But God forbid, that Paul should have thought that any thing wanted in the sufferings of Christ as concerning all fullness of righteousness, salvation and life: or that he meant to add any thing thereunto,1 which so plainly and honourably preacheth, that the abundance of grace was so largely poured out by Christ, that it far surmounted all the force of sin. By it only all the ⟨image 233⟩saints have been saved, and not by the merit of their own life or death,2 as Peter expressly testified: so that he should be slanderous against God and Christ, that should repose the worthiness of any saint any where else than in the only mercy of God. But why do I tarry hereupon any longer, as upon a matter yet doubtful, sith the very bewraying of such monstrous errors is a sufficient confutation of them? §5Now (to pass over such abominations) who taught the Pope to enclose in lead and parchment the grace of Jesus Christ, which the Lord willed to be distributed by the word of the Gospel? Truly either the Gospel of God must be false, or their pardons false. For, that Christ is offered us in the Gospel, with all abundance of heavenly benefits, with all his merits, with all his righteousness, wisdom and grace,3 without any acception, Paul witnesseth where he saith, that the word of reconciliation was delivered to the ministers, whereby they might use this form of message, as it were Christ giving exhortation by them: we beseech you, be ye so reconciled to God? He hath made him that knew no sin, to be made sin for us, that we might be made the righteousness of God in him. And the faithful know of what value is that commune partaking of Christ,4 which (as the same Apostle witnesseth, is offered us to be enjoyed in the Gospel. Contrariwise the pardons do bring out of the storehouse of the Pope, a certain pittance of grace, and fasten it to lead, parchment, yea and to a certain place, and sever it from the word of God. If a man should ask whence this abuse toke beginning: it seemeth to have proceeded hereof, that when in time past penitents were charged with more rigorous satisfactions than all could bear, they which felt them selves above measure oppressed with penance enjoined them, required of the church a release. The mitigation that was granted to such, was called an Indulgence or pardon.
But God forbidde, that Paul should haue thought that any thing wanted in the suffringes of Christ as concerning all fulnesse of righteousnesse, saluatiō and life: or that he meant to adde any thing therunto,1 whiche so plainely and honorably preacheth, that the abundance of grace was so largely poured out by Christ, that it far surmounted all the force of sinne. By it onely all the ⟨image 233⟩saintes haue bene saued, and not by the merit of theyr owne lyfe or death,2 as Peter expresly testified: so that he should be sclaunderous against God and Christ, that shoulde repose the worthinesse of any saint any where els than in the onely mercie of God. But why doe I tarrye hereupon any longer, as vpon a matter yet doubtful, sithe the very bewraying of suche monstruous errours is a sufficient confutation of thē? §5Now (to passe ouer suche abhominations) who taught the Pope to enclose in lead and parchement the grace of Iesus Christ, whiche the Lorde wylled to be distributed by the word of the Gospell? Truely either the Gospell of God muste be false, or their pardons false. For, that Christ is offred vs in the Gospell, with all abundance of heauenly benefites, with all his merites, with all his righteousnesse, wysdome and grace,3 without any acception, Paul witnesseth where he sayth, that the worde of reconciliation was deliuered to the ministers, whereby they myght vse this forme of message, as it were Christ geuing exhortation by them: we beseche you, be ye so reconciled to God? He hath made him that knew no sinne, to be made sinne for vs, that we might be made the righteousnesse of God in him. And the faithfull know of what value is that cōmune partaking of Christ,4 whiche (as the same Apostle witnesseth, is offred vs to be enioyed in the Gospel. Contrariwyse the pardōs do bring out of the storehouse of the Pope, a certaine pitance of grace, and fasten it to lead, parchement, yea and to a certaine place, and seuer it from the worde of God. If a man should aske whence this abuse toke beginning: it semeth to haue proceded hereof, that when in time past penitentes were charged with more rigorous satisfactions than all could beare, they whiche felt them selues aboue measure oppressed with penance enioyned them, required of the churche a release. The mitigatiō that was graunted to suche, was called an Indulgence or pardon.
- 1Rom. v.xv.
- 2Act. xv.xi.
- 3ii. Cor. i.
- 4•. Cor. i.xvii.
