Articles I haue here breefly set folowing in order The Common places which are handled in these Questions 1 OF the holy Trinitie Fol. 1. 2 Of the holy Christian Church and of the Churche of Rome eodem 3 Of Counsels and decrees of the church Fol. 30. 4 Of Free will. Fol. 43. 5 Of fayth and good workes Fol. 46. 6 Of the intercession inuocation and worshipping of Saincts Fol. 58. 7 Of Relikes Images and suche lyke Fol. 70. 8 Of purgatory and prayers for the dead Fol. 75 9 Of Sacraments Fol. 83. 10 Of Baptisme of children and of the Anabaptistes Fol. 85. 11 Of the Lords supper and receyuing thereof Fol. 88. 12 Of the sacrifice of the Masse Fol. 103. 13 Of repentaunce and Confession Fol. 108. 14 Of the authoritie of Priestes Fol. 116. 15 Of Mariage vowes and Chastitie Fol. 120. 16 Of Enoyling Fol. 139. 17 Of the Magistrate and lawefull obedience Fol. 141. The fyrst Common place Of the holy Trinitie The first question What they doe thinke of the holy Trinitie The Answere TOuching the holy Trinitie I doe beléeue all that which the true and sacred woorde of God dothe teache to acknoweledge beléeue To witte that there is one only true and liuing God in Trinitie one I say vndeuided in substaÌ„ce and thrée distinct parsons God the father God the sonne and God the ho y ghost being of like power and equally to be worshipped So are we taught Deut. 6. Exod. 20. Matth. 18. Luke 1. Iohn 1. 3. 5. 6. 8. 9. 10. 14. 15. 16. and 17. Rom. 1. and. 9. 1. Corinth 8. 1. Iohn 5. Likewise we confesse the true faithe of the Trinitie contained in the twelue Articles of our Christian faithe where we say I beleeue in God the father in his only begotten sonne and in the holy ghoste And therefore what so euer in times past hath bene written or taught againste this Doctrine by Praxeas Arius Macedoniâ— and suche like yea and whatsoeuer the Jewes Turkes Michael Seruetus that Spaniard with their adherentes haue written we abhorre and detest assenting only to the olde holy Apostolike Church The second Common place Of the holy christiaÌ„ church of the church of Rome The seconde Question Whether they beleue in one holy Catholike and Apostolical church The Answere LIke as there is coÌ„tained and expressed â–ª in the. xij Articles of our christian faith so do I beléeue that ther is one holy and Catholike church and that the same or the Sainctes which are therin be partakers of all the grace and giftes of Christe I call the same one and Catholicke bicause there is but one only true Churche biside the which there is none other And the same is the congregation and felowship of all the faithfull throughout the whole worlde which at any time haue liued on this earthe in what time or place so euer they haue bin or that now are or héereafter shall be And as there is one God and Lorde neither any moe Gods or Lordes â–ª as appeareth â— Corinth 8. and Ephes. 4. so also it is of necessitie that there be but one only churche Wherfore althoughe this churche be dispersed diuers times into diuers sundry members through out the face of the whole earth yet hath it but one spirite one faith beléeueth in one God the father in one sauior our Lord Jesus Christ in the holy ghost And therfore is knit in one charitie and in one mind with all faithfull where and in what place so euer they be And this church is holy that is to say sanctified purged from sinnes beutified endued with holinesse and righteousnes and that through the grace of God the father in the blud of his only sonne by the power effectuall working of the holy ghoste It is called the christian Apostolical church bicause it is grounded built by the blissed Apostles vpoÌ„ the true rock that only euerlasting foundation Jesus Christ in the which foundation also it is preserued réedified and increased by the doctrine of thapostles as we may lerne by S. Paul 1. Cor. 3. Eph. 2. 4. 1. Pet. 2. And here is to be noted that as the Israelites did beléeue Moses that is to say did beleue the doctrin commaundements which he brought to theÌ„ froÌ„ God euen so the christiaÌ„s beléeue the true church Paule also calleth it the piller and fouÌ„dation of truth bicause shée heareth the voice only of hir pastor Jesus Christ not the voice of any stranger Nether is it beleued bicause it is the church only that is to say the congregation or felowship of meÌ„ but bicause it is the church of Christ heareth only his eternal truth preserueth confesseth teacheth the same and for this cause shée is called the piller fouÌ„datioÌ„ of truth Wherfore we beleue the church for Christes sake and for his truthe and doctrines sake which by his faithfull ministers is taught in the same Neither ought any maÌ„ to beléeue in the church bicause she is collected of men therfore is of the order of things created And it is manifest that God abhorreth all those which trust in men Ierem. 17. wherfore this preposition â—n is ioyned in the. xij Articles of our faith only to the thrée persones of the holy Trinitie For vve confesse that vve beleeue in God the father in his only begotten sonne and in the holy ghost Furthermore Cyprian and other holy fathers do excellently teach in their interpretations of the Créede that we must beleeue there is an holy church but not to beleue in the church And therfore do we not teache any new thing but that which the fathers before vs haue themselues most plainly diligeÌ„tly taught The third Question What they vnderstande by the name of the church The Answere WE vnderstande thereby the congregation or coÌ„pany of those which beléeue in christ For the church in the Germain tong is called Kirch as though it were deriued from the Grecians which call our Lord Jesus Christe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say lord Wherefore all those which are coupled or knitte to Christ the true head and fruteful vine as his proper members and braunches springing and growing in him are the true Christian churche And this interpretation of the name of the church we haue also in the Articles of our faith for to the confession of the catholike church we adde that we beleue in the Communion or felowship of Sainctes as though we should say the church is none other thing but the congregation of Sainctes And euen in this sort do the blessed Fathers interprete these thyngs The church is called the Communion or felowshippe of Sainctes for these causes First bicause all the faithfull there are partakers of all the giftes and graces which Christe hath purchased that is to say chéefely the remission of sinnes like as it is said in the Créede next after this Article I
holy spirite whereas notwithstanding he accuseth them of gréeuous erroures and vices and exhorteth them to repentaunce and amendment of theyr liues Whereby it is euident that euen these most excellent churches of the Apostles haue erred But there is an other Obiection brought againste vs oute of the ballades of Salomon and out of the fifth Chapiter of S. Paules Epistle to the Ephesians where it is sayde that the church is beautiful and without spot or wrinkle which place S. Augustine interpreteth saying that this puritie and holinesse is begon in this life but in the life to come vvhen through deathe vve shall putte of this fleshe it shall be fully perfited so as vve shal haue neither spot nor blemishe but be moste perfectly pure Héereunto we adde the woordes of Christe who moste plainly expoundeth this matter in the Gospell saying He that is vvashed needeth not saue to vvash his fete but is cleane euery vvhit And againe he sayeth Euery braunche vvhich bringeth forth frute my father purgeth that it may bring forthe more frute Novve are you cleane throughe the vvorde vvhich I haue spoken vnto you He doeth not onely say that the Churche is pure but altogither pure yea that it may bring foorthe frute and yet neuerthelesse he speaketh of the washing of the féete and of the purging which his father shall doe Wherby we may easily gather and perceiue that the churche is cleane throughe the grace of God in Christ Iesu and yet by hir owne nature and through the manifold infirmities of the flesh which shée retaineth euen vntill this temporall deathe shée hathe néede to be washed and purged Wherfore shée daily prayeth Forgeue vs oure trespasses as vvee forgiue them that trespasse againste vs. And S. Iohn the Apostle sayth If vvee say vvee haue no sinne vvee deceiue oure selues and there is no truthe in vs â— Iohn â— wherefore being deliuered from this miserable fleshe we are made perfectly pure in the life to come and frée from al blemishe But so long as the Sainctes liue heere on this earthe clothed with theyr flesh they are subiecte to many infirmities And therfore héereby it appeareth that by this reason the Churche bothe may and dothe erre although it cannot be moued bicause shée is grounded vpon the true rocke and so long as shée heareth and foloweth the voice of her true pastor shée erreth not The fifth Question By what markes or tokens may the church of Christ be knowen The Answere CHefely the Churche of God may be known by the pure worde of God perfect faith charity innoceÌ„cy newnesse of life the coÌ„tinual calling vpoÌ„ god in al her necessities For Christe plainly sayeth He that is of God heareth gods vvord And againe My shepe heare my voice but the voice of a straunger vvill they not heare but vvill flee from it And againe In this shall all men knovve that you bee my Disciples if you loue one an other And S. Paule The sure fouÌ„dation of God abideth hauing thys token God knovveth vvho are his and lette euery one vvhiche calleth on the name of Christe departe from euyll And againe Euery one vvhich calleth on the name of the Lorde shal be saued And to this ende also appertayne the blessed Sacramentes whome Christe hathe ordeyned as outwarde signes of his churche and therfore oughte moste reuerently to be receiued of vs as they haue bene by the Sainctes before in true faithe as may appeare Matth. 28. Mar. 16. Luk. 24. Act. 2. 8. 10. c. 1. Cor. 10. 11. But bicause many godly men which are the true and liuely members of Christ do ofteÌ„times want the sacraments not throughe contempte but by reason of necessitie being yet neuerthelesse knitte vnto Christe and his members by true faithe spirite loue and newnesse of life exercising themselues in all Godly studies I haue placed the firste order of signes as moste chéefe and necessarye whereby the Churche may be knowen yet not omitting these godly signes or Sacraments But nowe the Prelates of Rome thynke and say that the true and lawefull signe of Christes Churche is the orderly succession of Bishoppes in the Churche wyth theyr spirituall gouernement And bicause the Churche of Rome hathe suche succession therefore they say that it is the true and primitiue Churche and that they haue the true gouernemente of the same so that who soeuer is oute of that gouernment is out of the true Churche They call succession a contynued order wherein one Byshoppe hathe succéeded in the place of an other and hathe gouerned the Church euen from Sainct Peter the Apostles time vnto this Pope called Paule the fourthe But they greatly erre whiche thynke that any thing may be proued by succession whylest they leaue oute thaâ— â–ª which is of moste force therein That is that if like as they haue succéeded in the place of Peter and the other Godly Bishoppes which thyng we graunte them they haue also succéeded them in the spirite of Christe in Doctrine in faithe grauitie godlinesse humilitie and pacience Wherefore sithe they wante thys poynte being the chéefest as all menne knowe and finde by experyence so as it neadeth no further proofe theyr vaunte of succession is nothing els but an idle sounde to bleare the eyes of those which are simpie Saincte Paule the Apostle sayeth thus Bee yee folovvers of mee euen as I folovve Christe Whereby appeareth that Succession taketh his force and effecte onely in Christe wythoute whome it neyther proueth or auaâ—â—eth any thing Wherefore euen in theyr owne Canons it is thus wrytten Distâ—n 40. It is not an easie matter to stande in the place of Peter and Paule and to occupie the seate of those vvhiche raigne vvith Christe Bicause it is sayde they are not the children of holy menne vvhiche occupie the place of holy men but they vvhiche exercise the vvoorkes of them VVee therefore vvhich gouerne oughte to be knovvne not by the Noblenesse of birthe or of the place but by the excellencie of oure manners not by the famousnesse of Cities but by the puritie of Faithe The seat maketh not a priest but a priest maketh the seate the place sanctifieth not a man but the man the place Euery priest is not holy but euery one vvhich is holy is a prieste Hee that occupieth the seate vvell receiueth honoure of the same But he that vseth it euil dothe vvrong vnto the seate By these woordes it is manifestly taughte that the chaire or seate wherin holy Bishoppes haue sette or succession is nothing woorthe excepte he be also holy which succéedeth in the place of holy menne imitating the steppes of those which were before him but if he be wicked he then receyueth no honoure of the seate but dishonoureth the same Wherefore these Prelates may nowe consider what honoure they receiue by their succession whiche dayly to the ende they may bring vs into contempte they obiecte agaynste vs The highe Priests and Prelates who in the time of Christe
a mans wyfe is not a wife onely in name or by supposition but is so in déede except the word of God deceiue vs But whereas the authors of these questions whosoeuer they were dyd call the lawful mariage of such men whordome or double adulterie it is horrible sinne and detestable impudencie yea haynous blasphemie and procéedeth from moste bytter malice I pray you let them remember the words of Esay saying VVo be to those which call good euyll and euyll good And call you the mariage of such as in tymes paste had made vowes a doubled whoredome and incest iudgâ— yée the lasciuious wicked and adulterous life of these spirituall men which neuer a whit obserue their vowes for a thing of nothing or a trifle For what haue they suffered for any such matter Or who hurteth theÌ„ for any such thing But those which haue maried yée séeke vtterly to destroy bothe with fire and swoorde and yet in the meane time yée suffer horrible and things woorthy to be punished which for the reuerence of the godly eares I let slippe and wil not once name But if yée be so bent to the earnest punishing of wickednesse and vngodlynèsse why then doe yée not punishe those faults which God him selfe and equitie and iustice commaundeth to be punished For where there is no lawfull impediment founde no manne ought to be punished for marriage But héere they Obiect the saying of S. Paule in his 1. Tim. 5. where he thus wryteth But refuse the yonger vvidovves for they after they beginne to vvaxe vvanton againste Christe vvill marrie receiuing dampnation bicause they haue broken the firste faithe But the Apostle doth not say that they sinne bicause they marrie but bicause as he plainely saithe they haue broken their firste faithe that is bicause they béeing yong haue dedicated them selues to the seruice of the Churche promising fréely to serue and attende on the necessitie of the poore and nowe doe it not and therfore haue they damnation iudgement and reproche bicause they were vnconstante in that function which they tóoke vppon them and not bicause they married And yet the order of the yonger widowes in the primatiue Churche is not to be compared with the order of youre Priestes Munkes and Nunnes bicause they hadde their institution from God but the order of youre Priestes Munkes and Nunnes was neuer instituted by god Laste of all the Apostle dothe open his owne meaning saying Therefore I vvill that the yonger vvidovves marrie to bring forthe children c. And that Paule speaketh in this place of them which haue dedicated them selues to the ministerie of the Church the whole circumstances of the woordes doe declare When in time paste it was asked of Saincte Cyprian the Martire what shoulde be done with those Uirgines which hadde vowed to kéepe their virginitie but by reason of the continuall resorte of menne they liued in an euill name a Synode of godly learned Bishoppes being called together he aunsweared If by Faithe they did vowe them selues to Christ they would continue chaste and vnspotted withoute any deceite But if they will not neyther yet canne so continue it is better they marrie than burne in their vnsatiable lustes Cyp. lib. 1. Epist. 11. And S. Augustine in his booke de bono viduitatis in his ninthe chap. vpon the words of S. Paule in his firste Epistle to Timothe and the fifth chapter hath interpreted the same place euen as wée haue done and also he addeth more saying that those men doe not rightly weighe this matter which denie suche marriages to be true wedlocke Furthermore these woords of S. Augustine are recited in the Decrees distinct 27. beginning at this woord Quidam thus Some say that those which marrie after they haue made a Uowe of chastitie are adulterers but I say to you that they doe gréeuously offende which doe put suche a sunder But we néed not the testimonies of men bicause there are sufficiente testimonies in the woorde of God which plainely biddeth them to marrie yée though héeretofore they had made any Uowe to the contrarie Wherefore to conclude I leaue this place to the iudgemente of the wise to discusse with them selues whether not onely those which doe forbid marriage but also those which separate those that are married and raile at it calling the same a double whoredome were not long before thys time described and condemned by S. Paule when he exhorteth the godly to beware of them saying Novve the spirite speaketh euidently that in the latter times some shal departe from the faithe and shall geeue heede to spirits of errour and doctrines of Deuils vvhich speake lies throughe hipocrisie and haue their consciences burned vvith an hotte iron forbidding to marrie and commaunding to abstain from meates c. 1 â–ª Tim â–ª 4. The. xvj Common place Of extreme vnction called enoyling The. lix Question Whether they vse enoyling The Answere MArke in the sixth chapter of his Gospell and S. James in his fifthe chapter make mention of annoynting But that kinde of annoynting doth very much differ from that which in our age is vsed in the Romish church to the sicke of whose life we stande in doubte For in the primitiue Churche the Apostles and their successoures did annoynte the sicke with Oyle and by that meanes they were restored to healthe And it was a certaine peculiare gifte of God and done as it were miraculously for euen as in the primatiue church was the peculiare gifte of healing so also was there the gifte of tonges For the Apostles laide their handes on the sicke and they receiued health spake with diuers tonges But as the gifte of tonges is â—eaffed in the Churche so also is that of healing by the annoynting with Oyle and therefore the ceremonie of imposition of handes and anointing with Oyle ceaseth All men know that in the primitiue Churche there were diuers things necessarily required as the gift of healing and of tongs with other miracles which wer signes for the vnbeléeuers and were done to confirme the religion but nowe when by the preaching of the Gospell faithe and the religion is published and confirmed the others haue ceased and are quite out of vse And therefore the annoynting vsed in the Churche of Rome is not by this confirmed that S. James and Marke doe speake of annoynting for their annoynting did muche differre from this and was neuer instituted by Christe or hys Apostles but deuised by men and that a long time after The Apostles vsed to annoynt with Oyle to the ende they mighte restore suche to health but the Papistes neuer annoynte any vntill they be paste hope of all recouerie neyther vse they this theyr enoyling for the healthe of his bodye but for the remission of sinnes Yea and in this their enoyling they pray vnto diuers Sainctes which liued long since the Apostles time and diuers suche other Ceremonyes they vse which were neuer knowne to the Apostles and therefore