A09453:121
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.
II. Reason. 2. Cor. 5. 21. He which knew no sin, was made sin for us, that we might be made the righteousness of God which is in him. Whence I reason thus. As Christ was made sin for us, so are we made the righteousness of God in him: but Christ was made sin, or, a sinner by imputation of our sins, he being in himself most holy; therefore a sinner is made righteous before God, in that Christs righteousness is imputed and applied unto him. Now if any shall say, that man is justified by righteousness infused; then ⟨p. 69⟩by like reason, I say Christ was made sin for us by infusion of sin, which to say is blasphemy. And the exposition of this place by S. Hierome is not to be despised. Christ (saith he) being offered for our sins, took the name of sin that we might be made the righteousness of God in him, NOT OURS NOR IN US. If this righteousness of God be neither ours nor in us, then it can be no inherent righteousness, but must needs be righteousness imputed. And Chrys. on this place saith, It is called Gods righteousness, because it is not of works, & because it must be WITHOUT ALL STAIN or want: & that cannot be inherent righteousness. Anselm saith, he is made sin as we are made justice: not ours but gods, not in us but in him: as he is made sin not his own but ours: not in him self, but in us.
II. Reason. 2. Cor. 5. 21. He which knew no sinne, was made sinne for vs, that we might be made the righteousnes of God which is in him. Whence I reason thus. As Christ was made sinne for vs, so are we made the righteousnesse of God in him: but Christ was made sinne, or, a sinner by imputation of our sinnes, he being in himselfe most holy; therefore a sinner is made righteous before God, in that Christs righteonsnes is imputed and applyed vnto him. Now if any shall say, that man is iustified by righteousnes infused; then ⟨p. 69⟩by like reason, I say Christ was made sinne for vs by infusion of sinne, which to say is blasphemie. And the exposition of this place by S. Hierome is not to be despised. Christ (saith he) beeing offered for our sinnes, tooke the name of sinne that we might be made the righteousnes of God in him, NOT OVRS NOR IN VS. If this righteousnesse of God be neither ours nor in vs, thē it can be no inherent righteousnes, but must needes be righteousnes imputed. And Chrys. on this place saith, It is called Gods righteousnes, because it is not of works, & because it must be VVITHOVT ALL STAINE or want: & that cannot be inherent righteousnes. Anselme saith, he is made sinne as we are made iustice: not ours but gods, not in vs but in him: as he is made sinne not his owne but ours: not in him selfe, but in vs.