CLAVIS FIDEI, OR THE KEY OF FAITH. Written in Latin by JOHN ELLIS D. D. and Rector of Whitfield in the County of Oxford.  
AND Propounded by him in Public Lectures upon the Apostles Creed, to the Students of Heart's Hall in the University of OXFORD.  
Faithfully translated into English by W. F. for the good and benefit of the ingenuous Reader, as an help to build him up in his most holy faith.  2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 
CAMBRIDGE, Printed by John Field, Printer to the University. 1668.   

To the Right Worshipful The VICE-CHANCELLER, And to all other the Reverend Masters and Heads of Colleges in this University of CAMBRIDGE:  
W. F. Wisheth all increase of the true Grace of Christ, and the blessed fruition of the Glory of God in Heaven.  
Right Worshipful,  
I Humbly beseech you to pardon my boldness in presenting these rude and unpolished lines to your learned views: You whom God hath set on high, and like Stars of the greater magnitude which shine forth more bright than others; or like as the Celestial Signs moving in their own proper Sphere, govern the several parts of man's body: so in like manner you Reverend Doctors and Heads of Colleges, moving in your Sphere, do superintend and govern the whole Body of this Famous University, being under your Care and Tuition. I had not presumed to present this small Tract to your Worships, if that of the Poet had not came into my mind, Audaces fortuna juvat: whereupon rushing on you unawares, and at an adventure, I beseech your Worship's pardon, and that you would be so far pleased as to grace this small Treatise with your favourable acceptance, which contains in it certain observations upon the Apostles Creed; or as the Author thereof John Ellis a Reverend Doctor of Divinity styled it, Clavis Fide● the which in a Translation from Oxford to Cambridge, hath in a short space learned in plain English to speak its mother tongue: and I rather implore your patronage and protection of it then any other, by reason of the calumnies and aspersions that some may cast upon me the Translator thereof, (qui nunquam gradum suscepi) and although I was no Scholar brought up at the University, yet à teneris unguiculis, even from my tender years I have ever been a lover of learning, and a Scholars servant, there being about thirty and nine years expired since I was first a servant to Mr Thomas Buck, at the Art of Printing: but having h●● a long vacation from my employment of composing letters (in that late and epidemical time of Plague and Pestilence) I began to consider with myself how to spend my time to the best advantage, and taking this small Book into my hand, and here and there perusing it, I did at last assay to translate it, the which through God's assistance I have finished, and exposed to public view. And now at length hoping of your Worship's favourable acceptance and patronage of it, your unworthy servant shall ever be paying that which is but his duty to do, the debt of gratitude and thankfulness to you, though never to the full: Si ingratum dixeritis, omnia dicitis; for as one well spoke, An ungrateful man is no man, but an enemy to God and man: but your humble servant hopes that your Worships shall have no cause to say so of him, nor yet suspect him to be guilty thereof: but he shall ever pray to Almighty God, that he would so water your studies with the dew of his heavenly benediction, that after this painful life ended, he would translate you from hence into the Kingdom of his dear Son. The which he prays for, who is, and shall ever remain,  
Your Worship's most humble and obedient servant William Flower.   

To the Courteous Reader.  
I Here propose to thy view this small Treatise; the which if thou wilt bestow the pains to read, thou wilt find much matter comprised in few sheets; and I doubt not, if thou readest it with understanding, but that thou mayest find many things contained in it which may be of no small advantage to build thee up in thy most holy faith: For without faith (as the Apostle St Paul intimates unto us) it is impossible to please God. It may be styled a Breviary, or certain short observations upon the Apostles Creed; or more properly, The Key of Faith: wherein many mysteries of faith are opened and made evident to thy understanding. And as a Cabinet containing in it many jewels of great value, if it be kept continually locked proves to be of little or no use to the owner; in like manner, this book, if it had remained still in the original, had been of as little use to thee; but now being translated, and accommodated and fitted to thy capacity, this Key of Faith doth now open unto thee, and as it were unlock those mysteries of faith which were hid from thy understanding.  
I have heard from the Pulpit, by one that was well versed in History, and a learned man, that the Proceres, or Noblemen of Poland, did use to stand up at the reading of the Creed, with their swords drawn in their hands ready to defend it, in case any should offer to oppose it; how much more than should we of the true Catholic faith endeavour vi & armis, as much as in us lies to vindicate the same; for the Creed is commanded by public Authority to be learned of all, even by children, when they come to years of discretion, and whatsoever is commanded in general, aught to be every one's particular concernment. For as the Nautick Chard, or Compass doth direct the Mariner that hath skill in it, qui oculum ad astra, manum ad clavum habet) to steer his course aright to whatsoever place he is bound, that he runs not precipitately upon dangerous rocks or shelves: in like manner this little book may be some help to direct thee to look up to God by an eye of faith, that thou splitst not thyself upon the dangerous rocks of unbelief and ignorance; and it may by God's assistance bring thee into safe harbour, even to heaven the haven of happiness; whilst others remaining in unbelief, making shipwreck of faith and a good conscience become castaways. Lege ac perlege, veruntamen nè dijudica antequam perlegisti; Read it over and over, but judge not before thou hast throughly perused it: and if thou reapest any benefit give God the glory, for I acknowledge myself to be but a weak instrument for such a work as this: yet as near as I could, (avoiding circumlocutions or hyperbolical phrases) I have expressed the scope and meaning of the Author verbatim. There is contained in this small Tract the mystery of the Trinity explained, so far forth as is necessary for thee to know, and likewise many excellent observations upon the Incarnation of our Saviour, with the manner of his crucifixion expressed ad vivum, to the life; and in all the other Articles of the belief being briefly handled, thou wilt find many excellent observations, much comprised in few words. And to conclude, I wish that these precious truths were imprinted in our minds as well as in this book, the which God grant. Courteous Reader, Farewell in the Lord Jesus.  
W. F.   

The Key of Faith.  
EVen as the river that watered Paradise was divided into four heads; so in like manner is the doctrine of the Church: to wit, The Apostles Creed, the Decalogue, or ten Commandments, the Lords Prayer and the Sacraments.  
First, we are to live in the Church by faith. Secondly, to come unto the rule of life by precepts. Thirdly, lest we faint, we are to take heed by prayer; and when notwithstanding all these, we are yet weak, we are to have recourse to the seals of grace; which are the Sacraments.  
First, faith is necessary. Without faith it is impossible to please God, Heb. 11.6. For the sum of faith is contained in the Apostles Creed, or Symbol. It is called a Symbol, because it is a token or mark by which Christian Soldiers are discerned from others: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from contributing, as if it were compiled and composed by the Apostles. However it is said to be the Apostles, because it comprehends the sum of the faith which the Apostles preached. We are to search the Scriptures, and to believe those things which are contained in them: but above all, the special and fundamental places which are simply necessary. 
Lib. 6. confess. cap. 6.  S. Austin writes, they are to be blamed, not to be listened to, if perhaps there be any such that should say, How knowest thou that those books which are ministered to us by men, are the mind of the only true and unerring God: for that for itself it is chief to be believed. Notwithstanding there are enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evidences, which evince and clear it, that the Scripture is inspired from God: whereof these are the most choice; The authority of the writers, who were in an extraordinary manner called and sent forth. The majesty of the doctrine. The amplitude and clearness of the miracles. The truth of the prophecies. The sanctity of the Bible: nothing is here to be found dissonant to piety and truth, nothing of contradiction. And to add to this, the sublimity of the mean style, and the sublime humility. To conclude, the harmonious truth of either Testament: that which lieth hid in the Old, is manifest in the New.  
But the Symbol or Creed itself, which is taken out of the Scriptures, containeth in it twelve Articles, and is as it were the 
a A circle in heaven wherein the twelve Signs are.  zodiac of a Christian. But these may be reduced to four parts: The first concerning God the Father, who hath made all things. The second concerning God the Son, who hath redeemed mankind. The third, concerning the H. Ghost, who hath sanctified the faithful. The fourth, concerning the Church and its privileges, which the Lord hath communicated to it.  
But some one may say, Object. The works of the Trinity which have a reference to the creatures are undivided, common to all the three Persons, how cometh it then to pass, that creation is attributed to the Father, redemption to the Son, sanctification to the H. Ghost?  
This cometh to pass, Answ. not to exclude, but to distinguish between the Persons, and the order of their acting. Omitting these, let us come to the Articles themselves.  
The first is, I believe in God the Father Almighty, Creator of heaven and earth. It is said I believe, not we believe; because every one ought to have a special faith of his own, explicit not implicit, or taken upon trust. We cannot see well with other men's eyes, neither is it sufficient to have an opinion in divine matters.  
The disputation of Gregory de Valentia is of no force; 
Lib. 6. Analys. fidei cap. 13.  in which he thus asserts concerning a man that is not Theologically learned: That if he prefer the Romish Church for its outward authority before the Reformed, than God shall have nothing to object against this illiterate man in that most dreadful Tribunal: for God doth not require of him this, that he should come to the knowledge of the truth by searching into the doctrine, since that he understands not Theological controversies. These things saith he. But let him say what he will, every one certainly aught to hold the substance and saving sense of the Articles, although not all the most difficult circumstances of questions from thence arising. But now to believe, is not only to know and give assent to those things which are propounded in the Gospel, but also to acquiesce and rest satisfied in them. It is not all one to believe a God, and to believe God, and to believe in God. In the two first senses sinners and devils do agree, the third sense none attain to, unless they be such who have faith form in them: in this manner to believe is to go into God by good works, 
3 Sent. Dist. 23.  saith the Master of the Sentences.  
To believe a God, is to know there is such a God. To believe God, is to confess that he is true: but to believe in God requires application, that he is my God. There is a faith found that is not right. There is a faith that is feigned, and it is of the hypocrites; the Apostle saith, that the end of the commandment is charity, out of a pure heart, and faith unfeigned, 1 Tim. 1.5. There is a kind of dead faith, and it is that of sinners, or of those that are still in their sins; Faith without works is dead, Jam. 2.26. There is a kind of weak faith, and it is of the lukewarm, Receive you him that is weak in the faith, Rom. 14.1. There is likewise a little faith, and it is of the fearful, therefore Christ said, O thou of little faith why doubtest thou? Matth. 14.31.  
Hitherto we have treated concerning faith itself, now concerning the objects of faith, of which God is the principal, whom not to know is death, and whom to know is life. And first, it is to be demonstrated, that God is. This may be proved out of the book of Nature, inasmuch as he is the Creator, and out of the book of Scripture, in that he is Creator Conserver and Redeemer. 
Sum part. 1 quaest. 12. Art 7  God may be known, although not comprehended, as Aquinas saith.  
These arguments that are drawn from nature do prove that there is a God, which notwithstanding are common to Scripture also; to wit the most beautiful order of the creatures, as, the heavens declare the glory of God, Psal. 19.1. the understanding of man, the knowledges of principles, and the knowledge of this principle, That God is, Rom. 1.19. the tremble of consciences in sinners, the rewards of good men, the punishments of the wicked, the political order, the heroic virtues, the invention of arts, the prediction of future events, the end and profit of all things, the impossibility of the progress of causes without end. It may be proved likewise out of Scripture, well-nigh by infinite testimonies, by divers apparitions, by stupendious miracles, by the writings of the Prophets, and by the admirable event of things. He therefore that denies that there is a God, is not void only of reason, but sense also, as Avicenna is reported to have said. It is manifest therefore that there is a God; now let us see what he is.  
God cannot be defined because he is immense; he may be described Philosophically and Theologically.  
Philosophically, God is a Spirit, sufficient of himself, and the cause of all good.  
Theologically, God is the most perfect being, one in essence, three in Persons.  
The Theological description differs from the Philosophical, first in perfection; for it adds something unknown to nature concerning the Trinity, and unfolds or explains that which is known to nature. Secondly, in effect, natural knowledge renders men only inexcusable, Rom. 1.20. but supernatural knowledge is saving: hence than the true God differs from the gods of the Gentiles, in Attributes, Persons, Works. In Attributes, because they are not rightly and entirely understood by them that are without the pale of the Church. In Persons, because the Gentiles are ignorant of the Trinity. In Works, because the wonderful works of God, and especially that of the Redemption, are not perceived by them who are out of the Church.  
But now omitting other proprieties, which amongst Schoolmen are handled at large, I will first show, that God is one: the Lord he is God; there is none else besides him, Deut. 4.35. Furthermore, chief Majesty is competent to no more but one. None can be the most perfect, unless he be but one: but God contains in him all possible perfection by reason of the latitude of his essence. Yea there can be but one only Omnipotent. And if there should be more Gods, they are all imperfect, or the rest are superfluous, both (which to say) is absurd. Besides, that which is Infinite can be but one only; neither can there be but one first cause of all things: and to conclude, it is most necessary that the only chief good be but one. God therefore is one, and the only one, as Saint Bernard saith.  
Object. Yet there are many that are called Gods. Answ. But this is done improperly either by reason of a certain similitude or likeness, or according to the opinion of vain man. First, by a certain similitude, as either for eminency of nature and wisdom, as Angels; or for excellency of office, as Magistrates; or for exceeding great power, as the Devil; or for the ●oo too much indulging of it, as the belly.  
Secondly, out of a false opinion of men, Idols are called Gods.  
It appears therefore that God is one, now we are to show that he is three in Persons. 
Tho. Par. 1. q. 32. art. 1. ●. Sent. didst 3.  The Trinity cannot be proved by the light of nature, as Thomas teacheth against Scotus. Yet Lombard fetcheth some footsteps of the Trinity from the creatures; especially from the three faculties of the soul, the understanding, memory, and will. But these do only produce a confused knowledge, not a distinct. God is three but not threefold, for he is a most simple being of himself: and we use the name of Trinity, not because the Scripture saith so, but because it doth not contradict it, and for the thing itself it is in the Scriptures, though not the very word, that being implied, this not expressed; and you may interpret Scripture in convenient words; especially by reason of the deceit of Heretics, concealing their heresies for the most part under Scripture expressions.  
In many places of Holy Writ, it doth evidently appear, that there are three Persons, Matth. 3.16. The Father proclaims it This is my beloved Son, The Son is baptised, and the Holy Ghost descendeth in the likeness of a dove, 1 Joh. 5.7. There are three that bear witness in heaven, The Father is of himself, the Son from the Father begotten from eternity, The Holy Ghost proceedeth from both. The Father is distinguished from the Son, but not another essence, and so of the rest. But in this matter better is a faithful ignorance, than a rash knowledge. I conclude therefore with Robert Holcot, 
Quaest. 10.  a most famous Professor in our University of Oxford; who, as Gabriel Biel relates it, 
Quaest. 10. Determ 1. sent. didst 13. qu. 11.  saith thus modestly.  

Dignè loqui de Personis  
Vim transcendit rationis  
Excedit ingenia.  
Quid sit nasci, quid processus,  
Me nescire sum professus.  
Thus Englished.  
To speak condignly of the Persons three  
Transcendeth reason in a high degree,  
It doth exceed all wits.  
What it is to be born, what the 
a Alias proceeding.  process,  
I understand it not I do profess.   
Some one perhaps may say, Obser. that the three Persons are not essence. Answ. But this is true of a finite essence only. Object. Moreover, that where there are three and one, there are four; but in God there are three Persons and one essence, Answ. yet they are not really distinct. Object. But it may be objected, that their essences are distinct whose operations are distinct. Answ. We answer, that this is to be affirmed only of persons that have a finite being. The first Person then of the Trinity is called the Father. The name of the Father is taken sometimes personally by way of distinction from the Son, and sometimes essentially in reference to the creatures, for the whole Divine essence.  
The first Person is called Father, either in respect of Christ, or in respect of us. Or like as Durandus showeth, he is the Father of all generally, the Father of Christ singularly, and the Father of the elect especially.  
Credo in Deum, I believe in God:  
It refers not only to the Father, but also to the Son and Holy Ghost: and the Father is called omnipotent, not excluding the other Persons.  
God is omnipotent, because he can do all things, what he pleaseth; all things that do not imply a contradiction, and which are not repugnant to his nature: and because he doth all things without difficulty, or by his beck only, because he alone hath power of doing all things, and for that he is the Author of all created power.  
If it be said, that God cannot die, sin, Object. lie. We answer, Answ. God can do those things which imply power, but nothing that argues impotency or weakness: for this would not stand with his perfection. And if it be said, that he cannot do those things which are contradictory. We answer, that this would be inconsistent with his immutability.  
I pass by niceties. This is the most principal thing, seeing that God is omnipotent; he that feareth God hath not any thing beyond that he need to fear; and if God be with us who can be against us.  
It follows in the Creed, that God is the Creator of heaven and earth, that is of the whole world.  
Creation is the producing of something out of nothing; it is either immediate, of the first lump; or mediate, of things produced out of that lump. This power of creating belongs to God alone, it appertains not to the creatures: because there is nothing presupposed in that work, 
part. 1. quaest. 45 art. 5.  which is capable of disposition by the action of the instrumental agent; as Thomas showeth touching the manner of the emanation or proceeding of things from their first principle. And assuredly Suarez in his Metaphysical disputations, and Pererius in his book of Natural Philosophy, prove this thing very notably. It may be demonstrated out of Scripture, that the world was created by God, and by natural reasons also: for there is no infinite progress of causes and effects in nature, and the world is the first and most excellent effect; therefore it is from the first and most excellent cause. The Philosophers err therefore, who either with Aristotle dream of the world's eternity, or suppose with Plato an uncreated matter; or with Democritus, Leucippus, Epicurus, bring in atoms, and a concurring of them by chance. Hermogenes errs, who affirmed the world to be coeternal with God, and the Stoics who feigned two beginnings.  
But the Philosopher's object, Object. if the world be not eternal, God did not always govern it: therefore he was sometimes idle. We answer, Answ. He was not therefore idle. But what then did he do? It may be said, that he chose us in Christ before the foundation of the world, Eph. 1.4. or as S. Austin answereth: 
For them that do too curiously inquire  
After such things, he made th' infernal fire.  But every thing that hath a beginning hath his end; the world hath no end: ergó. Here is a distinction to be made between things that have their beginnings by a natural generation, and such as have them by creation, both which, those as well as these, God may either preserve, or reduce them into nothing. But it may be said again, that he who is lord and governor actually, is more happy than he who is such an one potentially: therefore, either the world was from eternity, or God is made more happy by the creation.  
We answer, that no felicity can accrue to God from the creature, who is most perfect and happy in himself.  
The world was created of God the Father, by the Son, and the H. Ghost.  
All things are created out of nothing, not out of the substance of God, nor out of any preexistent matter.  
But out of nothing comes nothing. Object.  
This is true in a natural way or course, Answ. or as proceeding from men.  
But man is not created out of nothing.  
It is true in respect of the next matter, but not in respect of the first.  
He created all things most wisely, and very good.  
But the Prophet saith, Object. There is no evil in a city that God hath not done, Amos 3.6. Answ. This is to be understood of the evil of punishment, not of the evil of sin.  
Besides, the world was created, not of a sudden, but in the space of six days. In the beginning, Gen. 1. In the beginning of the universe, or generality of things, so Basil and Ambrose. 
Hom. 1. Hexam. l. 1. de gen. ad literam c. 1.  Before all created things, saith S. Austin. And it was created for the glory of God, and the profit of men.  
Under creation the providence of God is comprehended; God doth still work by preserving, but not by creating things.  
As there is nothing made but by his creating essence, so nothing thrives without the power thereof keeping and preserving it, 
In Monol. c. 12. Tom. 3.  as Anselm saith.  
For providence is God's action or working, whereby he doth liberally, wisely, well and powerfully preserve and govern all things for the glory of his Name, and the salvation of the godly.  
It is the action of God, for it is not an idle intuition or looking on, but an effectual administration of things. The most minute or least things are subject to God's providence; as sparrows, hairs, worms. God is all eye, because he seethe all things, yea the most abject of them. And excellently saith S. 
1 Offic. cap. 13.  Ambrose. If it be not an injury and disparagement to God to have made the most small things, much less disparagement is it to him to govern them being made. God doth act most freely. God is not subjected to necessity, but necessity to him. The Stoics err, who tie God to a fatal necessity of causes: God doth all things wisely, to certain ends, contrary to that of the Epicureans, who affirm that all things come to pass by fortune: Chance and fortune are words used by the unlearned, saith S. Basil, 
Conc. 8. in Psal 32. Lib, 1. Retr. c. 1.  nothing comes by chance in respect of God, but in regard of us: and S. Austin doth acknowledge, that he did ill to use the name of fortune so often in his writings: God worketh powerfully, and cannot be hindered by any might, bound by any law, wearied by any impotency or weakness: God doth all things well, because he is the best; out of the most evil things he bringeth good, and maketh use of evil things to a good end: But the providence of God is either universal or particular. That of the Apostle, 1 Cor. 9.9. Doth God take care for oxen? is not spoken absolutely, but comparatively; that God hath not the like care of beasts that he hath of men; his care towards men is greater.  
Object. Neither is it any obstacle that many things are so confused, Answ. Confused things are governed by God, but not confusedly; and in the seeming confusion there is some order. Neither doth the inconstancy of weather hinder any whit; for snow, hail, ice, they do his will. It becometh us to admire the works of God, but not to search too curiously into them. Neither do monsters and natural defects hinder. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transgressions of nature, according to Aristotle his fourth book of the generation of animals, They forsake not the order of the universal cause, but of the particular only; or according to Thomas, they fall short of the ultimate or last end, which is the perfection of the thing generated, but not of their nearest end: for nature still worketh and formeth somewhat at the least.  
And if any one doth speak concerning sins. We answer, that sins are not actions, but are accidental to actions; which are good of themselves and from God likewise. But some one may say, sins happen by the providence of God. It is true, by the providence of God permitting, determining, directing them to the best ends, but not effecting, or being the procuring cause of them. Let them be confounded, who do think or imagine God to be the Author of evils or wickedness: 
Lib 4. de Orthod●xa fide, c. 20.  this is the vote or wish of Damascen. And if it be said, that the same evil work is attributed both to God and the sinner; as the selling of Joseph, or the crucifying of Christ. We answer, that this is done in a divers respect; it is attributed to the sinner, as it is an evil work, but to God as it is a good one. This is the reason of that common simile of a hors-man riding on a lame horse, its halting or lameness proceeds not from the hors-man, but from the horse itself; Joseph's brethren sold him out of malice: God permitted this out of mercy, lest he should have been slain; for his own glory, and for the great advantage and profit of his servant. The Jews crucified Christ out of ill-will, God the Father permitted this out of his greatest good will towards men. Judas betrayed Christ out of covetousness, our heavenly Father out of love.  
They err, who affirm that God doth incline and force the will of the wicked to commit great and grievous sins; to have form man in his mother's womb with a perverseness of nature, and a necessity of sinning; or to this end to have created Esau to lead a wicked life, or to move a thief to kill the innocent, and him that is not prepared to die. This is most certain, that God doth not approve of wickedness, neither is he the cause of it: yet all things subject themselves to his providence; all his creatures, rational or irrational; all events, good or evil. But his principal care is of his elect: His providence in respect of them is most special. We should do well therefore to be patiented in adversity, thankful in prosperity, and hope for the future. For our God is omnipotent good and true.  
Hitherto of the first part of the Creed, the second follows, which is concerning faith in Christ in these words:  
And in Jesus Christ his only Son our Lord, etc.  
The second Person is true God, not mere man, otherwise he were not the object of our faith. He is called Jesus in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Saviour, because he saveth his people, 
Jeschuah, Jehoscuah.  Matth. 1.21. This name JESUS is honey in the mouth, melody in the ear, a jubilee or rejoicing in the heart. Others have had this name Joshua, a Captain or Leader, and Joshua the High Priest: But they by the imposition of men, Jesus by the denunciation of an Angel. Those were saviours by a figure and typically; but Jesus truly and in his own nature. They brought corporal good things, and Jesus spiritual. They were ministers or servants, He the Master. Jesus is a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or superlatively, He alone saveth excluding the creatures. There is no other name given under heaven, whereby they may be saved, Acts 4.12. He saveth from the evil of sin, and from the evil of punishment: the cause being taken away the effect ceaseth: let therefore every faithful soul rejoice and say, O Jesus be thou to me a Jesus, or Saviour.  
Secondly, our Mediator is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unctus, anointed, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo, to anoint; but in Hebrew he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he hath his Hebrew name Jeschuah, 
Maschiach.  because he was to be the Saviour of the Jews; so he hath his Greek name Christ, because he was to be the Saviour of the Greeks, that is of the Gentiles and other nations: for all the Gentiles were called Grecians as S. 
Epist. 200.  Austin saith, because from the time of Alexander the Great, the Greeks having the rule almost over all nations, did propagate their tongue together with their Empire. As the Prophets, Priests and Kings were wont to be anointed; so likewise Christ was anointed, although not in regard of the sign outwardly, and ceremonially, yet in respect of the thing signified, inwardly and really. He was anointed, because he was ordained to the office of a Mediator, and endued with gifts for the accomplishing of the same work of this duty. The bestowing of gifts was in reference to his humane nature, the ordination to his office was according to either nature. Christ was anointed to be a Prophet and a Teacher, who should make known the will of his Father: to be a High Priest and a Priest, that by the sacrifice of his body he might redeem us, and that he might always intercede for us: to be a King, that he might guide us by his word and Spirit. This is our duty then that by the odour of his ointments we should run after him. Draw thou us O Lord Jesus, and we shall run after thee. From Christ we are called Christians, and this name was first given them at Antioch, Act. 11.26. Of his fullness we have all received, and he hath made us kings and priests to God our Father. We are kings that we should fight against Satan, the world, yea and against ourselves.  Fortior est qui se, quàm qui fortissima vincit. 
He's stronger that subdues himself by far,  
Then he that conquers greatest walls by war.  
We are Priests, that we may sacrifice to God the sacrifice of praise, prayer, contrition, alms, righteousness, and in fine, serve him in all things appertaining to a Christian life.  
We are Prophets, that we may know God, and knowing him we may truly profess him: that we may be Christians not only in outward profession, but also by inward communion; that we may be members of the Church, not only in appearance, but also in reality and truth. As for the remaining titles of our Mediator, He is next of all called the Son of God.  
He was his Son according to the Divine nature, being light of light, and God of God. And according to the humane nature after the common manner in respect of creation, and after a special manner in respect of conception. The Son is the only begotten, for he hath no brethren according to eternal generation, nor according to his extraordinary conception; yet the elect are called Christ's brethren by reason of the Father's adoption, and likeness of humane nature; for their liberality, charity, and for some kind of conformity they have with Christ.  
Besides, our Mediator is called Lord. Lord was a title of the Emperors, so high, that Cesar Augustus would not be so called, as Dio and Tertullian testify; deeming himself to be unworthy of so great a name. It seems he did this by Divine instinct, that that glorious Title being untouched, might remain to the only Son of God, The King of kings, and Lord of lords; who strait after came into the world. But at this time the Turks call their Emperor the great Lord, and the Tartarians, Persians, and others of the East country, Sultan, that is Lord.  
Jesus is our Lord by right of creation, because all things were made by him, Col. 1.16. by right of redemption, which we have through his blood, Col. 1.14. By right of principality; for he is the head of all principality and power, Col. 2.10.  
By right of preserving his unto salvation; for he giveth life eternal to his sheep, Joh. 10.28.  
By right of the Father's constitution, because the Father hath put all things under his feet, and gave him to be the head over all things to the Church, Eph. 1.22. and hath made him heir of all things, Hebr. 1.2.  
His Dominion therefore extends not only unto us, but unto all creatures.  
Seeing therefore Christ is the Lord of us all, we ought to be humble and meek one towards another; for we are fellow servants of the lord Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven, saith S. Paul, Col. 4.1. And seeing that Christ is the Lord, let us adhere to him alone, otherwise we shall have very many strange lords, whom to serve, it will be most miserable. Most truly said S. Ambrose, O how many lords hath he who hath not one? he hath so many lords or masters as he hath sins: yea holy father, he hath so many mistresses as lusts, and certainly, thou thyself being judge, lust is a most furious mistress. Let us therefore serve the Lord Jesus only. And if we be noble and generous Christians, let us not admit of any other government. As Thomas Aquinas observeth of horses, that a spirited and wel-mettled one will not admit of any other rider but his own master, and is moved only at his beck.  
Hitherto of the titles of the Mediator; he is further to be described, according to the degrees both of his exinanition or humiliation, and likewise of his exaltation.  
First, Christ did empty himself, and became very low. The word is made flesh, Joh. 1.14. The Son of God is made the Son of man, that the son of man might become the son of God. He is now who was, and what he is he was not, 
De Trin. lib. ●0.  saith S. Hilary. Our Mediator is become God and man, that he might conjoin God and man together again, who were separated and disjoined.  
And if it be said, Object. that the flesh of Christ could not be united to our flesh, because our flesh is sinful. Answ. We answer, It doth not follow, for sinfulness is accidental to our flesh, not of the substance or essence of it; so that Christ's flesh may be united to our flesh, but not as to the sinfulness of it.  
If it be said that no accession can be made to God, we say That is true, if meant of perfection, but not of union. If further any object, Object. that the humane nature cannot come or be united to God. It is true, unless that God assume it. That it is most ignominious for God to be a creature. Answ. It is most ignominious for him to be changed into a creature, but not to be united with it, without the change of his essence.  
But although there be in Christ two natures, yet there is only one Person. Although he be God and man, yet he is not two, but one Christ, as S. Athanasius professeth in his Creed. The humane nature of Christ doth not constitute a person, because it subsists not of or by itself, but it is upheld or sustained in and by the Word.  
If it be objected, Object. that God and man are two persons. We answer, Answ. That it is true, if they be not united.  
If it be said, that dead and always living, are not the same. It is true, that they are not the same, according to the same: But Christ was so according to his divers natures.  
If it be enquired, How is the Incarnation attributed to the Son? We are to know, that the Incarnation is the work of the whole Trinity by inchoation, and of the Son alone by termination. He assumed our nature, which the Father form in him, out of the substance of the Virgin by the Holy Ghost. This substantial knitting or joining although produced by all the Persons, yet formally it did not knit or conjoin the humane nature with any, 
In 3. p. D. Thom.  but with the Person of the Son: as Suarez copiously, and other Divines. And of the two natures there was an union made hypostatically, or personally: not physically as the form is united to the matter: nor spiritually, as the elect among themselves, and with God; nor by help and assistance, as the mariner to the ship; nor relatively, as a friend to a friend, nor mystically, as in the Sacrament; the two natures were united inconfusedly, unchangeably, not admitting of any division, inseparably. Inconfusedly, each nature having their properties remaining; but the properties of one nature by communication of idioms is attributed in the concrete to the person denominated from either nature: as that God hath purchased his Church by his blood, Acts 20.28. The Lord of glory was crucified, 1 Cor. 2.8. this is spoken according to his humane nature. This speech ought to be taken in the concrete, not in the abstract: and it follows not, that because God is said to suffer, therefore the Deity suffered.  
Secondly, the natures were united, inconvertibly, that is without the change of the Divine into the humane, or of the humane into the Divine.  
Thirdly, individedly, without division of natures, although not without distinction: they are not two, but one Christ.  
Fourthly, inseparably, this union remains for ever. At the death of Christ his soul was separated from his body, but the Divine nature remained united to both after its own manner; the natural union was dissolved, and not the personal.  
Thus far concerning the Incarnation in general. The parts thereof follow, the conception of Christ and his nativity.  
Conceived by the Holy Ghost.  
Not of the essence, but by the efficiency of the Holy Ghost: This particle of, doth not denote the matter, as if that Christ was of the Holy Ghost, for he was of the father's according to the flesh, Rom. 9.5.  
God also is immutable, and the Word assumed our flesh, and is not changed into it: but of signifies the efficient cause; because by the virtue and power of the Holy Ghost Christ was conceived.  
His conception by the Holy Ghost speaks the miraculous forming of the flesh, or body of Christ without the help of man: then, the sanctifying of it from original sin, and the hypostatical union of it with the Word.  
The body of Christ is thought to have been made simul & semel, together and at once perfect, not successively, as the bodies of men are in the space of forty days; otherwise Christ should not have been conceived a man, but an embryo; yea he was inspired with a reasonable soul. Wickedly did Apollinaris say that the soul of Christ was his Divinity. His soul was heavy and sad, which is not competent to the Divinity; at his death his soul departed from his body; but his Divinity did not recede or departed.  
He was conceived for us, behold his love! how can we conceive to express it?  
He was conceived of the Holy Ghost, behold his wisdom! that he might be free from sin: let us mourn by reason of our impure conception. Let every one say with David, Behold, in iniquity was I conceived, Psal. 51.5. His pure conception will cover our impurity, if that hereafter we endeavour to be pure.  
So was his conception, his nativity succeeds.  
Christ was born, that he might signify to us the truth of his humane nature. Born of Mary, to show that he was of the fathers, to wit, David and Abraham, of whom Mary came. Born of the Virgin Mary, lest he should be defiled with original sin, and that the Scripture should be fulfilled; this the Prophet foretold, Isai. 7.14. Behold, a Virgin shall conceive and bring forth a Son.  
Neither were the Sibyl's silent in this matter, if those things be true which are written of them. And truly Boetius in his Tractate of Scholastical discipline, reports a wonderful thing, to wit, that there was found in Plato's tomb a plate of gold, in which was written, I believe in the Son of God, that is to be born of the Virgin. And such a like story Nicephorus tells of a certain man, that in the time of Constantine and of his mother Irene, there was a stone chest found under the earth with this inscription, The Messiah shall be born of a Virgin, and I believe in him.  
Out of all these ariseth the confirmation of our faith, and firm consolation, that a Saviour is born, and born to us, Isai. 9.6. When he was rich, he became poor for us. For our sakes he was disgraced of men, and contemned of the vulgar; he was humble, because he would not have us to be proud; he was born of a poor Virgin, that he might show to us, that we ought not to boast in riches and honour; and that he might teach us to be contented with the meanest condition. The Virgin brought forth her Son, & she wrapped him in swaddling clothes, having taken him first in her Virgin arms, into the which he being new born the Angels had laid him, as Suarez conjectures. The Pastor of Israel manifested himself to be a good Shepherd to the shepherds. The Angels brought news of great joy that should be to all people, for that a Saviour was born, Christ the Lord, in the city of David, and suddenly there was with the Angel a multitude of the heavenly host praising God. Jesus the bread of life was born in Bethlehem the house of bread. He was born in a stable, that we should not so much care for sumptuous Palaces; in which place afterwards there was built by S. 
Beda de locis sanctis & alii.  Helen a most sumptuous Church to the honour of the Virgin the Mother of God.  
Concerning the manner of his birth, it was wonderfully singular, and singularly wonderful. Of this thing Saint Austin doth very admirably discourse, saying thus, Let the incredulous Jew tell me, how, or in what manner the dry rod (to wit Aaron's) budded and blossomed, and brought forth almonds; then I will tell him how the Virgin conceived and brought forth. But truly neither can the Jew explain the one, nor I the other. Divine mysteries are not to be discussed or searched out by the understanding, but to be adored by faith, saith S. Gregory. I believe therefore that it is enough for us simply to believe, that Christ was born of the Virgin Mary. And certainly we ought piously to hold and maintain it, that the blessed Mother of our Redeemer always remained a Virgin. She was a Virgin before, in, and after her bearing or bringing forth. The which S. Jerom at large proves against Helvidius. And that place, Mat. 1.25. He knew her not till she brought forth her firstborn Son, notes that he knew her not at all. The like you have, 2 Sam. 6. and the last verse; where it is said, Michal the daughter of Saul had no child until the day of her death, that is, she never had any.  
But how is Christ said to be the firstborn, if he had no brethren? We answer, that Christ is so called, not because there was not any son after him, but because there was none before him.  
And where in the Scripture there is mention made of the brethren of Christ, there cousin-germans and kinsmen are understood: so Abraham said unto Lot, We are brethren, Gen. 13.8.  
Hitherto of the nativity of Christ, his passion followeth.  He suffered under Pontius Pilate. 
The whole life of Jesus was a passion, he suffered in his circumcision, in his flight into Egypt, in fasting forty days, and in his temptation by the Devil, he suffered in the want of the chiefest felicity, he suffered all kind of evils, all humane infirmities, sin excepted: he endured poverty, injury, and the sense of the wrath of God, but without despair; and to conclude, he suffered death itself, according to his humane nature. To teach that Christ felt no pain in his flesh, nor true sorrow in his soul at the time of his passion, is contrary to truth and heretical; as if it should be said, he took not upon him to be true and real man, but only his similitude: So truly saith the Master of the Sentences, The Divine nature did rest, 
3 Sent. didst 14.  that the humane might suffer; but it upheld the humane in its agonies, that it might overcome. The cause moving God to subject his Son to sufferings, was either inward, or outward. The inward was the love of his good pleasure. The outward threefold: the misery of sin, from whence was mercy; sin itself, from whence justice; and the tyranny of the Devil, from whence revenge: the end and fruit of Christ's passion are the same in a divers respect; the end in respect of Christ, the fruit or benefit in respect of us; and they are two, the glory of God, and our salvation.  
The Judge under whom he suffered was Pontius Pilate the Governor of all Judea for Tiberius the Emperor: that it might be evident that Jesus was the true Messiah, who was not to come till the sceptre was wholly taken away from Judah, Gen. 49.10. which came now to pass, Judea being overcome of the Romans. Then it is also said that he suffered under Pilate; that the truth of that which Christ spoke concerning his being delivered up to the Gentiles might be manifest, Matth. 20.19. Besides, because his sufferings under Pilate were most heavy and grievous. For Pilate scourged Christ, and with thongs, not by his own, but by the hands of the executioners, saith S. Jerom. Soon after, when his body throughout was torn with scourges, being crowned with thorns, adorned with a purple robe, and a sceptre of reed, by a new kind of mockery, as it were to act in a theatre, Pilate brings him in a King of misery to be beheld of the people, and saith, Behold the man. By which words he would have moved the Jews to pity. But they, O hardhearted men as they were! used Christ very unmercifully: made choice of Barrabas, one notorious for lewd pranks, to be released from punishment, and were very instant requiring that the most innocent Jesus might be crucified. Pilate could have denied them, but he would not: and against his conscience he delivered Jesus into the hands of his enemies. Moreover, pilate's wife, 
In Chr. 10. An. Chr. 34.  whom Lucius Dexter calls Claudia Procula, was earnest with her husband that he would give no rigid sentence against Christ: but the threats of the Jews did more sharply prick him then his wife's advice. Perhaps pilate's wife dreamed that he should smart for it, which afterwards fell out accordingly, when he was sent an Exile into Vienna in France: as Josephus, Ado, and others report: and we read that afterwards out of desperation he laid violent hands upon himself.  
Furthermore Christ suffered under Pilate an ordinary Judge, that he might absolve us from the severe judgement of God; and to conclude, that his innocency might be demonstrated: for Pilate gave him this testimony that he found no cause of death in him, Joh. 18.38. Therefore God would have him examined, and so by consequence it was very clear, that Christ was delivered to death, not for his own, but for our sins.  
Against this passion of Christ under Pilate it may be objected, Object. that he was slain from the beginning of the world, Rev. 13.8. how therefore could this be under Pilate?  
To this we answer, Answ. that Christ was slain from the beginning of the world, by appointment, election, power, efficacy, acceptation, but not by execution. He was slain from the beginning, in the mind and purpose of God, in an ideal passion but under Pilate in a real.  
But Pilate seems to be absolved from the guilt, Object. because he did nothing but what God decreed beforehand to be done, Act. 4.28. Answ. To this likewise it may be said, that God did not preordain the hatred of the Jews towards Christ: but foreknowing it, did purpose to make good use of it, and by his precognition, or foreknowledge of the evil, determined the redemption of mankind by the death of Christ. The action displeased him, the passion was acceptable.  
The shameful act of the Jews and Pilate displeased God extremely; but the passion of Christ, and the redemption of mankind from thence arising was exceeding acceptable, 
Prosp. ad objecta Gallorum, resp. 13.  decreed from eternity and preordained. Which is Prospers and other Doctor's judgement in the point. From what hath been spoken it is manifest, how that the wicked do execute the counsel of God although they purpose no such thing, and yet notwithstanding are not exempted from blame.  
But some one may say, Object. Christ ought to suffer; and therefore neither  nor the Jews may seem to have sinned. He ought indeed upon supposition, Answ. a necessity being derived from a voluntary decree of his dying: for Jesus suffered because he would, otherwise he could have escaped his enemy's hands.  
Ye have heard that Christ suffered and under whom. It follows in the Creed, that he was crucified, Mat. 27.23.  
And they are urgent to have this punishment of the cross inflicted on him before any other, as being the most cruel, lingering and shameful death of all. The offender was exposed alive to the view and mockery of all people: hanging on a tree he was accursed, Deut. 21.23. All kind of hanging, not only among the Jews, but among the Romans also, was of most extreme infamy and disgrace; as both Seneca and Livy testify. 
Seneca epist. 101. Liv lib. 14.  And this seems to be the reason, that he who is hanged on high, is judged in a manner unworthy to tread on the earth with his feet: and therefore he is lifted up from it. Wherefore Christ that he might make himself of no account, did undergo this most vile and accursed kind of death, and took that curse upon himself that was due to us, Gal. 3.13.  
But wherefore would God have his Son rather to be crucified then otherwise punished; the reason was saith Tertullian, That he who overcame by the tree, to wit the Devil, by his envious working, might be overcome also by the tree. Secondly, that by his suffering of the most cruel punishment, he might procure for us a most copious redemption, by satisfying to the full the Divine justice: so others, and from hence cometh our chiefest consolation. Thirdly to satisfy the figures and oracles of the Prophets, 
Ità S. August. lib 6. de Civ. Dei. c. 32.  in the which it was foresignified: For the brazen serpent being lifted up in the wilderness, Num. 21. Joh. 3. & the sacrifices which were lifted up on high, Levit. 7. were the types of Christ crucified. And as Isaac bore the wood whereon he was afterwards laid, Gen. 22. so likewise did Christ the wood of the Cross. One part of the mount Moriah was without Jerusalem, wherein S. Jerom informs us out of a tradition of the Jews that Isaac and Christ likewise were offered up. This place was afterwards called the mount of Calvary: by reason of the sculls of the condemned that were there put to death. Here Adam's scull as some think was found, whom Tertullian and other of the Ancients deemed to have been buried under the Cross; some also affirming, that the blood of Christ hanging upon the Cross, ran down upon Adam's scull, which manifests to us, that he and his posterity believing in Christ should be saved by his blood: and this was believed by the godly, as S. Cyprian averrs in a Discourse of the Resurrection. Which opinion is pious enough, but I know not how true. In general, it is evident that from the blood of Christ there is a virtue derived most efficacious unto salvation. Let us in the mean time bewail our sins, for the which Christ was pierced through with nails: and as the Israelites looked on the brazen serpent, let us in like manner, by the eyes of faith look upon Jesus, and we shall be healed; and as much as in us lies let us be crucified unto the world: for this cause let him be wholly fixed in our heart, who was wholly fastened upon the Cross for us.  
And so pass we from his crucifixion to his death.  
The Lamb of God expired on the Cross, at the same time that the evening lamb, or the daily sacrifice was offered up in the Temple: to wit at the ninth hour with the Jews, which answers to our third hour in the afternoon. The death of Christ was voluntary, no man took his life from him; but he laid it down of himself, Joh. 10.18. which is certainly apparent from his strong cry on the Cross, when others being about to die, lose their speech, and do only wheez in the throat. Not without cause said the Centurion greatly admiring: This is the Son of God, Mat. 27.54. The bowing of his head showeth the same, whereas other men die before they bow their head. And because the death of Christ was voluntary, therefore meritorious; otherwise he would not have been punished for our disobedience. Secondly, his death was innocent, which the whole History proveth, and the confession of his enemies. Thirdly, his death was precious, the dignity whereof was from the dignity of the Person, and so equivalent to eternal death.  
Christ ought to die by reason of the justice of God. Sin is an offence or injuring of him who is man's Summum bonum, or highest good, and therefore to be expiated by the greatest punishment: he therefore that was our surety was to taste of death, by reason of the truth of God, who spoke concerning the fruit of the forbidden tree, in the day that thou eatest thereof thou shalt surely die, Gen. 2.17.  
It behoved Christ to die for the fulfilling of the prophecies, and by reason of the prediction of Christ himself concerning his death, Joh. 12.33.  
For the confirmation of the Testament of his grace, which was to be performed by the death of the Son of God, Heb. 9.6.  
From the death of Christ, as it were out of a fountain floweth our redemption: hence primarily is justification, Rom. 8.34. hence regeneration, or the restauration of corrupt nature; our old man is destroyed by the power of Christ's death, and sanctification is obtained: the death of Christ doth much weaken original sin in a Christian, and although the death of Christ be past, yet to this present time it doth mortify our sins: because its virtue and efficacy endureth for ever. If so be that we apply this universal remedy of the heavenly chief Physician to our hearts. Let us therefore with the Apostle exult for joy and say, 
a Mors mortis morti mortem, mors morte redemit.  O death where is thy sting, etc. 1 Cor. 15.55.  
This bondage of death Jesus undertook that he might procure unto us the liberty of eternal life. True real death seized upon him, that we might attain to true life, saith S. Ambrose.  
But if Christ died for us, Object. why then must we die? Answ. We answer, Our death is no satisfaction for sins, but an admonition to us of the relics of sin inherent in us: a cleansing us from them, and a passage into eternal life. Holiness is the end of our redemption, let us not then indulge ourselves in pleasures. The most sweet Jesus vouchsafed to die for our sins, and because of this his unspeakable love, we should rather choose to die, then to rush into sin▪ But, oh the misery of it! most holy Jesus, how few mortals are so affected with sorrow for the dolours of thy death, that they love holiness of life and piety.  
Christ laid down his life for his friends, yea for his enemies: let us in like manner love others if occasion require; which thing the most holy Apostle S. John urgeth in his 1 epist. ch. 3. v. 16. This love is hearty to be wished, but can hardly be expected from a sort of men too too cruel. To conclude, death to believers is nothing but a disguised thing to scare them; let us therefore be faithful unto death and not afraid to die.  
Hitherto of the death of Christ, his burial follows.  
The bodies of the dead aught to be decently buried. They are esteemed inhuman who neglect this. Amongst these were the Lotophagi, 
Historici & Geographici passim.  a people of Africa, who cast the bodies of their friends into the sea. The Sabeans, who threw the carcases of kings amongst dunghills. The Scythians, who to honour those whom they loved, did in their banquets devour their dead carcases. The Hyrcanians, who gave them to dogs or wild beasts. All these are detestable.  
But although the death of Christ were ignominious, yet his burial was very honourable. For he was buried by men of quality; Nicodemus a great Lawyer, and Joseph a Counsellor and Citizen of Jerusalem. These were disciples before but secretly, now they appear openly; so great was the virtue of his passion. Moreover, many noble and religious women helped forward this work. The honour of his burial is evident also by other circumstances: his body was embalmed with abundance of spices and wrapped in costly fine linen. Christ was buried in a new sepulchre, hewn out of a rock, lest that if another should have been buried there, another might have been said to have risen; as the Father's note. The New man would be buried in a new sepulchre, and in a garden, that his body might be sown there, and bring forth the fruit of resurrection. That as in a garden Adam's sin was committed, so in a garden it might be expiated and satisfied for. As his nativity was from the unstained bed or chamber of a Virgin; so likewise his burial might not be defiled by any dead body. He would be buried in another man's sepulchre, that as he was born in another man's house, so being dead, he might lie in a grave that was another man's. And he would not have a proper burial place, or sepulchre of his own, who had no proper cause of death in himself. The sepulchre of Christ was a place of the chiefest devotion. S. Jerom speaking of Paula saith, That at her entrance into the sepulchre of the Lord, she kissed the stone and the very place where Christ had lain. The pilgrimage to this glorious sepulchre hath been most famous from all parts of the world. The Turk a most malicious enemy, getteth much profit by the visitation of the place; which for this cause, or for fear of punishment, he hath not yet destroyed. I think it not necessary for us to take so long a journey, we may meditate on this matter more safely at home. And although there is appointed a solemn procession at Louvain for the memory of Christ's burial, where the blessed Virgin and other women sorrowfully following the dead corpse, are wont to be represented; yet we doubt not but that a pious soul may perform this without such pomp or ostentation.  
Christ was buried, that the types of the Old Testament might be fulfilled; to wit that of Jonah and others. As Jonah was three days and three nights in the belly of the whale, so Christ foretold concerning himself, Matth. 12.40. Besides, he was buried, that it might appear that he was truly dead: and that we might know that our sepulchers are sanctified by his being buried; no more to be horrid places, but sweet and quiet chambers, in which we may rest until we shall be raised up; hence our burying places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, places for the dead to rest or sleep in.  
We therefore being buried with Christ by baptism into his death, aught to walk in newness of life, Rom. 6. v. 4. where the Apostle alludes to a rite of baptism, which was by plunging: for his body who was baptised in this manner, was in a sort buried in the waters. And they that were baptised were wont to be thus plunged thrice in the waters, by an allegorical similitude to represent Christ dead, and three days immersed or drowned in the Sepulchre. But S. Chrysostom saith, the tropological meaning of it was, to signify that as Christ by his corporal death is dead unto this world, so we likewise by a spiritual death should die to the same world; and to sin its lord and king; and with a purpose to lead a new life, as Tertullian expounds it; Let not sin therefore reign in our mortal bodies, that we should obey it in the lusts thereof: let us not be buried as it were in sleep and wine, but let us reckon ourselves dead unto sin, and alive unto God through Jesus Christ our Lord.  
The death of Christ is explained, proceed we to his descension into hell.  
Hell in the Scriptures is taken many ways: properly for the place of the damned, metaphorically for the greatest sorrows and infernal anguishes: moreover for the grave, and sometimes for extreme ignominy. Hence arise the diversities of opinions concerning this Article. Some interpret it of the grave, but if so, the same should be twice put in, and declared by a more obscure one, which in so perspicuous a Compendium it is not likely would be done. It matters not much that this Article was left out in the Nicene Creed; perchance the reason of it was because it never came into disputation. Howsoever Eusebius who was present at the Council, delivereth the same; as also S. Athanasius in his Creed, received by the Church, although he omits the burial. Others expound it of the torments of hell. Which if they understand thus, that Christ before his death felt torments equal to the infernal, this opinion is pious enough; but if their meaning be, that after his death he did really feel the pains of hell, it is impious: for before this all things were finished. If we say as Durandus doth, that Christ descended into hell virtually, or effectively, that is to destroy hell in the behalf of the faithful: or if with others, that Christ descended to the lowest degree of exinanition, or emptying himself: verily these opinions contain nothing in them of falsehood: But some refer this descension to the soul of Christ. This opinion that you meet with in Noels' Catechism, our Church seems to approve of; in this sense Christ is said to have descended into hell, that he might demonstrate himself to be Conqueror over the devil, and all the infernal host, that he might strike terror into the devils, and triumph most powerfully over them. Many writ many things concerning this matter. But my judgement is, that this Article ought not to be handled subtly or scrupulously, Our English Confession hath so appointed it in the third Article. Even as Christ died for us and was buried, so also is it to be believed that he went down into hell. Here is nothing determined of the manner of his descension. Let idle wits by their curious speculations search out this, and here if I be not deceived they will find somewhat to do. Let it suffice us to believe, that Christ descended into hell, and hath performed all things necessary to our salvation: but for the manner how, this hereafter will be better known.  
The Papists who have been bold very accurately to describe the parts of hell, are not yet agreed, whether Christ descended only into the limbo of the fathers, or into Purgatory also: whether he delivered any from thence out of his special grace and favour, as Thomas doth conjecture: or whether he delivered all, as Bonaventure and Gabriel: or whether also he descended into the place of the damned, as Bellarmine affirms. They feign that he descended that he might deliver the Fathers out of limbo: but we say plainly that limbo is not known or mentioned in Scripture, that the souls of the godly were in the hand of God, not in hell; that the Fathers were redeemed by virtue of the merit of Christ, the Lamb slain from the beginning of the world, and not at length freed by Christ's descension.  
Neither is it any obstacle, Object. that Christ did preach to the spirits in prison, 1 Pet. 3.19. Answ. That place is thus explained, Christ by the spirit, that is, by his divinity, went, that is, being sent to the Church by the Father from the beginning, and preached, not by himself, but by Noah to the spirits in prison, that is to men, whose souls are now in hell, who were in time past disobedient, that is before the flood, while they then lived. But it may be objected out of the same Apostle, Object. that the Gospel was preached to them that were dead, 1 Pet. 4.6. Here lieth the fallacy in the words or sentence; Answ. The Gospel is preached to the dead, that is, to those who were dead, when Peter wrote these say: but it was preached to them when they were yet alive. Others with S. Austin interpret this verse of the Gentiles being spiritually dead before conversion.  
I confess many places out of the Fathers are brought against the Protestants: but this consequence holds not good; some affirm it, therefore it is true.  
We must know also, that the Fathers have uttered many things Rhetorically concerning the efficacy of Christ's descension into hell, and have amplified them in lofty expressions: acting like Ecclesiastical Orators, and therefore making use of Rhetorical figures, not only to teach magisterially, but also to persuade and move the affection. Let others contend concerning this matter: but thou O. Christian soul, hold this faith, that thou hast faith sufficient to believe, that the descension of Christ is the cause of thy ascension on high.  
And so from the degrees of Christ's exinanition, and the state wherein he was, before he made it evident that he was alive, let us pass to the degrees of his exaltation, amongst which the first that offers itself is the resurrection from the dead.  
The third day he risen again from the dead.  
Christ is said to have risen again on the third day, not fully complete, but being begun: which is typified by Jonah, Matth. 12.40. It seemeth notwithstanding that Christ was not three nights in the Sepulchre, no not so much as by parts; but only the night of the Sabbath, and of the Lords day. Here therefore it is to be noted that their days were reckoned from one midnight 〈◊〉 the other. Christ was in the Sepulchre part of Good Friday, all the Sabbath day, and part of the Lords day, on the which he risen early in the morning. And so the Romans who then ruled over the Jews, did compute their days and nights.  
Christ risen on the third day: not sooner, that it might manifest him to be truly dead: not later, because he would not hold his disciples and others any longer comfortless.  
He rose, that by his resurrection from the dead he might declare himself with power to be the Son of God. And this was merely an effect of his divinity, to quicken himself by his own virtue and power; wherewith, being the Son of God, he was invested.  
That the Father is said to have raised the Son is no hindrance to this, Eph. 1.20. Object. This cometh to pass by reason of the unity of essence in both, Answ. which is so great, that whatsoever the Father doth, the same also is the Son said simply to do.  
He rose that he might demonstrate himself to have satisfied for our sins, and to have purchased true righteousness for us. Unless he had risen, we had been yet in our sins, all our faith would have been in vain, 1 Cor. 15.17. He rose for his own and his Father's glory, for the dignity and authority of his Person. Because of his office, he ought to reign for ever, and always to intercede for us. He rose for our salvation, for our justification, for our regeneration, for our resurrection and glorification. That he might raise up our bodies at the last day; the head being risen, the members cannot but rise: like as Adam brought death upon himself and his posterity, even so Christ life; the Lord makes the faithful coheirs of his glory; let us therefore rise again to the life of grace, and persevere in the same.  
It is objected that these benefits flow from the death of Christ. Object. Answ. We answer, that Christ did merit them by his death: but they are declared and applied by his resurrection. And if it be further said, that these benefits were given to the faithful believers under the Old Testament; our answer is, This was done in respect of the resurrection to come.  
But may some say, the ungodly also shall rise again. They shall rise again indeed, but to the judgement of condemnation, not of absolution. And these things out of many concerning the resurrection of Christ.  

His Ascension follows.  
Jesus like the Sun at his full meridian ascendeth the highest Heaven. He ascended from the mount of Olives to Bethany, and not only into the aereal and starry heaven, but also into the empyreal, into the seat of the Blessed. He ascended according to his humane nature. Object. But we have it S. John 3.13. the Son of man was then in heaven. Answ. But this was spoken by communication of idioms, whereby the properties of either nature are attributed to one and the same Person of Christ, by what name soever expressed. He was there then according to his Divinity.  
But he that descended hath also ascended, Object. saith the Apostle, Answ. Ephes. 4.10. He did not descend as man, it seems therefore that neither did he ascend as man. But here the kind or manner of the predication is changed; the Divinity descended, that is, did show itself in a place where before it had not so discovered itself. And even as Jesus did discover or manifest himself in his humane nature, in like manner he ascended.  
He ascended on the fourtieth day after the resurrection; in this space he would instruct his disciples concerning his kingdom. He ascended visibly and locally: he ascended into heaven.  
But S. Object. Paul saith, he ascended far above all heavens, Answ. Eph. 4.10. That is say some, far above all the starry heavens: others determine that this doth not denote the sublimity of the place, but the excellency or highness of the Divine Majesty; because he hath all things in subjection under him. Some will have Christ to be in a void space above the heaven, and with his feet to stand upon the outmost surface of the highest Heaven where the Saints live under him. But the words of the Apostle compel us not to the belief of this. He may be said to have ascended far above all heavens, when he ascended into the supreme or highest Heaven, and to the most worthy place therein: even as we say, not only he that gets up to the very top, is said to ascend a tree or a tower, but he also that climbs up to the higher boughs or steps, although he stays beneath the top.  
But it may be objected, Obser. that Christ promised he would be with us to the end of the world. Answ. But this is to be understood of the Deity of Christ, of his grace and power spiritually, not of his humanity, and corporally. Christ ascended, that he might intercede for us: and although the intercession of Christ was before his ascension; yet it depended upon this glorious intercession. It was made before in the worth of the sacrifice that was to be offered, but now of that which hath been offered. Secondly, Jesus ascended as an eagle, that we although but worms, may ascend with him. Adam had shut up heaven, Christ opened it again. And although Enoch and Elias ascended before him, yet it was not by their own but Christ's power, by which also he himself ascended. Thirdly, Christ ascended, that he might give the Holy Ghost: and although he was given before, yet it was in regard of the Ascension, and after it in a more plentiful manner.  
Hitherto of the Ascension of Christ, his sitting at the right hand of the Father followeth.  
The right hand is attributed to God per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by a borrowed speech from men, and it signifies the chiefest power and glory. To sit at the right hand, is a phrase taken from the custom and manner of kings, who place those whom they honour at their right hand, and cause them whom they set over the affairs of the kingdom to sit together with them. So Christ is said to sit at the right hand of God the Father, because the Father, after he had finished our redemption on earth crowned him with the chiefest glory, above all Angels and men in heaven, and declared him to be Head and King of the Church, by whom he would immediately govern all things both in heaven and earth, and whom he would have to be adored of all creatures, The Lord said unto my Lord, Sat thou on my right hand, saith the Prophet, Psal. 110.  
The sitting therefore at the right hand of God, is the singular and proper dignity of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and man, conferred upon him by the Father after his Ascension. And it consists, First, in the perfection of his Person, or the equality of the Word with the Father, which indeed he did not then first of all receive, but it being vailed in the time of his humiliation, he did again make apparent or manifest. Secondly, this dignity consists in the perfection of the humane nature; which, the infirmities being put off or laid aside, is adorned with supereminent and surpassing excellency of gifts, wisdom, and power. Thirdly, this dignity consists in the perfection of his office, because Jesus is constituted or appointed Head of the Church. This true Trismegist is King, Prophet, Priest. And although he was the Head of the Church before, yet was not that according to both natures nor always exalted.  
Fourthly, the dignity of Christ consists in the perfection of his honour, because he ought to be acknowledged and extolled by all as Lord of all. All things are put under Christ's feet by reason of his glorious victory, and although some things may seem to be refractory to him; yet they are to be repressed by him at his will and pleasure.  
It may be objected against the sitting of Christ at the right hand of God the Father, Object. that S. Stephen saw him standing at the right hand of God, Acts 7.55.  
But by this posture he expressed Christ his readiness to assist them that are his Champions; Answ. as when Christ is said to sit at the right hand of God, thereby is shown the Majesty of Christ glorified; therefore both of them are true in a divers respect. Besides, some may argue after this manner, The right hand of God is every where; the humane nature sitteth at the right hand of God; therefore it is every where. But in this argumentation you are to say, there are four terms, as in this which follows; The sea compasseth the whole world; a certain city is situate by the sea: therefore a certain city compasseth the whole world. Neither also doth the uniting of two inseparable things require, that wheresoever one is, the other should be; but only that they are somewhere together, and not at a distance. This is evident in the soul and in the head, which are united inseparably: and yet, not wheresoever the soul is, there is the head, when as the soul is in the feet, where the head is not. But let us give over this subject, and be of good courage. Christ sitteth at the right hand of God the Father, interceding for us. O how great a comfort is this? Let us therefore embrace the Lord Jesus with our chiefest love, and do his will: so we shall be blessed when he shall come to judgement: of which there is mention made in the next Article.  
From thence he shall come to judge the quick and the dead.  
That word [From thence] designs the place from whence the Judge shall come, namely from heaven. He shall come from thence, whither the disciples saw him ascending, Acts 1.9, 10. And although the work of judgement may be assigned to every one of the Persons, according to decree, consent and authority; yet the exercise of this visible act, and the execution is committed to the Son, as he is the Son of man.  
As for that place, Object. Joh. 5.22. The Father judgeth no man: to it we say thus, He judgeth no man alone and without the Son, Answ. but by the Son.  
Neither doth that of Christ in any wise contradict this, when he saith, Joh. 12.47. I came not to judge. He speaks there concerning his first coming in the flesh, in the which he came not to condemn the world, but to save it; and not of his second coming, which is unto judgement.  
Neither is that which is said of the Apostles, that they shall judge the twelve tribes, Matth. 19.28. and of the Saints, that they shall judge the world, 1 Cor. 6.7. any let hereunto; for this shall be done of them by way of approbation, not of authority.  
The end of Christ's Advent or Coming is explained by the distribution of the subjects; that he may judge both the quick and the dead: under which terms all men altogether are comprehended, who are said to be quick of dead, in respect of that state which precedes the judgement: The quick being they whom the last day of judgement shall surprise alive, who in a moment shall be changed from a mortal condition to an immortal. The dead, those, who from the beginning of the world have departed this life, and before the last day, shall be raised up at length by the trump of the Archangel, and presented before the judgement-seat of Christ: and the Angels are included also who kept not their first station, Judas, v. 6. and are therefore reserved in chains under darkness, to the judgement of the great day, 2 Pet. 2.4.  
It may be objected, Object. that the devil is now judged, Joh. 16.11. and he that believeth not is condemned already, John 3.18.  
We answer, Answ. that this is done in part, to wit, in the word of God, in their own consciences, or in respect of the beginning of their punishment, but they shall be judged afterwards, in regard of the manifestation and promulgation of the judgement already made; the exasperation of the punishment, and the consummation of the torments both of body and soul.  
The last judgement shall be set up, that every one may receive what he hath done in his body, whether it be good or evil; and that the justice of God may be published to the praise of it. Since God is just, it is necessary that it be perfectly well with the good and godly, and that the wicked and impious be for ever miserable; this very thing is not done in this world, therefore it is righteous to recompense to them who trouble the godly, trouble; and to you who are troubled rest, when the Lord Jesus shall be revealed from heaven, 2 Thess. 1.7.  
That there shall certainly be a judgement, this we know against the Epicureans; but the year, month, day and hour, we know not; no, not the Angels in heaven, Mark 13.32. The fanatics err, who either out of an enthusiastical revelation, or Arithmetical calculations, and Astrological prognostications, do set down the time when the judgement shall be, but without a right judgement. Let us in the mean time prepare ourselves all our days, and moments of our lives for the coming of Christ; and let us take heed lest that day come upon us unawares, and find us unprepared. The last day is hid from us, that we might watch all our days: it is always unknown, that it may be always expected; let therefore that terrible trumpet ever make this noise in our ears, Arise ye dead, and come to judgement.  
The second part of the Creed was concerning the Son of God, the third follows, of the Holy Ghost. I believe in the Holy Ghost.  
We are to believe, that the Holy Ghost is God, and that he is the third Person of the Trinity, equal to the Father and the Son in all perfection. This is clear out of Sacred Writ, and the doctrine of the Church, which do render equal glory, to the Father, the Son, and the Holy Ghost.  
Yet it may be said, Object. that he who receives from another, is not his equal. But the Holy Ghost hath received something from the Father and the Son: Ergó.  
This is true of him who receiveth part from another, Answ. in time, successively, and by grace: but the Holy Ghost received from the Father and the Son the whole essence from eternity and by nature.  
Some may object, that he that is sent, is not equal to him that sendeth: but this doth not hold, where the mission or sending is by a voluntary consent.  
He is called a Spirit, because he is a spiritual essence, and that by way of excellency, because he is far above all created spirits.  
It may be objected, Object. that the Father and the Son are by way of eminency Spirits, and holy.  
So they are indeed absolutely, Answ. and bynature: but this is attributed to the Holy Spirit by appropriation, as it were a characteristical note, and because his proper office is to sanctify the elect. He breathes into our hearts good motions, and he himself was breathed from the Father and the Son, as from one principle or beginning: and this is that which the Oriental or Eastern Fathers do teach, when they say that the Holy Ghost proceedeth from the Father, by the Son: even as we say an apple cometh from the root by the branch, yet the root and branch are not two principles. The pool ariseth from the river, and the river from the fountain: but the water of the fountain, river and pool, are all one and the same. The Father as the fountain, begetteth the Son, as the river. The Father and the Son, as the fountain with the river breathe forth the Holy Ghost, as it were a pool: yet their essence is one and the same. The late Grecians are accused, because they think that the Holy Ghost did not proceed from the Son: neither will I contend very much to excuse them; but if their doctrine were with moderation explained, perhaps the difference between them and us may seem to be in words and not in the thing itself. And if any urge us more morosely, that it is not where said, that the Holy Ghost proceeded from the Son; we will not contend about the word, if he be granted to be the Spirit of the Son no less than of the Father; and to be sent from the Son as from the Father; which is all one in sense as to proceed. Neither do I believe that the Grecians will deny this. Certainly this procession is done in an unspeakable manner, and how it may be done, is not for us to search over-curiously.  
The Spirit is said to be Holy, because he is essentially holy; when as the Angels are so by the grace of creation, believers by the grace of adoption. And again he is said to be Holy, because he is the Author of true or perfect holiness: he is a quickening Spirit, because he is the efficient cause of spiritual life in our souls. The body is dead without the soul, and the soul is dead without the Spirit. Let us say with David, O Lord renew a right spirit within us, Psal. 51.10. and so the short third part of the Creed is briefly explained.  
The fourth follows, I believe the holy Catholic Church.  
I believe the Church was, is, shall be, and that I am a lively member thereof: I believe not in the Church: the affiance of the heart is to be directed only to God. This Church is a company of men that are called, who do embrace the word of God, and that rightly use the Sacrament. The Church is called Ecclesia, from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to call forth. The convention or meeting of Citizens amongst the Athenians, who were called forth by the Crier from the rest of the company to hear the judgement of the Senate, had that name given them: answerable to which there are a company of the faithful amongst Christians, who by the preaching of the word are called out of the kingdom of the devil, to hear Gods will and pleasure. The Church is called holy, because it is sanctified by the most precious blood of Jesus, because by his merits it is purified through the word, sacrament and faith, and because it is taken up in the holy exercises of Divine worship, and Christian charity. They are not true members of the Church, who abroad in the world shine in sanctity, and at home abound in iniquity: nor those, who are like to the lascivious Monks, whose body is in the Choir, and their mind in their chamber: of whom Innocentius said of old, In the night they embrace venery, and in the morning they adore the Virgin. From outward sanctity we cannot necessarily conclude the inward holiness of the Church. But beloved, be you holy within and without. To be Saints and seem so is good, to seem and not to be such is worst of all. Feigned sanctity is double iniquity, saith S. Austin.  
To proceed, The Church is called Catholic, that is, Universal. This word is not written in the Scriptures, but after the times of the Apostles it began to be used.  
The Church is so called, because it is gathered out of all kinds of men throughout the whole world, and because it doth profess and approve of the Catholic doctrine of the Prophets, of Christ, and of the Apostles, by an unanimous consent. So Catholic is the same with Orthodox, and it is opposite to heretical: as it was first of all opposed to the Arrian heresy, and to others, not judging aright of the Trinity. And they were called Catholics, who did follow the true doctrine of the Divinity of Christ as it was expounded by the Nicene Council. This signification of Catholic is the most principal one. Where there is not an universality of the faith, there the universality of time and place is of no avail.  
If any one should say that the Church of Rome is Catholic in respect of place. Object. It is a contradiction in the adject; Answ. because all and one do not agree; The Universal and Individual, the whole and the part. Neither is the Romish Church Catholic in respect of the doctrine of it, because it is foully fallen from the faith, and fosters most grievous errors.  
Neither doth that make for it, that it is called Catholic. For it is not enough to be so called, but to be such. We are not to look what is done, but what ought to be done. The Pontificians are called Catholics by us, but either according to their own opinion, or ironically, even as they call us the Reformed. But ours is the true Catholic Church, because the doctrine thereof was declared by the Apostles throughout the whole world, and because it is entertained and received by men of all sorts, because it was proposed in all ages, although not in a like degree, and for that it is consonant and agreeable to Holy Writ. Let others please themselves in the beautiful shell of a name, we had rather obtain the kernel of the thing.  
Hitherto concerning the Church, now let us treat something of the Communion of Saints in the Church.  
Communion is a relation between two or more having something common.  
Saints are the members of the Church, which are said to be holy, either for the imputation of Christ's righteousness, or their begun conformity to the law, or for their separation from the world.  
The communion of Saints is the common possession and interest, which the members of the Church have amongst themselves in Christ their Head, and all his benefits and gifts. This communion therefore consists, First, in the union of the members of the Church with their Head Christ, which is not the subsistence of the body of Christ within our bodies, but the inhabitation of the same Spirit. And truly they are three, yea four times blessed, whose fellowship is with the Father, and with his Son Jesus Christ: concerning which Saint John speaketh in his first Epistle, chap. 1. verse 3. Good God, what a noble association is this? What is more  in this life then to have perfect amity with God the Father and Christ, by faith, by hope, by reciprocal love, by mutual colloquies, obsequiousness, joy, by the communication of good things, as it is between a father and an adopted son, between the bridegroom and the bride? I beseech you therefore by the plentiful effusion of the blood of Jesus on the Cross, that ye walk with God, or have your conversation with God: not in the darkness of unbelief, or of sin, but in the light of faith, grace and virtue. God by his nature is light, void of darkness, if ye would be joined to him, ye must of necessity bid adieu to darkness, and your delightful sins.  
The second part of this communion is the union of the members of the Church between themselves, We being many are one body in Christ, and every one members one of another, saith the Doctor of the Gentiles, Rom. 12.5. and from thence the holy man doth infer golden or precious precepts; amongst some other these, Let love be without dissimulation: Communicate or distribute to the necessity of the Saints: rejoice with them that rejoice; weep with them that weep: be of the same mind one towards another: as if he should say, I would have such a sympathy or fellow-feeling among you Christians, as to be equally affected both with the good and evil things of all, whether in prosperity or adversity.  
Beloved Auditors, yield ye obedience to these admonitions of the Apostle. Be ye endued with humanity, or brotherly love, charity, meekness, bounty: let it be a shame to Academians, who ought to be more rational creatures than others; to be given to anger, brawlings, envyings, disobediences, evil-speaking, inhumanity and revenge; eat these vices which become not the Students of humane learning, and after the examples of the Christians of the Primitive Church, Be ye of one heart and of one mind, Acts 4.32. And if ye shall forgive others the injuries that are offered unto you by them, ye shall also obtain remission of sins from your heavenly Father. The which is treated of in the following words: I believe the remission of sins.  
Forgiveness of sins is the will or good pleasure of God, whereby he forgiveth believers both the sin, and the punishment due to sin for Christ's merits sake. Yea, their most enormous sins shall be forgiven; for it is repugnant to the infinite goodness of God to be overcome by any humane wickedness. He doth injury to God that despaireth of his mercy; rightly Saint Augustine against those words of Cain, Genes. 4. Mine iniquity is greater than that it may be forgiven. After this manner saith he, Thou liest Cain, for the goodness of God is greater than the iniquity of all men; and elsewhere he hath written, That greater is the mercy of God than the misery of all men. Verily, it is a most excellent speech of his unto God in his meditations: Although O Lord, I have committed that for which thou mayest condemn me, yet thou hast not lost that whereby thou mayest save me. It is most true, for if a sinner do repent, the Lord will not remember his iniquities. Let the wicked forsake his way, and turn again unto the Lord, and the Lord will have mercy on him, Isai. 55.7. In God there is omnipotent mercy, and merciful omnipotency; such is the benignity of his omnipotency, and the omnipotency of his benignity, that there is nothing that he will not, or cannot forgive a believing soul: yea, oftentimes beyond remission God bestows most abounding grace. What cannot repentance do? Who in the secular state sinned more enormously than Paul? Who in the religious more out of measure than Peter? Yet they by repentance did not only attain to the ministry, but also the magistery of holiness.  
But to explain this Article more fully.  
We must know, that God is the principal efficient cause of remission; He alone can forgive sins primarily, or by chief authority. But the Priests or Ministers of the Church are only administering causes as they are messengers of the Divine forgiveness. God only of himself forgiveth sins, because he cleanseth the soul from the inward blemish or slain, and releaseth it from the debt of eternal death; but he hath not granted this to the Priest; to them notwithstanding he hath given the power of losing and binding, that is, by showing them they are loosed and bound, 
4 Sent. Dist. 18.  as Lombard writes.  
Some may say, Object. that it is not agreeable with the justice of God to forgive sin, and not to punish it.  
This is true, Answ. if he punish it neither in the sinner, nor in another; to wit, the surety: But God hath punished sin in Christ.  
Some may object again, that it is an unjust thing to punish the innocent for the offender. We answer, It is not, if the innocent party offer himself spontaneously to punishment, if he can go through it and get out of it; and if this tend to the glory of God, and the salvation of men, all which conditions do meet very well in Christ.  
It may be further objected, that this remission of God is not freely bestowed; because satisfaction was required to the forgiveness of sin. But we say, the satisfaction required was not made by us, but by another. If we be urged still, that he who on such condition forgiveth, doth not forgive freely. It may be answered, It is true, unless the party that requires it doth also give the satisfaction: But God the Father hath given his Son, that he might satisfy for us.  
Hitherto Of the remission of sins, the resurrection of the body, or flesh, followeth.  
Credo resurrectionem carnis.  
I believe the resurrection of the body, or flesh.  
It is a very difficult thing to understand by the sense or perception of corrupt reason, how or in what manner the same body should rise again, after so many transmutations, and be reunited to the same soul: And therefore many in the Areopagus derided Paul, when they heard of the resurrection of the dead: yet by the light of faith it is most clearly manifest that there shall be such a resurrection; It will not be difficult to them to believe this, who do believe, that with God there is nothing difficult: the restitution of the body or flesh is by far easier than its first constitution or forming. It is of lesser concernment by much to restore that which hath been, then to make that which never had any being. He which could make all things out of nothing, can easily raise again our bodies out of something; to wit, restore them out of the dust of the earth: and why should we admire, that that could be born again, which hath had a being, when as we behold that to have a being which never had any before. Holy Job in the Old Testament, an Evangelical man before the Gospel, doubted not of this thing: I know, saith he, that my Redeemer liveth; and after that worms shall consume this body of mine, yet in my flesh I shall see God: whom I shall see for myself and not another, Job 19.25. Thy dead men shall live, saith Isaiah to the Lord, together with my dead body shall they arise, chap. 26. verse 19 And in the New Testament, the Lord Jesus, John 5.28. doth most apparently attest the selfsame thing: The hour shall come, in the which all that are in their graves shall hear his voice; and they which have done good, shall come forth unto the resurrection of life; but they that have done evil unto the resurrection of condemnation. S. Paul also very notably confirms the resurrection by very many arguments, 1 Cor. 15. the which arguments I desire you to search out from thence.  
The Sadduces therefore have erred, who believed not the resurrection, Acts 23.8. and the Epicureans, who practise the like with them; to whom death is the utmost bound and end of all things.  
Object. It may be objected out of Ecclesiastes, chap. 3. verse 19 that there is one and the same event both to man and beast. But the beasts rise not again, therefore neither do men rise again.  
To this we answer, Answ. The Preacher speaks there according to the judgement of a natural man, whom he brings in the speaker; and afterwards refutes his opinion: Moreover, he speaks of the general qualities of man and beast, but not the special; and he shows wherein the similitude holds between men and beasts; to wit, in the natural death; but he doth not speak of the state and condition after the natural death.  
Besides, bodies shall arise again the same in number, and with perfection and beauty: in the same form, as it is likely, which men attain to, if they come to man's estate. Our bodies shall be like to the glorified body of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in quality, not in quantity; & aliqualiter, non aequaliter; and after some fashion, but not equally. Our bodies shall be spiritual, not in substance, but for certain qualities and proprieties: they shall have agility, subtlety, and be incorruptible.  
The Anabaptists err, who deny that bodies shall arise again the same in number: and affirm that at the second coming of Christ new bodies shall be created.  
Origen also was in an error, who was of this opinion, that it should be an aereal body, not a carnal that should rise again: It is very warily warded in the Creed, that the very selfsame flesh shall arise. For the resurrection is of the same body that did fall: as the word itself implies.  
So far concerning the doctrine of the resurrection. That which remains for me to do, is to warn and admonish all, yea and myself too, that even now we would arise to the life of grace, that by so doing we may hereafter arise to the life of glory, of which there is mention made in the last Article; I believe the life everlasting.  
In hell this is the state of the wretches there, that they have death without death, in a dreadful manner; an end without an end, a defect without defect: because that death always liveth, and the end is always beginning, and the defect knows not how to cease: death destroyeth and exextinguisheth not. God preserve and keep us from this eternity; which that he may do, let us repent, amend our lives, correct our pride: for it is not so easy a thing to be saved as men say. If we do this, we shall enter into life everlasting.  
This life is the eternal being of those that live in heaven, which is an eternal well-being. It is called eternal life, not in regard of that part which went before, but of that which is behind, because it is to endure for ever.  
In this life there will be the necessary presence of all good, and the necessary absence of all evil. Whatsoever shall be lovely will be there present, nothing shall be desired, that shall not be there: there shall be life without death, day without night, security without fear; pleasure without grief, tranquillity without toil, beauty without deformity, strength without weakness, rectitude without perverseness or frowardness, love without malice, truth without falsehood, felicity without misery. The blessed shall rejoice for the pleasantness of the place which they shall possess; for the delightful society in which they shall reign; for the glorified body which they shall have; in regard of the world which they have contemned, of hell which they have escaped, yea in respect of God, whom they shall behold for ever and ever.  
In the life eternal there are the most choice delights, and the greatest store of riches. The good things which are there exceed all understanding, and therefore much more, that which can be said of them. I will therefore admire in silence, what I cannot express by speaking.  
Lastly, it is to be noted, that this word Amen, is added to the Creed, as the seal of faith; as if a Christian should say, I believe all these things to be most true.   S. August. de Civit. Dei, lib. ult. cap. ult. Non alius est finis, nisi pervenire ad regnum, cujus nullus est finis. There is no other end, but to attain to that kingdom, whereof there is no 
END.