Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 1 · Sermon 7
Of the firſte Articles of the Chriſtian fayth contained in the Apoſtles Creede.
¶ The ſeuenth Sermon.
IN my two laſt ſermons I intreated of true fayth & the effectes therof, and among the reſte in one place I ſayde, that the Articles of the Chriſtian faith are as it were a briefe Summarie of true fayth, nowe therefore I thinke it to be not beſide the purpoſe, and parte of my duetie, to lay before you thoſe twelue Articles of our belief. For they are the ſubſtāce and matter of true faithe, wherein fayth is exerciſed: whiche bycauſe it is the grounde of thinges hoped for, here is plainely and briefly declared in theſe Articles what thinges thoſe are that are to be hoped for. But let no man at this preſent looke for at my hande the buſie and full diſcourſe of the Articles of our fayth: I will but briefly goe through them touching only the moſte neceſſarie pointes. They are in another place handled more at large by ſeuerall partes. Pray ye with me to the Lord that he will vouchſafe to ſhewe to vsus his waies, to guide and preſerue vsus in them, to the glorie of his owne name, and the euerlaſting ſaluation of our ſoules.
Firſt I hauehave to ſay ſomewhat touching the common name wherby the The Apo… tles …articles of our faith are vſually called the Symbole or Créede of the Apoſtles. A Symbele is as much to ſay as a cōferring together, or els a badge. The articles are called a conferring together bicauſe by the laying together of the Apoſtles doctrine they were made and written, to be a rule and an abridgement of the ſaith preached by the Apoſtles, and receiued of the Catholique or vniuerſal Churche. But what he was that firſt did thus diſpoſe and write theſe articles, it is not knowne nor lefte in writing of the holye Scriptures. Some there are that d…e attribute it to the Apoſtles them ſelues, and therefore doe call it by the name of the Apoſtles Créede. Saint Cyprian the Martyr in his expoſition of the Apoſtles Créede, ſaythe: Our aunceſtors hauehave a ſaying, that after the Lordes aſcenſion, when by the comming of the holy ghoſte the fierie tongues ſate vponupon eueryevery one of the Apoſtles, ſo that they ſpake both diuers and ſundrie languages, whereby there was no forreine nation nor barbarous tongue to whiche they ſeemed not ſufficiently prepared, to paſſe by the way they had a commandement from the Lorde, to goe vntounto all nations to preache the worde of God. When therefore they were in a readineſſe to departe, they layde downe among them ſelues a platform of preaching for them all to followe, leaſt peraduenture being ſeuered one from another, they ſhould preach diuers things to them that were conuerted to the fayth of Chriſte. Wherefore being there altogether and repleniſhed with the holy ghoſte, they gathered one eueryevery ones ſeuerall ſentence and made that Breuiarie (as I ſaide) to be a patterne for all their preachings to be framed by, appointing it for a rule to be giuen to them that ſhould beleeue. This ſayth Cyprian. But whether they were of the Apoſtles owne making or no, or elſe that other the Apoſtles diſciples made thē, yet this is very wel knowne, that the very doctrine of the Apoſtles is purely conteyned and taught in them. Theſe twelue Articles are called alſo a badge, bycauſe by that ſigne as it were by a badge, true Chriſtians are diſcerned from falſe.
Nowe I will declare what order I will vſe in expounding them vntounto The partition of the Apoſtles Creede.you. This whole breuiatie or abridgement of faythe, may be diuided into foure partes, ſo that the thrée firſte partes may make manifeſt the miſteries of the thrée perſons in one godheade: and that the fourth may laye forth the fruits of fayth, that is to ſay, what good things we looke for by faith, & what good things God beſtoweth on them that put their truſt in him. And yet this notwithſtanding I wil procéed herein, euen orderly ſo, as the twelue Articles are placed or ſet downe.
The firſt article of Chriſtian faith is this. I beleeue in God the father almightie, maker of heauen and earth. And this firſt Article of the Créede containeth two eſpeciall pointes. For firſte we ſay generally, I beléeue in God. Then we deſcende particularly to the diſtinction of the perſons and adde, The father almightie. For God is one in ſubſtance, and thrée in God is one in ſu… ſtance an… three in perſons.perſons. Wherefore vnderſtanding the vnitie of the ſubſtaunce, we ſaye plainly, I beléeue in God. And againe, kéeping & not confounding the perſons we adde, In the father almightie, In Ieſus Chriſt his only ſonne: And in the holy Ghoſte. Let vsus therefore be léeue that God is one, not many, and pure in ſubſtaunce, but thrée in perſons, the Father, the Sonne, and the holy ghoſt. For in the law it is writtē. Hearken Iſraell, The Lord our God is one Lord.
And againe in the goſpell we reade that the Lorde ſayde. Baptiſe them in the name of the father, of the ſonne, and of the holy ghoſte.
By the way this is ſingularly to be I beleeue in God,marked of vsus, that when we pray wée ſay, Our father which art in Heauen, giuegive vsus this day our daily breade: but that whē wée make Confeſſion of our beliefe, wee ſay not we beleeue, but I beleeue.
For faithe is required of eueryevery one of vsus, for eueryevery particular man to hauehave, wythonte diſſimulation in his harte, and without double meaninge to profeſſe it wyth his mouth. It was not enough for Abraham to hauehave fayth for all his ſeede. Neyther wil if auayle thee any thing, for an other to beleeue, if thou thy ſelfe art without fayth. For the Lord requireth fayth of eueryevery particular man for himſelfe. Wherefore ſo oft as wee confeſſe our fayth eueryevery one of vsus by himſelfe doth ſaye I beleeue. But what it is to brleeue I hauehave declared alreadye in my fourth Sermon. It followeth in the Confeſſion. I beleeue in God. God is the obiecte and foundation of oure Fayth, as hee that is the euerlaſtinge and chiefe goodnes, neuer wearie, but alway ready at our neede. Wée therfore beléeue in God, that is to ſay wee put our whole hope, all our ſafety, and our ſelues wholy into his handes, as vntounto him that is able to preſerue and beſtowe on vsus all thinges that are requiſite for our behoo…e.
Nowe it followeth that that God God is called a father.in whom we reſt, and vntounto whoſe tuition wée do all commit oure ſelues, is The Father Almightye. Our God is therefore called Father, becauſe from before all beginninge hee begatte the ſonne like to himſelfe. For the Scripture calleth God, the father of oure Lord Ieſus Chriſte. He, ſayth the Apoſtle, is the brightneſſe of the glorie of God, and the liuely Image of the ſubſtaunce of the father: to whom he ſaid, Thou art my ſonne this day hauehave I begotten thee. And againe. I will be his father and hee ſhalbe my ſonne. Alſo God is called father in reſpecte of the likeneſſe that hee hath with oure earthly father, to witte becauſe of our Creation, the fauour, louelove, good will & carefulneſſe, where with he is affected towards vsus. For God hath created vsus, God loueth vsus, God regardeth our affayres and is careful for vsus, yea and that more exceedinglye too, then any earthly father is. For ſaith Dauid. Euen as the father pitieth his childrē, ſo doth the Lord pitie them that feare him, for hee knoweth our eſtate, remembring that we are but duſte. Eſaias alſo in his 49. Cap. ſayth, Can a woman forget her owne infante, and not pitie and be fayne ouer the ſonne of hir owne wombe? But admit ſhe do forget, yet will not I forget thee. In this is declared Gods good will to vsus ward: and wée confeſſing that God is our father, do alſo profeſſe that God to vsus is both gentle, liberall and merciful, who wiſheth vsus all thinges that are auayleable to our health, and purpoſeth nothinge to vsus warde, but that which is good and wholeſome: and laſt of all that at his hande wée receiue, what good ſoeuer wée hauehave, either bodilye or ghoſtly.
God is called Almighty, becauſe by God is called Almighty.his might hée can do al things, becauſe he is Lord of all thinges, and hath all thinges ſubiecte to his commaundement. For the ſame cauſe alſo is hee called the Lord of Hoſtes. Heauen, Earth, and whatſoeuer is therein, Starres, all Elements, Men, Angells, deuils, al liuing Creatures, all things created, are in the power of the moſte highe and euerlaſting God. What ſoeuer hee commaundeth that they doe, nothing is able to withſtand his will. What hee wil, that muſt of neceſſitie be done: and alſo theſe things he vſeth euen as his owne wil and pleaſure is, and as his iuſtice and mans ſaluation do require.
Firſte wée confeſſed that God doth will vsus well, and nowe wée acknowledge, that whatſoeuer hée wil that he is able to bring to paſſe. For wée ſaye that God is Almighty, that is, that there is nothing, but he cā do it, which is profitable & neceſſarye for vsus men, as hée that is Lord of all, & our ſtronge helper.
But that God is oure good father, …od is the m…ker of heauen …nd earth.liberall, gentle, mercifull, ſtronge, Almighty, Lorde of all, and our defender and deliuerer, it is to be ſéene by his wonderful works. For hée is the maker of heauen and earth. And in the making of Heauē and earth, hée hath declared the great louelove that hée beareth to mankinde. For when as yet they were not, nether were able with deſartes and good tournes to prouoke God to do them anye good, then God firſt of his owne méere and naturall goodneſſe, made heauen & earth, a moſt excellent and beautifull Palace, and gaue it them to dwell in, putting vnderunder mans dominion all ye Creatures of this whole world. But how great power he ſhewed in the making of all theſe things, it is euident by this, that Hee ſpake the woorde and they were made, he commaunded and they were created. Which if thou bringe into partes and ſeuerally examine, what hée made in thoſe ſixe dayes, in what order, with what beauty, to how great commodity of mankinde, and finallye how almoſt wyth no labour at all hée brought them al forth, as it is at large writtē by Moſes in the firſt of Geneſis, thou ſhalte be compelled to be amazed at the goodwill and power of God. And yet by the waye wée muſte thincke the Creatour of all thinges to be ſuch an one, as by his ſonne, that is, by his eternall wyſedome, hath created al things both viſible and inuiſible, yea and that of nothing too: and doth moreouer at this very preſēt ſuſtaine, nouriſh, rule and preſerue all thinges by his euerlaſting ſpirite, wtout which eueryevery thinge woulde preſently fall to ruine and come to nought. Wée doe herein therefore confeſſe alſo the prouidence of our eternall God, and hys excéeding wyſe gouernment.
And thus in this firſt parte I hauehave declared vntounto you that which is proper to the father. For hée is a father, yea hée is the father of our Lorde Ieſus Chriſte, and our father alſo, being Lord of all things, maker of heauen & earth, gouernour and preſeruer of all thinges, by whom all thinges are, and in whom all things conſiſt. Who frō before all beginning begot the eternal ſonne, equall wyth the father, being of one ſubſtaunce, power and glory with the father, by whom alſo hee made the world: From both them precéedeth ye holie ghoſte, as Dauid witneſſeth and ſayth: By the worde of the Lord the heauens were made, & by the breath of his mouth all the hoſte thereof.
Now followeth the ſeconde parte, The ſecōd article of our beliefwherein are contayned all the myſteries of Ieſus Chriſt our Lord ye ſonne of God. For the ſeconde article of the Chriſtiā fayth is thus word for word: And in Ieſus Chriſte his onelyonly ſonne our Lord. This article alſo comprehendeth two things. The firſt is, that wee beleeue in the ſonne of God: The ſecond what the ſonne of God is. For wée confeſſe that wee beléeue, that is, that wée put our whole hope and confidence of lyfe and ſaluation, as well in the ſonne as in the father. And therefore wée ſay plainely, I beléeue in To belieue in the Sonn… of God.Ieſus Chriſt: euen as before wée ſaid, I beleeue in God. &c. For the Lorde Ieſus himſelfe in the 14. chapter of Iohn, ſayth: Let not your harte be troubled: ye beleeue in God, beleeue alſo in me. Againe, This is the worke of God, that ye beleeue in him whom hee hath ſent. And againe, This is eternal life, to know thee the true God onelie, and him whom thou haſt ſent Chriſt Ieſus.
Moreouer in the Goſpel after S. Iohn we read that the Lord ſpeaking to the blinde whoſe eyes hée opened, ſaide: Doſte thou beleeue in the ſonne of God? And that the blind hauing receyued his ſighte aunſwered: Who is he Lord that I may belieue in him? wherunto ye Lord replied, Thou haſt ſeene him, and hee it is that talketh with thee. And that then againe the blinde ſaid, I belieue Lorde, and there withal hée worſhipped him.
Therfore let vsus alſo belieue & worſhip, let vsus belieue that Ieſus is the very ſonne of God the father, beinge of one power with the father, althoughe in perſon hee differ from the father. Which Dauid teſtifying, ſayth: The Lord ſaid to my Lord, ſit thou at my right hand &c.
But if wée declare at large, who ye ſonne of God is in whom wée belieue, Who the Sonne of God is.then muſt wée note thrée things eſpecially. The firſt is that hée is called the OnelyOnly Sonne. If hee be the ſonne, yea and that too the Sonne of God, then is his nature and ſubſtaunce, a diuine nature and ſubſtaunce.
For in this ſignification doth the Apoſtle call him: The brightneſſe of the glory of the father, and the liuelie image of his ſubſtance.Conſubſtantial & …oeſſētiall
Very well therefore do the holy fathers ſaye, that the Sonne is of the ſame ſubſtaunce and beinge, with the father.
Whereunto belongeth that, that hée is called the onelye ſonne, and in The onelyonly Sonne.another place the onelyonly begotten and firſt begotten ſonne. For wée alſo are called ſonnes, not by participation of nature, or likeneſſe of ſubſtaunce, or naturallye, but by adoption.
And therfore the Iewes were not offended becauſe hée called himſelfe the ſonne of God, in that ſenſe that all the faithful are called, and are the ſōnes of God, but becauſe they did perceiue ye he did more extoll himſelfe in ſaying ye hee is the naturall Sonne of God, equall to God, & God himſelfe.
For thus wée reade in the fifthe of Iohn. Therefore the Iewes ſought the more to kill Ieſus, not onelie becauſe hee had broken the Sabboth, but ſaide alſo that God was his father, & made himſelfe equall with God.
Againe, where the Lord in the tenth chapiter ſaide: I and my father are one, then the Iewes toke vp ſtones to ſtone him withal: But Ieſus aunſwered. Many good workes hauehave I done vntounto you, for which of them doe yee ſtone mee? To which the Iewes replied: For thy good workes ſake wee ſtone thee not, but for thy blaſphemie, & becauſe thou being a man makeſt thy ſelf God.
Theſe are moſt euidente teſtimonies of the natural Godhead of Chriſt, which whoſoeuer belieueth not, hee hath not the father. For hee that honoureth the ſonne, honoureth the father: and hee that is withoute the ſonne hath not the father: and vnleſſe the ſonne were God by Nature, hée coulde not be the Sauiour of the worlde.
Now the ſecond thing that is to be Ieſus.marked is that the name of the onelyonly begotten ſonne of God is opened, and he is called Ieſus Chriſt. The name is expreſſely ſet downe, ye we may know who it is in whom we beleue, leſt peraduenture we might be deceyued in ye perſon. It is Ieſus: which name was geuen vntounto him by Gods appointmēt from heauen, euen as alſo it was prefigured in Duke Ioſue, and in Ioſue, ye high prieſt. The Angell in the Goſpell after S. Mathew inſtructinge Ioſeph ſayth: Mary ſhall bring forth a ſonne, and thou ſhalt call his name Ieſus. For hee ſhall ſaue his people from their ſinnes.
So then this ſonne of God Ieſus is Chriſte.the ſauiour of the worlde, who forgiueth ſinnes and ſetteth vsus free from al the power of our aduerſary the deuil. Which verily he could not do, vnleſſe he were very God. Hee is alſo called Chriſt, which is all one as if you ſaye, Annoynted. The Iewes cal him Meſſias. Which word is a title proper to a kingdome or prieſthoode. For they of olde were wonte to annointe their kinges & prieſtes: they were annoynted wyth external or figuratiue oyntment or Oyle. But very Chriſt was annoynted with the very true oyntement, that is, wyth ye fulnes of the holy ghoſte: as is to be ſeene in the firſte & third Chapters after S. Iohn. Moſte properly therfore is this name Chriſt attributed to our Lord. For firſt, he is both kinge and prieſte of the people of God. Then the holy Ghoſt is powred fully by all meanes and abundantlye into Ieſus, from whom as it were by a liuely fountayne it floweth into all ye members of Chriſt. For this is that Aaron, vppon whoſe heade the Oyle was powred, which ranne downe to his bearde, and the nethermoſt ſkirts of his garment. For of his fulnes we hauehave all receyued.
The laſt thinge that is to be noted now in this ſecōd Article is, ye we cal ye Chriſte is our Lord.ſonne of God our Lord. The ſonne of God verily is for two cauſes properly called our Lord. Firſt in reſpect of the myſterie of our redēption. For Chriſt is the Lord of all the electe, whom hee hath deliuered from the power and dominion of Satan, ſinne and death, and hath made them a people of his owne getting for himſelfe. This ſimilitude is taken of Lordes, which wyth theyr monye buy ſlaues for theyr vſe, or els which in warres reſerue captiues, whō they myght hauehave ſlaine, or which deliuer men condemned from preſent death. So then by this, Lords are as it were deliuerers, redéemers or ſauiours. Hereunto verily alludeth Paul where he ſayth. Ye are bought with a price, become not (therefore) the ſeruauntes of men. And S. Peter ſaith. Ye are redeemed not vvith golde and ſiluer, but with the precious bloud of the vnſpotted Lambe. Moreouer Chriſte is called Lord in reſpect of his Diuine power and nature, by which all things are in ſubiectiō to the ſonne of God. And for becauſe this word Lord is of a very ample ſignification, as that which conteyneth both the diuine nature and maieſtly, wee ſee that the Apoſtles in theyr writinges vſe it very willingly. Paule to the Corinthians ſayth. Although there be many Lords, yet hauehave we but one Lord Ieſus Chriſt, by whom all thinges are, & wee by him.
Now the third Article of Chriſtian The 3. Article of our b…lie…fayth is this, Which vvas conceiued by the holie Ghoſt: borne of the Virgin Marie.
In the ſeconde article wee hauehave confeſſed that wee beleeue in Ieſus Chriſte the ſonne of God oure Lorde: wherein wee hauehave as it were in a ſhadow confeſſed, that wée beléeue aſſuredly, that God the father hath for vsus & our Saluation, giuen to the world his ſonne, to be a Sauiour and redéemer. For hitherto belōg thoſe names, Ieſus and Lord.
Now therefore in this thirde Article I hauehave to declare the maner and order how he came into the world: to wit, by Incarnation. This article contayneth two things, The Conception of Chriſte, and his Natiuity. Of both which I will orderly ſpeake, after that I hauehave brieflye declared vntounto you the cauſes of the Lord his Incarnation.
Men were in a miſerable takinge, The cauſes of the Lord his incarnatiōand all mankinde ſhould vtterly hauehave periſhed for ſinne, which wée hauehave all drawne from the firſt mā Adam. For the reward of ſinne is death. And for that cauſe wée that were to be caſte into hell, could not enter into heauen, vnleſſe the ſonne of God had deſcēded, vntounto vsus, and becomming God with vsus Immanuel.had with himſelf drawne vsus into heauen. Therefore the chiefe cauſe of his incarnation is to be a mediatour betwixte God and men, and by interceſſion to ioyne or bring into one, thē that were ſeuered. For where a mediatour A mediatour.is, there alſo muſt needes bée diſcord and parties. The parties are God and men. The cauſe of this diſcord is ſinne. Nowe the office of the Mediatour, is to bring to agréemente the parties diſagréeing: which verilye cannot be done, vnleſſe that ſinne the cauſe of this variaunce be takē cleane away. But ſinne is neyther clenſed nor taken away, except that bloud be ſhed and death do follow. This witneſſeth Paule in his 9. Chapter to the Hebrewes. The mediatour oughte therefore to take on him our fleſh and bloud, that hée might both dye & ſhead his bloud.
Furthermore it is needefull that this Aduocate or mediatour be indifferently common to both the parties, whom he hath to reconcile: wherfore our Lord Chriſt ought to be very God and very man. If hée had béene God alone, then ſhould hée hauehave béene terrible to men, and hauehave ſtoode them in litle ſtéede. If hée had béen méere man, then could hée not hauehave had acceſſe to God which is a conſuming fyre: wherfore our Lord Ieſus Chriſt being both God and man, was a fitte mediatour for both the parties. Which thing the Apoſtle witneſſing, ſayth: One God, and one mediatour of God and men, the man Chriſt Ieſus, who gaue himſelfe the price of redemption for all. The ſame Apoſtle in the 2, and 9. Cap. to ye Hebrewes, ſpeaketh many things belonging to this place. And in the ſeconde Chapter, rehearſinge an other cauſe of Chriſt his incarnatiō, he ſaith: It became him in althings to be made likevnto his bretheren, that he might be merciful, and a faithful high prieſt in thinges concerninge God, for to purge the peoples ſinnes. For in that he himſelfe was tempted he is able to ſuccour them that are tempted.
An other cauſe wherfore our Lord was incarnate, was, that hée mighte inſtruct vsus men in all Godlineſſe, and righteouſnes, & finally that hée mighte be the light of ye world, and an enſample of holy lyfe. For Paule ſayth. The grace of God that bringeth ſaluation hath appeared vntounto vsus, teaching vsus to renounce vngodlines, and to liue holilie. To conclude, hée therfore became one wyth vsus by the participation of nature, that is to ſay, it pleaſed him to be incarnate for this cauſe, that hée might ioyne vsus againe to God, who for ſinne were ſeperated from God, & receiue vsus into the fellowſhip of himſelfe, and all other his goodnes beſide.
The nexte is for vsus to declare the T…e manner of … his …nceptiōmanner of his incarnation. This article of fayth ſtandeth on two mēbers. The firſt is, He was conceiued by the holy ghoſte. Al wée men, Chriſte excepted, ace conceyued by the ſeede of man which of it ſelfe is vncleane, and therefore wée are borne ſinners, and, as Paule ſayth: Wee are borne the ſonns of wrath. But ye body of Chriſt, I ſaye, our Lord was not conceiued in the Virgin Marie by Ioſephe, or by any ſeede of man, but by ye holie ghoſte: not that the holy ghoſte was in place of the ſeede. For nothinge is begotten of the ſpirite, but what is ſpirituall. Neyther hath our Lorde a phantaſticall, but a very true body, and of the ſame ſubſtance with vsus. So then our Lord was conceiued in the wombe of the Virgin by the holie ghoſt. For the holie ghoſt by his eternall power did bring to paſſe that, the virginitie of ye Virgine mother beinge vncorrupted, ſhee, I ſay, being made with child, cō ceiued of her owne bloud, and gaue a pure and verye humane bodie to the ſonne of God. As is declared at large by the Angell Gabriel in the firſt cap. after S. Luk. Of which place becauſe I meane to ſpeake elſe where more largely, I do now paſſe it ouer vntouched. God himſelfe ſtreight wayes after the verie beginninge of the worlde did foretel, that ſuch ſhould be ye manner of that cōception. For he ſaid not, the ſeede of the man ſhal tread downe the Serpents heade, but the ſeede of the woman. Moreouer the Lord by ye Prophets ſayth: I will rayſe vp ſeede to Dauid. But Moſes law for ye rayſinge vp of ſeede to the brother departed is wel knowne. For if the brother died without iſſue of Children, his brother remayning aliue, was compelled to marrie the deceaſſed brothers wife, and of her to beget childrē, which were called and counted not by the name of him that was liuinge, but of the deade brother. Wherefore when there was not to be found amā of Dauids lyne, that was ſufficientlie meete to begett on the Virgin the ſonne of God, the fauiour of ye world, God himſelf raiſeth vp ſeede to Dauid, and by his holy ſpirite maketh the Virgin with childe: who although ſhe were not with child by a man of Dauids lyne, yet becauſe ſhée was a daughter of Dauids ſtock, and becauſe, God ſo workinge, ſhée of her owne ſubſtaunce, gaue ſubſtaunce to the ſonne of God, this her childe Chriſte both is and is called the ſonne of Dauid. What doth yt argue moreouer that Dauid in the 110. Pſalme, ſayth? In the mightie power of holines the deaw of thy birth is to thee of the wombe of the morning. Or, the deaw of thy birth is to thee of the wōbe of the morninge in the mightie power of holines. That is to ſay, By a certaine mightie power of holines, & meruaylous meanes ſhalte thou bee borne. For thy birth ſhalbe like vntounto the ingendring of the deaw which cō meth of the pure morning as it were a child borne of the wombe. For as in the day time the Sūne draweth out of the earth a vapour, which by reaſon of the ſmallnes of the heat which draweth it vpwarde, is by the coldneſſe of the tēperat night or euenings, drawn downe againe, and reſolued into water. So God ye is the Sunne of righteouſnes, tooke blood of the earth, that is, of the bodie of the vntouched Virgine Marie, and by a wonderfull meanes, did holilie and purely bring to paſſe, that of her vnipotted wombe ſhoulde be borne and conceiued the moſt holie ſonne of God.
The cauſes whie this conception of The cauſes why Chriſt hi… conceptiō is pure.the ſonne of God, in the wombe of the holie Virgine is moſt pure, are theſe. Hée that is conceiued in the wombe of a Virgin is God: but God is a conſuming fire which cannot take or ſuffer any vncleanneſſe in it ſelf. An other cauſe is this, God came to cleanſe our vncleanneſſe, that is the vncleanneſſe of vsus men, hée himſelfe verilie oughte to be exempte from all originall ſpots, & in all pointes moſt holie, to the ende that being the onelyonly vnſpotted Sacrifice offered vp for the ſinnes of all the world, he might cleane take away all the ſinnes of ye world. For that which is it ſelfe defiled, cannot cleanſe the thing that is defiled, but rather ye ſpot or filthines doth double his vncleanneſſe, by the comminge too of that other vncleane thing.
The ſeconde member of this thirde Of the birth of Chriſt.Article is, Hée was borne of the Virgin Marie. The Lord was borne of Marie his mother, and yet ſhée a Virgine ſtill. Hec is therefore very man which is borne of Woman.
Moreouer his byrth is pure. For hee was borne of the Virgine, ſo that together ſhée was a mother, and yet a Virgine too. For Eſaias ſayth, Beholde a Virgine ſhall conceiue and bringe forth a ſonne. A Virgine ſayth hee ſhall do both, Conceiue and bringe foorth, ſo that neuertheleſſe ſhée may remaine a Virgine ſtill. The birthe therefore of the ſonne of God is moſte pure. Alſo his birthe is a true birth verilie and in deede. For hee taketh fleſhe of the ſubſtaunce & wombe of the Virgin. In which ſignification alſo our Lorde Ieſus Chriſte is called the ſonne of Dauid.
Hee coulde not bee called Dauids ſonne, vnleſſe hée had taken verie humane ſubſtaunce of Marie a mayde or daughter of the ſtocke of Dauid. Which that the Apoſtle Iohn mighte moſt properly ſignifie and expreſſe, he ſayth: The Woord was made fleſhe. And the Apoſtle Paul ſayth: He doth no where take on him the Angells, but the ſeede of Abraham. And in the ſame place againe he affirmeth: That the Lorde was made like to his bretheren in al things ſinne excepted. To the Philippians hee ſaith: When hee was equall with God, hee made himſelfe of no reputation, taking on him the forme of a ſeruaunte, and made in the likeneſſe of men, and founde in figure as a mā. Againe the Apoſtle Iohn beareth witneſſe & ſayth. Euerie ſpirite that confeſſeth that Ieſus Chriſte is come in the fleſh, is of God, and euerie ſpirite which confeſſeth not that Ieſus Chriſt is com in the fleſh, is not of God. Luke in his 2. Cap. hath at large ſet forth the manner of his Natiuitie. And I do meane elſewhere to ſpeake of it at the full. Let vsus therefore confeſſe yt Ieſus Chriſte was conceiued by the holie ghoſte, and borne of the Virgin Marie.
The fourth article of Chriſtiā faith The fourth Article of our beliefis this: Hee ſuffered vnderunder Pōtius Pilate, was crucified, dead & buried, hee deſcended into hel. In this fouth article is declared ye end, vſe & chiefeſte comodity of ye Lord his incarnation. For he became man yt he might ſuffer and dye, and by dying & ſuffering might redéeme vsus from eternal death & the torments of hell, & make vsus (beinge once clenſed) heyres of life euerlaſting. For this is ye end of the Lorde his death, as I will by & by ſhew you, and as Paule doth at large declare in the 9. chapter to the Hebrewes.
This article alſo is diuided into his …iſt did ….partes. Firſt wée confeſſe that oure Lord ſuffered in very deede, & not phā taſtically to the appearaunce onelye, & that he ſuffered verily the calamities and myſeries of this world, and after that againe the tormēts of the ſlaughtermen, and death it ſelfe in moſt bitter panges. Hée ſuffered therfore both in ſoulde and bodye, yea and that too in many facions. For Eſaias ſayth: He is a man of ſorrowes, & hath felte calamities. Hee beareth our infirmities, and hath carryed our ſorrowes. For the Lorde himſelfe alſo in the Goſpell ſaid. My ſoule is heauie euen vntounto the death. But verily hée ſuffred all this for vsus. For in him was neyther ſinne, nor any cauſe elſe whye hée ſhoulde ſuffer.
Secondarily in this article is noted Chriſt ſufered vn…er P…nti…s Pilate.the time, & Pontius Pilate the iudge, vnderunder whom the Lorde dyed, and redéemed the world from ſinne, death, ye deuil and hell. Hée ſuffred therefore in the Monarchie of the Romanes, vnderunder the Emperour Tiberius, when as now according to the Prophecie of Iacob father of Iſraell, the Iewiſhe people obeyed forreine kings, becauſe there were no more kinges or captaynes of the ſtocke of Iuda, to hauehave the rule ouer them. For hée foretold that then the Meſſias ſhould come.
What may be thought of that moreouer that the Lord himſelfe oftener then once in the Goſpell did foreſhew that hée ſhould be deliuered into the handes of the Gentiles, and by them be put to death?
In the thirde point of this article, wée do expreſlye declare the maner of his death, For wée adde: Hée was crucifyed and dyed on the Croſſe. But ye death of the Croſſe as it was moſt reprochfull, ſo alſo was it moſt bitter or ſharpe to be ſuffred, yet tooke hée that kinde of death vppon him, yt hée might make ſatiſfaction for the worlde, and fulfill that, which from the beginning was prefigured, that he ſhould be hā ged on the tree. Iſaac was layde on the pile of woode to be offered vp in ſacrifice. Moſes alſo ſtuck the Serpent on the ſtake of woode, and lift it vp to be behelde. And the Lord himſelf ſaid: I, when I ſhalbe lift vp from the earth will draw all men vntounto mee. Finally hée dyed on the Croſſe géeuinge vp his Ghoſte to God. For hée dyed verily and in déede, as you ſhall ſtreightway perceiue. Where I hauehave briefly to declare vntounto you, what the fruite of Chriſte his death is. Firſt wée were accurſed becauſe of ſinne: hée therfore tooke our curſe vppon himſelfe, beinge lyft vp vppon the Croſſe, to the end he might take our curſe away, and that wée might be bleſſed in him. Then alſo the heritage bequeathed to vsus by Will, could not come vntounto vsus, vnleſſe hee which bequeathed it did dye. But God bequeathed it: who, yt hée might die, became mā and dyed according to his humane nature, to the ende that wée might receiue the heritage of life. In an other place againe Paule ſayth. Him that knewe not ſinne, did God make ſinne for vsus, that wee by him mighte bee made the righteouſnes of God. Our Lorde therefore became man, by ye ſacrifice of himſelf to make ſatiſfaction for vsus, On whō, as it were vppon a Goate for ſinne offring, when all the ſinnes of the whoale worlde were gathered together and layd, hée by his death tooke awaye and purged them all: ſo that nowe the onelyonly ſacrifice of Chriſt hath ſatiſfied for the ſinnes of the whole world. And this verily is the greateſt comoditie of Chriſt his death taught eueryevery where by the Apoſtles of Chriſte. Next after that alſo the death of Chriſte doth teach vsus patience, and the mortification of our fleſhe: yea Chriſte by the participation of himſelfe doth by his Spirite worke in vsus that ſinne may not reigne in vsus. Touching which thing ye Apoſtle Paule teacheth many thinges in the ſixt Chapter to the Romanes. The Lord in the Goſpell ſayth: If any man will follow mee, let him denie himſelfe, and take vp his Croſſe and follow mee. Theſe and a few more are the fruites of the Lord his paſſion, or the death of Chriſte.
Fourthly in this Article is added: Our Lord was buried.Hee was buried. For our Lorde dyed verilie and in deede vppon the Croſſe. The very truth of his death was proued by the Souldiour, which thruſte him through the ſyde. After that hée was taken downe from the Croſſe, and layde in a Sepulcher. In the Goſpell are expreſſed the names of them that buryed him, Ioſeph and Nicodemus. There is alſo ſhewed the manner how they buried him. The fruite of this his buriall, the Sauiour himſelfe hath taught in theſe woords. Verilie verily I ſay vntounto you, vnleſſe the ſeede of corne caſt into the earthe doe dye, it remayneth alone. But if it dye it bringeth forth much fruit. Whervppon the Apoſtle exhorteth vsus to be buried with Chriſte in his death, that wée may riſe againe in the newneſſe of life, yea that wée maye liue & reigne with him for euermore. If therefore our bodies alſo be buried at any time, let vsus not therefore be troubled in minde. For the faithfull are buried, that they maye ryſe with Chriſte againe.
The fift part of this fourth article He deſcended into Hell.ſome do put ſeuerallie by it ſelf, for the fift article of our fayth. I for my part do ſee no cauſe whie it ſhould be plucked from that that goeth before, nor whie it ſhould make by it ſelfe a peculiar article of our fayth. The woords are theſe: Hee deſcended into hell. Touchinge this there are ſondrie opinions among the expoſitors of the holie Scriptures. Auguſtine in his booke De fide & ſymbolo doth neyther place theſe woordes in the rule of beliefe, nor yet expound them. Cyprian ſayth thus: It is to be knowne verilie that in the Creede of the latin Church this is not added: Hee deſcended into hell, nor yet is this clauſe receiued in the Churches of the Eaſte: but yet the ſenſe of that clauſe ſeemeth to be all one with that, where it is ſayd: He was buried. This ſayth hée.
So then Cyprians opinion ſeemeth to be, that To deſcende into hell is nothing elſe but to be layd in the graue, accordinge to that ſayinge of Iacob: Yee will bring my gray heares with ſorrow to hell, or the graue.
But there are ſome that thincke this aſſertion to be without lawful proofe. For it is not lykelie that they would wrappe a thinge once alreadie plainly ſpoken, immediatlie after in a darker kinde of ſpeach. Nay rather ſo often as two ſentences are ioyned together that ſignifie both one thing, the latter is alwayes an expoſition of the firſte. But in theſe two ſpeaches, Hee was buried, and hee deſcended into hell, the firſt is the plainer, and the latter the more intricate. Auguſtine in his 99. Epiſtle to Euodius, turmoyleth himſelfe pitifullie in this matter. To Dardanus de Dei praeſentia, he writeth that the Lord went into hell, but that hee felt no torment. Wée ſhall more agreably to the truth ſeeme to vnderſtande this article, if wee ſhal thincke that the vertue of Chriſte his death, did flow euen to them that were dead and profited them too: that is to ſaye that all the Patriarches and holie mē that died before the coming of Chriſt, were for the death of Chriſte preſerued from death euerlaſtinge. As S. Peter alſo maketh mention, That the Lord went in the ſpirite, & preached vntounto the Spirits that were in priſon. For verilie they by the death of Chriſt were made to knowe the ſentence of condemnation iuſtlie pronounced againſt them, becauſe when they liued, they belieued not with Noe, and them that were with him, in the Sauiour that was to come. Or elſe otherwyſe by the lower partes or by hell, wée vnderſtād not the place of puniſhment appointed for the wicked, but ye faythful that are departed, euen as al ſo by the higher parts we vnderſtand them that yet are remayninge aliue. Wherefore the ſoule of Chriſte deſcended into hell, that is to ſay, it was caried into Abrahams boſome, wherein all the faythfull already departed, were gathered together. Therefore when hee ſayd to the thiefe that was crucified wyth him: This day ſhalt thou be wyth mee in Paradiſe, he promiſed him the fellowſhip of life and of the bleſſed ſoules.
Touching Abrahams boſome, our Lorde ſpake at large in the ſixtenth Chapiter of the Goſpell after S. Luk. For whereas the Lord is ſaid to hauehave deſcended, that commeth to paſſe by the manner of ſpeakinge. For otherwiſe it is euident by Luk, that Abrahams boſome is a place ſeuered a great way from hell, and placed vp aloft.
But to inquire or reaſon ouer curiouſlye of theſe thinges, is rather the point of a curious foole, then of a godlye minded man. Wée confeſſe in this article that the Soules are immortall, and that they immediatelie after the bodilie death, do paſſe to life, and that all the ſainctes from the beginninge of the worlde beinge ſanctified by fayth throughe Chriſte, do in Chriſte and by Chriſte, receiue the inheritaunce of lyfe euerlaſting.
I woulde adde to theſe the fifte article, but that the houre is now alreadie ſpent. Wée will therfore differre it vntounto the next Sermon. And nowe let vsus altogether praye to God our father which is in heauen, that hee will vouchſafe by his ſpirite to inſpire vsus wyth ye true and quickening Fayth, which is in the father and the ſonne: in the father as the maker of all thinges: in the ſonne as the ſauiour of the whoale worlde, who therefore came downe from heauen, and was incarnate in the wombe of the moſte holie Virgine Marie, to the ende hee might bee the mediatour betwixte God and men, and reconcile or make them at one againe betwixte themſelues, and that hee mighte hauehave wherewithal to make an oblation to appeaſe Gods iuſtice, and to purge oure ſinnes: which he bare on his body, yea which he tooke awaye, and made all the faithful, heyres of lyfe euerlaſtinge.
Let vsus nowe giuegive prayſe to the grace of God, and thanks to the ſonne of God. To whome alone all honour and glorie is due for euer and euer. Amen.