An answer, to a little book call'd Protestancy to be embrac'd or, A new and infallible method to reduce Romanists from popery to Protestancy

A Reason. To prove the necessity of an Infalli∣ble Visible Guide.

IT belongs to the infinite goodness of God, and his special Love to Man above all other Crea∣tures, not to leave him in an extream per∣plexity for his Salvation, and that unavoidable.

But if Man be left every one to his own particular Judgment in every particular Article of Faith with∣out an Infallible Visible Guide, he can't but be in an extream perplexity for his Salvation, and that unavoidable: Then God has not left Man without an Infallible Visible Guide.

I prove the minor, because, the resolution of our doubts is in matters most obscure, and unfind∣able with certainty by the best of Wits and the sin∣cerest of Consciences, as the Mystery of the B. Tri∣nity, Incarnation, &c.

Then I can't but be in an extream perplexity, whether I am right or wrong in my private discern∣ing, what I ought to believe in these matters.

For, shall I presumptuously think I am right in my Opinion of Religion, when I see my self op∣posed by a World of others as witty in their thoughts as I, and as Moral in their Actions? Or shall I out of Humility leave my Opinion to joyn with an∣other? But he (without an Infallible Visible Guide,) can give me no more assurance for his Opinion, than I could have given him for mine. So I am where I was, in a perplexity. Whatever way I turn my self, I am oppressed with a dreadful and just fear of not hitting upon the right way of Salvation; with a just fear of not falling upon the true sense of the H. Scriptures, and if I mistake, I mistake to my Eternal Damnation.

If I am right in my Faith (since there is only one true Faith) all who do not joyn with me are wrong; and if one of my Opposers be right, I, and all who oppose him ate wrong, and so thou∣sands sincerely following their own Judgement, may be Damned.

This does not stand with the special Love of God to Man, but it belongs to his infinite goodness to

give us so sure a Guide, that simple People, or Fools (as the Prophet Isaiah speaks, c. 35.) as well as the Learned, following this Guide may not Err. This Guide is the Teaching Church to which God has given such Testimonies, Testimonia tua credibilia facta sunt nimis, Psal 92. of its being evidently credible to all that he speaks to Men by Her, that the meaner Capacities laying aside Pas∣sion and Temporal Interest cannot but see 'tis She, he will have us hear for our Spiritual Direction. The motives of Credibility move my Judgment to bring me to Her, but being brought to Her, I do not believe for my Judgment, but for the Veraci∣ty of God, who I see speaks by Her. As when you bring to me a Man who speaks Divinely of God, I carry him Veneration, mov'd to it not by your bringing of him, but by the worth and gift of God, which I discover in the Man: So my Judgments bringing me to the Church, is a meer mental approximation, as your bringing that Di∣vine Man to me, or Wood to the Fire is a Physi∣cal one, both meer conditions, sine quibus non, having no positive influence on my assent, or the effect. This Judgment of mine, God will have, because I must Work like a Man, and not like an insensible Agent which is brought, as Fire, to the Subject it must burn or Work upon.

4. He saies, that these propositions Protestants may be saved. And that they may be saved more easily and with greater security than Romanists, are self evident Principles.

Answer. Why then does he so busie himself to prove them? Who undertakes to prove that the whole is greater then each part of it? Why not? because its a self evident Principle which needs no Proof.

5. The Infallibility of the Church, tho' it may have some Degree of Probability, is not an Arti∣tle of Divine Faith. Because, faies he, its neither clearly set down in Scripture, nor defined by a Ge∣neral Council.

Answer. He must be very Ignorant of Catholick Principles, or willing to appear so, who does not know that Apostolical Tradition is enough to make to us an Article of Faith, without Scripture or the Decree of a General Council.

Moreover, that Infants and Young Children are to be Baptized, is the third proposition of the 27. Article of the Church of England. Can he prove me that by clear Scripture? I am sure he can't. Is it not an Article of Faith, that 'tis unlawful to Rebaptize? Where is that set down in clear Scrip∣ture.

6. Articles of Faith, sayes he, are those Points which are agreed upon by all true Christians.

Answer. If those points be Articles of Faith, which are agreed upon by all true Christians. Then that is not an Article of Faith on which all true Christians do not agree: Then 'tis not an Article of Faith to our Adversary, that we are justified by Faith only, because, some true Christians deny it. Yet it is the 11. Article of the 39. of the Church of England.

Away with those New notions, and let us hear the Church. Ask for the Old Paths, and walk therein, and yee shall find rest for your Souls, Jerem. 6 v. 16. The Church, the Church, said Luther to himself in the begining of his de∣cline, while Grace was yet strugling with his Nature, art thou Wise alone? Happy if he had given way to that Motion, but yielding more to

his Passions of Lust and Pride, Grace fo•• him, and then his ill Will wholly perverte•• Understanding. I wish this Thought may 〈◊〉〈◊〉 our Adversary enter seriously into himself, become Wise in time.