¶
Two
homilies
vpon
the
first
,
second
,
and
third
articles
of
the
Crede
,
made
by
maister
Iohn
Feknam
Deane
of
Paules
.
I
Beleue
in
God
the
father
almightie
maker
of
heauen
and
yearth
.
Dearely
beloued
and
seruantes
of
our
lord
God
,
I
haue
here
in
hand
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
,
shal
be
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
:
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
.
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
,
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
,
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
.
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
th
apostle
Paule
saith
.
Sideus
pro
nobis
,
quis
nos
?
If
God
be
wyth
vs
,
who
can
stande
agaynste
vs
?
gods
prouidence
and
care
beyng
such
ouer
vs
,
quod
omnes
capilli
capitis
nostri
numerati
sunt
.
That
all
the
heares
of
our
heades
be
numbred
,
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
procured
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
essence
,
&
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
from
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
,
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
from
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
afflictions
,
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
vpon
in
your
lesson
and
homilie
of
this
daye
,
do
apperteyne
to
Iesus
Christ
,
the
very
sonne
of
God
,
(
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
conceyued
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
generation
betwixt
them
to
be
such
that
it
is
not
to
be
mused
vpon
,
farre
exceding
al
wit
&
imagination
of
man
:
When
God
the
first
person
in
Trinitie
,
is
a
very
father
to
God
the
sonne
the
seconde
person
,
not
by
carnall
generation
,
nor
yet
by
predestination
.
Of
the
which
Paule
to
the
Ephesians
:
Grace
&
peace
vnto
you
from
God
the
father
,
whiche
hathe
predestinate
you
in
adoption
of
the
sonnes
of
God
:
nor
by
creation
.
Of
the
which
Deu.
xxxij
.
Is
not
he
thy
father
,
which
made
the
&
created
the
?
nor
by
redemption
:
of
the
which
the
prophet
Esaye
sayth
:
Tu
dne
pater
noster
,
&
redemptor
noster
.
Thou
o
lord
art
our
father
&
our
redemer
:
nor
yet
by
any
sacramental
regeneration
,
of
the
which
S.
Peter
speaketh
.
Blessed
be
god
and
father
of
our
Lord
Iesus
Christ
,
which
hath
regenerate
vs
:
(
And
to
be
short
)
nor
yet
father
by
adoption
of
grace
,
or
conference
of
glory
:
But
God
the
first
person
is
father
to
God
the
son
,
by
an
eternall
generation
:
of
the
which
the
prophet
Esay
speaking
sayth
:
Generationem
eius
quis
enarrabit
?
who
is
hable
(
sayth
the
prophet
)
to
expresse
or
to
shew
this
his
eternal
generation
?
When
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
longer
against
vs
preuaile
,
but
hath
made
vs
free
from
them
,
and
taken
vs
into
his
owne
protection
,
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
,
lambe
of
God
whiche
taketh
awaye
the
sinnes
of
the
worlde
.
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
,
in
whom
we
being
ingraffed
,
must
nedes
bringe
furth
much
fruite
.
He
is
our
wisedom
,
righteousnes
,
iustification
and
redemption
.
He
is
oure
peace
,
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
,
Amen
.