A09453:499
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.
2. In the fourth petition, we say thus, Give us our daily bread. In which words, we acknowledge that every morsel of bread is the mere gift of God. What madness then is it, for us to think that we should merit ⟨p. 370⟩the kingdom of heaven by works, that can not merit so much as bread?
2. In the fourth petition, we say thus, Giue vs our daily bread. In which words, we acknowledge that euery morsell of bread is the meere gift of God. VVhat madnes then is it, for vs to thinke that we should merit ⟨p. 370⟩the kingdome of heauen by works, that can not merit so much as bread?
3 In the next petition, Forgive us our debts, four opinions of the Roman religion are directly overthrown, The first is concerning humane Satisfactions. For the child of God is here after his conversion taught, to humble himself day by day, and to pray for the pardon of his daily sins: now to make satisfaction and to sue for pardon be contrary. The second opinion here overthrown, is touching merits. For we do acknowledge our selves to be debtors unto God, yea bankrupts: and that beside the main sum of many thousand talents, we daily increase the debt: therefore we can not possibly merit any of the blessings of God. It is mere madness to think, that they which cannot pay their debts, but rather increase them day by day, should deserve or purchase any of the goods of the creditors, or the pardon of their debts: & if any favour be showed them, it comes of mere goodwill without the least desert. In a word, this must be thought upon, that, if all we can do, ⟨p. 371⟩will not keep us from increasing the main sum of our debt, much less shall we be able by any merit to diminish the same. By good right therefore do all the servants of God cast down themselves and pray, Forgive us our debts. The 3. opinion is that punishment may be retained, the fault being wholly remitted: but this cannot stand, for here sin is called our debt: because by nature we owe unto God obedience, & for the defect of this payment, we further owe unto him the forfeiture of punishment. Sin then is called our debt in respect of the punishment. And therefore when we pray for the pardon of sin, we require the pardon not only of fault, but of the whole punishment. And when a debt is pardoned, it is absurd to think that the least payment should remain. The fourth opinion is that a man in this life may fulfil the law, whereas in this place every servant of God is taught to ask a daily pardon for the breach of the law. Answer is made, that our daily sins are venial and not against the law but beside the law. But this which they say is against the