Two homilies vpon the first, second, and third articles of the crede, made by maister Iohn Feknam Deane of Paules Feckenham, John de, 1518?-1585. 1555 Approx. 26 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A00610 STC 10745 ESTC S117525 99852738 99852738 18079

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 Early English books online. (EEBO-TCP ; phase 2, no. A00610) Transcribed from: (Early English Books Online ; image set 18079) Images scanned from microfilm: (Early English books, 1475-1640 ; 507:01) Two homilies vpon the first, second, and third articles of the crede, made by maister Iohn Feknam Deane of Paules Feckenham, John de, 1518?-1585. [16] p. In ædibus Roberti Caly. Cum priuilegio, [Excusum Londini : [ca. 1555]] Title from heading on A1r; imprint from colophon, publication date suggested by STC. Signatures: A-B⁴. Reproduction of the original in the Bodleian Library.

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¶ Two homilies vpon the firſt, ſecond, and third articles of the Crede, made by maiſter Iohn Feknam Deane of Paules.

The fyrſte article. I Beleue in God the father almightie maker of heauen and yearth.

Dearely beloued and ſeruantes of our lord God, I haue here in hād this day to read and ſet furth vnto you the right and perfit know ledge of God, to be learned and gathered out of our common Crede, the ſame being vnto vs (as it were) an abridgement, or a breif collection of all thinges neceſſary to be beleued or knowen of God. Lyft vp your hartes therfore and prepare your ſelues, like beneuolent and attentiue hearers, to receiue the ſame: Conſidering wiſh your ſelues, that the tyme of your partes ſpent in • ernyng therof, ſhalbe but ſhorte: the labour therm taken, can not be great: the fruite and profite of knowyng God, is life euerlaſting. Our ſauiour Chriſt wytneſſing the ſame, ſayth:John, x • ii. This is euerlaſting life, to knowe thee to be the onely true God, and thy ſonne whom thou haſt ſent Ieſus Chriſt.

And to the obteinyng of this ſure knowledge of God, firſt geue eare to learne the firſt article of your Crede, whiche begynneth on this wiſe. I beleue in God the father almightie creator of heauen and yearth. By the whiche article we are taught the right and perfite knowledge of God, by the Catholyke fayth of Chriſtes churche, and euery man in folowyng the doctrine of the ſame to ſay. I beleue in God. And albeit there is a knowledge here to be gathered & learned of God, partlye by natural reaſon, partly by the teſtimony & recorde of auncient writers and holy fathers, partly by the creatures, and by conference made of them vnto God: yet the moſt certain & ſureſt knowlege here to be had of God, is by the catholike fayth of Chriſtes churche, and by the doctrine of the ſame churche to ſay: I beleue in God. Fyrſt by natural reaſon, there is a knowledge to be had of God, when natural reaſon ſayth. Omne cauſatum indiget alio vt ſit. Euery thing that is made muſt nedes haue another thing as his cauſer or maker: And that cauſer or maker, being in like maner made, muſt haue of neceſſitie another, whiche was his cauſer or maker: and ſo furth generally to ſpeake of al thinges made, vntill we muſt by natural reaſon come, & fynde out one cheif cauſer, creator and maker of all thynges, beyng it ſelfe not cauſed or made of any other, whiche is onely God, and none other. And as touching the creatures of God, in what knowledge they bring vs to of God, it is eaſelie to be gathered: when the ample greatnes, the profounde depenes, the largenes, the ſtrongnes, the beautifulnes, the purenes, and the ſwetenes of the creatures, do inſtruct and teache vs, how ample and great, howe profounde and depe, how large, howe ſtronge, how beautiful, how pure, & howe ſwete is God the creator & maker of them all: all creatures acknowledging, and confeſſing the magnificence of God their creator, euery one of them ſayinge after their maner of ſpeche. Quoniam ipſe eſt, qui fecit nos, et non ipſi nos. It is he that hathe made vs. It is ipſe deus, that God. Et non ipſi nos: And not we, that did or coulde make our ſelues. The creatures of God are here in this worlde, as it were, a myrrour or glaſſe, wherin we may beholde, and ſee the wonderfull myghte, power, and goodnes of God. The Apoſtle Paule in witneſſyng of the ſame, ſaith.Roma. • . The inuiſible thinges of god (as his eternal power & godhed) are perceyued and vnderſtande by his creatures, which he hath made. But of all the moſte certayne and ſureſt knowledge of God, is that which is here taught vs in the firſt article of oure Crede by the catholike fayth, and wyth the ſame to ſaye. I beleue in god. And thys my beleife doeth ingraffe in me a reaſon, an vnderſtandynge, and a ſure knowledge of God: So that the moſt aſſured, and moſt certayne knowledge that a Chriſten man can haue here of God, is aſſuredly and certaynly to ſay. I beleue in God. And to beleue in God, is not onely to beleue that God is, or that there is a God of ſuche inuiſible and ſpirituall ſubſtaunce, that he can not be ſeen wyth eye, nor yet by wit vnderſtanded, or yet to beleue that God is of power infinyte, of nature eternall, wythoute begynnynge or endynge, of knowledge incomprehenſible, of wyſdome not to be apprehended, of goodneſſe, iuſtice, and mercye alwayes furth infinite, and lyke vnto hym ſelfe, or to beleue that God in al his ſayinges and doynges is iuſte and true: But to beleue in God, is in beleuynge, to put our whole truſt and affiance in God, and in beleuynge and truſtynge in God, to loue God, and ſo to loue, truſte and beleue in God, that our lyues and conuerſations be cleane turned and wholy bent to pleaſe and ſerue hym: So that to beleue in God (as this firſte article teacheth vs) is in beleuing to renounce the deuil, the worlde, and the fleſhe, wyth all their pompes and workes, and to dedicate our ſelues wholy to the ſeruice of God. And therfore in thys firſt article we ſaye: Credo in deam. I beleue in God, ſpeakyng but of one God in the ſingular numbre: therby to ſeclude the ſeruice or beleife of many goddes, as of the deuell, the worlde, the fleſhe, or other lyke: when it is written. Deut. vi. Geue eare Iſraell for the Lorde thy God, is but one. And therefore thou ſhalt feare the Lorde thy God, and hym onely ſhalte thou ſerue. By this fyrſt article of oure Crede, is ſubuerted all Idolatry,Pſal. xcvi. falſe adoration and worſhypping of many gods, when the Prophet Dauid putteth vs out of al doubtes, quod omnes dij gentium daemonia, that all the gods of the ethnykes, not beleuing in this one God, be deuels, and not gods. By thys firſt article, is aboliſhed all forcery, witchecraft, and necromancie moſt, vaynely abuſing the creatures of God, agaynſt their creator almyghtye God. By this article, are condemned all glotons and carnall lyuers: whoſe belly, is their God, Philip. ii. ſaith ſainct Paule, and all couetous perſons and inordynate louers of the world: when couetouſnes (as ſaith ſainct Paul) eſt idolorum ſeruitus, Aepheſ. v. is a ſeruice of idols. And more generallye to ſpeake, by this firſt article of our Crede, are condemned all kynde of ſynners, when ſinne doth cauſe them to preferre, and more ſet by the creatures, then their creator almightie God: ſo that this article to beleue in God, ſhall make oure lyfe here ſwete and pleaſant, and deliuer the ſame from all terrour, dread and feare of Sathan, ſynne, death, helfire, and all their armye: when thys fyrme fayth and belefe in God, ſhall cauſe and encourage euerye one of vs boldely to ſay with the prophet Dauid. Et ſtambulauero in medio vmbrae mortis, non timebo mala, quoniam tu mecum es. Pſal. xxii. And if I ſhoulde walke thorow the valley of the ſhadowe of death, I will feare none euell, becauſe thou arte with me. Virga tuaet baculus tuus ipſa me conſolata ſunt. Thy rod and thy ſtaffe do comforte me. For as thapoſtle Paule ſaith.Roma. viii. Sideus pro nobis, quis con tra nos? If God be wyth vs, who can ſtande agaynſte vs? gods prouidence and care beyng ſuch ouer vs, quod oēs capilli capitis noſtri numerati ſunt. That all the heares of our heades be numbred, Math. x. and that not one of them ſhall peryſhe, wythoute hys wyll and pleaſure.

Seyng therfore (dearely beloued in our Lorde God) ſo many and great euils, as al kynd of Idolatrie, ſynne, and deteſtable liuing, are auoyded, by this firſt article of our Crede. Seyng that ſo many profites, commodities, and pleaſures are gotten and ꝓcured by the ſame: Let vs therfore here firſt beginne to pitche and ſtay our ſelues, & with a firme perſuaſion of heart to beleue, and with no leſſe truth of mouth to confeſſe and ſay: Credo in deum patrem. I beleue in God the father. In that this firſt article of our Crede teacheth vs to beleue in God the father, it dothe expreſſe vnto vs two notable pointes of fayth. The firſt is, the vnitie of the Godhead & of the diuine ſubſtaunce and eſſence of God. The ſecond, is the pluralitie of perſones: when this worde, father, can not be verified of God the firſt perſone, but in relation of God the ſonne the ſecond perſone: when with out a ſonne God can not be a father. Therfore in that this firſt article of our Crede teacheth vs to beleue in God the father, it teacheth vs, that Ieſus Chriſt our Lord, the ſecond perſone in trinitie, is God the ſonne, beyng the very image of God the father, and of one ſubſtaunce with the father, coeternal, and in deitie coequal with God the father, beyng one God with God the father, one nature, one eſſēce, & being with him, both of them being of like might, like power, like wiſedome, like knowledge, like righteouſnes, & in all other thinges like, appertainyng vnto the deitie. The aſſured knowledge & vnderſtanding therof can not be attained, but onely by fayth taught vs in this firſt article of our Crede, & euery one of vs to ſay: I beleue in God the father omnipotent. And therfore worthy to be beleued, and worthy to be beloued. To be beleued, becauſe he is omnipotent, and hable to do all thinges that he wyll, bothe in heauen and in earth, and that nothinge is vnto him impoſſible, and thinges being ſubiect vnto his power. And to be beloued, becauſe he is a father, and ſtretcheth out his great might and power vnto vs, not as a rigorous lorde, but as a mercifull father: here in defending vs frō the iniurie of all oppreſſours, as a father, in conſeruing and gouerning of vs, as a father. in fedinge and clothing of vs, as a father: making and cauſing all his other creatures to obey and ſerue vs as a moſt benigne & louinge father. And in ſure profe and declaration of this oure fathers loue, great might, power, and omnipotencie, this firſt article of our crede teacheth vs to beleue in god the father Omnipotent, maker and creator of heauen and earth. And in that, that he did create and make of nothing both heauen and earthe: it is probation ſufficient of his omnipotencie. And here is to be obſerued, howe by the creation of heauen whiche is the throne or ſeate of God,Mat. v. and the higheſt creature of God) and by the creation of the earth (whiche is the foteſtole of God, and the loweſt creature) is meant and vnderſtanded the creation of all creatures meane and betwene bothe heauen and earth, and all creatures therein contained, whether they be heuenly creatures aboue, or earthlye beneth, ſpirituall or corporall, materiall or immateriall, viſible creatures or inviſible. God the father is the creator of them all, and did geue vnto them al their forſe, might, and power, and doeth from time to tyme continually preſerue, gouerne, ſuſtayne and maynteyne the whole worlde, and all the creatures thereof, by hys onely goodnes and highe prouidence: In ſomuch that without the continuance of his mightie workynge, nothyng in heauen or in earth, viſible, or inuiſible ſhoulde be hable anye whyle to contynewe. And here to conclude in thys fyrſte parte or artycle of oure Crede. I beleue in God, the father almyghtye maker of heauen and earthe. We be taught to beleue in one God, and to aboliſhe all other fayned and falſe goddes, and thys fayth ſo ſtedfaſtly to reteyne, and embrace in our herts, as neuer to ſwarue or decline frō the ſame for any argument, perſuaſion, or autoritie that may be obiected, or for any worldly affection, or reſpect of pleaſure, payne, perſecution or torment what ſoeuer ſhall happen vnto vs. And beſyde this conſtant fayth and belefe, we are taught by this firſt article, moſt firmely to betake and committe our ſelues, and all that we haue, wholy to God, and to fyxe all our whole hope, truſte, and confidence in him, and to quiet our ſelues, and all our thoughtes, wordes and workes in hym: beleuynge moſte aſſuredlye, that he wyll in verye deede, ſhewe no leſſe goodnes, loue, grace, mercye and fauour vnto vs, then a very deare and tender father vnto his owne children, beynge omnipotent and of all might, force and power to performe the ſame: and to defende, helpe and ſaue vs his poore creatures, not onely from all afflictiōs, maladyes and miſeryes of thys preſent lyfe, but alſo at the terme and ende therof, to rewarde vs wyth lyfe euerlaſtynge, and to crowne vs wyth the eternall crowne of glorye, whiche he graunte vs all, that hathe ſo louynglye, and moſte lyke a tender father, prepared it for vs. To whom wyth God the Sonne, and God the holy ghoſt be prayſe, honor and glory bothe here and euer.

Amen.
The ſecond Homilie vpon the ſecond and third article of the Crede.

I Beleue in Ieſus Chriſte his onely ſonne our Lorde which was conceiued by the holye ghoſte, borne of the virgin Marye. Theſe two articles of oure crede intreated vpō in your leſſon and homilie of this daye, do apperteyne to Ieſus Chriſt, the very ſonne of God,Iohn. xvij. and ſeconde perſon in Trinitie: when, by the teſtimonye before recyted in the fyrſt artycle, of the Euangeliſt S. Iohn: Euerlaſtyng lyfe doeth not onely depende and conſyſt in the knowledge of God the father, to be the onely and true God: but it doeth conſyſt alſo in the perfect knowledge of his ſonne Ieſus Chriſt, whom he dyd ſende vnto vs. Of whom, to haue a ryght and perfect knowledge, to the wynnynge of this euerlaſtynge lyfe, you ſhall haue here this daye, the ryght ſenſe and interpretation of theſe two articles, apperteynynge vnto him, ſet furth and declared vnto you. Wherof the fyrſte. (I beleue in Ieſus Chriſt his onely ſonne our Lord) doeth bring vs in perfect knowledge of hys diuine nature, and deitie. The ſeconde article (whiche was cōceyued by the holy ghoſt, borne of the virgin Marye) doeth put vs to knowledge of hys humanitye. In the vnderſtandynge of bothe the whiche natures, doeth conſiſt the whole & perfect knowledge of Chriſte. And touchynge the firſte, it is with muche diligence of our partes to be obſerued, that where as our Crede teacheth vs to beleue in Ieſus Chriſte hys onely ſonne, meanyng that Ieſus Chriſt is the onely ſonne of God the father: That we do not furth withal, lyke carnal men, fantaſey with our ſelues any kynde of carnall propagation to be betwene God the Sonne and God the father: But the maner of generatiō betwixt thē to be ſuch that it is not to be muſed vpō, farre exceding al wit & imaginatiō of man: When God the firſt perſon in Trinitie, is a very father to God the ſonne the ſecōde perſon, not by carnall generation, nor yet by predeſtination. Of the which Paule to the Epheſians:Epheſ. i. Grace & peace vnto you from God the father, whiche hathe predeſtinate you in adoptiō of the ſōnes of God: nor by creatiō. Of the which Deu. xxxij.Deut. xxxij. Is not he thy father, which made the & created the? nor by redēption: of the which the prophet Eſaye ſayth:Eſay. lxiii. Tu dn̄e pater noster, & redemptor noſter. Thou o lord art our father & our redemer: nor yet by any ſacramētal regeneratiō, of the which S. Peter ſpeaketh.i Pet. i. Bleſſed be god and father of our Lord Ieſus Chriſt, which hath regenerate vs: (And to be ſhort) nor yet father by adoptiō of grace, or cōference of glory: But God the firſt perſon is father to God the ſon, by an eternall generatiō: of the which the prophet Eſay ſpeaking ſayth:Eſay. iij. Generationem eius quis enarrabit? who is hable (ſayth the prophet) to expreſſe or to ſhew this his eternal generatiō? Whē in this generation God the ſonne is begot of the nature and ſubſtance of God the father, beynge the very ſame ſubſtaunce with God the father, coequal & eternal with God the father. The myſterie therof is ſo wonderfull that Eſay the prophet ſayeth: It can not be expreſſed: and therfore not to be reaſoned vpon, but to be beleued of all men, and euery man to ſay: I beleue in Ieſu Chriſte his onely ſonne (by eternall generation) our Lorde. In the whych article of our Crede (beſide that we are taught to beleue this eternal generation of Chriſt, & therby his deitie and diuine nature) wee are by the ſame article taught alſo, to beleue that he is our Ieſus and ſauiour, our Chriſt, preiſt, and prophete: our lord, protector and defend or: when to beleue in Ieſus Chriſt his only ſonne our lord, is to beleue, that Ieſus Chriſt was eternally preordeyned and appointed by the decre of the whole Trinitie, to be our lorde & redemer, and to pacifie the wrath and indignation of god the father towardes vs, and to reconcile vs into his fauor, and to looſe & deliuer vs from the yoke & tyrannye of Sathan, ſynne, death, helfyre, & all their armie, that they ſhal no lōger againſt vs preuaile, but hath made vs free from them, and taken vs into his owne protectiō, and made vs partakers of his iuſtice, his power, his life, his felicitie, and of all other his goodnes, and hath in ſuche plentifull and aboundant wayes powred vpon vs his holy ſpirit and graces: as his fayth to illumine and directe our weake reaſon and iudgementes: his charitie to rule our willes and affections: his wiſedome to gouerne our feble weaknes: his cleare brightnes to put awaye our darknes, that we maye be bolde to ſaye and beleue, that neither ſynne, nor death, nor hell ſhall haue anye longer power or preuayle agaynſte vs: but after this tranſitorye lyfe, we ſhal perpetually reigne with him in glorye, ioye and felicitie, And therfore of our partes worthely to be beleued and called Ieſus, that is to ſaye, our ſauiour: to be called Chriſt, that is to ſaye, our annoynted kynge and prieſt: And to be called Lorde, that is to ſay, our redemer and gouernour: when for our ſakes he hath done & fulfylled the very office of a ſauiour, of a prieſt, and of a lorde and kynge. Of a Sauiour, in that he hath (accordynge as the angell ſayde) ſaued hys people from their ſynnes. Of a prieſt,Math. i. in that he hath offered vp his owne bodye in ſacrifice vpon the altar of the Croſſe for vs. In the whiche oblation he was both the prieſt, and the ſacrifice it ſelfe. And of a kynge and Lorde, in that he hathe lyke a moſte myghtye conquerour ouercome and vtterly oppreſſed hys enemyes, and hathe nowe ſpoyled them of the poſſeſſion of mākinde, which they wanne before by fraude and deceyte, by lyenge and blaſphemynge, and hathe broughte vs nowe into his poſſeſſion, & dominion, to reigne ouer vs in grace and mercy lyke a moſte louyng Lorde and gouernour. And therfore ſythen he is our Ieſus and ſauiour, our Chriſt, prieſt, and ſacrifice, our Lorde, kynge and gouernour, let vs put our whole truſt and confidence in hym. For he is the lambe of God whiche taketh awaye the ſinnes of the worlde. Iohn. i.xi. Ibidem. Iohn. x. He is oure reſurrection, health, life, and ſaluation. He is the waye, trueth, and life: no man cometh to the father, but by him. He is the good ſhepherd, by whom we be ſaued from the wolfe: & the dore, by whom we muſt enter into by grace: He is the vine, Ibidem. xv.i. Cor. x. in whom we being ingraffed, muſt nedes bringe furth much fruite. He is our wiſedom, righteouſnes, iuſtification and redemption. He is oure peace, Epheſ. ij.i. Timo. ii. Apocs. i.xxi. our mediatour and aduocate, and finallie he is alpha and omega, that is, the beginning and endinge of our ſaluation. Let vs therefore haue the ſelfe ſame fayth and affyaunce in hym in all poyntes, whiche we haue in God the father, acknowledgyng him to be our lord, our Chriſt, & our ſauiour, lyke as we are taughte in this ſeconde article of our crede, moſt fyrmely to beleue in Ieſus Chriſte his onelie ſonne our Lord.

The ſeconde article apperteignynge to the ſeconde perſon in Trinitie, touched in the homylie of this day, doeth teache vs to beleue hys humanitie and humane nature, ſaying: which was conceiued by the holy ghoſt, borne of the virgin Mary. For declaration of the whiche article, ye ſhal vnderſtande, that when the tyme was come, in the which it was before ordeyned and appoynted, by the decree of the whoſe Trinitie, that mankynde ſhould be ranſomed and redemed: then the ſonne of God Ieſus Chriſt the ſeconde perſon in Trinitie, and very God, deſcended from heauen into this worlde, and toke vpon him the very habite, forme, and nature of man, in the ſame to worke, ſuffre, and fulfyll all thoſe thynges, which were neceſſarye for the redemption and ſaluation of man: vnto whom God the father commaunded the worlde to geue full credite, ſaying to al men. Ipſum audite. Heare hym: Who deſcendyng from heauen dyd lyght downe into the wombe of the bleſſed virgin Mary,Mat. xvij. and dyd take vpon hym of her fleſhe, our very fleſhe, very nature & ſubſtance, & ſo did in her vnite & conioyne together the ſame nature of man, with his godhead in one perſon, with ſuche an indiſſoluble and inſeperable knot and bonde: that he being one perſon Ieſus Chriſt was then and euer ſhalbe in the ſame perſon verye perfect God, and very perfecte man. Whiche holy worke of Chriſtes incarnatiō was brought to paſſe, not by the ſeede of man, but by the holy ghoſt, deſcendyng into the wombe of the bleſſed vyrgyn, and there of her fleſhe and ſubſtaunce workinge this ineffable & incomprehenſible myſtery of the incarnation of Ieſus Chriſt, and that without any motion of concupiſcence, or ſpot of ſynne: So that ſhe bothe in the conception & alſo in the birthe and natiuitie of our ſauiour Chriſt, and euer after, reteyned ſtyll her virginitie pure and immaculate (his conception & birth beynge, by the onely workemanſhyppe of the holy ghoſt, accompleſhed in her without any violation or detriment of her virginitie: Chriſtes birth beynge altogether thus pure, holy, and vndefiled, that he myght be impollutus pontifex, an vndefyled prieſt and byſhoppe, to make ſacrifice and oblation to God the father for oure ſynnes, and that he myghte by his immaculate purenes, purge the fylthines of our ſynnes, and that he beyng the lambe ſente of God to take awaye the ſynnes of the worlde, myght (beyng without all ſpot & wemme) purge and make cleane the great malice of our ſynnes, and the fylthy wickednes of the ſame: that oure fylthynes beynge in thys wyſe (by hys purenes) clenſed and put awaye, we myghte with him fynally enioy the benefyt and profit of his moſt holy conception, and bleſſed incarnation, of his ioyfull birth and natiuitie, of his baptiſme, faſtynge and temptation, of his great paynes, trauayles, and laboures, by preachynge teachyng, and myracles doyng, of his many wrongefull reprofes, rebukes and infamies by the Iewes, of his moſt tedious agonye, when he ſwette both water and bloud, of his fatigation and faintyng vnderneth the croſſe, of his crucifixion and nayling, & moſte pytyfull hangynge vpon the ſame, of hys death, paſſyon, and yeldynge vp of hys ſpirite into the handes of God the father, and finally of his honorable burial, his glorious reſurrection, & merueilous aſcenſion into the ioyes of heauen and of eternal glorye. Vnto the whiche he bring vs all, that by ſo many paines & traueiles hath ſo derely bought it for vs: not by corruptible golde or ſiluer, but by the effuſion of his moſt precious bloud. To whom with God the father, and God the holy ghoſt be all praiſe, honor, and glory for euer and euer.

Amen.

Excuſum Londini in aedibus Roberti Caly.

Cum priuilegio.