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A39769 The truth and certainty of the Protestant faith with a short and plain account of the doctrine of the Romish Church in its visible opposition to Scripture and the very being of Christianity : to which is adjoined some serious considerations anent popery & the state of that controversy. Fleming, Robert, 1630-1694. 1678 (1678) Wing F1277B; ESTC R37829 39,817 62

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Traditions whether by Word or Epistle delivered to us 2. Thes 2 15 Ans It is there shewed 1. That the Apostolick Authority whether in speaking or writing was the same and that to both the Church was to give the same credit 2. That what was taught from the Apostle by word was the very same delivered by Epistle but thence can be no ground for receiving of Traditions of the Church of Rome which are not only different from the Scripture but visibly con●rary thereto when neither Scripture Reason nor Antiquity discover their being delivered by the Apostles Qu. Is not Oral Tradition such as cannot possibly deceive whereby the Christian Faith and true sense of the Scripture hath been delivered down from hand to hand and from one age to another Ans To this of late doth a part of this of late doth a part of the Romish Church fly though nothing more visibly repugnant to Scripture and Reason if men but open their eyes to see 1. That no more sure and plain delivery of the Truth can be to us by speaking than by writing nor can it be possibly judged how a certainty of the sense of their traditional Doctrine should be more than that of the Scripture 2. This were to resolve our Faith not on the Testimony of God in his Word but on what the Father Forefathers have told to the Children and in effect to pass from all certainty of the Christian Faith and to deny that Doctrine of Christ and way of being eternally saved which with most convincing evidence is delivered to us in the Scripture 3. We see how far Tradition in a few Ages differeth from it self and hath been the rise of such fabulous Romances the World is full of about matters of fact from former times yea how oft the Church hath been almost swallowed up of ignorance and errour so that if one would trace back the Divinity of Christ by Tradition they should go near to lose the scent when it came to Athanasi●s's time whilst the whole Christian world seemed to be Arrian Qu. Is there no necessity of Tradition when the Scripture is not sufficient to refute all Heresies in the Church Ans Can it be possible to understand Heresies but as they are against the Scripture or how to have another conception thereof and yet that not sufficient for their refutation this is I confesse a Doctrine meet for such who can make contradictions meet and agree at their pleasure SECT VIII Qu. HAve we not safe and unanswerable ground from the Antiquity of the Romish Doctrine and its long continued succession to found an infallible assurance of its Truth Ans None can deny these 1. That the Scripture is the truest Antiquity and what is not according to this is a novelty brought in on the Church 2. That the rise and pedegree of the Man of Sin must be trac'd back to the very times of the Apostles in his beginning to work whose gradual breaking-up did then hasten to a more full appearance 3. But it is most clear also that the Primitive Church for some Ages knew no such thing as Popery in so horrid a corrup●ing of the Christian Doctrine that after followed nor what an Universal Bishop and his Infallibility meaned Qu. But can any evidence be found from these first times of the Christian Church that will import a contradicting of the Popish Doctrine as it is now professed Ans There are no accidents where the thing it self hath no being nor could these possibly write against Poperie in such heads as the Romish Infallibility the worship of Images and Saints c. before they were once brought to light but by undeniable consequence it is clear they held the Scripture to be the alone Rule and foundation of the Christian Faith therefore not the Romish Church and that the Counsel of God was clearly revealed in the same therefore not to be shut up as the fountain of errour Yea that there are but two places after death without the least touch or mentioning such a thing as Purgatory This also was the known Doctrine of the first times that Faith in Christ was the alone way of Salvation therefore not by o●r own merit SECT IX Qu. IS not the Doctrine of Merit for which the Romish Church so much contend agreeable to the Scripture and such as we may securely rest upon That men by their own Righteousness and the merit of works may be saved Ans It is clear we must go to Heaven by Merit though not our own yea upon the exactest terms of Justice it is due to him who hath paid the price to the utmost value that none of his purchase be lost but to us it is only of Grace Nor can such Works be meritorious where 1. We owe all and do nothing which is not a debt upon us being Not our own but bought with a price 1 Cor. 6 17. 2. Where no equality proportion or suitablenesse can be betwixt the Work and the Reward as is clear 2 Cor. 4 17. Rom. 3 28. 3. Which at the best have some spot and stain cleaving thereto and come so short to answer what the Law requires Isa 64 4. But we are all as an unclean thing and all our righteousness as filthy rags 4. It is most directly contrary to the Scripture Rom. 11 6. If by grace it is no more of works otherwise grace is no more grace Rom. 4 4. N●w to him that worketh is the reward not reckoned of grace but of debt but to him who worketh not but believeth in him who justifieth the ungodly his faith is counted for righteousness and chap. 3 28. Wherefore we conclude that we are justified by faith without the deeds of the Law Qu. Yet may not some in an unconverted state deserve a conferring of Grace upon them by putting themselves forth to the utmost for their own conversion which the Romish Church calleth the Merit of congruity Ans From the Scripture it is clear that before renewing Grace all are the Children of wrath who of themselves cannot frame their thoughts to that which is good nor have an active concurrence for such a change 2 Cor. 3 5. And that the alone cause which maketh one to differ from another is that Rom. 9 vers 15. I will have mercy on whom I will have mercy Therefore no plea for Merit by any improvement of mens natural abilities Qu. But do not the works of the Regenerate which follow Justification deserve eternal life not from the Imputation of Christ's righteousness but from their own intrinsick worth and proportionableness to the Reward which is called the Merit of condignity Ans This were to subvert the whole contrivance of the Gospel which is a judicial transferring our sin as a debt on Christ the Surety and of his Righteousnesse and Merit to be imputed to us for our Justification without any respect to works and layeth down the very same way of life which was in the Covenant of Works as