This shows upon what account Popery is believed, and with what refpect they treat Scripture, making it indeed what they have call'd it, A Nofe of Wax, that fo it might be flexable to cover their Errors. Now if the fence they contend for cannot be proved from those Texts which they bring for it, nor is contained in Scripture, but that another fence may be had without any inconveniency; that is more eafie to conceive and more reasonable, but that the Church of Rome hath determined otherwife: Surely we may conclude that the Scripture takes it's Authority from the Church, understanding it fo, seeing they believe it wholly upon that account, and would believe otherwife were it not for that Reason.

Prefervative, &c. fol. 11. Ask them whether the belief of an Infallible Judge must be refolved into every mans private Judgment? whether it be not necessary to believe this with a Divine Faith; and whether there can be a Divine Faith without an Infallible Judge? (Anfwerer_page 4.) There can be no Divine Faith without a Divine Revelation, true; and therefore if you will have one with a Divine Faith, believe that there is an Infallible Visible Judge, nay, that the Pope is he, pray fhew me a Divine Revelation for it.

Answerer, p. 5.) No understanding Proteftant can be difputed into Popery, which owns an Infallible Church, &c. But the Doctors words are, No understanding Proteftant can be disputed into this kind of Popery, i. e. That the Church is Infallible, and that the Church of Rome is that Infallible Church, and then gives his Reasons; first, no arguments can give me an infallible certainty of the Infallibility of the Church. (f. the 17.) Now what faith the Answerer, why hear him, We Saw Dr.Sherlock just now plead

pleading for the Jews against St. Paul, now he Reasons even against Chrift our God blessed for evermore (just a like indeed Sir) his words prove that Chrift who own'd himself Infallible did imprudently fo Preach or work Miracles ----Arguments fo offenfive to pious ears (mentioned 2 Tim. 4.3.) ought to meet with no other Answer than Prayers for him who offers them. And doth this indeed follow from the Doctors words? is the comparison all one between your Reasons and Arguments, for your Churches Infallibility, and those which Chrift offered with the addition of Miracles? And yet though he was Infallible, and did work Miracles to confirm his Doctrine, he did not command them to be content with an Implicit Faith, but the contrary, Search the Scriptures, John 5. and 39.and Mark 12. and the 24. tells them, They erred not knowing the Scriptures. Befides, Sirs, could there not be a true certainty without Infallibility? doth Dr. Sherlock say, That the Jews could not be Difputed into Faith, unless that Faith were Infallible? no, he leaves that to be talked of by you who are the great pretenders to it.

Ibid. It is impoffible by Reason to prove that Men must not use their own Reafon and Judgment in matters of Religion. Anfwerer, That Men muft ufe Reafon to come to the Knowledge that God hath revealed what they believe is very certain ----- But after that there is no further use of Reafon, if we believe St. Paul, but in order to the bringing into Captivity all understanding into the obedience of Chrift, I of Corinth. the 10. his meaning is, that he will allow you to use your Reafon, fo. long as it leads you to the Church of Rome, but if once you find any thing to contradict that, you must immediately renounce it, and not expect Sence and Reason from an Infallible Church which is above all that; but methinks if my

Sence

Sence and Reafon will ferve me to find out an Infallible Church, it is a little fevere to renounce it when I come there. We do not find in Scripture that they did or were required to do thus, nay the contrary, and yet fure the Apostles were as Infallible as the Church can pretend to be now, 1 Epistle of John 4. 1. Believe not every Spirit, but try the Spirits whether they be of God. 1 Corinth. 10. 15. 1 speak as to wife Men, judge ye what I Say; and Acts 17. 11. We have this particular commendation of the Bereans, that they were more noble than those of Theffalonica, in that they received the Word with all readiness of mind, and fearched the Scriptures dayly, to See whether what they heard were conformable thereto

or no.

Prefervative, &c. Fol. 21.) We have as much affurance of every Article of our Faith, as you have of the Infallibility of your Church; first, because we are in general affured that the Scriptures are the Word of God. Answerer, Hitherto there holds fome parity, though but lame, but Suppose it were entire, the Conclufion would be this, Catholicks are as certain of the fence of Scripture as Proteftants are that they have the Letter. But don't you forget, Sir, that Infallibility is the Point Difputed, you fay indeed you have it, but ye are Judges in your own Cause, none own it but your felves; but the Scripture all Christians own to be the Word of God, yea and we have the concurrent Testimonies of all Churches that we have thofe Canonical Books, and have we no better ground for our Belief in that Point than you have for the other, feeing you contradi& and Difpute against all man-kind, and are fain to take it upon your own word, with the wrefting of a Text or two to speak for the Church of Rome, which is to

have

have no other Limitation than to the Church Univerfal but if your Church be not Infallible (which you know we fay) what warrant can you have for the receiving of particular points of Faith, wholly because she teacheth them? Here if you are not found in the first point, all the reft will tumble. But now Protestants have all the certainty imaginable for the Rule of their Faith, and for the particular points of it; because they prove them from the Word of God, which is their Rule. But let us fuppofe a while that your Church were Infallible, what greater Certainty (for that is the point you know which the Doctor was upon) have you of it, than we have of any particular point of Faith? As for the Certainty of Reason and Argument, that we have, and would fain fee you fhew more; what we believe is according to Scripture, and doth not contradict either Senfe or Reason, nor any other Principle of Knowledge; which you know the People of your Church are not to stand upon; but to fubmit to her teaching, let her teach how the will, because she is supposed to be Infallible, though they have no greater Certainty of it than Protestants have for any fingle point; which makes it ridiculous indeed, for any man to forfake the Church of England for the Church of Rome, upon the account of greater Certainty.

Prefervative, Ibid. Secondly, and in particular, we are affured that the Faith which we profess is agreeable to Scripture. Thus far the Anfwerer: but the Doctor added, or exprefly contained in it, and does not contradict either Senfe or Reafon, nor any other Principle of Knowledge. Now what faith the Anfwerer? why, If he means that they have the fame Proof for this, which Catholicks have for the Infallibility of the Church, that is, for the Being of that

D

Church

Church which declares ker self Infallible for a Church erring in such a paint, would cease to be the Church of Chrift then 'tis evidently falfe, fince each Chriftian in this Age bath the fame Evidence of her being the Church of Christ, and of her teaching Truth, and confequently of her Infallibility, which he hath of Chrift, viz. Prophefies, Miracles, &c. which no Proteftant fo much as challengeth for the certainty of the particular Senfe of Scripture; the same proofs which Catholicks have for the Infallibility of the Church, that is, for the Being of the Church: This is a pretty conceit, the Infallibility of the Church, that is to fay, the Being of the Church; Can't a Church Be then without being Infallible? Well! but every Christian in this Age bath the fame Evidence of the Church of Romes being the Church of Christ, and of her teaching Truth, and confe quently of her Infallibility, which he hath of Chrift, viz. Prophefies, Miracles, &c. And where I pray are thefe things? What! the Evidence fo plain to. all Chriftians, and yet two parts of three that can fee no fuch thing? I confefs, we have heard much of Miracles, but could never fee any; if they have any, they are kept to themselves: but 'tis no matter, for (as a late Author hath it) the greatest Miracle is, that any man can believe them: I fhall not repeat any; they are common enough; any one that hath a mind to a whole Book full, need but enquire for the School of the Eucharift, and I believe he will have fatisfaction.

Prefervative, &c. fol. 23.) If you must not use your Reafon and private Judgment, then you must not by any Reafons be perfuaded to condemn the use of Reafon. This is a plain cafe for as the Doctor adds, to condemn is an act of Judgment: But the Anfwerer faith, All this might with equal weight be said by a fick Man, who difsswaded

from