A09453:36
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.
Now for the confirmation of the doctrine we hold, namely, that a man willeth not his own conversion of him self by nature either in whole or in part, but by grace wholly and alone; these reasons may be used. The first is taken from the nature and measure of mans corruption, which may be distinguished into two parts. The first is the want of that original righteousness, which was in man by creation: the second is, a proneness and inclination to that which is evil, and to nothing that is truly good. This appeareth Gen. 8. 21. The frame of mans heart (saith the Lord,) is evil even from his childhood: that is, the disposition of the understanding, will, affections, with all that the heart of man deviseth, f•rmeth, or imagineth, is wholly evil. And Paul saith, Rom. 8. 5. The wisdom of the flesh is ENMITY against God. Which words are very significant: for the word [[Greek or Hebrew]] translated wisdom, signifieth that the best thoughts, the best desires, affections, and endeavours that be in any natural man, even those that come most ⟨p. 20⟩near to true holiness, are not only contrary to God, but even enmity it self. And hence I gather, that the very heart it self, that is, the will and mind, from whence these desires and thoughts do come, are also enmity unto God. For such as the action is, such is the faculty whence it proceedeth; such as the fruit is, such is the tree; such as the branches are such are the roots. By both these places it is evident, that in man there is not only a want, absence, or deprivation of original righteousness, but a proneness also by nature unto that which is evil▪ which proneness includes in it an inclination not to some few, but to all and every sin; the very sin against the holy Ghost not excepted. Hence therefore I reason thus.
Now for the confirmation of the doctrine we hold, namely, that a man willeth not his owne conuersion of him selfe by nature either in whole or in part, but by grace wholly and alone; these reasons may be vsed. The first is taken from the nature and measure of mans corruption, which may be distinguished into two parts. The first is the want of that originall righteousnes, which was in man by creation: the secōd is, a prones and inclination to that which is euill, and to nothing that is truely good. This appeareth