Ι

A

DEFENCE

OF

Dr.SHERLOCK's Prefervative

AGAINST

POPERY,

IN

Reply to a JESUITS Answer.

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O begin then with Dr. Sherlock's Principles, which overthrow all right use of common Senfe For the firft, the Answerer tells us it is Page the Third, and there I find the Doctor blaming the Church of Rome for not fuffering her people to Difpute their Religion, or to read Heretical Books, nay not fo much as to look into the Bible it felf; which he Repeats thus, They will not allow the reading Heretical Books, leaving out what was faid of the Bible, it being too hot for him; he could not deny the Fact, nor had courage enough to defend it, but faith,

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His reafon cannot teach him how God should require the Reading of Heretical Books; and so takes it for granted, that all the Writings of our Divines are fo, nay and the Bible it self too, if he will keep to the Doctors words. Well but there are fome Minifters (in the Moon poffibly, for we cannot learn where) that use all endeavours to hinder their lock from hearing Catholick Sermons and reading Catholick Books. Catholick Sermons, bleffed be God, we do or may hear, every Lords day at least, yea and read Catholick Books too; ay! but he means Roman Catholick Books and Sermons, let it be fo, and defire him to tell you who it is that ever forbid his People to hear a Sermon or read one of their Books, I confess this ought to be done with caution, knowing we have to do with them who make it their practice to deceive. For my part I gladly profefs my felf a Member, though an unworthy one, of the Church of England, and hope God will ever give me grace to do it: and I have, according to the liberty which God and that Church hath given me, read several Books, not refufing his Catholick ones, not being contented with an Implicit Faith, efpecially when I read in the Sacred Scripture, a command to be ready to give an Answer to every one that should ask a Question of the Hope which is in us, to try the Spirits, and to try all things, and the like; and I know not but I may ftill do the fame, as that fall alowance of time, which one in my circumstances can expect, will afford me, for as Dionyfius Alexandrinus faith (Niceph... 6. c.8.) He used fometimes to be occupied in reading the Writings and Treatifes of Hereticks, though it fomething polluted his mind with touching their unclean Opinions, because he reaped this profit thereby, that he might the easier refell them, and the more execrate and deteft them.

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Prefervative against Popery, page the fourth) Ask them whether they will allow you to judge for your felves in matters of Religion, if they will not, why will they trouble you with difputing, you cannot be convinc'd unless you judge too and thereby refolve Faith into a private Spirit.· Here

let our Proteftant fix his Foot, and not ftir an inch till they difown Infallibility; and confefs, that every man can and must judge for himself, in matters of Religion, according to the proofs that are offer'd to him.

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Anfwerer, This is to fay, 'Tis impoffible to convince a man that in reafon he ought to submit his judgment to that of any other though Infallible. But how doth this inference follow, it appears plain and natural to me, that I may fubmit my judgment to an infallible Judge, and yet the Church of Rome may not be that judge; muft I fubmit my fence and reason to be govern'd by the Pope, or elfe own it impoffible to be convinced by reason that I may do it to an infallible Judge. Upon my word, fir, you will but prove your Church Infallible, I'le immediately forfake that Church which at present I think my self very happy in, for yours. Doth this pretty Logic, as you call it, make void all the right ufe of common fence and reason, when it should lead us to fubmit to any just Authority; furely no, but argues that we may make use of them to judge betwixt a juft Authority and an Imposture that ufurps that name. The Doctor doth not take the Jews part against St. Paul, nor bid us not harken to him till he difown Infallibility, 'tis the product of your own brain: when you can give us fuch proofs for your Infallibility, as he did, we fhall own it, till then we are content to be in the number of your Hereticks.

Prefervative, Folio 6. What difference is there between Mens using their private Judgments to turn Papifts, or to turn Proteftants? The Anfwerer tells us, Page the 4. That 'tis the fame as between two fick Men, the one whereof chooses to put himself in an able Doctors hands, whom be knows to have an infallible Remedy, whilst the other chooses his own Simples, and make his own Medicine. Well, and is not here private judgment used all this while? doth not he that puts himself into this able Doctors hands,use his private judgment as well as the other? and is not the Doctor as much obliged to him for it ; for if he did not ufe his judgment how could he find out this able Doctor, or know that he had an infallible Remedy? So that what Dr. Sherlock faid is true, That you are as much obliged to private judgments for your Converts as Protestants can be.

Well but now, he tells us, the Doctor takes the Catholick's part, and though faintly, yet fpeaks well in fo clear a caufe (Prefervative, Fol. 9. ) The intention of thefe Disputes, is only to lead you to the Infallible Church, and fet you upon a Rock; and then it is very natural to renounce your own Judgment, when you have an Infallible Guide. But now for convincing Reafons against this plain Truth, as he calls it, the firft is as he repeats it thus; They cannot with any fence Dispute with us, about the particular Articles of Faith, because the fence given of Scripture and Fathers takes its Authority from the Church understanding it fo. This he is pleafed to fay, is false; the fence takes it's Authority from God who spake that Word. But how if that fence be not there? Yes, the Spirit of God is to abide with her (i. e. the Church of Rome) for ever, John the 14. 16. and so she cannot err. I wonder how our Adverfaries can fo palpably wreft fuch Texts,efpeci

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ally confidering that they have fo often been told of it by our Divines. But to return, the Doctor having faid, That if we should admit of the former Plea, that then first, it puts an end to all the particular Difputes of Religion between us and the Church of Rome; we may Dispute on about an Infallible Judge, but they cannot with any fence Difpute with us about the particular Articles of Faith, fuch as Tranfubftantiation, the Sacrifice of the Mafs, the WorShip of Images, and the like; for these are to be learnt only from the Church, and cannot be proved by Scripture or Fathers, without the Authority of the Church. But you see how he pares the words, and to fhow you that this charge is true, I fhall only mention fomething upon the first Point, viz. Transubstantiation, out of their own Writers, and though I never read their Books, nor do underftend any other Language than my own, yet I am fo fure that they are honeftly quoted, that I challenge any Romanist to prove the Contrary. Petrus de Alliaco the Cardinal faith, 4. V. 6. Art. 2. f.). That manner which fuppofeth the fubftance of Bread to remain ftill is poffible, neiher is it contrary to reason, or to the Authority of Scripture; nay it is easier to conceive, and more reafonable than that which fays the Subftance doth leave the Accidents; and of this opinion no inconvenience doth feem to enfue, if it could be accorded with the Churches determination. Scotus faith (Script. Oxon. 4. D. 11. q. 3. § quantum ergo ad iftum) Principally this feemeth to move us to hold Tranfubftantiation, because concerning the Sacraments we are to hold as the Church of Rome doth. And (4. d. 14. q. 3. Bill. Euchar L. 3. C. 23. there is no Scripture to convince it, unless ye bring the Church of Romes expofition. Tonftal faith (de verit. Corp. & Sang. p. 46.) That it was free for all men, till the Councel of Lateran, to follow their own conjectures as concerning the manner of the Prefence.

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