A53665:90
Animadversions on a treatise entitled Fiat lux, or, A guide in differences of religion,…Animadversions on a treatise intituled Fiat lux, or, A guide in differences of religion,…
Animadversions on a treatise entitled Fiat lux, or, A guide in differences of religion, between papist and Protestant, Presbyterian and independent by a Protestant.Animadversions on a treatise intituled Fiat lux, or, A guide in differences of religion, between papist and Protestant, Presbyterian and independent by a Protestant.
London: printed by E. Cotes for Henry Cripps, 1662
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 lye, whatever be intended in them, are keenly set against the great Papal pretension: whatever he may pretend, we know, the Pope sets up himself 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 mens 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 show.
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 lye, whatever be intended in them, are keenly set against the great Papal pretension: whatever he may pretend, we know, the Pope sets up himself 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 mens 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 ⟨p. 117⟩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.