A09453:441
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.
The third conclusion is touching the imputation of Christs obedience, which some of the most learned among them acknowledge: and the difference between us stands on this manner. They hold that Christs obedience is imputed only to make satisfaction for sin, and not to justify us before God. We hold & believe that the obedience of Christ is imputed to us, even for our righteousness before God. Paul saith, 1. Cor. 1. 30. Christ is made unto us of God, wisdom, RIGHTEOUSNESS, SANCTIFICATION, and redemption. Hence I reason thus. If Christ be both our sanctification, and our righteousness: then he is not only unto us inherent righteousness, but also righteousness imputed. But he is not only our sanctification (which the Papists themselves expound of inherent or habitual righteousness) but also our righteousness: for thus by Paul are they distinguished. Therefore he is unto us both inherent and imputed righteousness. And very reason teacheth thus much. For in the end of the world at the bar of Gods judgement, ⟨p. 311⟩we must bring some kind of righteousness for our justification, that may stand in the rigour of the law according to which we are to be judged. But our inherent righteousness is imperfect and stained with manifold defects and shall be as long as we live in this world, as experience tells us: and consequently it is not suitable to the justice of the law: and if we go out of our selves we shall find no righteousness serving for our turns either in men or Angels, that may or can procure our absolution before God and acceptation to life everlasting. We must therefore have recourse to the person of Christ, and his obedience imputed unto us, must serve not only to be a satisfaction to God for all our sins, but also for our perfect justification: in that God is content to accept of it for our righteousness, as if it were inherent in us, or performed by us.
The third conclusion is touching the imputation of Christs obedience, which some of the most learned among them acknowledge: and the difference betweene vs stands on this manner. They hold that Christs obedience is imputed onely to make satisfaction for sinne, and not to iustifie vs before God. We hold & beleeue that the obediēce of Christ is imputed to vs, euen for our righteousnes before God. Paul saith, 1. Cor. 1. 30