A09453:341
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.
and therefore the performance of all vows whatsoever, and all like duties, comes short of the intention or scope of the law.
and therefore the performance of all vowes whatsoeuer, and all like duties, comes short of the intention or scope of the law.
II. Reason. The compass of the law is large, and comprehendeth in it more then the mind of man can at the first conceive: for every commandment hath two parts, the negative and the affirmative. In the negative is forbidden not only the capital sin named, as murder, theft, adultery, &c. but all sins of the same kind, with all occasions ⟨p. 239⟩and provocations thereto. And in the affirmative is commanded not only the contrary virtues, as the love of God, and the love of our neighbours honour, life, chastity, goods, good name, but the use of all helps and means, whereby he said the virtues may be preserved: furthered, and practised. Thus hath our Saviour Christ himself expounded the law, Math. chap. 5. and 6. upon this plain ground I conclude, that all duties pertaining to life and manners, come within the list of some moral commandment. And that the Papists making, their works of supererogation means to further the love of God and man, must needs bring them under the compass of the law. Under which, if they be, they can not possibly go beyond the same.
II. Reason. The compasse of the law is large, and comprehendeth in it more then the minde of man can at the first conceiue: for euery commaundement hath two parts, the negatiue and the affirmatiue. In the negatiue is forbidden not onely the capitall sinne named, as murther, theft, adulterie, &c. but all sinnes of the same kinde, with all occasions ⟨p. 239⟩and prouocations thereto. And in the affirmatiue is commanded not onely the contrarie vertues, as the loue of God, and the loue of our neighbours honour, life, chastitie, goods, good name, but the vse of all helps and meanes, wherby he said the vertues may be preserued: furthered, and practised. Thus hath our Sauiour Christ himselfe expounded the lawe,