A09453:115
A Reformed Catholic
A reformed Catholic: or, A declaration showing how near we may come to the present Church of Rome in sundry points of religion: and wherein we must for ever depart from them with an advertisement to all favourers of the Roman religion, showing that the said religion is against the Catholic principles and grounds of the catechism.A reformed Catholike: or, A declaration shewing how neere we may come to the present Church of Rome in sundrie points of religion: and vvherein we must for euer depart from them with an advertisment to all fauourers of the Romane religion, shewing that the said religion is against the Catholike principles and grounds of the catechisme.
Cambridge: printed by John Legat, 1598Cambridge: printed by Iohn Legat, 1598
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
III. The most learned among them say, that Christ his satisfaction, and the merit of his death is imputed to every sinner that doth believe, for 1his satisfaction before God: and hitherto we agree.
III. The most learned among them say, that Christ his satisfaction, and the merit of his death is imputed to euery sinner that doth beleeue, for 1his satisfaction before God: and hitherto we agree.
- 1Bellar. d• Justif. lib. 2. cap. 7.Bellar. d• Iustif. lib. 2. cap. 7.
The very point of difference is this, we hold that the satisfaction made by Christ in his death, and obedience to the law; is imputed to us and becomes our righteousness. They say, it is our satisfaction and not our righteousness whereby we stand righteous before God: because it is inherent in the person of Christ as in a subject. Now the answer of the Papist to the former question is on this manner: The thing (saith he) that maketh ⟨p. 66⟩us righteous before God, and causeth us to be accepted to life everlasting, is remission of sins, and the habit of inward righteousness, or charity with the fruits thereof. We condescend and grant that the habit of righteousness, which we call sanctification is an excellent gift of God: and hath his reward of God: and is the matter of our justification before men: because it serveth to declare us to be reconciled to God, and to be justified: yet we deny it to be the thing, which maketh us of sinners to become righteous or just before God.
The very point of difference is this, we hould that the satisfaction made by Christ in his death, and obedience to the lawe; is imputed to vs and becomes our righteousnes. They say, it is our satisfaction and not our righteousnes whereby we stand righteous before God: because it is inherent in the person of Christ as in a subiect. Now the answere of the Papist to the former question is on this manner: The thing (saith he) that maketh