith,
and therein enjoyed equal gifts and privileges with it. It
was not so in the days of the primitive fathers, of the first
three hundred years, who all of them, not one excepted,
took the Roman to be a local particular church, and the
bishop of Rome to be such a bishop, as they esteemed of
all other churches and bishops. Their persuasion in this
matter, is expressed in the beginning of the epistle of Cle-
mens, or church of Rome, unto the church of Corinth, 'H Ik-
KXrjffta TOv deov i) irapoiKOvaa VMfxrjv, ry iKicXijata tov Owv na-
poiKovay KojOtv^ov, * The church that is at Rome, to the
church that is at Corinth;' both local churches, both equal.
And such is the language of all the writers of those times.
It was not so in the days of the fathers and councils of the
next three centuries, who still accounted it a particular
church; diocesan or patriarchal; but all of them particular

376 A VINDICATION OF THE

never calling it catholic, but upon the account of its hold-
ing the catholic faith, as they called all other churches that
did so, in opposition to the errors, heresies, and schisms of
any in their days. We desire then to know, when it be-
came the only or absolutely catholic church of Christ? As
also, (secondly), by what means it became so to be? It did
not do so by virtue of any institution, warrant, or command
of Christ; you were never able to produce the least intima-
tion of any such warrant, out of any writing of divine in-
spiration, nor approved Catholic writer of the first ages after
Christ, though it hugely concern you so to do, if it were
possible to be done; but they all expressly teach, that which
is inconsistent with such pretences. It did not do so by
any decree of the first general councils, which are all of
them silent as to any such thing, and some of them, as those
of Nice, Ephesus, and Chalcedon, expressly declare and de-
termine the contrary, at least that which is contrary there-
unto. We can find no other way or means, whereby it can
pretend unto this vast privilege, unless it be the grant of
Phocas unto Boniface, that he should be called the uni-
versal bishop, who, to serve his own ends, was very liberal
of that which was not at all in his power to bestow : and yet
neither is this, though it be a means that you have more
reason to be ashamed than to boast of, sufficient to found
your present claim, considering how that name, was in those
days no more than a name, a mere airy ambitious title, that
carried along with it no real power; and, ' stet magni nomi-
nis umbra.'

Secondly, We cannot give our assent unto this claim of
yours, because we should thereby be necessitated to cut off
from the church, and consequently all hope of salvation,
far the greatest number of men in the world, who in this and
all foregoing ages have called, and do ' call upon the name
of our Lord Jesus Christ,' their Lord and ours. This we
dare not do, especially considering, that many of them have
spent, and do spend their days in great affliction, for their
testimony unto Christ and his gospel, and many of them
every day seal their testimony with their blood, so belong-
ing as we believe unto that holy army of martyrs, which
continually praiseth God. Now as herein we dare not con-
cur with you, considering the charge given unto Timothy

ANIMADVEHSIONS ON FIAT LUX. 377

by Paul, fxi) kolvwvh ajuapTiai^ aXXorpiaig, ' be not partaker
of other men's sins,' so indeed we are persuaded that your
opinion, or rather presumption in this matter, is extremely
injurious to the grace of Christ, the love and goodness of
God, as also to the truth of the gospel. And therefore.

Thirdly, We suppose this the most schismatical princi-
ple, that ever was broached under the sun, since there was
a church upon the earth: and that because, 1. It is the
mostgroundless ; 2. The most uncharitable that ever was ;
and, 3. Of the most pernicious consequence, as having a
principal influence into the present irreconcilableness of
differences among Christians in the world ; which will one
day be charged on the authors and abettors of it. For it will
one day appear, that it is not the various conceptions of the
minds of peaceable men about the things of God, nor the
various degrees of knowledge and faith, that are found
amongst them, but groundless impositions of things as ne-
cessary to be believed and practised, beyond Scripture
warrant, that are the springs and causes of all, or at least
the most blameable and sinful differences among Christians.

Fourthly, We know this pretence, should it take place,
would prove extremely hazardous unto the truth of the pro-
mises of Christ, given unto the catholic church. For, sup-
pose that to be one and the same with the Roman, and
whatever mishap may befall the one, must be thought to be-
fall the other; for on our supposition, the yare not only like
Hippocrates's twins, that being born together, wept and
joyed together, and together died; but like Hippocrates
himself, as the same individual person or thing, being both
the same; one church, that hath two names; Catholic and
Roman, that is universal particular; no otherwise two, than
as Julius Caisar was, when by his overawing his colleague
from the execution of his office, they dated their acts at
Rome, 'Julio et Caesare consulibus.' For, as they said,

Non Bibulo quicquam iiuper seel Cicsare factum est;
Nam Bibulo fieri consule nil meraini.

Now, besides the failings which we know your church to
have been subject unto, in point of faith, manners, and wor-
ship; it hath also been at least in danger of destruction, in
the time of the prevalency of the Goths, Vandals, Huns,

378 A VINDICATION OF THE

and Longobards ; especially when Rome itself was left deso-
late and without inhabitant by Totilas. And what yet far-
ther may befall it before the end of the world, ^tov Iv
yovvaari KtiTai. Only this I know, that many are in expecta-
tion of a sad catastrophe to be given unto it, and that on
grounds no't to be despised. Now God forbid, that the
church unto which the promises are made, should be once
thought to be subject unto all the dangers and hazards that
you wilfully expose yourselves unto. So that as this is a
very groundless presumption in itself, so it is a very great ag-
gravation of your iniscarriages also, whilst you seek to entitle
the catholic church of Christ unto them, which can neither
contract any such guilt as you have done, nor be liable to
any such misery or punishment as you are.

Fifthly, We see not the promises, made unto the catho-
lic church, fulfilled unto you ; as we see that to have be-
fallen your church, which is contrary unto the promises that
ever it should befall the catholic. The conclusion then will
necessarily on both instances follow, that either you are not
the catholic church, or that the promises of Christ have
failed and been of none effect. And you may easily guess,
which part of the conclusion it is best and most safe for us
to give assent unto. I shall give you one or two instances
unto this last head. Christ hath promised his Spirit unto
his church, that is, his catholic church, to ' abide with it
for ever;' John xiv. 16. But this promise hath not been
made good unto your church at all times; because it hath
not been so unto the head of it. Many a time the head of
your church hath not received the Spirit of Christ ; for our
Saviour tells us in the next words, that ' the world cannot
receive him;' that is, men of the world, carnally minded
men cannot do so : for he is the peculiar inheritance of those
that are called, sanctified, and do believe. Now if ever
there was any world in the world, any of the world in the
earth, some, many of your popes, have been so; and there-
fore by the testimony of Christ, could not receive the Spi-
rit that he promised unto his church. Again, it is pro-
mised unto the church mystical or catholic, in the first and
chiefest notion of it, * that all her children shall be holy, all
taught of God,' and all that are so taught, as our Saviour

ANIMADVERSIONS ON FIAT LUX. 379

informs us, ' come to him' by saving faith ; you will not, I
am sure, for shame affirm, that this promise hath been made
good to all, either children or fathers of your church. In-
numerable other promises, made to the catholic church,
may be instanced in, which you can no better or otherwise
apply unto your church, than one of your popes did tl/at of
the psalmist to himself, 'Thou shalt tread on the lion and
the basilisk,' when he set his foot on the neck of Frederic
the emperor. But the arguments are endless, whereby the
vanity of this pretence may be disproved. I shall only add.
Sixthly, That it is contrary to all story, reason, and com-
mon sense; for it is notorious that far the greatest part of
Christians, that belong to the catholic church of Christ, or
have done so from the days that Christianity first entered
the world, successively in all ages, never thought themselves
any otherwise concerned in the Roman church, than in any
other particular church of name in the world : and is it not
a madness, to exclude them all from being Christians, or
belonging to the catholic church, because they belonged
not to the Roman? This I could easily demonstrate, through-
out all ages of the church successively. But we need not
insist longer on the disproving of that assertion, which im-
plies a flat contradiction in the very terms of it. If any
church be the catholic, it cannot therefore be the Roman ;
and if it be the Roman properly, it cannot therefore be the
catholic.

2. If you shall say, that you mean only that you are a
particular church of Christ, but yet that or such a particu-
lar church, as hath the great privileges of infallibility, and
universal authority annexed unto it, which makes it of ne-
cessity for all men to submit unto it, and to acquiesce in
its determinations : I answer, 1. I fear you will not say so,
you will not, I fear, renounce your claim unto Catholicism.
I have already observed, that yourself in particular, affirm
the Roman and catholic church to be one and the same.
It is not enough for you, that you belong any way to the
church of Christ, but you plead that none do so but your-
selves. 2. Indeed you do not own yourselves in this very
assertion, to be a particular church ; your claim of univer-
sal authority and jurisdiction, which you still carry along

380

A VINDICATION OF THE

with you, is inconsistent with any such concession. 3. To
make the best of it that we can; what ground have you to
give us this difference between the churches of Christ, that
one is fallible, another infallible; that one hath power over
all the rest, that one depends on Christ, all the rest on that
one? where is the least intimation given of any such thing
in the Scripture? where or by whom is it expressly asserted
amongst the ancient writers of the church? Was this prin-
ciple pleaded or once asserted in any of the ancient councils?
Some ambiguous expressions of particular persons, most of
them bishops of Rome in the declining days of the church,
you produce indeed unto this purpose: but can any rational
man think them a sufficient foundation of that stupen-
dous fabric, which you endeavour to erect upon them? I
suppose, you will not find any such persons hasty in their
so doing: those who are already engaged, will not be easily
recovered ; for new proselytes unto these principles, you
have small ground to expect any, unless it be of persons
whose lives are either tainted with sensuality, which they
would gladly have a refuge for, against the accusations of
their consciences, or whose minds are entangled with world-
ly secular advantages, suited to their conditions, tempers,
and inclinations.

Thus I have, with what briefness I could, shewed you
the uncertainty, indeed falseness of those general principles,
from which you educe all your other pleas and reasonings,
into which they must be resolved. And now, I pray, con-
sider the ground-work you lay, for the bringing of men unto
a settlement in the truth, and unto the unity of faith, in op-
position to the Scripture, which you reject as insufficient
unto this purpose. The sum of it is, an acquiescency in the
proposals and determinations of your church, as to all
things that concern faith and the worship of God ; the
two main principles that concur unto it, we have apart
considered, and have found them every way insufficient for
the end proposed. Neither have they one jot more of
strength, when they are complicated and blended together,
as they usually are by you, than they have in and of them-
selves as they stand singly on their own bottoms. A thou-
sand falsehoods put together, will be far enough from

ANIMADVERSIONS ON FIAT LUX. 381

making one truth. A multiplication of them may increase a
sophism, but not add the least weight or strength to an ar-
gument. An army of cripples, will not make one sound
man. And can you think it reasonable, that we should re-
nounce our sure and firm word of prophecy, to attend unto
you in this chase of uncertain conjectures, and palpable un-
truths? Suppose this were a way that would bring you and
us to an agreement, and take away the evil of our differ-
ences ; I can name you twenty, that would do it as effectually ;
and they should none of them have any evil in them, but
only that which yours also is openly guilty of, namely, the
relinquishment of our duty towards God, and care of our own
souls, to come to some peace amongst ourselves in this
world, which would be nothing else, but a plain conspiracy
against Jesus Christ, and rejection of his authority. At
present, I shall say no more, but that he who is led into
the truth by so many errors, and is brought unto establish-
ment by so many uncertainties, hath singular success, and
such as no other man hath reason to look for. Or he is like
Robert, duke of Normandy, who, when he caused the Sara-
cens to carry him into Jerusalem, sent word unto his friends
in Europe, that he was ' carried into heaven on the backs
of devils.'

It may also in particular be easily made to appear, how
vuisuited your means of bringing men unto the unity of faith,
are unto that supposition of the present differences in re-
ligion between you and us, which you proceed upon. For,
suppose a man be convinced that many things taught by
your church are false, and contrary to the mind of God, as
you know the case to be between you and us; what course
would you take with him to reduce him unto the unity of
faith? Would you tell him that your church cannot err ? or
would you endeavour to persuade him that the particulars
which he instanceth in as errors, are not so indeed, but real
truths and necessarily by him to be believed? The former,
if you would speak it out, downright and openly, as be-
cometh men who distrust not the truth of their principles
(for he that is persuaded of the truth never fears its strength),
would soon appear to be a very wise course indeed. You
would persuade a man in general that you cannot err, whilst
he gives you instances that you have actually erred. Do

382 A VINDICATION OF THE

not think you have any sophisms against motion in general,
that will prevail with any man to assent unto you, whilst
he is able to rise and walk to and fro. Besides, he that is
convinced of any thing wherein you err, believes the oppo-
site unto it to be true, and that on grounds unto him suffi-
ciently cogent to require his assent : if you could now
persuade him that you cannot err, whilst he actually be-
lieves things to be true, which he knows to be contrary to
your determination, what a sweet condition should you
bring him into ? Can you enable him to believe contradic-
tions at the same time? Or, when a man, on particular
grounds and evidences, is come to a settled firm persuasion
that any doctrine of your church, suppose that of transub-
stantiation, is false and contradictory unto Scripture and
right reason; if you should, abstracting from particulars, in
general puzzle him with sophisms and pretences for your
church's infallibility, do you think it is an easy thing for
him immediately to forego that persuasion in particular,
which his mind, upon cogent and to him unavoidable grounds
and arguments, was possessed withal, without a rational re-
moval of those grounds and arguments? Men's belief of
things never pierces deeper into their souls than their ima-
gination, who can take it up and lay it down at their
pleasure. I am persuaded, therefore, you Avould take the
latter course, and strive to convince him of his mistakes in
the things that he judgeth erroneous in the doctrine of your
church. And what way would you proceed by for his con-
viction? Would you not produce testimonies of Scripture,
with arguments drawn from them, and the suffrage of the
fathers to the same purpose? Nay, would you not do so, if
the error he charge you withal, be that of the authority and
infallibility of your church ? I am sure, all your controversy
writers of note take this course. And do you not see then,
that you are brought, whether you will or no, unto the use
of that way and means for the reducing of men unto the
unity of faith, which you before rejected, which Protestants
avow as sufficient to that purpose ?

ANIMADVERSIONS ON FIAT LUX. 383

CHAP. IX.

Proposals from Protestant 'principles tending- unto moderation and unity.

You may, from what hath been spoken, perceive how upon
your own principles you are utterly disenabled to exercise
any true moderation towards dissenters from you : and that
which you do so exercise, we are beholden for it, as Gicero
said of the honesty of some of the epicureans, to the good-
ness of their nature, which the illness of their opinions can-
not corrupt. Neither are you any way enabled by them to
reduce men unto the unity of faith, so that you are not
more happy in your proposing of good ends unto yourself,
than you are unhappy in choosing mediums for the effecting
of them. It may be, for your own skill, you are able like
Archimedes to remove the earthly ball of our contentions 5
but you are like him again, that you have nowhere to stand
whilst you go about your work. However we thank you
for your good intentions ; ' In magnis voluisse,' is no small
commendation. Protestants on the other side, you see, are
furnished with firm, stable principles and rules in the pursuit
both of moderation and unity : and there are some things in
themselves very practicable, and naturally deducible from
the principl<?s of Protestants, wherein the complete exercise
of moderation may be obtained, and a better progress made
towards unity than is likely to be by a rigid contending to
impose different principles on one another ; or by impe-
tuous clamours of ' Lo here and lo there,' which at present
most men are taken up withal. Some few of them I shall
name unto you, as a pacific Coronis to the preceding critical
discourse ; and

-Si quid novisti rectius istis

Candidas imperii ; si non, liis utere mecum.

And they are these :

I. Whereas our Saviour hath determined that our happi-
ness consisteth not in the knowing the things of the gos-
pel, but in doing of them ; and seeing that no man can ex-
pect any benefit or advantage from or by Christ Jesus, but
only they that yield obedience unto him, to whom alone he
is a ' captain of salvation ;' the first thing wherein all that

384 A VINDICATION OF THE

profess Christianity ought to agree and consent together is,
jointly to obey the commands of Christ,/ to live godly,
righteously, and soberly in this present world,' following
after 'holiness without which no man shall see God :' until
we all agree in this, and make it our business, and fix it as
our end, in vain shall we attempt to agree in notional and
speculative truths ; nor would it be much to our advantage
so to do. For as I remember I have told you before, so I
now on this occasion tell you again, it will at the last day
appear, that it is all one to any man what party or way in
Christian religion he hath been of, if he have not personally
been born again, and upon mixing the promises of Christ
with faith, have thereupon yielded obedience unto him unto
the end. I confess men may have many advantages in one
way that they may not have in another : they may have bet-
ter means of instruction, and better examples for imitation ;
but as to the event, it will be one and the same with all un-
believers, all unrighteous and ungodly persons ; and men
may be very zealous believers in a party, who are in the
sight of God unbelievers as to the whole design of the gos-
pel. This is a principle wherein as 1 take it all Christians
agree, namely, that the profession of Christianity will do no
man the least good as to his eternal concernments, that lives
not up to the power of it ; yea, it will be an aggravation of
his condemnation : and the want hereof, is that which hath
lost all the lustre and splendour of the religion taught by
Jesus Christ in the world. Would Christians of all parties
make it their business to retrieve its reputation, wherein
also their own bliss and happiness is involved, by a uni-
versal obedience unto the precepts of it, it would insensibly
sink a thousand of their differences under ground. Were
this attended unto, the world would quickly say with ad-
miration

Magnus ab infegro seclorum nascitur ordo :
Jam nova progenies Coelo deiuittitur alto.

The old glorious beautiful face of Christianity would be re-
stored unto it again, which many deform more and more
every day by painting a dead carcase instead of the living
spouse of Christ. And if ever we intend to take one step
towards any agreement or unity, it must be by fixing this
principle in the minds of all men, that it is of no advantage

ANIMADVERSIONS ON FIAT LUX. 385

to any man whatever church or way in Christian religion
he be of, unless he personally believe the promises, and live
in obedience unto all the precepts of Christ, And that for
him who doth so, that it is a trampling of the whole gospel
under foot, to say that his salvation could be endangered by
his not being of this or that church or way ; especially con-
sidering how much of the world hath immixed itself into all
the known ways that are in it. Were this once well fixed
on the minds of men, and did they practically believe that
men shall not be dealt withal at the last day by gross, as of
this or that party or church, but that every individual person
must stand upon his own bottom, live by his own faith, or
perish for want of it, as if there had been no other persons
in the world but himself; we should quickly find their
keenness in promoting and contending for their several
parties taken off, their heat allayed, and they will begin to
find their business and concernment in religion to be ut-
terly another matter than they thought of. For the present,
some Protestants think, that when the Roman power is by
one means or other broken, which they expect, that then we
shall agree and have peace ; Romanists, on the other side,
look for, and desire the extirpation of all that they call he-
resy or heretics by one way or other : some, pretending
highly to moderation on both sides, especially among the
Protestants, hope that it may be attained by mutual con-
descension of the parties at variance, contemperation of
opinions and practices unto the present distant apprehen-
sions and interests of the chief leaders of either side ; what
issue and event their desires, hopes, and attempts, will have,
time will shew to all the world. For my part, until by a
fresh pouring out of the Spirit of God from on high, I see
Christians in profession agreeing in pursuing the end of
Christianity, endeavouring to be followers of Jesus Christ
in a conversation becoming the gospel, without trusting to
the parties wherein they are engaged; I shall have very
little hopes to see any unity amongst us, that shall be one
jot better than our present differences: to see this, if any
thing, would make me say

O mihi tarn longe maneat pars ultima vitje.

The present face of Christianity makes the world a weari-

VOL. XVIII. 2 c

386 A VINDICATION OF THE

some wilderness : nor should I think any thing a more ne-
cessary duty, than it would be for persons of piety and
ability to apologize for the religion of Jesus Christ ; and to
shew how unconcerned it is in the ways and practices of the
most that profess it ; and how utterly another thing it is,
from what in the world it is represented to be, so to put a
stop unto that atheism which is breaking in upon us from
the contempt that men have of that idea of Christian re-
ligion which they have taken from the manner of its pro-
fession, and lives of its professors ; were it not that I suppose
it more immediately incumbent on them and us all, to do
the same work in a real expression of its power and excel-
lency, in such a kind of goodness, holiness, righteousness,
and heavenliness of conversation, as the world is only as yet
in secret acquainted withal. When this is done, the way
for a farther agreement will be open and facile ; and, until it
be so, men will fight on,

Ipsique, nepotesque
Et nati natoruui, et qui nascentur ab illis.

We shall have no end of our quarrels. Could I see a he-
roic temper fall on the minds of men of the several parties
at variance, to bid adieu to the world, its customs, manners,
and fashions, which are all vain and perishing, not in a local
corporeal retirement from the men and lawful businesses of
it, or a relinquishment of the necessary callings and em-
ployments in it, but in their spirits and affections ; could I
see them taking up the cross of Christ, not on their backs
in its figure, but on their hearts in its power, and in their
whole conversation conforming themselves unto his blessed
example, so teaching all others of their parties what it is
that they build upon for a blessed eternity, that they may
not please and deceive themselves with their conceited or-
thodoxy in the trifling diff'erences which they have with
other Christians, I should hope the very name of perse-
cution, and every thing that is contrary to Christian mode-
ration, would quickly be driven out of Christendom ; and that
error, and whatever is contrary to the unity of faith, would
not be long lived after them. But wliilst these things are
far from us, let us not flatter ourselves, as though a windy
flourish of words had any efficacy in it to bring us to mode-
ration and unity. At variance we are, and at variance we

ANIMADVERSIONS ON FIAT LUX. 387

must be content to be j that being but one of the evils that
at this day triumph in the world over conquered Christianity.
This being supposed,

II. Whereas the doctrine of God is a mystery, in the
knowledge whereof men attain unto wisdom, according to
that measure of light and grace, which the Spirit, who di-
vides unto every man as he will, is pleased to communicate
unto them, if men would not frame any other rule or standard
unto that wisdom, and the various degrees of it, but only
that which God himself hath assigned thereunto, the fuel
would upon the matter be wholly taken away from the fire
of our contentions. All men have not, nor let men pretend
what they please to the contrary, ever had, nor ever will
have the same light, the same knowledge, the same spi-
ritual wisdom and understanding, the same degree of as-
surance, the same measure of comprehension in the things
of God. But whilst they have the same rule, the same
objective revelation, the use of the same means to grow
spiritually wise in the knowledge of it, they have all the
agreement that God hath appointed for them, or calls them
unto. To frame for them all in rigid confessions, or systems
of supposed credible propositions a Procrustes' bed to stretch
them upon, or crop them unto the size of, so to reduce them
to the same opinion in all things, is a vain and fruitless
attempt that men have for many generations wearied them-
selves about, and yet continue so to do. Remove out of
the way anathemas upon propositions arbitrarily composed
and expressed, philosophical conclusions, rules of faith of a
mere human composure, or use them no otherwise but only
to testify the voluntary consent of men's minds, in express-
ing to their own satisfaction the things which they do be-
lieve, and let men be esteemed to believe and to have at-
tained degrees in the faith according as they are taught of
God, with an allowance for every one's measure of means,
light, grace, gifts, which are not things in our own power,
and we shall be nearer unto quietness than most men ima-
gine. When Christians had any unity in the world, the
Bible alone was thought to contain their religion, and every
one endeavoured to learn the mind of God out of it, both
by their own endeavours, and as they were instructed
therein by their guides ; neither did they pursue this work
2c2

388 A VINDICATION OF THE

with any other end, but only that they might be strength-
ened in their faith and hope, and learn to serve God and
obey him, that so they might come to the blessed enjoy-
ment of him. Nor will there ever, I fear, be again any
unity among them, until things are reduced to the same
state and condition. But among all the vanities that the
minds of men are exercised v/ith in this world, there is none
to be compared unto that, of their hoping and endeavouring
to bring all persons that profess the religion of Jesus Christ,
to acquiesce in the same opinions about all particulars,
which are any way determined to belong thereunto ; espe-
cially considering how endlessly they are multiplied and
branched into instances, such for aught appears the first
churches took little or no notice of; nay, neither knew nor
understood any thing of them, in the sense and terms
wherein they are now proposed as a ' tessera' of communion
among Christians. In a word ; leave Christian religion
unto its 'primitive liberty, wherein it was believed to be re-
vealed of God, and that revelation of it to be contained in
the Scripture, which men searched and studied ; to become
themselves, and to teach others to be wise in the knowledge
of God, and living unto him, and the most of the contests
that are in the world, will quickly vanish and disappear.
But whilst every one hath a confession, a way, a church, and
its authority, which must be imposed on all others, or else
he cries to his nearest relations

Lupis et agnis quanta sortito obtigit
Tecum iinlii discordia est.

We may look for peace, moderation, and unity, when we
are here no more, and not sooner. So that,

III. If those theological determinations that make up at
this day amongst some men the greatest part of those asser-
tions, positions, or propositions, which are called articles of
faith, or truth, which are not delivered in the words that
the Spirit of God teacheth, but in terms of art, and in an-
swer unto rules and notions, which the world might happily
without any great disadvantage been unacquainted withal
unto this day, had not Aristotle found them out, or stum-
bled on them, might be eliminated from the city of God, and
communion of Christians, and left for men to exercise their
wits about who have nothing else to do, and the doctrine of

ANIMADVERSIONS ON FIAT LUX. 389

truth which is according unto godliness, left unto that noble,
heavenly, spiritual, generous amplitude, wherein it was de-
livered in the Scripture and believed in the first churches,
innumerable causes of strife and contentions would be taken
away; but, ' ferri video mea gaudia ventis,' small hopes
have I to see any such impression and consent to befall the
minds of concerned men ; and yet, I must confess, I have
not one jot more, of the reuniting the disciples of Christ in
iove and concord. But most men that profess any thing of
divinity, have learned it as an art, or human science ; out
of the road, compass, and track whereof, they know nothing
oftheraind of God; nay, many scarce know the things in
themselves, and as they are to be believed, which they are
passing skilful in, as they are expressed in their arbitrary
terms of art, which none almost understand but themselves.
And is it likely that such men, who are not a few m the
world, will let go their skill and knowledge, and with them
their reputation and advantage, and to sacrifice' them all to
the peace and agreement that we are seeking after ? Some
learn their divinity out of the late and modern schools, both
in the reformed and papal church ; in both which a science
is proposed under that name, consisting in a farrago of cre-
dible propositions, asserted in terms suited unto that phi-
losophy that is variously predominant in them. What a
kind of theology this hath produced in the papacy, Agricola,
Erasmus, Vives, Jansenius, with innumerable other learned
men of your own, have sufficiently declared. And that it
hath any better success in the reformed churches, many
things which I shall not now instance in, give me cause to
doubt. Some boast themselves to learn their divinity from
the fathers, and say, they depart not from their sense and
idiom of expression in what they believe and profess. But
we find by experience, that what for want of wisdom and
judgment in themselves, what for such reasons taken from
the writings which they make their oracles, which I shall
not insist upon, much of the divinity of some of these men
consists in that, which to avoid provocation, I shall not ex-
press. Whilst men are thus pre-engaged, it will be very
hard to prevail with them to think, that the greatest part of
their divinity is such, that Christian religion, either as to
the matter, or at least as to that mode wherein alone they

390 A VINDICATION OF THE

have imbibed it, is little or not at all concerned in ; nor
will it be easy to persuade them that it is a mystery laid up
in the Scripture ; and all true divinity a wisdom in the
knowledge of that mystery ; and skill to live unto God ac-
cordingly; without which, as I said before, we shall have no
peace or agreement in this world. * Nobis curiositate opus
non est post Jesum Christum, nee inquisitione post evan-
gelium,' says Tertullian. ' Curiosity after the doctrine of
Christ, and philosophical inquisitions' (in religion) 'after the
gospel belong not unto us.' As we are,

IV. It were well, if Christians would but seriously con-
sider, what and how many things they are wherein their pre-
sent apprehensions of the mind and will of God do centre
and agree ; I mean as to the substance of them, their nature
and importance, and how far they will lead men in the ways
of pleasing God, and coming to the enjoyment of him.
Were not an endeavour to this purpose impeded by many
men's importunate cries of all or none, as good nothing at
all, as not every thing, and that in this or that way, mode,
or fashion ; it might not a little conduce to the peace of
Christendom. And I must acknowledge unto you, that I
think it is prejudice, carnal interest, love of power, and pre-
sent enjoyments, with other secular advantages, joined with
pride, self-will and contempt of others, that keep the pro-
fessors of Christianity from conspiring to improve this con-
sideration. But God help us, we are all for parties, and
our own exact being in the right, and therein the only
church of Christ in the earth ; at least that others are so,
only so far as they agree with us, we being ourselves the
rule and standard of all gospel church state, laying weight
upon what we differ from others in, for the most part ex-
ceedingly above what it doth deserve. Were 'the same
mind in us that was in Christ Jesus,' the same frame of spirit
that was in his blessed apostles, we should be willing to try
the effects of his love and care towards all that profess his
name, by a sedate consideration at least, how far he hath
instructed them in the knowledge of his will, and what ef-
fects this learning of him may produce. And to tell you
truly, I do not think there is a more horrid monster in the
earth than that opinion is, which in the great diversity that
there is among Christians in the world, includes happiness

ANIMADVERSIONS ON FIAT LUX. 391

and salvation within the limits and precincts of any party
of them ; as though Christ, and the gospel, their own faith,
obedience, and sufferings, could not possibly do them any
good in their station and condition. This is that Alecto,

Cai tristia bella
Iraque insidisque et criinina iioxia cordi,
Odit et ipse pater Pluton, odere sorores
Tartareaj monstrum : Tot sese vertit in ora.
Tain sa2va3 facias, tot pullulat atra colubris.

Wherever this opinion takes place, which indeed bids defi-
ance to the goodness of God, and the blood of Christ with
a gigantic boldness, for men to talk of moderation, unity,
and peace, is to mock others and to befool themselves in
things of the greatest importance in the world : ' Altera
manu ostentant panem, altera lapidera ferunt.' For my own
part, I have not any firmer persuasion in and about these
things, nor that yields more satisfaction and contentment
unto my mind in reflections upon it, than this ; that if a
man sincerely believe all that, and only that, wherein all
Christians in the world agree, and yield obedience unto
God according to the guidance of what he doth so believe,
not neglecting or refusing the knowledge of any one truth
that he hath sufficient means to be instructed in, he need
not go unto any church in the world to secure his salvation.
' Hie murus aheneus esto.' It is true, it is the duty of such
a man to join himself unto some church of Christ or other,
which walks in professed subjection unto his institutions,
and in the observation of his appointments. But to think
that his not being of, or joining with this or that society,
should cut him off from all hopes of a blessed eternity, is
but to entertain a viper in our minds, or to act suitably to
the principles of the old serpent, and to put forth the venom
of his poison. Some of the ancients indeed tell us, that out
of the catholic church there is no salvation. And so say I
also, but withal, that the belief mentioned of the truths ge-
nerally embraced by Christians in their present divisions in
the world (I still speak of the most famous and numerous
societies of them), and its profession, do so constitute a man
a member of the catholic church, that whilst he walks an-
swerably to his profession, it is not in the povv^er of this or
that, no not of all the churches in the world, to divest him
of that privilege. Nor can all these cries that are in the

,392 A VINDICATION OF THE

world. We are the church, and we are the church ; you are
not the church, and you are not the church, persuade me
but that as every assembly in the general notion of it is a
church, so every assembly of Christians that ordinarily meet
to worship God in Christ according to his appointment, is
a church of Christ,

Haec mi pater
Te dicere requum fuit et id defeiidere.

When you talked of moderation and unity, such principles
as these had better become you, than those which you either
privately couched in your discourse, or openly insisted on.
Men that think of reducing unity among Christians, upon
the precise terms of that truth which they suppose them-
selves 'insolidum' possessors of, ' Ipsi sibi somnia fingunt,'
do but entertain themselves with pleasant dreams, which a
little consideration may awake them from charity, conde-
scension, a retrenchment of opinions with a rejection of
secular interests, and a design for the pursuit of general
obedience, without any such respect to the particular en-
closures which diversity of opinions and different measures
of light and knowledge have made in the field of the Lord,
as should confine the effects of any duty towards the dis-
ciples of Christ, unto those within them, with the like act-
ings of minds suited unto the example of Jesus Christ, must
introduce the desired unity, or we shall expect it in vain.

These are some of my hasty thoughts upon the princi-
ples of Protestants before-mentioned, which you and others,
may make use of, as you and they please. In the mean time
I shall pray that we may, amidst all our differences, love one
another, pray for one another, wait patiently for the commu-
nication of farther light unto one another, leave evil sur-
mises, and much more the condemning and seeking the ruin
of those that dissent from us, which men usually do on
various pretences, most of them false and coined for the
present purpose. And when we can arrive thereunto, I
shall hope that from such general principles as before-men-
tioned, somewhat may be advanced towards the peace of
Christians ; and that there will be so, when the whole con-
cernment of religion shall in the providence of God be un-
ravelled from that worldly and secular interest, wherewith
it hath been wound up and entangled for sundry ages ; and

ANIMADVERSIONS ON FIAT LUX. 393

when men shall not be engaged from their cradles to their
graves in a precipitate zeal for any church, or way of pro-
fession, by outward advantages inseparably mixed and
blended with it before they came into the world. In the
mean time, to expect unity in profession, by the reduction
of all men to a precise agreement in all the doctrines that
have been and are ventilated among Christians, and in all
acts and ways of worship ; is to refer the supreme and last
determination of things evangelical to the sword of secular
power and violence ; and to inscribe ' vox ultima Christi,'
upon great guns and other engines of war ; seeing otherwise
it will not be effected, and what may be done this way I
know not.

Sponte tonat coeunt ipsse sine flamine nubes.

CHAP. X.

Farther vindication of the second chapter of the Animadversions ; the
remaining' principles of Fiat Lux considered.

It is time to return, and put an end unto our review of those
principles, which I observed your discourse to be built upon.
The next, as laid down in the Animadversions, p. 103. [p. 55.]
is, ' That the pope is a good man, one that seeks nothing
but our good, that never did us harm, but hath the care and
inspection of us committed unto him by Christ.' In the
repetition hereof you leave out all the last part, and express
no more, but ' the pope is a good man, and seeks nothing
but our good ;' and therein aim at a double advantage unto
yourself. First, That you may with some colour of truth,
though really without it, deny the assertion to be yours,
when as the latter part of it, which upon the matter, is that
which gives the sense, and determines the meaning of the
whole, is expressly contended for by you, and that fre-
quently, and at large. Secondly, That you may vent an
empty cavil against that expression, * seeks nothing but
our good ;' whereas, had you added the next words, ' and
never did us harm,' every one would have perceived in what
sense the former were spoken, and so have prevented the

394

A VINDICATION OF THE

frivolous exception. Your words are, ' This also I nowhere
aver, for I never saw him, nor have any such acquaintance
with him as to know whether he be a good man, or no :
though in charity I do not use to judge hardly of any body ;
much less could say, that he whom I know to have a ge-
neral solicitude for all churches, seeks nothing but our
good. Sir, if I had pondered my words in Fiat Lux no better
than you heed yours in your Animadversions upon it, they
might even go together both of them to lay up pepper and
spices, or some yet more vile employment.'

For what you have said of the pope, I desire the reader
to consult your paragraph so entitled : and if he find not
that you have said ten times more inthe commendation of him
than I intimated in the words laid down for your principle,
I am content to be esteemed to have done you wrong. You
have indeed not only set him out as a good man, but have
made him much more than a man, and have ascribed that
unto him, which is not lawful to be ascribed unto any man
whatever. Some of your expressions I have again reminded
you of, and many others of the same nature might be in-
stanced in : and what you can say more of him than you have
done, unless you would 'exalt him above all that is called
God, and worshipped ;' unless you should set him ' in the tem-
ple of God, and shew him that he is God,' I know not. Let
the reader, if he please, consult your expressions, where you
have placed them ; I shall stain paper with them no more.
And you do but trifle with us, when you tell us that 'you
know not the pope, nor have any such acquaintance with
him, as to know whether he be a good man or no.' As
though your personal acquaintance with this or that pope,
belonged at all to our question. Although I must needs
say, that it seems very strange unto me, that you should
hang the weight of religion, and the salvation of your own
soul, upon one of whom you know not so much as whether
he be a good man, or no. For my part, I am persuaded there
is no such hardship in Christian religion, as that we should
be bound to believe, that all the safety of our faith and sal-
vation depends on a man, and he such a one as concerning
whom we know not whether he be a good man or no. The
apostle lays the foundation of our hope in better ground,
Heb. i. 1 — 3. And yet whatever opinion you may have of

ANIMADVERSIONS ON FIAT LUX. 395

your present pope, you are forced to be at this indifFerency
about his honesty, because you are not able to deny but that
very many of his predecessors, on whose shoulders the weight
of all your religion lay, no less than you suppose it doth on
his who now sways the papal sceptre, were very brutes, so far
from being good men, as that they may be reckoned amongst
the worst in the world. Protestants, as I said, are persuaded
that their faith is laid up in better hands. With the latter
part of my words, as by you set down, you play sophisti-
cally, that you might say something to them (as to my
knowledge, I never observed any man so hard put to it, to
say somewhat, were it right or wrong), which seems to be
the utmost of your design. You feign the sense of my words
to be, 'that the pope doth no other thing in the world but
seek our good :' and confute me by saying, 'that he hath a
general solicitude for all churches.' But, sir, I said not, 'he
doth nothing but seek our good ;' but only, 'he seeks nothing
but our good, and never did us harm.' And you may quickly
see how causelessly you fall into a contemplation of your
accuracy in your Fiat, and of the looseness of my expres-
sions in the Animadversions. For although I acknowledge
that discourse to have been written in greater haste than
perhaps the severer judgments of learned men might well
allow of, as is also this return unto your epistle, being both
of them proportioned rather unto ihe merit of your discourse,
than that of the cause in agitation between us ; yet I cannot
see that you or any man else, hath any just cause to except
against this expression of my intention, which yet is the
only one, that in that kind, falls under your censure. For
whereas I say, that the pope seeks nothing but our good,
and that he never did us harm, would any man living but
yourself, understand these words any otherwise, but with
reference unto them of whom I speak ? that is, as to us, he
seeks nothing but our good, whatever he doth in the world
besides. And is it not a wild interpretation, that you make
of my words, whilst you suppose me to intimate, that ' abso-
lutely the pope doth nothing in the world,' or hath no other
business at all that he concerns himself in, but only the seek-
ing of our good in particular ? If you cannot allow the books
that you read the common civility of interpreting things in-
definitely expressed in them, with the limitations that the

396 A VINDICATION OF THE

subject matter whereof they treat requires, you had better
employ your time in any thing than study, as being not able
to understand many lines in any author you shall read. Nor
are such expressions to be avoided in our common discourse.
If a man, talking of your Fiat, should say, that you do nothing
but seek the good of your countrymen, would you interpret
his words, as though he denied that you say mass, and hear
confessions, or to intimate that you do nothing but write
Fiats? and you know with whom lies both ' jus et norma
loquendi.'

The tenth and last principle is, 'That the devotion of Ca-
tholics far transcends that of Protestants ;' so you now ex-
press it : what you mention being but one part of three, that
the Animadversions speak unto. Hereunto you reply, ' But,
sir, I never made in Fiat Lux any comparisons between your
devotions ; nor can I say how much the one is, or how little
the other: but you are the maddest commentator that I have
ever seen : you first make the text, and then Animadversions
upon it.' Pray, sir, have a little patience, and learn from this
instance not to be too confident upon your memory for the
future. I shall rather think that fails you at present, than
your conscience ; but a failure I am sure there is, and you
shall take the liberty to charge it where you please, which
is more than every one would allow you. I would indeed
desirously free myself from the labour of transcribing aught
that you have written to this purpose in your Fiat; and only
refer you to the places which you seem to have forgotten.
But because this is the last instance of this kind that we are
to treat about, and you have by degrees raised your confi-
dence, in denying your own words to that height, as to ac-
cuse them of madness who do but remind you of them; I
shall represent unto once again you what you have written
to this purpose ; and I am persuaded upon your review of it,
you will like it so well, as to be sorry that ever you disowned
it. I shall instance only in one place, which is sect. 22. pp.
270, 271. where your words are these, ' When 1 beheld' (in the
Catholic countries) * the deep reverence and earnest devotion
of the people, the majesty of their service, the gravity of their
altars, the decency of their priests ; certainly, said I within
myself, this is the house of God, the gate of heaven. Alas,
our churches in England as they be now, be as short of

ANIMADVERSIONS ON FIAT LUX. 397

those, either for decency, use, or piety, as stables to a princely
palace. There they be upon their knees all the week long
at their prayers, many of them constantly an hour together
in the morning, and half an hour he that is least; and my
house, said God, is the house of prayer; but our churches
are either shut up all the week, or, if they be open, are wholly
taken up with boys shouting, running, and gambolling all
about. On Sundays indeed our people sit quiet, and de-
cently dressed, but to bow the knee is quite ouj; of fashion;
and if any one chance to do it, as it is rare to behold, so he
is very nimble at it, and as soon up as down, as if he made a
courtship with his knees, and only tried if his nerves and
sinews were as good to bow as to stand upright, and our
whole religious work here, is to sit quietly whilst the minister

speaks upon a text, and that we spend all our days, ever

learning and teaching,' &c. If this discourse must be es-
teemed text, I pray tell me whose it is, yours or mine ; or
whether it doth not contain a comparison between the de-
votion of your Catholics and Protestants; and whether that
that of the former be not preferred above the other : and
when you have done so, pray also tell me whether you sup-
pose it an honest and candid way of hanging matters of this
importance, or indeed of any sort whatever, for a man to say
and unsay at his pleasure, according unto what he appre-
hends to be for his present advantage. And whether a man
may believe you, that you so accurately pondered the words
of your Fiat, as you seem to pretend; seeing you dare not
abide by what you have written, but disclaim it; and yet I
confess this may fall out, if your design in the weighino- of
your words, was so to place them, as to deceive us by them •
which indeed it seems to have been. But it is your happi-
ness, that your words are brought unto other men's scales
after they had so fairly passed your own. For the devotioii
itself (by the way) of Catholics, which you here paint forth
unto us, it looks very suspiciously to be painted. The piety
of your churches wherein they exceed ours, I confess I un-
derstand not ; and your people's frequenting public places
to perform their private devotions, leans much to the old
Pharisaism, which our Saviour himself hath branded to all
eternity for hypocritical, and carried on with little attend-
ance unto his precept of making the closet, and that with

398 A VINDICATION OF THE

the door shut upon the devotionists, the most proper seat of
private supplications. Besides, if their prayers consist, as
for the most part they do, in going over by tale a set num-
ber of sayings which they little understand, you may do
well to commend your devotion to them that understand not
one word of gospel, for those that do will not attend unto
it. And so I have once more passed through the principles
of your work, with a fresh discussion of some of them, which
I tell you again I suppose sufficient to satisfy judicious and
ingenuous persons, in the sophistry and inconclusiveness of
the whole : my farther procedure being intended for the sa-
tisfaction of yourself, and such others as have imbibed the
prejudices which you endeavour to forestall your minds
withal, and thereby have given no small impeachment unto
your judgment and ingenuity.

CHAP. XI.

Judicious readers. Schoolmen the forgers of popery. Nature of the
discourse in Fiat Lux.

Your ensuing discourses are such as might well be passed
by, as containing nothing serious or worth a review.

An passim sequerercorvum ?

Ludicrous similitudes, with trifling exceptions to some words
in the Animadversions, cut off from that coherence wherein
they are placed, are the chief ingredients of it. With these
you aim with your wonted success to make sport :

Venite in ignem

Pleni ruris et inficetiarum '
Annales Volusi

I wish we had agreed beforehand,

Ut faceres tu quod velles, nee non ego possem,
Indulgere mihi.

That I might have been freed from the consideration of such
trifles : as the case stands, I shall make my passage through
them with what speed I can.

First, You except against the close of the considera-
tion of your principles, namely, ' That I would do so to ray
book also, if I had none to deal with, but ingenuous and ju-
dicious readers.' And tell me, that ' it seems what follows is

ANIMADVERSIONS ON FIAT LUX. 399

for readers neither judicious, nor ingenuous.' But why so, I
pray ? That which is written for the information of them who
want either judgment or ingenuity, may be also written for
their use who have both. Neither did I speak absolutely of
them that were ingenuous and judicious, but added also, that
they were such as had an acquaintance with the state of reli-
gion of old, and at this day in Europe, with the concernment of
their own souls in these things. With such as these, I sup-
posed then, and do still, that a discovery of the sophistry of
your discourse, and the falseness of the principles you pro-
ceeded on, was sufficient to give them satisfaction as to the
usefulness of the whole without a particular ventilating of
the flourishes that you made upon your sandy foundations.
But because I know there were some, that might by the
commendation of your friends light upon your discourse,
that either being prepossessed by prejudices might want
the ingenuity to examine particularly your assertions and
inferences, or through unacquaintedness with the stories of
some things, that you referred unto, might be disenabled to
make a right judgment of what you averred, I was willing to
take some farther pains also for your satisfaction. And
what was herein done, or spoken amiss, as yet I cannot dis-
cern. But I am persuaded, that if you had not supposed
that you had some of little judgment and less ingenuity to
give satisfaction unto, you would never have pleased yourself,
with the writing of such empty trifles, in a business wherein
you pretend so great a concernment.

Page 31. You observe that I say, 'The schoolmen were
the hammerers and forgers of popery :' and add, ' Alas, sir, I
see that anger spoils your memory ; for the twelfth and thir-
teenth chapter you make popery to be hammered and forged
not a few hundreds of years before any schoolmen were ex-
tant : and therefore tell me that I hate the schoolmen as the
Frenchmen do Talbot, for having been frightened with them
formerly ;

Sed risu inepto res ineptior nulla est.'

I confess the language of your schoolmen is so corrupt and
barbarous, many of the things they sweat about so vain,
curious, unprofitable, their way of handling things, and ex-
pressing the notions of their minds so perplexed, dark, ob-
scure, and oftentimes unintellisrible, divers of their assertions

400 A VINDICATION aF THE

and suppositions so horrid and monstrous ; the whole sys-
tem of their pretended divinity so alien and foreign unto
the mystery of the gospel, that I know no great reason that
any man hath much to delight in them. These things have
made them the sport and scorn of the learnedest men that
ever lived in the communion of your own church. What one
said of old of others, may be well applied unto them.

Statum lacessnnt omnipotentis Dei

Calumniosis litibus.
Fidera minutis dissecant ambagibns

Ut quisque est linguar neqiiior.
Solvimt ligantque quEestionum vincula

Per Syllogisraos plectiles.

Indeed to see them come forth harnessed with syllogisms
and sophisms, attended with obs and sols, speaking part the
language of the Jews, and part the language of Ashdod,
fighting and contending among themselves, as if they had
sprung from the teeth of Cadmus' serpent, subjecting all the
properties, decrees, and actions of the holy God to your pro-
fane babblings, might perhaps beget some fear in the minds
of men not much guilty of want of constancy, as the sight
of the Harpies did of old to ^nseas and his companions, of
whom they gave that account,

Tristiiis baud illis monstrum nee savior uUa
Pestis, et ira Deuni, Stygiis sese extulit undis.
Vidimus, et subita gelidus foniiidine sanguis
Diriguit, cecidere anirai.

But the truth is, there is no real cause of fear of them :
they are not like to do mischief to any, unless they are re-
solved aforehand to give up their faith in the things of God
to the authority of this or that philosopher, and forego all
solid rational consideration of things, to betake themselves
to sophistical canting, and the winding up of subtlety into
plain nonsense; which oftentimes befalls the best of them;
whence Melchior Canus, one of yourselves, says of some of
your learned disputes, * Puderet me dicere non intelligere,
si ipsi intelligerent qui tractarunt.' ' I should be ashamed
to say I did not understand them, but that they understood
not themselves,' Others may be entangled by them, who
if they cannot untie your knots, they may break your webs,
especially when they find the conclusions, as oftentimes
they are, directly contrary to Scripture, right reason, and na-
tural sense itself. For they are the genuine offspring of the old
sophisters whom Lucian talks of in his Menippus, or vtKpofxav-

ANTMADVEIISIONS ON FIAT LUX. 401

ria, and tells us that in hearing the disputations, to navTiov
oeivbjv (tTOTToraTOv, on TTzgi nov tvavTuoTciTiov eKaarog avTiov
\iywv o-^oSjOa veKovvrag koX m^avovg \6yovg fTropt^tro, wore
jUTjre Tw ^epfiov to avTO TTpajfxa XeyovTi, ju/jt£ ti^ ipv)(^pbv
avTiXijeiv t'x^'^' '^^^ Tavra tiSora (TiKJxog ojg ouk av ttote 3'fp/xov
Ti tiT) Koi ipv)(^pov Iv TavTw xpovM. ' That/ saith he, * which
seemed the most absurd of all, was, that when they disputed
of things absolutely contrary, they j^et brought invincible
and persuasive reasons to prove what they said : so that I
durst not speak a word against him that affirmed hot and
cold to be the same, although I knew well enough that the
same thing could not be hot and cold at the same time.'
And therefore he tells, us that in hearing of them he did
like a man half asleep, sometimes nod one way, and some-
times another, which is certainly the deportment of the
generality of them who are conversant in the wrangles of
your schoolmen. But whatever I said of them, or your
church, is perfectly consistent with itself, and the truth.
I grant that before the schoolmen set forth in the world,
many unsound opinions were broached in, and many su-
perstitious practices admitted into your church : and a
great pretence raised unto a superintendency over other
churches, which were parts of that mass out of which your
popery is formed. But before the schoolmen took it in
hand, it was 'rudis indigestaque moles,' a heap, not a house.
As rabbi Juda Hakkadosh gathered the passant traditions
of his own time among the Jews into a body or system,
which is called the Mishna or duplicate of their law,
Vt^herein he composed a new religion for them, sufficiently
distant from that which was professed by their forefathers ;
so have your schoolmen done also. Out of the passant
traditions of the days wherein they lived, blended with so-
phistical corrupted notions of their own, countenanced and
gilded with the sayings of some ancient writers of the
church, for the most part wrested or misunderstood, they
have hammered out that system of philosophical traditional
divinity, which is now enstamped with the authority of the
tridentine council, being as far distant from the divinity of
the New Testament, as the farrago of traditions collected
by Rabbi Juda, and improved in the Talmud s, is from that
of the old.

VOL, xviii. 2d

402 A VINDICATION OF THE

Page 33 — 35. Having nothing else to say, you fall
again upon my pretended mistake, of considering that as
* spoken absolutely by you, which you spake only upon sup-
position ;' and talk of ' metaphysical speculations in your
Fiat, which you conceive me very unmeet to deal withal ;
and direct me to Bellarmine's catechism, as better suiting
my inclination and capacity.' But, sir, we are not wont
here in England to account cloudy, dark, sophistical decla-
mations to be metaphysical speculations ; nor every feigned
supposition to be a philosophical abstraction. I wish you
would be persuaded that there is not the least tincture of
any solid metaphysics in your whole discourse. It may be
indeed you would be angry with them that should undeceive
you ; and cry out,

Pol rae occidistis amici,

Non servastis,

As he did,

Cui demptus per vira mentis gratissimus error.

You may perhaps please yourself with conceits of your me-
taphysical achievements ; but your friends cannot but pity
you to see your vanity. The least youth in our universities
will tell you, that to make a general supposition true or
false, and to flourish upon it with words of a seeming pro-
bability, without any cogency or proof, belongs to rhetoric,
and not at all to metaphysics. And this is the very nature
of your discourse. Nor do I mistake your aim in it, as you
pretend : I grant in the place you would be thought to
reply unto, though you speak not one word to the purpose,
that your inquiry is after a means of settling men in the
truth, upon supposition that they are not yet attained
thereunto ; and you labour to shew the difficulty that there
is in that attainment, upon the account of the insufficiency
of many mediums that may be pretended to be used for that
end. In answer unto your inquiry, I tell you directly, that
the only means of settling men in the truth of religion, is
divine revelation ; and that this revelation is entirely and
perfectly contained in the Scripture, which therefore is a
sufficient means of settling all men in the truth. Suppose
them 'rasae tabula;,' suppose them utterly ignorant of truth ;
suppose them prejudiced against itj suppose them divided

ANIMADVERSIONS ON FIAT LUX. 403

amongst themselves about it ; the only safe, rational, secure
way of bringing them all to settlement is their belief of the
revelation of God contained in the Scripture. This I ma-
nifested unto you in the Animadversions, whereunto you
reply by a commendation of your own metaphysical abilities
with the excellencies of your discourse; without taking the
least notice of my answer, or the reasons given you against
that fanatical groundless 'credo,' which you would now again
impose upon us.

CHAP. XII.

False suppositions, causing false and absurd consequences. Whence we
had the gospel in England, and by whose means. What is our duty in
reference unto them by whom we receive the gospel.

Page 36. You insist upon somewhat in particular that
looks towards your purpose, which shall therefore be dis-
cussed; for I shall not willingly miss any opportunity that
you will afford me, of examining whatever you have to
tender in the behalf of your dying cause. You mind me
therefore of my answer unto that discourse of yours ; * If
the Papist or Roman Catholic who first brought us the
news of Christianity, be now become so odious; then may
likewise the whole story of Christianity be thought a ro-
mance. You speak with the like extravagancy, and mind
not my hypothetics at all, to speak directly to my inference
as it became a man of art to do : but neglecting my conse-
quence, which in that discourse is principally and solely
intended ; you seem to deny my supposition : which if my
discourse had been drawn into a syllogism, would have
been the minor of it. And it consists of two categories :
First, That the Papist is now become odious ; Secondly,
That the Papist delivered us the first news of Christianity.
The first of these you little heed: the second you deny.
That the Papist, say you, or Roman Catholic first brought
Christ and his Christianity into this land, is most untrue :
I wonder, Sec. And your reason is, because if any Romans
came hither, they were not Papists, and indeed our Chris-
2 D 2

404 A VINDICATION OF THE

tianity came from the east. And this is all you say to my
hypothetic, or conditional ratiocination, as if I had said
nothing at all, but that one absolute category, which being
delivered before, I now only suppose. You used to call me
a civil logician; but I fear a natural one as you are, will
hardly be able to justify this notion of yours as artificial.
A conditional hath a verity of its own, so far differing from
the supposed category, that this being false, that may yet
be true. For example, if I should say thus, A nian who
hath wings as an eagle, or if a man had wings of an eagle,
he might fly in the air as well as another bird ; and such an
assertion is not to be confuted by proving that a man hath
not the wings of an eagle.'

The substance of this whole discourse, is no more but
this, That because the inference upon a supposition may
be a consequence logically true, though the supposition be
false, or feigned ; therefore the consequent, or thing in-
ferred also is really true, and a man must fly in the air, as
you say, like another bird. But, sir, though every conse-
quence be true logically, that is lawfully inferred from its
premises, be they true or false ; and so must in disputation
be allowed ; yet, where the consequent is the thing in
question, to suppose that if the consequence be lawfully
educed from the premises, that it also must be true, is a
fond surmise. And therefore they know 'qui nondum acre
laventur,' that the way to disappoint the conclusion of an
hypothetic syllogism, is to disprove the category included
in the supposition, when reduced into an assumption from
whence it is to be inferred. For instance, if the thing in
question be. Whether a man can fly in the air (as you say)
like another bird ; and to prove it, you should say, if he
lias wings he can do so : the way I think to stop your pro-
gress, is to deny that he hath wings. And if you should
continue to wrangle that your inference is good, if he hath
wings, he may fly like another bird, you would but make
yourself ridiculous. But if you may be allowed to make
false and absurd suppositions, and must have them taken
for granted, you are very much to blame if you infer not
conclusions unto your own purpose. And this in general
is your constant way of dealing : unless we will allow you
to suppose yourselves to be the church, and that all the ex-

ANIMADVERSIONS ON FIAT LUX. 405

cellent things which are spoken of the church belong unto
you alone, with the like groundless presumptions, you are
instantly mute, as if there had appeared unto you

Harpocrates digito qui significat St.

But if in the case in agitation between us, I should permit
you without control to make what suppositions you please,
and to make inferences from them, which must be admitted
for truth, because logically following upon your supposi-
tions, what man of art I might have appeared unto you, I
know not: I fear with others, I should scarcely have pre-
served the reputation of common sense or understanding.
And I must acknowledge unto you, that I am ignorant of
that logic which teacheth men to suffer their adversaries to
proceed and infer upon absurdities and false suppositions,
to oppose the truth which they maintain. And yet I know
well enough what Aristotle hath taught us concerning to
Xa/ijSavEtv TO Iv «PXP' "^"^ '''^ o^vairiov wg a'lTiov riQivai, in
which part of his logic, you seem to have been most con-
versant.

But let us once again consider your ratiocination as
here you endeavour to reinforce, it. Your supposition you
say 'includes these two categories : First, That the Papists
are become odious unto us ; Secondly, That the Papists
delivered us the first news of Christianity.' Well, both these
propositions I deny. Papists are not become odious unto
us, though we love not their popery : Papists did not bring
us the first news of Christianity. This I have proved unto
you already, and shall yet do it farther. Will you now be
angry and talk of logic, because I grant not the consequent
of these false pretensions to be true ? as if every syllogism
must of necessity be true materially, v/hich is so in form.
But yet farther, to discover your mistake, I was so willing
to hear you out unto the utmost of what you had to say,
that in the Animadversions after the discovery of the falsity
of the assertions that it arose from, I suffered your supposi-
tion to pass, and shewed you the weakness of your inference
upon it. And the reason of my so doing, was this ; that
because though the Papists brought not the gospel first
into England, yet I do not judge it impossible but that they
may be the means of communicating it unto some other

406 A VINDICATION OF THE

place or people ; and I would be loath to grant, that they
who receive it from them, must either always embrace their
popery, or renounce the gospel. I confess a great en-
tanglement would be put on the thoughts and minds of
such persons, by the principle of the infallibility of them
that sent your teachers, whereinto it may be also they
would labour to resolve your belief. But yet if withal
you shall communicate unto them the gospel itself, as the
great repository of the mysteries of that religion wherein
you instruct them, there is a sufficient foundation laid
for their reception of Christianity, and the rejection of
your popery. For when once the gospel hath evidenced
itself unto their consciences that it is from God, as it
will do if it be received unto any benefit or advantage
at all, they will, or may easily discern, that those who
brought it unto them, were themselves in many things de-
ceived in their apprehensions of the mind of God therein
revealed ; especially as to your pretence of the infallibility
of any man, or men, any farther than his conceptions agree
with what is revealed in that gospel which they have re-
ceived, and now for its own sake believe to be from God.
And once to imagine, that when the Scripture is received by
faith, and hath brought the soul into subjection to the au-
thority of God, exerting itself in it, and by it, that it will
not warrant them in the rejection of any respect unto men
■whatever, is, *to err not knowing the Scripture, nor the
power of God.' In this condition of things, men will bless
God for any means which he was pleased to use in the com-
municating the gospel unto them ; and if those who were em-
ployed in that work shall persist in obtruding upon their faith
and worship, things that are not revealed, they will quickly
discover such a contradiction in their principles, as that it is
utterly impossible that they should rationally assent unto, and
embrace them all, but either they must renounce the gospel
which they have brought them, or reject those other prin-
ciples which they would impose upon them that are contrary
thereunto. And whether of those they will do, upon a sup-
position that the gospel hath now obtained that authority
over their consciences and minds, which it claims in and
over all that receive it, it is no hard matter to determine.
Men, then, who have themselves mixed the doctrine of the

ANIMADVERSIONS ON FIAT LUX. 407

gospel with many abominable errors of their own, may in
the providence of God be made instrumental to convey the
gospel unto others. At the first tender of it they may for
the truth's sake which they are convinced of, receive also the
errors that are tendered unto them, as being as yet not able
to discern the chaff from the wheat. But when once the
gospel is rooted in their minds, and they begin to have their
senses exercised therein to discern between good and evil,
and their faith of the truth they receive is resolved into the
authority of God himself, the author of the gospel, they have
their warrant for the rejection of the errors which they had
before imbibed, according as they shall be discovered unto
them. For though they may first consider the gospel on
the proposition of them that first bring them the tidings of
it, as the Samaritans came to our Saviour upon the informa-
tion of the woman ; yet, when they come to experience them-
selves its power and efficacy, they believe it for its own sake,
as those did also in our Lord Jesus Christ upon his own ac-
count; when this is done, they will be enabled to distin-
guish, as the prophet speaks, ' between a dream and a pro-
phecy, between chaff and wheat,' between error and truth.
And thus if we should grant that the first news of Christi-
anity was brought into England by Papists, yet it doth not
at all follow, that if we reject popery, we must also reject
the gospel or esteem it a romance. For if we should have
received pcpery, we should have received it only upon the
credit and authority of them that brought it : but the truth
of Christianity we should have received on the authority of
the gospel, which was brought unto us ; so that our enter-
tainment of popery and Christianity standing not on the same
bottom or foot of account, we might well reject the one and
retain the other. But this consideration as to us, is need-
less; they were not Papists which brought Christianity first
into this land. Wherefore, well knowing that the whole
strength of their reasoning depends on the supposition that
they were so, you proceed to confirm it in your manner, that
is, by saying it over again. But we will hear you speaking
your own words.

'We had not our Christianity immediately from the east,
nor from Joseph of Arimathea, we Englishmen had not. For
as he delivered his Christianity unto some Britons, when

408

A VINDICATION OF THE

our land was not called England, but Albion, or Brittany,
and the inhabitants were not Englishmen but Britons or
Cimbrians ; so likewise did that Christianity, and the whole
news of it quite vanish, being suddenly overwhelmed by the
ancient deluge of paganism; nor did it ever come from thera
to us : nay, the Britons themselves had so forgot and lost it,
that they also needed a second conversion, which they re-
ceived from pope Eleutherius : and that was the only news
of Christianity which prevailed and lasted even amongst the
very Britons, which seems to me a great secret of divine
providence in planting and governing his church, as if he
would have nothing to stand firm and lasting, but what was
immediately fixed by, and seated upon, that rock : for all
other conversions have variety, and the very seats of the
other apostles failed, that all might the better cement in the
unity of one head : nay, the tables which God wrote with
his own hand were broken, but the other written by Moses
remained ; that we might learn to give a due respect unto
him, whom God hath set over us as our head and ruler under
him, and none exalt himself against him. I know you will
laugh at this my observation ; but I cannot but tell you what
I think. Where I speak then of the news of Christianity
first brought to this land, I mean not that which was first
brought upon the earth or soil of this land, and spoken to
any body then dwelling here, but which was delivered to
the forefathers of the now present inhabitants, who were
Saxons or Englishmen. And I say that we, the now pre-
sent inhabitants of England, offspring of the Saxons or Eng-
lish, had the first news of our Christianity immediately from
Rome, and from pope Gregorius, the Roman patriarch, by
the hands of his missioner St. Austin. Since then the cate-
goric assertions are both clear, namely, that the Papists first
brought us the news of Christianity ; and, secondly, That the
Papist is now become odious unto us ; what say you to my
consequent? that the whole story of Christianity may as
well be deemed a romance, as any part of that Christianity
we at first received, is now judged to be a part of a romance.
This consequence of mine, it behoved a man of those great
parts you would be thought to have, to heed attentively, and
yet you never minded it.'

Some few observations upon this discourse of yours, will

ANIMADVERSIONS ON FIAT LUX. 409

farther manifest the absurdity of that consequence, which
you feign not to have been taken notice of in the Animadver-
sions, for which you had no cause, but that you might easily
discern that it did not deserve it. 1. Then you grant that
the gospel came out of the East into this land. So' then we
did not first receive the gospel from Rome, much less by the
means of Papists. But the land was then called Albion, or
Brittany, and the people Britons or Cirabrians, not English-
men. What then, though the names of places or people are
changed, the gospel, wherever it is, is still the same. But
the Britons lost the gospel until they had a new conversion
from Rome by the means of Eleutherius. But you fail, sir,
and are either ignorant in the story of those times, or else
wilfully pervert the truth. All the fathers and favourers
of that story, agree, that Christianity was well rooted and
known in Britain, when Lucius, as is pretended, sent to Eleu-
therius for assistance in its propagation. Your own Baro-
nius will assure you no less, ad An. 183. n. 3, 4. Gildas de
Excid. will do it more fully. Virunnius tells us, that the
Britons were then * strengthened in the faith,' not that they
then i-eceived it : strengthened in what they had, not newly
converted, though some, as it is said, were so. And the days
of Lucius are assigned by Sabellicus, as the time wherein
the whole province received the name of Christ, * publicitus
cum ordinatione,' 'by public decree:' that it was received
there before, and abode there, as in other places of the world
under persecution, all men agree. In this interval of time
did the British church bring forth Claudia, Ruffina, Elvanus,
and Meduinus, whose names amongst others are yet pre-
served. And to this space of time do the testimonies of
Tertullian ad Judge, and of Origen. Hom. 4. in Ezek, con-
cerning Christianity in Briton belong. Besides, if the only
prevalent religion in Brittany were, as you fancy, that which
came from Rome, how came the observation of Easter both
amongst the Britons, as Beda manifests, and the Scots, as
Petrus Cluniacensis declares to be answerable to the cus-
toms of the eastern church, and contrary to those of the
Roman ? Did those that came from Rome teach them to do
that which they judged their duty not to do? But what need
we stay in the confutation of this figment? The very epistle
of Eleutherius manifests it abundantly so to be. If there

410 A VINDICATION OF THE

be any thing of truth in that rescript, it doth not appear that
Lucius wrote any thing unto him about Christian reUgion,
but about the imperial laws to govern his kingdom by ; and
Eleutherius, in his answer, plainly intimates that the Scrip-
ture was received amongst the Britons, and the gospel much
dispersed over the whole nation. And yet this figment of
your own you make the bottom of a most strange contem-
plation ; namely, that God in his 'providence would have all
that Christianity fail which came not from Rome.' That is
the meaning of those expressions, ' he would have nothing
stand firm or lasting, but what was immediately fixed by,
and seated on, that rock ; for all other conversions have va-
nished.' Really, sir, I am sorry for you, to see what woful
shelves your prejudicate opinions do cast you upon, who in
yourself seem to be a well-meaning good-natured man. Do
you think indeed that those conversions that were wrought
in the world by the means of any persons not coming from
Rome, which were Christ himself and all his apostles, were
not fixed on the rock ? Can such a blasphemous thought enter
into your heart ? If those primitive converts that were called
unto the faith by persons coming out of the east, were not
built on the rock, they all perished everlastingly, every soul
of them ; and if the other churches planted by them, were
not immediately fixed and seated on the rock, they went all
to hell, the gates of it prevailed against them. Do you
think indeed that God suffered all the churches in the world
to come to nothing, that all Christians might be brought
into subjection to your pope, which you call 'cementing in
a unity of one head V If you do so, you think wickedly, that
he is altogether like unto yourself; but he will reprove you,
and set your faults in order before your eyes. Such hor-
rible dismal thoughts do men allow themselves to be con-
versant withal, who are resolved to sacrifice truth, reason,
and charity, unto their prejudices and interest. Take heed,
sir, lest the rock that you boast of, prove not seven hills
and deceive you. In the pursuit of the same consideration,
you tell me, ' that I will laugh at your observation, that the
tables written by God's own hand were broken, but those
written by Moses remained, that we may learn to give a due
respect to him whom God hath set over us.' But you do
not well to say so ; I do not laugh at your observation, but

ANIMADVERSIONS ON FIAT LUX. 411

I really pity you that make it. Pray, sir, what were those
tables that were written by Moses, when those written by
God were broken ? Such mistakes as these you ever and
anon fall into, and I fear for want of being conversant in
holy writ, which it seems your principles prompt you unto a
neglect of. Sir, the tables prepared by Moses were no less
written with the finger of God, than those were which he
first prepared himself; Exod. xxiv. 28. Deut. x. 1, 2.4. And
if you had laid a good ground for your notion, that the
tables prepared by God were broken, and those hewed by
Moses preserved: and would have only added what you
ought to have done, that there was nothing in the tables de-
livered unto the people by Moses, but what was written by
the finger of God, I should have commended both it, and the
inference you make from it. As it is built by you on the
sand, it would fall with its own weight, were it no heavier
than a feather. But you lay great stress 1 suppose on that
which follows : namely, ' that the Britons being expelled by
the Saxons, the Saxons first received their Christianity from
Rome. You may remember what hath been told you al-
ready in answer to this case, about Rome's being left with-
out inhabitants by Totilas. Besides, if we that are now in-
habitants of England must be thought to have first received
the gospel, then when it was first preached unto our own
progenitors in a direct line ascending, this will be found a
matter so dubious and uncertain, as not possibly to be a
thing of any concernment in Christian religion ; and more-
over will exempt most of the chief families of England from
your enclosure, seeing one way or other they derive them-
selves from the ancient Britons. Such pitiful trifles are
you forced to make use of, to give countenance unto your
cause. But let it be granted that Christianity was first com-
municated unto the Saxons from Rome in the days of pope
Gregory, which yet indeed is not true neither : for queen
Berta, with her bishop Luidhardus, had both practised the
worship of Christ in England before his coming, and so pre-
pared the people, that Gregory says in one of his epistles,
' Anglorum gentem voluisse fieri Christianam.' What will
thence ensue ? why plainly, that we must be all Papists or
atheists, and esteem the whole gospel a romance. But why

412 A VINDICATION OF THE

SO, I pray? Why, the categoric assertions are both clear;
namely, that the Papists first brought us the news of Chris-
tianity ; and that Papists are now odious. But how
comes this about? we were talking of Gregory, and some
that came from Rome in his days. And if you take them
for Papists, you are much deceived. Prove that there was
one Papist at Rome in the days of that Gregory, and I will
be another ; 1 mean such a Papist as your present pope is, or
as yourself are. Do you think that Gregory believed the
Catholic supremacy and infallibility of the pope? the doing
whereof in an especial manner constitutes a man a Papist.
If you have any such thoughts, you are an utter stranger to
the state of things in those days, as also to the writings of
Gregory himself. For your better information, you may do
well to consult him, lib. 4. epist. 32. 3(3. 38. And sundry
other instances may be given out of his own writings, how
remote he was from your present popery. Irregularities and
superstitious observations were, not a few in his days crept
into the church of Rome, which you still pertinaciously ad-
here unto, as you have the happiness to adhere firmly unto
any thing that you once irregularly embrace. But that the
main doctrines, principles, practices, and modes of worship
which constitute popery, were known, admitted, practised,
or received at Rome in the days of Gregory, I know full
well that you are not able to prove. And by this you may see
the truth of your first assertion, that ' Papists brought us the
first news of Christianity :' which you do not in the least en-
deavour to prove ; but take it hand over head, to be the same
with this, that some from Rome preached the gospel to the
Saxons in the days of Gregory, which it hath no manner of
affinity withal. Your second true assertion is, that the ' Pa-
pist is now become odious unto us ;' but yet neither will this
be granted you. Popery we dislike, but that the Papists
are become odious unto us, we absolutely deny. Though
we like not the popery they have admitted, yet we love them
for the Christianity which they have retained. And must
not that needs be a doubty consequence that is educed out
of principles wherein there is not a word of truth ? Besides,
I have already in part manifested unto you, that supposing
both of them to be true, as neither of them is ; yet your con-

ANIMADVERSIONS ON FIAT LUX. 413

sequence is altogether inconsequent, and will by no means
follow upon them. And this will yet more fully appear in
an examination of your ensuing discourse.

That which you fix upon to except against, is towards
the close of my discourse to this purpose in these words as
set down by you, p. 40. 'Many things delivered us at first
with the first news of Christianity, may be afterward re-
jected for the love of Christ, and by the commission of
Christ.' The truth of this assertion I have nSwly proved
again unto you, and have exemplified it in the instance of
Papists bringing the first news of Christianity to any place,
which is not impossible but they may do, though to this
nation they did not. I had also before confirmed it with
such reasons as you judged it best to take no notice of;
which is your way with things that are too hard for you to
grapple withal. I must, I see, drive these things through
the thick obstacles of your prejudices with more instances,
or you will not be sensible of them. What think you then
of those who received the first news of Christianity by be-
lievers of the circumcision, who at the same time taught
them the necessity of being circumcised, and of keeping
Moses's law ? were they not bound afterward upon the dis-
covery of the mistake of their teachers to retain the gospel,
and the truth thereof taught by them, and to reject the ob-
servation of Mosaical rites and observations? or were they
free upon the discovery of their mistake to esteem the whole
gospel a romance? What think you of those that were con-
verted by Arians, which were great multitudes, and some
wjiole nations ? were not those nations bound for the love
of Christ, by his word, to retain their Christianity, and re-
ject their Arianism ; or must they needs account the whole
gospel a fable, when they were convinced of the error of
their first teachers, denying Christ Jesus in his divine nature
to be of the same substance with his Father, or essentially
God ? To give you an instance that it may be will please you
better; there are very many Indians in New England or
elsewhere converted unto Christianity by Protestants, with-
out whose instruction they had never received the least
rumour or report of it. Tell me your judgment, if you were
now amongst them, would you not endeavour to persuade
them that Christian religion indeed was true, but that their

414 A VINDICATION OF THE

first instructors in it had deceived them as to many parti-
culars of it, which you would undeceive them in, and yet
keep them close to their Christianity? And do you not
know that many who have in former days been by heretics
converted to Christianity from paganism, have afterward
from the principles of their Christianity been convinced of
their heresy, and retaining the one, have rejected the other?
It is not for your advantage to maintain an opposition
against so evident a truth, and exemplified by so many in-
stances in all ages. I know well enough the ground of
your pertinaciousness in your mistake, it is that men who
receive the gospel, do resolve their faith into the authority
of them that first preach it unto them. Now this supposi-
tion is openly false, and universally, as to all persons what-
ever not divinely inspired, yea, as to the apostles themselves,
but only with respect unto their working of miracles, which
gave testimony unto the doctrine that they taught. Other-
wise God's revelation contained in the Scriptures is that
which the faith of men is formally and ultimately resolved
into ; so that whatever propositions that are made unto
them, they may reject, unless they do it with a ' non ob-
stante' for its supposed revelation, the whole revelation
abides unshaken, and their faith founded thereon. But as
to the persons who first bring unto any the tidings of the
gospel, seeing the faith of them that receive it, is not re-
solved into their authority or infallibility, they may, they
ought to examine their proposals by that unerring word
which they ultimately rest upon, as did the Bereans, and
receive or reject them at first or afterward as they see cause,
and this without the least impeachment of the truth or au-
thority of the gospel itself, which under this formal consi-
deration as revealed of God, they absolutely believe. Let
us now see what you except hereunto. First you ask,
• What love of Christ's dictates, what commission of Christ
allows you to choose and reject at your own pleasure?'
Atis. None ; nor was that at all in question, nor do you
speak Hke a man that durst look upon the true state of the
controversy between us. You proclaim your cause des-
perate by this perpetual tergiversation. The question is,
whether when men preach the gospel unto others, as a re-
velation from God, and bring along the Scripture with them

ANIMADVERSIONS ON FIAT LUX. 415

wherein they say that revelation is comprised, when that is
received as such, and hath its authority confirmed in the
minds of them that receive it, whether are they not bound
to try all the teaching in particular of them that first bring
it unto them, or afterward continue the preaching of it,
whether it be consonant to that rule or word, wherein they
believe the whole revelation of the will of God relating to
the gospel declared unto them to be contained, and to em-
brace what is suitable thereunto, and to reject any thing
that in particular may be by the mistakes of the teachers
imposed upon them ? Instead of believing what the Scrip-
ture teacheth, and rejecting what it condemns, you substi-
tute choosing or rejecting at your own pleasure, a thing
wherein our discourse is not at all concerned. You add,
' What heretic was ever so much a fool as not to pretend
the love of Christ, and commission of Christ for what he
did?' What then, I pray ! may not others do a thing really
upon such grounds as some pretend to do them on falsely?
may not a judge have his commission from the king, be-
cause some have counterfeited the great seal ? May not you
sincerely seek the good and peace of your country upon the
principles of your religion, though some pretending the
same principles have sought its disturbance and ruin ? If
there be any force in this exception, it overthrows the au-
thority and efficacy of every thing that any man may falsely
pretend unto, which is to shut out all order, rule, govern-
ment, and virtue out of the world. You proceed, ' How
shall any one know you do it out of any such love or com-
mission, since those who delivered the articles of faith now
rejected, pretended equal love to Christ and commission of
Christ for the delivery of them as any other V I wonder you
should proceed with such impertinent inquiries. How can
any man manifest that he doth any thing by the commission
of another, but by his producing and manifesting his com-
mission to be his ? and how can he prove that he doth it
out of love to him, but by his diligence, care, and conscience
in the discharge of his duty? as our Saviour tells us, saying,
'If ye love me, keep my commandments,' which is the
proper effect of love unto him, and open evidence or mani-
festation of it. Now how should a man prove that he doth
any thing by the commission of Christ, but by producing

416

A VINDICATION OF THE

that commission? that is, in the things about which we
treat, by declaring and evidencing that the things he pro-
poseth to be believed, are revealed by his Spirit in his word,
and that the things which he rejects are contrary thereunto.
And whatever men may pretend, Christ gives out no adverse
commissions; his word is every way and everywhere the
same, at perfect harmony and consistency with itself; so
that if it come to that, that several persons do teach con-
trary doctrines either before or after one another, or together
under the same pretence of receiving them from Christ, as
was the case between the Pharisees of old that believed,
and the apostles, they that attend unto them, have a perfect
guide to direct them in their choice, a perfect rule to judge
of the things proposed. As in the church of the Jews the
Pharisees had taught the people many things as from God,
for their traditions or oral law they pretended to be from
God. Our Saviour comes, really a teacher from God, and he
disproves their false doctrines which they had prepossessed
the people withal, and all this he doth by the Scripture, the
word of truth which they had before received. And this
example hath he left unto his church unto the end of the
world. But you yet proceed ; ' Why may we not at length
reject all the rest for love of something else, when this love
of Christ which is now crept into the very outside of our
lips is slipped off from thence ? Do you think men cannot
find a cavil against him as well as his law delivered unto us
with the first news of him, and as easily dig up the root as
cut up the branches V You are the pleasantest man at a dis-
putation that ever 1 met withal, 'baud ulli veterum virtute
secundus;' you outgo your masters in palpable sophistry.
If we may, and ought for the love of Christ, reject errors
and untruths taught by infallible men, then we may reject
him also for the love of other things. Who doubts it, but
men may if they will, if they have a mind to do so? they
may do so physically, but may they do so morally ? may
they do so upon the same or as good grounds and reasons
as they reject errors and false worship for the sake of
Christ? With such kind of arguing is the Roman cause
supported. Again, you suppose the law of Christ to be re-
jected, and therefore say that his person may be so also.
But this contains an application of the general thesis unto

ANIMADVERSIONS ON FIAT LUX. 417

your particular case, and thereupon the begging of the thing
in question. Our inquiry was general. Whether things at
first delivered by any persons that preach the gospel may
not be rejected, without any impeachment of the authority
of the gospel itself? Here, that you may insinuate that to
be the case between you and us, you suppose the things
rejected to be the law of Christ, when indeed they are things
rejected because they are contrary to the law of Christ, and
so affirmed in the assertion, which you seek to oppose. For
nothing maybe rejected by the commission of Christ, but
what is contrary to his law. The truth is, he that rejects
the law of Christ as it is his, needs no other inducement to
reject his person ; for he hath done it already in the rejection
of his law ; but yet it may not be granted, though it belong
not unto your present discourse, that every one that rejects
any part of the law of Christ, must therefore be in a pro-
pensity to reject Christ himself, provided that he do it only
because he doth not believe it to be any part of his law.
For whilst a man abides firm and constant in his faith in
Christ and love unto him, with a resolution to submit him-
self to his whole word, law, and institutions, his misappre-
hensions of this or that particular in them, is no impeach-
ment of his faith, or love. Of the same importance is that
which you add, namely, ' Did not the Jews, by pretence of
their love to the immortal God, whom their forefathers
served, reject the whole gospel at once ? and why may not
we possibly by piecemeal V You do only cavil at the ex-
pression I used, of doing the thing mentioned for the love
of Christ, but I used it not alone, as knowing how easy a
thing it was to pretend it, and how unwarrantable a ground
of any actings in religion such a pretence would prove ;
wherefore I added unto it, his commission, that is his word.
And so I desire to know of you whether the Jews, out of
love to God and by the direction of his word, did reject the
gospel or no. This you must assert if you intend by this
instance to oppose my assertion. Besides indeed the Jews
did scarce pretend to reject the gospel out of love to God,
but to their old church-state and traditions, on which very
account yourselves at this day reject many important truths
of it. But it is one thing vainly to pretend the love of
God, another so to love him indeed as to keep his command-

VOL. XVIII. 2 E

418 A VINDICATION OF THE

ments, and in so doing to cleave unto the truth, and to reject
that which is conti'ary thereunto. You add as the issue of
these inquiries, ' Let us leave cavils, grant my supposition
which you cannot deny ; then speak to my consequence,
which I deem most strong and good, to infer a conclusion
which neither you nor I can grant.' Ans. I wish you had
thought before of leaving cavils, that we might have been
eased of the consideration of the foregoing queries, which
are nothing else, and those very trivial. Your supposition,
which is, that ' Papists first brought the gospel into Eng-
land, you say I cannot deny ; but sir, I do deny it, and chal-
lenge you or any man in the world to make it good, or to
give any colour of truth unto it. Then your consequence
you say you ' deem strong and good ;' I doubt not but you
do so ; so did SufFenus of his poems, but another was not of
the same mind, who says of him.

Qui modo scurra
Aut si quid hac retritius (or hoc re tritius) videbatur.
Idem inficeto est inficetior rure,
Simul poemata atligit, neque idem unquam
^que est beatus ac poeraa cum scribit,
Tam gaudet in se, taraque se ipse miratur.

You may for aught I know have a good faculty at some
other things ; but you very unhappily please yourself in
drawing of consequences ; which for the most part are very
infirm and naught, as in particular I have abundantly mani-
fested that to be, which you now speak of. But you con-
clude ; ' I tell you plainly and without tergiversation, before
God and all his holy angels, what I should think if I de-
scended unto any conclusion in this aflTair. And it is this,
Either the Papist, who holds at this day all these articles of
faith which were delivered at the first conversion of this
land by St. Austin, is unjustly become odious amongst us,
or else my honest parsons, throw off your cassocks, and re-
sign your benefices and glebe-lands into the hands of your
neighbours, whose they were aforetime. My consequence
is irrefragable.' And I tell you plainly that I greatly pity
you for your discourse, and that on many accounts. First,
That in the same breath wherein you so solemnly protest
before God and his holy angels, you should so openly pre-
varicate, as to intimate that you descend unto no conclusions
in this affair, wherein notwithstanding your pretences you

ANIMADVERSIONS ON FIAT LUX. 419

really dogmatise, and that with as much confidence as it is
possible I think for any man to do. And, 2. That you cast
before God and his holy angels the light froth of your
scoffing expressions, * my honest parsons,' &c. a sign with
what conscience you are conversant in these things. And,
3. That undertaking to write and declare your mind in
things of the nature and importance that these are of, you
should have no more judgment in them or about them,
than so solemnly to entitle such a trifling sophism by the
name of 'irrefragable consequence.' As also, 4. That in the
solemnity of your protestation you forgot to express your
mind in sober sense; for aiming to make a disjunctive con-
clusion you make the parts of it not at all disparate, but
coincident as to your intention, the one of them bring the
direct consequent of the other. 5. That you so much make
naked your desires after benefices and glebe-lands, as though
they were the great matter in contest amongst us, which
reflects no small shame and stain on Christian religion and
all the professors of it. 6. Your irrefragable consequence
is a most pitiful piece of sophistry, built upon I know not
how many false suppositions ; as, 1 . That ' Papists are become
odious unto us,' whereas we only reject your popery, love
your persons, and approve of your Christianity. 2. That
' Papists brought us the first tidings of the gospel,' which
hath been sufficiently before disproved. 3. That 'Papists
hold all things in religion that they did,' and as they did,
who first brought us the news of Christianity, which we
have also manifested to be otherwise in the signal instance
of the opinion of pope Gregory about your papal power and
titles. 4. That we have no occasion of exception against
Papists, but only their holding the things that those did,
who first preached the gospel here ; when that is no cause
at all of our exceptions, but their multitude of pretended
articles of faith, and idolatrous superstitious practices in
worship, superadded by them since that time, are the things
they stand charged withal. Now your consequent being
built on all these suppositions, fit to hold a principal place
in Lucian's ' vera historia,' must needs be irrefragable.

What you add farther on this subject, is but a repetition
in other words of what you had said before, with an appli-
cation of your false and groundless supposition unto our
2 K 2

420 A VINDICATION OF THE

present differences : but yet, lest you should flatter your-
self, or your disciples deceive themselves with thoughts
that there is any thing of weight or moment in it, it shall
also be considered. You add then, ' that if any part, much
more if any parts, great substantial parts of religion brought
into the land with the first news of Christianity be once re-
jected (as they are now amongst us) as Romish or Romanical,
and that rejection or reformation be permitted, then may
other parts and all parts, if the gap be not stopped, be looked
upon at length as points of no better a condition.'

I have given you sundry instances already, undeniably
evincing that some opinions of them who first bring the
news of Christian religion unto any, may be afterward re-
jected without the least impeachment of the truth of the
whole, or of our faith therein. Yea, men may be necessi-
tated so to reject them, to keep entire the truth of the whole.
But the rejection supposed, is of men's opinions that bring
Christian religion, and not of any parts of Christian religion
itself. For the mistakes of any men whatever, whether in
speculation or practice about religion, are no parts of re-
ligion, much less substantial parts of it. Such was the
opinion of the necessity of the observation of Mosaical rites
taught with a suitable practice, by many believers of the
circusacision, who first preached the gospel in sundry places
in the world. And such were the rites and opinions brought
into England by Austin that are rejected by Protestants,
if any such there were, which as yet you have not made to
appear. There is no such affinity between truth and error,
however any men may endeavour to blend them together,
but that others may separate between them, and reject the
one without any prejudice unto the other; 'male sarta
gratia nequaquam coit.' Yea, the truth and light of the
gospel is of that nature, as that if it be once sincerely re-
ceived in the mind and embraced, it will work out all those
false notions, which by any means together with it may be
instilled: as 'rectum' is 'index sui et obliqui.' Whilst
then we know and are persuaded that in any system of re-
ligion which is proposed unto us, it is only error which we
reject, having an infallible rule for the guidance of our
judgment therein, there is no danger of weakening our as-
sent unto the truth which we retain. Truth and falsehood

ANIMADVERSIONS ON FIAT LUX. 421

can never stand upon the same bottom, nor have the same
evidence, though they may be proposed at the same time
vinto us, and by the same persons. So that there is no
difficulty in apprehending how the one ma.j be received,
and the other rejected. Nor may it be granted (though
their concernment lie not therein at all), that if a man reject
or disbelieve any point of truth that is delivered unto him
in an entire system of truths, that he is thereby made in-
clinable to reject the rest also, or disenabled to give a firm
assent unto them, unless he reject or disbelieve it upon a
notion that is common to them all. For instance ; he that
rejects any truth revealed in the Scripture on this ground,
that the Scripture is not an infallible revelation of divine
and supernatural truth, cannot but in the pursuit of that
apprehension of his, reject also all other truths therein re-
vealed, at least so far as they are knowable only by that
revelation. But he that shall disbelieve any truth revealed
in the Scripture, because it is not manifest unto him to be
so revealed, and is in a readiness to receive it when it shall
be so manifest, upon the authority of the author of the
whole, is not in the least danger to be induced by that dis-
belief to question any thing of that which he is convinced
so to be revealed. But, as I said, your concernment lies not
therein, who are not able to prove that Protestants have
rejected any one part, much less substantial part of reli-
gion ; and your conclusion upon a supposition of the re-
jection of errors and practices of the contrary to the gospel
or principles of religion, is very infirm. The ground of all
your sophistry lies in this, that men who receive Christian
religion, are bound to resolve their faith into the authority
of them that preach it first unto them: whereupon it being
impossible for them to question any thing they teach with-
out an impeachment of their absolute infallibility, and so
far the authority which they are to rest upon, they have no
firm foundation left for their assent unto the things which
as yet they do not question, and consequently in process of
time may easily be induced so to do. But this presumption
is perfectly destructive to all the certainty of Christian re-
ligion. For whereas it proposeth the subject matter of it
to be believed with divine faith and supernatural, it leaves
no formal reason or cause of any such faith, no foundation

422" A VINDICATION OF THE

for it to be built upon, or principle to be resolved into.
For how can divine faith arise out of human authority?
For acts being specificated by their objects, such as is the
authority on which a man believes, such is his faith; human
if that be human, divine if it be divine. But resolving as
we ought all our faith into the authority of God revealing
things to be believed, and knowing that revelation to be
entirely contained in the Scriptures, by which we are to
examine and try whatever is by any man or men proposed
unto us as an object of our faith, they proposing it only
upon this consideration, that it is a part of that which is re-
vealed by God in the Scripture for us to believe, without
which they have no ground nor warrant to propose any
thing at all unto us in that kind, we may reject any of their
proposals which we find and discern not to be so revealed,
or not to be agreeable to what is so revealed, without the
least weakening of our assent unto what is revealed indeed,
or making way for any man so to do. For whilst the
formal reason of faith remains absolutely unimpeached, dif-
ferent apprehensions about particular things to be believed,
have no efficacy to weaken faith itself, as we shall farther
see in the examination of your ensuing discourse.

* The same way and means that lopped off some branches,
will do the like to others, and root too' (but the errors
and mistakes of men are not branches growing from the
root of the gospel). ' A vilification of that church wherein
they find themselves who have a mind to prevaricate upon
pretence of Scripture and power of interpreting it, light.
Spirit, or reason, adjoined with a personal obstinacy that
will not submit, will do it roundly and to effect. This first
brought off the Protestants from the Roman Catholic
church ; this lately separated the Presbyterians from the
English Protestant church, the Independent from the Pres-
byterian, and the Quakers from the other Independent. And
this left good, maintains nothing of Christian religion but
the moral part, which indeed and truth is but honest
paganism. This speech is worthy of all serious considera-
tion.'

That which this discourse seems to amount unto, is,
that if a man question or reject any thing that is taught by
the church whereof he is a member, there remains no way

ANIMADVERSIONS ON FIAT LUX. 423

for him to come unto any certainty in the remaining parts
of religion, but that he may on as good grounds question
and reject all things as any. As you phrase the matter, by
'men's vilifying a church which a mind to prevaricate upon
pretence of Scripture,' &c. though there is no consequence
in what you say, yet no man can be so mad as to plead in
justification of such a proceeding. For it is not much to
be doubted, but that he who layeth such a foundation, and
makes such a beginning of a separation from any church,
will make a progress suitable thereunto. But if you will
speak unto your own purpose, and so as they may have any
concernment in what you say with whom you deal, you
must otherwise frame your hypothesis. Suppose a man
to be a member of any church, or to find himself in any
church state with others, and that he doth at any time by
the light and direction of the Scripture, discover any thing
or things to be taught or practised in that church whereof
he is s-o a member, which he cannot assent unto, unless he
will contradict the revelation that God hath made of him-
self, his mind and will, in that complete rule of all that re-
ligion and worship which are pleasing unto him, and there-
fore doth suspend his assent thereunto, and therein dissent
from the determination of that church ; then you are to
assert, for the promotion of your design, that all the conse-
quents will follow which you expatiate upon. But this
supposition fixes immoveably upon the penalty of forfeiting
their interest in all saving truth, all Christians whatever,
Greeks, Abyssines, Armenians, Protestants in the churches
wherein they find themselves, and so makes frustrate all
their attempts for their reconciliation to the church of Rome.
For do you think they will attend unto you, when you per-
suade them to a relinquishment of the communion of that
church wherein they find themselves to join with you,
when the first thing you tell them is, that if they do so,
they are undone, and that for ever ? And yet this is the sum
of all that you can plead with them, if there be any sense
in the argument you make use of against our relinquishment
of the opinions and practices of the church of Rome, be-
cause we or our forefathers were at any time members
thereof, or lived in its communion. But you would have
this the special privilege of your church alone. Any other

424 A VINDICATION OF THE

church a man may leave, yea, all other churches besides ;
he may relinquish the principles wherein he hath been in-
structed, yea, it is his duty to renounce their communion ;
only your church of Rome is wholly sacred ; a man that
hath once been a member of it must be so for ever ; and he
that questions any thing taught therein, may on the same
grounds question all the articles of faith in the Christian
religion. And who gave you leave to suppose the only
thing in question between us, and to use it as a medium
to educe your conclusion from ? Is it your business to
take care,

Bullatis ut tibi nugis
Pagina turgescat, dare pondus idonea fomo 1

We know the condition of your Roman church to be no
other than that of other churches, if it be not worse than
that of any of them. And therefore, on what terms and rea-
sons soever a man may relinquish the opinions and re-
nounce the communion of any other church, upon the same
may he renounce the communion and relinquish the opinions
of yours. And if there be no reasons sufficiently cogent
so to deal with any church whatever, I pray on what
grounds do you proceed to persuade others to such a course,
that they may join with you?

-Dicisque facisque quod ipse

Non sani esse hominis non sanus juret Orestes.

To disentangle you out of this labyrinth whereinto you have
cast yourself, I shall desire you to observe, that if the Lord
Christ by his word be the supreme revealer of all divine
truth; and the church, that is any church whatever, be only
the ministerial proposer of it, under and from him, being to
be regulated in all its propositions by his revelation ; if it
shall chance to propose that for truth, which is not by him
revealed, as it may do, seeing it hath no security of being
preserved from such failures, but only in its attendance imto
that rule, which it may neglect or corrupt: a man in such
a case cannot discharge his duty to the supreme Revealer,
without dissenting from the ministerial proposer. Nay, if
it be a truth which is proposed, and a man dissent from it,
because he is not convinced that it is revealed, he is in no
danger to be induced to question other propositions, which
he knows to be so revealed, his faith being built upon, and

ANIMADVERSIONS ON FIAT LUX. 425

resolved into, that revelation alone. All that remains of
your discourse lies with its whole weight on this presump-
tion, because some men may either wilfully prevaricate from
the truth, or be mistaken in their apprehensions of it, and
so dissent from a church that teacheth the truth, and
wherein she so teacheth it, without cause; therefore no man
may or ought to relinquish the errors of a church, which he
is really and truly convinced by Scripture and solid reason
suitable thereunto, so to be. An inference so wild and so
destructive of all assurance in every thing that is knowable
in the world, that I wonder how your interest could induce
you to give any countenance unto it. For if no man can
certainly and infallibly know any thing by anyway or means
wherein some or other are ignorantly or wilfully mistaken^
we must bid adieu for ever to the certain knowledge of any
thing in this world. And how slightly soever you are
pleased to speak of Scripture, light. Spirit, and reason, they
are the proper names of the ways and helps that God hath
graciously given to the sons of men, to come to the know-
ledge of himself. And if the Scripture, by the assistance of
the Spirit of God, and the light into it communicated unto
men by him, be not sufficient to lead them in the use and
improvement of their reason unto the saving knowledge of
the will of God, and that assurance therein which may be a
firm foundation of acceptable obedience unto him, they
must be content to go without it; for other ways and means
of it, there are none. But this is your manner of dealing
with us. All other churches must be slighted and relin-
quished, the means appointed and sanctified by God himself
to bring us unto the knowledge of, and settlement in, the
truth must be rejected, that all men may be brought to a
fanatical unreasonable resignation of their faith to you and
your church ; if this be not done, men may with as good
reason renounce truth as error ; and after they liave rejected
one error, be inclined to cast off" all that truth, for the sake
whereof that error was rejected by them. And I know not
what other inconveniences and mischiefs will follow. It
must needs be well for you, that you are, '

Gallinse filius albse.

Seeing all others are,

Viles pul!i nati infelicibus ovis.

426 A VINDICATION OF THE

Your only misadventure is, that you are fallen into some-
what an unhappy age, wherein men are hardhearted, and
will not give away their faith and reason to every one that
can take the confidence to beg them at their hands.

But you will now prove by instances, that if a man deny
any thing that your church proposeth, he may with as good
reason deny every truth whatever. I shall follow you
through them, and consider what in your matter or manner
of proposal is worthy that serious perusal of them which
you so much desire. To begin, ' See if the Quakers deny
not as resolutely the regenerating power of baptism, as you
the eflBcacy of absolution. See if the Presbyterians do not
with as much reason evacuate the prelacy of Protestants, as
they the papacy.' All things it seems are alike, truth and
error, and may with the same reason be opposed and re-
jected. And because some men renounce errors, others
may on as good grounds renounce the truth, and oppose it
with as solid and cogent reasons. The Scripture it seems is
of no use to direct, guide, or settle men in these things that
relate to the worship and knowledge of God. What a
strange dream hath the church of God been in from the days
of Moses, if this be so ! Hitherto it hath been thought that
what the Scripture teacheth in these things turned the scales,
and made the embracement of it reasonable, as the rejection
of them the contrary. As the woman said to Joab, ' They
were wont to speak in old time, saying. They shall surely
ask counsel at Abel, and so they ended the matter.' They
said in old time concerning these things, * To the law and
the testimonies, search the Scriptures,' and so they ended
the matter. But it seems * tempora mutantur,' and that now
truth and falsehood are equally probable, having the same
grounds, the same evidences. ' Quis leget hsec, min, tu
istud ais.' Do you think to be believed in these incredible
ficrments, fit to bear a part in the stories of Ulysses unto
Alcinous ? Yet you proceed, ' See if the Socinian arguments
against the Trinity, be not as strong as yours against the
Eucharist.' But where did you ever read any arguments of
ours against the Eucharist ? Have you a dispensation to
say what you please for the promotion of the Catholic cause?
Are not the arguments you intend, indeed rather for the
Eucharist than against it? Arguments to vindicate the

ANIMADVERSIONS ON FIAT LUX. 427

nature of that holy eucharistical ordinance, and to preserve
it from the manifold abuses that you and your church do
put upon it. That is, they are arguments against yourtran-
substantiation and proper sacrifice that you intend. And
will you now say, that the arguments of the Socinians
against the Trinity, the great fundamental article of our pro-
fession plainly taught in the Scripture, and constantly be-
lieved by the church of all ages, are of equal force and
validity, with those used against your transubstantiation,
and sacrifice of the mass, things never mentioned, no not
once in the whole Scripture, never heard of nor believed by
the church of old, and destructive in your reception unto all
that reason and sense, whereby we are, and know that we
are men and live? But suppose your prejudice and partial
addiction unto your way and faction, may be allowed to
countenance you in this monstrous comparing and coupling
of things together like his, who

Mortua jungebat corpora vivis ;

is your inference from your inquiry any other but this, that
the Scripture, setting aside the authority of your church, is
of no use to instruct men in the truth, but that all things
are alike uncertain unto all? And this you farther manifest
to be your meaning in your following inquiries. ' See,' say
you, ' if the Jew do not with as much plausibility deride
Christ, as you his church.' And would you could see what
it is to be a zealot in a faction, or would learn to deal can-
didly and honestly in things wherein your own and the souls
of other men are concerned. Who is it amongst us that
derides the church of Christ? Did Elijah deride the temple
at Jerusalem, when he opposed the priests of Baal ? or must
every one presently be judged to deride the church of
Christ, who opposeth the corruptions that the Roman ifac-
tion have endeavoured to bring into that part of it, wherein
for some ages they have prevailed ? What plausibility you
have found out in the Jews' derision of Christ, I know not.
I know some that are as conversant in their writings at
least, as you seem to have been, who affirm that your ar-
guings and revilings are utterly destitute of all plausibility
and tolerable pretence. But men must have leave to say
what they please, when they will be talking of they know
not what; as is the case with you, when by any chance you
stumble on the Jews or their concernments. This is that

428 A VINDICATION OF THE

which for the present you would persuade men unto ; that
the arguments of the Jews against Christ, are as good as
those of Protestants against your church, ' credat Apella.'
Of the same nature with these is the remainder of your in-
stances and queries. You suppose that a man may have as
good reasons for the denial of hell, as purgatory; of God's
providence and the soul's immortality, as of any piece of
popery; and then may not want appearing incongruities,
tautologies, improbabilities to disenable all holy writ at
once. This is the condition of the man who disbelieves
any thing proposed by your church, nor in that state is he
capable of any relief. Fluctuate he must in all uncertainties.
Truth and error are all one unto him ; and he hath as good
grounds for the one as the other. But, sir, pray what serves
the Scripture for all this while? Will it afford a man no
light, no guidance, no direction? Was this quite out of your
mind ? or did you presume your reader would not once cast
his thoughts towards it for his relief in that maze of uncer-
tainties which you endeavour to cast him into ? or dare you
manage such an impeachment of the wisdom and goodness
of God, as to aflSrm that that revelation of himself which he
hath graciously afforded unto men to teach them the know-
ledge of himself, and to bring them to settlement and assur-
ance therein, is of no use or validity to any such purpose ?
The Holy Ghost tells us, that ' the Scripture is profitable
for doctrine and instruction, able to make the man of God
perfect, and us all wise unto salvation, that the sure word of
prophecy, whereunto he commands us to attend, is a light
shining in a dark place ;' directs us to search into it, that
we may come to the acknowledgment of the truth ; sending
us unto it for our settlement, affirming that they who speak
not according * to the law and the testimonies have no light
in them.' He assures us that the word of God ' is a light unto
our feet, and his law perfect, converting the soul.' That it
is able ' to build us up, and to give us an inheritance among
all them that are san-ctified :' that the things in it are written
' that we might believe that Jesus is the Christ the Son of
God, and that believing we may have life through his name.'
See also Luke xvi. 29. 31. Psal. xix. 18. 2 Pet. i. 19. John
v. 39. Rom. XV. 4. Heb. iv. 12. Is there no truth in all
this, and much more that is affirmed to the same purpose ?
or are you surprised with this mention of it, as Csesar Borgia

ANIMADVERSIONS ON FIAT LUX. 429

was with his sickness at the death of his father pope
Alexander, which spoiled all his designs, and made him cry,
that he had never thought of it, and so had not provided
against it? Do you not know that a volume might be filled
with testimonies of ancient fathers, bearing witness to the
sufficiency and efficacy of the Scripture for the settlement
of the minds of men in the knowledge of God and his wor-
ship ? Doth not the experience of all ages, of all places in
the world, render your sophistry contemptible ? Are' there not,
were there not millions of Christians always, who either
knew not, or regarded not, or openly rejected the authority
of your church, and disbelieved many of her present pro-
posals, who yet were, and are, steadfast and immoveable in
the faith of Christ, and willingly seal the truth of it with
their dearest blood ? But if neither the testimony of God
himself in the Scriptures, nor the concurrent suffrage of the
ancient church, nor the experience of so many thousands of
the disciples of Christ, is of any moment with you, I hope
you will not take it amiss if I look upon you as one giving
in yourself as signal an instance of the power of prejudice,
and partial addiction to a party and interest, as a man can
well meet withal in the world. This discourse you tell me
in your close, you have bestowed upon me in a way of su-
pererogation, wherein you deal with us as you do with God
himself. The duties he expressly by his commands re-
quireth at your hands, you pass by without so much as
taking notice of some of them ; and others, as those of the
second command, you openly reject, offering him somewhat
of your own that he doth not require, by the way, as you
barbarously call it of supererogation ; and so here you have
passed over in silence that which was incumbent on you to
have replied unto, if you had not a mind * vadimonium
deserere,' to give over the defence of that cause you had
undertaken; and in the room thereof substitute this need-
less and useless diversion, by the way as you say of superero-
gation. But yet, because you were so free of your charity
before you had paid your debts, as to bestow it upon me, I
was not unwilling to requite your kindness, and have there-
fore sent it you back again, with that acknowledgment of
your favour wherewith it is now attended.

430 A VINDICATION OF THE

CHAP. XIII.

Faith and charity of Roman Catholics.

YouK following discourse, pp. 44, 45. is spent partly in
the commendation of your Fiat Lux, and the metaphysical
abstracted discourses of it ; partly in a repetition in other
words of what you had before insisted on. The former I
shall no farther endeavour to disturb your contentment in.
It is a common error

-Neque est quisquatn

Quern noa in aliqua re videre Suffeuum
Possis.

I am not your rival in the admiration of it, and shall there-
fore leave you quietly in the embracements of your darling.
And for the latter, we have had enough of it already, and so
by this time I hope you think also. The close only of your
discourse is considerable, and therefore I shall transcribe it
for your second thoughts. And it is this ;

' But sir, what you say here, and so often up and down your
book, of Papists contempt of the Scripture, I beseech you
will please to abstain from it for the time to come. I have
conversed with the Roman Catholics of France, Flanders,
and Germany ; I have read more of your books both histo-
ries, contemplative, and scholastical divines, than I believe
you have ever seen or heard of. I have seen the colleges
of sacred priests and religious houses, I have communed
with all sort of people, and perused their counsels. And
after all this I tell you, and out of my love I tell you, that
their respect to Scripture is real, absolute, and cordial, even
to admiration. Others may talk of it, but they act it, and
would be ready to stone that man that should diminish holy
writ. Let us not wrong the innocent. The Scripture is
theirs, and Je^sus Christ is theirs, who also will plead their
cause when he sees time.'

What you mention of your own diligence and achieve-
ments, what you have done, where you have been, what you
have seen and discoursed, I shall not trouble you about. It
may be as to your soul's health

Tutior, poteras esse doiiii.

ANIMADVEllSIONS ON FIAT LUX. 431

But yet for all the report that you are pleased to make of
yourself, it is not hard to discern that you and I

Nee pondera rerum

Nee momenta sumus.

And notwithstanding your writings, it would have been very
difficult for any man to have guessed at your great reading,
had you not satisfied us by this your own information of it.
It may be if you had spared some of the time which you have
spent in the reading of your Catholic books unto the study
of the Scripture, it had not been unto your disadvantage.
In the mean time there is an hyperbole in your confidence a
little too evident. For it is possible that I may, and true
that I have seen more of yowr authors in half an hour, than
you can read I think in a hundred years ; unless you intend
always to give no other account of your reading, than you
have done in your Fiat and Epistola : but we are weary of
this wsptavToXoyia,

Quin tu alium quseras quoi centones farcias.

But to pass by this boasting, there are two parts of your dis-
course, the one concerning the faith, the other expressing
the charity of the Roman Catholics. The first contains what
respect you would be thought to have for the Scripture, the
latter what you really have for all other Christians besides
yourselves. As to the former you tell me, that I speak of
the Papists' contempt of the Scripture, and desire me to ab-
stain from it for the time to come. Whether I have used
that expression any where of contempt of the Scripture, well
I know not. But whereas I look upon you as my friend, at
least for the good advice I have frequently given you, I have
deserved that you should be so, and therefore shall not deny
you any thing that I can reasonably grant ; and whereas I
cannot readily comply with you in your present request, as
to the alteration of my mind in reference unto the respect
that Papists bear unto the Scriptures, I esteem myself
obliged to give you some account of the reasons why I per-
sist in my former thoughts, which I hope, as is usual in such
cases, you will be pleased to take in friendly part. For be-
sides, sir, that you back your request with nothing but some
over-confident asseverations, subscribed with * teste meipso,'
I have many reasons taken from the practice and doctrine of
your church, that strongly induce me to abide in my former

432 A VINDICATION OF THE

persuasion. As, 1. You know that in these and the neigh-
bouring nations. Papists have publicly burned the Scrip-
tures, and destroyed more copies of them than ever Antio-
chus Epiphanes did of the Jev^^ish law. And if you should
go about to prove unto me that Protestants have no great re-
gard to the sacred images that have been worshipped, be-
cause in these and the neighbouring nations they brake and
burned a great number of them, I should not readily know
what to answer you. Nor can I entertain any such confi-
dence of your abilities, as to expect from you a satisfactory
answer unto my instance of the very same nature, manifest-
ino- what respect Papists bear unto the Scriptures. 2. You
know that they have imprisoned and burned sundry persons for
keeping the Scripture in their houses, or some parts of them,
and reading them for their instruction and comfort. Nor is
this any great sign of respect unto them, no more than it is
of men's respect to treason or murder, because they hang
them up who are guilty of them. And, 3. Your church pro-
hibiteth the reading of them unto laymen, unless in some
special cases, some few of them be licensed by you so to do ;
and you study and sweat for arguments to prove the reading
of them needless and dangerous, putting them as translated,
into the catalogue of books prohibited. Now this is the
very mark and stamp that your church sets upon these books
which she disapproves, and discountenanceth as pernicious
to the faithful. 4. Your council of Trent hath decreed that
your unwritten traditions are to be received with the same
faith and veneration as the Scripture, constituting them to
be one part of the word of God, and the Scriptures another,
than which nothing could be spoken more in contempt of it,
or in reproach unto it. For I must assure you, Protestants
think you cannot possibly contract a greater guilt by any
contempt of the Scripture than you do, by reducing it into
order with your unwritten traditions. 5. You have added
books not only written with a human and fallible spirit,
but farced with actual mistakes and falsehoods unto the
canon of the Scripture, giving just occasion unto them who
receive it from you only, to question the authority of the
whole. And, 6. You teach the authority of the Scripture at
least in respect of us (which is all it hath, for authority is
£K TU)V TTpoc; tI, and must regard some in relation unto whom

ANIMADVERSIONS ON FIAT LUX. 433

it doth consist) depends on the authority of your church ;
the readiest way in the world to bring it into contemjDt with
them that know what your church is, and what it hath been.
And, 7. You plead that it is very obscure and unintelligible
of itself, and that in things of the greatest moment, and of
most indispensable necessity unto salvation ; whereby you
render it perfectly useless, according to the old rule, * quod
non potest intelligi, debet negligi ;' it is fit 'that should be
neglected, which cannot be understood.' And, 8. There is a
book lately written by one of your party, after- you have
been frequently warned and told of these things, entitled
Fiat Lux, giving countenance unto many other hard reflec-
tions upon it, as hath been manifested in the Animadversions
written on that book. 9. Your great masters in their writ-
ings have spoken very contemptuously of it : whereof I shall
give you a few instances. The council of Trent which is
properly yours, determines as I told you, that their traditions
are to be received and venerated ' pari pietatis affectu et re-
verentia,' with an equal affection of piety and reverence, as
the Scriptures of the Old and New Testament : which is a
setting up of the altar of Damascus with that of God him-
self in the same temple. Sess. 4. Dec. 1. And Andradius,
no small part of that convention, in his defence of that de-
cree tells us that, 'cum Christus fragilitati memoriae evan-
gelio scripto succurrendura putavit, ita breve compendium
libris tradi voluit, ut pars maxima tanquam magni precii the-
saurus traditionibus intimis ecclesiaj visceribus infixis re-
licta fuerit.' '.As our Lord Christ thought meet to relieve
the frailty of memory by the written gospel, so he would
have a short compendium or abridgment committed unto
books, that the greatest part as a most precious treasure
might be left unto traditions fixed in the very inward bowels
of the church.' This is that cordial and absolute respect,
even unto admiration, that your Catholics bear unto the
Scripture. And he that doth not admire it, seems to me to
be very stupid. It contains some small part of the mys-
teries of Christian religion, the great treasure of them lying
in your traditions ; and thereupon he concludes, ' Canonem
seu regulam fidei exactissimam non esse Scripturara, sed
ecclesise judicium;' 'that the canon or most exact rule of
faith is not the Scripture, but the judgment of the church;
VOL. xvni. 2 F

434 A VIXDICATION OF THE

Much to the same purpose as you plead in your Fiat and
Epistola. Pighius, another champion of your church, Ec-
clesiast. Hierarch. lib. 1. cap. 4. after he hath given many
reasons to prove the obscurity of the Scripture, with its flexi-
bility to every man's sense, as you know who also hath done,
and referred all things to be determined by the church, con-
cludes, * Si hujus doctrinse memores fuissemus, hsereticos
scilicet non esse informandos, vel convincendos ex Scrip-
turis, meliore sane loco essent res nostras ; sed dum osten-
tandi ingenii et eruditionis gratia cum Luthero in certamen
descenditur Scripturarum, excitatum est hoc quod, proh
dolor, nunc videmus incendium.' 'Had we been mindful of
this doctrine, that heretics are not to be instructed, nor con-
vinced out of the Scriptures, our affairs had been in abetter
condition than now they are : but whilst some, to shew their
wit and learning, would needs contend with Luther out of
the Scriptures, the fire which we now with grief behold, was
kindled and stirred up. And it may be you remember who
it was that called the Scripture ' Evangelium nigrum,' and
* Theologiam atramentariam,' seeing he was one of the most
famous champions of your church and cause. But before
we quite leave your council of Trent, we may do well to re-
member the advice which the fathers of it, who upon the
stirs in Germany removed unto Bononia, gave to the pope,
Julius the Third, which one that was then amongst them
afterward published. ' Denique,' say they in their letters to
him, ' quod inter omnia consilia quae nos hoc tempore dare
possumus omnium gravissimum ad extremum reservavimus.
Oculihic aperiendi sunt, omnibus nervis adnitendum erit ut
quam minimum evangelii poterit (prsesertim vulgari lingua)
in iis legatur civitatibus, quoB sub tua ditione et potestate
sunt,sufficiatque tantillum illud quod inmissa legi solet, nee
eo amphus cuiquam mortalium legere liceat. Quamdiu
enim pauculo illo homines contenti fuerunt, tamdiu res tuae
ex sententia successere, caBderaque in contrarium labi caB-
perunt ex quo ulterius legi vulgo usurpatum est. Hie ille
(in summa) est liber qui praeter caeteros hasce nobis tempes-
tates ac turbines concihavit quibus prope abrepti sumus. Et
sane siquis ilium diligenter expendat, deinde quae in nostris
fieri ecclesiis consueverunt, singula ordinc contempletur,
videbis plurimum inter se dissidere, et banc doctrinam nos-

ANIMADVERSIONS ON FIAT LUX. 435

tram ab ilia prorsus diversam esse ac soepe contrarium etiam.
Quod simul atque homines intelligant, a docto scilicet ali-
quo adversariorum stimulati, non ante clamandi finem faci-
unt, quam rem plane omnem divulgaverint, nosque invisos
omnibus reddiderint. Quare occultandae pauculse illae char-
tulse sed abhibita quadam cautione et diligentia, ne ea res
majores nobis turbas ac tumultus excitet.' ' Last of all, that
which is the most weighty of all the advices which at this
time we shall give unto you, we have reserved for the close
of all. Your eyes are here to be opened ; you are to endea-
vour with the utmost of your power, that as little as may be
of the gospel (especially in any vulgar tongue) be read in
those cities which are under your government and authority ;
but let that little suffice them which is wont to be read in
the mass' (of which mind you also know who is) 'neither let
it be lawful for any man to read any more of it. For as long
as men were contented with that little, your affairs were as
prosperous as heart could desire, and began immediately to
decline upon the custom of reading any more of it. This is
in brief that book which above all others hath procured unto
us those tempests and storms wherewith we are almost car-
ried away headlong. And the truth is, if any one shall di-
ligently consider it, and then seriously ponder on all the
things that are accustomed to be done in our chuches, he
will find them to be very different the one from the other,
and our doctrine to be diverse from the doctrine thereof, yea,
and oftentimes plainly contrary unto it. Now this, when,
men begin to understand, being stirred up by some learned
men or other amongst the adversaries, they make no end of
clamouring until they have divulged the whole matter, and
rendered us hateful unto all. Wherefore those few sheets
of paper are to be hid but with caution and diligence, lest
their concealment should stir us up greater troubles.* This
is fair and open ; being a brief summary of that admiration
of the Scriptures which so abounds in Catholic countries.
That Hermannus, one of some account in your church, af-
firmed that the Scriptures could be of no more authority
than ^sop's Fables, were they not confirmed by the tes-
timony of your church, we are informed by one Brentius,
and we believe the information . to be true, because the
saying is defended by Hosius de Authoritat, Script, lib. 3.
'2 F 2

436 A VINDICATION OF THE

who adds unto it of his own ; ' Revera nisi nos authontas
ecclesiee doceret hanc Scripturam esse canonicam, perexi-
guum apud nos pondus haberet:' 'The truth is, if the autho-
rity of the church did not teach us that this Scripture is
canonical, it would be of very light weight unto us.' Such
cordial respects do you bear unto it. And the foremen-
tioned Andradius Defens. Con.Trid. lib. 2. to the same pur-
pose ; ' Neque enim in ipsis libris qui bus sacra mysteria con-
scripta sunt, quicquam in est divinitatis quse nos ad creden-
dum quse in illis continentur religione aliqua constringat ;
sed ecclesiee, quee codices illos sacros esse docet, et anti-
quorum patrum fidem et pietatem commendat, tanta inest
vis et araplitudo, ut illis nemo sine gravissima impietatis
nota possit repugnare :' 'Neither is there in those books
wherein the divine mysteries are written, any thing or any
character of divinity or divine original which should, on a
religious account, oblige us to believe the things that are
contained in them. But yet such is the force and authority
of the church which teacheth those books to be sacred, and
commendeth the faith and piety of the ancient fathers, that
no man can oppose them without a grievous mark of impiety.'
How, by what means, from whom, should we learn the sense
of your church, if not from your council of Trent, and such
mighty champions of it? Do you think it equitable, thatwc
should listen to suggestions of every obscure friar, and en-
tertain thoughts from them about the sense of your church,
contrary to the plain assertion of your councils and great
rabbies 1 And if this be the respect that in Catholic coun-
tries is given to the Scripture, Ihope you will not find many
of your countrymen rivals with them therein. It is all but hail
and crucify ; we respect the Scriptures, but there is another
part of God's word besides them ; we respect the Scriptures,
but traditions contain more of the doctrine of truth ; we re-
spect the Scriptures, but think it not meet that Christians
be suffered to read them ; we respect the Scripture, but do
not think that it hath any character in it of its own divine
original for which we should believe it ; we respect the Scrip-
ture, but yet we would not believe, were it not commended
unto us by our church ; we respect the Scripture, but it is
dark, obscure, not intelligible but by the interpretation of
our church. Pray sir, keep your respects at home, they are

ANIMADVERSIONS ON FIAT LUX. 437

despised by the Scripture itself, which gives testimony unto
its own authority, perfection, sufficiency, to guide us to God,
perspicuity and certainty without any respect unto your
church, or its authority : and we know its testimony to be
true. And for our parts we fear that whilst these Joab's
kisses of respect are upon your lips, you have a sword in
your right hands to let out the vitals of divine truth and re-
ligion. Do you think your general expressions of respect,
and that unto admiration, are a covering long and broad
enough to hide all this contempt and reproach that you
continually pour upon the Scriptures ? Deal thus with your
ruler, and see whether he will accept your person. Give
him some good words in general, but let your particular ex-
pressions of your esteem of him come short of what his state
and regal dignity do require, will it be well taken at your
hands ? Expressions of the same nature with these instanced
in, might be collected of your chiefest authors sufficient to
fill a volume, and yet I never read nor heard that any of
them were ever stoned in your Catholic countries, whatever
you intimate of the boiling up of your zeal into a rage against
those that should go about to diminish it. Indeed, what-
ever you pretend, this is your faith about the Scripture ; and
therefore I desire that you would accept of this account why
I cannot comply with your wish, and not speak any more
of Papists slighting the Scripture, seeing I know they do so
in the sense and way by me expressed, and other ways I
never said they did so.

From the account of your faith, we may proceed to your
charity, wherewith you close this discourse. Speaking of
your Roman Catholics, you say, 'The Scripture is theirs, and
Jesus Christ is theirs, who will one day plead their cause.'
What do you mean, sir, by 'theirs?' Do you intend it exclu-
sively to all others ; so theirs as not to be the right and por-
tion of any other ? It is evident that this is your sense, not
only because unless it be so, the words have neither sense
nor emphasis in them ; but also because suitably unto this
sense, you elsewhere declare that the Roman and the catho-
lic church are with you one and the same. This is your
charity, fit to accompany and to be the fruit of the faith be-
fore discoursed of. This is your Catholicism, the impaling
of Christ, Scripture, the church, and consequently all ac-

438 A VINDICATION OF THE

ceptable religion to the Roman party and faction \ down-
right donatism, the wretchedest schism that ever rent the
church of God, which makes the wounds of Christendom in-
curable, and all hope of coalition in love desperate.

Saint Paul, directing one of his epistles unto all that in
every place 'call upon the name of our Lord Jesus Christ,'
that no countenance from that expression of our Lord Jesus
Christ might be given unto any surmise of his appropriating
unto himself and those with him a peculiar interest in Jesus
Christ, he adds immediately, 'both their Lord and ours ;' the
Lord of all that in every place call upon his name, 1 Cor. i.
This was the old Catholicism, which the new hath as much
affinity unto as darkness hath to light, and not one jot more.
The Scripture is ours, and Christ is ours, and what have any
else to do with them ? what though in other places, you
call on the name of Jesus Christ, yet he is our Lord, not
yours. This I say is that wretched schism, which, clothed
wfth the name of Catholicism (which after it had slain, it
robbed of its name and garments), the world for some ages
hath groaned under, and is like to do so, whilst it is sup>
ported by so many secular advantages and interests, as are
subservient unto it at this day.

CHAP. XIV.

Of reason. Jews* objections against Christ.

Page 27. You proceed to vindicate your unreasonable pa-
ragraph about reason, or rather against it. What reason we
are to expect in a dispute against the use of reason in and
about the things which are the highest and most proper
object of it, is easy for any one to imagine. For by reason
in religion we understand not merely the ratiocination of a
man, upon and according to the inbred principles of his na-
ture, but every acting of the understanding of a man about
the things of God, proceeding from such principles, or guided
by any such rule, as no way impeach its rationality. To
vindicate your discourse in your Fiat upon this subject, you
make use of two mediums : (1.) You pretend that to be the
whole subject of your discourse about reason, which is but
a part of it; and, (2.) You deny that to be the design and

ANIMADVERSIONS ON FIAT LUX. 439

aim of yolir book which yourself know, and all other men
acknowledge so to be.

On the first head you tell me that your discourse con-
cerned 'reason to be excluded from the employment of fram-
ing articles of religion.' It is true, you talk somewhat to
that purpose ; and you were told that Protestants were no
way concerned in that discourse. And it is no less true,
that you dispute against the use and exercise of reason in
our choice of, or adhering unto, any religion, or any way or
practice in religion ; that is the liberty of a man's rational
judgment in determining what is right, and what is wrong,
what true, what false, in the things that are proposed unto
him, as belonging unto religion, guided, bounded, and de-
termined by the only rule, measure, and last umpire in and
about such things. This you oppose and that directly, and
that to this end, to shew unto Protestants that they can come
unto no certainty in religion by this exercise of their reason,
in and about the things of God. That men should by the
use of reason endeavour to find out and frame a religion, is
fond to imagine. They who ever attempted any such thing,
knew it was not religion, but a pretence to some other end,
that they were coining. To make the reason of a man pro-
ceeding and acting upon it its own light and inbred princi-
ples, the absolute and sovereign judge of the things that are
proposed to be believed or practised in religion, so as that it
should be free for him to receive or reject them according as
they answer and are suited thereunto, is no less absurd and
foolish ; and whoever will assert it must build his assertion
on this supposition, that a man is capable of comprehending
fully and clearly, whatsoever God can reveal of himself;
which is contrary to the prime dictates of reason in reference
unto the simplicity and infiniteness of God's being, and so
would imply a contradiction in its first admission. It is no
less untrue, that a man in the lapsed depraved condition of
nature, can by the light thereof and the utmost improvement
of his reason, come to a saving, sanctifying perception of
the things themselves, that God hath revealed concerning
himself, his will, and worship, which is the peculiar effect of
the Spirit and grace of Christ. But to say, that a man is not
to use his reason in finding out the sense and meaning of
the propositions wherein the truths of religion are repre-

440 A VINDICATION OF THE

sented unto him, and in judging of their truth and falsehood
by the rule of them, which is the Scripture, is to deny that
indeed we are men, and to put a reproach upon our mortality,
by intimating, that men do not, cannot, nor ought to do, that
which they not only know they do, but also that they cannot
but do. For they do but vainly deceive themselves who
suppose, or rather dream, that they make any determination
of what is true or false in religion, without the use and ex-
ercise of their reason ; it is to say they do it as beasts, and
not as men ; than which nothing can be spoken more to the
dishonour of religion, nor more effectual to deter men from
the entertainment of it. For our parts, we rejoice in this,
that we dare avow the religion which we profess to be highly
rational, and that the most mysterious articles of it are pro-
posed unto our belief on grounds of the most unquestionable
reason, and such as cannot be rejected without a contradic-
tion to the most sovereign dictates of that intellectual na-
ture wherewith of God we are endued. And it is not a few
trifling instances of some men's abuse of their reason in its
prejudicate exercise about the things of God, that shall
make us ungrateful to God that he hath made us men, or to
neglect the laying out of the best that he hath intrusted us
with by nature, in his service in the work of grace. And
what course do you yourself proceed in? When any thing-
is proposed unto you concerning religion, do you not think
upon it? doth not your mind exercise about it those first
acts of reason or understanding which prepare and dispose
you to discourse and compute it with yourself? do you not
consider whether the thing itself be good or evil ? and whe-
ther the propositions wherein it is made unto you are true
or false? do you not call to mind the rule and measure
whereby you are to make a judgment, whether they be so or
no ? We talk not now, what the rule is, but only whether you
do not make a judgment of the propositions that are made
unto you by some rule or other, and whether with that judg-
ment, your mind do not assent unto them or dissent from
them? Yea, is not your judgment which you so make, the
assent or dissent of your mind ? or what course do you take?
1 wish you would inform us of your excellent expedient, to
teach a man to cry 'credo' without the use or exercise of his
reason to bring him thereunto. But when you have done so„

ANIMADVERSIONS ON FIAT LUX. 441

I know it is no other way but that by it you may teach a
parrot or starling to say as much, or the crow that cried of
old £<TTai TrdvTa KoXiog. But you would evade all concern-
ment in this discourse, by denying that your Fiat Lux, 'was
written unto any such concernment against Protestants.' I
know not well what you mean by your * Unto any such con-
cernment against Protestants.' That the main design of
your discourse, is to bring Protestants unto an uncertainty
in their profession, by everting the principles which you ap-
prehend them to build upon, and thereon to persuade them
unto popery, I was in hope you would have no more denied.
It hath been evidenced unto you with as needless a labour
as ever any man was put unto ; but it is done because you
would needs have it so, and shall not now be done again.

Your ensuing discourse, wherein you attempt to say
something unto the ninth chapter of the Animadversions, is
not unlike the preceding, and therefore I shall cast them
under one head. Your business in it, is to cast a fresh dis-
honour upon Christian religion, by questioning the defensi-
bility of its principles against Jewish objections, any other-
wise than by an irrational ' credo.' Let us hear you speak in
your own language ; * Your vaunting flourishes,' you say,
* about Scripture, which you love to talk on, will not without
the help of your ' credo' and humble resignation solve the ar-
gument, which that you may the easilier be quit of, you
never examine, but only run on in your usual flourishes about
the use and excellency of God's word. I told you in Fiat
Lux, what the Jew will reply to all such reasonings : but you
have tbs pregnant wit not to heed any thing that may hinder
your flourishes ; but if you were kept up in a chamber with
a learned Jew without bread, water, and fire, till you had
satisfied him in that objection, I am still well enough as-
sured, for all your vaunts, that if you do not make use of
your 'credo,' which here you contemn, you might there stay
till hunger and cold have made an end of you.' The meaning of
this discourse is, that the Jews' pretence of rejecting Christ
upon the authority and tradition of their church, was not,
nor is to be satisfied by testimonies given in the Scripture
unto the person, doctrine, and work of the Messias. The
sum of the objection laid down in your Fiat Lux is that
which I have now mentioned! ; it was the plea of the Jews

442 A VINDICATION OF THE

against Christ and his doctrine, managed from the authority
and tradition of their church ; that Christ and his apostles
gave the answer unto this objection, which I have now inti-
mated, namely, the testimony of God himself in the Scripture
to the truth of that which they objected against, which was
to be preferred unto the authority and testimony of their
church, I have undeniably proved unto you in the Animad-
versions ; and it is manifest to every one that hath but read
the New Testament with any consideration or understanding.
The same way was persisted in by the ancient fathers, as all
their writings against the Jews do testify. And I must now
tell you that your calling the validity of this answer into
question, is highly injurious unto the honour of Christianity,
and blasphemous against Christ himself. The best inter-
pretation that I can give unto your words, is, that you are a
person wholly ignorant of the controversies that are between
the Jews and Christians, and the way that is to be taken for
their satisfaction or confutation. You tell us indeed in your
Fiat, that the Jews will reply to these testimonies of Scrip-
ture, which are alleged as giving witness to our Lord Jesus
Christ and his doctrine, and contend about the interpretation
of them ; and this you tell me, ' I have the wit to take no
notice of;' which by the way is unduly averred by you, and
contrary to your own science and conscience, seeing you
profess that you have read over ray Animadversions ; and
probably the very place wherein I do take notice of what
you said to that purpose and replied unto it, was not far
from your eye when you wrote the contrary. And as I
shewed you what was the opinion of the ancients of that
reply of the Jews which you mention, so I shall now add,
that nothing but gross ignorance in these things can give
countenance to an imagination, that there is any thing but
folly and madness in the rabbinical evasions of the testi-
monies of the Old Testament given unto our Lord Christ and
his gospel. And your substitution of a naked fanatical
'credo,' not resolved into the testimony of the holy writ in
the room of that express witness which is given in holy
Scripture unto the person and doctrine of our Lord Jesus
Christ, to oppose therewith the Judaical plea from their
church, state, power, and authority, is an engine fit to under-
mine the very root of Christianity, and to render the whole

ANIMADVERSIONS ON FIAT LUX. 443

gospel highly questionable. Besides, it is so absurd as to
the conviction of the Jews, such a mere ' petitio principii' or
begging of what is in controversy between Christians and
them, that I challenge you to produce any one learned man
that hath made use of it to that purpose. To think that
your 'credo' built on principles v^hich he despiseth, which
you cannot prove unto him, will convince another man of
the truth of what you believe, can have no other ground but
a magical fancy, that the fixing of your imagination shall
affect his, and conform it unto your apprehension of things.
Such is your course in telling the Jews of the authority of
your church, and your 'credo' thereupon, which cannot be
supposed to have any existence 'inrerum natura,' unless it
be first supposed that their church was failed, which sup-
posal that it was not, is the sole foundation of their objec-
tion. What end you can propose herein, but to expose
yourself and your profession unto their scorn and contempt,
I know not. Sir, the Lord Christ confirmed himself to be
the Son of God and Saviour of the world by the miracles
which he wrought ; and the doctrine which he taught was
testified to be divine by signs and express words from hea-
ven. He proved it also by the testimonies out of the law
and prophets, all which was confirmed by his resurrection
from the dead. This coming of the promised Messiah, the
work that he was to perform, and the characteristical tek-
/it//pia of him, in application unto the person of Jesus of Na-
zareth, the apostles and evangelists proved out of the Scrip-
ture, to the conviction and conversion of thousands of the
Jews, and the confusion of the rest. And if you know not
that the ancient fathers and learned men of succeeding ages,
have undeniably proved against the Jews out of the Scrip-
ture of the Old Testament, and by the testimony thereof, that
the promised Messiah was to be God and man in one person,
that he was to come at the time of the appearance of our
Lord Jesus Christ in the flesh, that the work which he was
to perform was the very same and no other than what was
wrought and accomplished by him, with all the other im-
portant concernments of his person and office, so that they
have nothing left to countenance them in their obstinacy, but
mere senseless trifles, you are exceedingly unmeet to make
use of their objections, or the condition of the controversy

444 A VINDICATION OF THE

between them and Christians. For what you add in refer-
ence unto myself, I shall need only to mind you that the
question is not about any personal ability of mine to satisfy
a Jew, which whatever it be, when I have a mind to in-
crease it, for somewhat that I know of, and which I have
learned out of their writings, I will not come unto you for
assistance; but concerning the sufficiency of that principle
for the confronting of Judaical objections, taken from the
authority of their church, which I have formerly proved
unto you, that our Lord Jesus Christ and his apostles made
use of unto that purpose. And I will not say that it was
from the pregnancy of your wit, that whatever heed you
took unto the stating of the case between you and Pro-
testants in the Animadversions parallel unto that between
the Jews and the apostles (seeing a very little wit will suf-
fice to direct a man to let that alone which he finds too
heavy for him to remove out of his way), that you speak not
one word unto it, yet I will say, that it is a thing of that
kind whereof there are frequent instances in your whole
discourse, and for what reason, is not very difficult for any
man to conjecture.

CHAP. XV.

Pleas of prelate Protestants. Christ the onhj supreme and
absolute head of the church.

Page 49. You take a view of the tenth chapter of the Ani-
madversions, opposed unto the thirteenth and fourteenth
paragraph of your Fiat Lux, wherein you pretend to set
forth the various pleas of those that are at difference
amongst us in matters of religion. These you there distri-
bute into Independents, Presbyterians, and Protestants.
Here omitting the consideration of the two former, you ap-
ply yourself unto what was spoken about 'prelate Protestants'
as you call them. ' You endeavour,' say you, *to disable both
what I have set down to make against the prelate Pro-
testant, and also what I have said for him. I said in Fiat
Lux, that it made not a little against our Protestants, that
after the prelate piotestancy was settled in England, they

ANIMADVEUSIONS ON FIAT LUX. 445

were forced, for their own preservation against the Puritans,
to take up some of those principles again, which former
Protestants had cast down for popish, as is the authority
of the visible church, efficacy of ordination, difference be-
tween clergy and laity. Here first you deny that these
principles are popish ; but sir, there are some Jews even at
this day who will deny any such man as Pontius Pilate to
have ever been in Jewry. I have other things to do than
to fill volumes with useless texts, which here I might easily
do out of the books both of the first reformers and Catholic
divines and councils.'

What acquaintance you have with the Jews, we have in
part seen already, and shall have occasion hereafter to ex-
amine a little farther. In the mean time you may be pleased
to take notice that men who know what they say, are not
easily affrighted from it by a shew of such mormoes, as he
in the comedian was from his own house by his servants'
pretence that it was haunted by sprites, when there were
none in it, but his own debauched companions. I denied
those opinions to be popish, and should do so still, were I
accused for so doing before a Roman judge as corrupt and
wicked as Pontius Pilate. For I can prove them to be more
ancient than any part of popery, in the sense explained in
the Animadversions, and admitted generally by Protestants.
We never esteem every thing popish that Papists hold or
believe. Some things in your profession belong unto your
Christianity, some things to your popery. And I am per-
suaded you do not think this proposition, ' Jesus Christ is
the Son of God,' to be heretical, because those whom you
account heretics do profess and believe it. Prove the prin-
ciples you mention to be invented by yourselves, without
any foundation in the Scripture, or constant suffrage of the
ancient churches, and you prove them to be popish, to be
your own. If you cannot do so, though Papists profess
them, yet they may be Christian. This is spoken as to the
principles themselves, not unto your explanation of them,
which in sundry particulars is popish, which were never
owned by prelate Protestants. You proceed, ' You chal-
lenge me to prove that these principles were ever denied by
our prelate Protestants, And this you do wittily and like
yourself. You therefore bid me prove that those principles

446 A VINDICATION OV THE

were ever denied by our prelate Protestants, because I say
that our prelate Protestants here in England, as soon as
they became such, took up again those forenamed princi-
ples, which Protestants their forefathers both here in Eng-
land and beyond seas before our prelacy was set up had
still rejected. When I say then that our prelate Protestants
affirmed and asserted those principles which former Pro-
testants denied, you bid me prove that ever our prelate Pro-
testants ever denied them.' But whatever you can prove
or cannot prove, you have made it very easy for any man to
prove, that you have very little regard unto truth and so-
briety in what you aver, so that you may acquit yourself
from that which presseth you, and which according to the
rules of them you cannot stand before. You tell us in the
entrance of this discourse, that you said, ' that prelate Pro-
testants for their own preservation took up some of those
principles again which former Protestants had cast down
for popish.' And here expressly, that you ' said not that
they took up the principles which themselves had cast
down, but only those which other before them had so dealt
withal.' Now pray take a view of your own words, whereby
you express yourself in this matter. Chap. 3. s. 14. p. 189.
ed. 2. Are they not these? 'The prelate Protestant, to de-
fend himself against them' (the Presbyterians and Inde-
pendents), ' is forced to make use of those very principles,
which himself aforetime' (not other Protestants but himself)
' when he' (not others) ' first contended against popery,
destroyed. So that upon him falls most heavily even like
thunder and lightning from heaven, utterly to kill and cut
him asunder, that great oracle delivered by St. Paul, If I
build up again the things, I' (not another) 'formerly de-
stroyed, I make myself a prevaricator, an impostor, a re-
probate.' What think you of these words? do you charge
the prelate Protestant with building up what others had
pulled down, or what he had destroyed himself? Is your
rule out of St. Paul applicable unto him upon any other ac-
count, but that he himself was both the builder and de-
stroyer? Sir, such miscarriages as these Protestants know
to be mortal sins ; and if without contrition for them you
have celebrated any sacrament of your church, it cannot be
avoided but that you have brought a great inconvenience

ANIMADVERSIONS ON FIAT LUX. 447

Oil some of your disciples. Besides, suppose you had
spoken as you now feign yourself to have done, I desire to
know who they are whom you intend when you say ' our pre-
late Protestants so soon as they became such,' as though
they were first Protestants at large and destroyed those
principles, which afterward they built up when they became
prelate Protestants ; seeing all men know that our reform-
ation was begun by prelates themselves, and such as never
disclaimed the principles by you instanced in.

But you tell me, ' I do not only reject what you object
against prelate Protestants, but also what you allege in
their behalf.' I do so indeed ; though I laugh not at you
or it, as you pretend ; and so must any man do, who plead-
ing for protestancy hath not a mind openly to prevaricate.
For your plea for them is such, as if admitted, would not
only overthrow your prelacy which you pretend to assert,
but also destroy your protestancy which you will not deny
but that you seek to oppose. Nay, it is no other, but what
was contradicted in the very council of Trent by the Spanish
prelates, as that which they conceived to have been an en-
gine contrived for the ruin of episcopacy under a pretence
of establishing it ; and which instead of asserting them to
be bishops in the church, would have rendered them all
curates to the pope. You would have us believe that Christ
hath appointed one episcopal monarch in his church, with
plentitude of power to represent his own person, which is
the pope, and from him all other bishops to derive their
power, being substituted by him, and unto him unto their
work. And must not this needs be an acceptable defensi-
tive or plea unto prelate Protestants, which if it be admitted,
they can be no longer supposed to be made overseers of
their flocks by the Holy Ghost, but by the pope, which for-
feits their prelacy, and besides asserts his supremacy,
which destroys their protestancy ?

Upon this occasion, you proceed to touch upon some-
what of great importance concerning the head of the church,
wherein you know a great part of the difference between
yourself and those whom you oppose to consist. In your
passage you mention the use of true logic, but I fear we
shall find that in your discourse 'laudatur et alget.' I
should have been glad to have found you making what use

448 A VINDICATION OF THE

you were able of tliat which you commend. It would I sup-
pose have directed you to have stated plainly and clearly
what is it that you assert, and what it is that you oppose,
and to have given your arguments catasceuastical of theone
and anasceuastical of the other ; but either you know not
that way of procedure, or you considered how little advan-
tage- unto your end you were like to obtain thereby. And
therefore you make use only of that part of logic which
ieacheth the nature and kinds of sophisms ; in particular,
that of confounding things which ought to be distinguished.
However your discourse, such as it is, shall be examined,
and that by the rules of that logic which yourself commend.

You say, p. 51. * The church says I must have a bishop,
or otherwise she will not have such a visible head as she
had at first. This that you may enervate, you tell me, that
the church hath still the same head she had which is
Christ, who is present with his church by his Spirit and his
laws, and is man-God still as much as ever he was ; and
ever the same will be ; and if I would have any other visible
bishop to be head, then it seems I would not have the same
head, and so would have the same, and not the same.'

This is but one part of my answer, and that very lamely
and imperfectly reported. The reader if he please may see
the whole of it, chap. 9. p. 223, &c. [pp. 1 10, 1 1 1.] and there-
withal take a specimen of your ingenuity in this controversy.
It were very sufficient to render your following exceptions
against it useless unto your purpose, merely to repeat what
you seek to oppose ; but because you shall not have any pre-
tence, that any thing you have said is passed over undis-
cussed, I shall consider what you offer in way of exception
to so much of my answer as you are pleased yourself to ex-
press, and as may be supposed, thought yourself qualified
to deal withal. Thus then you proceed :

* I cannot in reason be thought to speak otherwise, if
we would use true logic, of the identity of the head, than I
do of the identity of the body of the church. This body is
not numerically the same ; for the men of the first age are
long ago gone out of the world, and another generation
come, who yet are a body of Christians of the same kind,
though not numerically the same; so do I require, that since
Jesus Christ as man, the head immediate of other believing:

ANIMADVERSIONS ON FIAT LUX. 449

men, is departed hence to the glory of his Father, that the
church should still have a head of the same kind, as visibly
now present, as she had in the beginning ; or else say I, she
cannot be completely the same body, or a body of the same
kind visible as she was. But this she hath not, this she is
not, except she have a visible bishop as she had in the be-
ginning present with her, guiding and ruling under God.
Christ our Lord is indeed still man-God, but his manhood is
now separate ; nor is he visibly present as man, which im-
mediately headed his believers under God, on whose influ-
ence their nature depended. His Godhead is still the same
in all things not only in itself, but in order to his church
also as it was before equally invisible, and in the like man-
ner believed ; but the nature delegate under God, and once
ruling visibly amongst us by words and examples, is now
utterly withdrawn. And if a nature of the same kind be
not now delegate with a power of exterior government, aa
at the first then was, then hath not the church the same
head now, which she had then :' ' qui habet aures audiendi
audiat.'

How you have secured your logic in this discourse, shall
afterward be considered ; your divinity seems at the first
view liable unto just exceptions. For, 1. You suppose
Christ in his human nature only to have been the head of
his church, and therefore the absence of that, to necessitate
the constitution of another. Now this supposition is openly
false and dangerous to the whole being of Christianity. It
is the Son of God, who is the head of the church ; who as
he is man, so also is he ' over all God blessed for ever.' And
as God and man in one person, is that head, and ever was
since his incarnation, and ever will be to the end of the
world. To deny this is to overthrow the foundation of the
church's faith, preservation, and consolation, it being
founded and built on this, that he was * the Son of the living
God ;' Matt. xvi. and yet into this supposition alone, is your
imaginary necessity of the substitution of another head in
his room resolved. 2. You plainly confess that the present
church hath not the same head, that the church had when
our Lord Christ conversed with them in the days of his
flesh. That, you say, was his ' human nature delegate under
God, which being now removed and separate, another per-
VOL. xviii. 2 G

450 A VINDICATION 01' THE

son SO delegate under God, is substituted in his place.'
Which not only deprives the church of its first head, but
also deposeth the human nature of Christ from that office of
headship to his church, which you confess that for awhile
it enjoyed ; leaving him nothing but what belongs unto him
as God, wherein alone you will allow him to be that unto
his church which formerly he was. Confessing, I say, the
human nature of Christ to have been the head of the church,
and now denying it so to be, you do what lies in you to
depose him from his office and throne, allowing his human
nature, as far as I can perceive, to be of little other use than
to be eaten by you in the mass. 3. You make your in-
tention yet more evident, by intimating that the human
nature of Christ is now no more head of the church, than
the present church is made up of the same numerical mem-
bers, that.it was constituted of in the days of his flesh.
What change you suppose in the church the body, the same
you suppose and assert in the head thereof. And as that
change excludes those former members from being present
members ; so this excludes the former head from being the
present head. Of old the head of the church was the human
nature of Christ delegate under God ; now that is removed,
and another person in the same nature is so delegated unto
the same office. Now this is not a head under Christ, but
in distinction from him in the same place wherein he was,
and so exclusive of him, which must needs be antichrist,
one pretending to be in his room and place to his exclusion ;
that is, one set up against him. And thus also what you
seek to avoid doth inevitably follow upon your discourse,
namely, that * you would have the church, for the preserva-
tion of its oneness and sameness, to have the same head she
had, which is not the same,' unless you will say that the
pope is Christ; these are the principles that you proceed
upon. First, You tell us, that the 'human nature of Christ
delegate under God was the visible head of the church.'
Secondly, ' That this nature is now removed from us and
ceaseth so to be ;' that is, not only to be visible, but the
visible head of the church, and is no more so, than the pre-
sent church is made up of the same individual members as
it was in the days of his flesh, which, as you well observe,
it is not. Thirdly, That ' a nature of the same kind in an-

ANIMADVERSIONS ON FIAT LUX. 451

other person' is now delegate under God to the same office
of a visible head, with that power of external government
which Christ had whilst he was that head. And is it not
plain from hence, that you exclude the Lord Christ from
being that head of his church which he was informer days?
and substituting- another in his room and place, you at once
depose him, and assign another head unto the church, and
that in your attempt to prove that her head must still be the
same, or she cannot be so. Farther, the human nature of
Christ was personally united unto the Son of God ; and if
that head which you now fancy the church to have, be not
so united, it is not the same head that that was ; and so
whilst you seek to establish, not indeed a sameness in the
head of the church, but a likeness in several heads of it as
to visibility, you evidently assert a change in the nature of
that head of the church which we inquire after. In a word,
Christ and the pope are not the same ; and therefore, if it
be necessary to maintain that the church hath the same
head that she had, to assert that in the room of Christ she
hath the pope, you prove that she hath the same head that
she had, because she hath one that is not the same she had:
and so ' qui habet aures audiat.' 4. You vainly imagine the
whole catholic church any otherwise visible, than with the
eyes of faith and understanding. It was never so, no not
when Christ conversed with it in the earth ; no not if you
should suppose only his blessed mother, his twelve apo-
stles, and some few more only to belong unto it. For
though all the members of it might be seen, and that at
once by the bodily eyes of men, as might also the human
nature of him who was the head of it; yet, as he was head of
the church, and in that his whole person wherein he was so,
and is so, he was never visible unto any, ' for no man hath
seen God at any time.' And therefore you, substituting a
bead in his room who in his whole person is visible, seeing
he was not so, do change the head of the church as to its
visibility also (for one that is in his whole person visible,
and another that is not so, are not alike visible), wherein
you would principally place the identity of the church.
5. Let us see whether your logic be any better than your
divinity. The best argument that can be formed out of
your discourse, is this : ' If the church hath not a head
2 G 2

452 A VINDICATION OF THE

visibly present with her, as she had when Christ in his hu-
man nature was on the earth, she is not the same that she
was ; but according to their principles she hath not a head
now so visibly present with her; therefore she is not the
same according unto them.' I desire to know how you
prove your inference. It is built on this supposition. That
the sameness of the church depends upon the visibility of
its head, and not on the sameness of the head itself; which
is a fond conceit, and contrary to express Scripture; Eph.
iv. 3 — 7. and not capable of the least countenance from
reason. It may be you will say, that though your argu-
ment do not conclude that on our supposition the church is
not the same absolutely as it was, yet it doth that it is not
the same as to visibihty. Whereunto I answer, 1. That
there is no necessity that the church should be always the
same as to visibility, or always visible in the same manner,
or always equally visible as to all concernments of it.
2. You mistake the whole nature of the visibility of the
church, supposing it to consist in its being seen with the
bodily eyes of men ; whereas it is only an affection of its
public profession of the truth, whereunto its being seen in
part or in whole by the eyes of any, or all men, doth no way
belong. 3. That the church, as I said before, was indeed
never absolutely visible in its head and members. He who
was the head of it being never in his whole person visible
unto the eyes of men, and he is yet as he was of old visible
to the eyes of faith, whereby we see him that is invisible.
So that to be visible to the bodily eyes of men in its head
and members, was never a property of the church, much
less such a one, as that thereon its sameness in all ages
should depend. 6. You fail also in supposing that the nu-
merical sameness of the church as a body, depends abso-
lutely on the sameness of its members. For whilst in suc-
cession it hath all things the same that concur unto its
constitution, order, and existence, it may be still the same
body corporate, though it consist not of the same individual
persons or bodies natural. As the kingdom of England is
the same kingdom that it was two hundred years ago,
though there be not now one person living that then it was
made up of. For though the matter be the same only spe-
cifically, yet the form being the same numerically, that

ANIMADVERSIONS ON FIAT LUX. 453

Oenominates the body to be so. But that I may the better
represent unto you, the proper genius and design of your
discourse, I shall briefly mind you of the principles which
you oppose in it, and seek to evert by it, as also of those
which you intend to compass your purpose by. Of the
first sort are these: 1. 'That the Lord Christ God and
man in one person is, and ever continues to be, the only
absolute monarchical head of his own church.' I sup-
pose it needless for me to confirm this principle by tes-
timonies of Scripture, which it being a matter of pure
revelation is the only way of confirmation that it is capa-
ble of. That he is the head of his church, is so fre-
quently averred, that every one who hath but read the New
Testament will assent unto it upon the bare repetition of
the words, with the same faith whereby he assents unto the
writing itself whatever it be ; and we shall afterward see
that the notion of a head is absolutely exclusive of com-
petition in the matter denoted by it. A head properly is
singly and absolutely so, and therefore the substitution of
another head unto the church in the room of Christ, or with
him, is perfectly exclusive of him from being so. 2. That
* Christ as God-man in his whole person was never visible
to the fleshly eyes of men ;' and whereas, as such, he was
head of the church, as the head of the church, he was never
absolutely visible. His human nature was seen of old,
which was but something of him; as he was, and is the
head of the church, otherwise than by faith, no man hath
seen him at any time ; and it changeth the condition of the
church, to suppose that now it hath a head, who being a
mere man, is in his whole person visible, so far as a man
may be seen. 3. That the visibility of the church consisteth
in its public profession of the truth, and not in its being
objected to the bodily eyes of men. It is a thing that faith
may believe, it is a thing that reason may take notice of,
consider, and comprehend ; the eyes of the body being of
no use in this matter. When a church professeth the truth,
it is the ground and pillar of it, a city on a hill ; that is
visible though no man see it, yea, though no man observe
or contemplate on any thing about it. Its own profession,
not other men's observation constitutes it visible. Nor is
there any thing more required to a church's visibility, but

454 A VINDICATION OF THE

its profession of the truth, unto which all the outward ad-
vantages which it hath or may have of appearing conspicu-
ously or gloriously to the consideration of men, are purely
accidental, which may be separated from it without any
prejudice unto its visibility. 4. That the sameness of the
church in all ages doth not depend on its sameness in re-
spect of degrees of visibility. That the church be the same
that it was, is required that it profess the same truth it did,
whereby it becomes absolutely visible ; but the degrees of
this visibility, as to conspicuousness and notoriety, depend-
ing on things accidental unto the being, and consequently
visibility of the church, do no way affect it as unto any
change. Now from hence it follows, 1. That the presence
or absence of the human nature of Christ, with or from his
church on earth, doth not belong unto the visibility of it;
so that the absence of it, doth no way infer a necessity of
substituting another visible head in his stead. Nor was
the presence of his human nature with his church any way
necessary to the visibility of it : his conversation on the
earth being wholly for other ends and purposes. 2. That
the presence or absence of the human nature of Christ, not
varying his headship, which under both considerations is
still the same, the supposition of another head is perfectly
destructive of the whole headship of Christ, there being no
vacancy possible to be imagined for that supply, but by the
removal of Christ out of his place. For he being the head
of his church as God and man, in his whole person invisible,
and the visibility of the church consisting solely in its own
profession of the truth, the absence of his human nature
from the earth, neither changeth his own headship, nor pre-
judiceth the church's visibility; so that either the one or
the other of them should induce a necessity of the supply
of another head. Consider now what it is that you oppose
unto these things. You tell us, l.'That Christ was the
head of the church in his human nature delegated by and
under God to that purpose.' You mean he was so abso-
lutely, and as man, exclusively to his divine nature. This
your whole discourse, with the inferences that you draw
from this supposition, abundantly manifests. If you can
make this good, you may conclude what you please. I
know no man that hath any great cause to oppose himself

ANIMADVERSIONS ON FIAT LUX. 455

unto you, for you have taken away the very foundation of
the being and safety of the church in your supposition.
2. You inform us, 'That Christ by his ascension into heaven
ceased to be that head that he was, so that of necessity an-
other must be substituted in his place and room ;' and this
we must think to be the pope. He is I confess absent from
his church here on earth, as to his bodily appearance
amongst us; which as it was not necessary as to his head-
ship, so he promised to supply the inconvenience which his
disciples apprehended would ensue thereupon, so that they
should have great cause to rejoice at it, as that wherein
their great advantage would lie ; John xvi. 7. That this
should be by giving us a pope at Rome in his stead, he hath
no way intimated. And unto those who know w^hat your
pope is, and what he hath done in the world, you will
hardly make it evident, that the great advantage which the
Lord Christ promised unto his disciples upon his absence,
is made good unto them by his supervisorship. 3. You
would have the ' visibility of the church depend on the
visibility of its head, as also its sameness in all ages.' And
no one, you are secure, who is now visible, pretends to be
the head of the church, but the pope alone, and therefore of
necessity he it must be. But, sir, if the Lord Jesus Christ
had had no other nature than that wherein he was visible to
the eyes of men, he could never have been a meet head for
a church dispersed throughout the whole world, nor have
been able to discharge the duty annexed by God unto that
office. And if so, I hope you will not take it amiss, if on
that supposition, I deem your pope, of whom millions of
Christians know nothing but by uncertain rumours, nor he
of them, to be very unmeet for the discharge of it. And for
the visibility of the church, 1 have before declared wherein
it doth consist. Upon the whole matter, you do not only
come short of proving the identity and oneness of the
church to depend upon one visible bishop as its monarchi-
cal head, but also the principles whereby you attempt
the confirmation of that absurd position, are of that nature
that they exclude the headship of Christ, and infer no less
change or alteration in the church, than that which must
needs ensue thereon, and the substitution of another in his
room, which destroys the very essence and being of it.

456 A VINDICATION OF THE

Let us now consider what you farther reply unto that
which is offered in the Animadversions unto the purpose
now discoursed of. Your ensuing words are,

' And here by the way we may take notice what a fierce
English Protestant you are, who labour so stoutly to eva-
cuate my argument for episcopacy, and leave none of your
own behind you, nor acquaint the world with any, though
you know far better, but would make us believe notwith-
standing those far better reasons for prelacy, that Christ
himself, as he is the immediate head of invisible influence,
so is he likewise the only and immediate head of visible di-
rection and government amongst us, without the interposi-
tion of any person delegate in his stead to oversee and rule
under him in his church on earth, which is against the tenour
both of sacred gospel, and St. Paul's epistles, and all anti-
quity, and the present ecclesiastical polity of England, and
is the doctrine not of any English Protestant, but of the
Presbyterian, Independent and Quaker.'

How little cause you have to attempt an impeachment
of ray protestancy, I hope I have in some measure evidenced
unto you, and shall yet farther make it manifest, as you give
me occasion so to do. In the mean time, as I told you be-
fore that I would not plead the particular concernment of
any party amongst Protestants, no more than you do that
of any party among yourselves, so I am sure enough that
I have delivered nothing prejudicial unto any of them, be-
cause I have kept myself unto the defence of their pro-
testancy wherein they all agree. Nor have I given you an
answer unto any argument that tends in the least to the con-
firmation ofsuch a prelacy as by any sort of Protestants is
admitted, but only shewed the emptiness and pernicious con-
sequences of your sophism, wherewith you plead in pretence
for prelacy, indeed for a papal supremacy, and that on such
principles as are absolutely destructive of that Protestant
prelacy, which you would be thought to give countenance
unto. And your ensuing discourse wherein you labour to
justify your reflection on me, is a pitiful piece of falsehood
and sophistry. For first, this double head of the catholic
church, one of influence, the other of direction and govern-
ment, which you fancy some Protestants to admit of, is a
thing that they declare against as injurious to the Lord

ANIMADVERSIONS ON FIAT LUX. 457

Christ, and that which would render the church ' biceps mon-
strum' horrid and deformed. It is Christ himself, who as
by his Spirit he exercises the office of a head by invisible
influence, so by his word that of visible direction and rule ;
he is, I say, the only head of visible direction to his church,
though he be not a visible head to that purpose, which that
he should be, is to no purpose at all. 2. If by the 'interpo-
sition of any person under Christ, delegate in his stead,' you
understand any one single person delegated in his stead to
oversee and rule the whole catholic church, such a one as
you now plead for in your epistle, it is intolerable arrogancy
to intimate that he is designed either in the gospel or St.
Paul's epistles, or antiquity ; whereas you are not able to
assign any place, or text, or word in them, directly or by
fair consequence to justify what you assert. And for the
present ecclesiastical polity of the church of England, if you
yet know it not, let me inform you, that the very foundations of
it are laid in direct contrary supposition; namely, that there
is no such single person delegated under Christ for the rule
of the whole catholic church ; which gives us a new evi-
dence of your conscientious care in what you say and write.
3. If you intend (that which is not at all to your purpose)
'persons to rule under Christ in the church,' presiding accord-
ing to his direction and institution, in and over the particular
churches whereunto they do relate, governing them in his
name, by his authority, and according to his word ; I desire
you to inform me, wherein I have said, or written, or inti-
mated any thing that may give you the least countenance in
your affirming that by me it is denied ; or where it was ever
denied by any Protestant whatever, prelatical, Presbyterian,
or Independent : neither doth this concession of theirs in
the least impeach the sole sovereign monarchy of Christ,
and single headship over his church to all ends and pur-
poses. A monarch may be, and is, the sole supreme go-
vernor and political head of his kingdom, though he appoint
others to execute his laws by virtue of authority derived
from him, in the several provinces, shires, and parishes of
it. And Christ is the only head of his church, though he
have appointed others to preside and rule in his name, in
those distributions of his disciples whereinto they are cast
by his appointment. But you proceed, ' Christ in their way

458 A VINDICATION OF THE

is immediate head not only of subministration and influence,
but of exterior derivation also and government to his church.'
Ans. He is so, the supreme and only head of the church ca-
tholic in the one way and other, though the means of con-
veying influences of grace, and of exterior rule be various.
' Then' say you, ' is he such a head to all believers or no V
to all, the whole body in general, and every individual mem-
ber thereof in particular ? ' if he be so to all,' you say, ' then
no man is to be governed in affairs of religion by any other
man.' But why so, I pray ? can no man govern in any sense
or place but he must be a supreme head ? The king is im-
mediate head unto all his subjects, he is king not only to the
whole kingdom, but to every individual person in his king-
dom ; doth it thence follow that they may not be governed
by officers subordinate, delegated under him to rule them by
his authority according to his laws ? or that if they may be
so, that he is not the only immediate king and supreme head
unto them all ? The apostle tells us expressly, that the * head
of every man is Christ ;' 1 Cor. xi. 3. and that a head of
rule as the husband is the head of the wife ; Eph. v. 23.
as well as he is a head of influence unto the whole body,
and every member of it in particular; 1 Cor. xii. 12. Col. ii.
19. And it is a senseless thing to imagine, that this should
in the least impeach his appointment of men to rule under
him in his church according to his law ; who are thereupon
not heads, but in respect of him servants, and in respect to
the particular churches wherein they serve him rulers or
guides, yea, their servants for his sake ; not lords over the
flocks, but ministers of their faith. By these are the flocks
of Christ governed, as by shepherds appointed by him the
great bishop and shepherd of their souls, according to the
rules by him prescribed for the rule of the one, and obedi-
ence of the other. But if by ' governed by another man,' you
mean absolutely, supremely, at his will and pleasure, then
we deny that any disciple of Christ is in the things of God,
so to be governed by any man, and affirm that to assert it, is to
cast down Jesus Christ from his throne. But you say, 'if he
be not immediate head unto all, but ministers head the peo-
ple, and Christ heads the ministers, this in effect is nothing
but to make every minister a bishop. Why do you not
plainly say what it is more than manifest you would have ?

ANIMADVERSIONS ON FIAT LUX. 459

All this while you heed no more the laws of the land, than
constitutions of the gospel.' Ans. I have told you how Christ
is the immediate head unto all, and yet how he hath ap-
pointed others to preside in his churches under him ; and
that this should infer an equality in all that are by him ap-
pointed to that work, is most senseless to imagine, nor did
I in the least intimate any such thing, but only that there-
fore there was no need of any one supreme head of the whole
catholic church, nor any place or room left for such a one
without the deposition of Christ himself. Because the king
is the only supreme head of all his people, doth it therefore
follow that if he appoint constables to rule in every parish,
with that allotment of power which by his laws he gives
unto them, and justices of peace to rule over them in a
whole county, that therefore every constable in effect is a
justice of peace, or that there is a sameness in their office?
Christ is the head of every man that is in the church, be he
bishop, or minister, or private man : and when the ministers
are said to head the people, or the bishops to head them,
the expression is improper ; an inferior ministerial subordi-
nate rule being expressed by the name of that which is su-
preme and absolute : or they head them not absolutely, but
in some respect only, as every one of them dischargeth the
authority over and towards them wherewith he is intrusted.
This assertion of Christ's sole absolute headship, and denial
of any monarchical state in the church catholic but what
ariseth from thence, doth not, as every child may see, con-
cern the difference that is about the superiority of bishops
to ministers or presbyters. For notwithstanding this, there
are degrees in the ministry of the church, and several
orders of men are engaged therein, and whatever there are,
there might have been more, had it seemed good to our Lord
Christ to appoint them. And whatever order of men may
be supposed to be instituted by him in his church, he must
be supposed to be the head of them all, and they are all to
serve him in the duties and offices that they have to dis-
charge towards the church and one another. This headship
of Christ is the thing that you are to oppose, and its ex-
clusiveness to the substitution of an absolute head over
the whole catholic church in his place, because of his bodily
absence from the earth. But this you cast out of sight, and

460 A VINDICATION OF THE

instead thereof, fall upon the equality of bishops and minis-
ters, which no way ensues thereon. Both bishops and pres-
byters agreeing well enough in the truth we assert and plead
for. ' This,' you say, ' is contrary to the gospel and the law
of the land.' What is, I pray ? that ' Christ is the only ab-
solute head of the catholic church?' No ; but 'that bishops
and ministers are in effect all one.' But what is that to your
purpose? will it advantage your cause what way ever that
problem be determined ? Was any occasion offered you to
discourse upon that question ? Nay you perceive well enough
yourself, that this is nothing at all to your design, and there-
fore in your following discourse you double and sophisticate,
making it evident that either you understand not yourself
what you say, or that you would not have others understand
you, or that you confound all things with a design to de-
ceive : for when you come to speak of the gospel, you attempt
to prove the appointment of one supreme pastor to the whole
catholic church, and by the law of the land, the superiority
of bishops over ministers, as though these things were the
same, or had any relation one to another : whereas we have
shewed the former in your sense to be destructive to the
latter. Truth never put any man upon such subterfuges;
and I hope the difficulties that you find yourself perplexed
withal, may direct you at length to find, that there is a * de-
ceit in your right hand.' But let us hear your own words.

' As for the gospel, the Lord who httd been visible go-
vernor and pastor of his flock on earth, when he was now
to depart hence, as all the apostles expected one to be chosen
to succeed him in his care, so did he, notwithstanding his own
invisible presence and providence over his flock, publicly ap-
point one. And when he taught them, that he who was
greatest among them should be as the least, he did not deny
but suppose one greater ; and taught in one and the same
breath, both that he was over them, and for what he was over
them, namely, to feed, not to tyrannize; not to domineer
and hurt, but to direct, comfort, and conduct his flock in all
humility and tenderness, as a servant of all their spiritual
necessities; and if a bishop be otherwise affected, it is the
fault of his person not his place.'

And what is it that you would prove hereby? Is it that
bishops are above ministers, which in the words immedi-

ANIMADVERSIONS ON FIAT LUX. 461

ately foregoing you asserted, and in those next ensuing

confirm from the law of the land? Is there any tendency in

your discourse towards any such purpose? Nay, do not

yourself know that what you seek to insinuate, namely, the

institution of one supreme pastor of the whole catholic

church, one of the apostles to be above and ruler over all

the rest of the apostles, and the whole church besides, is

perfectly destructive of the hierarchy of bishops in England

as established by law ; and also at once casting down the

main if not only foundation that they plead for their station

and order from the gospel? For all prelate Protestants, as

you call them, assert an equality in all the apostles, and a

superiority in them to the seventy disciples, whence by a

parity of reason, they conclude unto the superiority of

bishops over ministers to be continued in the church. And

are you not a fair advocate for your cause, and well meet

for the reproving of others for not consenting unto them ?

But waving that which you little care for, and are not at all

concerned in, let us see how you prove that which we know

you greatly desire to give some countenance unto ; that is,

a universal visible pastor over the whole catholic church in

the place and room of Christ himself. First, You tell us,

' that the apostles expected one to be chosen to succeed

Christ in his care.' But to have one succeed another in

his care, infers, that that other ceased to take and exercise

the care which formerly he had and exercised ; which in

this case is highly blasphemous once to imagine. I wish

you would take more care of what you say in things of this

nature ; and not suffer the impetuous bias of your interest

to cast you upon expressions so injurious to the honour of

Christ, and safety of his church. And how do you prove

that the apostles had any such expectations as that which

you mention ? Our Saviour gave them equal commission to

teach all nations, told them that as his Father had sent him,

so he sent them ; that he had chosen them twelve, but that

one of them was a devil : never that one of them should be

pope. Their institution, instruction, privileges, charge,

calling, were all equal. How then should they come to

have this expectation that one of them should be chosen to

succeed Christ in his care, when they were all chosen to

serve under him in the continuance of his care towards his

462 A VINDICATION OF THE

church? That which you obscurely intimate from whence
this expectation of yours might arise, is the contest that
was amongst them about pre-eminence. Luke xxii. 24.
'There was a strife amongst them which of them should be
the greatest.' This you suppose was upon their persuasion
that one should be chosen in particular to succeed the Lord
Christ in his care, whereupon they fell into difference about
the place. But, 1. Is it not somewhat strange unto your-
self, how they should contest about a succession unto Christ
in his absence, who had not once thought that he would
ever be absent from them, nor could bear the mention of it
without great sorrow of heart when afterward he began to
acquaint them with it? 2. How should they come in your
apprehension to quarrel about that which as you suppose
and contend, was somewhile before determined? For this
contest of yours, was somewhile after the promise of the
keys to Peter, and the saying of Christ that he 'would build
his church on the rock.' Were the apostles, think you, as
stupid as Protestants, that they could not see the supremacy
of Peter in those passages, but must yet fall at variance who
should be pope? 3. How doth it appear that this strife of
theirs who should be greatest, did not arise from their ap-
prehension of an earthly kingdom, a hope whereof according
to the then current persuasion of the Judaical church, to be
erected by their master whom they believed in as the true
Messiah, they were not delivered from, until after his re-
surrection, when they were filled with the Spirit of the New
Testament ? Acts i. Certainly from that root sprang the
ambitious desire of the sons of Zebedee, after pre-eminence
in his kingdom ; and the designing of the rest of them in
this place from the manner of its management, by strife,
seems to have had no better a spring. 4. The stop put by
our Lord Jesus unto the strife that was amongst them,
makes it manifest that it arose from no such expectation as
you imagine ; or that at least if it did, yet your expectation
was irregular, vain, and groundless. For, 1. He tells them
that there should be no such greatness in his church, as
that which they contended about, being like to the sove-
reignty exercised by and in the nations of the earth, from
which he that can shew a difference in your papal rule,
' erit mihi magnus Apollo.' 2. He tells them, that his

ANIMADVERSIONS ON FIAT LUX. 463

Father had equally provided a kingdom, that is heavenly
and eternal, for all them that believed, which was the only
greatness that they ought to look or inquire after. 3. That
as to their privilege in his kingdom, it should be equal
unto them all, for they 'should all sit on thrones, judging
the twelve tribes of Israel ;' so ascribing equal power, au-
thority, and dignity unto them all ; which utterly overthrows
the figment of the supremacy of any one of them over the
rest; Luke xxii. 30. Matt. xix. 28. And, 4. Yet farther
to prevent any such conceit as that which you suppose
them to have had concerning the prelation of any one of
them, he tells them that one was their master, even Christ,
and Uhat all they were brethren,' Matt, xxiii. 8. so giving
them to understand, that he had designed them to be per-
fectly and every way equal among themselves. So ill have
you laid the foundation of your plea, as that it guides us to
a full determination of the contrary to your pretence, and
that given by our Saviour himself, with many reasons per-
suading his disciples of the equity of it, and unto an ac-
quiescency in it. And what you add, that he presently
appointed one to the pre-eminence you imagine, is altoge-
ther inconsistent with what you would conclude from the
strife about it. For the appointment you fancy, preceded
this contention, and had it been real, and to any such pur-
pose, would certainly have prevented it. Thus you do
neither prove from the gospel what you pretend unto,
namely, that bishops are above ministers, so well do you
plead your cause, not what you intend, namely, that the
pope is appointed over them all. Only you wisely add a
caution about what a bishop ought to be and do ' de jure,'
and what any one of them may do or be 'de facto ;' because
it is impossible for any man to find the least difference be-
tween the domination which our Saviour expressly condemns,
and that which your pope doth exercise ; although I know
not whether you would think meet to have him divested of
that authority on the pretence whereof he so domineers in
the world.

Finding yourself destitute of any countenance from the
gospel, you proceed to the laws of the land. To what pur-
pose ? To prove that Christ appointed ' one amongst his
apostles to preside with plenitude of power over all the rest

464 A VINDICATION OF THE

of them,' and consequently over the whole catholic church,
succeeding him in his care? Certainly you will find little
countenance in our laws to this purpose. But let us hear
your own words again. 'As for the laws of the land/ say
you, ' it is there most strongly decreed by the consent and
authority of the whole kingdom, not only that bishops are
our ministers, but that the king's majesty is head of the
bishops also in the line of hierarchy, from whose hand they
receive both their places and jurisdiction. This was es-
tablished not only by one, but by several parliament acts,
both in the reign of king Edward, and queen Elizabeth.'
What will hence follow ? That there is one universal bishop
appointed to succeed Christ in his care over the church
catholic, the thing you attempted to prove in the words im-
mediately foregoing? Do not the same laws which assert
the order you mention, exclude that which you would in-
troduce? Or would you prove that bishops by the law of
this land have a jurisdiction superior unto ministers? Who
ever went about to deny it? Or what will the remembrance
of it advance your pretensions? And yet neither is this
fairly expressed by you. For as no Protestants assert the
king to be in his power and office interposed between
Christ and bishops or ministers, as to their ministerial
office, which is purely spiritual, so the power of supreme
jurisdiction which they ascribe unto him, is not as you
falsely insinuate, granted unto him, by the laws of king
Edward and queen Elizabeth, but is an inseparable privilege
of his imperial crown, exercised by his royal predecessors,
and asserted by them against the intrusions and usurpations
of the pope of Rome ; only declared by those and other
laws. But I perceive you have another design in hand.
You are entering upon a discourse wherein you compare
yourselves not only with Presbyterians and Independents,
but prelate Protestants also, in what you ascribe unto
kings in ecclesiastical affairs, preferring yourselves before
and above them all. What just cause you have so to do,
we shall afterward consider. Your confidence in it, at first
view, presents itself unto us. For whereas there was not in
the Animadversions any occasion of it administered unto
you, and yourself confess that your whole discourse about
it is besides your purpose, p. 66. yet waving [almost every

ANIMADVERSIONS ON FIAT LUX. 465

thing that was incumbent upon you to have insisted on, if
you would not plainly have appeared ' vadimonium dese-
ruisse/ and to have given up your Fiat as indefensible, you
divert into a long harangue about it. The thesis you would
by various flourishes give countenance unto is this. That
Papists in their deference unto kings, even in ecclesiastical
matters, and in their principles of their obedience unto
them, do excel Protestants of all sorts. That this is not to
our present purpose, yourself cannot but see and acknow-
ledge. However your discourse, such as it is, relating to
one special head of difference between us, shall be a part
considered by itself in our next chapter.

CHAP. XVI.

The power assigned by Papists and Protestants unto kings in matters
ecclesiastical. Their several principles discussed and compared.

Your discourse on this head is not reducible by logic itself
unto any method or rules of argument. For it is in general,
1. So loose, ambiguous, and metaphorically expressed; 2.
So sophistical and inclusive ; 3. So inconsistent in sundry
instances with the principles and practices of your church,
if you speak intelligibly ; 4. So false and untrue in many
particulars; that it is scarcely for these excellent qualifica-
tions to be paralleled with any thing either in your Fiat or
your Epistola. First, It is loose and ambiguous: 1. Not
stating what you intend by the head of the church, which
you discourse about; 2. Not determining whether the king
be such a head of execution in matter of religion, as may
use the liberty of his own judgment as to what he puts in
execution, or whether he be not bound to execute your
pope's determinations on the penalty of the forfeiture of his
Christianity ; which I doubt we shall find to be your opi-
nion ; 3. Not declaring wherein the power which you assign
unto him is founded ; whether in God's immediate insti-
tution, or the concession of the pope, whereon it should
solely depend, unto whom it is in all things to be made
VOL. xviii. 2 H

466 A VINDICATIOX OF THE

subservient. Secondly, Sophistical. 1. In playing with
the ambiguity of that expression 'head of the church/ and.
by the advantage thereof imposing on Protestants contra-
dictions between their profession and practice, as though in
the one they acknowledged the king to be head of the
church, and not in the other (whereas there is a perfect
consonancy between them in the sense wherein they under-
stand that expression); shrouding your own sense and
opinion in the mean time under the same ambiguity. 2. In
supposing an absolute universal head of the whole catholic
church, and then giving reasons why no king can be that
head ; when you know that the whole question is, whether
there be any such head of the catholic church on earth or
no. 3. In supposing the principles and practices of the
primitive church to have been the same with those of the
present Roman, and those of the present Roman to have
been all known and allowed of old, which begs all that is in
controversy between us ; and sundry other instances of the
like nature may be observed in it. Thirdly, Inconsistent
with the principles and practices of your own church, both
1. In what you ascribe unto kings ; and, 2. In your stating
of the power and jurisdiction of your pope, if the ambiguity
of your words and expressions will allow us to conclude
what you intend or aim at. Fourthly, False. 1. In matter
of fact, as to what you relate of the obedience of your
church unto kings ; 2. In the principles and opinions
which you impose on your adversaries ; 3. In the de-
claration that you make of your own ; and, 4. In many
particular assertions whose consideration will afterward
occur.

This is a business I could have been glad you had not
necessitated me to the consideration of; for it cannot be
truly and distinctly handled, without some such reflections
upon your church and way, as may without extraordinary
indulgence redound unto your disadvantage. You have by
your own voluntary choice called me to the discussion of
those principles which have created you much trouble in
these nations, and put you oftentimes upon attempting
their disquiet. Now these are things which I desire not.
I am but a private man, and am very well contented you
should enjoy all that peace and liberty which you think not

ANIMADVERSIONS ON FIAT LVX. 467

meet in other nations, where the power is at your disposal,
to grant unto them that dissent from you. ' Lex talionis*
should be far from influencing the minds of Christians in
this matter : however the equity of it may at any time be
pleaded or urged to relieve others in other places, under
bondage and persecution. But I am sure, if I judge your
proceedings against other men dissenting from you in con-
science, to be unjustifiable by the Scripture, or light of
nature, or suffrage of the ancient church, as I do, I have no
reason to desire that they should be drawn into president
against themselves, in any place in the world. And there-
fore, sir, had you provided the best colour you could for
your own principles, and palliated them to the utmost, so
to hide them from the eyes of those, who it may be are
ready to seek their disturbance and trouble from an appre-
hension of the evil that may ensue upon them, and had not
set them up in comparison with the principles of Protes-
tants of all sorts, and for the setting off your own with the
better grace and lustre, untruly and invidiously reported
theirs, to expose them unto those thoughts, and that seve-
rity from supreme powers which you seek yourselves to
wave, I should have wholly passed by this discourse, unto
which no occasion was administered in the Animadversions ;
but now, as you have handled the matter, unless I would
have it taken for granted that the principles of the Roman
church are more suited unto the establishment and promo-
tion of the interest and sovereignty of kings and other
supreme magistrates, and in particular the kings of these
nations, than those of Protestants, which in truth I do not
believe, I must of necessity make a little farther inquiry
into your discourse. And I desire your pardon, if in my so
doing, any thing be spoken that suits not so well your in-
terest and designs, neither expecting nor desiring any, if
aught be delivered by me not according to truth.

To make our way the more clear, some of the ambiguous
expressions which you make use of to cloud and hide your
intention in your inquiry after the head of the church, must
be explained.

1. By the church, you understand, not this or that par-
ticular church, not the church of this or that nation, king-
dom, or country, but the whole catholic church throughout
2 H 2

468 A VINDICATION OF THE

the world. And when you have explained yourself to this
purpose, you endeavour by six arguments (no less, pp. 67, 68.)
to prove that no king ever was or can be head of it. He
said well of old.

In causa facili quemvis licet esse disertum.

I wonder you contented yourself to give us six reasons only,
and that you proceeded not at least unto the high hills of
eighteenthly and nineteenthly, that you talk of in your Fiat
Lux, where you scoff at the preaching of Presbyterians; it
may be you will scarcely ever obtain such another oppor-
tunity of shewing the fertility of your invention. So did he
flourish who thought himself secure from adversaries.

Caput altura in prcelia tollit,
Ostenditque humeros latos, alternaque jactat
Brachia protendens, et verberat ictibus auras.

But you do like him, you only beat the air; do you think
any man was ever so distempered as to dream that any king
whatever could be 'the absolute head of the whole catholic
church of Christ?' we no more think any king in any sense
to be the head of the catholic church, than we think the
pope so to be. The Roman empire was at its height and
glory when first Christianity set forth in the world, and had
extended its bounds beyond those of any kingdom that arose
before it, or that hath since succeeded unto it. And yet,
within a very few years after the resurrection of Christ, the
gospel had diffused itself beyond the hmits of that empire,
among the Parthians, and Indians, and unto ' Britannorum
Romanis inaccessa loca,' as Tertullian calls them. Now
none ever supposed that any king had power or authority of
any sort in reference unto the church, or any members of it,
without or beyond the precise limits of his own dominions.
The inquiry we have under consideration about the power of
kings, and the obedience due unto them in ecclesiastical
things, is limited absolutely unto their own kingdoms, and
unto those of their subjects which are Christians in them.
And this

Hi motus animorum atque hxc certamina tanta
Pulveris exigui jacta concussa qaiescunt.

A little observation of this one known and granted principle,
renders not only your six reasons altogether useless, but
supersedes also a great part of your rhetoric, which under

ANIMADVERSIONS ON FIAT LUX. 469

the ambiguity of that expression you display in your whole
discourse.

2. You pleasantly lead about your unwary reader
with the ambiguity of the other term, ' the head.' Hence
p. 58. you fall into a great exclamation against Protes-
tants, 'that acknowledging the king to be the head of the
church, they do not supplicate unto him, and acquiesce in
his judgment in religious affairs ;' as if ever any Protestant
acknowledged any king or any mortal man to be such a head
of the church as you fancy to yourselves, in whose deter-
minations in religion all men are bound spiritually and as to
their eternal concernments to acquiesce ; and that not be-
cause they are true according to the Scripture, but because
they are his. Such a head you make the pope ; such a
one on earth all Protestants deny, which evacuates your
whole discourse to that purpose, pp. 58, 59. It is true, in op-
position unto your papal claim of authority and jurisdiction
over the subjects of this kingdom, Protestants do assert the
king to be so head of the church within his own realms and
dominions, as that he is by God's appointment the sole foun-
tain and spring amongst men of all authority and power, to
be exercised over the persons of his subjects in matters of
external cognizance and order; being no way obnoxious to
the direction, supervisorship, and superintendency of any
other, in particular not of the pope. He is not the 'only
striker' as you phrase it, in his kingdoms, but the only pro-
tector under God of all his subjects, and the only distributor
of justice in rewards and punishments unto them, not de-
pending in the administration of the one or other on the de-
terminations or orders of your pope or church. Not that any
of them do use absolutely that expression * of head of the
church,' but that they ascribe unto him, all authority that
ought or can be exercised in his dominions over any of his
subjects, whether in things civil or ecclesiastical, that are not
merely spiritual, and to be ministerially ordered in obedience
unto Christ Jesus. And that you may the better see what it
is that Protestants ascribe unto the king, and to every king
that is absolutely supreme, as his majesty is, in his own do-
minions, and withal, how exceeding vain your unreasonable
reproach is, which you cast upon them for not giving them-
selves up unto an absolute acquiescency in human deter-

470 A VINDICATION OF THE

minations as mereiy such, on pretence that they proceed
from the head of the church; I shall give you a brief ac-
count of their thoughts in this whole matter.

1. They say, that the king is the supreme governor
over all persons whatever, within his realms and dominions,
none being exempted on any account from subjection unto
his regal authority. How well you approve of this propo-
sition in the great assignations you pretend unto kingly
power we shall afterward inquire. Protestants found their
persuasion in this matter, on the authority of the Scripture
both Old Testament and New, and the very principles con-
stituting sovereign power amongst men. You speak fair to
kings, but at first dash exempt a considerable number of
their born subjects owing them indispensable natural allegi-
ance, from their jurisdiction. Of this sort are the clergy.
But the kings of Judah of old were not of your mind. Solo-
mon certainly thought Abiathar though high-priest subject
to his royal authority, when he denounced against him a
sentence of death, and actually deposed him from the priest-
hood. The like course did his successors proceed in. For
neither had God, in the first provision he made for a kiiig
amongst his people, Deut. xviii. nor in that prescription of
the manner of the kingdom which he gave them by Samuel,
once intimated an exemption of any persons, priests or others,
from the rule of authority of the prince, which he would set
over them. In the New Testament we have the rule, as the
practice in the Old ; Rom. xiii. ' Let every soul be subject
to the higher powers,' the power that bears the sword, the
striker. And we think that your clergymen have souls (at
least * pro sale'), and to come within the circumference of
this command and rule. Chrysostom, in his comment on
that place is of our mind, and prevents your pretence of an
exception from the rule by special privilege, giving us a
distribution of the imiversality of the persons here intended
into their several kinds. I^hkvvq saith he, cin ravTu gtarar-
Tcrai KaX Upeixn koX fxovaxotg, ovxi roig (5i(OTiKolg jliovoV Ik
irpooifx'nov avTo driXov tTrotrjaev, omoj Xiywv ; iraaa xpvxt] l^ov-
aiaig vwepexpixraig viroTaacria^w. kuv airoaToXog rig, kuv ivay-
ytXiarrig, kuv 7rpO(j)i)Tr)g, Kftv oariovv. ovdt yap avuTptTret ti)v
ivae^uav avTt] rj vwoTayi), koX ovk cnrXtvg tiTre wi^icT^M, aXX viro-
T(iaai(T^uj. ' He sheweth that these things are commanded

ANIMADVERSIONS ON FIAT LUX. 471

unto all, unto priests and monks, and not to secular persons
only, which he declareth in the very entrance of his discourse,
saying-. Let every soul be subject to the higher powers ; whe-
ther thou be an apostle, or an evangelist, or a prophet, or
whatever thou be. For subjection overthrows not piety.
And he saith not simply. Let him obey, but let him be sub-
ject.' The very same instances are given by Theodoret, Oe-
cumenius, and Theophilact. Bernard, Epist. 42. ad Archi-
episc. Senonens. meets with your exception, which in his
days began to be broached in the world, and tells you ex-
pressly that it is a delusion. In conformity unto this rule of
St. Paul, Peter exhorts all Christians, none excepted, to 'sub-
mit themselves unto the king as supreme ;' 1 Epist. chap. ii.
13. And whatever we conclude from these words in refer-
ence unto the king, I fear that if instead of the king, he had
said the pope, you would have thought us very impudent, if
we had persisted in the denial of your monstrous imaginary
headship. But in this principle, on these and the like
grounds, do all Protestants concur. And indeed to fancy a
sovereign monarch with so great a number of men as your
clergy consists of in many kingdoms exempted from his re-
gal authority, is to lay such an axe unto the root of his go-
vernment, as whereby with one stroke you may hew it down
at your pleasure.

2. Protestants affirm, that ' Rex in regno suo,' every king
in his own kingdom is the supreme dispenser of justice and
judgment unto all persons, in all causes that belong unto,
or are determinable * in foro exteriori' in any court of judi-
cature, whether the matter which they concern be civil or
ecclesiastical. No cause, no difference determinable by any
law of man, and to be determined by coercive umpirage
or authority, is exempted from his cognizance. Neither can
any man, on any pretence, claim any jurisdiction over any of
his subjects not directly and immediately derived from him.
Neither can any king, who is a sovereign monarch, like the
kings of this land, yield or grant a power in any other to
judge of any ecclesiastical causes among his subjects, as
arising from any other spring, or growing on any other root
but that of his own authority, without an impeachment and
irreparable prejudice to his crown and dignity: neither doth
any such concession, grant, or supposition, make it indeed

472 A VINDICATION OF THE

SO to be, but is a mere fiction and mistake, all that is done
upon it, being ' ipso facto' null, and of none effect. Neither
if a king should make a pretended legal grant of such power
unto any, would any right accrue unto them thereby ; the
making of such a grant being a matter absolutely out of his
power, as are all things whereby his regal authority, wherein
the majesty of his kingdom is inwrapped, may be diminished.
For that king, who hath a power to diminish his kingly au-
thority, never was intrusted with absolute kingly power.
Neither is this power granted unto our kings by the acts of
parliament, which you mention, made in the beginning of
the reformation ; but was always.inherent in them, and exer-
cised in innumerable instances, and often vindicated with a
high hand from papal encroachments, even during the hour
and power of your darkness, as hath been suflSciently proved
by many, both divines and lawyers. Things of mere spi-
ritual order, as preaching the word, administration of the sa-
craments and the like, we ascribe not unto kings, nor the
communicating of power unto any for their performance.
The sovereign power of these things is vested in Christ
alone, and by him committed unto his ministers. But reli-
gion hath many concernments that attend it, which must be
disposed of by forensical, juridical process and determina-
tions. All these, with the persons of them that are in-
terested in them, are subject immediately to the power and
aixthority of the king, and none other ; and to exempt them,
or any of them, or any of the like nature, which may emerge
amongst men in things relating unto conscience and religion,
whose catalogue may be endlessly extended, from royal cog-
nizance, is to make mere properties of kings in things which
in a very special manner concern the peace and welfare of
their subjects, and the distribution of rewards and punish-
ments among them. Of this sort are all things that con-
cern the authoritative public conventions of church officers,
and differences amongst them about their interests, prac-
tices, and public profession of doctrines, collations of legal
dignities and benefices, by and with investitures legal and
valid, all ecclesiastical revenues with their incidences, the
courts and jurisdictions of ecclesiastical persons for the rei-
glement of the outward man by censures and sentences of law,
with the like. And as this whole matter is sufficiently con-

ANIMADVERSIONS ON FIAT LUX. 473

firmed by what was spoken before of the power of kings
over the persons of all their subjects, and (for to what end
should they have such a power, if in respect many of them,
and that in the chief concernments of their rule and govern-
ment, it may never be exerted ?) so I should tire your pa-
tience, if I should report one half of the laws, instances, and
pleas, made, given, and used, by the ancient Christian kings
and emperors in the pursuit, and for the confirmation of this
their just power. The decrees and edicts of Constantine
the Great, commanding, ruling, and disposing of bishops in
cases ecclesiastical, the laws of Justinian, Charles the Great,
Ludovicus his son, and Lotharius his successor, with more
innumerable to the same purpose, are extant and known unto
all. So also are the pleas, protestations, and vindications, of
most of the kingdoms of Europe, after once the pretensions
of papacy began to be broached to their prejudice. And in
particular, notable instances you might have, of the exercise
of this royal power in the first Christian magistrate invested
with supreme authority, both in the case of Athanasius, So-
crat. lib. 1. cap. 28. and cap. 34. Athan. Apol. 2. as also of
the Donatists, Euseb. lib. 10. cap. 5. August. Epist. 162.
166. and advers. Crescon. lib. 3. cap. 17. whereunto innu-
merable instances in his successors may be added.

3. Protestants teach unamimously, that it is incumbent
on kings to find out, receive, embrace, and promote the truth
of the gospel, and the worship of God appointed therein,
confirming, protecting, and defending of it, by their regal
power and authority : as also that in their so doing, they
are to use the liberty of their own judgments, informed by
the ways that God hath appointed for that end, indepen-
dently on the dictates, determinations, and orders of any other
person or persons in the world, unto whose authority they
should be obnoxious. Heathen kings made laws for God,
Dan. iii. vi. Jonah iii. And the great thing that we find
any of the good kings of Judah commended for is, that they
commanded the worship of God to be observed and per-
formed, according unto his own appointment. For this end
were they then bound to write out a copy of the law with
their own hands ; Deut. xiv. 18. and to study in it con-
tinually. To this purpose were they warned, charged, ex-
horted and excited by the prophets; that is, that they should

474 A VINDICATION OF THE

serve God as kings. And to this purpose are there innu-
merable laws of the best Christian kings and emperors still
extant in the world.

In these things consist that supremacy or headship of
kings which Protestants unanimously ascribe unto them ;
especially those in England, to his royal majesty. And
from hence you may see the frivolousness of sundry things
you object unto them.

As first, of the scheme or series of ecclesiastical power
which you ascribe to prelate Protestants, and the laws of the
land, from which you say, the Presbyterians dissent, which
you thus express ;

' By the laws of ('God, The Presby- r God,

ourland,ourse- | Christ, terian pre- ) Christ,

rics of govern- J king, dicament is j minister,

ment ccclesi- j bishop, thus, C people.

' astical stands ', ministers,

thus, l^people.

So that the minister's head in the Presbyterian predicament
toucheth Christ's feet immediately, and nothing intervenes.
You pretend indeed that hereby you do exalt Christ ; but
this is a mere cheat, as all men may see with their eyes. For
Christ is but where he was, but the minister indeed is ex-
alted, being now set in the king's place one degree higher
than the bishops, who bylaw is under king and bishops too.'
If I mistake not in my guess, you greatly pleased your-
self with your scheme, wherein you pretend to make forsooth
an ocular demonstration of what you undertook to prove ;
whereas indeed it is as trivial a fancy as a man can ordi-
narily meet withal. For, 1. Neither the law, nor prelates,
nor Presbyterians ascribe any place at all unto the king's
majesty, in the series of spiritual order; he is neither bishop,
nor minister, nor deacon, or any way authorized by Christ
to convey or communicate power merely spiritual unto any
others. No such thing is claimed by our kings, or declared
in law, or asserted by Protestants of any sort. But in the
series of exterior government, both prelate Protestants and
Presbyterians assign a supremacy over all persons in his do-
minions, and that in all causes that are inquirable and de-
terminable by, or in any court exercising jurisdiction and
authority, unto his majesty. All sorts assign unto him the
supreme place under Christ in external government and ju-

ANIMADVERSIONS ON FIAT LUX. '475

risdiction. None assign him any place in spiritual order
and merely spiritual power. 2. If you place bishops
on the series of exterior government as appointed by the
king and confirmed by the law of the land, there is yet no
difference with respect unto them. 3. The question then is
solely about the series of spiritual order, and thereabout it
is confessed there are various apprehensions of Protestants,
which is all you prove, and so do, ' magno conatu nugas
agere :' who knows it not? I wish there were any need to
prove it : but, sir, this difference about the superiority of
bishops to presbyters, or their equality, or identity, was
agitated in the church many and many a hundred year before
you or I were born, and will be so probably when we are both
dead and forgotten. So that what it makes in this dispute, is
very hard for a sober man to conjecture. 4. Who they are
that pretend to exalt Christ, by a mere asserting ministers
not to be by his institution subject to bishops, which you
call a cheat, I know not, nor shall be their advocate; they
exalt Christ who love him and keep his commandments, and
no other.

2. You may also as easily discern the frivolousness of
your exclamation against Protestants, for not giving up their
differences in religion to the umpirage of kings, upon the
assignment of that supremacy unto them which hath been
declared. When we make the king such a head of the ca-
tholic church as you make the pope, we shall seek unto him
as the fountain of our faith, as you pretend to do unto the
pope. For the present we give that honour to none but
Christ himself; and for what we assign in profession unto
the king, we answer it wholly in our practical submission.
Protestants never thought, nor said that any king was ap-
pointed by Christ to be supreme infallible proposer of all
things to be believed and done in the worship of God ; no
king ever assumed that power unto himself. It is Jesus
Christ alone who is the supreme and absolute lawgiver of
his church, the author and finisher of our faith ; and it is the
honour of kings to serve him in the promotion of his in-
terest, by the exercise of that authority and duty which we
have before declared. What unto the dethroning and dis-
honour as much as in you lieth of Christ himself, and of
kings also, you assign unto the pope, in making him the

476* A VINDICATION OF THE

supreme head and fountain of their faith, hath been already
considered. This is the substance of what you except
against Protestants, either as to opinion or practice in this
matter of deference unto kingly authority in things eccle-
siastical. What is the sense of your church which you pre-
fer unto your sentiments herein, I shall after I have a little
examined your present pretensions manifest unto you (seeing
you will have it so), from those who are full well able to in-
form us of it ;

Fas niihi Pontificuiu sacrata resolvere jura,

atqtie omnia ferre sub auras,

Siqua tegunt; teiiear Roniae nee legibus uUis.

For your own part you have expressed yourself in this matter
so loosely, generally, and ambiguously, that it is very hard
for any man to collect from your words, what it is that you
assert, or what you deny. I shall endeavour to draw out
your sense by a few inquiries. As, 1. Do you think the king
hath any authority vested in him as king in ecclesiastical
affairs, and over ecclesiastical persons? You tell us, 'That
Catholics observe the king in all things as well ecclesiastic
as civil,' p. 59. that in the line of* corporeal power and au-
thority the king is immediately under God,' p. 61. with other
words to the same purpose, if they are to any purpose at all.
I desire to know whether you grant in him an authority de-
rived immediately from God in and over ecclesiastical affairs,
as to convene synods or councils, to reform things amiss in
the church, as to the outward administration of them ? or do
you think that he hath such power and authority to make,
constitute, or appoint laws with penal sanctions in and
about things ecclesiastical? And, 2. Do you think that in
the work which he hath to do for the church, be it what it
will, he may use the liberty of his own judgment, directed
by the light of the Scripture, or that he is precisely to follow
the declarations and determinations of the pope? If he have
not this authority, if he may not use this liberty, the good
words you speak of Catholics, and give unto him, signify in-
deed nothing at all. If then he hath, and may, you openly
rise up against the bulls, briefs, and interdicts of your popes
themselves, and the universal practice of your church for
many ages. And therefore I desire you to inform me,
3. Whether you do not judge him absolutely to be sub-

ANIMADVERSIONS ON FIAT LUX. 477

ject and accountable to the pope for whatever he doth in
ecclesiastical affairs in his own kingdoms and dominions?
if you answer suitably to the principles, maxims, and prac-
tice of your church, you must say he is; and if so, I must
tell you, that whatever you ascribe imto him in things eccle-
siastical, he acts not about them as king, but in some other
capacity. For to do a thing as a king, and to be account-
able for what he doth therein to the pope, implies a con-
tradiction. 4. Hath not the pope a power over his sub-
jects, many of them at least, to convent, censure, judge, and
punish them, and to exempt them in criminal cases from his
jurisdiction? And is not this a fair supremacy, that it is
meet he should be contented withal, when you put it into
the power of another to exempt as many of his subjects as
he pleaseth and are wilhng, from his regal authority?
5. When you say, ' that in matters of faith, kings for their
own ease remit their subjects to their papal pastor,' p. 57.
whether you do not collude with us, or indeed do at all
think as you speak? Do you think that kings have real
power in and about those things wherein you depend on
the pope, and only remit their subjects to him for their own
ease ? You cannot but know that this one concession would
ruin the whole papacy, as being expressly destructive of all
the foundations on which it is built. Nor did ever any pope
proceed on this ground in his interposures in the world
about matters of faith; that such things indeed belonged
unto others, and were only by them remitted unto him for
their ease. 6. Whether you do not include kings them-
selves in your general assertion, p. 55. ' That they who after
papal decisions remain contumacious forfeit their Chris-
tianity?' And if so, whether you do not at once overthrow
all your other splendid concessions, and make kings abso-
lute dependants on the pope for all the privileges of their
Christianity, and whether you account not among them,
their very regal dignity itself? Whereby it may easily ap-
pear how much Protestant kings and potentates are be-
holden unto you, seeing it is manifest that they live and rule
in a neglect of many papal decisions and determinations.
7. Whether you do not very fondly pretend to prove your
Roman Catholics' acknowledgment of the power of princes
to make laws in cases ecclesiastical, from the laws of Jus-

478 A VINDICATION OF THE

tinian, p. 59. whereas they are instances of regal power, in
such cases plainly destructive of your present Hildebrandine
faith and authority: and whether you suppose such laws to
have any force or authority of law, without the papal sanc-
tion and confirmation? 8. Whether you think indeed that
confession unto priests is such an effectual means of se-
curing the peace and interest of kings as you pretend, p. 59.
and whether queen Elizabeth, king James, Henry the Third
and Fourth of France had cause to believe it; and whether
you learned this notion from Parry, Raviliac, Mariana,
Clement, Parsons, Allen, Garnet, Gerard, Oldcome, with
their associates? 9. -Whether you forgot not yourself when
you place 'Aaron and Joshua in government together?' p. 64.
10. Whether you really believe, that the pope hath power
only to ' persuade in matters of religion,' as you pretend ?
p. 65. and if so, from what topics he takes the whips, wires,
and racks that he makes use of in his inquisition? And
whether he hath not a right even to destroy kings them-
selves, who will not be his executioners in destroying of
others? I wish you would come out of the clouds, and
speak your mind freely and plainly to some of these in-
quiries. Your present ambiguous discourse, in the face of
it suited unto your interest, gives no satisfaction, whilst
these snakes lie in the grass of it. Wherefore leaving you
a little to your second thoughts, I shall inquire of your mas-
ters and fathers themselves, what is the true sense of your
church in this matter, and we shall find them speaking it
out plainly and roundly. For they tell us,

1. That ' the government of the whole catholic church is
monarchical :' a state wherein all power is derived from one
fountain, one and the same person. This is the first princi-
ple that is laid down by all your writers, in treating of the
church and its power; and that which your great cardinal
Baronius lays as the foundation on which he builds the huge
structure of his ecclesiastical annals.

2. That ' the pope is this monarch of the church :' the
person in whom alone the sovereign rule of it is originally
vested : so that it is absolutely impossible that any other
person should have, enjoy, or use any ecclesiastical au-
thority, but what is derived from him. I believe you sup-
pose this sufficiently proved by Bellarmine or others. Your-

ANIMADVERSIONS ON PIAT LUX. 479

self own it, nor can deny it without a disclaimure of your
present papacy. And this one principle perfectly discovers
the vanity of your pretended attributions of power in eccle-
siastical things to kings and princes. For to suppose a
monarchical estate, and not to suppose all power and au-
thority in that state to be derived from the monarch in it
and of it alone, is to suppose a perfect contradiction, or a
state monarchical that is not monarchical. Protestants
place the monarchical state of the catholic church in its re-
lation unto Christ alone : and therefore it is incumbent on
them to assert that no man hath, or can have, a power in the
church as such, but what is derived from and communicated
unto him by him. And you placing it in reference unto the
pope, must of necessity deny that any power can be ex-
ercised in it, but what is derived from him, so that whatever
you pretend in this kind to grant unto kings, you allow it
unto them only by concession or delegation from the pope.
They must hold it from him in chief, or he cannot be the
chief only, and absolute head and monarch of the catholic
church, which you would persuade us to believe that he is.
Kings then may even in church affairs be strikers under him ;
be the servants and executioners of his will and pleasure ; but
authority from God immediately in and about them they
have none, nor can have any whilst your imaginary mo-
narchy takes place. This one fundamental principle of
your religion sufficiently discovers the insignificancy of
your flourish about kingly authority in ecclesiastical things,
seeing, upon a supposition of it, they can have none at all.
But you stay not here ; for,

3. You ascribe unto your popes auniversal dominion, even
in civil things, over all Christian kings and their subjects. In
the explanation of this dominion, I confess you somewhat vary
among yourselves ; but the thing itself is generally asserted
by you, and made a foundation of practice. Some of you
maintain that the pope, by divine right and constitution,
hath an absolute supreme dominion over the whole world.
This opinion, Bellarmine, lib. 5. de Pont. cap. 1. confesseth
to be maintained by Augustinus Triumphus, Alvarus, Pela-
gius, Hostiensis, and Panorvitanus. And himself, in the next
words, condemns the opinion of them who deny the pope to

480 A VINDICATION OF THE

have any such temporal power, as that he may command
secular princes, and deprive them of their kingdoms and
principalities, not only as false, but as downright heresy.
And why doth he name the first opinion as that of four or
five doctors, when it is the common opinion of your church,
as Baronius sufficiently manifests in the life of Gregory the
Seventh? That great preserver of your pontifical omnipo-
tency,in his bull against Henry the German emperor, affirms
that he hath power ' to take away empires, kingdoms, and
principalities, or whatever a mortal man may have,' as Pla-
tina records it in his life. As also pope Nicholas the Se-
cond, in his epistle ad Mediolanens. asserts, that the rights
both of the heavenly and earthly empires are committed
unto him. And he that hath but looked on the dictates of
the forenamed Gregory, confirmed in a council at Rome, and
defended by Baronius, or into their decretals, knows that
you give both swords to the pope, and that over and over.
Whence Carerius, lib. 1. cap. 9. affirms, that it is the common
opinion of the school divines that the pope hath' plenissimam
potestatem,' plenary power over the whole world, both in
ecclesiastical and temporal matters ; and you know the old
comparison made by the Canonists, cap. de Major, et Obed.
between the pope anrl the emperor, namely, that* he is as the
sun, the emperor as the moon ;' which borrows all its light
from the other. Bellarmine, and those few whom he follows,
or that follow him, maintain that the pope * hath this power
only indirectly, and in order unto spiritual things ;' the mean-
ing of which assertion as he explains himself, is, that besides
that direct power, which he hath over those countries and
kingdoms, which on one pretence or other, he claims to be
feudatory to the Roman see, which are no small number of
the chiefest kingdoms of Europe, he hath a power over them
all, to dispose of them, their kings and rulers, according as
hejudgeth it to conduce to the good and interest of the
church: which, as it really differs very little from the former
opinion, so Barclay tells us that pope Sixtus was very little
pleased with that seeming depression of the papal power,
which his words intimate. But the stated doctrine of your
church in this matter is so declared by Hosius, Augustinus,
Triumphus, Carerius, Schioppius, Marta, and others, all ap-

ANIMADVERSIONS ON FIAT LUX. 481

proved by her authority, that there can be no question of it.
Moreover, to make way for the putting of this indirect power
into direct execution, you declare,

4. ' That the pope is the supreme judge of faith, and his
declarations and determinations so far the rule of it, as that
they are to be received, and finally submitted unto:' not to
do so, is that which you express heresy, or schism, or apos-
tacy. About this principle also of your profession there
have been, as about most other things amongst you, great
disputes and wranglings between the doctors and props of
your church. Much debate there hath been whether this
power be to be attributed unto the pope, without a council,
or above a council, or against one. About these chimeras
are whole volumes filled with keen and subtle argumenta-
tions. But the pope's personal, or at least cathedral, deter-
mination hath at length prevailed. For whatever some few
of you may whisper unto your own trouble and disadvantage,
to the impeachment of his personal infallibility, you are
easily decried by the general voice of your doctors ; and be-
sides, those very persons themselves, wherever they would
place the infallibility of the church that they fancy, are
forced to put it so far into the pope's hand and management,
as that whatever he determines with the necessary solemni-
ties in matters of faith, is ultimately at least to be acqui-
esced in. So yourself assure us, averring that he who
doth not so, forfeits his Christianity, and consequently all
the privileges which thereby he enjoys ; and we have reason
sufficient, from former experience, to believe that the pope
have the ability unto his will, he is ready enough to take the
forfeiture. Whether upon a prince's falling into heresy, in
not acquiescing in your papal determinations, his subjects
are discharged 'ipso facto' from all obedience unto him, as
Dominions Bannes and others maintain, or whether there
needs the denunciation of a sentence against him by the pope
for their absolution, you are not agreed. But yet,

5. You affirm * that in case of such disobedience unto
the pope, he is aimed with power to depose kings and
princes, and to give away, and bestow their kingdoms and
dominions on others.' Innumerable are the instances where-
by the popes themselves have justified their claim of this
power in the face of the world, and it were endless to re-

VOL. xviii. 2 I

482 A VINDICATION OF THE

count the emperors, kings, and free princes that they have
attempted to ruin and destroy (in the pursuit of some where-
of they actually- succeeded), with the desolations of nations
that have ensued thereon. I shall mention but one, and that
given us in fhe days of our fathers, and it may be in the me-
mory of some yet alive. Pope Pius the Fifth takes upon him,
contrary to the advice and entreaties of the emperor of Ger-
many, and others, to depose queen Elizabeth, and to devote
her to destruction. To this end he absolved all her subjects
from their allegiance, and gave away her kingdoms and do-
minions to the Spaniard, assisting him to his utmost in his
attempt to take possession of his grant: and all for refusing
obedience to the see of Rome. You cannot, I presume,
be offended with my mention of that which is known unto
all, for these things were not done in a corner. And is it
not hence evident that all the power which you grant unto
kings, is merely precarious, which they hold of your pope
as tenants at will ? and should they not appear to do so,
were his force, wit, and courage answerable to his will and
pretence of authority? But be it that because you cannot
help it, you suffer them to live at peace and quietness in the
main of their rule, yet you still curb them in their own do-
minions ; for

6. You exempt all the clergy from under their rule and
power. See your Bellarmine sweating to prove that they
are not bound to their laws, so as to be judged by them,
without their leave, if they transgress ; or to pay any tribute,
De Cleric, lib. 1. cap. 28. They are all reserved to the
power and jurisdiction of the pope. And he that shall con-
sider into what a vast and boundless multitude, by reason of
the several disorderly orders of your city monks and friars,
your clergy is swelled into in most places of Europe, will
easily perceive what your interest is in every kingdom of it.
I am persuaded there is scarce a considerable nation where-
in the profession of your religion is enthroned, in which the
pope hath not a hundred thousand able fighting men, that
are his peculiar subjects, exempted from the power and ju-
risdiction of kings themselves; which you must needs con-
ceive to be a blessed interpretation of that of the apostle,
* Let every soul be subject to the higher powers.' And,

7. You extend the papal power to things as well as

ANIMADVERSIONS ON FIAT LUX. 483

persons, in the dominions of all kings and commonwealths.
For the lands and possessions that are given unto any of the
pope's especial subjects, you will have to be exempted from
tributes and public burdens of the state. And you farther
contend that it is not in the power of any kings or rulers,
to hinder such alienations of lands and possessions from
their dominions. By this means no small part of the terri-
tories of many princes is subduced from under their power.
The dreadful consequences of which principles so startled
the wise state of Venice, that you know they disputed it to the
utmost with your vice-god, Paul the Fifth. In dealing with
them, as I remember, their attempt was successless ; for not-
withstanding the defence made of the papal process against
them by Baronius, Bellarmine, and others, yet the actings cf
that sober state, in forbidding such alienation oflands and fees
from their rule and power without their consent, with their
plea for the subjection of ecclesiastics unto them in their
own dominions, was so vindicated by doctor Paul Suave,
MarsiHus of Padua, and others, that the horns of the bull
which had been thrust forth against them into so great a
length, were pulled in again.

I told you in the entrance of this discourse, how unwil-
ling I should have been to have given you the least disquiet-
ment in your way, had you only attempted to set off your
own respects unto royal power unto the best advantage you
could ; but your setting up your principles and practices in
competition with those of Protestants of any sort whatever,
and preferring them before and above them as unto your de-
ference unto kings, and that in matters ecclesiastical, hath
made these few instances, expressive of the real sense of your
church in this matter, as I suppose necessary and equal.

i2

484 A VINDICATION OF THE

CHAP. XVII.

Scripture. Story of the progress and declension of religion vindicated.
Papal artifices for the promotion of their power and interest. Advan-
tages made hy them on the Western empire.

You proceed, p. 70. unto the animadversions on your thir-
teenth paragraph, entitled Scripture, wherein how greatly and
causelessly it is by you undervalued, is fully declared. But
whatever is offered in it for the discovery of your miscar-
riao'e and your own conviction, you wisely pass over without
taking notice of it at all ; and only repeat again your case to
the same purpose, and almost in the very same words you
had done before. Now this I have already considered and
removed out of our way, so that it is altogether needless to
divert again to the discussion of it. That which we have to
do, for the answering of all your cavils and objections in
and about the case you frame and propose, is, to declare and
manifest the Scriptures' sufficiency for the revelation of all
necessary truths, therein affording us a stable rule of faith
every way suited to the decision of all differences in and
about religion, and to keep Christians in perfect peace, as it
did of old ; and this we have already done. Why this pro-
per work of the Scripture is not in all places and at all times
effected, proceeds from the lusts and prejudices of men,
which when by the grace of God they shall be removed, it
will no longer be obstructed.

Your next attempt, p. 72. is upon my ' story of the
progress and corruption of Christian religion in the world,'
with respect unto that of your own. Yours, you tell us, ' is
serious, temperate, and sober;' every way as excellent as
Suffenus thought his verses. Mine, you say, ' is wrought
with defamation and wrath against all ages and people.'
Very good. I doubt not but you thought it was fit you
should say so, though you knew no reason why, nor could
fix on any thing in it for your warrant in these intemperate
reproaches. Do I say any thing- but what the stories of all
ages, and the experience of Christendom do proclaim? Is
it now a defamation to report what the learned men of those

ANIMADVERSIONS ON FIAT LUX. 485

days have recorded, what good men bewailed, and the sad
effects whereof the world long groaned under, and was at
length ruined by ? What ' wrath' is in all this ? may not men
be warned to take heed of falling into the like evils, by the
miscarriages of them that went before them, without ' wrath
and defamation?' Are the books of the Kings, Chronicles,
and prophets, fraught with ' wrath and defamation' because
they report, complain of, and reprove the sad apostacies of
the church in those days, with the wickedness of the kino-s,
priests, and people that it was composed of, and declare the
abomination of those ways of false worship, licentiousness
of life, violence, and oppression, whereby they provoked
God against them to their ruin ? If my story be not true,
why do you not disprove it? if it be, why do you exclaim
against it? Do I not direct you unto authors of unques-
tionable credit, complaining of the things which I report
from them ? And if you know not that many others may be
added unto these by me named, testifying the same things,
you know very little of the matter you undertake to treat
about. But we need go no farther than yourself to discover
how devoid of all pretence your reproaches are, and that by-
considering the exceptions which you put into my story,
which may rationally be supposed to be the most plausible
you could invent, and directed against those parts of it which
you imagined were most obnoxious to your charge. I shall
therefore consider them in the order wherein they are pro-
posed, and discover whether the keenness of your assault
answer the noise of your outcry at its entrance.

First, You observe, that I say, 'Joseph of Arimathea was
in England, but that he taught the same religion that is now
in England.' Unto which you reply, ' But what is that reli-
gion?' and this inquiry I have observed you elsewhere to in-
sist upon. But I told you before, that I intend the Protes-
tant religion, and that as confirmed and established by law
in this kingdom ; and the advantage you endeavour from
some differences that are amongst us, is little to your pur-
poses, and less to the commendation of your ingenuity.
For besides that there are differences of as high a nature, and,
considering the principles you proceed upon, of greater im-
portance among yourselves, and those agitated with as great
animosities and subtleties, as those among any sort of men

486 A VINDICATION OF THE

at variance about religion in the world, you that so earnestly
seek and press after a forbearance for your profession be-
sides and against the established law, should not, rnethinks,
at the same time, be so forward in reproaching us, that there
are dissenters in the kingdom from some things established
by law, especially considering how utterly inconsiderable for
the most part they are, in comparison of the things wherein
you differ from us all. This, I fear, is the reward that they
have cause to expect from many of you, who are inclined to
desire that you amongst others might be partakers of indul-
gence from the extremity of the law, though from others of
you for whose sakes they are inclined unto those desires,
I hope they may look for better things, and such as accom-
pany charity, moderation, and peace ; so that your first excep-
tion gives a greater impeachment unto your own candour and
ingenuity, than unto the truth or sobriety of my story.

You proceed and say, that ' I tell you that the story of Fu-
gatius and Daraianus, missioners of pope Eleutherius, is sus-
pected by me for many reasons,' and reply, * Because you as-
sign none. I am therefore moved to think they may be all
reduced unto one, which is that you will not acknowledge
any good thing ever to have come from Rome.' But see what
it is for a man to give himself up unto vain surmises. You
know full well, tliat I plead, that you are no way concerned
in what was done at Rome in the days of Eleutherius, who
was neither pope nor Papist, nor knew any thing of that
which we reject as popery; so that I had no reason to dis-
dain or deny any good thing that was then done at Rome,
or by any from thence. Besides, I can assure you, that to
this day I would willingly own, embrace, and rejoice in any
good that is or may be done there, may I be truly and im-
partially informed of it; and should be glad to hear of more
than unprejudiced men have been able of late ages to inform
us of. I am far from making an enclosure of all goodness
tinto any party of men in the world, and far from judging or
condemning all, of any party, or supposing that no good
thing can be done by them or proceed from them. Such
conceits arc apt to flow from the high towering thoughts of
infallibility and supremacy, and the confining of Christianity
to some certain company of men, in some parts of the world,
which I am a stranger unto. 1 know no party among

ANIMADVERSIONS ON FIAT LUX. 487

Christians that is in all things to be admired, nor any that
is in all things to be condemned ; and can perfectly
free you, if you are capable of satisfaction, from all
fears of my dislike of any thing, because it came or comes
from Rome. For to me it is all one, from whence truth and
virtue come. They shall be welcome for their own sakes.
But you seem to be guided in these and the like surmises
by your own humour, principles, and way of managing things
in religion ; a Lesbian rule, which will suffer you to depart
from the paths of truth and charity, no oftener than you
have a mind so to do. To deliver you from your mistake
in this particular, I shall now give you some of those reasons,
which beget in me a suspicion concerning the truth of that
story about Fagatius and Damianus, as it is commonly told,
only intimating the heads of them with all possible brevity.
First, then, I suppose the whole story is built on the au-
thority of the epistle of Eleutherius unto Lucius, which is
yet extant: other foundations of it, that I know of, is neither
pleaded nor pretended. Now there want not reasons to
prove that epistle, as the most of those fathered on the old
bishops of Rome, to be supposititious. For, 1. The author of
that epistle condemneth the imperial laws, and rejecteth them
as unmeet to be used in the civil government of this nation,
which Eleutherius neither ought to have done, nor could
safely do. 2. It supposeth Lucius to have the Roman law
sent unto him, which had been long before exercised in this
nation, and was well known in the whole province, as he
witnesseth of days before these :

Gallia causidicos docuit, facunda Britannos.

Secondly, The first reporters of this story agree not in the
time wherein the matter mentioned in it, should fall out. Beda,
lib. 1. cap. 4. assigns it unto the year L56, which was twenty-
two years before Eleutherius was bishop, as Baronius mani-
fests. Henricus de Erfordia ascribes it unto the nineteenth
year of the reign of Verus the emperor, who reigned not so
many years at all. Ado refers it unto the time of Commo-
dus, with some part of whose reign the episcopacy of Eleu-
therius did indeed contemporate. 2. Geoffrey of Monmouth,
the chief promoter of this report, joineth it with so many lies
and open fictions, as may well draw the truth of the whole
story into question. So that divers would have us believe

488 A VINDICATION OF THE

that some such thing was done at one time or other, but
when they cannot tell. 3. Both the epistle of Eleutherius,
and the reporters of it, do suppose that Lucius, to whom he
wrote, was an absolute monarch in England, king over the
whole kingdom with supreme authority and power, ruling
his subjects by the advice of his nobles, without being ob-
noxious unto or dependent in his government on any others.
But this supposition is so openly repugnant to the whole
story of the state of things in the province of England in
those days, that it is beyond the wit of man to make any
reconciliation between them : for besides that Caesar and
Tacitus do both plainly affirm, that in the days of the Ro-
mans' entrance upon this island, there was no such king or
monarch among the Britons, but that they were all divided
into several toparchies,and those at mortal feuds and variance
among themselves, which made for the conquest of them all ;
it was now become a presidiary province of the Roman em-
pire, and had been so from the days of Claudius, as Sueto-
nius, Tacitus, and Dio inform us. Especially was it re-
duced into, and settled in that form by Pub. Ostorius in the
days of Nero, upon the conquest of Boadicea, queen of the
Iceni, and fully subjected in its remainders unto the Roman
yoke and laws, after some strugglings for liberty, by Julius
Agricola in the days of Vespasian, as Tacitus assures us in
the life of his father-in-law. In this estate Britain continued
under Nerva and Trajan, the whole province being afterward
secured by Adrian from the incursion of the Picts and other
barbarous nations, with the defence of his famous walls,
whereof Spartianus give us an account. In this condition
did the whole province continue unto the death of Commo-
dus, under the rule of Ulpius Marcellus, as we are informed
by Dio and Lampridius. This was the state of affairs in Bri-
tain, when the epistle of Eleutherius is supposed to be writ-
ten. And for my part I cannot discover where this Lucius
should reign with all that sovereignty ascribed unto him.
Baronius thinks he mightdo so beyond the Picts' wall, which
utterly overthrows the whole story, and leaves the whole
province of Britain utterly unconcerned in the coming of
Fugatius and Damianus into this island. These are some,
and many other reasons of my suspicion I could add, mani-
festing it to be far more just than yours that I had no rea-

ANIMADVERSIONS ON FIAT LUX. 489

son for it, but only ' because I would not acknowledge that
any good could come from Rome.'

Let us now see what you farther except against the ac-
count I gave of the progress and declension of religion in
these and other nations. You add, ' then say you, succeeded
times of luxury, sloth, pride, ambition, scandalous riots, and
corruption both of faith and manners over all the Christian
world, both princes, priests, prelates, and people.' But you
somewhat pervert my words, so to make them liable unto your
exception : for as by me they are laid down, it seems you could
find no occasion against them. I tell you p. 253. [p. 123.]
' That after these things a sad decay in faith and holiness of
life befell professors, not only in this nation, but, for the most
part, all the world over; the stories of those days are full
of nothing more than the oppression, luxury, sloth of rulers,
the pride, ambition, and unseemly scandalous contests for
pre-eminence of sees, and extent of jurisdiction among
bishops, the sensuality and ignorance of the most of men.'
Now whether these words are not agreeable to truth and so-
briety, I leave to every man to judge, who hath any tolerable
acquaintance with history, or the occurrences of the ages
respected in them. Your reply unto them is, ' Not a grain of
virtue or goodness we must think in so many Christian king-
doms and ages.' But why must you think so? Who induceth
you thereunto ? When the church of Israel was professedly
far more corrupted than I have intimated the state of the
Christian church in any part of the world to have been, yet
there was more than a grain of virtue or goodness, not only
in Elijah, but in the meanest of those seven thousand who,
within the small precincts of that kingdom, had not bowed the
knee to Baal, I never in the least questioned, but that in that
declension of Christianity which I intimated, and remission of
the most from their pristine zeal, but that there were thou-
sands and ten thousands that kept their integrity, and mourn-
ed for all the abominations that they saw practised in the
world. Pray reflect a little upon the condition of the Asian
churches mentioned in the Revelation. The discovery made
of their spiritual state by Christ himself, chap. ii. iii. was
within less than forty years after their first planting; and
yet you see most of them had left their first love, and were
decayed in their faith and zeal. In one of them there were

490 A VJNDICATIOiV OF THE

but a few names remaining that had any life or integrity for
Christ ; the body of the church having only a name to live,
being truly and really dead, as to any acts of spiritual life,
wherein our communion with God consists. And do you
make it so strange, that whereas the churches that were
planted and watered by the apostles themselves, and enriched
with many excellent gifts and graces, should, within the space
of less than forty years, by the testimony of the Lord Christ
himself, so decay and fall off from their first purity, faith
and works, that other churches, who had not their advan-
tages, should do so within the space of four hundred years,
of which season I speak? I fear your vain conceit of being
'rich and wanting nothing,' of infallibility and impossibility
to stand in need of any reformation, of being as good as
ever any church was, or as you need to be, is that which
hath more prejudiced your church in particular than you can
readily imagine. And what I affirmed of those other
churches, I know well enough how to prove out of the best
and most approved authors of those days. If besides histo-
rians, which give sufficient testimony unto my observation,
you will please to consult Chrysostom, Hom. 3. de Incom-
prehens. Dei natur. Hom. 19. in Ac. 9. Hom. 15. in Heb. 8.
and Augustin. lib. de Fid. et bon. op. cap. 19. you will find
that I had good ground for what I said. And what if I had
minded you of the words of Salviande Provid. lib. 3. ' Quem-
cunque invenies in ecclesia non aut ebriosum,aut adulterum,
aut fornicatorem, aut raptorem, aut ganeonem, aut latronem,
aut homicidam, et quod omnibus potius est, prope hac
cuncta sine fine?' Should I have escaped your censure of
giving you 'a story false and defamatory, loaden with foul
language against all nations, ages, and conditions, that none
can like who bear any respect either to modesty, religion, or
truth :' ' ne sseve magne sacerdos ?' What ground have you
for this intemperate railing? What instance can you give of
any thing of this nature? What expression giving counte-
nance unto this severity? If you will exercise yourself in
writing Fiats, you must of necessity arm yourself with a little
patience to hear sometimes things that do not please you,
and notpresently cry out, 'defamation, false, wrath, foul lan-
guage,' &c. I suppose you know that not long after the
times wherein I say religion, as to the power and purity of it,

ANIMADVERSIONS ON FIAT LUX. 491

much decayed in the world, that God brought an overflowing
scourge and deluge of judgments upon most of the nations
of Europe, that made profession of Christianity. What in
sadness do you think might be the cause of that dispensa-
tion of his providence ? Do you think that all things were
well enough amongst them, and that in all things their ways
pleased God ? Is such an apprehension suitable to the good-
ness, mercy, love, and faithfulness of God ? Or must he lose
the glory of all his properties in the administration of his
righteous judgments, rather than you will acknowledge a de-
merit in them whom he took away as with a flood ? So in-
deed the Jews would have had it of old under their sufferings ;
but he pleaded and vindicated the equality and righteous-
ness of his ways against their proud repinings. Pray be as
angry with me as you please, but take heed of justifying any
against God : the task will prove too hard for you. And
yet to this purpose are your following contemptuous expres-
sions ; for unto my observation, that after these times, the
Goths and Vandals, with others, overflowed the Christian
world, you subjoin, * Either to punish them, we may believe,
or to teach them how to mend their manners.' Sir, I know
not what you believe, or do not believe, or whether you be-
lieve any thing of this kind or no. But I will tell you what
I am persuaded all the world believes, who know the story of
those times, and are not Atheists : and it is, that though the
Goths and Vandals, Saxons, Huns, Franks, and Longobards,
with the rest of the barbarous nations, who divided the pro-
vinces of the western empire amongst them, had, it may be,
no more thoughts to punish the nations professing Chris-
tianity for their sins, wickedness, and superstition (though
one of their chief leaders proclaimed himself the scourge of
God against them), than had the king of Babylon to punish
Judah for her sins and idolatry in especial, yet that God or-
dered them, no less than he did him in his providence, for
those ends which you so scorn and despise; that is, either to
punish them for their sins, or to provoke them to leave them
by repentance. Take heed of being a scoffer in these things,
lest your bands be made strong. ' God is not unrighteous
who exerciseth judgment. 'The Judge of all the world will
do right.' Nor doth he afflict any people, much less extir-
pate them from the face of the earth without a cause. Many

,492 A , VINDICATION OF THE

wicked, provoking, sinful, idolatrous nations, he spareth in
his patience and forbearance, and will yet do so ; but he
destroys none without a cause. And all that I intended by
the remembrance of the sins of those nations, which were ex-
posed unto devastation, was but to shew that their destruc-
tion was of themselves.

You leap unto another clause which you rend out of my
discourse, that 'these pagans took at last unto Christianity,'
and say, ' happily because it was a more loose and wicked
life than their own pagan profession.' But are you not
ashamed of this trifling? Doth this disprove my assertion?
Is it not true ? Did they not do so ? Did not the above-
mentioned nations, when they had settled themselves in the
provinces of the empire, take upon them the profession of
the Christian religion? Did not the Saxons do so in Brit-
tany, the Franks in Gaul, the Goths and Longobards in
Italy, the Vandals in Africa, the Huns in Pannonia? I can-
not believe you are so ignorant in these things, as your ex-
ceptions bespeak you. Nor do I well understand what you
intend by them, they are so frivolous and useless; nor surely
can any tnan in his right wits suppose them of any validity
to impeach the evidence of the known stories, which my
discourse relates unto.

But you lay more weight on what you cull out in the
next place, which as you have laid it down is, 'That these
now christened pagans advanced the pope's authority, when
Christian religion was now grown degenerate,' and say,
' Now we come to know how the Roman bishop became a
patriarch above the rest, by means, namely, of the new con-
verted pagans.' But I wonder you speak so nicely in their
chief affair. As though that were the question whether the
bishop of Rome, according unto some ecclesiastical consti-
tutions, were made a patriarch or no, and that whether he
were not esteemed to have some kind of pre-eminence in
respect of those other bishops, who upon the same account
were so styled. When we have occasion to speak of the
question we shall not be backward to declare our thoughts
in it. For the present you represent the pope unto us as
the absolute head of the church catholic, the supreme judge
of all controversies in religion, the sole fountain of unity,
and spring of all ecclesiastical jurisdiction, &c. Nor did 1

ANIMADVERSIONS ON FIAT LUX. 493

say that your pope was by these nations, after their con-
version, advanced unto the height you labour now to fix him
in, but only that his authority was signally advanced by
them ; which is so certain a truth, that your own historians
and annalists openly proclaim it, and you cannot deny it
unless you would be esteemed the most ungrateful person
in the world. But this is your way and manner; all that
is done for you is mere duty, which when it is done you
will thank no man for. Are all the grants of power, privi-
leges, and possessions made unto your papal see, by the
kings of this nation both before and since the conquest, by
the kings of France, and emperors of the posterity of Charles
the Great, by the kings of Poland, Denmark, and Sweden,
by the Longobards in Italy, not worth your thanks ? It is
well you have got your ends ; the net may be cast away
when the fish is caught.

* But an odd chance,' you say, ' it was that they should
think of advancing him to what they never heard either
himself or any other advanced unto before among Chris-
tians :' but yet this was done, and no such ' odd chance'
neither. Your popes had for a season before been aspiring
to greater heights than formerly they had attained unto, and
used all ways possible to commend themselves and their
authority, not what truly it was, but what they would have
it to be, unto all with whom they had to do ; and thereupon,
by sundry means and artifices, imposed upon the nations
some undue conceits of it, though it was not fully nor so
easily admitted of as it may be you may imagine. But in
many things they were willing to gratify him in his pre-
tensions, little knowing the tendency of them; many things
he took the advantage of their straits and divisions to im-
pose upon them ; many things he obtained from them by
flattery and carnal compliances, until, by sundry serpentine
advances, he had brought them all unto his bow, and some
of the greatest of them to his stirrup.

' It was yet more odd,' say you, ' and strange that all
Christendom should calmly submit unto a power set up
anew by young converted pagans : no prince or bishop,
either here or of any other Christian kingdom, either then
or ever after to this day excepting against it. Had not all
the bishops and priests of Africa, Egypt, Syria, Thrace,

494 A VINDICATION OF THE

Greece, and all the Christian world acknowledged, by a
hundred experiments, the supreme spiritual authority of the
Roman patriarch in all times before this deluge of Goths
and Vandals? But why do I expostulate with you, who
write these things not to judicious readers, bv.^ to fools and
children, who are not more apt to tell a truth, than to be-
lieve a lie V But, sir, you shall quickly see whose discourse,
yours or mine, stands in need of weak and credulous readers.
That which you have in this place to oppose, is only this,
' That your papal authority received a signal advancement,
by and among the northern nations, who after long wars
divided the provinces of the western empire among them.'
Now this is so broad a truth, that nothing but brutish igno-
rance, or obstinate perverseness, can possibly cause any
man to call it into question. It was not absolutely the
setting up of the papacy, but an accession unto the papal
power and authority which I ascribed unto that original.
And this if you dare to deny, it were easy, out of your own
annalists, to overwhelm you with instances in the confirma-
tion of it. But yet neither were your concessions made,
nor his assumptions carried on in that silence which you
fancy, when you imagine, that his aspirings were neither
taken notice of, nor opposed, but that all Christendom
should calmly submit unto them. Where do you think
you are, that you talk at this rate ? Did you never read of
any opposition made in former days unto your pretended
papal power ? none at all ? from no kings, no princes, no
bishops, no parts of Christendom ? Happy man, who hath
lived so quietly as you seem to have done, and so little
concerned in things past or present ! Did you never read
or hear of the declarations and edicts of emperors and kings,
of determinations of councils, writings of learned men in
all ages against your papal usurpations? Did you never
hear, how before the times that we now talk of, Irenaus re-
proved Victor; how Cyprian opposed Cornelius and Stephen ;
how the councils of Africa admonished Celestine and Boni-
face of their miscarriages in their claims of power and ju-
risdiction ? Are you an utter stranger unto the opposition
made by the German emperors unto your Hildebrandine
supremacy, with the books written against your pretensions
to that purpose ? Have you not read your own Baronius, a

ANIMADVERSIONS ON FIAT LUX. 495

great part of whose voluminous annals consists in bis en-
deavours to vindicate your }3apal power from the open op-
position that was made to its introduction in every age?
You must needs sleep quietly, seeing you lie so far from
noise. I have already in part let you see the fondness of
this dream, that your papal supremacy was ever calmly sub-
mitted unto, and have manifested that it was publicly con-
demned before it was born. But because I then confined
myself unto more ancient times than those which are now
under discourse, I shall mind you of a few instances of the
opposition made unto it, either about or presently after that
signal advancement, which I affirmed that it received from
the newly converted nations of the west.

About the year 608. presently after the Saxons had re-
ceived Christianity, and therewithal contributed their power,
some of them at least to the furtherance of your papal claim,
which was then set on foot, though in a much inferior de-
gree unto what you have since promoted it unto, it was
publicly excepted against and disclaimed by a convention
or synod of the British clergy, who denied that they owed
any subjection unto the see of Rome, or any respect, but
such as Christians ought to bear one towards another, and
would not give place unto its authority in things of very
small weight and moment. Bed. Hist. lib. 2. cap. 2.
Concil. Anglic, p. 188. The sixth general council that
condemned pope Honorius for a heretic. An. 681. with the
second Nicene, An. 787. which confirmed the same sen-
tence, do shrewdly impeach your present supremacy. In
the fourth council of Constantinople, An. 870. the Epa-
nagnosticum of Basilius the emperor to the synod, approved
by them all, begins thus : * Cum Divina et benignissima
Providentia nobis gubernacula universalis navis commisit,
omne studium arripuimus, et ante publicas curas, ecclesias-
ticas contentiones dissolvendi :' ' whereas the gracious Di-
vine Providence has committed unto us the government of
the universal ship, we have taken all occasion, before other
public cares, to dissolve or compose ecclesiastical dissen-
sions.' How suitable these expressions of the emperor are
unto your present pretensions, yourself may judge. And
having mentioned that synod which you call the eighth ge-
neral council, because of its opposition to the learned Pho-

496 A VINDICATION OF THE

tius, I shall only ask of you, whether you think there was
no exception made to your supremacy by that Photius,
with the emperors and bishops of the east, who consulted
with him, and afterward justified him against the censures
procured against him by pope Nicholas and Hadrian ? Do
not all your writers to this day complain of this opposition
made unto you by Photius? What think you of the council
of Frankfort assembled by Charles the Great, which so
openly condemned that doctrine which pope Hadrian and
the Roman clergy with him laboured so earnestly to pro-
mote, as we shall afterward shew ? In the same order you
may place the councils that deposed their popes, as did one
at Ilome under Otho the emperor, John the Twelfth, a sweet
bishop, An. 963. another at Sutrinum, An. 1046. when Cer-
berus, as Baronius himself confesseth, ruled at Rome, An.
1044. n. 5. Three popes at once domineering there, * Uno
contra duos/ saith Sigibert, * et duobus contra unum, de
papatu contendentibus, rex contra eos vadit, eosque ca-
nonicse et imperiali censura deponit :' * One against two,
and two against one, contending about the papacy, the king
went against them all, and deposed them by canonical and
imperial censure.' Or as Platina Vit. Greg. 6. * Henricus
habita synodo, tria ista teterrima monstra abdicare se ma-
gistratu coegit :' ' Henry calling a synod, compelled those
three filthy monsters' (Benedict, Silvester, and Gregory)
' to renounce their magistracy or papacy.' Have you not
heard how many synods and councils were convened against
the usurpations and innovations of Gregory the Seventh,
as at Worms, Papia, Brixia, Mentz, and elsewhere ? What
think you of the assembly at Clarendon here in England,
An. 1164. where it was decreed, saith Matth. Paris, 'juxta
antiquas regni consuetudines non licere vel archiepiscopis
vel episcopis vel aliis personis exire regnum absque licentia
regis :' ' that according to the ancient customs of the king-
dom, it was not lawful for any archbishops, bishops, or other
persons to depart the kingdom without the leave of the
king;' that is to go to Rome; and that in all appeals, 'ul-
timo perveniendum ad regem ita ut non debeat ulterius
procedi sine assensu domini regis :' *the last is to be made
unto the king, without whose assent no farther process
ought to be made.' For opposition unto which decree.

ANIMADVERSIONS ON FIAT LUX. 497

Thomas k Becket had the hap to become a traitor and a
saint. The stories of the patriarchs of Ravenna in times
more remote, and in those of the council of Constance and
Basil in latter ages, are too well known to be particularly
again insisted on. Were princes more silent than synods ?
Reconcile if you are able the laws of Charles the Great and
his son Lewis with their pope's now claimed authority.
Henry the Second of Germany both deposed popes and li-
mited their power. Henry the Third attempted no less,
though with less success. See Sigibert Chron. An. 1046.
Platin. vit-ae Gregor. 6. Sigon. de Reg. lib. 8. From that
time forward until the reformation no one age can be in-
stanced in, wherein great, open, and signal opposition was
not made unto the papal authority, which you seek again to
introduce. The instances already given are sufficient to
convince the vanity of your pretence, that never any oppo-
sition was made unto it.

Of the same nature is that which you nextly affirm, of
' all the bishops and priests of Africa, Egypt, Syria, Thrace,
Greece, and all the Christian world by a hundred experi-
ments acknowledging the supreme spiritual authority of the
Roman patriarch.' I must, I see, still mind you of what it is
that you are to speak unto. It is not the patriarchate of
your pope, with the authority, privileges, and pre-emi-
nences which- by virtue thereof he lays claim unto, but his
singular succession to Christ and Peter, in the absolute
headship of the whole catholic church, that you are treat-
ing about. Now supposing you may be better skilled in
the affairs of the eastern church than, for ought as I can yet
perceive, you are in those of the western, let me crave this
favour of you, that you would direct me unto on€ of those
hundred experiments, whereby the acknowledgment you
mention, preceding the conversion of the northern nations,
may be confirmed. It will I confess unto you be a singular
kindness, seeing I know not where to find any one of that
nature within the time limited ; nor, to tell you the truth,
since unto this day. For I suppose you will not imagine
that the feigned professions of subjection, which poverty
and hopes of supplies from the court of Rome hath extorted
of late from some few mean persons, whose titles only were
of any consideration in the world, will deserve any place in

VOL. xviii. 2 K

498 A VINDICATION OF THE

tliis disquisition. Until you are pleased therefore to favour
me with your information, I must abide in my ignorance of
any such experiments as those which you intimate.

The artifices I confess of your popes in former days to
draw men, especially in the eastern church, to an acknow-
ledgment of that authority, which in their several seasons
they claimed, have been many, and their success various.
Sometimes they obtained a seeming compliance in some ;
and sometimes they procured their authors very shrewd
rebukes. It may not be amiss to recount some of them.

1. Upon all occasions they set forth themselves, the
dignity and pre-eminence of your see, with swelling enco-
miums and titles, asserting their own primacy and power.
Such self-assumings are many of the old papal epistles
stuffed withal. A sober humble Christian cannot but
nauseate at the reading of them. For it is easily discernible
how anti-evangelical such courses are, and how unbecoming
all that pretend themselves to be disciples of Jesus Christ ;
from these are their chiefest testimonies in this case taken ;
and we may say of them all, they bear witness to them-
selves, and that contrary to the Scripture, and their witness
is not true.

2. When, and wherever such letters and epistles as
proclaimed their privileges have been admitted, through the
inadvertency or modesty of them to whom they were sent,
unwilling to quarrel with them about the good opinion
which they had of themselves (which kind of entertainment
they yet sometimes met not withal), the next successors
always took for granted, and pleaded what their predecessors
had presumptuously broached, as that which of right and
unquestionably belonged unto them. And this they made
sure of, that they would never lose any ground, or take any
one . step backwards from what any of them had advanced
unto.

3. Wherever they heard of any difference among bishops,
they were still imposing their umpirage upon them, which
commonly by the one or other of the parties at variance, to
balance thereby some disadvantages, that they had to
wrestle withal, was admitted ; yea, sometimes they would
begin to take part with them that were openly in the wrong,
even heretics themselves, that they might thereby procure

ANIMADVERSIONS ON FIAT LUX. 499

an address to them from others, which afterward they would
interpret as an express of their subjection. And wherever
their umpirage was admitted, they were never wanting to
improve their own interest by it, like the old Romans, who,
being chosen to determine a controversy between other
people about some lands, adjudged them unto themselves.

4. If any person that was really injured, or pretended
so to be, made any address unto them for any kind of relief,
immediately they laid hold of their address as an appeal to
their authority, and acted in their behalf accordingly, though
they were sometimes chidden for their pains, and advised
to meddle with what they had to do withal.

5. Did any bishops of note write them letters of respect,
presently in their rescripts they return them thanks for
their profession of subjection to the see apostolic ; so, sup-
posing them to do that, which in truth they did not, they
promise to do for them that which they never desired, and
by both made way for the enlargement of the confines of
their own authority.

6. Where any prince or emperor was entangled in his
affairs, they were still ready to crush them into that condi-
tion of trouble, from whence they could not be delivered
but by their assistance ; or to make them believe that their
adherence unto them, was the only means to preserve them
from ruin, and so procured their suffrage unto their au-
thority.

Unto these and the like heads of corrupt and sinful
artifices may the most of the testimonies commonly pleaded
for the pope's supremacy be referred. By such ways and
means hath it been erected. Yet far enough from any such
prevalency for seven hundred years, as to afford us any of
the experiments which you boast of.

The next thing you except against in my story, is, my
aflSrming 'that Austin the monk, who came hither from
Rome, was a man as far as appears by the story little ac-
quainted with the gospel.' In the repetition of which words,
to keep your hand in ure, you leave out that expression 'as
far as appears by the story,' which is the evidence where-
•unto I appeal for the truth of my assertion, and add, to ag-
gravate the matter, the word 'very, very little,' and then add,
* here is the thanks that good St. Austin hath, who out of
2 k2

500 A TiyDICATIOX OP THE

bK love and kindness, entered upon the wild forest of otit
pagmnisiB, with great bayards and inexpressible snfierings
of Inu^o-, cold, and odier coiporeal inconveoieDc^s V Bat
in tdie place yon except against, I ackno\dedge that God
■ade I^m a special instramoit in biinging the Schptnre or
gospd amo^stns, wbich I piesame abo he declared^ ac-
omdi^ to Ate fight and ability which he bad. But yon are
yoaor own Bother's son; nothing will serre your tarn, bnt
'abeolatp. mmt pure, andpofect.' For what I have farther
iM™^ftpd of him, theie are sondry things in the history of
his coBii^ hither, and proceeding's here, that warrant the
eo^estion. The qoestions dial he sent for resolntion unto
GiegiMy at Rome, dtscorer what manner of man he was.
Let a Man be never eo partially addicted unto him, and his
wmfc, he m^st acknowledge that their finrolonsness and im-
pertineacy, eoiKid«iiig the woik he had in hand, discoTer
I'lWww'whji beside feaming and wisdom in him. So also did
hK ^ving of ten thoosand men, beside an innnmerable
company of women and dUdren altogi^ther into the river
Swale in Yorkshire, and thoe cansing them to baptize one
r. His contest with the Biitish bishops about the
<^ the observation of Easter, fateaking the peace for a
of a cocmony that hath cost the church
twenty times more txoidde than it is worth, is of the same
nature. And I done to know whence yoa have your story
of his ine^preseiUe sni^iiig here amongst ns. AU that I
can find, iyfiwmH ns that he was right meetly entertained
by king Elhdbert, at his first landing, by the means of
Bevda fats wife, a Christian before his coming, with all plen-
tifnl provision fiH- himself and his oompankms. The next
news we hear <tf him, is about his archiepiBCopacy, his pall,
and hb throne, firom idience he would not rise to receive
the poor Bnkonsdiat came to c<m£sr with him. Farther of
his suflSrrings as yet I can meet with nothing.

And these are the things which yon thought yourself
able to eseept against in aiy story of the progress and de-
denaioB of idtigion. The sum of it I shall now comprise in
some few assertaons, which you may do well to consider,
and get them duprored.

1. The first is. That the gospd was preached in this
isbad in the days of the apostles, by perBOos coming irom

ANIMADVERSION'S ON" FIAT LUX. 501

the east, directed by the providence of God for that pur-
pose ; most probably by Joseph of Arimathea in chief, with-
out any respect to Rome, or mission from thence.

2. That the doctrine preached then by them, was the
same that is now publicly professed in England: and not
that taught by the church of Rome, where there is a dis-
crepancy between us.

3. That the story of the coming of Fogatius and Da-
mianus into the province of Britain, sent by Eleutherius
unto Lucius, is uncertain, improbable, and not to be recon-
ciled unto the state and condition of the affairs in these
nations, at the time supposed for its accomplishment.

4. That about the fourth, fifth, and sixth centuries, the
generality of the professors of Christian religion in the
world, were wofully declined from the primitive zeal, piety,
faith, love, and purity in the worship of God, which their
predecessors in the same profession glorified God by : and
that in particular the British church was much degenerated.

5. That the bishops of Rome for five hundred vears
never laid claim unto that sovereign power and infallibilitv,
which they have challenged since the days of pope Gregory
the Seventh-

6. That the bishops of Rome in that space of time, pre-
tending unto some disorderly supremacy over other bishops
and churches, though incomparably short of their after and
present pretences, were rebuked and opposed by the best
and most learned men of those days.

7. That the distraction of the provinces of the western
part of the empire by Goths, Vandals, Hnns, Saxons,
Alans, Franks, Longobards, and their associates, was no
less just in the holy providence of God, upon the account of
the moral evils and superstitions of the professors of Chris-
tianity amongst them, than was that which afterward ensued
of the eastern provinces by the Saracens and Turks.

8. That these nations having planted themselves in the
provinces of the empire, together with Christianity, either
received anew, or retained many paganish customs, cere-
monies, rites, and opinions therewithal.

9. That their kings, by grants of privileges, donations,
and concessions of power, made partly out of blind zeal,
partly to secure some interests of their own, exceedingly

502 A VINDICATION OF THE

advanced the papal power, and confirmed their formerly
rejected pretensions.

10. That when they began to perceive and feel the per-
nicious effects and consequences of their own facility, their
grants being made a ground of farther encroachments, they
opposed themselves in their laws and edicts and practices
against them.

11. That there was on all hands a sad declension in the
western church, in doctrine, worship, and manners, continu-
ally progressive unto the time of reformation.

These are the principal assertions on which my story is
built, and which it supposeth. If you have a mind to get
them, or any of them, called to an account and examined, I
shall if God will, and I live, give them their confirmation
from such undoubted records as you have no just cause to
except against.

CHAP. XVIII.

Reformation of religion. Papal contradictions. ' Ejice ancillam.'

Some of your following leaves are such as admit of no use"
ful consideration. Wilful mistakes, diversions from the
cause under debate, with vain flourishes, make up both
pages in them. I shall pass through them briefly, and give
you some account from them of yourself, and your prevari-
cation in the cause whose defence you have undertaken.
Page 75. you undertake the thirteenth chapter of the Ani-
madversions, which discusseth the story of the reformation
of religion, which you took upon common fame.

Faraae malum quo non aliud vclocius ullura.

And that you may be able to say somewhat to the discourse
before you, or to make a pretence of doing so, you wholly
pass by every thing that is contained in it, and impose upon
me that which is not in it at all, which you strenuously
exagitate. For whereas a little to take oft' your edge in re-
flecting on the persons whom you supposed instrumental in
the reformation, especially king Henry the Eighth, I
minded you how easy a thing it was to deprive you of your

ANIMADVERSIONS ON FIAT LUX. 503

pretended advantage, by giving you an account of the
wicked lives, with the brutish and diabolical practices of
many of your popes whom you account the heads of your
church, and the very centre wherein all the lines of your
profession meet, you feign as though I had imposed all the
crimes I intimated them to be guilty of, and many more
whose names you heap together, upon popery, or the reli-
gion that you profess ; yea, that I should say that it is
nothing else but only a heap of the wickednesses by you
enumerated. Now this I did not do, but you feign it of your
own head, that you may have somewhat to speak against,
and a pretence of intimating in the close of your discourse,
that you have considered the chapter about reformation,
whereas in truth you have not spoken one word unto it, nor
unto any thing contained in it. And yet when you have
done, as if you had been talking about any thing wherein I
am in the least measure concerned, you come in, in the
close with your grave advice, ' That I should take heed of
blaspheming that innocent Catholic flock, which the angels
of God watch over to protect them.' As though a man
could not remember the wicked crimes of your nocent popes,
but he must be thought to blaspheme the innocent flock of
Christ, which never had greater enemies in this world, than
some of them have been. If this be to blaspheme, then
some of your own councils, all your historians, many of the
most learned men of your church, are notorious blasphemers.
But you wilfully mistake, and beg that their schismatical
papal faction may be esteemed the innocent Catholic church
of Christ, without a concession whereof, your inferences
and persuasions are very weak and feeble.

Of the like nature unto this, is your ensuing discourse
about the contradictions which you fancied in your Fiat
Lux to be imposed on Papists, p. 77. Two things you
insist upon, waving those that you had formerly mentioned,
as finding them in their examination unable to yield you the
advantage you thought to make of them ; you feign a ' new
contradiction,' which you say is imposed on Papists. ' For'
say you, ' while our kings reign in peace, then the Papist re-
ligion is persecuted as contrary to monarchy; when we have
destroyed that government, then is the Papist harassed

504 A VINDICATION OF THE

spoiled, pillaged, murdered, because their religion is wholly
addicted unto monarchy, and Papists are all for kings ;
these are contradictions; is there not somewhat of the power
of darkness is this?' But you again mistake, and that I fear
because you will do so; there was no persecution of Papists
in this land at any time, but what was in pursuit of some
laws that were made against them. Now, not one of those
laws intimate any such thing, as that they were ' opposite
unto monarchy,' but rather their design to promote a double
monarchy on different accounts in this nation, the one of
the pope, and the other of him to whom the kingdom was
given by the pope, and who for many years in vain attempted
to possess himself of it. And on that account were you
charged with an uppusition to our monarchs, but not unto
monarchy itself. And yet I must say, that if what hath
been before discoursed of your faith and persuasion, con-
cerning the papal sovereignty be well considered, it will be
found that if not your religion, yet the principles of some of
the chief professors of it, do carry in their womb a great im-
peachment of imperial power. Nor can I gather, that in the
times of our confusion you suffered as Papists for your
friendship and love to monarchy, whatever some individual
persons amongst you might do : seeing some of you would
have been contented with its everlasting seclusion, so that
your interest in the land might have been secured. And
whether your popes themselves be not of that mind, I leave
to all men to judge, who know how much they are wont to
prefer their own interest before the rights of other men. In
the mean time you may take notice, that whilst men are
owned to pursue one certain end, they may at several times
fix on mediums for the compassing of it, opposite and con-
trary one to another. ' Hsec non successit, alia aggrediamur
via;' when one way fails, another quite contrary unto it may
be fixed on. And whilst it is supposed that their end is the
promotion of the papal interest, it is not improbable but
that at several times you may make use of several ways and
means opposite and contrary one to another; and that this
may be imputed unto you, without the charge of contradic-
tions upon you. But you may if you please omit discourses
of this nature. I am none of those that would charge any

ANIMADVERSIONS ON FIAT LUX. 505

thing upon you to your disadvantage in this world. Neither
do I desire your trouble any more than mine own. My aim
is dnly to defend the truth which you oppose.

Your next attempt is to vindicate yourself from any such
intention in your application of 'ejice ancillam cum puero
suo/ as I apprehended. Whether what you say to this pur-
pose will satisfy your reader or no, I greatly question. For
my part, as I shall speak nothing but what I believe to be
according unto truth, so if I am, or have been at any time,
mistaken in ray apprehension of your sense and mind,l am
resolved not to defend any thing because I have spoken it.
' Homo sum,' and therefore subject to mistakes; though I
am not in the least convinced that I was actually mistaken
in my conceptions of your sense and meaning in your Fiat.
But that we may not needlessly contend about words, yours
or mine, I shall put you«into a way whereby you may imme-
diately determine this difference, and manifest that I mis-
took your intention, if I did so indeed. And it is this. Do
but renounce those principles, which if you maintain, you
constantly affirm all that in those words I supposed you to
intimate, and this strife will be at an end. And they are
but these two ; 1. That all those who refuse to believe and
worship God according to the propositions and determina-
tions of your church, are heretics. 2. That obstinate here-
tics are to be accursed, persecuted, destroyed, and consumed
out of the world. Do but renounce these principles, and I
shall readily acknowledge myself mistaken in the intention
of the words you mention. If you will not so do, to what
purpose is it to contend with you about one single expres-
sion, ambiguously as you pretend used by you, when in your
avowed principles you maintain whatever is suggested to be
intimated in it? Thus easily might you have saved your
longsome discourse in this matter. And as for the emblem
which you close it with, of the ' rod of Moses,' which as
you say, ' taken in the right end, was a walking-staff, in the
wrong a serpent,' it is such a childish figment, as you have
no cause to thank them that imposed it upon your credulity.

506 A VINDICATION OF THE

CHAP. XIX.

Of preaching the tnass: and the sacrifice of it. Transubstantiation.
Service of the church.

We are arrived at length unto the consideration of those
particulars in your Roman faith, which in your Fiat you
chose out either to adorn and set off the way in religion
which you invite your countrymen to embrace, or so to gild
it, as that they may not take any prejudice from them
against the whole of what you profess. The first of these is
that which you entitled * Messach,' which you now inform
us to be a Saxon word, the same with * Mass.' But why
you make use of such an obsolete word to amuse your readers
withal, you give us no account. Will you give me leave to
guess ? for, if I mistake not, I am not far from your fancy.
Plain downright mass is a thing that hath gotten a very ill
name amongst your countrymen, especially since so many of
their forefathers were burned to death for refusing to resort
unto it. Hence, it may be, you thought meet to wave that
name, which both the thing known to be signified by it in
its own nature, and your procedure about it had rendered
obnoxious to suspicion. So you call it by a new old name,
or an old new name, that men might not at first know what
you intended upon your invitation to entertain them withal :
and yet, it may be, that they would like it under a new dress,
which the old name might have startled them from the con-
sideration of. But 'Mass' or 'Messach,' let it be as you please,
we shall now consider what it is that you offer afresh con-
cerning it, and hear you speak out your own words. Thus
you say, p. 81.

' Having laughed at my admiration of Catholic service,
you carp at me for saying that the first Christians were never
called together to hear a sermon ; and to convince me you bring-
some places out of St. Paul's epistles, and the Acts, which
commend the ministry of the word. This indeed is your
usual way of refuting my speeches. You flourish copiously
in that which is not at all against me, and never apply it to

ANIMADVERSIONS ON FIAT LUX. 507

my words, lest it should appear, as it is, impertinent. I deny
not that converts were farther instructed, or that the preach-
ing of God's word is good and useful; but that which I say,
is, that primitive Christians were never called together for
that end, as the great work of their Christianity. This I
have clearly proved.'

Well, sir, without retortion, which just indignation
against this unhandsome management of a desperate cause
is ready to suggest, be pleased to take a little view of your
own words once more; p. 279. you tell us, that 'the apo-
stles and apostolical Christians placed their religion not
in hearing or making sermons, for they had none, but
in attending to their Christian liturgy; and the sermons
mentioned in the Acts, were made to the Jews and pagans
for their conversion, not to any Christians at all.' Could I
now take any other course to confute these false and impious
assertions, than what I did in the Animadversions? I proved
unto you, that sermons were made unto Christians by the
apostles for their edification; that order is given by them
for the instant preaching of the word, in and unto the
churches unto the end of the world ; and that those are by
them signally commended who laboured in that work; and
what can be spoken more directly to the confutation of your
assertion? You would now shroud yourself under the am-
biguity of that expression, ' the great work of their Chris-
tianity,' which yet you make no use of in your Fiat. The
words there from which you would get countenance unto
your present evasion are these : ' Nowhere was ever sermon
made to formal Christians, either by St. Peter or Paul, or
any other, as the work of their religion that they came toge-
ther for; nor did the Christians ever dream of serving God
after their conversion by any such means, but only by the
Eucharist or liturgy.' Here is somewhat of ' the work of
their religion, which they came together for,' nothing of the
* great work of their Christianity.' Now that preaching
was a work of their religion that they came together for,
though not the only work of it, nor only end for which they
so convened, which no man ever dreamed that it was ; and
that the primitive Christians did, by and in that work, serve
God, hath been proved unto you from the Scripture. And
all antiquity with the whole story of the church, gives attes-

508 A VINDICATION OF THE

tation to the same truth. Sir, it were far more honourable for
you to renounce a false and scandalous assertion when
you are convinced that such it is, than to seek to palliate
it, and to secure yourself by such unhandsome evasions.
' Preaching of the word unto believers' is an ordinance of
Christ, and that of indispensable necessity unto their edifi-
cation, or growth in grace and knowledge which he requireth
of them. In the practice of this ordinance were the apostles
themselves sedulous, and commanded others so to be. So
were they in the primitive following times, as you may learn
from the account given us of church meetings by Justin
Martyr and Tertullian in their apologies, and all that have
transmitted any thing unto posterity concerning their assem-
blies. For this end, to hear the word preached. Christians
came together, not only, or solely, or exclusively to the ad-
ministration of other ordinances, but as to a part of that wor-
ship which God required at their hands, and wherein no small
part of their spiritual advantage was in wrapped. To deny
this, as you do in your Fiat, is to deny that the sun shines at
noonday, and to endeavour to dig up the very roots of
piety, knowledge, and all Christianity; to what ends and
purposes, and for the enthroning of what other thing in your
room, let all indifferent men judge. And I shall take leave
to say, that to my best observation, I never met with an as-
sertion in any author, of what religion soever, more remote
from truth, sobriety, and modesty, than that of yours in your
Fiat, p. 275. ' Nor did the primitive Christians for three
hundred years ever hear a sermon made unto them upon a
text, but merely flocked together, at their priest's appoint-
ment, unto their Messachs.' This, I say, is so loudly and
notoriously untrue, and so known to be so, to all that have
ever looked into the stories of those times, that I am amazed
at your confidence in the publishing of it. It may be you
will hope to shelter yourself under the ambiguity of that ex-
pression,' made unto them upon a text;' supposing that an
instance cannot be given of that mode of preaching, where-
in some certain text is read at the entrance of a sermon, and
principally insisted upon. But this fig-leaf will not cover
you from the just censure of knowing men. For 1. The
following adversative, ' but merely,' is perfectly exclusive of
all preaching, be it of what mode it will. 2. The reading

ANIMADVERSIONS ON FIAT LUX. 509

of ' one certain text' before preaching is not necessary unto -
it, but all preaching is, and ever was, upon some text or texts ;
that is, it consisted in the explication and application of the
word of God, that is, some part or portion of it. 3. Whereas
it is certain that our Saviour himself preached on a text
Lukeiv. 17 — 21. as also did his apostles. Acts viii. 35. and
the fathers of tlie following ages, it is sufficiently evident
that that was also the constant mode of preaching in the
first three hundred years, as may be made good in the in-
stance of Origen, and sundry others.

You go on, and except against me for saying, ' that we
hear nothing of your sacrifice of the mass in the Scripture ;'
and say ' you will neither hear nor see; say you the passion
of our Lord is our Christian sacrifice? do not I say so too?
but that this incruent sacrifice was instituted by the same
Lord before his death, to figure out daily before our eyes
that passion of his which was then approaching, in com-
memoration of his death so long as the world should last.'

I must desire ycu to stay here a little; this sacrifice you
make the main of Christian religion. Protestants, for the
want of it, you esteem to have no religion at all. We must
therefore consider what it is that you intend by it, for I
suppose you would not have us accept of we know not what,
and you seem both in your Fiat and in your Epistola to ob-
scure it as much as you are able. 1. You call it an ' incruent
sacrifice,' which (1.) Shews only what it is not, and that in
one only instance, which is a very lame description of any
thing ; and this also may be affirmed of any metaphorical
sacrifice whatever; * as off'ering unto God the calves of our
lips;' it is an 'incruent sacrifice.' (2.) Your expression im-
plies a contradiction. Every proper propitiatory sacrifice
was bloody; and an incruent proper sacrifice, such as you
would have this to be,, is a proper improper propitiatory
sacrifice. 2. You say it ' was instituted by our Lord to
figure out his passion.' (1.) This is a weighty proof of what
you have in hand, being the only thing to be proved. (2.)
I suppose in the examination of it, it will appear that you
sacrifice that very body and blood of Christ in your own
conceits, which himself offered unto God ; and how you can
make any thing to be a figure of itself, as yet I do not per-
fectly understand. (3.) That the Lord Christ appointed the

510 A VINDICATION OF THE

sacrament of his body and blood, and our eucharistical sa-
crifice therein to be a commemoration of his death and pas-
sion, is the doctrine of Protestants, wherewith your sacri-
fice hath a perfect inconsistency, as we shall find in the con-
sideration of it. This is the substance of what you are
pleased to acquaint us with about * this great business of our
religion.' But because you shall perceive that it was not
without good grounds and reasons that I affirmed the Scrip-
ture to be utterly silent of this that you make the great work
of Christianity, I shall a little farther inquire after the na-
ture of it; that I mean which by you it is fancied to be, for
it is a mere creature of your own imagination.

1. You always contend that it is ' a proper sacrifice
which you intend.' The first canon of your council accurs-
eth them who deny it to be ' verum et proprium sacrificium/
a ' true and proper sacrifice/ wherein, as they say before,
* Christus immolatur,' ' Christ is sacrificed.' Many things
in the New Testament, in respect of their analogy unto the
institutions of the Old, are called ' sacrifices,' even almost all
spiritual actions that are acceptable unto God in Christ.
The preaching of the gospel unto the conversion of sinners,
is termed ' sacrificing,' Rom. xv. 16. so is faith itself,
Phil. ii. 17. so prayers and thanksgiving are an oblation,
Heb. V. 7. xiii. 15. and good works are called 'sacrifices,'
Heb. xiii. 16. Phil. iv. 18. And our whole Christian obe-
dience is intimated by Peter so to be. In the sacra-
ment of the Eucharist it is that you seek for your sacrifice.
And if you would be contented to call it, and esteem it
so, upon the account of its comprising some of the things
before-mentioned, or merely as a spiritual action appointed
by God and acceptable unto him, there would be an end of
this contest. But you must have it ' a proper sacrifice,' like
those of Aaron of old ; not a ' remembrance' of the sacrifice
of Christ, but a ' sacrifice of Christ himself,' wherein
' Christus immolatur,' ' Christ is sacrificed,' as the council
speaks.

2. The sacrifices of old were of two sorts : 1. Eucharisti-
cal, or oblations of the fruits of the earth or other things,
whereby the sacrificers acknowledged God as the Lord and
author of all good things and mercies, with thanksgiving.
2. Propitiatory for the atoning of God, the reconciling him

ANIMADVERSIONS ON FIAT LUX. 511

unto sinners ; for the turning away of his wrath and the im-
petration of the pardon of sin. This was done typically and
sacramentally by virtue of their respect unto the oblation of
Christ, by the old bloody sacrifices of the law; really and
effectually by that bloody sacrifice which the Lord Jesus
Christ once offered for all. Now because in the sacrament
of the Eucharist it is our duty to offer up unto God our
thankful prayers for his unspeakable love in sending his
only son to die for us, we do not contend with any, who, on
that account, and with respect unto that peculiar act of our
duty in it, shall call it a eucharistical sacrifice, yea, affirm
it so to be. But you will have it a ' propitiatory sacrifice,' a
sacrifice of atonement, like that made by Christ himself; a
sacrifice for ' the sins of the living and the dead,' making
reconciliation with God, obtaining pardon of sin, and eternal
life, things peculiar to the one sacrifice of Christ in his
death and passion.

3. Though you usually exxlude the communion from
it, wherein you do wisely, that it may have no affinity with
the institution of Christ, yet you do not precisely determine
your sacrifice unto any one act or action in your mass, but
make it comprise the whole, with the manner of its celebra-
tion, from the first setting forth of the elements of bread and
wine mixed with water, unto the end of the offertory, after
their transubstantiation and religious adoration thereupon,
and their offering up unto God the body and blood of Christ
under the accidents of bread and wine. The presentation
of the bread and wine, you would prove to belong unto your
sacrifice from the example of Melchisedec. Your transub-
stantiation is also of the essence of it : for 'it is required in
a sacrifice,' says your Bellarmine, 'that the sensible thing to
be offered unto God be changed and plainly destroyed,' de
Miss. lib. 1. cap. 2. which you esteem the substance of your
bread and wine to be in your transubstantiation. Your
religious adoration of the consecrated host belongs also unto
it, for that in the canon of the mass immediately ensues your
transubstantiating consecration, before the oblation itself,
and so must necessarily be a part of your sacrifice : your ' of-
fering up unto God of Jesus Christ,' praying him to accept
of him at the priest's hands ('supra quae propitio et sereno
vultu respicere digneris et accepta habere') belongs also unto

512 A VINDICATION OF THE

it. So doth your direction of it to the propitiating of God,
and the expiation of the sins of the quick and the dead ; the
ceremonies also wherewith your mass is celebrated, as I
suppose, most of them belong to your sacrifice ; and those
who believe them not to be duties of piety, are accursed by
your council of Trent. The priests' eating of the host belongs
to the sacrifice, yea, saith Bellarmine, it is ' pars essentiahs
sacrificii,' though not ' tota essentia,' an essential part of
of the sacrifice though the whole essence of it doth not con-
sist therein. I know you are at a great loss and variance
among yourselves to find out what it is, that is properly your
sacrifice, or wherein the essence of it doth consist. Some
of your discrepant opinions are given us by your Azorius,
lib. 10. cap. 19. * Sunt,' saith he, 'qui putant rationem sa-
crificii totam constitui in verbis, precibus, ceremoniis et ri-
tibus, qui in consecratione adhibentur, eo quod sacrificii
ratio, inquiunt,nequit in ipsa consecratione consistere, quin
e contrario consecratio ad rationem sacramenti potius quam
ad naturam sacrificii pertinet. Alii existimant sacrificii ratio-
nem tribus sacerdotis actionibus constare, consecratione, ob-
latione et sumptione. Alii quidem sensere ad rationem huj us
sacrificii quatuor imo quinque actiones concurrere, conse-
crationem, oblationem, fractionem, sumptionem. Alii rati-
onem sacrificii ponunt in duobus actibus consecratione et
oblatione. Alii constituunt totam rationem sacrificii in una
actione,viz. consecratione.' 'There are who think the nature
of the sacrifice to consist in the words, prayers, ceremonies,
and rites which are used in the consecration, because, they say,
the nature of the sacrifice cannot consist in the consecration
itself, which rather belongs unto the nature of a sacrament
than of a sacrifice. Others think that the sacrifice consists
in three actions of the priest, consecration, oblation, and
sumption, or receiving of the host. Others in four or five,
as consecration, oblation, fraction, sumption. Others in
two, consecration and oblation ; and some in one, consecra-
tion.' And is not this a brave business to impose on the
consciences of all men, when you know not yourselves what
it is that you would so impose ? A sacrifice must be believed,
and they are all accursed by you that believe it not ; but
what the sacrifice is, and wherein it doth consist, you can-
not tell. And an easy matter it were to manifest that all the

ANIMADVERSIONS ON FIAT LUX. Olo

particulars which you assign as those that either belong ne-
cessarily unto the integrity of a sacrifice, or those wherein
some of you, or any of you, would have its essence to con-
sist, are indeed of no such nature or importance ; but that
is not ray present business. I am only inquiring what your
sacrifice is according unto your own sense and imagination.
And that we may not mistake, I shall set down such a ge-
neral description of it, as the canon of the mass, the general
rubric of the missal, the rites and cautels of its celebration,
will afford unto us. Now in these it is represented as a sa-
cred action, wherein a proper priest or sacrificer, arrayed with
various consecrated attire, standing at the altar, taketh bread
and wine, about which he useth great variety of postures
and gestures, inclinations, bowings, kneelings, stretching
out and gathering in his arms, with amultitude of crossings,
at the end and in the midst of his pronunciation of certain
words of Scripture, turns them into the real natural body
and blood of Christ the Son of God, worshipping them so
converted with religious adoration, shewing them to the
people for the same purpose, and then offering the body and
blood unto God, praying for his acceptance of them so of-
fered, and that it may be available for the living and the
dead, for the pardoning of their sins, and saving of their
souls ; after which he takes that body of Christ so made,
worshipped, and offered, and eats and devours it, by all
which Christ is truly and properly sacrificed.

This is the sacrifice of your church, wherein, as you in-
form us, the main of your devotion and worship doth con-
sist. Of this sacrifice I told you formerly the Scripture is
silent; and I now add that so also is antiquity. You can-
not produce any one approved writer for the space of six
hundred years, that gives testimony to this your sacrifice.
For whatever flourish you may make with the ambiguity of
the word sacrifice, which we cleared before, your transub-
stantiation and other things asserted by you to belong unto
the integrity, if not the essence of your sacrifice, are
strangers unto antiquity, as hath been lately proved unto
you, and will no doubt be yet farther confirmed so to be.

I told you, as you observe, that this sacrifice is an utter
stranger to Scripture, as also that it is inconsistent with what
is therein delivered. The apostle, in the Epistle to the He-

VOL. XVIII, 2 L

514 A VINDICATION OF THE

brews, plainly affirms that the sacrifice of the church of the
Christians is but one, and that 'once oflered for all ;' whereas
those of the Jews, by reason of their imperfection, were often
repeated ; which you choose out to reply unto, and say, 'It
is true the sacrifice of our Lord's passion of which the apostle,
in that whole discourse, intends only to treat in opposition
unto that of bulls and goats, was so done but once, that it
could not be done twice. But as the sacrifices of the old
law were instituted by Almighty God to be often iterated,
before the passion of the Messias, for a continual exercise of
religion ; so did the same Lord, for the very same purpose,
institute another to be iterated after his death, unto which
it was to have reference when it should be past, as the for-
mer had to the same death when it was to come.' So you.

But first. This begs the question ; for you only repeat
and say that such a sacrifice was instituted by Christ, which
you know is by us utterly denied. 2. It plainly contra-
dicts the apostle, and overthrows his whole argument and
design. 1. It contradicts him in express terms ; for whereas
he says not only that * Christ once offered' himself, but also
that he was ' once offered' for all, that is, ' no more to be
offered,' you affirm that he is often offered, and that every
day. 2. His design is to demonstrate the excellency of the
condition of the church of the New Testament and the wor-
ship of God therein above that of the Old. And this he
proves to consist here in a special manner, that they had
many sacrifices which were of necessity to be reiterated be-
cause they could not take away sin ; for saith he, * if they
could, then should they not have been repeated, nor would
there have been need' of any other sacrifice. But now, saith
he, this is done * by the one sacrifice of Christ, which hath
so taken away sin, as that it hath made the repetition of it-
self, or the institution of any other sacrifice needless ; and
therefore we have no more but that one, and that one once
performed. Now unless you will deny the apostle's asser-
tions, either, (1.) That if one sacrifice can take away sin,
there is no need of another ; or, (2.) That the one sacrifice
of Christ did perfectly take away sin as to atonement; and
also, (3.) Assert that the condition of the gospel church is still
the same with that of the Jews, and that we have need of a
sacrifice to be repeated, not only as theirs was year by year,

ANIMADVERSIONS ON FIAT LUX. 515

from whence he argues the imperfection of the greatest so-
lemn sacrifice of expiation, but day by day with a farther
and greater weakness (repetition in the judgment of the
apostle being an evidence thereof), there will be no place left
for your sacrifice ; that is, your main worship belongs not
to the church of God at all. (4.) You pretend that in this
worship Christ himself is sacrificed unto God, but * incru-
enter,' and without suffering : but the apostle plainly tells
us, that if he be often offered, he must often suffer ; Heb. ix.
26. And the sacrifice of Christ, without his passion, his of-
fering without suffering, evacuates both the one and the
other.

But what of all this? if the apostles used the sacrifice
you talk of, that of the mass, is it meet we should do so
also ? Hereof you say, ' were not the apostles according to
this rite XeiTovpyovvrsg ti^ Kvpi^y ' sacrificing to our great Lord
God,' when Paul was by imposition of hands segregated from
the laity to his divine service, as I clearly in my paragraph
evinced out of the history of the Acts of the Apostles? No,
say you, the apostles were not then about any sacrifice, but
only preaching God's word or some such thing to the peo-
ple in the name and behalf of God. But, sir, is this to be in
earnest or jest? the sacred text says they were sacrificing
to our Lord, liturgying and ministering imto him ; you say
they were not sacrificing to God, but only preaching to the
people. And now the question is, whether you or I more
rightly understand that apostolical book ; for my sense and
meaning I have all antiquity, as well as the plain words of
the sacred text ; you have neither.*

How empty and vain this discourse of yours is, wherein
you seem greatly to triumph, will quickly be discovered.
And you are a merry man if you think by such arguments
as these to persuade us that the apostles sacrificed to God
according to the rite of your mass, as though we did not
know by whom the chief parts of it, particularly those
wherein you place your sacrifice, were invented many hun-
dreds of years after they fell asleep. 1. You say they were
XuTovpyovvTig tCj Kvpiu), ' sacrificing to our great Lord God,'
as though it were God the Father, or God absolutely, that is
intended in that expression tw Kvp'uo ' to the Lord :' 6 Kv^toc,
'the Lord' is, sir, peculiarly denotative of the person of the
2 L 2

516 A VINDICATION OF THE

Mediator, Jesus Christ, God and man, according to that rule
given us by the apostle, 1 Cor. viii. 6. ' To us there is one
God the Father, kcu eig Kv^ioq and one Lord Jesus Christ.'
And this is the constant denotation of the word, when used
absolutely as here it is, throughout the whole New Testa-
ment. To Christ the Mediator were the churches minister-
ing; Acts xiii. that is, in his name and authority, according
to his appointment, and unto his service. And this one ob-
servation sufficiently discovers the vanity of your argument:
for you will not say that they offered sacrifice to the Lord
Christ emphatically and reduplicatively, seeing, if you may
be believed, it is he whom they offered in sacrifice. Of such
force is the sophism wherein you boast. And, 2. You
wisely observe that Paul, by the imposition of hands there
mentioned, was segregated from the laity ; whereas he tells
you, that he was ' an apostle' (wherein certainly he was segre-
gated from the laity), ' neither of men, nor by men, but by
Jesus Christ and God the Father;' Gal. i. 1. that is, there
was no intimation or interpositon of the ministry or autho-
rity of any man in his call to that office, which he had for
sundry years exercised before this his peculiar separation to
the work of preaching anew to the Gentiles. So well are
you skilled in the sense of that apostolical book. 3. And
not to insist on the repetition of my former answer, which
in your wonted manner you lamely and unduly represent,
could you by other arguments, and on other testimonies,
prove that the sacrifice you plead for was instituted by
Christ, and offered by the apostles, there might possibly be
some colour for a man to think that they performed that
duty also when they were said XnTovpyiXv in the service of
God. But from that general expression intimating any kind
of public ministry whatever, and never used in any author,
sacred or profane, precisely and absolutely to signify sacri-
ficing, to conclude that they were offering sacrifice, and to
use no other testimony to prove they had any such sacrifice,
is such a fondness as nothing but insuperable prejudice can
persuade a man in his right wits to give countenance unto.
St. Paul tells us that the magistrate is Xeirovpyog ^wv ; doth
he mean that he is God's sacrificer? or his minister? And
he says of himself that he was Xdrovpyog tov xpiarov, doth
he intend that he was Christ's sacrificer ? or his servant ?

ANIMADVERSIONS ON FIAT LUX. 517

Rom. XV. 16. 27. he says that it was the duty of the Gen-
tiles \iiTovpyt}<jai kv Totg cfapKiKolg •, doth he mean to sacrifice
in your carnal things, or to minister of them to the Jews ?
(1.) But you will it may be except that they were not said
XetTovpyeTv ti^ Kvpiio, as those here (that is, the prophets of
the church of Antioch, and not the apostles as you mistake)
are said to do, to liturgy to the Lord ; it must needs be sa-
crificing, because it was to the Lord. But, (1.) I have shewed
you how this pretence is perfectly destructive of your own
intendment, in that it is the Lord Christ that is especially
meant, unto whom distinctly you will not say they were sa-
crificing. And, (2.) Were it not so, yet the expression
would not give you the least colour of advantage. What
think you of, 1 Sam. iii. 1. Kat to Traidapiov SajUomX ^v Xet-
Tovpyuiv Tu) Kvpiio evtomov 'HXi * and the child Samuel was li-
turgying' (seeing you will have it so) 'unto the Lord before
Eli.' Do you think that the child, which was not of the
family of Aaron, nor yet called to be a prophet, was offering
sacrifice to God, and the high-priest looking on 1 Do you not
see the fondness of your pretension ? (3.) I told you before,
but now begin to fear that you are too old to learn what you
do not like, that the Seventy never translated n^T 'sacrifice,'
or to sacrifice by XnTOvpyia or XaTovpyoj, nor intimate any
sacrifice anywhere by that word. And you may, if you please,
now learn by the instance of Samuel, that what men perform
in the worship of God according to his command, they may
be said therein to ' minister unto or before the Lord in.'
(4.) The note of your own Cajetan upon the place is worth
your consideration, ' non explicatur species ministerii, sed
ex eo quod dixerant (prophetse et doctores) insinuatur quod
ministrabant domino, docendo et prophetando ;' 'what kind
of ministry is spoken of is not explained, but by saying they
were prophets and teachers (that were employed in it) it is
insinuated that they ministered unto the Lord by teaching
and prophesying.' What have prophets and teachers to do
with sacrifice? if as such they administered unto the Lord,
they did it by prophesying and teaching, which were accom-
panied by prayer. Here is no mention of sacrifice nor work
for priests, so that the context excludes your sense. The
same is the interpretation of Erasmus. (5.) Your Vulgar
Latin reads the words, 'administrantibus Domino,' as they

518 A VINDICATION OF THE

were ' ministering unto the Lord,' excluding their notion of
sacrificing. And, (6.) The Syriac transposeth the words,
and interprets the sacrifice intended in them >in T'O'Jf IIDH "131
Nn^S^ VlDWIirwD) and when they ' were fasting and praying
unto the Lord.' Praying (together with prophesying and
preaching) was their ministry, not sacrificing. To the same
purpose all ancient translations, not one giving countenance
unto your fancy. So well have you the plain words of the
sacred text for you. (7.) Are you not ashamed to boast that
you have all antiquity for your sense and meaning? Pro-
duce any one ancient author, if you can, that gives the least
countenance unto it. This boasting is uncomely because
untrue. Bellarmine, out of whom you took your plea from
this place, and your quotation of Erasmus in your Fiat, can-
not produce the suffrage of any one of the ancients for your
interpretation of the words, no more can any of your com-
mentators. The homilies of Chrysostom on that passage
are lost. Oecumenius is quite blank against you ; soisCa-
jetan, Erasmus, and Vatablus of your own : and do you not
now see what is become of your boasting? And are not your
countrymen beholden unto you, for endeavouring so indus-
triously to draw them off from the institution of Christ, to
place their confidence and devotion in that which hath not
the least footstep in Scripture or antiquity, but is expressly
condemned by them both? But, to tell you my judgment,
you will prevail with very few of them to answer your de-
sires. Will theyjudge it meet and equal, think you, to change
a blessed sacrament that Christ hath appointed, to embrace
a sacrifice that you have invented ? to leave calling upon
God according to the sense of their wants with understand-
ing, as they do in that celebration of the Eucharist which now
they enjoy, to attend unto a priest sometimes muttering,
sometimes saying, sometimes singing a deal of Latin, whereof
they understand never a word ? to forego that internal hu-
mility, self-abasement, and prostration of soul unto God
which they are inured unto in that sacrament, to become
spectators of the theatrical gestures of your sacrificers ? Be-
sides, they are not able to comply with your request, and to
make your mass the sum of their devotion and worship of
God, without offering the highest violence to their faith as
they are Christians, their reason as they are men, and that

ANIMADVERSIONS ON FIAT LUX. 519

sense which they have in common with other creatures.
And what are you, or what have you done for them, that you
should at once expect such a profuse largeness at their hands?

1. For your faith, if it be grounded on the Scripture, as
every true Protestant's is, your sacrifice, if admitted, will
unquestionably evert it ; to accept of a worship pretended
to be of such huge importance, as to be available for the
impetration of grace, mercy, pardon of sins, removal of pu-
nishment, life eternal, for the living and the dead, destitute
of all foundation in, or countenance from, the Scripture, ab-
solutely inconsistent with their faith.

2. It is no less to have a sacrament which is given unto
us of God as a pledge and token of his love and grace,
turned into a sacrifice, which is a thing by us offered unto
God and accepted by him, so that they differ as in other
things, so in their terms, ' a quo' and * ad quem,' from what
they proceed, and by whom they are accepted.

3. Besides they will quickly discover your pretensions
to be contrary unto what the Scripture teacheth them, both
concerning the sacrifice of Christ and also his institution of
his last supper, which is your rule, and compriseth the whole
of your duty in the administration of it. They do not find
that therein Christ offered himself unto his Father, but to
his disciples ; not to him to be accepted of him, but to them
to be by faith received.

4. And whereas the apostle expressly. affirms that * he of-
fered himself but once,' if he offered himself a sacrifice in his
last supper, you must maintain that he offered himself twice,
unless you will deny his sacrifice on the cross.

5. Moreover it is greatly opposite to your countrymen's
faith about the priesthood of Christ and his real sacrifice,
which are to them things of that moment, that whosoever
shakes their faith in and about them, shakes the very
foundations of their hope, consolation, and salvation. They
have been taught that Christ remains a high-priest for ever,
and the multiplication of priests in succession arising merely
from the mortality and death of them that preceded, they
believe that no priest can be substituted unto him in his
office to offer a proper sacrifice unto God, the same which
he offered himself, without a supposition of an insufficiency
in him for his work. It is true there are persons who, in

520 A VINDICATION OF THE

his name and authority, as he is the great prophet of the
church, do minister unto it, whom some of them, either as
the word may be an abbreviation of presbyter, or out of
analogy unto them who of old served at the altar, do call
priests ; but that any should intervene between God and
Christ in sacrificing, or the discharge of his priestly office,
you will not find your countrymen ready to believe. For
they are persuaded there are as many mediators and sureties,
as priests or sacrificers of the new covenant.

6. Moreover they believe that the sacrifice of the mass
is a high derogation from the virtue and efficacy of the sa-
crifice of Christ on the cross, and to be set up in competition
with it.

7. They are at a stand at the whole matter ; to see you
turning bread and wine into that very body and blood of
Christ which suffered on the cross, and then to worship
them, and then to pray to God to accept at your hands
that Christ which you have made, and then to eat him.
But when they consider that by so doing, you suppose
yourselves to effect that which they believe to be wrought
only by the blood of the cross of Christ once offered for all,
and therein fancy a sacrifice of Christ, wherein he dieth
not, contrary to so many express testimonies of Scripture,
they are utterly averse from it. For whereas they look for
redemption, forgiveness of sins, and reconciliation with
God by the one sacrifice of Christ upon the cross, wherein
consists the foundation of their hope and consolation, be-
cause it being absolutely perfect was every way able and
sufficient without any repetition, as the apostle teacheth
them, to take away sin, and for ever to consummate them
that are sanctified, you teach them now to look for the
same things from this sacrifice of yours, which would
make them question the validity and perfection of that of
Christ.

8. And when they have so done, yet they would still be
forced to question the validity of yours, because it is a pre-
tended sacrifice of Christ without his death, which they
knov/ to have been indispensably required to render his sa-
crifice valid and effectual.

9. And they cannot but think that this repeated sacri-
fice, being pretended to be for the very same ends and pur-

ANIMADVERSIONS ON FIAT LUX. 521

poses with that of Christ himself, is very apt to take off the
minds and confidence of men from that one sacrifice per-
formed so long ago, which they have not seen, and to fix
them on that which their eyes daily look upon, as the 'prse-
sens numen' that they can immediately apply themselves
unto. Thus they fear that insensibly all faith of the true
propitiation wrought by Christ is obliterated, and that which
they think an idol set up in the room of it.

10. And which farther troubles them, they are jealous
that by this your fiction you quite overthrow the testament
of Christ, which certainly no man ought to endeavour the
disannulling of. For whereas in this sacrament believers
come to receive from him the great legacy of his body and
blood, with all the fruits of his death and passion, you di-
rect them to be offering and sacrificing of them unto God,
which quite alters the will of our great testator. And very
many other things there are, wherein your countrymen affirm
that your sacrifice is contrary to the faith wherein from
Scripture they have been instructed, and that in things of
the greatest importance to their consolation here, and salva-
tion hereafter.

11. Neither is this all : your request also lies cross to
your reason, no less than to your faith. For your sacrifice
cannot be performed, without a supposition of a change of
the substance of the bread and wine into the substance of
the body and blood of Christ, and the substance of that body
and blood, in every consecrated host under the species of
bread and wine, Christ himself alive being in every host and
every particle of it. Hence many things they say ensue,
which no man can possibly admit of, without offering vio-
lence unto the main principles of that reason whereby we
are distinguished from the beasts that perish. Some few of
them may be instanced in.

1. Accidents subsisting without a subject, follows hence
necessarily in the first place ; so that there should be white-
ness, and nothing white ; length, and nothing long j breadth,
and nothing broad ; weight, and nothing heavy. For all
these accidents of bread remain, when you would have them
say that the bread is gone ; so that there is left a white,
sweet, long, broad, heavy nothing. This your countrymen
cannot understand.

522 A VINDICATION OF THE

2. Besides they say you hereby teach them, that one and
the same body of Christ which is in heaven, is also on the
altar, not by an impletion of the whole space between
heaven and earth, that some part of it should be in heaven,
and some on earth; but that the one body which is in
heaven, and whilst it is there, is also on the altar in the
accidents of bread, which upon the matter is, that one and
the same body is two, yea, a hundred or a thousand, ac-
cording as in the mass you are pleased to multiply it.
Now that one and the same body should be locally di-
vided or separated from itself, that whilst that one body is
on the altar, that other one body which is the same should
be in heaven, your countrymen think to imply a contra-
diction.

3. And so also they do that a body should be in any
place, and yet not as a body, but as a spirit. For whereas
you say that whole Christ is contained under each species
of bread and wine, and under every the most minute part of
either species, as your council speaks, you make the body
of Christ to be whole in the whole, and whole in every part ;
when the very nature of a body requires that it have ' paries
extra partes,' its parts distinct from one another, and those
occupying their distinct particular places. But you make
the body of Christ neither to be compassed in, nor to fill
the place wherein it is, that is, to be in a place, and not to
be in a place. For if it be a body, and be under the species
of bread and wine upon the altar, it is in a place ; and if it
be not comprehended in that space where it is, and doth fill
it, it is not in a place, and therefore is there, and is not there
at the same time.

4. And moreover we all know that the consecrated
wafer bears no proportion to the true natural body of Christ,
and yet this is said to be contained under that. So that the
body contained is much greater and farther extended, than
the body that contains it, or the space wherein it is ; for it
is so under the host as not to be elsewhere, unless in an-
other host.

5. Nay, it is in every minute part of the host, which mul-
tiplies contradictions in your assertion.

6. Of the same nature is it that you are forced to feign
the same body in ten thousand distant places at the same time.

ANIMADVERSIONS ON FIAT LUX. 523

and that with all contradictory adjuncts and affections.
Now your countrymen think that these and innumerable
other consequences of your transubstantiation which you
presuppose to your sacrifice, or rather make it a principal
part thereof, are such as overthrow the whole order of nature
and being of things, and leave nothing certain among the
sons of men.

III. Their sense is equally engaged against you with
their reason. Your host is visible, tangible, gustible ; when
they see it, they see bread ; when they feel it, they feel
bread ; when they taste it, they taste bread ; and yet you
tell them it is not bread : whom shall they believe? if things
be not as they see them, feel them, taste them, it may be
they are not men, nor do go on their feet, but are deceived
in all these things, and suppose they see, perceive, and un-
derstand what they do not. You tell them indeed that the
bread is changed into the body of Christ, that body that was
born of the blessed Virgin, and was crucified at Jerusalem ;
that all taste, length, breadth, weight is taken away from it,
and that the taste and weight of the bread is continued,
which are the things they see, feel, and taste ; but they
likewise tell you, that your persuasion is an inveterate pre-
judice which you have blindly captivated your minds unto,
and that if you would but give yourselves the liberty of ex-
ercising any reflex thoughts upon your own acts, you would
find that upon the suppositions you proceed on, you have
not any just grounds to conclude yourselves to be living
men: for you teach men to deny and question all that
from reason or sense you can insist upon to prove that so
you are. On these and the like accounts the encomiums
you give of your sacrifice will scarce prevail with your coun-
trymen to relinquish all the worship of God, wherein they
find daily comfort and advantage to their souls for the em-
bracement of it.

524 A VINDICATION OF THE

CHAP. XX.

Of the blessed Virgin.

Unto the sixteenth chapter of the Animadversions directed
to your paragraph of the blessed Virgin, you can find it
seems nothing to say, and therefore betake yourself to cla-
morous revilings. All that you say in your Fiat on this
head, is but a heap of false accusations against Protestants
for dishonouring her ; and all that you say in your epistle in
its vindication is railing at me for minding you of your mis-
carriage. My whole book you say is nothing but * calumnies,
a bundle of slanders, a mere quiver of sharp arrows of deso-
lation.' I am not sorry that you are sensible that it hath ar-
rows in it, tending to the desolation of your abominations.
But I challenge you to give an instance of any one calumny
or slander in it, from the beginning to the end. If you do
not do so, I here declare you to be really and highly guilty
of that^which you would falsely impose upon anotlier. Free
yourself by some one instance if you can : if you cannot,
your reputation will follow your conscience whither it will
be hard for you to find them again. The substance of that
chapter is this, which is all that I shall now say to your
nothing against it. Protestants yield to the blessed Virgin
all the honour that the Scripture allows them, or directs
them unto, or that the primitive church did ascribe unto her;
and the Papists give her the honour due to God alone,
whereby they horribly dishonour God and her.

CHAP. XXI.

Images. Dvclrinc of the council of Trent. Of the second TSicene. The
arguments for the adoration of images. Doctrine of the ancient church.
Of the chief doctrine of the Roman church. Practice of the ivhole. Vain
foundations of the pretences for image tvorship examined and disproved.

Your next procedure is to your discourse of figures or
images, and my animadversions upon it. And here you say,
' you will come up close unto me;' you mean in replying
unto what I delivered about it. But, sir, I thought this had

ANIMADVERSIONS ON FIAT LUX. 525

been contrary to your design ; you professed at the begin-
ning of your epistle that it was so, and have made good use
of that declaration of yourself, by avoiding every thing in
my discourse that you found yourself pressed with, and too
difficult a task for you to deal withal. Why do you now
begin to forget yourself, and to cast off the pretence you have
hitherto shadowed yourself under, and excused yourself by,
from tergiversation? Surely you think you are upon this
head able to say somewhat to the purpose, which you de-
spaired of doing upon others of as great importance, and
therefore now you may argue and dispute, which before the
design of your Fiat would not permit you to do. As far as
I can observe, you speak nothing at any time but what you
think is at present for your turn ; but whether it have any
consistency with that which elsewhere you have delivered,
you make it not much your concernment to inquire. But
we shall quickly see whether you had any just ground of
encouragement to harness yourself, and to come up, as you
speak, close to me in this business or no. It may be, before
the close of our discourse, you will begin to think it had been
as well for you to have persisted in your former avoidance,
as to make this profession of a close dispute ; and whatever
you pretend to the contrary, really you have done so. You
hide the opinion and practice of your church about the wor-
ship of images, which you seem to be ashamed of, instead of
defending them; and except against some passages in my
Animadversions instead of answering the whole, which you
seem to pretend unto. I shall therefore declare what is the
true judgment of your church in this matter, and then vin-
dicate the passages of ray discourse which you take notice
of in your exceptions, and under both heads declare the
abomination of your faith and practice in your doctrine about
images and worship of them.

The doctrine of your church in this matter I suppose we
may be acquainted with from the determinations of your
councils, the explication of your most famous doctors, the
practice of your people, and the distinctions used by you to
quit yourselves from idolatry in your doctrine and practice.
And you will thereby learn, or may at least, to what purpose
it is for you to seek to palliate and hide the deformity of that

526 A VINDICATION OF THE

which your mother and her wise men have made naked to
all the world.

Your council of Trent is very wary in this matter, as it
was in most of its other affairs: and indeed, seeing it was re-
solved not to give place to the truth, it became it so to be,
that it might keep any footing in the minds of men, and not
tumble headlong into contempt and reproach. Many diffi-
culties it had to wrestle withal. It saw the practice of their
church which was not totally to be deserted, lest the great
mystery of its infallibility should be impaired, and its naked-
ness laid open ; the general complaint on the other side of
learned and sober men, that under a pretence of image wor-
ship as horrible idolatry was brought into the church of
God, as ever was practised amongst the heathen, did not a
little perplex it. It had also the various and contradictory
opinions of the great doctors of your church, and masters of
your faith, about the kind of worship which is due to images,
all which had great followers ready to dispute endlessly in
the maintenance of their several conceits. Amidst these
rocks and oppositions, the fathers found no way to sail
safely, but by the help of general and ambiguous words ; a
course which in the like difficulties had frequently before
stood them in good stead. Wherefore they so expressed
themselves, that no party at variance among them might
think their opinions condemned, that the general practice
of their church might be countenanced, and yet no particu-
lar asserted that was most obnoxious to the exceptions of
the Lutherans. Thus then they speak ; ' Imagines porro
Christi, Deiparee Virginis et aliorum sanctorum in templis
prefisertim habendas et retinendas ; eisque debitum honorem
et venerationem impertiendam, non quod credatur — quoniam
honos qui eis exhibetur refertur ad prototypa, quae ilia? re-
presentant;' with much more to that purpose. And we
may observe, that the decree speaks only of the images of
Christ, the blessed Virgin, and other saints, not expressly
mentioning the images of God the Father, of the Trinity,
and of the Holy Ghost, nor of angels, which they knew to
be made, and to be had in veneration in their church, nor
do they any where reject the use, making, or worshipping of
them. Yea, in their following words they do plainly allow of

ANIMADVERSIONS ON FIAT LUX. 527

the figuring of the Deity. * Quod,' say they, ' si aliquando
iiistorias et narrationes sacrai Scripturse cum id indoctai
plebi expediet exprimi et figurari contigerit, doceatur popu-
lus, non propterea divinitatem figurari quasi corporeis oculis
conspici, vel coloribus aut figuris exprimi possit.' The words
are as most of the rest in this particular, as ambiguous as
the oracles of Delphos, This cannot be denied to be in
them, however. That * the unlearned people are to be taught,
that the Deity is not painted or figured, as though it could
be seen or expressed by colours, but for some other end,' as
it seems for their instruction; which indeed is honest and
fair dealing ; for they plainly tell them that by their pictures
they teach them lies ; the language of the picture being,
that God may be so pictured, whereby all your pictures and
images of God the Father as an old man, of the Trinity as
one person with three faces, and the Holy Ghost as a dove,
are approved. 2. Religious worship of images is confirmed,
' due honour and veneration or worship' is to be given unto
them, saith the council. Now it is not mutual compliment
they are discoursing about. There is no such intercourse
between their images and them ordinarily, though some-
times civil salutations have passed between them ; nor is
it any token of civil subjection, for images have no emi-
nency or authority of that kind ; but it is divine or re-
ligious veneration, and worship which they affirm is to
be assigned unto them. 3. They say that 'due honour and
veneration,' that is religious, is to be assigned unto them;
but what in especial that honour and Vv'orship is, they
do not determine ; whether it be the same that is due
to the samplar as some, the most of your divines think, or
whether it be an honour of some inferior nature as others con-
tend, ' pugnant ipsi nepotesque,' the synod leaves them
where it found them, sufficiently at variance among them-
selves. 4. They farther assert the worship that is given by
them to images to be religious or divine ; in that they affirm
the honour done to the image, is referred unto the prototype
which it doth represent. Now suppose this be Jesus Christ
himself; I suppose that they will grant that all the honour
we yield to him by any way or means is divine or religious,
and therefore so consequently that which they would have
to be given unto his image (that is, a stock or stone which

528 A VINDICATION OF THE

they fancy so to be), must be so also. Now, sir, you may
see from hence, what it is that you are to speak unto and to
defend, or else to hold your peace in this matter. And 1
shall yet make it a little more plain unto you. Your Trent
council approves and commends the second council of Nice,
as that which taught and confirmed that doctrine and
practice about images and their worship, which your church
allows. I shall therefore briefly let you know what was the
judgment of that council, and what was the doctrine and
practice confirmed in it, under many dreadful anathenia-
tisms.

This second of Nice, or pseudo-synod of the Greeks, as
it is called by the council of Frankfort, whereunto we are
sent by the tridentine fathers to be instructed in the due
worship of images, was assembled by the authority of Irene
the empress, a proud imperious woman, and her son Con-
stantine, whose eyes she afterward put out, and thrust him
into a monastery, in the year 490. Tharasius was then pa-
triarch of Constantinople, and Hadrian the first bishop or
pope of Rome. This man, most zealously or superstitiously
addicted unto the worship of images, and that contrary to
the judgment of most of the western churches, as soon af-
terward appeared in the council holden at Frankfort, by the
authority of Charles the Great, had a particular advantage
both over the empress and the patriarch of Constantinople.
The eastern empire being then greatly weakened by its own
intestine divisions, and pressed on all sides by the Saracens,
the empress began to entertain some hopes of relief from
the French in the west, whose power was then grown very
great: and to that end solicited a marriage for her son with
the daughter of Charles the Great 5 and supposed that she
might be helped therein by the mediation of Hadrian: the
bishops of Rome having no small hand in the promotion of
the attempt of Pepin and Charles the Great for the crown
of France, and afterward for the conquest of Italy and
Germany. And besides, she was a woman herself zealously
addicted to that kind of superstition which Hadrian had
espoused, as having in the time of Leo her husband kept
her images in private, contrary unto what she had solemnly
sworn unto her father, as Credenus relates in his annals. As
for Tharasius, he was, contrary to all ecclesiastical canons, of

ANIMADVERSIONS ON FIAT LUX. 529

a mere layman at once ' per saltum' made patriarch of Con-
stantinople, which Hadrian, upon his first hearing of, greatly-
exclaimed against, and refused to receive him into the so-
ciety of patriarchs upon his sending of his significatory
epistle. This is fully declared in the epistle of Hadrian ex-
tant in the acts of the council. But yet afterward bethink-
ing himself how useful this man might be unto his design in
getting the worship of images established in the east, he de-
clares that if he will use means to get the heresy, as he called
it, of the image opposers extirpated, and their veneration
established, he would consent to his election and consecra-
tion, or else not. Finding how the matter was like to go
with him, this lay-patriarch undertakes the work, and ef-
fectually prosecutes it in this synod assembled at Nice by
the authority of Irene the empress and her son Constantine.
But by the way, when the council was assembled, he
omitted not the opportunity of improving his own interest,
getting himself styled Oecumenical, or Universal Patriarch,
which Anastasius Bibliothecarius, in his dedication of his
translation of the Acts of this Convention unto John the
Eighth, bewails, and ascribes it unto the flattery of the
Greeks. The frauds, forgeries, and follies of this council,
and ignorance and dotage of the fathers of it, have been suf-
ficiently by others discovered. Our present concernment is
only to inquire, first, What they taught concerning image
worship ; and, secondly. How they proved what they taught,
seeing unto them we are sent by the Tridentine decree to be
instructed in your faith in this matter.

First, They make the having and use of images in the
worship of God of indispensable necessity, so that they
anathematize and cast out of the communion of the church,
all that refuse to receive and use them according to their
prescript. Yea, they proceed so far as in their approbation
of the confession of Theodosius the bishop of Aramoria, as
to denounce an anathema against them that do but doubt
of their reception: rote afxcpilSoXov e^ovai rrjv Siavoiav Kai firj
Ik 'ipv)(T)(: ofxoXoyovai TrpocrKVVHV rag GSTrrag HKOvag avdOefia :
so he closeth his confession which they all approve as
orthodox, ' anathema to them that are ambiguous or doubt-
ful in their minds, and do not confess with their hearts' (* ex
animo'), * that sacred images are to be worshipped ;' wherein
VOL. xviii. 2 M

53© A VINDICATION OF THE

they and you with them add schism to their idolatry, cast-
ing out of the churches those who offend neither against
the gospel, nor the determination of any general council of
old ; making the rule of your communion to consist in a
sorry piece of will- worship of your own invention ; which
doubles the crime of your superstition, and lays an intole-
rable entanglement upon the consciences of men, which are
persuaded from the Scripture, that they shall be accursed of
God if they do receive images into his worship, after the
manner of your prescription.

Secondly, They affirm a hundred times over, that
* images are religiously to be adored and worshipped,' that
is, with divine worship. So in the confession of the same
Theodosius, ojuoXoyw kol avvriOsfiai koi dixojxai koi a(nratiof.iai,
Ktti TrpoffKUMw Trjv tlicova rov Kvptov -l^fxCjv 'Irjo-oO Xjotarou, and
so of the rest: 'I confess, consent unto, receive, embrace
or salute, I worship or adore the image of our Lord Jesus
Christ, and of the blessed Virgin, and of the apostles and
martyrs.' The same is affirmed in the epistle of Hadrian
recited in the second act of the synod, which they all ap-
prove; and afresh curse all them that dogmatise or teach
any thing against that worship of images. And Gregory
the monk, no small man amongst them, affirms that he
hoped by his confession of this doctrine he believed, he
' should obtain the forgiveness of his sins ;' Act. 2. And
John, who falsely pretended himself to be delegated from the
oriental patriarchs, when he was sent only by a few ignorant
monks of Palestine, prefers images above the word itself.
Act. 4. wffTE jutt^wv 1} HKU)v Tov \6yov ; ' an image is greater
than the word ;' and again iaodwctfiovcfi al Tifxuu HKoveg rw
ivayyeXiio, 'honourable images are equivalent to the gospel.'
And they prove the worship they intend to be divine by
their wise explication of that text, ' The Lord thy God shalt
thou worship, and him only shalt thou serve,' IrrX fxsv tov
XarpiVffHg ttjOoctc^'tjke to fxovov, etti dl tov TrpoaKWi'iaHg ovSafXwc;
ujoTB irpodKVviiv filv t^ECTTt, XaTjOfuEiv St oi/So/.(wc. ' Unto the
word Thou shalt serve, ' only' is subjoined, but not unto the
word worship; so that it is lawful to worship (images) but
not to serve them.' A wise business ! but it discovers suf-
ficiently what is the worship which they ascribe unto
images, even the same that is given unto God ; for if we

ANIMADVERSIONS ON FIAT LUX. 531

may believe them, other things are not excluded from com-
munion with God in this matter of worship and adoration.
Whence the council of Frankfort doth expressly charge
them, that they taught that images were to be adored with
the honour due to God ; Act. 4. And so much weight do
they lay upon this devotion, that they approve the counsel
given by Theodorus the abbot unto the monk whom the
devil vexed with temptations for worshipping the image of
Christ, who told him that ' he had better resort to all the
stews in the town, than cease v/orshipping of Christ in his
image ; av/ncjiepei aoi ^r) KaraXtTreiv uq Tr\v ttoKiv raurrjv
TTopveTov dg o jurj uaiX^nq, k. X : it seems it was uncleanness
that the devil tempted him unto, as well knowing that spi-
ritual and corporeal fornication commonly go together.

Thirdly, In every session they instance in some particu-
lars wherein the adoration of images which they professed
did consist; as in particular in religious saluting of them,
kissing of them, bowing before them, and so adoring of them.
To this purpose their words are very express. Now all these
were ever esteemed tokens, pledges, and expressions of reli-
gious or divine worship, and were the very ways whereby
the heathen of old expressed their veneration of their images
and idols. Job, intimating the way whereby they worship-
ped the sun, moon, and host of heaven, which crimes he
denies himself to be guilty of, tells us, ' that when he con-
sidered the sun and the moon, his heart did not seduce him
that he should put his hand to his mouth,' that is, to salute
them ; for this, saith he, * had been to deny God above ;'
Job xxxi. 26, 27. As Catullus,

Constiteram solera exorientem sorte salutans.
Cum subito a laeva roscius esoritur.

He stood saluting, or worshipping the rising sun. And
that also was their meaning in kissing of them, or kissing
their hands in saluting of them ; Hos. xiii. 2. * Let them
kiss the calves,' that is, worship them ; express their reli-
gious adoration of them by that outward sign. As Cicero
in ver. 4. ' Herculis simulacrum non solum venerari, sed
etiam osculari soliti fuerunt.' So Minutius Felix tells us,
that his companion Cascilius coming where the image of
Serapis was set up, * admovit manum ori et osculum labris
pressit,' ' put his hand to his mouth and kissed it/ as wor-
2 M 2

532 A VINDICATION OF THE

shipping of it. And for creeping, kneeling, or bowing, it
is so certain an evidence of divine worship, that all worship,
both false and idolatrous or true, is oftentimes expressed
thereby. So the worshipping of Baal, is called ' bowing the
knee to Baal.' They that bowed the knee unto him or his
image, in their so doing worshipped him ; 1 Kings xix. 18.
Rom. xi. 4. And where Cod promiseth to bring all nations
to the worship of himself, he says, ' they shall bow the knee
to him;' Rom. xiv. 11. So that these are all expressions of
religious worship, and they are all accursed over and over
by the council, who do not by these means express their
worship of images. This is the doctrine, this is the prac-
tice w^hich the Tridentine decree approves of, and sends us
to learn of the second synod of Nice. And this they ex-
press in most places, in those very terms that were used by
the pagans in the worship of their idols, making indeed no
distinction, but that whereas the pagans worshipped the
images of Jupiter and Minerva and the like, they in the like
manner worshipped the images of Christ and his apostles.
And therefore in the Indies, the Catholic Spaniards took
away the Zemes or images of their idols, that the poor
natives had before, and gave them the images of Christ and
his mother in their stead.

This being the doctrine of the council, it may not be
amiss to consider a little how they proved and confirmed it.
Two things they principally insisted on : 1. Testimonies of
Scripture ; 2. Miracles. Some sayings also they produced
out of some ancient writers of the church, but all of them
either perverted or forged. The Scriptures they insisted
on were all of them gathered together in the epistle of pope
Hadrian, which was solemnly assented unto by the whole
council. And they were these ; ' God made man of the
dust of the earth after his own image ;' Gen. i. ' Abel by his
own choice offered a sacrifice unto God of the firstlings of
his flock ;' Gen. iv. * Adam of his own mind called all the
beasts of the field by their proper names ;' Gen.ii. 'Noah
of his own accord built an altar unto the Lord ;' Gen. viii.
' Abraham of his own free will erected an altar to the glory
of God ;' Gen. xi. ' Jacob having seen in his sleep seen the
angels of God ascending and descending by the ladder, set
up the stone on which his lieadlay for a pillar;' Gen.xxviii.'

ANIMADVERSIONS ON FIAT LUX. 533

and again, 'he worshipped on the top of his staff;' Gen.
xxix. * Moses made the brazen serpent, and the cherubims;'
Isaiah saith, ' In those days there shall be an altar unto the
Lord, and it shall be for a sign and a testimony ;' chap. xix.
David the psalmist says, ' Confession and beauty are before
him ;' and again, ' Lord, I have loved the beauty of thine
house;' and again, 'Thy face Lord will I seek;' Psal.
xxvi. and again, 'The rich among the people shall bow
themselves before thy face ;' Psal. xliv. and again, ' The
light of thy countenance is signed or lifted up upon us;'
Psal. iv. ' Si hoc non sit testimoniorum satis, ego nescio
quid sit satis.' He must be very refractory, and deserve a
world of anathematisms, that is not convinced by all these
testimonies, that images ought to be worshipped. But
' quod non dant proceres, dabit histrio ;' if the Scripture
will not do it, miracles shall. Of these we have an endless
number heaped up by the good fathers to prove their doc-
trine, and justify their practice. The worst is that Tharasius
almost spoils the market, by acknowledging that the images
in their days would work none of the miracles they talked
of, so that they had them all upon hearsay ; Act. 4. aXXa,
saith he, ju/jr<c eitd? rtvog eveKev at Trap riiXiv cikovec ov ^avfia-
TOvpyovaV irpog 6v diroKpivovixeda, 6ri KaOwg 6 airocTToXog
upi]Ki.v, otX ra (JTi]fiua Tolg cnriaTotg ov Toig maTivovai' ' But if
any should say. Why do our images work no miracles ? to
them we answer. Because, as the apostle sailh, signs are for
unbelievers, not for them that believe.' And yet the mis-
adventure of it is, that the most of the miracles which they
report and build their faith upon, were wrought as by, so
amongst their chiefest believers. And what were the mira-
cles themselves they boasted of? such a heap of trash, such
a fardle of lies, as the like were scarce ever heaped together,
unless it were in the golden legend. Hadrian insists on the
leprosy and cure of Constantine, as loud a lie as any in the
Talmud or Alcoran. Theodorus of Myra, tells us of a
deacon that ' dreamed he saw one in his sleep whom he
took to be St. Nicholas,' Act. 4. Another tells us a tale of
one that ' struck a nail in the forehead of an image, and was
troubled with a pain in his head until it was pulled out.'
Another dreamed, 'that the blessed Virgin brought Cosma
and Damiana to him, and commanded them to cure him of

634 A VINDICATION OF THE

his distemper;' one man's daughter, another's wife, is helped
by those images. And they all consent in the story of the
image of Christ made without hands or human help, by
God alone (OeoTrerriQ), that he sent to Abgarus king of the
Edessenes ; as bellowing a lie as any in the herd. So true
was it, that the council of Frankfort affirmed of this idola-
trous conventicle, that they endeavoured to confirm their
superstition by feigned wonders and old wives' tales.

Sir, this is the doctrine, this the confirmation of it,
which we are directed unto, and enjoined to embrace by
your Tridentine decree. This is that, yea, and more also, as
you will hear by and by, that you are bound to maintain
and make good, if you intend to say any thing to the pur-
pose about figures or images ; for you must not think by
your sleight flourishes to blind the eyes of men in these days
as you have done formerly. Own your own doctrine and
practice, or renounce it. This tergiversation is shameful ;
and you will yet find yourself farther pressed with the doc-
trine of chiefest pillars of your church, and the public prac-
tice of it. For though this superstitious conventicle at
Nice, departed from the faith of the ancient church, and
was quickly reproved, and convinced of folly by persons of
more learning, sobriety, and modesty, than themselves in
the very age wherein they lived, yet it rose not up unto the
half of the abominations, in the filth and guilt whereof your
church hath since rolled itself. And yet, because I presume
you are well pleased with these Nicenians, who gave so
great a lift to the setting up of your idols, I shall give you
a brief account, both what was the judgment and practice of
them that went before them in this matter, as also of some
that followed after them, with joint consent detesting your
folly and superstition. You tell us somewhere in your Fiat,
that the primitive Christians had the picture or half por-
traiture of Christ upon their altars. I suppose you did not
invent it yourself ; I wish you had told us of the legend
that suggested it unto you. For you seem in point of story
to be conversant in such learned authors, as few can trace
you in. If you please to have a little patience, I shall mind
you of some that give us another account of things in those
days.

1. Some there are, of the first Christians, who give us

ANIMADVERSIONS ON FIAT LUX. 535

an account of the whole worship of God, with the manner
and form of it, which was observed in their assemblies in
their days. So doth Justin Martyr in his Apologies, Ter-
tuUian in his, Origen against Celsus, with some others.
Now in none of these is there any one word concerning
images, their use, or their worship in the service of God,
although they descend to describe very minute particulars
and circumstances of their way and proceeding.

2. Some there are, who give an account of the persecu-
tions of several churches, with the outrages of the pagans
against their assemblies, the Scriptures, all the ordinances
and worship, as do those golden fragments of the first and
best antiquity, the epistles of the churches of Vienna and
Lyons, to the parishes of Asia, of the church of Smyrna
about the martyrdom of Polycarpus, preserved and recorded
by Eusebius ; and yet make no mention of any figures, pic-
tures, or images of Christ, the blessed Virgin, or his apo-
stles, or of any rage of their adversaries against them, or of
any spite done unto them, which they would not have
omitted, had there been any such in use amongst them.

3. There are besides these some unquestionable remnants
of the conceptions that the wisest and soberest of the hea-
then had concerning the Christians and their worship : as
in the epistles of Pliny about their assemblies, and the re-
script of Trajan, as also in Lucian Philopatris; in none of
which is any intimation of the Nicene images or their adora-
tion. It maybe you will undervalue this consideration, be-
cause built upon testimony negatively, when it doth not fol-
low, that because such and such mentioned them not, there-
fore they were not then in use or being. But, sir, an argu-
ment taken from the absolute silence of all approved authors,
concerning any thing of importance, supposed to be or hap-
pen in their days, and who would have had just occasion to
make mention of it, had any such thing then been in ' rerum
natura,' is as great an evidence, and of as full a certainty, as
the monuments of times are capable of. Is it possible for
any rational man to conceive, that if there had been such a
use and veneration of images in the primitive churches as is
now in the Roman, or that the reception and veneration of
them was made the * tessera' of church communion, as it is

536 A VINDICATION OF THE

by the Nicene conventicle, that all the first writers of Chris-
tianity, treating expressly and puposely of the assemblies of
the Christians and the worship of God in them, with the man-
ner and circumstances thereof, would have been utterly si-
lent of them ? or that those who set down and committed
to record all the particularities of the pagans' rage in scat-
tering their assemblies, would not drop one word of any in-
dignity shewed to any of their sacred images, when they
pass not by their wrath against their houses, goods, and
cattle? Such things are fond to imagine.

2. Many of the ancients, do note it as an abomination in
some of the first heretics, that they had introduced the use
of images into their worship, with the adoration of them.
Theodoret. Haeret, sub. lib. 1. tells us, that Simon Magus
gave his own image and that of Selene to be worshipped by
his followers. And Irseneus, lib. 1. cap. 23. that the fol-
lowers of Basilides used images and invocations : and
cap. 24. that Ihe Gnostics had images both painted ones and
carved, and that of Christ, which they said was made origi-
nally by Pontius Pilate, and this they adored. And so doth
Epiphanius also, torn. 2. lib. 1. Hser. 27. Carpocrates pro-
cured the images of Christ and Paul to be made and adored
them : and the like is recorded of others. Now do you think
they would have observed and reproved this practice as an
abomination in the heretics, if there had been any thing in
the church's usage that might give countenance thereunto?
or at least that they would not have distinguished between
that abuse of images, which they condemned in the heritics,
and that use which was retained and approved among them-
selves ? But they are utterly silent, as unto any such matter,
contenting themselves to report and reprove the superstition
and idolatry of the heretics in their adoration of them. But
this is not all.

3. They positively deny that they had any images, 'or
made any use of them, and defend themselves against the
charge of the pagans against them for professing an image-
less religion. Clemen. Alexand. Strom, lib. 6. plainly and
openly confesseth and testifieth, that Christians had no
images in the world. And in his Adhortat. ad Gent, he po-
oitively asserts that the arts of painting and carving, as to

ANIMADVEUSIONS ON FIAT LUX. 537

any religious use, were forbidden to Christians, and that in
the worship of God they had no sensible image made of any
sensible matter, because they worshipped God with under-
standing. What was the judgment of Tertullian, is known
from his book De Idololatria, from whence, if we should tran-
scribe what is argumentative against image worship, very
little would be remaining. But of all the ancients Origen
doth most clearly manifest what was the doctrine and prac-
tice of the church of God in his days ; as in other places, so
in his seventh book against Celsus he directly handles this
matter. Celsus charged the Christians, that they made use
of no images in the worship of God, telling them that there-
in they were like the Persians, Scythians, Numidians, and
Seres, all which impious nations hated all images, as the
Turks do at this day. To which discourse of his, Origen
returning answer, grants that the Christians had no images
in their sacred worship, no more than had the barbarous na-
tions mentioned by Celsus ; but withal adds the difference
that was between those and these ; and tells you, that their
abstinence from image worship was on various accounts.
And after he hath shewed wherefore those nations received
them not, he adds, ' that Christians and Jews abstained from
all sacred use of images because of God's command. Thou
shalt fear' (as he reads the text) ' the Lord thy God, and him
only shalt thou serve ;' and ' Thou shalt not make to thyself
any graven image, nor the likeness of any thing that is in
heaven above, or in the earth beneath ;' and adds, that they
were so far from praying to the images as the pagans did,
that, saith he, oh Ti^ovfxtv ra ctjiiXfxaTa, a thing expressly-
commanded in the Nicene conventicle, ' we do not give any
honour at all to images, lest we should give countenance to
the error of ignorant people, that there were somewhat of
divinity in them :' with very much more to the same purpose,
expressly condemning all the use of images in the worship
of God, and openly testifying that there was no such usage
among the Christians in those days heard of in the world.
Arnobius or Minutius Feelix acknowledgeth the same ;
' cruces nee colimus nee optamus :' ' we do no more worship
crosses than desire them;' and grants that Christians had
* nulla nota simulachra,' because no image could be made
to or of him whom alone they worshipped. What was the

538 A VINDICATION OF THE

judgment of the Elibertine council I have before told you.
Lactantius, in his Institut. ad Constant, lib. 2. by a happy
anticipation, answers all the arguments that you use to this
day, in defence of your image worship, and concludes pe-
remptorily, that 'where there are any images, there is no re-
ligion;' shewing how perverse a thing it is that the image of
a dead man should be worshipped by a living image of God.
The time would fail me to relate the words of Eusebius,
Athanasius, Hilarius, Ambrosius, Cyrillus, Chrysostom, Epi-
phanius, Jerome, Austin, and others to the same purpose. I
cannot but think that it is fully evident to any one that con-
sults antiquity, that the image use and worship, which is be-
come the 'tessera' of your church communion, by your es-
pousing the canons and determinations of the second Nicene
synod, was in part utterly unknown unto, and in part ex-
pressly condemned by, the whole primitive church for six
hundred years after Christ; and that you have plainly, by
your Tridentine decree and Nicene anathematisms, cut off
yourselves from the communion of the catholic church of
Christ, and all particular assemblies that worship him in
sincerity, for the space of some hundreds of years in the
world.

Thus things went in the church of God before your Ni-
cene convention. How did they succeed afterward? did
image worship presently prevail upon their determinations ?
or was that then the faith of the generality of the church of
Christ, which was declared by the fathers of that conven-
tion ? Nothing less ; no sooner was the rumour of this hor-
rible innovation in Christian religion spread abroad in the
world, but that upon it there was a full assembly of three
hundred bishops of the western provinces assembled at
Frankfort in Germany, wherein the superstition and folly of
the Nicene assembly was laid open, their arguments coa-
futed, their determinations rejected, and image worship ab-
solutely condemned, as forbidden by the word of God, and
contrary to the ancient constant known practice of the whole
church of God.

And now, sir, as I said, you may begin to see what you
have to do, if you intend to speak any thing to the purpose
concerning your figures and images. You must take the de-
cree of your council of Trent, and the Nicene canons thcrc*^

ANIMADVERSIONS ON FIAT LUX. 539

in confirmed, and prove, confirm, and vindicate them from
the opposition made to them by TertuUian, Arnobius, Origen,
Lactantius, the synod of Frankfort, and others of the anci-
ents innumerable, by whom they are rejected and condemned ;
and yet, when you have done so, if you are able so to do,
your work is not one quarter at an end. You can make no-
thing of this business until you have confuted or burned the
Scripture itself, wherein your image making and image wor-
ship is as fully condemned as it is possible any superstition
or idolatry should be. Your present loose discourses, where-
by you endeavour to possess the minds of unwary men, that
you do not do that which indeed you do every day, and which
almost all the world know that you do, and which you curse
others for not doing, will not with considering persons
redound at all unto your advantage.

2. That you may the better also discern what is incum-
bent on you, and expected from you the next time you talk
of figures, I shall make bold to mind you of what is the doc-
trine of the chief masters and instructors of your church,
from whence certainly we may better learn what the doc-
trine and practice of it is, than from one who discovers
enough in what he says and writes, to keep us fromjaying
any great weight on his authority. Now I confess that you
do in this, as in sundry other points of your religion, give
us an egregious specimen of that consent and unity among
yourselves which you so frequently boast of. Raphael de^
Torre, in his Sum. Rehg. qutest. 94. artic. 2. disput. 6. dub. 5.
gives us an account of five several opinions maintained by
your doctors in this matter, of all which he rejects that only
of Durand and some others, affirming that images are not
worshipped properly but only improperly and abusively, as
rash and savouring of heresy. The same doth Bellarmine
also ; and the truth is, that that opinion of Durrand, Gerson,
and some others, is plainly condemned by the Tridentine de-
cree, as hath been already declared. The authors of the
other four opinions, though they differ among themselves,
and have several digladiations about some expressions and
distinctions framed merely in their own imaginations, agree
well enough, that * images are religiously to be worshipped.'
Worshipped religiously they ought to be, but whether ' per

540 A VINDICATION OF THE

se' and absolutely, directly, and ultimately ; whether the same
kind of worship wherewith that is to be worshipped which
they represent ; they are not so fully agreed as might be de-
sired in a matter of this importance. For it is justly to be
feared that whilst your doctors are wrangling, your people
are committing as gross idolatry as any of the heathen were
guilty of. In the mean time, the most prevalent opinion of
your doctors is that of Thomas and his followers, that 'images
are to be adored with the same kind of worship wherewith
that which they represent is to worshipped.' And therefore,
whereas the Lord Christ is to be worshipped with * latria,'
that which is peculiar in your judgment to God alone, it fol-
lows, saith he, that his image is to be worshipped with the
same worship also. And as some of your learned men do
boast, that this indeed is the only approved opinion in this
matter in your church ; so the truth is, if you will speak
congruously, and at any consistency with yourselves, it must
be so. For whereas you lay the foundation of all your wor-
ship of them, be it of what sort it will, in that figment, that
the honour which is done to the image redounds unto him
whose image it is, if the honour done to the image be of an
inferior sort and kind unto that which is due unto the ex-
emplar of it by referring that honour thereunto, you debase
and dishonour it, by ascribing less unto it than is its due.
If then you intend to answer just expectation in this matter,
the next time you speak of figures, pray consider what your
Thomas teacheth as the doctrine of your church, 3. p. q. 25.
se. 3, which Azorius says is the constant judgment of divines,
lib. 9. cap. 6. As also the exposition of the Tridentine de-
cree by Suarez, tom. 1. d. 54. §. 4. Vasquez, Costerus, Bel-
larmine, and others. And,

3. You may do well to consider the practice and usage
of your Catholic^people all the world over, especially in those
places where you have preserved them from being disturbed
in their devotion, by the arguments and exceptions of Pro-
testants, as also the direction that is given them for the ex-
ercise of their devotion in that prescription of rites and
prayers which is afforded unto them. Is not your bowing,
kneeling, creeping, kissing, offering, singing, praying to the
cross and images notorious? yea, your placing your trust

ANIMADVERSIONS ON FIAT LUX. 541

and confidence in them ? yea, have you omitted any abomi-
nations of tlie heathen, that you have not acted over again
to provoke the Lord to anger ? And,

4. Do you think to relieve them from the guilt of idolatry
by a company of distinctions, which neither they nor you
understand? The next time you see one of your Catholics
worshipping an image upon his knees, I pray go to him and
tell him that he must worship the image with ' dulia,' or ' su-
perdulia,' but not with ' latria,' or if with 'latria,'yet not by
itself and simply, but after a sort, analogically and reduc-
tively, or that he is about a double worship ; one terminated
in the image, and the other passing by it unto the examplar
of it, and you will find what thanks he will give you for your
good instruction. And how small a portion are these of that
mass of distinctions which you have coined, to free them
from idolatry who worship images, who all the while under-
stand not one word of what you intend by them ! nor can any
rational man reduce them unto any thing intelligible.

Sir, in this matter of images, you talk of coming up
close to your business, and I was willing to take a little
pains with you to direct you in your way, that having a
mind to your work, as you seem to pretend, you may not
mistake, and wander away from your duty, but address your-
self unto that which you undertake, and which is expected
from you. You are to prove, that there is a necessity of re-
ceiving the use of images in the worship of the church, so
that whosoever doth not admit them, is to be cast out of
the communion thereof; and, 2. That these images, so re-
ceived, are to be worshipped and adored with religious ve-
neration, if not with the very same worship that is due to
the persons represented by them, yet with that which re-
dounds unto them ; and that not only by the outward ges-
ture of the body, but the inward motions of the mind. And
when you shall have proved, that the doctrine and practice
of your church, in this matter of making and worshipping
images, is not contrary to the Scripture, or was ever re-
ceived or approved by the primitive church for six hundred
years, I will promise you, setting aside all other considera-
tions, immediately to become a Papist: for the present, I see
no cause so to do, and shall therefore return to consider,
what you here say, for the farther adorning of your pictures.

542 A VINDICATION OF THE

The first thing you reflect upon, is my censure of that
passage in your Fiat, that ' the sight of images in the church,
is apt to cast the minds of men on that meditation of the
apostle,' Heb. xii. ' You are come to mount Zion, to the city
of the living God, to the heavenly Jerusalem, the society of
angels, and church of the first-born written in heaven, to
God the judge of all, to the spirits of just men made per-
fect, to Jesus the Mediator of the new covenant.' These, I
tell you, upon the sight of a house full of images, may be
the thoughts of a man distracted of his wits, not of any that
are sober and wise. To which you reply, 'madmen, it
seems, can tell what figures represent, sober and wise men
cannot.' But who told you, that your images represent the
things mentioned by the apostle ? for instance, ' God the
judge of all, the spirits of just men, angels, and the church
of the first-born ;' or can any man, unless he be greatly dis-
tempered in his imagination, fancy any such thing. The
house of Micah, Judg. xvii. was notably furnished with
images of all sorts. Judg. xvii. he had CDTT^X DO ' a house
full of gods,' or a chapel adorned with images, for there was
in it bVD ' a carved image,' and TiDb* a ' sacred ornament*
for it, and ZZD^DID ' lesser portable image,' and nDDD a ' molten
statue;' Judg.xviii. would it not, think you, notwithstanding
the gayety of all this provision, have been a mad thought in
the Danites, if upon their entrance into this house, they had
apprehended themselves to be come to the communion of the
catholic church, and therein to the invisible God, to angels
and saints departed ? The truth is, there is ' aliquid demen-
tise/ a tincture of madness in all idolatry, whence the Scrip-
ture testifies, that men are mad upon their idols, but yet we
do not find that these Danites, though resolved upon false
worship, were so mad, as to entertain such vain thoughts, as
you imagine the chapel full of images might have suggest-
ed unto them. Or, do you think Ezekiel had any such
thoughts, when God shewed him in vision, the imagery of
the house of Israel, with all the deities pourtrayed on the
wall, and the elders worshipping before them? Ezek. viii.
God and the prophet discover other thoughts in reference
unto them. Besides, sir, the Holy Ghost tells us that ' a
graven image is a teacher of lies;' Hab. ii. 18. and hov/
likely it is, that a man should learu any truth from that,

ANIMADVERSIONS ON FIAT LUX. 543

whose work it is only to teach lies, I do not as yet un-
derstand.

You proceed to another exception ; the ' violation of an
image/ say you, * redounds to the prototype, if it be rightly
and duly represented, not else.' To which you reply, ' And
when then for example, is Christ crucified rightly and duly
represented? are you one of those that can tell what figures
represent or not?' 1. You do not rightly report my words,
though you might as easily have done it, as set down those
you have made use of. My words were, * that the violation
of an image redounds to the prototype, provided'it be an
image rightly and duly destined to represent him, that is
intended to be injured;' which is so cleared by an instance
there expressed, as turns your exception out of doors as al-
together useless. For first, I require that the image be
rightly and duly destined to the representation of the proto-
type; that is, by him or by them who have power so to do,
and by the express consent and will of him whose image it is,
who otherwise is not concerned in it. Now nothing of all
this can you affirm concerning your images. 2. I require
an intention of doing injury or contumely, unto the person
represented by the image, without which whatever is done
to the image, reflects not at all upon him; and so a man
may break an image of a king, which he finds formed
against his will, in some ugly shape to expose him to con-
tempt and scorn, as I suppose out of loyalty unto him, with-
out the least violation of his honour, which is the very con-
dition of your images and those that reject them. And this
also may suffice to what you add about hanging of traitors in
effigy, which is a particular instance of your general asser-
tion, that the violation of an image redounds to the proto-
type ; which we grant it doth, when the image is rightly de-
signed to that purpose, by them who have just authority so
to do, and when there is an intention of casting contempt
upon it ; the first whereof is not found amongst your images,
nor the latter among them who reject them.

Besides, if all that were granted you which you express,
yet what you aim at would not ensue. For though it should
be supposed, that the violation of an image would redound
unto the injury of the prototype, upon a mere intention of
reflecting upon him, without which it is a foolish conceit to

644 A VINDICATION OF THE

apprehend any such thing, yet it doth not thence follow, that
the honour done to an image redounds unto him that is re-
presented by it, provided that the intention of them that
give the honour be so to do : for besides our intention in the
worship of God, we have a rule to attend unto, without the
observation whereof the other will stand us in little stead.
And if this might be admitted, the grossest idolatry that
ever was in the world might easily be excused. That for
instance of the Israelites setting up a golden calf, and wor-
shipping it, must needs be esteemed excellent, seeing they
thought to give honour to Jehovah thereby. When the
things mentioned then are wanting, images may be dealt
withal as false money, which his majesty causeth every day
to be broken, though it have his own image and superscrip-
tion upon it, because stamped without his warrant.

You proceed and add as my words, ' Where the psalmist
complains of God's enemies breaking down his sculptures,
he means not thereby any images or figures, but only wain-
scot or carved ceilings.' Would you could find in your
heart rightly to report my words. The reasDn is evident
why you do not, namely, because then you had not been
able to make any pretence of a reply unto them. But yet
this ought not to have prevailed with you to persist in such
unhandsome deahng. My words are, ' The psalmist indeed
complains that they broke down the mmnD or carved works
in the walls and ceilings of the temple' (though the Greeks
render f-nmnDrac Ovpag aurr;c ' her doors,' the verb signify-
ing principally ' to open') ' but that those ' apertiones' or

* incisurae' were not pictures and images for the people to
adore and venerate, or appointed for their instruction you
may learn.' You see, sir, I grant that the word may denote

* carved works;' and if so, I think they must be either in the
walls or ceiling; that which only I deny was, that these
nimJlD or * carved works' were proposed to the people to be
adored or venerated. This you should have confuted, or
held your peace. But you take another course ; having
misreported my words to gain some countenance thereby
unto what you had to except against them, you add, ' Surely
the prophet wanted a word then to express himself, or tran-
slators to express the praphet. If we must guess at his
meaning without heeding his words, one might think it as

ANIMADVERSIONS ON FIAT LUX. 545

probable that the house of God was adorned with sculptures
of cherubims and other angels to represent his true house
that is above, as with the circles, &c. of wainscot.' Sir,
the prophet wanted not a word rightly to express his mean-
ing and intention; nDD is originally ' aperire,' to 'open,'
and ' solvere' to ' loose,' and because engravings are made
by opening the matter engraved with incisions, it signifies
also to 'engrave,' as 2 Chron. iii. 7. D011D nnDI, ' he graved
cherubims,' and thence is nnJlD, Zech. iii. 9. 'engraving,' or
'work engraving,' the word here used by the psalmist ex-
pressing the effect of what is affirmed, 2 Chron. iii. 7. and
elsewhere. And this is well enough expressed by sundry
translators ; and you speak very faintly when you talk of
the guessing at the psalmist's meaning about the temple's
being adorned with engraven cherubims, as though you
knew not certainly that it was so, or as though it were a
thing at all questionable. Sir, the text is express for it,
both in the Kings, Chronicles, and Ezekiel ; neither was it
ever called in question ; but withal the same places inform
us that there were as many palm-trees as cherubims, and
those attended with flowers and pomegranates; and the che-
rubims in Ezekiel's vision had each one two faces, the one
of a man, the other of a young lion, the one face looking
towards 'one palm-tree, the other towards another;' all
which we grant were used for ornament in that wonderful
and magnificent structure ; but so to imagine that they
were proposed to the people to adore and venerate, is a little
flowing, if not foaming of the madness we lately discoursed
of. That cherubims were not images, I shall shew you by
and by. And I desire to be informed of you, what palm-
tree and flowers, or angels with two faces, one of a man,
another of a lion, you think there are in heaven, that you
should suppose them represented by these below ? you may
easily discern how well you have evinced the conclusion
manifested before, to expect some proof at your hands, by
faintly intimating that the walls of the temple were engraven
with cherubims, palm-trees and flowers, and therefore
doubtless he that will not worship images deserves to be
anathematized.

You add nextly as my words, ' The eye may not have
her species as well as the ear, because God hath commanded

VOL. XVIII, 2 N

546 A VINDICATION OF THE

the one, and not the other.' You know full well that you
do not express my words nor meaning as you ought. But
I shall now cease to expect better dealing from you, and
make the best that I may of what you are pleased to set
down. Speaking in general, I do not, nor did deny that
the eye might have its use and the species of it to help and
further our faith and devotion in the worship of God. It
hath so in the sacraments by him instituted ; but I tell you
it can have no use to these ends in things which God hath
forbidden, as he hath done the making of images for reli-
gious adoration. But you say, ' Fiat Lux makes it appear
that God commands both, and the nature of man requireth
both, nor can I give any reason why I may not look upon
him who was crucified, as well as hear him.' Pray, sir, talk
not of Fiat Lux making it appear. The design of Fiat Lux
is rather to hide than to make any thing appear ; and you
might have done well to direct us unto that place in your
Fiat, where you fancied that you had made it appear that
God commands that use of images in his worship which
you plead for ; and as for what the nature of man requireth,
we suppose God knows as well at least as the pope, and is
as careful to make suitable provision for its relief and help
in the duties he calls us to the performance of. And it is
an easy thing to give you a reason why you may not look
on him that was crucified, that is with your bodily eyes, as
well as hear him by the preaching of the word, and it is be-
cause you cannot. You yourself tell us, when you think it
for your purpose, that ' Christ as to his human nature is now
invisible,' and that is it I think you intend. Now how you
will look with your bodily eyes on that which unto you and
us is at present invisible, I cannot understand. I know that
one of the great fathers of your second Nicene faith, pub-
licly affirmed in the council, with the approbation of his as-
sociates, that Christ is so present with, or related unto his
image, that he that should speak of it and should say, this
is Christ, should not err. But I know also he did it with
as much wisdom as he whom the prophet derides for carving
a stock into the likeness of a man, and then saying unto it.
Thou art my God. So, sir, you may not with your bodily
eyes look on him that was crucified, bacause you cannot ;
and as looking on the picture of him, which you mean, is

ANIMADVERSIONS ON FIAT LUX. 547

nothing of that which we contend about ; so I fear it is
unto you only a means of taking you from looking after his
person in a way of believing which he so earnestly calls us
unto.

Your next progress is to some words of mine about the
end of preaching, which you set down. ' Nor is the sole
end of preaching, as Fiat Lux would have it, only to move
the mind of hearers unto corresponding affections:' whereas
indeed they are, * he is mistaken if he think the sole end of
preaching the cross and death of Christ, is to work out
such representations to the mind, as oratory may affect for
the moving of corresponding affections ;' which if you know
not to differ very much from what you have expressed, I
wish you would let these matters alone, and talk of what
you understand. However, your reply unto what you are
pleased to express, is such a piece of ridiculous scurrility,
as I shall not stain paper with a recital of. In sum, you
deny there is any other ^end of preaching, and excuse your-
self that you thought not of those other ends, which you
suppose I might have in my heart, but yet conceal ; and
then instance in such a rabblement of foolish wicked fancies,
as I wonder how your thoughts came to be conversant
iibout. As to the thing itself, I must tell you, sir, whether
you are willing to hear it or no, that if you know no other
end of preaching the cross and death of Christ, but merely
to work upon the minds of men, so as to stir up their affec-
tions, that you are a person better skilled in the mass-book
than the gospel, and much fitter to be employed in sacrific-
ing according to the order of that, than in preaching of the
mystery and doctrine of this. Did never any man inform
you, that one end of preaching the word was to regenerate
the whole souls of men, and to beget them anew unto God ?
that it was also to open their eyes, and to illuminate them
with the saving knowledge of God in Christ ; that it was to
beget and increase faith in them ; that it was to be a means
of their growth in grace, and in the knowledge of God; that
the word preached is profitable for reproof, correction, doc-
trine, and instruction in righteousness ; that it is appointed
as the great means of working the souls of men into a like-
ness and conformity unto the Lord Jesus, or the changing
of them into his image ; that it is appointed for the refresh-
2 N 2

548 A VINDICATION OF THE

ment of the weary, and consolation of the sorrowful, ami
making wise of the simple ? Did you never hear that the
word preached hath its effect upon the understanding and
will as well as upon the affections, and upon these conse-
quentially only unto its efficacy on them, if they are not
deluded? Is growth in knowledge, faith, grace, holiness,
conformity unto Christ, communion with God, for which
end the word is commanded to be preached, nothing at all
with you ? is being made wise in the mystery of the love of
God ii.! Christ, to have an insight into, and some understand-
ing of, the unsearchable treasures of his grace, and by all
this the building up of souls in their most holy faitli, of no
value with you ? Are you a stranger unto these things, and
yet think yourself a meet person to persuade your country-
men to forsake the religion they have long professed, and
to follow you they know not whither? Or do you know
them, and yet dare to thrust in your scurrility to their ex-
clusion ? Plainly, sir, the most charitable judgment that I
can make of this discourse of yours is, that it proceeds from
ignorance of the most important truths and most necessary
works of the gospel.

You next proceed to your plea from the cherubims set
up by Moses in the holy place over the ark; and thence you
will needs wrest an argument for your images and the wor-
ship of them, although your Vasquez is ashamed of it,
and hath cashiered it long ago, and that worthily, as not
at all belonging unto this matter. For, 1. The cherubims
were not images, to which you say, ' since the real cheru-
bims are not made of beaten gold, those set up by Moses
must be only figures ;' but it is of images that we are speak-
ing precisely, and not in general of figures ; figures may
include types and hieroglyphics and any representation of
things. Images represent persons, and such alone are those
about which we treat. And if a person be not represented
by an image, it is not his image. Now, I pray, tell me what
personal subsistences these cherubims with their various
wings and faces did represent? Do you believe that they
give you the shape and likeness of angels ? It is true, John
t>he bishop of Thessalonica in your synod of Nice, with the
approbation of the rest of his company, affirms, that it was
the opinion of the catholic church that angels and arch-

AXIMADT*'ERSIONS OX FIAT LUX. 540

angels were not altogether * incorporeal and invisible, but
to have a slender body of air or fire ;' Act. 5. But are you of
the same mind ? or do you not rather think that the catholic
church was belied and abused by the synod ? And if they
are absolutely incorporeal and invisible, how can an image
be made of them? Should a man look on the cherubims as
images of angels, would not the first thing they would teach
him be a lie? namely, that angels are like unto them, which
is the first language of any image whatever. The truth is,
the Mosaical cherubims were mere hieroglyphics to repre-
sent the constant tender love and watchfulness of God over
the ark of his covenant, and the people that kept it, and had
nothing of the nature of images in them. 2. I say, suppose
of them what you please, yet they were not set up to be
adored, as your images are; to which you reply, ' It is not
to my ]Hirpose or yours that they were not set up to be
adored; for images in catholic churches are not set up for
any such purpose, nor do I anywhere say so. No man alive
hath any such thought, no tradition, no council hath deU-
vered it, no practice infers it.' And do you think meet to
talk at this rate? have you no tradition amongst you that
you plead for the adoration of images? hath no council
amongst you determined it? doth not your practice speak
it? were you awake when yon wrote these things ? did you
never read your Tridentine decree, or the Nicene canons
commended by them? is not the adoration of images as-
serted a hundred times expressly in it? hath no man alive
such thoughts? are not only Thomas and Bonaventure, but
Bellarmine, Gregory de Valentia, Baronius, Suarez, Vas-
quez, Azorius, with all the rest of your great champions, now
utterly defeated, and have not one man left to be of their
judgment? I would be glad to hear more of this matter.
Speak plainly, do you renounce all adoration and worship of
images? is that the doctrine of your church? prove it so,
and I shall publicly acknowledge myself to have been a long
time in a very great mistake. But it was for this cause that
I gave you a little image of the doctrine and practice of
your church in this matter, at the entrance of our discourse,
foreseeing how you would prevaricate in our progress^
Come, sir, if image w'orship be such a shameful thing that

550 A VINDICATION OF THE

you dare not avow it, deal ingenuously and acknowledge
the failings of your church in this matter, and labour to
bring her to amendment. If you think otherwise, and in
truth yet like it well enough, deal like a man, and dare to
defend it at least as well as you can, and more no man can
look for at your hands. You mention somewhat of the dif-
ferent opinions of your schoolmen in this matter, which you
slight. But, sir, I tell you again, that you and all your
masters are agreed that images are to be adored and vene-
rated, that is, worshipped ; and their disputes about that
honour that rests absolutely on the image, and that which
passeth on to the prototype, with the kind of the one and
the other, are such as neither themselves, nor any other do
understand. You tell us indeed, 'All catholic councils and
practice, declare such sacred figures to be expedient assist-
ants to our thoughts in our divine meditations and prayers,
and that is all you know of it.' But if you intend councils
and practice truly catholic or primitive, you can give no
instance of allowing so much to images as here you ascribe
unto them ; no not one council can you produce to that
purpose for some hundreds of years, but a constant current of
testimonies for the rejection of such pretended expediencies
and assistances. The first beginning of their use arising
from heathens, as Eusebius declares, lib. 7. cap. 18. But
if you intend your Roman catholic councils and practice,
your assertion is as devoid of truth as any thing you can
possibly utter. What kind of assistance in devotion these
your sacred figures do yield, we shall anon consider.

It is added in the Animadversions that it was * God who
appointed these cherubiras to be made, and placed where
they were never seen of the people, and that his special dis-
pensation of a law constitutes no general rule; so he com-
manded his people to spoil the Egyptians, though he forbid
all men to steal.' This was said on supposition that they
were images or adored, both which I shewed to be false.
And it is the answer given by Tertullian, when he was plead-
ing against all making up of pictures, which we do not.
Now do you produce God's special command for the making,
use, and veneration of your images, and this contest will
soon be at an end. But whereas God, who commanded these

ANIMADVERSIONS ON FIAT LUX. 551

cherubims to be made, hath severely interdicted the mak-
ing of images, as to any use in his worship unto us, what
conclusion you can hence draw I see not. To this you re-
ply in a large discourse, wherein are many things atheolo-
gical. I shall briefly pass through what you say. Thus
then you begin ; ' We must know, you as well as I, that God,
who forbids men to steal, did not then command to steal as
you say he did, when he bade his people spoil the Egyptians
under the species of a loan.' ' Malum omen !' You stumble
at the threshold. Did I say that God * commanded men to
steal?' ' porrige frontem;' the words of the Animadversions
lay before you when you wrote this, and you could not but
know that you wrote that which was not true. This immo-
rality doth not become any man, of what religion soever he
be. Stealing denotes the pravity of taking that which is
another man's. This God neither doth nor can command ;
for the taking of that which formerly belonged to another
is not stealing if God command it, for the reason which your-
self have stumbled on, as we shall see afterward. The
Egyptians were spoiled by God's command, but the people
did not steal ; for his command who is the sovereign Lord
of all things, the great possessor of heaven and earth, dis-
pensed with his law of one man's taking that which before
belonged unto another, as to that particular whereunto his
command extended, in reference whereunto stealing or the
pravity of that act of alienation consists, and so it is in other
cases. It is murder for a father to slay his son. Neither
can God command a man to murder his son : and yet he
commanded Abraham to slay his. To so little purpose is
your following attempt to prove that the Hebrews did not
steal, and that God did not command them to steal, which
you fancied, or rather feigned to be asserted in the Animad-
versions, that you might make a pretence of saying some-
thing ; so that it had been much better to have passed over
this whole matter with your wonted silence, which relieves
you against the things which you despair of returning a
reply unto. You say, ' the Hebrews might have right to
those few goods they took in satisfaction for their long op-
pression, and it may be their own allowance was not paid
them.' But this right, whatever it may be pretended, was
only * ad rem,' a general equity, which they had no warrant

552 A VINDICATION OF THE

to put in execution by any particular instance : and there-
fore you add, secondly, * Because it is a thing of danger that
any servant should be allowed to right himself by putting
his hand to his master's goods, though his case of wrong
be never so clear ; therefore did the command of God inter-
vene to justify their action.' But why do you call this 'a
thing of danger' only ? is it not of more than danger, even
expressly sinful? Then is a thing morally dangerous, when
there may be sin it, not when unavoidably there is ; then in-
deed there is danger of punishment, or rather certainty of it
without repentance ; but we do not say then there is danger
of sinning. It may be you do it to comply with your ca-
suists, who have determined, that in some cases it is lawful
for a servant himself to make up his wrongs out of his mas-
ter's goods, which caused your friends some trouble, as you
know in the case of John de Alva.- You proceed, and insist
upon the command of God, proceeding from his ' sovereignty
and lordship over all, warranting the Hebrews to take the
Egyptians' goods, and so spoil them, and that rightly.' But
this say you, ' can vio way be applied unto images ; nor
could God command the Hebrews to make any images, if
he had absolutely forbidden to have any at all made.' Sir,
this is not our case, God forbade the Hebrews to make any
images, so as to bow down to them in a way of religious
worship, and yet might command them to make hieroglyphi-
cal representations of his care and watchfulness, and to set
them up where they might not be worshipped. But let us
suppose that you speak ' ad idem,' and pertinently, let us
see how you prove what you say : ' For this,' say you, ' con-
cerns not any affair between neighbour and neighbour,
whereof the supreme Lord hath absolute dominion, but the
service only and adoration due from man to his Maker,
which God being absolutely good, and immutably true, can-
not alter or dispense with. Nor doth it stand with his na-
ture and Deity to change, dispense, or vary the first table of
his law concerning himself, as he may the second, which
concerns neighbours, for want of that dominion over himself,
which he hath over any creature, to take away its right, to
preserve or destroy it, as himself pleaseth ; and therefore
you conclude, that if God had commanded his people to set
up no images, he could not have commanded them to set up

ANIMADVEUSIONS 0N FIAT LUX. 553

any ; because this would imply a contradiction in himself.'
A very profound theological discourse, which might become
one of the angelical or seraphical doctors of your church !
But who, I pray, told you, that there was the same reason
of all the commands of the first table ? Vows and oaths are a
part of the worship of God prescribed in the third command-
ment ; yet whatever God can do, your pope takes upon him-
self to dispense with them every day. He so dispensed witli
the oath of Ladislaus, king of Hungary, made in his peace
with the Turks, to the extreme danger of his whole kingdom,
the irreparable loss and almost ruin of all Christendom. So
he dispensed with the oath of Henry the Second of France,
which ended in his expulsion out of Italy, his loss of the fa-
mous battle of St. Quintius, and the danger of his whole
kingdom. The strict observation of the sabbath by the
Jews, was commanded unto them in a precept of the first
table, and was not a matter between neighbours, but belonged
immediately to the worship of God himself: according to
your divinity, God could not dispense with them to do any
labour that day : but our Lord Jesus Chri&t hath taught us,
that by his command the priests were to labour on that day
in killing the sacrifice, by virtue of a.n after-exception. And
your book of Maccabees will inform you, that the whole
people judged themselves dispensed withal in case of immi-
nent danger. The whole fabric of Mosaical worship was a
thing that belonged immediately to God himself, and was
not a matter between neighbours, which had its foundation
in the second commandment: and yet I suppose you will
grant that God hath altered it, changed it, and taken it away.
So excellent is your rule as to all the precepts of the first
table, which indeed holds only in the first command. Things
that naturally and necessarily belong to the dependance of
the rational creature on God, as the first cause, last end, and
supreme Lord of all, are absolutely indispensable, which are
in general all comprised as to their nature in the first pre-
cept, wherein we are commanded to receive him alone as our
God, and consequently to yield him that obedience of faith,
love, honour, which is due to him as God : but the outward
modes and ways of expressing and testifying that subjec-
tion and obedience which we owe unto him, depending on
his arbitrary institution, arc changeable, dispensable, and

554 A VINDICATION OF THE

liable to be varied at bis pleasure, which they were at several
seasons, before the last hand was put to the revelation of his
will by his Son. And then, though God did absolutely for-
bid his people the making of images, as to any use of them
in his worship and service, he might, by particular exception,
have made some himself; or appointed them to be made,
and have designed them to what use he pleased: from
whence it would not follow in the least, that they who were
to regulate their obedience by his command, and not by that
instance of his own particular exception unto his institution,
might set up any other images for the same end and pur*
pose, no more than they might set up other altars for sacri-
fice, besides that appointed by him, when he had commanded
that they should not do so. Supposing then that which is not
true, and which you can give no colour of proof to, namely,
that the ' cherubims were images properly so called,' and set
up by God's command to be adored, yet they were no less
still under the force of his prohibition against the making of
images, than if he had never appointed any to be made at
all. It was no more free for them to do so, than it is for you
now under the New Testament to make five sacraments
more of your own heads, because he hath appointed two.
So unhappy are you in the confirmation of your own suppo-
sition, which yet, as I have shewed you, is by no means to
be granted. And this is the substance of your plea for this
practice and usage of your church, which whether it will jus-
tify you in your own transgression of so many express com-
mands that lie against you in this matter, the day that shall
discover all things will manifest.

You proceed to the vindication of another passage in
your Fiat, from the animadversions upon it, with as little
success as the former you have attempted. Fiat Lux says,
' God forbade foreign images, such as Moloch, Dagon, and
Astaroth, but he command his own' (sir, Moloch and Asta-
roth were not images properly so called, whatever may be
said of Dagon ; the one was the sun, the other the host of
heaven, or the moon and stars) : * but the Animadversions
say, that God forbade any likeness of himself to be made ;*
they do so, and what say you to the contrary? why, * You
may know and consider, that the statues and graven images
of the heathen, towards whose land Israel then in the wil-

ANIMADVERSIONS ON FIAT LUX. 555

derness was journeying, were ever made by the pagans to re-
present God and not any devils, although they were deluded
in it.' But, 1. Your good friends will give you little thanks
for this concession, whose strongest plea to vindicate them-
selves and you from idolatry in your image worship is, that
the images of the heathen were not made to represent God,
but that an idol was really and absolutely nothing. 2. God
did not forbid the people in particular the making images
unto Moloch, Dagon, or Astaroth, but prohibits the wor-
shipping of the idols themselves in any way ; but he forbids
the making of any images and similitudes of himself in the
first place, and of all other things to worship them. But
what of all this? why then say you, ' there was good reason
that the Hebrews, who should be cautioned from such
snares, should be forbidden to make to themselves any simi-
litude or likeness of God.' Well, then, they were so forbid-
den, this is that which the Animadversions affirmed before,
and Fiat Lux denied, affirming that they were the ' ugly faces
of Moloch' that were forbidden. ' Moses,' say you, p. 294.
* forbade profane and foreign images, but he commanded his
ownj' but here you grant that God forbade the making of
any similitude or likeness of himself; the reason of it we
shall not much dispute, whilst the thing is confessed ; though
I must inform you, that himself insists upon another, and
not that which you suggest, which you will find if you will
but peruse the places I formerly directed you unto. But say
you, * what figure or similitude the true God hath allowed
his people, that let them hold and use until the fulness of
time should come, when the figure of his substance, the
splendour of his glory, and only image of his nature should
appear ; and now, since God hath been pleased to shew us
his face, pray give Christians leave to keep and honour
it.' I presume you know not, that your discourse is sophis-
tical and atheological, and I shall therefore give you a little
light into your mistakes. 1. What do you mean by ' figure or
similitude' that the true God had allowed his people ? Was
it any figure or similitude of himself, not of Moloch, which
you were speaking of immediately before, and which your
following words interpret your meaning of, where you affirm
that in the ' fulness of time' he hath given us the ' image of
himself?' have you not denied it in the words last men-

556 A VINDICATION OF THi:

tioned ? have you no regard how you jumble contradictions
together, so you may make a shew of saying something ?
do you intend any other likeness or similitude ? why then
do you deal sophistically in using the same expression to de-
note diverse things? 2. It is atheological that you affirm
Christ to be the image of the * nature of God.' He is, and is
said to be, the ' image of his father's person ;' Heb. i. 2.
And when he is said to be the ' image of the invisible God,'
the term God is to be taken viroaraTiKwg for the person of
the Father, and not ovaiuydtog for the nature, or substance,
or essence of God. 3. Christ is the essential image of
the Father in his divine nature, inasmuch as he is partaker
with him of all the same divine properties and excellencies,
and morally in his whole person, God and man as Mediator, in
that the love, grace, will, and wisdom of the Father, are in
him fully represented unto us, and not in the outward linea-
ments of his human nature ; Isa. Hi. liii. And what is all
this to your images that give us the shape and form of a
man, and of what individual person neither you nor we know ?
4. And is it not a fine business to talk of seeing the ' face of
God,' which shone forth in Christ, in a carved image, or a
painted figure ? Is not this to confess plainly that your
images are teachers of lies? 5. Your logic is like your di-
vinity. Inartificial argument or testimony you use none in
this place, and I desire you would draw your discourse into
a syllogism. ' Christ is the brightness of the glory of God,
God shews us his face in him,' therefore we ought to make
images of wood and stone, carved and painted, and set them
up in churches to be adored, onep t'Sei dHE,ai. And hereby
you may also discern what is to be judged of your defence
of what you had affirmed in your Fiat, namely, ' that we had
a command that we should have images, and a command
that we should not have images ;' which I never imagined
that you would put upon a various lection of the text, and
thought it sufficient to manifest your failing, to intimate
unto you the express preciseness of the prohibition, with
which your fancied command for images is whoUy incon-
sistent. God hath strictly forbidden us to make any image,
either of himself, or of any other person or thing, to adore or
worship it, or to put it unto use purely religious. This is an
everlasting rule of our obedience. His ' own making of

ANIMADVERSIONS ON FIAT LUX. 557

cheiiibims/ and placing them in the most holy place whilst
the Judaical economy continued, gives us no dispensation
as to the obedience which we owe to that command and
rule, whereby we must be judged at the last day.

Your last exception is laid against what I affirmed con-
cerning the relation you fancy between the image and its
prototype, whereby you would excuse the honour and wor-
ship which you give unto it, which I said is a mere effect of
your own imagination. To which you reply, that 'speaking
of a formal representation or relation, and not of the efficient
cause of it, you cannot but wonder at this illogical asser-
tion,' But, sir, this your 'formal representation' or relation
which you fancy, must have an efficient cause, and hath so ;
a real one if it be real, an imaginary one if it be fictitious,
and this I inquired after ; and I think it is not illogical to
affirm that the relation you pretend is fictitious because it
hath no cause but your own imagination on which alone it
depends. A divine institution constituting such a relation
you have none, nor doth it ensue on the nature of the thing
itself. For the carving of a stock into the likeness of a
man, gives it no such relation to this or that individual
man, as that which is done unto the one should have any
re&pect unto the other. But you add, ' Is the picture made
by the spectator's imagination to represent this or that
thing, or the imagination rather guided to it by the picture ?
By this rule of yours the image of Csesar, did not my ima-
gination help it, would no more represent a man than a
mouse.' But you quite mistake the matter ; the relation you
fancy includes two things; first, that this image represents
not a man in general, but this or that individual man in
particular, and that exclusively to all others : for instance,
Simon Peter, and not Simon Magus, who was a man no
less than he or any other man whatever. Now though
herein the imagination may be assisted when it hath any
certain grounds of discerning a particular likeness in an
image unto one man when he was living more than to an-
other, yet you in most of your images are destitute of any
such assistance. You know not at all that your images re-
present any thing peculiar in the persons whereof you pre-
tend them to be the images, which sufficiently appears by

558 A VINDICATION OF THE

the variety that is in the images whereby you represent the
same person, even Christ himself in several places. So that
though every man in his right wits may conceive, that an
image is the image of a man and not of a mouse, yet that it
should be the image of this or that man, of Christ himself,
or Peter, he hath no ground to imagine, but what is sug-
gested unto him by his imagination, directed by the cir-
cumstances of its place and title. When Clodius had
thrust Cicero into banishment, to do him the greater spite
he demolished his house, and dedicated it as a devoted
place to their gods, setting up in it the image of the goddess
Libertas. The orator upon his return in his oration ad
Pontifices for the recovery of his house, to overthrow this
pretended dedication and devotion of it, pleads two things;
first, that the image pretended by Clodius to be the image
of Libertas, was indeed the image of a famous or rather
infamous whore that lived at Tanager ; had this dedication
passed, I wonder how this image could have any relation
unto Libertas, but by virtue of the imagination of its wor-
shippers, when in very deed it was the image of a Tangrsean
whore. And the same orator tells us of a famous painter,
who making the picture of Venus and her companions for
their temples, still drew them by some strumpet or other
that he kept company withal. And whether you have not
been so imposed upon sometimes or no, I very much
question. In which case nothing but your imagination
can free you from the worship of a queen, when you aim
your devotion another way. Again he pleads, that the de-
dication of that image was not regularly rehgious, nor ac-
cording to that institution which they esteemed divine;
whence no sacredness in it could ensue ; and want of in-
stitution which may be so esteemed, is that also which we
object against your dedication of images. For besides a
relation to this or that individual person, which, as I have
shewed, the most of your images have not, but what in
your fancy you give unto them, which is natural or civil;
you fancy also a religious relation, a sacred conjunction
between the image and prototype, so that the worship
yielded to the one should redound to the other in a religious
way. And this, I say, is also the product of your own

ANIMADVEKSIONS ON FIAT LUX. 559

fancy. If it be not, I pray, will you assign some other
cause of it: for to tell you the truth, excluding divine in-
stitution which you have not, other I can think of none.
And if you could pretend divine institution constituting a
sacred relation between images and their prototypes, yet it
would not presently follow, that they were to be wor-
shipped, no not supposing the prototypes themselves to be
the proper objects of religious adoration, which as to the
most of them you know we deny, unless you have also a
command to warrant you. For there is by the institution
of God himself a sacramental relation between the water in
baptism and the blood of Christ; and yet I do not know
that you plead that the water is to be worshipped. And
thus is it as to your wooden cross ; you put two sticks
across and worship them, you take them asunder and burn
them ; it is the very instance of your Nicene council, for so
they repeat the words of Leontius and approve them. Act. 4.
£0}Q fxlv laTL avinrtTTi^r^fiiva to. dva ^v\a tov aravpov TrpodKVvCj
Tov TOTTOv Sta XpiaTov TOV Iv avTc^ (JTavpw^ivTa, lirav Se
^iaip£^u)(Tiv £^ aXXiiXwv piTTTb) avTo. KOI KUTaKaLO} ; '' whilst the
two sticks of the cross are put together or compacted, I
adore that figure for Christ's sake who suffered thereon;
but when they are separated, I cast them away and burn
them ;' a pretty course, whereby a man may keep a sacred
fire, and worship all his wood pile before he burns it. And
all this you are beholden unto your imagination for.

We have done with your exceptions and pleas, and I
dare leave it to the conscience and judgment of any man
fearing God, and not captivated under the power of preju-
dices and a vain conversation received by tradition from
his fathers, whether your pretences are sufficient to warrant
us to break in upon those many and severe interdictions of
God, lying expressly in the letter against this usage and
practice, and so apprehended in their intention by the whole
primitive church. In the command itself, we are forbidden
to make to ourselves, that is in reference unto the worship
of God treated of in that precept, not only ^DD yXvTrrov,
' sculptile' a 'graven image,' but also miDD'^D irav ofxolwfxa,
' any kind of likeness' of any thing in heaven, earth, or sea,
so as that a man should ninnti^n ttpoctkvveTv, ' bow down/
adore, or venerate them, or *ny dovXwstv, ' serve them' with

560 A VINDICATION OF THE

any sacred veneration. And the natural equity of this pre-
cept was understood by the wisest of the heathen. For
not only doth Tacitus witness that the ancient Germans had
no images of their gods, but it is known that Numa Pom-
pilius, the Roman Solon, admitted not the use of them.
Seneca decries them, Epist. 33. and Macrobius denies that
antiquity made any image to the most high God. What
^ilius, Persius, and Statins observed to the same purpose,
I have shewed elsewhere. And from this principle Paul
pleads with the Athenians that the to Btiov, was not to be
represented with images of gold and silver, or carved stones.
Neither doth God leave us under this interdiction as pro-
ceeding from his sovereign authority, but frequently also
shews the reasonableness of his will, by asserting the in-
comprehensibility of his nature, and minding us that in the
great manifestation of his glory unto the people, they saw
no manner of likeness or similitude, which should have
been shewed unto them had he been by any sensible means
or matter to be represented. And yet, sir, all this will not
deter you from making images and various pictures of God
himself and the blessed Trinity. Indeed you say you do
not do it to represent the essence and nature of the invisible
God, but only some divine manifestations of his excellency
or presence, so that those images are only metaphorical.
But you venture too boldly on the commands of God with
your cobweb distinctions ; nor do you difference yourselves
hereby from the more sober heathen, who openly professed
that in their many names and images of God they had no
design to teach a multiplication of the divine essence, but
only to represent the various properties and excellencies of
that one deity which they adored, as Lactantius will inform
you. Neither I fear do you consider aright, or sufficiently
esteem the scandal that by this means you cast before the
Jews and Turks, who abhor the worship of God amongst
you, upon the account of your images 5 and Christians also
kept from participating in their 'sacra' by this means. Lam-
pridius tells us, in the life of Alexander Severus, that Hadrian
the emperor erected temples in sundry cities without images
in them, until he was forbidden by the soothsayers, affirm-
ing that this was the only way to make all men become
Christians, as though the weight of the controversy between

ANIMADVERSIONS ON FIAT LUX. 561

Christians and pagans had turned on this hinge, whether
God were to be worshipped in images or no. As for other
images and pictures which may as to a civil use be made,
which you set up in your churches to be adored and vene-
rated, is not your doctrine and practice a mere k^£\o^pr](TKda,
'a will worship' condemned by the apostle? Col. ii. 23.
A worship destitute of institution, promise, command, or
any ground of acceptance with God : a worship wherein
you do what is right in your own eyes, like the people in the
wilderness, and not that only which is commanded you,
which God complains of and reproves, Deut. xii. 8. 23.
And besides you are conversant in a will worship of a most
dangerous importance, wherein you ascribe the honour that
is due unto God alone, unto that which by nature is not
God, which is downright idolatry. I know how you turn
and wind yourselves into various forms, and multiply unin-
telligible distinctions, to extricate yourselves out of the
snare that you wilfully cast yourselves into. But you all
agree well enough in this, if your Nicene and Trent coun-
cils, your Baronius, Vasquez, Suarez, and other great
masters of your ' sacra' may be believed, that they are to be
adored and worshipped, that is, with adoration religious,
which, whatever you may talk of its modes, or distinguish
about its kind, is to give the honour due to God alone unto
stocks and stones. And the best security you have to free
you from the horrible guilt of idolatry, lies in the pretended
conjunction and religious relation that is between the image
and its prototype, which is plainly imaginary and fictitious.
And now, sir, I hope I shall obtain your excuse for having
drawn forth this discourse unto a length beyond my inten-
tion, yourself having given me the occasion so to do, by
pretending that you would, upon this head of images, come
up close unto me, which caused me to give you a little taste
of what entertainment you are to expect, if you shall think
meet to continue in the same resolution.

VOL. xviii. 2 o

562 A VI X Die ATI ox or the

CHAP. XXII.

Of Latin service.

The eighteenth chapter of the Animadversions about
tongues and Latin service, is your next task. Of this you
say, that 'it hath some colour of plausibihty, but because I
neither do nor will understand the customs of that church
which I am so eager to oppose, all my words are but wind.'
Ans. No such thing as ' plausibility' was aimed at in any
part of that discourse. It was the promotion or defence of
truth which was designed throughout the whole, and no-
thing else. For that are all things to be done, and nothing
against it. What you are able to except against in that
discourse, will speedily appear. In the mean time pray
take notice, that I have no eagerness to oppose either you
or your church ; so you will let the truth alone, I shall for
ever let you alone, without opposition. It was the defence
of that, and not an opposition to you that I was engaged in.
In the same design do I still persist, in the vindication of
what I had formerly written, and shall assure you that you
shall never be opposed by me, but only so far, and wherein
I am fully convinced that you oppose the truth. Manifest
that to be on your side, and I shall be ready to embrace
both you and it. For I am absolutely free from all respects
unto things in this world, that should or might retard me in
so doing. But that I may hereafter speak somewhat more
to the purpose in opposition unto you, or else give my con-
sent with understanding unto what you teach, pray inform
me how I may come to the knowledge of the customs of
your church, which you say, ' I neither do nor will under-
stand.' I have read your councils, those that are properly
yours ; your mass-book and rituals, many of your annalists
or historians, with your writers of controversies, and ca-
suists, all of the best note, fame, and reputation amongst
you.- Can none of them inform us what the customs of
your church are ? If you have such Egyptian or Eleusinian
mysteries as no man can understand before he be initiated
amongst you, I must despair of coming unto any acquaint-

ANIMADVERSIONS ON FIAT LUX. 563

ance with them ; for I shall never engage into the belief
of I know not what. For the present, I shall declare you
my apprehension as to that custom of your church as you
call it, which we have now under consideration, and desire
your charity in my direction, if I understand it not aright.
It is your custom to keep the Scriptures from the people in
an unknown tongue ; somewhat contrary to this your former
custom, in this last age you have made some translations
out of a translation, and that none of the best, the use
whereof you permit to very few, by virtue of special dis-
pensation, pleading that the use of it in the church among
the body of its members is useless and dangerous. Again,
it is the custom of your church to celebrate all its public
worship in Latin, whereof the generality of your people un-
derstand nothing at all, and you forbid the exercise of your
church worship in a vulgar tongue, understood by the com-
munity of your church or people. These I apprehend to be
the customs of your church, and, to the best of my under-
standing, they are directly contrary, (1.) To the end of God
in granting unto his church the inestimable benefit of his
word and worship ; and, (2.) To the command of God given
unto all to read, meditate, and study his word continually ;
and, (3.) Prejudicial to the souls of men, in depriving them
of those unspeakable spiritual advantages which they might
attain in the discharge of their duty, and which others, not
subject unto your authority, have experience of; and, (4.)
Opposite unto, yea, destructive of, that edification which is
the immediate end of all things done or to be done in public
assemblies of the church ; and, (5.) Forbidden expressly by
the apostle, who enforceth his prohibition with many cogent
reasons, 1 Cor. xiv. and, (6.) Contrary to the express prac-
tice of the primitive church both Judaical and Christian, all
whose worship was performed in the same language wherein
the people were instructed by preaching and exhortations,
which I presume you will think it necessary they should
well understand ; being, (7.) Brought into use gradually and
occasionally through the stupendous negligence of some
who presided in the churches of those days, when the
languages wherein the Scripture was first written, and where-
into for the use of the whole church it had been of old
translated, as the Old Testament into Greek, and the whole
2o2

5G4

A A'lNDICATION OF THE

into Latin, through the tumults and wars that fell out in the
world, became corrupted, or were extirpated ; and, (8.) A
means of turning the worship of Christ from a rational way
of strengthening faith and increasing holiness, into a dumb
histrionical shew, exciting brutish and irregular affections ;
and, (9.) Were the great cause of that darkness and igno-
rance which spread itself in former days over the whole
face of your church, and yet continueth in a great measure
so to do. And in sum are as great an instance of the
power of inveterate prejudices and carnal interests against
the light of the truth as I think was ever given in the
world.

These are my apprehensions concerning the customs of
your church in this matter, with their nature and tendency.
I shall now try whether you who blame my misunderstanding
of them, can give me any better information, or reason for
the change of my thoughts concerning them. But 'carbones
pro thesauro,' instead of either farther clearing or vindicat-
ing your customs and practice, you fall into encomiums of
your church, a story of a Greek bishop, with some other
thing as little to your purpose.

Fur es aitPeclo; Pedius quid 1 crlmine rasis
Li brat in antithetis doctas posuisse figuras
Laudatur.

You are accused to have robbed the church of the use of
the Scripture, and the means of its edification in the wor-
ship of God, and when you should produce your defensative,
you make a fine discourse quite to other purposes. Such as
it is, we must pass through it.

First you say, ' I have heard many grave Protestant di-
vines ingenuously acknowledge that divine comfort and sanc-
tity of life requisite unto salvation, which religion aims at,
may, with more perfection and less inconvenience, be attained
by the customs' of the Roman church than that of ours. For
religion is not to sit perching upon the lips but to be got by
heart; it consists not in reading but doing; and in this, not
in that, lives the substance of it, which is soon and easily
conveyed. Christ our Lord drew a compendium of all divine
truths in two words, which our great apostle again abridged
into one.' A)is. (1.) I hope you will give me leave a little
to suspend my assent unto what you affirm. Not that I
question your veracity as to the matter of fact related by

ANIMADVERSIONS ON FIAT LUX. 565

you, that some persons have told you what you say, but I
suppose you are mistaken in them. For whereas the gos-
pel is the doctrine of truth according unto godliness, and
the promotion of holiness and consolation (which cannot at
all be promoted but in ways and by means of God's appoint-
ment) is the next end of all religion; they can be no Pro-
testant divines who acknowledge this end to be better
attainable in your way, than their own; because such an ac-
knowledgment would be a virtual renunciation of their pro-
testancy. The judgment of this church, and all the real grave
divines of it, is perfectly against you ; and should you con-
descend unto them in other things, would not embrace your
communion, whilst you impose upon them a necessity of
celebrating the worship of God in a tongue unknown unto
them, amongst whom and for whose sake it is publicly ce-
lebrated. The reasons you subjoin to the concession you
mention, I presume are your own, they are like to many
others that you make use of. The best sense of the entrance
of your words that I can make, is in that description they
afford us of the worship of your church as to the people's con-
cernment in it. The words of it may sit perching upon your
lips, as on the tongue of a parrot, or it may be may be got
by heart, or as we say without book, when the sense of them
affects not your minds nor understandings at all. If in these
vain loose expressions you design any thing else, it seems
to be an opposition between reading and studying the Scrip-
tures, or joining with understanding in the prayers of the
church, the things under consideration, and the getting of
the power of the word of God to dwell in the heart ; which
is skilfully to oppose the means and the end, and those
placed in that relation not only by their natural aptitude,
but also by God's express appointment and command. So
wisely also do you oppose reading and doing in general; as
though reading were not doing, and a part of that obedience
which God requires at our hands, and a blessed means of
helping and furthering us in the remainder of it. For cer-
tainly that we may do the will of God, it is required that we
know it. And what better way there is to come to the know-
ledge of the will of God, than by reading and meditating
in and upon the word of truth wherein he hath revealed it,
with the advantage of the other means of his appointment

566 A VINDICATION OF THE

for the same end in the public preaching or proposition of
it, I am not as yet informed. And I wish you had ac-
quainted us with those two words of our Saviour, and that
one of the apostle, wherein they give us a compendium of
all divine truths. For if it be so, I am persuaded you will
be to seek for your warrant in imposing your long creeds,
and almost volumes of propositions to be believed as such.
But you cannot avoid mistakes in things that you might
omit as not at all to your purpose. Our Saviour indeed
gives us the two general heads of those duties of obedience
which are required at our hands towards God and our neigh-
bours ; and the apostle shews the perfection of it to consist
in love, with its due exercise; but where in two or three
words they give us the compendium of all divine truths
which we are to believe, that we may acceptably perform the
obedience that in general they describe, we are yet to seek,
and shall be so, for any information you are able to give us.
In your following discourse you make a flourish with what
your church hath in gospels, epistles, good books, anniver-
sary observations, and I know not what besides. But, sir,
we discourse not about what you have, but what you have
not, nor will have though God command you to have it,
and threaten you for not having it. You have not the Scrip-
ture ordinarily in a language that they can understand, who if
they are the disciples of Christ are bound to read, study, and
meditate in it continually ; which are therefore hindered by
you in the discharge of their duty, whilst you ' neither enter
into the kingdom of heaven yourselves, nor suffer them that
would.' Nay, you have burned men and their bibles to-
gether, for attempting to discharge that duty which God re-
quireth of them, and wherein so much of their spiritual ad-
vantage is inwrapped. Neither have you the entire worship
of God in a tongue known to the people, whereby they might
join in it, and pray with understanding and be edified by what
they hear (which the apostle makes the end of all things done
or to be done in public assemblies), but are left to have their
brutish affections led up and down by dumb shows, postures,
and gestures, whereunto the Scripture and antiquity are utter
strangers. These things you have not, and which renders
your condition so much the worse, you refuse to have them
though you may, though you arc entreated by God and man

animyVdveusions on fiat lux. 567

lo make use of them ; yea, where great and populous na-
tions under your power, have humbly petitioned you that by
your leave and permission they might enjoy the Bible, and
that service of God which they could understand, you have
chosen rather to run all things into confusion and to fall
upon them with fire and sword, than to grant them their
request;

0 curvae in terris animEe et cailestium inancs !

But you add, * Besides what you mention, what can pro-
mote your salvation ; for,' say you, ' What farther good may
it do to read the letter of St. Paul's epistle^s, to the Romans
for example, or Corinthians, wherein questions, and cases,
and theological discourses are treated, that vulgar people
can neither understand, nor are at all concerned to know?
And I pray you tell me ingenuously and without heat, what
more of good could accrue to any by the translated letter of
a book, whereof I will be bold to say that nine parts in ten
concern not my particular either to know or practise, than
by the conceived substance of God's will unto me, and my
own duty towards him.' Sir, I shall deal with you without
any blameable heat, yet so as he deserves to be dealt withal,
who will not cease to 'pervert the right ways of the Lord.'
And, (1.) Who taught you to make your apprehensions the
measure of other men's faith and practice ? If you know not
of any thing needful to promote salvation, but what you
reckon up in the usage of your church, hinder not them that
do. It is not so much your own practice, as your imposition
of it on others, that we are in the consideration of. Would
it worth suffice you to reject as to your own interest the
means oppointed of God for the furtherance of our salvation,
and that you would not compel others to join with you in the
refusal of them ? Is it possible that a man professing him-
self a divine, and a priest of the catholic church, an instructor
of the ignorant, an undertaker to persuade whole nations to
relinquish the way of religion wherein they are engaged, to
follow him in his ways that they have not known, should
profess that he ' knows not of what use unto the promotion
of the salvation of the souls of men the use of the whole
Scripture given by inspiration of God is !' Be advised not
to impose these conceptions of your fancy and mind, as it
seems unexercised in that heavenly treasury, on those who

568 A VINDICATION OF THE

have al(T^r]T>]pia ytyvfivaafjiiva, 'senses exercised' therein, so as
to be able to discern between good and evil. If no other
reason can prevail with you, I hope experience may give you
such a despair of success, as to cause you to surcease. (2.)
This vulgar people that you talk of (as the Pharisees did of
them that were willing to attend unto the preaching of Christ,
6 o-)(Xog ovTog 6 jUiy yivuxxKiov rov vonov ; John vii. 49. 'This
vulgar rout that knows not the law'), if they are Christians,
they are such as to whom the epistles were originally writ-
ten, and for whose sakes they are preserved, such as Christ
hath redeemed and sanctified in his own blood, and given
the anointing unto, whereby they may know all things, and
are partakers of the promise that they 'shall be taught of
God.' The gospel takes not away the outward differences
and distinctions that are on other accounts amongst the
children of men, but in the things of the gospel itself there
are none vulgar or common, nor as such to be despised; but
'believers are all one in Christ Jesus ;' Col. iii. 11. James
ii. 1 — 6. How it is now I know not, but I am sure that at
the beginning of the preaching of the gospel, the poor prin-
cipally received it, and the greatest number of them that
were effectually called, was of those whom you speak so
contemptuously of, as the apostle testifies, 1 Cor. i. 26.
And the same is made good in all ancient story. Neither
are these vulgar people such ignoramuses as you imagine,
unless it be where you make and keep them such, by de-
taining from them the means of knowledge, and who perish
for the want of it, as the prophet complained of old. I speak
not of them who continue v;illingly ignorant under the most
effectual means of hght; but of such as being really 'born
of God,' and becoming thereby a ' royal nation, a holy
priesthood,' as they are called, yea, 'kings and priests unto
God,' do conscientiously attend unto his teachings. Of
these there are thousands, yea, ten thousands in England,
who are among the vulgar sort as to their outward and civil
condition, that if occasion were administered, would farther
try your divinity than you are aware, and give you another
manner of account of Paul's epistles than I perceive you
suppose they would. You are mistaken if you imagine that
either greatness, or learning, or secular wisdom will give a
man undjerstanding in the mysteries of the gospel, or make

ANIMADVERSIONS ON FIyVT LUX. 569

him wise therein. This wisdom is from above, is wrought
by the Spirit of God in the use of spiritual means by him-
self appointed for that purpose. And we know not that men
of any condition are excepted from his dispensations of light
and grace. 3. To whom, and for whose instruction, were
those epistles of Paul written? Were they not to the
churches of those days ? * to all that were at Home called to
be holy ;' chap. i. 7. and 'to the church of God that was at
Corinth sanctified in Christ Jesus ;' 1 Cor. i. 2. ' with all that
everywhere call on his name?' And why, I pray, may not the
churches of these days be concerned to know the things
that the Spirit of God thought meet to instruct the former
churches in ? Are believers now grown unconcerned in the
doctrine of the law and gospel, of sin and grace, of justifi-
cation, sanctification, adoption, the obedience of faith, and
duties of holiness, which St. Paul reveals and declares in his
epistles? What would you make of them? or what would
you make of the apostle to write things for the standing use
of the church, wherein so few were like to be concerned ? Or
do you think that there are but few things in the Scripture
wherein the souls of the people are concerned, and that all
the rest are left for learned men to dispute and wrangle
about?

But you say, there are ' particular cases in them, that
belonged it may be only to them unto whom their resolution
was directed." But are you such a stranger in the Israel of
the church, as not to know that in the same cases, or others
of a very near alliance unto them determinable by the apos-
tolical rules delivered in them, the consciences of your vul-
gar people are still concerned ? 4. Those epistles of Paul
wherein you instance, were written by divine inspiration,
and given out by the direction of the Holy Ghost for the
use of the church of God in all ages. This I suppose you
will not deny. If so, why do you set up your wisdom built
on frivolous cavils, against the will, wisdom, love, and care of
God? I fear you are a strange* unto that benefit, strength,
supportment, light, knowledge, grace, wisdom, and conso-
lation, which true believers, the disciples of Christ, do every
day receive by reading, studying, and meditating on Paul's
epistles. I wish you would mind some of old Chrysostom's
exhortations unto all sorts of persons to the reading and

570 A VINDICATION OF THE

study of them ; they are so interwoven in all his expositions
and sermons on them, that it were lost labour to direct you
unto any place in particular. 5. The latter part of your dis-
course would make me suspect that your converse with the
Quakers, that you talked of in your Fiat, had a little tainted
your judgment, but that I can ascribe the rise of it unto an-
other cause. Your preferring ' the conceived substance of
God's will before the letter of the Scripture,' is their very
opinion. But what do you mean by ' the conceived sub-
stance of God's will V Is it the doctrine concerning the will
of God delivered in the Scripture, or is it somewhat else?
If some other thing, why do you not declare it? If it be no
other, why do you distinguish it from itself, and prefer
it above itself? or do you conceive, there is a ' conceived
substance of God's will' that is taught, or may be by men,
better than by God himself? 6. Somewhat you intimate,
it may be to this purpose, in the close of this discourse,
p. 96. where you say, ' the question between us is not, whether
the people are to have God's word or no, but whether that
word consist in the letter left to the people's disposal, or in
the substance urgently imposed upon the people for their
practice. And this because you understand not, but mis-
take the whole business, all your talk in this your eighteenth
chapter vades into nothing.' Truly, sir, I never heard before
that this was the state of the controversy between us, nor
do I now believe it so to be. For, (1.) We say not that the
letter of the Scripture is to be left unto the people's dis-
posal, but that the Scripture is to be commended unto their
reverend use and meditation, which we think cannot be in-
genuously denied by any man that hath read the Scripture,
or knows aught of the duty of the disciples of Christ. (2.)
The 'conceived substance of the word of God,' as by any man
conceived and proposed, is no otherwise the word of God,
but as it answers what is written in the Scripture, and by
virtue of its analogy therewith. (3.) If by ' urging the sub-
stance of the word of God' on the people, you understand
their instruction in their duty out of the word of God, by
catechizing, preaching, admonitions, and exhortations, as you
must if you speak intelligibly, why do you oppose these
things as inconsistent? May not the people have the use of
the Scripture, and yet have the word preached unto Ihem by

ANIMADVERSIONS ON FIAT LUX. 571

their teachers ? Did not Paul preach the substance of the
word unto the Bereans? and yet they are commended that
they tried what he delivered unto them by the Scripture it-
self which they enjoyed. And, (4.) Why do you appropriate
this 'urging of the substance of the word of God' unto your
usage and practice, giving out as ours, the leaving of the
letter of the Scripture to the people's disposal, when we
know the former to be done far more effectually among Pro-
testants than among you, and yourself cannot deny it to be
done more frequently ? (5.) You reproach the Scripture
by calling it ' the letter' in opposition to your * conceived sub-
stance of the word of God.' For though the literal sense of
metaphorical expressions (by-you yet adhered unto) be some-
times called 'the flesh,' John vi. 33. and the carnal sense of
of the institutions of the Old Testament, be termed the 'let-
ter,' 2 Cor. iii. 6. Rom. ii. 2. yet the covenant of God is,
that his Spirit and word shall ever accompany one another;
Isa. lix. 21. and our Saviour tells us, that 'his words are
spirit and life ;' John vi. 63. and the apostle, ' that the word •
of God is living and powerful, and sharper than any two-edged
sword ;' Heb. iv. 12. There is in the written word a living
and life-giving power and efficacy, which believers have ex-
perience of, and which I should be sorry to conclude you to
be unacquainted withal. ' It is the power of God unto sal-
vation/ the immortal seed whereby we are begottenunto God,
and the food whereby our souls are nourished. And all this
is so not only as to the to ypairrbv ' that which is written/ but
tlie r] ypa(l)rj 'the writing,' or Scripture itself, which is given
by inspiration from God. For though the things themselves
written are the will of God, and intended in the writing ;
yet the writing itself being given out by inspiration, is the
word of God, and only original means of communicating
the other unto us : or the word of God wherein his will is
contained ; formally so, as the other is materially. (6.) I
find you are not well pleased when you are minded of the
contemptuous expressions which some of your friends have
used concerning the holy Scripture ; but I am now enforced
to tell you, that you yourself have equalled in my apprehen-
sion the very worst of them, in affirming that ' nine parts in
ten of it concerns not your particular either to know or prac-
tise/ For I presume you make the instance only in your-

572 A VINDICATION OV THE

self, intending all other individual persons no less than your-
self. The apostle tells us, that ' all Scripture is given by
inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness.' You, that
'nine parts in ten of it do not concern us to know or practise ;'
that is, not at all. He informs us, that ' whatever things
were written aforetime, were written for our learning, that
we through patience and comfort of Scripture might have
hope ;' not above one part often of what is so written, if you
may be believed, is useful to any such purpose. Do you
consider what you say ? God hath given us his whole word
for our use and benefit. ' Nine parts in ten of it,' say you
do not concern us. Can possibly any man break forth into
a higher reflection upon the wisdom and love of the holy
God ? or do you think you could have made a more woful
discovery of your unacquaintedness with your own duty, the
nature of faith and obedience evangelical, than you have
done in these words ? You will not make thus bold with the
books that Aristotle hath left us in philosophy, or Galen
in medicine. But the wisdom of God in that writing which
he hath given us for the revelation of his will, it seems may
be despised. Such fruit in the depraved nature of man will
afxerpia Ti]g avOoXicrjc produce. The practice we blame in
you, is not worse than the reasonings you use in its con-
firmation. I pray God neither of them may be ever laid unto
your charge.

Your following words are a commendation of the zeal
and piety of the days and times before the reformation, with
reflections upon all things amongst us since, and this I shall
pass by, so to avoid the occasion of representing unto you
the true state of things both here and elsewhere in the ages
you so much extol. Neither indeed is it to any great purpose
to lay open anew that darkness and wickedness which the
world groaned under, and all sober men complained of. You
proceed to other exceptions, and say,

' Where Fiat Lux says. That the Pentateuch, or hagio-
graphy, was never by any high-priest among the Jews put
into a vulgar tongue, nor the gospel or liturgy out of
Greek in the eastern part of the Christian church, or Latin
in the western, yet slight this discourse of mine, because
Hebrew, Greek, and Latin, were vulgar tongues themselves ;

ANIMADVERSIONS ON FIAT LUX. 573

I know this well enough : but when, and how long ago were
they so ? Not for some thousand years to ray knowledge.
And was the Bible, Psalms, or Christian liturgy then put
into vulgar tongues, when those they were first written in,
ceased to be vulgar ? This you should have spoken unto, if
you had meant to say any thing, or gainsay me. Nor is it
to purpose to tell me that St. Jerome translated the Bible into
Dalmatian. I know well enough it hath been translated by
some special persons into Gothish, Armenian, Ethiopian,
and other particular dialects. But did the church either of
the Hebrews or the Christians, either Greek or Latin ever
deliver it so translated to the generality of people, or use it
in their service, or command it so to be done as a thing of
general concernment and necessity ? so far is it from that,
that they would never permit it.'

I thought you would as little have meddled with this mat-
ter again, as you have done with other things of the like dis-
advantage unto you. For, (1.) I told you sufficiently before
what a vanity it was to inquire after a translation of the Old
Testament out of the Hebrew before the Babylonish capti-
vity, there being no other language but that understood
amongst the generality of the Jewish people. And I then
manifested unto you, and shall do so farther immediately,
that the translation of the Scripture into Syriac, which you
inquire after, could have had no other design amongst the
Jews in those days, than your keeping of it in Latin hath ;
namely, that the people might not understand it. For if
you shall persist to think that the Jews, before the Babylo-
nish captivity at least, had any other vulgar language but
the Hebrew, you will make all men of understanding smile
at you at an extraordinary rate. Some while after the re-
turn of the people from their captivity, they began to lose
the purity of their own tongue, and most of them understood
the Syro-Chaldean, wherein about that time some small parts
of the Scripture also were written. In no long process of
time a great portion of them living scattered in the provinces
of the Macedonian empire, and therefore called Hellenists,
used and spake the Greek tongue, their own ceasing to be
vulgar unto them. All these, both in private and in their
public synagogue worship, made use of a translation of the
Scripture into Greek, which was now become their vulgar

574 A VIXDICATIOX OF THE

tongue, and that made either by the seventy-two elders sent
from Jerusalem to Ptolemy Philadelphus, or which is more
probable by the Jews of Alexandria, unto which city multi-
tudes of them repaired, the nation being made free of it by
its founder; or it may be ^somewhile after by the priest
Onias, who led a great colony of them into Egypt, and
there built them a temple for their worship. So did these
Hebrews make use of a translation, when their own tongue
ceased to be vulgar unto them. The monster of serving
God by rational men with a tongue whereof they understand
never a word, was not yet hatched. The other portion of the
people, who either lived in Palestine, or those parts of the
east where the Greek tongue never prevailed into common
use, so soon as their language began to be mixed with the
Syro-Chaldean, and the purity of it to grow into disuse,made
use constantly of their Targums, or translations into that
tongue. Neither can it be proved, but that the Jerusalem
Jews understood the Hebrew well enough until the destruc-
tion of the city and temple by Titus. So that from the
church of the Jews you cannot obtain the least countenance
to your practice. And there lies in God's dealing with them
a strong argument and testimony against it. For if God
himself thought meet to intrust his oracles unto his people,
in that language which was common unto them all, hath he
not taught us that it is his will they should still be so con-
tinued? And is there not still the same reason for it as there
was at first? (2.) Farther, the practice of the Latin church
is unavoidably against you. For whereas the Scripture was
no part of it written in Latin, which was their vulgar tongue,
it was immediately, both Old Testament and New, turned
thereinto ; and therein used, as in their public worship, so
by private persons of ail sorts, upon the encouragement of
the rulers of it. And no reason of their translation of it,
which they made and had from time immemorial, can possibly
be imagined, but only the indispensable necessity which
they apprehended, of having the Scripture in a language
which the people did generally speak and understand. (3.)
The case was the same in the ancient Greek church. The
New Testament was originally written in their own vulgar
tongue, which they made use of accordingly. And as for
the Old, they constantly used a translation of it into the same

ANIMADVERSIONS ON FIAT LUX. 575

dialect. So that it is impossible that we can obtain a clearer
suffrage from the ancient churches, both Jews and Christians,
and these both of Latins and Greeks in any thing, than we
have against this custom of your church. ' But these lan-
guages,' you say, 'have ceased to be vulgar for some thou-
sand years to your knowledge.' ' Bona verba !' You know
much, I perceive, yet not so much, but that it is possible you
may sometimes fail in your chronological faculty. Pray how
many thousand years is it, think you, since Christ's birth,
now this year 1663. or since the ruin of the Greek or Latin
empire, and therein the corruption of their languages ? I be-
lieve you will not find it above three or four thousand at the
most, upon your next calculation : though I can assure you
an ingenious person told me, he thought from the manner
of your speaking you might guess at some nine or ten.
What then ? * Was the Bible,' say you, ' put into other vulgar
tongues when they ceased to be vulgar?' Yes, by some they
were : Jerome translated it into the Dalmatian tongue ; Ul-
philus into the Gothish; Beda a great part of it into the Saxon;
and the like no doubt was done by others. The eastern coun-
tries also, to whom the Greek was not so well known, had
translations of their own from the very beginning of their
Christianity. And for the rest, shall the wretched negli-
gence of men in times of confusion and ignorance, such as
those were wherein the Greek and Latin tongues ceased to
be vulgar, prescribe a rule and law unto us of practice in the
worship of God, contrary to his own direction, the nature of
the thing itself, and the example of all the churches of Christ
for five hundred years? For besides that in the empire it
was always used, and read in the vulgar tongues, those na-
tions that knew not the two great languages that were com-
monly spoken therein, from the time that they received the
Christian faith, took care to have the Scriptures translated
into their own mother tongue. So Chrysostom tells us that
the Gospel of John,wherein occasionally he especially in-
stanceth, was in his days translated into the Syrian, Egyp-
tian, Indian, Persian, and Ethiopian languages. Horn. 1. in
John. But you say, ' Did the church, either of the Hebrews
or Christians, Greek, or Latin, ever deliver it translated to
the generality of the people, or use it in their service, or
command it so to be done, as a thing of general concernment?

576 A VINDICATIOISr OF THE

SO far is it from that, that theyM'Ould never permit it.' But
you do not sufficiently consider what you say. The Hebrew
church had no need so to do. God gave the Scripture unto
it in their own mother tongue, and that only. And they had
no reason to translate it out of their knowledge and under-
standing. The Greek church had the New Testament in the
same manner, and the Old they translated or delivered it so
translated by others unto the generality of the people, and
used it in their service. The Latin church did so also. The
Scriptures both of the Old and New Testament also being
originally written in languages unknown vulgarly unto them ;
they had them translated into their own common tongue for
the generality of the people, and used that translation in
their public service. The same was the practice of the Sy-
rians and all other nations of old, that had a language in
common use peculiar to themselves. All your plea ariseth
from the practice of some who through ignorance or negli-
gence provided not for the good and necessity of the churches
of Christ, when through the changes and confusions that
happened in the world, the Greek and Latin tongues ceased
to be vulgar, which how many thousand years ago it was,
you may calculate at your next leisure. This is that, which
in them we blame, and in you much more, because you will
follow them after you have been so frequently a(3monished
of your miscarriage therein ; for you add to your sin by mak-
ing that which was neglect in them, wilful choice in you,
commanding that not to be done, which they only omitted
to do.

But you will not leave this matter ; you told us in your
Fiat, that ' neither Moses, nor any after him, did take care to
have the Scripture turned into Syriac' I desired to know
why they should, seeing Hebrew was their vulgar tongue, and
the Syriac unknown unto them, which I proved from the
saying of the princes of Hezekiah, when they desired Rab-
shakeh to * speak unto them in Syriac which they under-
stood, and not in the Jews' language in the hearing of the
people,' to affright and trouble them. This I did for your
satisfaction, the thing itself being absolutely out of question,
and not in the least needing any proof amongst those who
understand any thing of this business. But you yet attempt
to revive your first mistake, and to say somewhat unto the

ANIMADVERSIONS ON FIAT LUX. 577

instance whereby it was rectified, but with your usual suc-
cess. Will you therefore be pleased to hear yourself talk
you know not what in this matter once more ? Thus then
you proceed : * Sir, you are mistaken, for the tongue the
princes persuaded Rabshakeh to speak was the Assyrian,
his own language, which was learned by the gentry in Pales-
tine, as we in England learn the French ; which although by
abbreviation it be called Syriac, yet it differed as much from
the Jews' language which was spoken by Christ and his apo-
stles (whereof ' Eli, Eli, lama Sabacthani' is a part), and
was ever since that time called Syrian or Syriac, as French
differs from English. And if you would read attentively,
you may suspect by the very words of the text, that the
Jews' language even then was not the Hebrew. For it had
been a shorter and plainer expression, and more answerable
to their custom so to call it if it had been so, than by a para-
phrase to name it the Jews' language : which, if then it was
called Syrian, as afterward it was, then had the princes rea-
son to call it rather the Jews' language than Syrian, because
that and the Assyrian differed more in nature than appella-
tion ; though some difference doubtless there was in the very
word and name, although translators have not heeded to de-
liver it. Shibbolet and Sibbolet may differ more in signifi-
cation than sound : nor is British and brutish so near in na-
ture as they are in name. And who knows not that Syria
and Assyria were several kingdoms, as likewise were the lan-
guages ?'

I had much ado at first to understand what it is that you
would have in this discourse; and no wonder, for I am sure
you do not understand yourself. And I am persuaded that
if you knew how many prodigies you have poured out in
these few lines, you would be amazed at the product of your
own imagination. For, (1.) You yet again suppose Syriac to
have been the vulgar language of the Jews in the days of
Hezekiah, a thing that never fell upon the fancy of any man
before you, being contrary to express Scripture in the testi-
mony before recited, and all the monuments of those days,
wherein the sermons of the prophets unto the people are re-
corded in the purest Hebrew ; neither had the people as yet
been carried captive out of their own land, or been mixed
with strangers, so as to have lost their language as you ima-

VOL. XVIII. 2 p

578 A VINDICATION OF THE

gine, unless you think that indeed the Hebrew was never
their vulgar tongue. (2.) You suppose, the Syrian and Assy-
rian at that time to have been different languages, whereof
those who understood the one understood not the other :
when they were but one and the same, called 'DnK ^ii^^ ' the
tongue of Aram;' neither was there ever any other difference
between the language of the Assyrians or Chaldeans, and
that which was afterward peculiarly called Syriac, but in
some few words and various terminations, and how far this
differed from the Jews' language you have an instance in the
names given by Jacob and Laban to the same heap of 'wit-
ness. Gen. xxxi. 47. the one calling it nyVj ' Galead,' the
other snnrTiy ^v ' legar Sahadutha ;' neither was it at all
understood by the common people of the Jews; Jer. v. 15.
(3.) You suppose that in the language wherein Rabshakeh
and the princes conferred, their Syriac was an abbreviation
of Assyriac, because in sound it was so near the other, that
they would have him speak in. So that the Jews speaking
Syriac, when the princes desired Rabshakeh to speak Syriac,
they meant another language, as much differing from that,
as French from English. But you are in the dark, and know
not how you wander up and down to no purpose. There
is nothing of the words that you pretend to be an abbrevia-
tion the one of the other in the text, nor is there any such re-
lation between them as you imagine, that they should be
near in sound, though not in nature. Eliakim entreats
Rabshakeh that he would speak n'DlN ' Aramith, Araraice,'
that is, as the Greeks and Latins express that people and
language ' Syriace' in Syriac ; that he would speak the lan-
guage of Aram : which language was spoken also by "^WH
the king and people of Assyria. And truly □")« ' Aram' is
no abbreviation of -WdJH ' Ashur,' as I suppose. (4.) You
talk of the length of that expression, ' in the Jews' language,'
when there is nothing in the text but mnin*, * Jehudith, Ju-
daice,' that is, * in Hebrew.' (5.) Some difference you sup-
pose there was between the Assyrian and Syrian in ' sound
and name, though translators have not heeded to deliver it;'
when there was no agreement at all between them : but you
say there was more in nature, when there was none at all.
>D"ix \wb, ' Lashon Arami,' the tongue of Aram was the lan-
guage of Assyria, Ashur being but a colony of Aram. (6.) So

ANIMADVERSIONS ON FIAT LUX. 579

you think that Shibboleth and Sibboleth may differ more in
' signification than sound.' But pray what do you think is
the signification of n^^D as the Ephraimites pronounced
n^nt:^, just as much as a word falsely pronounced signi-
fieth, and no more; that is, of itself just nothing at all; for
ji?2D, ' Sibboleth/ is no Hebrew word, but merely r\b2U^,
' Shibboleth' falsely pronounced. 7. You imagine that the
language spoken by Christ and his apostles was the same
that was spoken in the days of Hezekiah, and this you would
prove from those words ' Eli, Eli, lama Sabacthani,' to be
that which is now commonly called Syriac, and fancy an
Assyrian tongue, as much difi^ering from it, as French differs
from English, which manifests your skill in the oriental lan-
guages ; for want whereof I do not blame you ; for what
is that to me ? but I cannot take it well that you should
choose me out to trouble me with talking about that which
you do not understand. For here you give us two languages,
the Syriac and Assyriac, which names in the original differed
but little in sound, but the languages themselves did as much
in nature as French and English. And the Syriac, you tell
us, was that which is now so peculiarly called, but what the
Assyriac was you tell us not, but only that when the princes
persuade Rabshakeh to speak n>D"iK ' Aramith,'they intended
an Assyrian language that was not Syrian. The boys that
grind colours in our grammar schools, laugh at these ' mor-
moes.' (8.) Neither do you know well what you say when
you affirm that the language of Christ and his apostles was
the same that was ever since called the Syriac : for the very
instance you give, manifests it to have been a different dia-
lect from it ; the words as recorded by th-e evangelists being
absolutely the same neither with the Hebrew, nor Targum,
nor Syriac translation of the Old Testament : that wherein
we have the translation of the Scripture, and which pre-
vailed in the eastern church, being a peculiar Antiochian
dialect of the old Aramean tongue. And that whole lan-
guage called the Syriac peculiarly now, and whereof there
were various dialects of old, seems to have had its beginning
after the Jews' return from their captivity, being but a dege-
nerate mixture of the Hebrew and Chaldee ; whereunto also,
after the prevalency of the Macedonian empire, many Greek
words were admitted, and some Latin ones also afterward.
2p2

680 A VINDICATION OF THE

(9.) You advantage not yourself by affirming that Assyria
and Syria were several kingdoms. For as Strabo will inform
you, they were both originally called Syrian, and indeed
were one and the same, until the more eastern provinces
about Babylon obtaining their peculiar denominations, that
part of Asia which contains Comagena, Phoenicia, Palestina,
and Coelosyria, became to be especially called Syria. Ori-
ginally they were all Aramites as every one knows that can
but read the Scripture in its original language.

And now I suppose you may see how little you have ad-
vantaged yourself, or your cause, by this maze of mistakes
and contradictions. For no error can be so thick covered
with others, but that it will rain through. The Jews you
suppose to have lost their own language in the days of He-
zekiah, and to have spoken Syriac ; the Syrian and Assyrian
to have been languages as far distant as French and English ;
that when the princes entreated Rabshakeh to speak the Sy-
rian language n*D")X they intended not the Syrian language,
which was indeed the Jews', but the Assyrian, quite differing
from it; and so when they desired them not to speak nnm*
but ii'DHK you suppose them to have desired him not to speak
in the Jews' language, but to speak in the Jews' language
which you say was the Syriac. And sundry other no less,
unhappy absurdities have you amassed together.

But you will retrieve us out of this labyrinth, by a story
of what a Greek bishop did and said at Paris in the presence
of Dr. Cousins now bishop of Durham, how he refused the
articles of the English church, and did all things according
to the Roman mode, asserting the use of liturgies in the vul-
gar Greek. Unto which I shall say no more, but that it was
at Paris and not at Durham :

tiraeculus esuriens in caelum jusseris, ibit.

I have myself known some eminent members of that
church in England, two especially ; one many years ago,
called Conopius, who, if I mistake not, upon his return ob-
tained the honour of a patriarchate, being sent hither by the
then patriarch of Constantinople ; the other not many years
ago, called Anastatius Comnenus Archimandrite as his tes-
timonials bespake him, of a monastery on mount Sinai. Both
these, I am sure, made it their business to inveigh against
your church and practices, having the arguments of Nilus

ANIMi\DVERSIONS ON FIAT LUX. 581

against your supremacy at their fingers' ends. And if the
Greek church and you are so well agreed as you pretend,
why do you censure them as heretics and schismatics, and
receive only some few of them who are runagates from their
own tents ? What may those whom you proclaim to be your
enemies expect from you, Avhen you deal thus severely with
those whom you give out to be your friends ? But as for
this matter of the Scripture, and prayers in an unknown
tongue, they transgress not with so high a hand as you do,
the old Greeks being not so absolutely remote from the pre-
sent vulgar, as the Latin is from our English, and the lan-
guages of divers other nations whom you compel to your
church servicein that tongue, and besides they have the Scrip-
lure translated into their present vulgar tongue, for the use of
private persons : yetw^e approve not their practice, but look
upon it as a great means of continuing that ignorance and dark-
ness which is unquestionably spread over the major part of
that church : which in some places, as in Russia, is to such
a degree, as to dispose the people unto barbarism. We know
also that herein they are gone off from the constant and ca-
tholic usage of their forefathers, who for some centuries of
years from the days of the apostles themselves, who planted
churches amongst them, both had the Bible in their own
vulgar tongue, and made no use of any other in the public
service of their assemblies. And that their example in your
present degenerate condition, which in some things you as
little approve of as we do in others, should have any great
power upon us, I know as yet little reason to judge.

Your last attempt in this matter is to vindicate what you
have said in your Fiat, as you now aflSrm, 'That the Bible
was kept in an ark or tabernacle, not touched by the people,
but brought out at times to the priest that he might instruct
the people out of it.' To which you say, I answer, ' That the
ark was placed in the ' sanctum sanctorum' which was not
entered into but by the priest, and that only once a year;'
and reply, ' But, sir,l speak not there of any 'sanctum sanc-
torum,' or of any ark in that place : was there or could there
be no more arks but one? If you had been only in these
latter days in any synagogue or convention of the Jews, you
might have seen even now how the Bible is still kept with
them in an ark or tabernacle, in imitation of their forefathers,

682 A VINDICATION OF THE

when they have no ' sanctum sanctorum' amongst them. You
may also discern how, according to your custom, they cringe
and prostrate at the bringing out of the Bible, which is the
only solemn adoration left amongst them. There be more
arks than that in the * sanctum sanctorum :' if I had called it
a box, or a chest, or a cupboard, you had let it pass ; but I
used that word as more sacred.'

The oftener that you touch upon this string, the harsher
is the sound that it yields. I would desire you to free your-
self from the unhappiness of supposing that it tends unto
your disreputation to be esteemed unacquainted with the
Jews' language and customs. If you cannot do so, you will
not be able to avoid suffering from your own thoughts, espe-
cially if you cannot forbear talking about them. This was
all that in your former discourse you were obnoxious unto, but
this renewal of it hath rendered your condition somewhat
worse than it was. For failures in skill and science, are not
in demerit to be compared with those in morality, Avhich are
voluntary and of choice. Your words in your Fiat, after you
had learnedly observed that the Bible was never in Moses'
time, nor afterward by any high-priest, translated into Syriac
for the use of the people, are, ' Nay, it was so far from that,
that it was not touched nor looked upon by the people, but
kept privately in the ark or tabernacle, and brought forth at
times by the priest who might upon the sabbath day read
some part of it to the people.' I confess your expression 'in
the ark or tabernacle' was somewhat uncouth, and discovered
that you did but obscurely guess at the thing you ventured
to discourse about. But I took your words in that only
sense they were capable of; namely, that the Bible was kept
in the ark, or at least in the tabernacle, that is, some part of
it, whereunto the people had no access. And he must be a
man devoid of reason and common sense, who could imagine
that you intended any thing but the sacred ark and taber-
nacle, when you said that it was kept in the ark or tabernacle.
For not only by all rules of interpretation is the word
used indefinitely to be taken * in sensu famosiori,' but also
your manner of expression will admit of no other sense or
intention. Now herein in the Animadversions I minded you
of your failure, and told you that not the whole Bible as you
imagined, but only the Pentateuch was placed, not in, but

ANIMADVERSIONS ON FIAT LUX. 583

at the sides of the ark. That the ark was kept in the sanc-
tuary, that no priest went in thither but only the high-priest,
and that but once a year, that the book of the law was never
brought forth from thence to be read to the people ; and
lastly,that whatever of this kind you might fancy, yet it would
not in the least conduce to your purpose, it being openly evi-
dent that, besides the public lections out of the lavs', that
people had all of them the Scripture in their houses, and were
bound by the command of God to read and meditate in them
continually. What say you now to these things? (1.) You
change your words and affirm that you said it was kept 'in
an ark or tabernacle,' as though you meant any ark or chest.
But you too much wrong yourself; your words are as be-
fore represented, in 'the ark or tabernacle,' and you remem-
bered them well enough to be so, which so perplexeth you
in your attempt to rectify what you said. For after you have
changed the first word, the addition of the next leaves you
in the briers of nonsense; 'in an ark or tabernacle,' as though
they were terms convertible, a chest or a tent. I wish you
would make an end of this fond shooting at rovers. (2.) You
apply that to the practice of the present Jews in their syna-
gogues, which you plainly spake of the ancient Jews, whilst
their temple and church state continued, wherein again you
intrench upon morality for an evasion. And besides you
cast yourself upon new mistakes: for, (1.) The book kept
in a chest by them, and brought forth with the veneration
you speak of, is not the whole Bible as you imagine, but only
the Pentateuch, which was read in their synagogues on the
sabbath days, Ik yevewv apxaiwv, as James tells us. Acts xv.
21. Only whereas their law was particularly sought after to
be destroyed by Antiochus Epiphanes, they supplied the
room of it with the other parts of the Scripture divided into
chaphters answerable unto the sections of the law. Nor, (2.)
Is that brought out to or by a priest, but to any rabbi that
presides in their synagogue worship ; for they have no priest
amongst them, nor certain distinction of tribes ; so that if
you yourself have been in any synagogue or convention of
the Jews, it is evident that you understood little of what you
saw them do. (3.) For their prostration at the bringing out
of the book which you seem to commend as a solemn adora-

584 A VINDICATION OF THE

tion, it is downright idolatrous, for in it they openly worship
the material roll or book that they keep.

But what is it that you would from hence conclude? Is
it that which you attempted in your Fiat, namely, that the
people amongst the Jews had not the Bible in their own
language, and in common use among them? You may as
easily prove that the sun shines not at noonday. The
Scripture was committed unto them in their own mother-
tongue, and they were commanded of God to read and study
it continually, the psalmist pronouncing them blessed who
did accordingly. And the present Jews make the same duty
of indispensable necessity unto every one amongst them,
after he comes to be ' filius prsecepti/ or liable to the keeping
of any command of God. The rules they give for all sorts
of persons, high and low, rich and poor, young and old, sick
and in health, for the performance of this duty, are known
to all, who have any acquaintance with their present princi-
ples, practices, state, and condition. And you shall scarce-
ly meet with a child amongst them of nine years old who is
not exercised to the reading of the Bible in Hebrew. And
yet, though they all generally learn the Hebrew tongue for
this purpose in their infancy, yet lest they should neglect
it, or through trouble be kept from it, they have translated
the whole Old Testament into all the languages of the na-
tions amongst whom in any numbers they are scattered. The
Arabic translation of the Mauritanian Jews, the Spanish of
the Spaniards and Portuguese I can shew you if you please.
Upon the whole matter, I wish you knew how great the
work is wherein you are engaged, and how contemptible the
engines are whereby you hope to effect it. But such posi-
tions and such confirmations are very well suited. And
this is the sum of what you plead afresh in vindication of
your Latin service and keeping the Scripture from the use
of the people. If you suppose yourself armed hereby against
the express institution of Christ by his apostles, the exam-
ple of God's dealing with his people of old, the nature of the
things themselves, and universal practice of the primitive
church, I really pity you, and shall continue to pray for you^,
that you may not any longer bring upon yourselves the
blood of souls.

ANIMADVERSIONS ON FIAT LUX. 585

CHAP. XXIII.

Communion.

The defence of your, paragraph about communion in one
kind is totally deserted by you. I know no other cause of
your so doing, but a sense of your incompetency for its de-
fence : seeing you expend words enough about things of less
importance. But you please yourself with the commenda-
tion of what you had written on this subject in your Fiat as
full of' Christian reason, convincing reason and sobriety, and
how it would have prevailed upon your own judgment, had
you been otherwise minded.' Yon spem to dwell far from
neighbours, and to be a very easy man to be entreated unto
what you have a mind unto. But you might not have done
amiss to have waited a little for the praise of others ; this
out of your own mouth is not very comely. And I shall
only take leave once more to inform you, that an opposition
to the institution of Christ, the command of the apostle, the
practice of the primitive church, with the faith and consola-
tion of believers, such as is your paragraph about commu-
nion in one kind, whatever overweening thoughts you may
have of the product of your own fancy, cannot indeed have
any one grain in it, of sobriety or Christian reason.

CHAP. XXIV.

Heroes. Of the ass's head, whose worship was objected
to Jews and Christians.

Your last endeavour consists in an exception to some-
what affirmed in the twentieth chapter of the Animadver-
sions, directed unto your paragraph about saints and heroes.
And I am sorry that I must close with the consideration of
it, because I would willingly have taken my leave of you
upon better terms than your discourse will allow me to do.
But I shall as speedily represent you unto yourself as I am
able ; and then give you my ' salve seternumque vale.'

586 A VINDICATION OF THE

You tell us in your Fiat, that the ' pagans defamed the
Christians for the worship of an ass's head,' and you give
this reason of it, * because the Jews had defamed our Lord
Jesus Christ, whose head and half portraiture Christians
used upon their altars, even as they do at this day, of his
great simplicity and ignorance.' Two things you suppose,
(1.) That the Christians placed the head and half portraiture
of our Saviour in those days on their altars; which is alone
to your purpose. (2.) That this gave occasion to the pa-
gans to defame them with the worship of an ass's head, be-
cause the Jews had so blasphemed the Lord Christ, as you
say. These things I told you are fond and false, and desti-
tute of all colour of testimony from antiquity. That the
worship of an ass's head was originally charged on the
Jews themselves, and on Christians no otherwise but as they
were accounted a sect of them, or their offspring ; and that
what in the same place you assert, of * the Jews accusing the
Christians for the worship of images/ or ' the Christians
using the picture of Christ's head, or his4ialf portraiture on
their altars,' are monsters that none of the ancients ever
dreamed of. What plead you now in your vindication ? quite
omitting that wherein alone you are concerned, you only
undertake to prove that the worship of an ass's head was
imputed to the Christians as well as to the Jews, which you
say * I deny, and say that it was not charged on the Jews at
all.' And the reason of this charge you say, was, * because
they were reckoned among the Jews ' in odiosis/ and ac-
counted of them.' So well do you mind what you had said
before, of the rise of that imputation on the Christians, from
the blasphemy of the Jews. So, (1.) In your Fiat you say
nothing of the Jews at all, but only that by their calumnies,
the pagans took occasion to slander the Christians ; being
now better instructed by the Animadversions, in the rise of
that foolish calumny, you change your note and close in
with what is in them asserted, (2.) You unduly affirm that
' I deny this to have been charged on the Christians,'
when I grant it was, and that in the very same manner and
on the same account, that yourself, now contrary to what
you had written before, acknowledge it to have been. He
must be as much unacquainted with these things, as some-
body else whom I shall not name ' honoris gratia,' seems to

ANIMADVERSIONS ON FIAT LUX. 587

be, who knows not that this foolish impiety was imputed in
process of time to the Christians, by the pagans, among a
litter of other follies, as well as unto the Jews. Csecilius in
Minucius tells us, ' audio eos ineptissimse pecudis caput
asini consecratum inepta nescio qua persuasione venerari :'
' I hear that by a foolish persuasion they worship the head -
of an ass, a vile beast.' And Tertullian, Apol. cap. 16. ' Nam
quidam somniastis caput asininum esse Deum nostrum :'
' Some of you dream that an ass's head is our God,' pre-
sently declaring thereon, that this imputation was derived on
them from the Jews, who first suffered under that fable. And
if any thing gave new occasion unto it among the Christians,
it was not the picture of Christ despised by the Jews as
you imagine, but the report of his riding on an ass ; which
Athanasius takes notice of, Homil. ad Pagan, they said on 6
Qebg Xptortavwv 6 KoXovfievog Xpiarog elg ovapiov iKadicFB, ' that
the God of the Christians, who is called Christ, sat on an
ass.* But you will prove what you say out of Tertullian;
say you, 'The same Tertullian in his Apologetic adds these
words, The calumnies (saith he) invented to cry down our
religion grew to such an excess of impiety, that not long ago
in this very city, a picture of our God was shewn by a cer-
. tain infamous person, with the ears of an ass, and a hoof on
one foot, clothed with a gown, and a book in his hand with
this inscription, Onochoetes the God of the Christians. And
he adds. That the Christians in the city as they were much
offended with the impiety, so did they not a little wonder at
the strange uncouth name the villain had put upon our Lord
and Master.' Onochoetes forsooth, he must be called
Onochoetes.' In this testimony of you know not what, you
triumph and conclude, ' Are you not a strange man to tell me
that what I speak of this business is notoriously false ; nay,
and that I know it is false, and that I cannot produce one
authentic testimony, no not one, of any such thing? but
this is your ordinary confidence.' Seriously, sir, I wonder
where you got this quotation out of Tertullian ? Let me de-
sire you to be wary in receiving any thing hereafter from the
same hand, out of authors that you want the confidence to
venture upon yourself. The words of Tertullian, which your
translator hath abused you in, are these : ' Sed nova jam Dei
nostri in ista civitate proxime editio publicata est, ex quo

588 A VINDICATION OF THE

quidam in frustrandis bestiis mercenarius noxius picturam
proposuit cum ejusmodi inscriptione, Deus Christianorum
Ononychites ; is erat auribus asininis, altero pede ungula-
tus, librum gestans et togatus; risimus et nomen et formam.
Sed illi debebant adorare statim biforme nuraen qui canino
et leonino capite commistos Deos receperunt.' ' Lately in
that city' (that is Rome) 'there was a public show made of
our God ; wherein a guilty person hired to fight with wild
beasts, and to cousin their rage, proposed a picture with this
inscription, Ononychites the God of the Christians: he had
ass's ears, hoofed on one foot, carrying a book and in a
gown : we laughed at the name and shape ; but they ought
immediately to have adored this double-shaped deity, who
have received gods mingled with dogs' and lions' heads,'
You see how well you have given us the words of Tertul-
lian, which you pretend to do, saying, ' he adds these words.'
But I confess though he says no such matter, it is like
enough he would have wondered at the name of Onochoetes,
had the villain given it unto his picture : for neither he, nor
any man else, knows what it should mean. He knew well
enough what Ononychites signified, and laughed at it. It
is but Asinungulus, which it may be comes nearer their un-
derstanding, I confess some would read it Onochoerites,
as if it were compounded of 6vog and ^dlpog, because of
those words of Epiphanius concerning the Gnostics, (paaX Se
Tov '2ia[iau>9, ol fxlv ovov /iiopcpriv 'f'x^ti', ol dl ■)(oipov. ' Some
say their Sabaoth had the form of an ass, some of a hog.'
But Tertullian in the description of the picture mentions no
part of a hog, nor rejects the abomination of the Gnostics, as
was the manner of the Christians when charged with their
silliness and folly, as may be seen abundantly in Origen
against Celsus. But who, or what your Onochoetes should
be, no man knows. But see your farther unhappiness.
You prove not by your quotation that which no man denies,
namely, that the Christians also were charged with the wor-
ship of an ass's head, which if you had but looked into
Tertullian himself, you must have found him expressly af-
firming it in the begiijning of that chapter, from whence
your story is taken. Much less do you prove any thing of
the Christians placing the head and half portraiture of our
Saviour upon their altars, before or in the days of Constan-

ANIMADVERSIONS ON FIAT LUX. 589

tine, which was that alone that was incumbent on you to
have done. And now to give a brief view of that whole
portraiture that you have drawn of yourself in your epistle, I
shall only mind you of those words of mine, that 'your as-
sertions were notoriously false, and that you could not pro-
duce so much as one testimony of any such thing,' were not
by me used at all in reference unto the pagans' charge upon
the Christians for worshipping an ass's head, but unto
what you said about the use of the picture of Christ on the
altars of Christians, with the rise of the charge mentioned
from thence. This you know to be so ; for my words must
needs lie before you in your attempt for a reply unto them,
and finding them to be true, and that you were not able to
produce one testimony, no not one, in the confirmation of
what you had written ; you pretend them now to be spoken
in reference unto that whereunto you know they did not at
all relate, the thing itself being acknowledged by me. This
dealing becomes not any man pretending to ingenuity, or
professing Christianity.

What remains of your epistle is personal; men are busy,
and not so far concerned, I am sure in me, nor (I am almost
persuaded) in you, as to trouble themselves with the perusal
of what belongs unto us personally. For my part I know it
is my duty in all things, especially in those that are of such
near concernment unto his glory, as are all his truths and
worship, to commend my conscience unto God, and to be
conversant in them in simplicity and godly sincerity, and
not in fleshly wisdom, not corrupting the word of truth, nor
lying in wait with any subtle sleights to deceive. And this
through his grace I shall attend unto, whatever reward I may
meet withal in this world. For ' I know in whom I have be-
lieved, who is able to keep that which I desire to commit
unto him.' And for your part, I desire your prosperity as my
own, I rejoice in your quiet, and shall never envy you your
liberty, and do pray that you may receive grace, truth, and
peace from him, who alone is able to bestow them on you.

THE

CHURCH OF ROME

NO SAFE GUIDE:

REASONS TO PROVE THAT NO RATIONAL MAN,

WHO TAKES DUE CARE OF HIS OWN ETERNAL SALVATION, CAN GIVE

HIMSELF UP UNTO THE CONDUCT

OF THAT CHURCH IN MATTERS OP RELIGION.

Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord,
The temple of the Lord are these. Will ye steal, murder, and commit adultery,
and swear falsely, and burn incense unto Baal, and walk after otlier gods whom
ye know not ; and come and stand before me in this house which is called by my
name? — Jer. vii. 4. 9, 10.

IMPRIMATUR,

March 5, 1679.

PREFACE.

The ensuing discourse was the subject and substance
of two sermons preached unto a private congregation.
The author of them had no design or purpose ever to
have made them public. The importunity of many,
who judged they might be of use unto others, because
they found them so unto themselves, gave occasion unto
this publication of them. Yet had they not so prevailed,
but that he judged it was neither unmeet for him, nor
unseasonable for others. ' In publico discrimine omnis
homo miles est.' No man is to be forbidden to bring his
bucket to help allay the flames of a raging fire. And
it is the pretence of the church of Rome to be the only
guide of all Christians in religion, which is here exa-
mined ; a work which a concurrence of all sorts of cir-
cumstances renders seasonable. For as this pretence is
the sole foundation of the whole papacy, with all the
power and secular advantages that it hath obtained unto
itself; so it is that alone which gives countenance and
warranty unto the factors and agents of that church, to
design and perpetrate such things as are destructive of
all that is praiseworthy or desirable among mankind,
and unspeakably scandalous unto Christian religion ; re-
move the sand or rubbish hereof, and the whole fabric
will dissolve of itself, and fall to the ground. This
small discourse is an attempt unto that end, whose suc-
cess is humbly recommended unto the care of God over
his church. If there seem to be any severities of ex-
pression used towards some of the church of Rome, the
reader is to consider that hard things cannot well be

VOL, XVIII. 2 Q

594 PREFACE.

represented in soft and pliant words. And if there be
nothing of this nature found, but what hath the appear-
ance of severity, from the things themselves which are
expressed, there is no blameable excess. However, the
author is one who heartily desires and prays for the out-
ward peace and tranquillity of all men in this world,
whose principles will allow them to live peaceably with
others.

CHURCH OF ROME

NO SAFE GUIDE.

1 HE foundation of the small ensuing discourse, shall be laid
in a position, wherein, as I suppose, persons of all sorts who
are concerned in the things treated about, are agreed ; namely,
That it is the duty of every man who taketh care of his own
eternal salvation, to betake himself into some guide or con-
duct, that may safely lead him unto the knowledge of the
truth, and the practice of Christian obedience. The nature
of religion, the state of our own minds' in this world, with
the eternal importance of a safe unerring guidance in things
spiritual and supernatural, do require that the utmost of our
diligence and prudence, be used in the discharge of this duty,
in the choice of this guide. No man of himself is sufficient
by his own reason alone to be his own guide. They who
thinking themselves wise have attempted so to be, * have
waxed vain in their imaginations, and their foolish hearts
have been darkened j' Rom. i. 21 . The warning and instruc-
tion given by Solomon, do principally respect this case ; ' he
that trusteth in his own heart is a fool ; but whoso walketh
wisely shall be delivered ;' Prov. xxviii, 26. But the know-
ledge of, and adherence unto, such a guide, are eminently
necessary, when there are great differences and divisions
amongst men about religion ; especially if they are managed
in ways and by means not only scandalous unto religion it'
self, but pernicious unto human society in their consequence.
When men not only say and contend that * Here is Christ,
and lo, there is Christ,' Matt. xxiv. 23. but also on the ac-
count of these differences engage into ways and practices,
ruinous unto the souls of men and destructive unto all that
is praiseworthy in this world, those who are not careful to
2q2

596 THE CHUKCII OF ROME

choose and adhere unto a faithful guide and conduct, are no
less defective in wisdom, than negligent in their duty.

Were a man in a wilderness where are a multitude of
cross paths, all pretending to lead unto an inhabited city,
whither he must go or perish ; if he see men not only con-
tending some for one way, some for another, but killing and
destroying one another, about the preference of the several
ways they esteem best and safest; he deserves to wander
and perish, if he refuse a guide that is tendered unto him
with sufficient evidence of his truth and faithfulness. That
there is such a one ready in our present case shall be imme-
diately evinced.

The differences in religion that are at present among
us, are of two sorts. First, Such as comparatively are of
small moment, as unto the principal ends of the life of God.
The measure of these differences is, that which way soever
they are determined in the minds of men, they neither over-
throw the foundation, nor obstruct the due exercise of faith
and love. For this is our great duty with respect unto doc-
trines in religion, thatwe' hold fast the form of sound words,
in faith and love, which is in Christ Jesus ;' 2 Tim. i. 13.
And if any of them are so small as that it cannot be pre-
tended that they overthrow the foundations of faith and love,
yet if they hinder them in their operations and due exercise
according unto the rule of the gospel, they are pernicious
unto the souls of them in whom they have that effect. But
such differences which comply with this measure, tend unto
nothing in themselves that is obstructive unto the glory or
powerof religion, whatever they may be pressed and wrested
unto, by the lusts, prejudices, and carnal interests of men.
For there is no ground to be taken from them, for severe
thoughts concerning the state and condition of them who so
differ, as unto their interest in present grace and future
glory. To live in a neglect of love, in all the effects and
fruits of it towards such on any pretences, to design their
hurt and evil, is to live in open contradiction unto all the
rules of the gospel.

Such severe thoughts are the principal causes and occa-
sion of all pernicious evils in religion ; especially those
which are most scandalous unto it^ and most inconsistent

NO SAFE GUIDE. 597

with that good of mankind, which Christian religion is
designed to promote. For things are come to that pass
among the generality of Christians, that when once persons
begin to damn others in their minds for their dissent from
them, they judge themselves at liberty, and count that it is
their duty to do them all the mischief they can in this
world. They first make themselves their judges that they
must go to hell, and then would be their executioners, to
send them thither as fast as they can. Whether this be a
representation of Christ or of the devil, is not hard to deter-
mine. Sure I am, it is not compliant with the advice given
unto all guides of the church, of an attendance whereunto
they must give an account ; 2 Tim. ii. 24 — 26. ' And the
servant of the Lord must not strive ; but be gentle unto all
men, apt to teach, patient, in meekness instructing those
that oppose themselves; if God peradventure will give them
repentance to the acknowledging of the truth ; and that
they may recover themselves out of the snare of the devil,
who are taken captive by him at his will.'

Hence it is that those who have a strong inclination to
oppress and destroy other men, which their interest prompts
them unto, do endeavour to make every the least dissent
from themselves, on one pretence or other, by sophistical
arguments and strained consequences, to be a fundamental
error, and such as makes them incapable of life eternal. But
no men can give a greater evidence of their disinterest in
Christian religion, of their unacquaintedness with the vir-
tues and powers of it, wherein the glories of it do consist,
and what is of real price with God, than those who are so
minded. Blessed be God, that Christ will not leave his
seat of judgment unto such persons, neither here nor here-
after.

But such differences as those mentioned, will probably
continue among Christians, so long as they continue in this
world. For although all those among whom these differ-
ences are, do choose the same guide, yet they do not in all
things equally hear and understand his voice. Perfection
in light and knowledge are required unto a perfect agree-
ment in all the conceptions of our minds about spiritual
things. Wherefore it is reserved for heaven, where every
thing that is imperfect shall be done away. Here we have

598 THE CHURCH OF ROME

different measures ; ' we know but in part/ and therefore
* prophesy in part ;' Rom. xiii. 9. It is love or charity alone
that supplies this defect ; and gives such a harmony unto
the different parts of the mystical body of Christ, which is
the church, as renders them all useful, and the whole beau-
tiful; 1 Cor. xiii. Col. iii. 14.

But these are not the differences which at present I
intend. There are those which in their nature are of greater
importance ; such as are about the fundamentals of Chris-
tian faith, worship, and obedience ; such as upon whose de-
termination the eternal welfare and misery of the souls of
men do depend. And not only so, but they are such also,
which on that wretched management of religious concerns
that late ages have embraced, have an influence into the
peace or disturbance of human society, the tranquillity, the
liberty, and lives of men. Yea, they are by some promoted
and pursued by all ways of fraud and violence, with that
height of impiety as is utterly destructive of all religion.
Many we have who plead themselves to be Christians,
which might be allowed them, if they pleased themselves,
would they not do such things as Christian religion ab-
horreth. But this is the least part of their claim ; they will
also be the only Christians; all others who differ from
them, however falsely so called, being only a drove of un-
believers, hasting unto hell. Now although this be into-
lerable presumption, yet because they hurt none by it but
themselves, if they will not be awakened from this pleasing
dream, they may be suffered to sleep on. But they rest
not here ; these Christians who only are so, and so alone
know truly what is in Christian religion, will do such things
under a pretence of it, will perpetrate such execrable crimes,
avowing them to be the dictates and commands of that re-
ligion, that if men were not sure that their former pretences
are presumptuously false, it would be a sufficient warranty
for them, whereon to question the whole truth of the gospel.
And these things are done in the pursuit of these differences
in religion which abound among us. Wherefore if we would
not contribute unto that intolerable scandal against the
gospel, that the religion it teacheth is pernicious to the
peace of mankind, and all that is praiseworthy in the world,
which must be accounted for; if we have any care about

NO SAFE GUIDE. 599

our own eternal salvation, we ought to use our utmost
diligence to arrive unto a safe conduct through all these
difficulties.

This being our present case, there being such differences
in, and divisions about, religion among us ; the manage-
ment of them being grown incurably scandalous and peril-
ous ; our inquiry is, what guide or conduct a man that takes
care of his own salvation, that would know the truth, and
have the benefit of it, that would please God here, and
come unto the eternal enjoyment of him hereafter, ought
to betake himself and firmly adhere unto, as that which
will safely lead and directhim unto all these ends. 'For if
the blind lead the blind, both will fall into the ditch.'

Two things are pleaded to be this safe and infallible
guide, to have that conduct committed unto them, which
every one who takes care of his salvation is obliged to be-
take himself unto.

The first is the church of Rome. She it is who, at this
time, lays a most vehement claim to be the only authorita-
tive infallible guide of all Christians, as unto their faith,
worship, and obedience. We inquire not after a ministerial
guide, and the benefit which we may receive thereby. This
they regard not, as that which leaves men the exercise of
their own understandings, and use of all divine aids and as-
sistances, as unto the information, direction, and deter-
mination of their minds in all that they are to believe and
practise in religion. But such a guidance as whereunto,
by virtue of its authority and infallibility, we are entirely
and absolutely to resign our understandings and consciences,
whatever it leads us unto, is that which this church claimeth
and without which she is nothing, nor can stand one mo-
ment. This is that which those who plead the cause of
that church at present, do wholly betake themselves unto
the promotion of, declining what lies in them, all other if-
ferences and controversies between them and us. Such a
guide, they say, there must be of all Christians, and this
guide is their church. And they do wisely consult their
own interest therein ; for if they can once gain this point,
all other things which they aim at will follow of then- own
accord ; and they may satisfy the desires of their hearts on
the consciences of men.

600 THE CHURCH OF ROME

Wherefore this claim of theirs consists of these three
parts, or may be reduced unto these three heads :

1. That they, and they alone, are the church of Christ;
all others who are called Christians in the world, are here-
tics and schismatics, who belong not unto it, nor have any
interest in it. Howbeit if the description given us of -the
church of Christ in the Scripture be right and good, it is
almost impossible there should be any society or combina-
tion of men on a religious account, more unlike it than that
which is called the church of Rome. This therefore must
be taken upon their own credit, and vehement affirmation,
by them who have a mind so to do.

2. That this church, which they alone are, is intrusted
with authority over the souls and consciences of all Chris-
tians, and all that would be so, to be their only guide in all
that they are to know, believe, and do in religion ; so that
whoever gives not themselves up unto their conduct, must
perish eternally. It were no hard task to manifest, that a
supposition hereof is destructive unto the nature of evan-
gelical faith and obedience, as also of all the directions and
precepts given by Christ and his apostles for the discharge
of our duty with respect unto them. But this they must
obtain, or the whole present papal interest falls unto the
ground. Yet neither will a supposition that there is such
a church, secure them ; their own pretences to be this
church being openly contradictory to the Scripture. Nor
is the power claimed herein derived from the apostles, who
professed themselves not to be lords of the faith of be-
lievers; 2 Cor, i. 24. 1 Pet. v. 3.

3. They plead that hereon, no more is required of any
man who takes care of his salvation, but that he give up
himself absolutely and entirely unto the conduct of their
church, believing what it proposeth, and that on this ground
alone, that it is proposed by it, and obeying all its com-
mands; whereby they seem to set this pretended guide in
* the temple of God, shewing him that he is God.'

This is the claim of the church of Rome; these are the
principles whereinto it is resolved, which whether they have
any thing in them of truth or modesty, will immediately
be made to appear.

Secondly, The holy Scripture, with the divine aids and

NO SAFE GUIDE. 601

assistances for the understanding thereof, which God hath
promised unto all that diligently seek him, is pleaded to be
the only rule and guide that men ought to betake them-
selves unto, in case of those important differences in reli-
gion, which are under consideration. And the plea on the
behalf thereof is reducible unto these five heads:

1. That this Scripture is a divine supernatural revelation
of God, his mind and his will. This foundation is unques-
tionable, and will never fail them that build upon it. Those
of the Roman religion will propose ensnaring questions
about it, unto them on whom they design. They will be
asking, how they know the Scripture to be the word of God,
labouring to disprove the evidences they produce to prove
it so to be. But this bold artifice is of no use in this case ;
for themselves confess it so to be ; only they prefer the au-
thority of their church testifying it so to be, as more safely
to be rested in and trusted unto, than that of God himself,
which cannot be unto the advantage of their cause, with
any considerate persons.

2. That it is a divine revelation of the whole mind and
will of God, as unto all things that are necessary unto his
glory and our salvation. This it frequently testifieth of
itself; and on the former supposition of its being such a
divine revelation, its testimony must be granted to be infal-
libly true. Both these assertions the apostle expressly con-
joineth, 2 Tim. iii. 15 — 17. Somewhat they except here in
respect of their unwritten traditions, but dare not positively
deny that the Scripture is a sufficient revelation of all things
absolutely necessary unto salvation. Indeed to do so will
leave no assurance unto any man that he can ever know
what is necessary unto salvation. But they have a reserve
whereunto they betake themselves on a concession hereof;
namely, that whatever be contained in it, it cannot be un-
derstood, but as the sense of it is declared by their church.
But this is a bold unproved presumption, contrary unto the
design of God in giving us his word, and the experience of
all who have been exercised in it.

3. The way, manner, and method of this revelation are
such as are suited unto divine wisdom and goodness, whe-
ther they please men or no. It is with reference unto these
things that they expatiate and enlarge themselves, in charg-

602 THE CHURCH OF ROME

ing the Scripture with obscurity, and unfitness thereon to
be our only rule and guide. For the Bible, they say, is a
book composed of histories, prophecies, songs, prayers, and
epistles, and is therefore unmeet for any such use or end.
But these things are of no consideration in our present case.
It is thus given out immediately by God himself; and
therefore every v^^ay answers divine wisdom and goodness ;
whether men are pleased with it or no, we are not at all
concerned. He who designed it for the instruction of the
church, alone knows what was to be the method of its com-
posure unto that end. And it hath been proved on another
occasion, that considering the state of the church in its
several ages, the nature of that faith which is to be wrought
and confirmed by this divine revelation, with the manner of
teaching becoming the authority of God ; and the holy
Scripture could not have been given out unto us in any
other order or method, than that wherein it is disposed.

4. On these suppositions, there neither is, nor can be
more required of us in order unto our eternal salvation, but
that we understand aright, firmly believe, and yield obedi-
ence unto the revelation of the mind and will of God that
is made therein. The assurance hereof is so evidently in-
cluded in the foregoing assertions, that it needs no con-
firmation. Every thought unto the contrary, is so injurious
unto the wisdom, goodness, grace, and truth of God, so op-
posite unto all the notions of the minds of men, on a sup-
position of God's speaking unto them, that it ought to be
rejected with detestation.

5. There are efficacious aids promised, and assured
means appointed by God himself to help all that diligently
seek him, unto a certain infallible understanding of his
mind in the Scripture, so far as the knowledge of it is ne-
cessary unto our salvation. This also I have lately con-
firmed in a peculiar discourse. These are the heads where-
unto the plea for the guidance of the Scripture in all differ-
ences and divisions about religion, may be reduced.

The case being thus plainly stated, the inquiry hereon
is, whether of these guides, a man that takes care of his own
eternal salvation should betake himself, and firmly adhere
unto, to the end.

In answer unto this inquiry, I shall prove, that no wise

NO SAFE GUIDE. 603

man who feareth God, and is careful of the eternal condition
of his own soul, can choose the church of Rome for this
guide, foregoing the other of the Scripture, with the divine
aids promised and given for the understanding thereof.

The person of whom I speak I suppose to be a wise
man ; that is, one who prefers things eternal unto those that
are temporal, so as not to be ensnared by earthly interests
and advantages, unto the forfeiture of his interest in things
above; and will be careful not to be imposed on by men
who design their own advantage in what they would per-
suade him unto. He who is otherwise minded is a fool.
He is also one that feareth God, and therefore is real and in
good earnest in religion, as desiring to please him in all
things. For there are many who give the world no small
disturbance about religious concerns, who do on all occa-
sions manifest that they have little or no regard unto God
in what they say or do. But in the persons whom I address
unto, I suppose that they really take care above all other
things of the eternal salvation of their souls. And I shall
not deal with them by abstruse arguments, nor by testi-
monies of men that may be bandied up and down, on the
one side and the other; but by such plain reasonings as are
accommodated unto the common understanding of all sober,
sedate, rational persons, who own the principles of Chris-
tian religion, which have their force from the general usage
of mankind in things of an alike nature, the common natural
principles of men's minds, where they are not vitiated and
depraved, with the experience of what they have found
already in any duties of religious worship. Indeed if we
could but prevail with men to be persuaded that every man
must believe for himself, and obey for himself, and give an
account for himself, this difference would be at an end.
For the choice of the church of Rome to be the guide in-
quired after, is nothing but the putting of the care of saving
our souls unto others, who will not be able to answer for
us when our trial shall come.

And this subject in particular I have chosen at present
to insist upon for two reasons.

1. Because, as was before observed, those who at present
do plead the interest of this church among us, do decline
what they can all particular controversies, and under various

604 THE CHURCH OF ROME

notions betake themselves to this alone, about an authorita-
tive guide and leader of all Christians, w^hich they pretend
their church to be. They do not, in their projection for pro-
selytes, go to them and enter into disputes about transub-
stantiation, the sacrifice of the mass, adoration of images,
or the like, no, nor yet about the pope's infallibility. But sup-
posing themselves to be greatly advantaged by the differ-
ences in religion that are among us, which usually they en-
large upon without either truth or modesty, under a conceal-
ment of greater differences among themselves, they insist
only on the necessity of such a guide which they pretend
their church alone to be. Hereby have they prevailed on
many, who on one account or other, do think themselves un-
meet any longer to take care of their own salvation. And
when once they have prevailed herein, there is nothing so
horrid, nothing so wicked, that they cannot impose on the
consciences of their proselytes. They will not now scruple
or stick at all, at those things which they would have
dreaded to have thought of, whilst they had the care of them-
selves in any measure upon them. Not one man of a thou-
sand who supposeth that he hath himself and his own soul
in charge, that he must give an account of and for himself,
will venture on those ways and practices which they will
with great satisfaction rush into, under their conduct.

2. Because of the strange ways they have lately taken,
to put this pretence into use and practice, and to take us all
under their conduct. Pretending unto the guidance of our
souls in the things of God, they have attempted to take us
into their power as unto our lives, liberties, laws, and all
other our concernments in this world, which whosoever doth
unlawfully, forfeits all his own. And a sufficient indication
it is of what guidance we were like to meet withal, when way
was to be made unto it, by fire, confusion, blood, massacres,
and sedition.

Should there be a school erected, pretending unto an
easy certain way of teaching all sciences, divine and human,
should it pretend a grant that nothing of this nature should
be taught or learned but in and by it ; yet, if I saw the posts
of the house hung like shambles with the limbs of slaugh-
tered persons; if the ground about it be strewed with the
bones and ashes of men burned to death ; here lying one

NO SAFE GUIDE. 605

strangled, there another stabbed, a third poisoned ; all for
no other cause, but either because they would not submit to
the teaching thereof, or would not learn things foolish and
wicked, I should avoid such a school and its power so far
as I were able. But yet because there hath of late among us
a great accession been made really unto this guidance by
persons formerly professing the Protestant religion, I shall
a little inquire into the causes of it, or the means whereby
it hath been brought about. And I shall not fear to say,
that as unto the most of them who have relinquished the
Protestant religion, they are these that follow.

LA profound ignorance of the internal powers of religion,
with an utter want of all experience of them in themselves,
makes them an easy prey to seducers. Persons who have
never had any concernment in religion beyond the outside
solemnity of it, with some notions and opinions about the
doctrines of it, are easily ' tossed to and fro,' from one reli-
gion unto another, or unto none at all, through the * cunning
sleights of men who lie in wait to deceive.'

When men have only a ' form of godliness' in the pro-
fession of the truth, but know nothing of the ' power of it/
it is an uncertain accident whether they persevere in that
profession or no. There are internal powers of true religion
which are efficacious on the minds of men, to enlighten
them, to purify them, and give them liberty from the adverse
powers of darkness, vanity, and bondage unto sin. Where
men have experience of them in their own hearts, there and
there alone, if a vigorous impression unto the contrary do
befall them, will they be constant in the profession of the
truth. The success of our Roman emissaries is confined
almost unto that sort of persons, who under the outward
profession of the Protestant religion, have been totally igno-
rant of the virtue and power of the truth contained therein.

2. Wickedness of life, taking shelter in the promises of
eternal security, which that church with presumptuous con-
fidence tenders unto all that will give up themselves unto
her conduct, though in the last moment of their lives, gains
them a multitude of proselytes. This engine theyapply unto
many when they are leaving the world, even unto such as
having lived in sin and ignorance, are ready to receive con-
dign punishment for their villanies, deceiving them of those

606 THE CHURCH OF ROME

few minutes which might be improved in seeking after evan-
gelical faith and repentance. But this is the least use they
make of it. There are in the world, among those that are
called Protestants, mighty men, nobles, men of dignity and
revenue, who live in their sins, and are resolved so to do.
Yet are they not able by any means to secure their con-
sciences from troublesome fears of eternal miseries that will
ensue on the course wherein they are. By all crafty ways
of access and compliance, the factors of this church do in-
sinuate themselves, or by others are introduced into the ac-
quaintance of this sort of persons. And the first thing they
offer unto them, is absolute security of eternal salvation, if
they will but relinquish heresy, wherein it is impossible they
should ever be saved, and betake themselves unto the con-
duct of the church of Rome ; of the change of their lives,
the relinquishment of their sins, of repentance from dead
works, of the life of God, and universal obedience therein,
there are no words between them. Many of these persons
who are resolved beforehand rather to part with all the reli-
gion in the world, than with one of their lusts and sins, do
readily embrace the composition offered. For really that
which is tendered unto them is a consistency between living
in sin, and assured going unto heaven, which before they
knew not that they could be reconciled. For however they
shall live for the future, suppose in the sins of adultery, for-
nication, profane swearing, luxury, drunkenness, or the like,
the church will take care that by confessions, masses, and
purgatory, they shall be undoubtedly saved. At this door
have entered great numbers of unclean beasts unto the in-
crease of the herd, who often prove the most forward zealots
for the Catholic cause.

3. Secular interests and advantages, accommodated unto
all sorts of persons, are another means of their prevalency.
There are no sorts of persons from the highest to the lowest,
that come within their walk and compass, or unto whom
they can have access,^with the least probability of success,
unto whom they have not in a readiness to propose some
secular advantages, suited unto their state, condition, incli-
nations, and abilities. Great men shall have favour and cor-
respondences with potentates abroad, besides a principal in-
terest in that alteration in national affairs, which they doubt

NO SAFE GUIDE. 607

not but they shall introduce. Scholars^ shall be used and pre-
ferred, at least when they have any eminency in abilities,
they shall not want esteem and advancement. Mechanics
shall be employed, and the poorest one way or other pro-
vided for. And for all sorts of discontented persons, who
may be of any use unto their interest, they have the refuge
of their monasteries, for their entertainment. And is it any
wonder, if in this degenerate age, wherein the most of men
do openly and visibly declare a predominancy in their minds
and affections of things carnal and temporal, above those
that are spiritual and eternal, many be ensnared by these
promises, which either shall be made good unto them, or at
least are sufficient to keep them in expectation, until they
are engaged beyond recovery ?

4. Many, it is to be feared, fall under the dreadful account
given of God's righteous dealings with those who obstinately
live in sin, under the profession of the truth, 2 Thess. ii.
10 — 12. ' Because they received not the love of the truth
that they might be saved, God shall send them strong delu-
sions that they should believe a lie, that they all might be
damned who believed not the truth, but had pleasure in un-
righteousness.' This is that which we have more cause to
fear with respect unto this nation, than all the artifices of the
Roman church.

Lastly, how powerful and prevalent the last voice of this
church may prove I know not. The motto of some poten-
tates on their great guns, is ' Vox ultima regum ;' ' the last
voice of kings ;' that of this church is fire and fagot; where-
with I pray and hope that they shall never more be heard to
speak in England.

Allowing them these advantages, I shall now prove that
no wise or sober man, who takes care of his own salvation,
can give up himself to the conduct of the church of Rome,
in his choice of religion, then when there are the most
abounding contests about the truth, and the right way of its
profession, which is supposed our present case.

In my first reason I shall proceed no farther but to render
this pretended guide suspected with all wise and sober men.
For it will be granted, I suppose, that we ought thoroughly
to consider who or what that guide is, whereunto we do ab-

608 THE CHURCH OF ROME

solutely resign the disposal of all our spiritual concernments,
without power of revocation.

If any men were to make such an absolute trust of their
lives, estates, and liberties, into the hand of another man or
of other men, putting them all absolutely out of their own
power, certainly they would think it their wisdom and in-
terest to consider aright how and what they are, unto whom
they do so fully and absolutely resign themselves, and all
that they have. And if they have any just suspicion of their
honesty or faithfulness, or that they seek themselves or their
own advantage in taking this trust upon them, they will not
easily be induced to resign up their all unto them. Yea, the
more earnest they are to persuade them, the more will they
suspect that there is knavery in the cause. How much more
careful ought we to be in the choosing a guide into whose
power and disposal we must resign all the eternal concern-
ments of our souls; which all men do, who absolutely give
up the conduct of themselves unto the church of Rome in
all matters of religion. For notwithstanding all their pleas
of a sure and safe bank for the consciences of men, there are
great presumptions that they will break at last, and leave
them who have intrusted them unto eternal beggary.

I shall give but one reason, which renders this pretended
guide so justly suspected, as that no wise man can commit
himself thereunto in things of this importance.

And this is, the prodigious worldly secular advantages
which the church of Rome hath made unto itself by this
pretence of being the only guide of all Christians in matters
of religion. For this pretence is the sole foundation of the
whole papacy ; which when the sand of it is removed, must
fall to the ground. And we may consider both what they
have obtained by it, and how they use their acquisition.
For, 1. By virtue of this pretence alone, they have erected
their popedom, obtained principalities and sovereignties,
possessed themselves of the principal revenues of most na-
tions of Europe, have heaped up huge treasures of wealth,
wherewith they maintain innumerable persons who have
nothing to do, but by all arts to promote their interest, es-
pecially that numerous society which is grown at this day
the pest and terror of the world. These things are evident

NO SAFE GUIDE. GOO

m other nations, they were so formerly in this ; and in all
the zeal which of late they have pretended for the conversion,
as they call it, of this nation, it is legibly written in all the
parts of their design, and the whole management of it, that
it was power, dominion, wealth, and revenue unto them-
selves that they intended ; this place, that dignity, and the
other revenue, and the carnally sweet dominion over the con-
sciences of all sorts of persons were in their eye.

2. We may consider what use they make of these secular
advantages and revenues which they have obtained merely
by virtue of this pretence. And it may be said with modesty,
that these things were never forced to be wickedly service-
able unto the lusts of men, among the heathens themselves,
more than they are and have been among all sorts of men,
in the church of Rome. Ambition, avarice, pride, luxury,
sensuality, cruelty, are the deities that they sacrifice the
spoils of the souls and consciences of men unto. There is
no sort of wickedness, not the highest and most provoking,
not the most vile and sordid that human nature is capable
of, but multiplied instances may be given of the perpetra-
tion of them, by the advantage which they make of this
pretence.

This consideration, I say, is sufficient unto all wise men
to render this pretended guide justly suspected ; and to
bring the vagabond unto the strictest and severest exa^nina-
tion that the law and word of God doth direct unto in such
cases.

1, It is so on the account of reason and common usage
amongst men in cases of an alike nature. If it be notoriously
known and evident, that any sort of persons, whatever else
they seem to be or act, do make great and unaccountable
advantages unto themselves by any trusts that are commit-
ted unto them, pretending nothing in the mean time but the
good of them who so intrust them ; a wise man will not
absolutely give up the disposal of himself and all his con-
cerns unto such persons. Yea, when men are more than
ordinarily urgent to have such trusts committed unto them,
we do ordinarily inquire what is their interest in this matter
of care and trouble that makes them so earnest. And if
we find that they have made their own advantages on all
fsuch occasions, we shall not be too forward to give up unto

VOL. XVIII. 2 R

GIO THE CHURCH OF HOME

them all that we have ; especially if the resignation of our-
selves and our concerns desired by them, be such as we shall
never more have the disposal of any thing in our own power,
nor shall they be accountable for any thing they do thereon.
It may be you will say, those who desire'this great trust to
be reposed in them, are in all other things of virtue and
piety, most eminent above others. But what if by various
ways and means they discover themselves to be for the most
part of the very worst of men ? It will assuredly be said, that
such a kind of trust as that mentioned, would be ridiculous,
and was never made by any wise man ; fools and madmen
being only meet to be confined unto it.

Yet such is the trust that the church of Rome requireth
that we should commit unto her, and that in affairs of infi-
nitely greater importance than all other earthly concerns.
For she would have us absolutely resign up our souls and
consciences, with all our eternal interests, unto her conduct
and guidance, without any reservation for the use of our own
light, reason, knowledge, or faith, and without power of re-
vocation, on pain of damnation. In the mean time it is evi-
dent and notorious, that by virtue of this pretence, she hath
erected the popedom, obtained principalities and dominion,
endowed herself with the principal revenues of the nations,
and erected a supremacy over kings and kingdoms to be
disposed of at their pleasure. Is it not the duty of a wise
man when any of these persons are importunate with him
to forsake the Scripture, and his own understanding, with all
the experience which ever he had of the power of religion,
and to give up himself absolutely unto their conduct ; to
inquire what is the interest of these men in these things,
which makes them thus importunate ?

And if this appear openly to be an increase or confirma-
tion of their secular advantages, he will say that this is a
trust fit only for them to make, whom darkness, ignorance,
the love of sin, and a vicious conversation have rendered
spiritual fools and bedlams, that can in nothing guide them-
selves. Especially he will do so, when he shall find that
these high pretenders to be the only guides of the souls
and consciences of other men, do for the most part walk in
paths themselves that go down to the chambers of death.
That they are so far from giving examples of Christian

NO SAFE GUIDE. 611

meekness, humility, self-denial, faith, love, or real holiness ;
from giving a just rejiresentation of Christ in the image o
God on themselves ; as that in man3^ great, notable, prodi-
gious instances they represent the devil, with all his malice,
cruelty, and blood, unto the world.

2. There is that which doth hereon, yet farther increase
a just suspicion of this pretended guide. And this is the
way of our Lord Jesus Christ, and of his apostles under him
and after him, unto whom that conduct of our souls which
the pope and church of Rome do now lay claim unto, was
really committed by God even the Father. It is known that
our Lord Jesus Christ himself, though in his divine person
he was the sovereign possessor of heaven and earth, yet in
that ministry wherein he took the guidance of men's souls,
he obtained nothing, possessed nothing beyond food and
raiment, nor made the least outward advantage by any good
that he did, or by any miracles that he wrought. This state
in general belonged unto his humiliation, and was a part of
his sufferings. But withal it was chosen by himself for
this end, to convince and satisfy the souls of men, that he
designed nothing in all his instruction and guidance of them,
but the glory of God in their eternal welfare ; gaining no-
thing unto himself but reproaches, persecution, and the
cross. This he did as knowing that there was that glory,
beauty, power, and usefulness in the truth wherein he in-
structed men, that nothing was outwardly needful to give it
an effectual entrance into their minds, but only to deliver
them from prejudices, which all self-advantages made by
him would have given unto them. The pope and Mahomet,
who have since pretended unto the same conduct of men's
minds in religion, which was intrusted originally with him
whom the Father sealed, knowing that what they had to
teach of their own, and to lead men into, had no glory,
beauty, evidence, nor use in itself, have wisely betaken them-
selves unto the ways of fraud and force, to impose their
doctrine on the consciences of men, with this bait and allure-
ment, that what profit and advantage they make unto them-
selves, by the conduct which they have assumed, others ac-
cording to their proportion shall be sharers therein.

The holy apostles succeeded unto the personal ministry
of our Lord Jesus Christ, as unto this conduct of the souls
2 R 2

612 THE CHURCH OF ROME

of men. Such power was committed unto them, by him,
who sent them 'even as the Father sent him ;' such assm'ance
was there in their conduct, through infallible inspiration,
and the presence of the Holy Ghost with them in an extra-
ordinary manner, as that all men were bound to give up
themselves unto their conduct and guidance. Howbeitthey
judged that there was no duty more incumbent on them,
than to make it evident unto all the world, that they neither
sought nor would accept of any temporal advantages unto
themselves by the trust reposed in them; but were con-
tented that their portion in this world should lie in all the
extremities and calamities of it. And this they willingly
submitted unto, that all men might be encouraged to trust
them in their everlasting affairs, when they saw what losers
they were by it in this world, without desire, hope, or ex-
pectation of any better condition.

The church of Rome lays claim to the very same au-
thority over, and conduct of the consciences of men in re-
ligion, as were committed unto Jesus Christ and his apostles.
It is as safe, as they pretend, for a man to cast off the au-
thority and institutions of Christ himself, as to dissent from
those of the pope. But what, in the mean time, meaneth this
bleating of the sheep and lowing of the oxen ? whence is it
that they have managed the pretence hereof, to the gaining
of power, dominion, wealth, and revenues unto themselves,
beyond that of the greatest kings and princes in this world?
Let others do as they shall think fit, I shall never commit
the conduct of ray soul unto them, who for aught I know
would never look after me, nor any other, were it not for
the advantage they make by it unto the service of their
earthly desires.

It may be said, that other churches and persons do make
advantages unto themselves by that conduct of the souls of
men which they lay claim unto ; and if this be sufficient to
render such guides suspected, we shall scatter the churches,
and leave none to guide them. I answer. It doth no way
follow. For the rules, measures, and outward allowances
for and in the name of their labour and guidance unto the
ministers of the gospel, are in general so stated in the Scrip-
ture, as that men cannot mistake therein unto their preju-
dice. But we are not at all concerned in what advantages

NO SAFE GUIDE. 613

men make unto themselves hereby ; provided that the con-
duct they pretend unto, be such as is accompanied with no
dominion over our faith, but is proposed only as a help
thereunto. Whilst men require not an absolute resignment
of our souls and consciences unto them, but leave us unto
the perfect liberty of our own minds, to judge upon and re-
ceive what they propose unto us ; to examine and try all that
they instruct us in, which we may reject or refuse, accord-
ing as it evidenceth itself to be good or evil unto us ; there
is no great danger in our conduct.

This, I say, is sufficient to render this pretended guide
which with so much vehement importunity would impose it-
self upon us, to be so justly suspected, unto all men not for-
saken as well of common reason, as of all due reverence
unto the word of God, as that they will not readily em-
brace it.

Secondly, As what hath been spokenis sufficient to render
this pretended guide suspected with all sober and considerate
persons ; so there are cogent reasons, why it ought to be
absolutely rejected, by all who take care of their own eter-
nal salvation. The cause peculiarly under consideration is
stated on a double supposition.

1. That there are such differences ia and about religion
among us, as wherein the eternal salvation of the souls of
men are immediately concerned. For some of them consist
in opinions, principles, and practices, pernicious and de-
structive unto salvation, as each side doth acknowledge and
contend. And it is meet the cause at present should be ex-
pressly stated on this supposition, because those of the
Roman church design their great advantage from it.

2. That in this case we ought diligently to apply our-
selves unto some safe guide which may lead and conduct us
in the right way, wherein we may glorify God, and obtain
eternal blessedness unto our own souls. This also is not
only allowed by them, but fiercely contended for, as a
foundation of their whole cause. Wherefore to determine
our thoughts aright in our inquiry on these suppositions, we
may consider the things that follow.

1. The first supposition is plainly stated in the Scrip-
ture. It is plainly affirmed therein that such things were
then beginning in the church, that they would fall out h\

614 THE CHURCH OF ROME

after-ages, and increase towards the end and consummation
of all things. See to this purpose. Acts xx. 29, 30. 1 Tim.
iv. 1—3. 2 Tim. iv. 3, 4. 2 Pet. ii. 1. 3. 1 John iv. 1—3. all
in compliance with the holy warnings and predictions of our
blessed Saviour himself unto the same purpose. Matt. xxiv.
4, 5. 11. 23 — 26. In all these places, and many other, the
cause as stated in our supposition is expressly foretold, with
the pernicious effects of opinions and heresies, overthrowing
the foundation of faith, and destroying the souls of men. In
this cause is a certain guide necessary in a peculiar manner,

2. In no one place, either in express words, or by direct
consequence, are believers or the disciples of Christ, di-
rected in this case to betake themselves unto such a guidance
of the church of Rome. They are not so in any one place
where these divisions are foretold, where properly such di-
rections should be expected or nowhere ; nor yet in any
other place whatever. Any one divine testimony unto this
purpose, giving this direction on that supposition, shall for
ever determine this controversy.

Shall we think that the Lord Jesus Christ, foreknowing,
foretelling, and warning all his disciples of such a dangerous
state and condition, as from which they cannot escape or be
delivered, without a guide that will safely lead and conduct
them, if there were but one such guide prepared and ap-
pointed by him, should nowhere in any divine revelation
direct them thereunto? Doth a supposition hereof truly re-
present unto us his love, care, and compassion towards the
church? Can any thing more injurious unto his wisdom,
faithfulness, and honour, be once imagined? It is impossible
therefore that any man in the case supposed, should betake
himself unto the sole conduct of the pope or church of Rome,
without casting contempt on him and his authority. But,

3. Yet there is farther evidence of his mind herein, in
that we are expressly in this case directed unto another
guide, without any mention of the church of Rome,
which is utterly exclusive of this pretence. For, (1.) All
believers are commanded themselves to examine and try all
false teachers, prophets, and spirits that are not of God,
doctrines subverting the faith, and endangering the souls of
men; which is utterly inconsistent with that absolute uni-
versal resignation of themselves unto the guidance of the

NO SAFE GUIDE. 615

churcli of Rome, which is claimed by it. See 1 John iv.
] — 3. (2.) They are directed unto the way, meaHs, and rule
whereby they must make this trial, and come unto the final
determination in their own minds, Isa. viii. 20. 2 Pet. i. 19.
2 Tim. iii. 15 — 17. And this also is diametrically opposite
unto that resignation of themselves unto the church of
Rome, which it requireth of them. (3.) They have a guide
promised unto them, to give them an understanding of the
rule in the discharge of this duty, and to enable them to
make a right and safe determination thereon, John xvi. 13.
i John ii.26, 27. These things are consistent with a minis-
terial guide, such as is found in all true churches, wherein
none pretend to be lords of our faith, but only helpers of
our joy. But with a supreme authoritative guide requiring
an absolute resignation of our understandings and con-
sciences unto itself, they are altogether inconsistent.

This is the substance of our case, and this is the deter-
mination of it given us by the Holy Ghost. Diversities and
divisions in principles, opinions, and practices in religion,
are supposed, unto as great a height as they can be at, at
this day in the world. Teachers ' speaking perverse things ;
departures from the faith, giving heed to seducing spirits
and doctrines of devils ; teachers not enduring sound doc-
trine ; turning away men's ears from the truth, and turning
them unto fables ; false teachers, bringing in damnable he-
resies, denying the Lord that bought them, many following
their pernicious ways; spirits of false prophets going out in
the world, the spirit of antichrist.' These things, I say, are
all supposed and foretold in the Scripture. In this case and
state of things, that we be not seduced, that our souls be
not ruined, we are commanded ourselves to try and examine
all those who teach such things, whether they be of God or
no ; and by the Scripture we are to try them if we intend
not to be deceived and undone for ever. Unto the right un-
derstanding hereof a sure and faithful guide is promised
unto us, to lead us unto all truth ; so that no concernment
of religion is more plainly stated, and as unto our duty, more
expressly determined in the Scripture than this is.

It is so in a peculiar manner, in the First Epistle of John
the apostle. Before the end of his days, divisions, errors,
heresies, began to abound in Christian religion. This ho

616 THE CHURCH OF ROME

fully testifieth, chap. iv. 1 — 4. and 2 Epist. 7. Accord-
ing unto his duty he writes unto believers to warn them of
their danger, with reference unto them that seduced them, or
attempted so to do, 1 Epist. chap. ii. 26. And he writes unto
this purpose unto 'fathers, young men, and children,' or pro-
fessed believers of all sorts, degrees, and endowments, ver.
12, 13. and this not because ' they did not know the truth,
but because they did know it,' and had experience of its
power, ver. 21. But in all the directions he gives them for
the discharge of their duty, so as that they might escape the
dangers they were exposed unto; there is not any one word,
any intimation that they should betake themselves unto the
guidance of this, or that, or any church, much less that
■which is called the church of Rome. But the sum of his
direction is, that they should rely on the unction they had
received from the Holy One, or the aids and supplies of the
Spirit of God, to understand the Scripture in the examina-
tion and trial they were to make of all these things ; chap,
ii. 20. 27.

But to preserve their interest, they tell us that these
precepts and promises are given unto the church, and not
unto individual believers ; as though the church were any
thing materially tut individual believers, and formally but
a disposition of them into a sacred order for their edification.
* Man was not made for the sabbath, but the sabbath was
made for man.' Believers were not made for the church,
but the church is made for believers ; and is of no use, but
with respect unto their edification. And to deny all indi-
vidual persons to be the first object of all gospel precepts
and promises, churches in what sense soever you take them,
being so only as they are directive of their faith and obe-
dience, is to exempt their consciences from the authority of
Christ, to turn them into beasts, and to overthrow the

Let men now who take care of their own eternal salva-
tion, place themselves in their thoughts in that condition,
■which the present case and their own circumstances do place
them in. The world, the place where they live, the people
whereunto they do belong, are filled with diflferent apprehen-
sions, principles, opinions, and practices in and about reli-
gion. Some of these, as those between the Papists and the

NO SAFE GUIDE. 617

Protestants, have immediate influence into their eternal con-
dition of blessedness or misery, as both parties contend.
Dreadful disorders and confusions have followed, and are
like to follow these differences even in this world. They
will in this case find, that it highly concerns them to take
care that they be not deceived, and thereby ruined eternally,
as multitudes are ; that they ' be not high-minded, but fear.'
A guide is that which they are to look after, that may carry
them safely through all these difficulties and dangers. Two
immediately offer themselves unto them, tendering the ut-
most assurance in these things, which the nature of man is
capable of in this world. The one is the pope or church of
Rome, which requires no more of them, but a blind submis-
sion unto its guidance; a way, I confess, to extricate them-
selves, and to deliver them from all care about their own
souls, easy and facile, if safe. The other is the holy Scrip-
ture, with the promised aids of the Spirit of God, to lead us
unto the understanding of it, and the truth contained in it.
But in this way it is required of men, that they make use of
their own reason, understanding, judgment, diligence, with
fervent prayer for divine assistance.

The present question is. Whether of these two guides
such persons ought to betake themselves unto ? I am on the
consideration of one directive reason only, others shall be
afterward spoken unto. And this is, that the Scripture,
which all acknowledge to be the word of God, to speak in
his name, expressly supposing this case, and all the circum-
stances of it before laid down, doth thereon frequently di-
rect and command us to make use of this latter guide, if we
desire to be saved ; and doth nowhere, no not once, on a
supposition of this case, send us unto the guidance of the
church or pope of Rome, or any other church whatever.
Wherefore, for men to suffer themselves to be inveigled,
their souls to be perverted, and their faith overthrown by a
few captious sophistical reasonings of men ^ of perverse
minds, pursuing their own secular interest; to turn aside
from the commandments of our Lord Jesus Christ and his
apostles, in so plain, evident, and indisputable a case and
duty, is such a folly in itself, such an impiety against God^
such a contempt of the Lord Christ, his wisdom, authority,
and care, as must be eternally accounted for.

618 THE CHURCH OF ROME

Thirdly, The things for the most part which this pre-
tended guide proposeth unto, and imposeth on the con-
sciences, faith, and practice of them who give up themselves
unto its conduct, are so unreasonable, so contrary unto the
common sense of Christians, and the very first notions of the
minds of men any way enlightened with the doctrine of the
gospel ; so directly opposite unto the design of God in the re-
velation of himselt unto us, and his commands concerning our
faith and obedience ; that it is a thing astonishable, how they
should attain an access unto them who have any sense of
these things. But when once men have their eyes bored
out, as they do it for themselves in the resignation they
make of their understandings and consciences unto the con-
duct of this church, they must grind whatever is brought
Unto them. I shall briefly instance in some few things of
this sort.

1. The keeping of the Scripture from their daily and
continual use. I speak not directly unto them, who, being-
brought up from their infancy in that church, know nothing
of the Scripture, but that the Bible is an obscure dangerous
book unto all laymen, which heretics make use of unto their
advantage. Such persons can be contented to want it, or be
without it, all their lives; especially seeing it is full of light
and principles inconsistent with their carnal lusts and in-
terest. But I speak of such who many of them like Timothy
have known the Scriptures from children; and having been
conversant in them, have had some experience of their
power.

Unto such as these, come persons in the name and on
the behalf of this pretended guide. And a compass of plau-
sible words they will use, fit to distract and amuse weak and
unstable minds. But the plain sense of what they say in
this case is. Cast away this Bible, this book ; it doth but per-
plex you and disturb your minds with things that are above
you, which you cannot understand ; and is therefore an oc-
casion of almost all the pernicious errors that are in the
world. Will not any such person be ready to say. Hath God
given this book, this alone, as the only revelation of his mind
and will unto us, as the guide and rule whereby we may
come unto the eternal enjoyment of him, which you dare not
directly deny? hath he commanded me to read, study, medi-

NO SAFE GUIDE. 619

tate, and be conversant in it continually? have I found the
benefit of the light, counsel, and consolation administered
by it in my own soul ; and shall I now forsake it, cast it
away, to betake myself unto your guidance and direction?
shall I forsake God, and Christ, and the Holy Spirit, all the
prophets and apostles, who daily speak unto me in and by
this word, to comply with you? The very horror of the pro-
posal is enough to secure the minds of any who have the
least spark of spiritual light or grace, from a compliance
with it. Wherefore, whether it be reasonable to leave the
word of God, which is full of light, shining like the sun in
the firmament, to follow the glimmerings of this wandering
meteor, which arose out of a horrible pit, and there will end,
is left unto their consideration who take care of the eternal
salvation of their own souls.

2. The solemn worship of God, by the guides of the
church, in a tongue and language which the people do not
understand, is another of their proposals. This they are
bound to attend unto, on pain of damnation. But how any
thing can be more contrary unto the common sense of them
who know what it is to pray in a due manner, no man can
conceive. As unto them who do not, yet is it not hard to
convince them, where they are not obstinate on other preju-
dices, how irrational this proposal is, how inconsistent with
that reasonable service that God requireth of us. Others
will say, that they find hinderances and diflSculties enough
from and in this duty, from the weakness of their faith and
instability of their minds, the suggestions of Satan, with di-
versions from outward objects; if you add thereunto, that
they shall not understand a word of what is spoken in
prayer, and they know well enough they shall never pray at
all. And the truth is, did we not know whence they took
occasion for this strange contrivance, so contrary to the na-
ture of all religion, and what advantage they make of it unto
themselves, it could never be sufiiciently admired, how such
a senseless imagination should befall their minds. I do not
design to shew how contrary it is to Scripture precepts and
examples, to the practice of all the saints under the Old
Testament and the New, with that of the primitive churches,
and on all accounts, what an abominable sacrilege it is, so
to rob the church of its chiefest treasure; it hath been done

620 THE CHURCH OF ROME

by others sufficiently. I only give it as an instance hov/
unmeet this pretended church is to be such a guide, as
whereunto we are to make an absolute resignation of our
understandings and consciences in all concerns of religion.
And there is nothing that can make them, who have any re-
gard unto their own souls, to reject its guidance with more
detestation. Shall they accept them for their guide in reli-
gion, who, under pain of damnation, confine them in all the
public worship of the church, unto the use of a language
that they do not understand? That instead of praying with
their understandings, they must be content with a dumb
show, with postures and gestures, with altars and pictures,
the antic actings of a priest, and a noise of words, whose
sense they know not at all? If a man would seek for an in-
fallible guide to hell, it is hard to find one more likely and
better qualified unto that purpose, than is this church of
Rome.

3. There is at the same instant proposed unto us by this
guide, the doctrine of transubstantiation, with the sacrifice
of the mass thereon depending. This they say we must be-
lieve, at least avow that we do believe, on pain of eternal and
temporal destruction also. But herein they require of us,
that on the mere credit of their conduct, we must renounce
the use of our senses, the exercise of our reason, and act-
ings of faith on divine revelations, all things whereby we
are either men or Christians, that we may become blind ido-
laters. But they who pretending to be our guides in reli-
ligion, do thereon impose this monstrous imagination on our
credulity, with the idolatrous practice wherein it issues, had
need give us better security of their divine infallibility, than
the angels in heaven can do. For if an angel from heaven
should preach this doctrine unto us, we may safely esteem
him accursed; Gal. i. 8.

4. The last thing I shall instance in of this kind is, the
adoration or worship of images. God says concerning it
expressly, 'Thou shalt not make unto thyself any gra-
ven images; thou shalt not bow down to them, nor worship
them.' They say contrary. Thou shalt make unto thyself
graven images ; thou shalt bow down to them and adore
them. And in their use they make them the stage plays in
religion, wherewith the minds of ignorant unstable persons

NO SAFE GUIDE, 621

are allured, and seduced into all manner of superstitious
practices, and turned off from the simplicity of the gospel.
For being once persuaded on the credit of their guide, that
the making, use, and adoration of them are lawful, there is
enough in the carnal minds of men to make them dote, and
even be mad upon them. Wherefore no less service is done
unto the interest of sin and the kingdom of Satan hereby,
than if they should have taken off all sense of the authority
of God, from the consciences of men, in the prohibition of
those things which their sensual lusts are most prone unto.
Could they have dissolved the obligation of the commands
of God against adultery, or stealing, and left men unto the
guidance of their own lusts and inclinations, it is evident
what abominable excesses the generality of men would run
into. Neither do the lusts of the mind engage persons with
less fierceness into the pursuit of their objects, than do
those of the flesh. And thence the disannulling of this
command of God, hath been an inlet unto all abominable
idolatry. But herein they will not allow those who give up
themselves unto their conduct, once to consider the direct
contradiction that is between God's commands and theirs ;
but believe they must what their church believes, and prac-
tise accordingly ; which is the most intolerable tyranny
over the souls of men, that ever was attempted. Only they
will tell us of ' latria,' and * dulia,' and ' hyperdulia,' of religious
worship that is direct or reductive, transient, or terminated
on this or that object, and after a maze of the like insigni-
ficant terms, the conclusion is positive. You shall worship
graven images.

There are also sundry other things wherein they do or
would impose on the credulity of men, in open contradic-
tion unto their sense, reason, and experience, as well as
unto all evidence of truth from the light and guidance of the
Scripture ; which are somewhat of another nature than those
foregoing. I shall only mention some of them. As, (1.)
They would have us believe, that ' we cannot believe the
Scripture to be the word of God, but upon the testimony
and authority of their church.' All the evidence that a man
is capable of in his own mind that he doth so believe it ;
all that can be given in ordering our lives according unto it
as the word of God j the assurance and peace which mul-

622 THE CHURCH OF ROME

titudes of all sorts have in resolving all their interest in
things eternal into the faith of it ; the sufferings and mar-
tyrdoms which many have undergone in the confirmation
of it ; the uncontrollable pleas that are made of the suffi-
ciency of the motives whereon we believe it so to be, are no-
thing with them : but we must say, we cannot believe the
Scripture to be the word of God, but only on the testimony
and authority of their church ; and therein both give ourselves
the lie, as unto what we know and are assured of, and judge
millions to hell, who have lived and died in the faith of it,
without any respect unto that testimony or authority. (2.)
They will have us to believe, what they do not indeed believe
themselves : as for instance, justification by our own works.
For practically many of them do for this end trust unto ab-
solutions, masses, the sacraments, and sacramentals of the
church, with a reserve for the complement of it in purga-
tory ; which are not our own works ; and some of the wisest
of them do betake themselves at last to the 'only mercy and
grace of God.' So would they have us to venture our souls
on that, whereon they will not adventure their own. (3.)
Papal personal infallibility was once a principal article of
their creed, and the generality of their proselytes do receive
it from them, with no less firm assent, than they do unto that
of Christ himself. But among themselves they have so mul-
tiplied their wrangling disputes about it, as makes it evident,
that they believe it only so far as holds proportion with their
interest, and is subservient thereunto, indeed not at all.
Their disputes of a difference between the court of Rome
and the church of Rome, of the pope in his chair and out of
it, in the use of help and advice of others, and without this,
in a general council and without it, in a particular council
and without it; in matter of right and of fact, and the like;
make it evident that they know not in what sense to believe
it, and so indeed believe it not at all. And whereas they do
themselves confess that some of their popes have been of the
worst of men, yea, monsters for luxury, uncleanness, and
violence, that which they require of us, is not only hard and
unreasonable, but impossible for any sober man to grant;
namely, that we believe such persons to have been infallible
in the declaration of all divine heavenly mysteries ; so as
that we ought to acquiesce in their declaration of them. (4.)

NO SAFE GUIDE. 623

They would have us believe, that the same body of Christ
which was once * in the fulness of time, made of a woman/
by the power of God, is every day made of a wafer, by the
power of a priest. And what indignities are hereby cast on
his person hath been sufficiently demonstrated.

These are some of the proposals, which this pretended
guide makes unto all them who give up themselves unto its
conduct, to be believed with a suitable practice, on the pain
of eternal damnation. But yet evident it is, that they are all
of them contrary unto the common sense, reason, and expe-
rience of all Christians, all that believe the gospel, as well
as directly contradictory unto the Scripture, and example of
the primitive church. It is therefore left unto the judgment
of all sober persons, such as are not yet made drunk with
the cup of their abominations, to determine whether any
thing, but either profound ignorance and spiritual darkness,
or love of sin, with a desire to live securely therein, or se-
cular interests, or a hardening judgment for the abuse of
the truth, or a concurrence of all them, can prevail with men
to make an entire absolute resignation of their souls, and all
their eternal concernments, unto the conduct of this pre-
tended guide.

Fourthly, The way for the attaining the knowledge of
the truth, proposed by this guide, is opposite unto the way
and means prescribed by God himself unto that end. It is
so whether we respect the internal qualifications of our minds,
or the duties that he prescribeth, or the aid that he promiseth
thereunto. For as unto the first, he requireth that those
who would learn the truth, ought to be meek, and lowly, and
humble, for such alone he will teach ; Psal. xxv. 8, 9. 14.
John vi. 45. and if we are not taught of God, we learn no-
thing as we ought, or not unto any purpose ; that they cast
out all 'wickedness, and superfluity of naughtiness,' that so
they may receive the ingrafted word with meekness; James
i. 21. Without these things, they may be always learning, but
shall never come unto the knowledge of the truth. And as
unto means and duties, two things he enjoins, and indispen-
sably requires of us, in order unto this end. 1. That we
study the word continually ; that we meditate upon it, and
place our delight in it; John i. 8. Deut. vi. 7. Psal. i. 2.

624 THE CHURCH OF ROME

Isa. viii. 20. John v. 30. 2 Tim. iii. 15—17. Psal. cxix. 18.
John xvi. 13. 1 John ii. 20. 2. Fervent and diligent prayer,
that we may be led into, and preserved in the truth, that
we may be enabled to receive it, and hold it fast against temp-
tations and oppositions. For our aid and assistance herein,
he commands us to wait for it, and expect the Spirit of wis-
dom and revelation to open our eyes, to bring us unto the
full assurance of understanding, or to lead us into all truth.
Of these things, of the necessity of them unto the due know-
ledge of the truth, we hear nothing from this pretended guide.
She knows well enough, that to put the minds of men into
these ways, and the use of these means, whereby they may
be taught of God, and ' learn the truth as it is in Jesus,' is
to loose them from herself for ever. Howbeit they are the
only ways and means prescribed and blessed of God unto
this end, with those other especial duties which belong unto
them.

They will say, it may be, that they do instruct their con-
verts in these things, and press them withal unto higher
acts of devotion and mortification than others do. But
there are two things which deprive them of any advantage by
this pretence. For, 1. We see and know of what sort for
the most part their converts are. I shall not give that cha-
racter of them in words, which generally they give of them-
selves in their works; for I have nothing to do with the per-
sons of men. And I should rejoice to see them give a better
evidence of being instructed in these things, than as yet they
have done. But, 2. Whatever of this nature they propose
and prescribe unto them, it is not unto this end, that they
may learn and know the truth. They require no more of
any hereunto, but that on their sophistical and frivolous
pretences, he give up himself unto their guidance, or sub-
mit himself unto the authority of the pope. For hereby he
formally becomes a member of the Catholic church, whose
faith, whether he know it or no, immediately becomes his ;
and for particulars he must wait for the priest's information,
as occasion shall require.

This is I confess their great advantage in this world.
The way they propose to attain the knowledge of the truth
is easy, consistent with the lusts of men, exposed equally to

NO SAFE GUIDE. 625

the wise and foolish, to the sober and intemperate, puts men
out of all doubts, giving them all the quiet assurance which
deceit and falsehood can communicate.

The way of God unto the same end is diflGicult unto flesh
and blood, destructive unto the lusts of the flesh and of the
mind, requiring diligence, humility, and watchfulness in the
exercise of grace all our days, which things few are pleased
withal. Yet is this way of God so suited unto the nature of
religion, so becoming the importance of this duty, so effec-
tual not only unto the attainment of the knowledge of truth,
but unto all the ends of it in the life of God ; is so necessary
on the account of the infinite greatness and holiness of God,
with the nature of divine revelations, as that no man, who
is not blinded with prejudices and corrupt affections, can
decline it, to embrace the other.

There are other things yet, if it be possible, of a higher
abomination, to deter all sober persons from touching with
this guide, than those already insisted on. And such they
are, as the present contrivances and practices of our adver-
saries, do unavoidably compel us to plead in this cause, and
are in themselves sufficient for ever to divest that church of
this great and gainful pretence, of being the only guide of
all men in religion. For,

Fifthly, Consider what it is, wherein they instruct many
of them who betake themselves unto their conduct and guid-
ance ; I mean of the agents for and in the name of the church
of Rome. The first thing which they labour to fix on their
minds and consciences, is absolute obedience unto their im-
mediate guides, with a blind belief of what they propose unto
them. And this they prevail on them unto, by assuming a
twofold authority unto themselves. And the first is, that of
forgiving them all their sins, though against the light of
nature, and of their own consciences, which they confess
unto them ; and this confession they are obliged unto under
pain of damnation. Some things indeed they do require of
them, in order unto a participation of priestly absolution ;
but they are all in the power of the priest to prescribe, decline,
or accept ; which latter they will not be uneasy unto, when
it conduceth unto their advantage. The issue is, that in this
pardon of their sins, the souls of men may as safely acquiesce,
as if they were immediately pardoned by Christ himself.
VOL. xviii. 2 s

626 THE CHURCH OF KOME

And if they have occasion, for the advantage of the Catholic
cause, to put them on things that are openly sinful, as mur-
der, and sedition, either by virtue of the direction, guidance,,
and commands of the priests, they lose their nature and
become no sins at all, or they are so assured of pardon, as
puts them in their consciences, into as good a state and con-
dition as if they had not sinned. And, (2.) They assume
unto themselves an authority to grant especial privileges
and rewards, in heaven and earth, to the doing of what they
command or require, whatever it be. As unto the earth, so
many prayers, so many masses, shall be assigned unto their
advantage; and in some cases canonization, with all the glo-
rious privileges of it. And as unto heaven, what they so do
shall have such a proportion of merit, as shall exalt them
unto the second, third, or fourth place of precedency and
honour therein, among all the holy martyrs. It is incredible
what power and dominion over the consciences of their pro-
selytes they obtain by these means, with other artifices of
the like nature. Hence many of them know of no other de-
pendance on any as unto present peace, and eternal blessed-
ness, than that on the priests alone.

Woful practices do follow on these principles. For the
minds of men being thus prepared, they dispose of them
unto such occasions, or services, for the interest of the Ca-
tholic cause, as their own nature, inclinations, the fierceness
or softness of their tempers, their outward greatness, power,
and wealth, or their straits, wants, and necessities, render
them meet unto. For now they are ready for such things,
which, if they had not relinquished the care and charge of
their own souls, if they had not absolutely resigned them
unto others, they would never have entertained a thought
of, without detestation and abhorrency. Poor deluded crea-
tures, who could sufficiently bewail their condition, but that
for the most part through the love of sin, and the wages of
it, they choose these delusions. Some now shall fire cities;
some shall murder innocent persons ; some shall assassinate
kings and potentates; some shall creep into houses and lead
captive silly women, laden with sins, led about with divers
lusts; and some shall prostitute themselves unto the carnal
lusts and pleasures of others ; all as they judge conducing
unto the Catholic cause, and their own interest therein. These

NO SAFE GUIDE. 627

are they who must answer, not only for the blood of them
that are murdered, but of their murderers also. I heartily
wish these things were not so, that they never had been so ;
but being so, it is well that they are known so to be ; and
that they are written in such legible characters in most na-
tions of Europe, especially in this wherein we live, as that
he who runs may read them. I shall not descend unto par-
ticular instances ; every one's mind and thoughts will sug-
gest them unto them ; or they may learn them in West-
minster Hall.

It will be said, that on a supposition that these things
are so, yet this is the crime of but a few, it may be of a few
Jesuits ; which others, especially the church, is not con-
cerned in. They are but a few who teach and instruct their
converts unto such purposes ; but a few that are possessed
with those maxims and principles, which lead unto these
practices. Notwithstanding their miscarriages, the church
itself may be a safe guide unto the souls of men.

I answer two things ; 1 . That those who have these
principles, who teach these practices, are all of them ap-
pointed unto their office and work, imposed on the consci-
ences of men as their only guides, by the authority of the
church itself. No caution is given by it against them ; no
rule prescribed whereby they may know them ; but they
come all armed with the authority of the church, and as
such are received by their credulous followers. The whole
therefore of what they do, may justly be ascribed unto the
church itself. 2. It may be made to appear, that for about
a hundred and fifty years past, no plot,,no design hath been
conceived or perpetrated, wherein kings, princes, private
persons were to be murdered or destroyed, wherein nations
were to be embroiled in blood and confusion, in order unto
the promotion of the Catholic cause, but the church itself
was either the contriver or approver of it. Who approved
of the murder of the two kings in France, one after another?
of the massacre there of a hundred thousand Protestants ?
Who designed and blessed all preparations for the murder of
queen Elizabeth; with the unjust invasion of the nation in
88 ? Who blessed and protected, what in them lay, the horrible
massacre of Ireland; with the slaughters that have been
made in other places on the same principles ? Was it a few

62i THE CHURCH OF ROME

Jesuits only ? was it not the church itself in its head the
pope, and its horns the cardinals at Rome?

Wherefore although it seem good mito this church to
assume unto itself the sole conduct of the souls of all men,
in the matters of religion, which hath thrived in its hands
unto an incredible grandeur, in dominion, power, and wealth;
yet other men of an ordinary wisdom and capacity, who
are not yet taken alive by them at their pleasure, will be
ready to judge (especially now the cave of Cacus is opened)
that it is necessary for them to take more care of their
own souls.

Some will say^ that all these things, principles, and prac-
tices, are separable from their religion, and that they will
take sufficient heed unto themselves, that they give admit-
tance unto none of them, especially such as are against the
light of nature, and the known rules of common honesty.
Both the goodness of their own natural temper, and the
principles of morality, which they will never part withal, will
give them and others security herein.

God forbid I should ever charge any persons with any
thing that is criminal, whereof they are not, or may not be
easily convicted. Those who make these professions shall
pass with me at the rate, and upon the credit of their profes-
sions ; as shall all men in this world, until they contradict and
disprove themselves by their actions. But even such persons
had need be very careful that they are not deceived herein.
The resignation which they are to make of themselves and
their consciences unto the conduct of this church, doth
quite change both their light and rule; for it includes a
renunciation of all principles and persuasions in things di-
vine and moral, that do or may in the least interfere with
that conduct. It is true, that neither that church nor any
else, can change the nature of things moral in themselves ;
for although they may call good evil, and evil good^ light
darkness, and darkness light ; yet they cannot make that
which is good, evil ; nor that which is evil, good ; but
they may make a false representation of the one and other
unto the minds of men. Hence what was evil unto them
antecedently unto this resignation of themselves, as the
firing of cities, the murder of innocent persons, the over-
throw of governments and nations for their own ends, shall

NO SAFE GUIDE. 629

be imposed on them by this pretended infallible guide,
as things good and meritorious with reference unto their
Catholic ends. These are the two most pernicious devices
in all their superstition; 1. That the consciences of men
are exempted and taken off from an immediate dependance
on and subjection unto the authority of Christ, and put in
immediate subjection unto the priests ; seeing he neither
proraiseth any thing unto them, nor commands any thing
but by the church. 2. That their commands, because they
are theirs, do regulate their consciences even as unto moral
good or evil. Nor is it safe for these men to trust too much
unto the goodness of their own natures, nor it may be unto
others, who are concerned in what they shall do. For as it
is tlie glory of the doctrine and grace of the gospel, to
change the wolf, the lion, and the leopard, Isa. xi. 6 — 9.
persons of the fiercest and most violent inclinations, unto
quiet associates of lambs and children; so it is to be feared
from many instances, that by virtue of their conduct, they
can change appearing sheep at least, as unto their na-
tural tempers, into that which is violent, bloody, and
poisonous.

Sixthly, Under pretence of being this guide, and to impose
their pretensions thereunto on the minds and consciences of
men, this church hath filled most nations of Europe with
blood and slaughter ; making horrible devastations of in-
numerable persons, both fearing God and living peaceably
in the world. Ten times more blood of Christians hath
been shed by them unto this end, than was shed in all the
primitive pagan persecutions. All that dissent from them
may say.

Quae regio in terris nostri non plena cruoris ?

Is there any nation in Europe that is not filled with our
blood ? The last day alone can discover the blood that
hath been shed secretly or with little noise by the inquisition,
in the Spanish, and some of the Italian territories. England,
France, Germany, Flanders, Holland, Ireland, can speak
for themselves, in the cruelties which unto this end have
been executed in them. The sole reason of all this in-
human violence hath been, that men would not submit
their souls and consciences unto that absolute power over

630 THE CHURCH OF ROME

them and conduct of them, which their church clainieth
unto itself.

And it is most probable that their absolute conduct is of
the same nature with the ways and means whereby they do
attempt it, or have obtained it. When men by force and
fraud, blood and slaughters, do endeavour to impose their
rule upon us, we are not to expect but that the rule will be
answerable unto the means that are used for the attaining
it. As in the first planting and propagation of Christian
religion, the way and means of them were spiritual light,
and the evident exercise of all graces, especially meekness,
humility, patience in sufferings, and contempt of the world.
Hereon men had just grounds to believe and expect, that
the conduct which they were invited and called unto, under
the rule of Christ, would be of the same nature, meek, holy,
just, and good; whereof by experience they found full as-
surance. So where the rule of our souls and consciences is
attempted and carried on by violence, blood, cruelty, and
desolation of nations, we have just ground to believe, that
if those who use them do prevail therein, their leading and
rule will be of the same nature.

It is but reasonable therefore for any man before he make
choice of this guide, to ask of himself or others, these few
questions. Is there any thing in the gospel which gives
countenance unto this way of imposing a guide in religion
on the minds and consciences of men ? Was there any thing
like it in the practices of our Lord Jesus Christ, his apostles,
or the primitive churches? Doth this way make a just
representation of the spirit, the meekness, the holiness, the
love, the patience of our Lord Jesus Christ ? Is it consistent
with the genius of the doctrine of the gospel, the religion
taught therein, as unto its nature and ends, concerning our
deportment in this world, and our tendency unto another ?
Can any man think without horror, that our Lord Jesus
Christ should be the author of this way ; that he hath ap-
pointed that all men should be starved, or hanged, or burned,
or otherwise slaughtered, who would not submit unto this
doctrine or rule of this or any church, as some of the worst
of men shall please to state them ? Is not this that which
among other things gives us assurance, that the doctrine
and superstition of Mahomet were from hell, from the old

NO SAFE GUIDE. 631

murderer; in that it is a prime dictate of them, that those
who will not submit unto them are to be destroyed with
fire and sword ? By that time a man hath a little weighed
these inquiries, with such other of the same nature that
may be added unto them : if he be not forsaken of all sense
of the glory of Christ, of the honour of the gospel, of
the reputation of Christian religion, and all care of the
salvation of his own soul, he will make a long stand before
he give up himself absolutely unto the conduct of this
church.

Seventhly, I cannot but mention in the next place, that
which because it is commonly pleaded, I shall but mention.
And this is, that many important principles and practices of
the religion which this pretended guide would impose upon
us, are evidently suited unto the carnal interests and lusts of
them who have the conduct of it. Such are purgatory, papal
pardons, sacrifices for the dead, auricular confession, with
priestly absolution thereon ; many have already declared
how the notion and superstition of these things, did both
raise and do maintain their revenues ; and are otherwise
made use of to make provision for the flesh to fulfil it in
the lusts thereof. And there lieth no encouragement herein
to engage wise men to give up themselves unto its con-
duct. But,

Eighthly, Considerate men will be afraid of that conduct
under which Christian religion hath lost all its native beauty,
simplicity, spiritual glory, and power. How are these things
represented unto us in the gospel ? How were they exem-
plified unto us in the lives of the apostles, and of all the
sincere primitive converts ? The church was through them,
* a new heaven and a new earth, wherein dwelt righteous-
ness.' The whole of religion as it was at first professed,
was nothing but a representation of the wisdom, truth, ho-
liness, love, and compassion of Christ; an evident and
glorious means to recover mankind from its apostacy from
God, and to reintroduce his image on the souls of men ; a
blessed way continually to exercise the power of love, good-
ness, charity, bounty, zeal, and delight in God ; a testimony
given unto the truth, reality, and substance of things spi-
ritual, invisible, and eternal, with their preference above all
earthly things. Under their conduct is this beauty, this

632 THE CHURCH OF ROME

glory of Christian religion lost and defaced. We may say
with the prophet of old, ' How is the faithful city become
a harlot! righteousness lodged in it; but now murderers ;'
Isa. i. 21. The church is the temple of God; could we
have looked into it of old, we might by faith have seen
Christ sitting on his throne, the train of his light, holiness,
love, and grace, filling the whole temple. Look into it
under their conduct, and there is the dreadful appearance
of the lawless person, the man of sin, sitting in the temple
of God, shewing himself to be God, to our horror and
amazement. Look into the primitive assemblies of Chris-
tians, 2 Cor. iii. 8 — 10. you shall see meekness, humility,
and the glorious ministration of the Spirit in outward sim-
plicity. Look into those of this guide, and you shall see
them like the house of Micah, Judges xvii. 6. a house of
gods, with molten images, graven images, ephods, and te-
raphims, multiplied instruments of superstition and idolatry.
Look on their conversation of old in the world ; and it was
humble, peaceable, useful, profitable unto mankind, with a
contempt of earthly things in comparison of those that are
eternal. But under the conduct of this guide, ambition,
pride, sensuality, and profaneness, have covered the nations
of its communion ; in all things have they lost and defaced
the native beauty and glory of Christian religion. It will
be of no advantage unto any, voluntarily to come in into a
participation in this woful apostacy.

Ninthly, The insupportable yoke that this guide puts on
kings and sovereign princes, on pretence of its divine right of
a universal guidance of them and all their subjects, deserves
the consideration of them that are concerned, before they
give up themselves unto it. It is true that by and since the
reformation, as this power of these men who call themselves
this guide, hath been utterly cast off by many ; so in those
places where on other accounts they maintain their interest,
it hath been greatly weakened and impaired. Hence those
of the greatest power in the nations of Europe, have had
little regard unto their authority, unless it be used unto their
interest and advantage. But their principles are still the
same as they were; their pretence of divine right the same
that it was ; and their desires after the exercise of it unto
their own ends, not at all abated. Could they once again

NO SAFE GUIDE, 633

enthrone themselvee in the consciences of kings themselves
and all their subjects ; could they destroy the balance of a
contrary interest ; could they take away the reserves of re-
liefs against their encroachments, by engaging the assistance
of subjects against their princes, of one prince against an-
other, as in former days ; there is no reason to think buj:
that they would return unto their former usurpations and
insolency. And wise men, yea, princes themselves, may be
deceived, if they take their measures of the nature of the
papacy, with respect unto civil government, from its present
deportment and attempts, though bad enough. Take away
the perplexities and difficulties they are cast into, through
the rejection of their authority by so many nations, and by
the divided interests of kings and potentates thereon ; heal
their deadly wound, and restore them unto a Catholic power
over the consciences of all sorts of men, by the destruction
of them by whom it is opposed, and it will quickly appear
with another aspect on the world, another manner of in-
fluence on the governors and governments of kingdoms and
nations than now it doth. But the consideration hereof
belongs principally unto them, who are not wont to be un-
concerned in the preservation of their just authority. Yet,
if occasion require it, a demonstration shall be given of the
necessary and unavoidable consequences of the readmission
of the papal power, in any of the nations of Europe who have
cast it out ; and that with respect unto the governors and
governments of them.

Among many other considerations, which offer them-
selves unto the same purpose, and which shall be produced,
if occasion is given ; I shall add one more and close this
discourse. And this is, that the foundation of all the re-
ligious worship, which this guide directs unto, whence all
other parts of it do proceed, and whereon they do depend,
consists of the overthrow of one of the principle articles of
the Christian faith. And this is, that 'our Lord Jesus hath
by one offering, for ever perfected them that are sanctified ;'
as it is expressed by the apostle, Heb. x. 14. In direct
opposition hereunto, the ground and reason of their mass
and the sacrifice therein, which is the life, soul, centre, and
foundation of all their religious worship, lies in this, that
there is a necessity that Christ be offered often, yea^ every

VOL. XVIII. 2 T

634 THE CHURCH OF ROME, &C.

day, in places innumerable, without which, they say, the
church can neither be sanctified or perfected. Such a guide
is this church, as that it lays the foundation of all its sacred
worship in the overthrow of the principal foundation of the
Christian faith.

God, in his appointed time, will put an end unto all these
extravagancies, excesses, and distractions in his church ;
* when violence shall be no more heard in her land, wasting
nor destruction within her borders, when she shall call her
walls salvation, and her gates praise.'

END OF VOL, XVI]

Priated by J. F. Dove, St. John's Square.