About the appellations he shall think meet to make use of in re- ference to the persons at variance, we will not contend with him; only I desire to let him know that the reproach of Galilean from the Pagans, which he appropriates to the Papists, was worn out of the
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50 ANIMADVERSIONS ON A TREATISE
world before that Popery which he pleads for came into it. As Ro- man Catholics never tasted of the sufFeiings wherewith that reproach was attended, so they have no special right to the honour that is in its remembrance. As to the sport he is pleased to make with his coimtr3auen, in the close of this paragraph, about losing thek wits in religious contests, Avith the evils thence ensuing, I shall no farther reflect upon [it], but once more to mind the reader, that the many words he is pleased to use in the exaggerating the evils of managing dilTorences in religion vnth. 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 ui 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 iiTegularities, in unbounded desires, and foolish, sinfid 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 temptations, 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 business, a ghostly fight, a skirmish of shadows or horsemen in 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 (juality that follow, is, that this ariseth from the enticements and impulsions 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 world 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. But yet neither doth this hinder but that even these religious 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 dark-
ENTITLED FIAT LUX. 51
ness more than light, because their works are evil. A vain conver- sation received by tradition from men's fathers, with inveterate pre- judices, love of the world, and the customs thereof, do all help en this sad work, wherein so many are employed. That some preach the gospel of God £v TToXXSj ayun^ — with all their strength, in much con- tention,— "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 hke 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 coiTupted 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 temp- tations and suggestions, doubtless promote them, and make men precipitate above their natural tempers in their productions; but the principal cause of all our evils is still to be looked for at home, —
" Nee te quassiveris extra."
Sect. iii. p. 34. In the next section of this chapter, whereunto he prefixes " Nullity of Title," he pursues the persuasive 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 cannot but at the first view seem strange to some, to find a man of the Roman party so ingeniously arguing against the imposition 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 imposers on the minds and consciences of men that ever lived on the earth; and which work they cease not the prosecution of, where they have power, until 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 per- suade 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,