A09453:118
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.
Our Reasons.
Reason I. That very thing which must be our righteousness before God, must satisfy the justice of the law, which saith, do these things and thou shalt live. Now there is nothing can satisfy the justice of the law but the righteousness or obedience of Christ for us. If any allege civill justice it is nothing: for Christ saith, Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of heaven. What? shall we say that works do make us just? that can not be: for all mens works are defective in respect of the justice of the law. Shall we say our sanctification, whereby we are renewed to the image of God in righteousness and true holiness? that also is imperfect and cannot satisfy Gods justice required in the law: as Isai hath said of himself and the people, all our righteousness is as a menstruous cloth. To have a clear conscience before God is a principal part of inward righteousness; and of it Paul in his own person saith thus, I am ⟨p. 68⟩privy to nothing by my self, yet am I not justified thereby, 2. Cor. 4. 4. Therefore nothing can procure unto us an absolution and acceptance to life everlasting, but Christs imputed righteousness. And this will appear, if we do consider, how we must come one day before Gods judgement seat, there to be judged in the rigour of justice: for when we must bring some thing that may countervail the justice of God: not having only acceptation in mercy, but also approbation in justice: God being not only merciful, but also a just judge.
Reason I. That very thing which must be our righteousnes before God, must satisfie the iustice of the lawe, which saith, doe these things and thou shalt liue. Now there is nothing can satisfie the iustice of the lawe but the righteousnes or obedience of Christ for vs. If any alleadge civill iustice it is nothing: for Christ saith, Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises, you cannot enter into the kingdome of heauen. What? shall we say that workes doe make vs iust? that can not be: for all mens workes are defectiue in respect of the iustice of the lawe. Shall we say our sanctification, whereby we are renewed to the image of God in righteousnes and true holinesse? that also is imperfect and cannot satisfie Gods iustice required in the law: as Isai hath saide of himselfe and the people, all our righteousnes is as a menstruous cloath. To haue a cleare conscience before God is a principall part of inward righteousnes; and of it Paul in his owne person saith thus, I am