ENTITLED FIAT LUX. 83
to an argument against infant baptism ; but the truth is, if the Ana- baptists had no other objections against infant baptism, nor Protest- ants 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 designing, and I shall leave him to the solace of his own fancies.
No otherwise, in the next place, doth he deal with the Presbyte- rians, 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 dsvrspai (ppovrldzg will inform him, — that is, the preaching of all sorts of Protestants, that he declares himself to be most perplexed with; and therefore most labours to expose it to reproach and obloquy. And herein he deals Avith 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 Presbyterians amends for all the scorn he endeavours to expose them to, by affirming, when he hath assigned a senseless harangue of words unto them, that the Pro- testants 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 Catho- lics are wise, learned, holy, angelical, seraphical persons; all others, ignorant dolts, that can scarce say bo to a goose. These things, con- sidered in themselves, are unserious trifles, but " seria ducunt." We shall see presently 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, p. 170, entitled " Pro- testants' Pro and Con," wherein the differences that are amongst many in these nations are notably exagitated. I presmne, in the intension 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 Christians their differences and endless disputes? I wish our author would but con-
S4 ANIMADVERSIONS ON A TREATISE
sider that which remains of the discourse of Celsus on this subject; particularly his charge on them, that at their beginnings, and whilst they Avere few, they agreed well enough ; but after they increased, and were dispersed into several nations, they were everywhere at variance among themselves, whereas all sorts of men were at peace before their pretended reformation of the Avorship 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 persuaded to desist from urging the objections of Celsus, yet discern what is expected from him to reply unto if he persist in his way. But if we may suppose that he hath not that respect for the honour of the first Christians, methinks the intestine iireconcil- able 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 Avill 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 contro- versies, that have such a ready Avay to end them Avhen 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 dif- ferences? " Why ! because every one is judge himself, and they have no umpire in whose decision they are bound to acquiesce." I pray, Avho told you so? Is it not the fundamental principle of Protestant- ism, that the Scripture determines all things necessary unto faith and obedience, and that in that determination ought all men to ac- quiesce? I know fcAV 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 alb 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 Scripture con- tains all things necessary to be believed and practised 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 knowledge 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