Fruitful Instructions and Necessary Doctrines, Part 180 – Part 196
180 Freewill and the law without grace can do nothing.
AS the matter & the inſtrument without ye forme can do nothing… euen ſo freewill & the commandement wtout grace, hauehave no power to worke. For what can either freewill & the cō mandement do, except they be holpen with grace both going before & following. For grace ſendeth ye commandement as a meſſenger & miniſter to freewill: the commandement prouoketh freewil, and ſtirreth it vp, as out of a ſleepe to do good workes, & leadeth it as a blinde man by the hande, teaching him the way wherein to go: Which both if they bee deſtitute of grace, can do nothing of themſelues. And if they begin, yet they proceede not, neither do they performe or accō pliſh any thing: and if they preſume, it proſpereth not, and is but labour loſt. For where the cōmandement cōmeth either by mā or angel: and alſo where freewill is moued, prouoked, & enformed either by the motion of man or of angell: yet vnleſſe Gods grace goe withall preuenting and following the ſame, what is it able to do? For when man was put in paradiſe, what auailed him the commandement which he heard?Ge. 2.17. thou ſhalt eate of eueryevery tree in ye garden, but only of ye tree of knowledge of good & euill, thou ſhalt not eate, which cōmandement wrought not to his ſaluation, but to his condemnation: becauſe grace ye ſaueth & helpeth was wāting, which he preſuming vniuſtly vpō his ſtrēgth deſpiſed Or what did the commaundement … the law giuen by Moiſes, profite … people of Iſraell in the wilder…, which law they refuſed to obey: … what profite wrought it to him whi… preſumed to followe the Lord of his owne free will, and not of the Lords calling,Mat. 8.19. ſaying vntounto him: Lord I will follow thee whither ſoeuer thou g… eſt? By theſe and ſuch like places of the holy ſcripture it is eaſilye to bee proued, that neither the law nor freewill hauehave power to worke of themſelues vnleſſe they be holpen by Gods grace preuenting and following thē.
181. Free will is highly extolled of the papiſts.
IF there be any droppe of good and right vnderſtanding in vsus, it is the ſpeciall gifte of the holy Ghoſt, and we cannot challenge the prayſe of it to our ſelues, except we will be traytors to God, in robbing him of that which belongeth vntounto him. Seeing it is ſo, what is further to bee ſaid of the freewill, which is ſo highly magnified amongeſt the Papiſtes? For when they ſpeake of freewill, they meane the reaſon that men hauehave to be ſo wiſe,Gen. 6.5. as to chuſe the good and to eſchuſe the euill. But on the contrarie part God telleth that our heart is bent to euill,2. Co. 3.5. and that wee hauehave not ſo much as a good thought of our ſelues: vntill ſuch time as hee hath made vsus to profit in his ſchole, we be all fooles, yea euen they that thinke themſelues to be moſt wiſe. And ſo is al our fooliſh cōfidence beaten down, and men muſt be faine to vnderſtand, that vntill God hauehave called them to his truth: they be void of al reaſon & wiſedome, & there is no other meane to make vsus walke in the right waye, then the vtter bereauing of vsus of all our vaine flatteringes.
182 Free will ouerthrowne.
SO long as we are without Chriſt we bring foorth no good fruite acceptable vntounto GOD, becauſe we are not apt to doe good, for without me (ſayeth Chriſt) you can doe nothing.Io. 15.5. In which woordes hee ſpeaketh moſt plainely againſt freewill, and againſt al humaine ſtrength be it neuer ſo ſtronge, and alſo vtterly ouerthroweth the ſame. For as the braunch being cut from the vine, bringeth foorth no frute, but withereth away euen ſo man can doe nothing at all to attaine to righteouſneſſe and ſaluation, if ſo be through vnbeleefe, he be ſeparated frō Chriſt. Nowe although the Papiſtes in worde onelyonly doe confeſſe, that wee can doe nothing without Chriſt,2. Cor. 3.5 yet notwithſtanding they faine a certain power in vsus, which of it ſelfe is not ſufficient to worke, except it be holpen with the grace of God. For they will not abide that a man ſhoulde be ſo emptie and free frō power & ſtrength to worke that which is good, but that he may do ſomewhat of himſelfe. But the wordes of our Sauiour Chriſt ſo plainly ſpoken cannot in ſuch wiſe be coloured. Such therefore is the imagination of the Papiſts that they affirme, that without Chriſt we can do nothing, and yet notwithſtāding being holpen by him, that wee can doe ſomewhat of our ſelues without his grace. But Chriſt pronounceth ye contrary, as yt we can do nothing of our ſelues,Io. 15.4. For the branch (ſayth he) can not bring foorth fruite of it ſelfe.
183 Of grace, election, vocation, faith, iuſtification, glorification, free will. &c.
IN them that be choſen to life, firſt Gods merciemercy and free grace,Ro. 10.17 bringeth foorth election: election woorketh vocation or gods holy calling, which vocation thorough hearing, bringeth knowledge and fayth of Chriſt, fayth thorough promiſe obteyneth iuſtification, iuſtification through hope wayteth for glorification. Election is before time, vocation and faith commeth in time. Iuſtification and glorification is without ende. Election depending vppon Gods free grace and will, excludeth all mans will, blinde fortune, chance and all peraduentures. Vocation ſtanding vppon Gods election, excludeth all mans wiſedome, cunning, learning, intention, power and preſumption. Faith in Chriſt proceeding by the gifte of the holye ghoſt, and freely iuſtifying man by Gods promiſe, excludeth all other merites of men, all condition of deſeruing, and all workes of the lawe, both Gods lawe and mans lawe, withal other outward meanes whatſoeuer. Iuſtification comming freely by grace, ſtandeth ſure by promiſe, without doubt,Tit. 2.12. feare or wauering in this life. Glorification pertayning onelyonly to the life to come, by hope is looked for. Grace and merciemercy preuenteth, election ordeineth, vocation prepareth and receaueth the woorde whereby commeth faith, faith iuſtifieth and iuſtification bringeth glorie.
184 Howe wee may be aſſured of our election, and howe faith doth worke the ſame.
WHoſoeuer wilbe certain of his election in God, let him looke to his faith in Chriſt, which if he find in him to ſtand firme: be may be ſure and nothing doubt, but yt hee is one of the nūber of Gods elect. Secondly they ſaie faith and nothing elſe, is the only condition and means wherupon gods mercy, grace, election, vocation & all gods promiſes to ſaluation do ſtay, according to the words of the holy Ghoſt Col. 1.Col. 1.23. If yee abide in the faith. Thirdly this faith alſo is ye immediate next cauſe of our iuſtification ſimply without any other condition annexed. For as the merciemercy of God his grace, election, vocation & other former cauſes doe ſaue & iuſtifie vsus vponupon condition if wee beleeue in Chriſt: ſo this faith onelyonly in Chriſt without condition is the next & immediate cauſe, which by gods promiſe worketh our iuſtification, according as it is written:Act. 18.31. beleeue in the Lorde Ieſus, and thou ſhalt be ſaued, thou and all thy whole houſe.
185 Election and vocation after purpoſe.
THe cauſe only of gods election, is his own free mercy: & the cauſe in ſome manner of our iuſtification is our faith in Chriſt & nothing elſe. As for example, Firſt concerning election if the queſtion bee aſked why Abraham was choſen, and not Nathor, why was Iacob choſen and not Eſau? Why was Moſes elected, and Pharao hardened? Why Dauid accepted and Saule refuſed, why fewe choſen and the moſt forſaken? It can not be anſwered otherwiſe then thus: becauſe it was ſo the good will of God. In like manner touching vocation and alſo faith, if the queſtion be aſked why this vocation and gifte of faith was giuen to Cornelius the Gentile, & not to Tertullius ye Iewe? Why to the poore & little ones of this worlde (of whom Chriſt ſpeaketh:Mat. 11.25 I thank thee father which haſt hid this from the wiſe &c.) why to the ſimple vnwiſe & outcaſtes in this worlde, of whom ſpeketh S. Paul ſaying,1. Cor. 1.26. ye ſee your calling (my brethren) howe not many of you &c Why to the ſinners & not to the iuſt? Why the beggars by the high wayes were called,Ma. 11.26 and the bidden geſtes excluded? We can goe to no other cauſe but to gods purpoſe & election,Lu. 18.14. & ſay with Chriſt our ſauiour, yea father for ſo it was thy good pleaſure. And ſo for iuſtificatiō likewiſe if the queſtion be aſked why the Publican was iuſtified,Mat. 21.31 and not the Phariſei? Why harlots & Publicans go before the Scribes & Phariſies in the kingdome why ye ſonne of the free woman was receaued,Ge. 21.12. & the bondwomans ſonne being his elder reiected? Why Iſrael which ſo long ſought for righteouſneſſe, found it not: and the Gentils which ſought not for it, foūd it? We hauehave no other cauſe hereof to render, but to ſay with S. Paul,Ro. 9.32. becauſe they ſought for it, by workes of the law, & not by faith: which faith as it cōmeth not by mans will, but only by the free gift of God: ſo is it onelyonly the inſtrumentall cauſe, whereunto ye promiſe of our ſaluation is annexed. According as we reade:Ro. 4.16. Therefore it is by faith, yt it might come by grace, and the promiſe might be ſure to all the ſeed.verſ. 5. Alſo in ye ſame chap. he ſaith that his faith is counted for righteouſneſſe which beleeueth in him that iuſtifieth the vngodly.
186 Diuers kindes of faith.
THere be many kindes of fayth: as a man may beleeue euerie thing that is true, yet not euerie trueth doeth ſaue, neyther doeth the beleeuing of euerie trueth iuſtifie a man. He that beleeueth that God created all things of nought, beleeueth truly: he which beleeueth that God is a iuſt god,1. Tim. 1.17. yt he is omnipotent, yt he is mercifull, yt he is true of promiſe: beleeueth well and holdeth the truth.1. Cor. 1.9 Eph. 1.4. So he that beleeueth ye God hath his election frō the beginning, & that he alſo is one of the ſame elect & predeſtinate hath a good beleefe and thinketh wel: but yet this beleefe alone, except it be ſeaſoned with an other thing, wil not ſerue to ſaluation: as it auayled not the Iewes, which ſo ſought of themſelues, and yet think to this day to be only Gods elect people. Only ye faith which auayleth to ſaluation is that, whoſe obiect is the bodie and paſſion of Ieſus Chriſt crucified. So that in the act of iuſtifying, theſe two, faith & Chriſt, hauehave a mutuall relation, & muſt alwayes concur together, faith as ye action which apprehendeth, and Chriſt as the obiect which is apprehended. For neither doth the paſſion of Chriſt ſaue without faith, neither doth faith help, except it be in Chriſt.
187 No remiſsion but in Chriſt.
WHoſoeuer beleeueth to get the inheritaunce of heauen or remiſſion of ſinne through workes, hee beleueth not to get ye ſame for Chriſts ſake. And they that beleeue not that their ſinnes are forgiuen them, and that they ſhall be ſaued for Chriſts ſake, they beleeue not the goſpel:Ma. 1.21 Luk. 1.31. For the Goſpel ſaith, that we ſhalbe ſaued for Chriſts ſake, and that our ſinnes are forgeuen vsus through him. He that beeleeueth not the Goſpell, beeleeueth not GOD, whereby it followeth, that they which beleeue to be ſaued by their works, or to get remiſſion of their ſins by their owne deedes beleeue not God, but recount him as a lyar, and ſo vtterly deny him to bee God. If we beleeue to get the inheritance of heauē through good works, then we beleeue not to get it through the promiſſe of God.Io. 3.16 Act. 4.12. For GOD hath ſaid that we ſhall hauehave the inheritāce of heauen, and that our ſinns are forgeuen vsus for his ſonnes ſake. He condemneth not good workes, but hee condemneth the falſe truſte in any workes, ſo all the workes wherein a man putteth confidence, are therwith poyſoned and become euill.
188 Of praier to Saincts, how it is repugnant to the Mediatorſhip and Aduocateſhip of Chriſt.
CHriſt is the only reconciler, mediator, and attonement maker betweene God and vsus, and for that cauſe ſitteth at the right hand of God, perpetually to appeare before his face for vsus: Againſt the which article of Chriſts incarnation, the teachers among the Papiſtes doe teache blaſphemous doctrine of inuocation of ſaints, that they are our mediators and reconcilers, that by their merits and prayers, we hauehave acceſſe vntounto god and are for their ſakes, heard, receaued, and accepted into the fauour of God againe, euidently diſplacing the ſonne of God from the chiefe office of his eternal preiſthood, and ſetting his creatures in his place and dygnitye, and that without anye warrant of ſcripture, either by word or example. This doctrine is ioyned with two other deteſtable errors: firſt that they conceaue of Chriſt, as of a dreadfull GOD, and terrible iudge and not as of a mercifull Mediatour, and therefore that we hauehave neede of other ſpokeſmen, to make the way to him for vsus, though hee himſelfe moſte gratiouſly and mercifully cryeth vntounto vsus,Ma. 11.28 Io. 16.13. Come vntounto me all ye that trauail and be heauy loden, and I wil refreſh you. And in ſundry places commaundeth vsus to pray vntounto God the Father in his name, aſſuring vsus that whatſoeuer we deſire, it ſhalbe graunted vsus. And therefore do they ſhewe themſelues to miſtruſt the credit of Chriſt. Secondly in this praying to Saincts not without great daunger of Idolatry, they attribute vntounto them diuine power:
For in their praying to them, they imagine of them, that they be of vniuerſal knowledge and vnderſtanding not onelyonly what men ſpeake, but alſo what they think in their heartes. Again they attribut vntounto them almighty power, as being able to worke and bring to paſſe whatſoeuer is deſired of them. And laſtly, they ſhewe themſelues to beleeue that they are more mercifull and ready to heare ſinners, then Chriſt himſelfe, which is flatte blaſphemy.
189 Falſe doctrine concerning inuocation.
THe manner of the Papiſticall inuocation, is not to God alone as they ſhould doe, but to dead men, ſaying that ſaincts are to be called vponupon as Mediators of interceſſion, & Chriſt as the mediator of ſaluation? And affirme moreouer, that Chriſt was a Mediatour onelyonly in time of his paſſion: which is manifeſtly repugnant to the wordes of Saint Paule, Romaines 8.Ro. 8.34. Where he ſpeaking of the interceſſion of Chriſt, Who is (ſaith he) on the right hand of God, & maketh requeſt alſo for vsus, &c. And if Chriſt bee a Mediator of ſaluation, what needeth then any other interceſſion of the ſainctes for other ſutes? For ſaluation beeing once had, what can we require more? Or what lacketh he more to be obteyned of ye ſaints which is ſure to bee ſaued onelye by Chriſt? And yet in their catholicke deuotiōs, why do they teach vsus to pray to the bleſſed Virgine to ſaue al them that glorifie her &c. If ſaluation only belong vntounto Chriſt? Vnleſſe they ſtudy of purpoſe to ſeeme contrary to thē ſelues. Hitherto alſo pertaineth the worſhipping of reliques,Deu. 6.13 Luk. 4.8. and the Idolatrous adoration of ſacramentes, as the outward ſigne for the thing ſignified contrary to the ſenſe of the holy ghoſt. The prophanation alſo of the Lords ſupper, and falſe meriting by Maſſes.
190 Chriſt is the onelyonly interceſſor with the Father.
THe faithfull children of God are aſſured, and doe receaue this comforte, that our Lorde Ieſus Chriſt beeing now at the right hande of God in heauen, is gentle, willing, ready and able to help all thoſe which put their truſt in him. And therefore in all their neceſſities, they content themſelues with the interceſſion of Chriſt and with his mediation And that chiefly ſeeing S. Paule ſayeth,Tim. 2.5. that there is one God, and one Mediatour betweene God and man, euen the man Chriſt Ieſus, which gaue himſelfe for the redemption of all men.
And Saint Iohn ſaith, If any man ſinne, we hauehave an aduocate with the Father Ieſus Chriſt the righteous,1. Io. 2.12 and hee is the reconciliation for our ſinnes: and not for our only, but alſo for the ſinnes of the whole world: tou…hing the interceſſion of our Lord Ieſus Chriſt in heauen, we hauehave the manifeſt and inuincible teſtimonies of the holy ſcriptures, but as touching the interceſſion of Angels and of ſanctes which are in heauen, we hauehave no teſtimony thereof, and therefore the godly regard it not. They which beeleeue the word of God, in whiche wee hauehave taught vsus but one onelyonly interceſſor Chriſt in heauen, they ſeeke for none other interceſſor there, becauſe they hauehave the ſame full and perfectlye in Chriſt. But they which do not beleue nor acknowledge Chriſt, for their only and perfect interceſſor & aduocat ſuch infidels ſhall neuer be holpen wt any prayers of Aungels or ſaincts, if the caſe ſtoode ſo that they did praye for them.
191 The Papiſts will hauehave Chriſt to bee in part a Sauiour.
THe Papiſtes would weaken the ground of our Faith by a number of corrupt doctrines. As firſt that in part wee hauehave ſaluation and remiſſion of ſinnes by the merites of ſainctes, for thus they pray: Graunte vsus O Chriſt by the blood of Thomas which he ſhed for thee, thither to go whither he is aſcended. And to Saint George they pray thus. Let him ſaue vsus from our ſinnes, that we may reſte with the bleſſed in heauen. And touching Saint Anne they ſay thus: O God, thou which wouldeſt S. Anne to become the mother of thy mother, grāt we beſeech thee, that by the meritts of the mother and the daughter, we may obteine the heauenly kingdome. Here are three. Sauiours beſids Chriſt, & in like manner doe they acknowledge a thouſand moe. Secōdly they ſay, we hauehave remiſsion of ſins and ſaluation, in part by our owne merits and good doings. For thus writeth one of their champions: that the paſſion of Chriſt may be the 1. and principle cauſe of attayning grace, and opening the waye to heauen, but it is neuer the whole cauſe, for ye euer there goeth wt Chriſt ſome merit of him yt receyueth grace. Furthermore what ſhall bee ſaide of pardons, of Pilgrimages, of Purgatory, of holy water, and a number of ſuch like ſuperſtitious and falſe errors by which not without blaſphemy, they match tranſitory things and vain deuiſes of men, with the bloud of Ieſus Chriſt, the ſonne of God our ſauiour the moſt excellēt price of our redemption expreſlye contrarye to the holye Ghoſt thus writing by S. Peter.1. Pet. 1. i8 Ye are not redemed with trāſitory things as with golde or ſiluer, but with the bloud of that immaculat lamb Chriſt Ieſus.
192 Contrariety betweene the religion of Chriſt, and the Pope.
WHereas the doctrine of Chriſt is ſpirituall altogether, conſiſting wholly in ſpirit and verity, and requireth no outward thing to make a true Chriſtian man, but onelye baptiſme which is the outward profeſſion of Faithe, and receiuing of the Lordes Supper: If the religion of the Churche of Roome bee examined, it will eaſily bee founde, wholly to conſiſte in nothing elſe, but altogether in outward and ceremoniall exerciſes: as outward confeſſion, abſolution at the prieſtes hande, outward ſacrifice of the maſſe, buying of pardons, purchaſing of obites, externe worſhipping of Images and reliques, pilgrimage to this place or that: building of churches, founding of monaſteries, outward workes of the law, outward geſtures, garments, coulors, choyſe of meates, difference of times and places, peculiar rites and obſeruancies, ſet prayers and number of prayers preſcribed, faſting of vigiles, keeping of holy dayes, comming to church, hearing of ſeruice, externe ſucceſſion of Biſhops, externe forme and notes of the church &c. ſoe that by this religion, to make a true chriſtian and a good catholicke, there is no working of the holy Ghoſt almoſt required.
193 Succeſſion is nothing without the doctrine of the Apoſtles.
THe aduerſaries of the truth to the intent they might proue themſelues to be the true church: they obiect the ſucceſſion of Biſhops for the ſpace of many hundred yeares in the Apoſtolicall ſea: whereas their doctrine being compared with the doctrine of the Apoſtles, by the diuerſitie and contrarietie thereof will eaſilye appeare, to be the doctrine neither of the Apoſtles nor of anye apoſtolicall men. Succeſſion (in deede) with continuaunce of Apoſtolicall doctrine, ought to be of great authoritie, but without it nothing. The ſonnes of Aaron had more allowable ſucceſſion from Aaron, then the Biſhoppes of Rome hauehave from Peter, and yet becauſe they brought ſtrange fire into the temple of God, they were reiected and periſhed.Leu. 10.1. Thoſe which in ye church of God doe imitate them, and contemning the truth deliuered by God, deſire ſtrange doctrines, and bring into the church, the inſtruction of humaine ordinances, them doth Chriſt ſharpely reproue in his Goſpell: ſaying,Mat. 15.3. you caſt away the cōmandements of God to eſtabliſh your owne ordinance. Annas and Caiphas had full ſucceſſion from Aaron, yet it were hard thereupon to conclude, that they had the right of ye true church, & chriſt and his apoſtles to be Sciſmatickes.
194 Succeſſion proueth nothing.
THey greatly erre which thinke, that any thing may be proued by ſucceſſion, whileſt they leaue out that which is of moſt force therein: that is, that if like as they hauehave ſucceeded in the place of godly men, they hauehave alſo ſucceeded them in the ſpirite of Chriſt in doctrine, in faith, grauitye godlineſſe, humilitie, and patience.Mat. 23.2.
The high prieſtes and prelates, who in the time of Chriſt, did ſit on Moſes chayre, coulde hauehave deriued the petigree of their ſucceſſion from thē, ſelues euē to Aaron, but becauſe their life and doctrine did not agree with the life and doctrine of Aaron, and other godly prieſtes, their ſucceſſion auayled nothing againſt Chriſt and his Apoſtles: neither were Chriſte and his Apoſtles falſe teachers, or diſſeuered from the true Church, becauſe they were not able to proue their ſucceſſion as the Phareſies could: For the word of God and the inſtitution of Chriſt was ſufficient for them. Wherefore ſith euen we alſo now hauehave on our ſide the words of God, and the inſtitution of Chriſt there is no ſucceſſion of Biſhops that can proue vsus to bee out of the true Church. The hiſtories of Popes and other like Prelates which are written, yea euen by their deare frendes and defenders, do ſufficiently teſtify, that almoſt all of them hauehave obteined this dignitie and place by moſt filthy meanes, by ſimony, wicked artes, violence, murthers and trayterous conſpiracies: Wherfore if it would pleaſe them a little more narrowely to conſider hereof, they ſhould finde by better aduiſe, there were no iuſt cauſe to brag of their ſucceſſion, but rather to burye the ſame in ſilence, ſeeing by it their euils and horrible filthines is ſo clearely detected. But God hath done this, to th'end the truth might be reuealed, and the godly warned to gather them ſelues together vnderunder our head Chriſt, and into his true church.
195 The deſcription of the inuiſible Church and viſible.
THe church ſometime in the ſcripture is taken for the whole number of the elect of God, that are and hauehave bene from the beginning of the world, in all places and ages euen to this day. And this is that Church which is the piller of truth. This is that church that neuer can abide in error.Mat. 16.18 This is that church that by imputation of Gods mercy, is the immaculate and vndefiled ſpouſe of Chriſt, but this Church is not alwaye ſeene.Ro. 11.4. 1. Cor. 6.11 This is the inuiſible Church that is known to God alone, and is neuer certainely, truely, and for the whole reuealed to man. For they by hypocriſie may ſeeme members of this Church, which indeede are no partakers of it, as appeareth by the example of Iudas. And contrariwiſe they to mans iudgement, may ſeeme not to be of this Church, which yet in Gods appointment, are the certaine members thereof, as euidently was ſhewed in the example of Sainct Paule. But the viſible church that is diſcerned of man, and by outward tokens is knowne to the world, may in this manner be deſcribed. It is the multitude of all them, bee they fewe or many, which being vponupon the face of the earth, and called by the word of the Goſpel, do proteſt to beleeue in our ſauiour Chriſt, looking for ſanctification & ſaluation by him, & worſhipping him according to his word.Mat. 28.19. Mar. 16.15 That it is the whole multitude of al beleeuers, it is euident when Chriſt himſelfe ſaith: go ye & preach ye goſpel to al creatures. He excepteth none, & therefore the grace of God, & benefits of his church, are not tyed to any one place: as to Rome, to Hieruſalem, to Conſtantinople, or to any other place. That the number of this church, may be aſwell ſmall as great, Chriſt himſelfe teacheth ſaying: My flocke is very ſmal,Luk. 12 32 Mat. 18 20 And where two or three are gathered together in my name, there am I in ye middeſt of thē. Hereby we may learne, that ye argument of multitude or great nūber, is not alway ſtrong. For by it the doctrine of the prophets, the doctrine of Chriſt and of his Apoſtles might bee reiected: which vndoubtedly were but fewe in compariſon of them that miſliked and reproued it. That this multitude muſt be called by the word of the Goſpell, S. Paule affirmeth Ro. 10. Faith (ſaith he) commeth by hearing and hearing by the word of god.Ro. 10.17 And therefore did Chriſt ſende his Apoſtles to preach the goſpell, that therby men might be brought to the beliefe of the Church.
196 The Church may erre
THe Church is cleane, through the grace of God in Chriſt Ieſu, and yet by her owne nature, and through the manifold infirmities of the fleſh, which ſhe retayneth, euen vntill this temporall death, ſhe hath neede to be waſhed and purged. For the which cauſe the dayly prayeth.Mat. 6.12. Forgeue vsus our treſpaſſes as we forgiue them that treſpaſſe againſt vsus. And Sainct Iohn ſaith, if wee ſaye wee hauehave not ſinne, we deceiue our ſelues,1. Io. 1.10 and there is no truth in vsus. Wherfore being deliuered from this fleſh, we are made perfectly pure in ye life to come, & free from all blemiſh. But ſo long as the ſainctes liue here on this earth, clothed with their fleſh they are ſubiect to many infirmities. And therefore it is moſt certaine by this reaſon that the church both maye and doth erre… although it cannot be moued,Mat. 16.18 Io. 10.27. becauſe ſhe is grounded vponupon the true rocke: and ſoe long as ſhe heareth and followeth the voyce of her true paſtor, ſhee erreth not.