VOL. XIV. 3
34 ANIMADVERSIONS ON A TREATISE
duty to use in and about them. Were not the consequences of our differences, which arise merely from our folly and sin, of more impor- tant consideration than our differences themselves, 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 happiness. So that neither are the divisions that are among Pro- testants 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 perfectly, is partly a consequence of their condition in this world, partly a fruit of their ovm lusts and corrup- tions ; 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 wor- ship 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 constitutions, com- plexions, and capacities. It is not the work of religion in this world wholly to dispel men's darkness, nor absolutely to eradicate their dis- tempers: 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 differences amongst the Protestants greater than those amongst the members of the Roman church. The imputation of the errors and miscarriages of the Soci- nians 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 Pro- testants, whose concurrence in the same confession of faith, as to all material points, is sufficient 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 intestuie differences, as our author doth concerning those that are written by Protestants against the Papacy; but this I know, all public hbrarics and private studies of learned men abound with them: their mvectives, ajiologies, accusations, charges, underminings of one another, are part of the weekly news of these days. Our author knows well
ENTITLED FIAT LUX. 35
enough what I mean. Nor are these the ways and practices of pri- vate men, but of whole societies and fraternities; which, if they are in trutli 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 dissensions 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 grovmds and reasons of men's agree- ment, with the nature of the things wherein they are agreed, are that which makes it either commendable or desirable. Should I lay foith what these are in the Papacy, our author, I fear, would count me un- mannerly and uncivil ; but yet, because the matter doth so requhe, I must needs tell him that many wise men do affirm that ignorance, inveterate prejudice, secular advantages, and external force, are the chief constitutive principles of that union and agreement which re- mains 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 ourselves, 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 Quakers it would end our dis- putes; and that is all that is provided us if we will turn Papists. This is the language of every party, — and, for m}^ part, I think they beheve what they say, — " Come over to us, and we shall all agree." Only the Romanists are likely to obtain least credit as to this matter among wise men, because they cannot agree among themselves, 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.