different essence which things are not in God the HOLY Ghost is of the Father and the Son not by way of Generation as the word is from the intellect which is the property of the Son who is therefore called the Word but by way of procession or love for the HOLY GHOST is said to proceed from the Father and Sonne as these two persons love each other mutually hence the Holy Ghost loveth essentially and personally essentially as he is the love that proceeds from the Father and the Sonne personally as he from whom this love proceeds 5 We are bound in Conscience to beleeve the Creation of the World because we know this is affirmed by Scripture and learned men of all ages because God is omnipotent wise and Good because the world is not God therefore not infinit nor eternall neither in it selfe wholly or in the parts thereof 6 We are bound in Conscience to beleeve that in the fulnesse of time God was made man that his invisible atributes of wisdom goodnesse justice and power might be made known to us his wisdome in finding out a way to pay so great a price his goodnesse which is communicative of it selfe in that he despised not the infirmitie and basenesse of our nature his justice in making man whom Satan meant to destroy the meanes of Satans own destruction lastly his greatnesse for the Incarnation of the Son of God was far greater then the Creation of the World 7 Wee must beleeve that in CHRIST were the three passions of sorrow feare and anger 1. of sorrow or paine for the faculties of his Soule were natural and his body was sensible for as the evill of paine is apprehended by the outward sense of touching so is the evill of sorrow by the inward sense of imagination these I call evils not of sin but of punishment 2. Feare was in Him as it is from the apprehension of future evill but not as it includes either the incertainty of the event or the perturbation of reason for the one presupposeth ignorance the other sin 3. There was in him also the anger of zeale which proceeds of Iustice but not the anger of revenge arising from sin or of the perturbation of reason 8 We may with a cleare Conscience beleeve that Christ had two wills other wayes he could not have had two natures notwithstanding Apollinarius Einychus and Onefurious maintaine the contrary for an intelligent nature cannot be perfect without the will therefore as God his will was divine as man his will was humane but as he was man he was also a sensitive creature therefore not only had he a rationall will but also a sensitive appetite by this he willed the cup to passe from him by that he dranke of the cup here was a diversite of wils but no contradiction because it was not secundum idem 9 We may safely beleeve that Mary the Mother of CHRIST lost not her virginity neither before nor in nor after the conception for otherwise this could not have stood either with the dignitie of the Father that sent Him nor of the Son that was sent nor of the Holy Ghost that conceived him nor yet with the end of CHRISTS Incarnation which was to make us the sons of God by a pure and virgine like regeneration 10 We may safely beleeve that Mary is the Mother of God though not of the Godhead because she was the Mother of that person who is both God and Man for this cause there is in Christ but one Filiation if wee looke upon the subject or person but two filiations if we respect the two natures 11 We may safely beleeve that Christ was the cause of his own death because he did not hinder it when he might either by suppressing his persecutors or withdrawing himself from them or by immortalizing his body but he was accessary to his own Death indirectly only and without sin that by it he might destroy sinne and death and him that had the power of death 12 Wee may beleeve safely that though in Christs death and buriall the soule was separated from the body yet his divinity was not separated either from the soule or the body for the gifts of God are irrevocable and without repentance and the gift of this Hypostaticall union was the greatest of all Gods gifts therefore all Christ was in the grave but not wholly totus sed non totaliter because neither the body nor the soule was separated from the person of the Sonne of God 13 We must beleeve that Christ rose the third day with the scars of those wounds which he received in his passion both to confirme the truth of his resurrection and by them to make intercession to his Father for us for they were as so many powerfull Orators imployed by our intercessor to plead for us besids they were honourable badges of his victory and love tokens of his true affection toward us and marks of his enemies implacable malice 14 We must beleeve that Christ ascended above al heavens not by his own power that is of his humane nature yet by his own power that is of his Divinity and though it was against the nature of his earthly body to ascend it was not against the nature of his body as it was the body of the Sonne of GOD and as it was glorifyed to ascend and this he did that he might prepare a place for us that from thence as our King sitting on his throne he might give gifts unto men as our high Preist he might enter into the holy place to make intercession for us and as our Prophet he might by sending his Spirit from thence inwardly instruct us 15 Wee must beleeve that Christ sits on Gods right-hand not as man only by being Hypostatically united to the divinitie but as God also by eternall generation injoying the same glory felicity and power with the Father from eternitie therefore although the humanitie of Christ is not to be honored with divine worship yet the man Christ is to be adored as being united to God the word humanitie intimating the nature but the word man the whole person because of the Hypostaticall union 16 Wee must beleeve that Christ is Iudge of the quick and dead not as God only but as man also for as in both natures he is our Mediator and head of the Church so in both he is our Iudge and as in his humane nature he was judged by the world so in the same nature he shall judge the world and because no man hath seen God at any time and the Iudge should be visible therefore it is fit that Christ in the visible forme and nature of man should judge the world 17 Wee may with a cleare Conscience beleeve against the tenure of the Greeke Church that the holy Ghost proceedeth from the Son as well as from the Father for otherwayes in the persons there would be a dualitie only and not a Trinity neither are the Son and holy
and this consent must be free and voluntary not forced and the parties consenting must be of age and such as are guided by reason and have power to dispose of themselves 83 Wee cannot with a safe Conscience have above one wife at once for God gave A dam but one Evah the husband will love one wife better then two for love divided is weaker then united the children will be more carefully educated we read of two that by marriage are made one flesh not of three we see divers creatures are by nature taught to content themselves with single mates Polygamie is often times the cause of jarres in families and therefore cannot be lawfull but where there is an immediate dispensation from God as is supposed was among the Patriarchs before the flood and sometime after 84 The husband and wife are bound to love and respect each other and to dwell together to have all things in common to professe the same truth and to communicate to each other the use of their bodies according to the law of marriage the man is to cherish and maintaine to instruct and guide his wife and she is to honor feare and obey her husband she must temper her tounge and he must keepe in his hands he may reprove admonish and instruct but not strike which causeth hatred and strife and shewes want of true love she may not give away his goods without his consent neither must they live apart except upon urgent occasions 85 A man cannot with a safe Conscience put away his wife except it be for adultery for that unties the band of matrimony yet this band may be tied againe upon the desire and consent of the innocent party in whose favour the divorce was made 86 We are bound to abstaine from fleshly lusts which fight against the Soule which destroy the body which dishonor GOD which wrong man-kind and are the causes of many other sins therefore we must make a covenant with our eyes not to looke upon wanton or immodest objects whither in apparell pictures bookes or lascivious gestures wee must make a covenant with our eares not to heare immodest words or songs wee must covenant with our tongues to speake only such words as edifie and not by them utter what is not lawfull to bee done for immodest actions are concealed so should immodest speeches bee by which God is dishonoured the soule of the speaker and so likewise of the hearer is indangered and good men are grieved and we should make a covenant with our hearts not to entertaine lascivious thoughts with delight but to reject them with detestation otherwise cogitation wil breed delight delight consent consent action and actions a habit Lastly wee must take heed of lascivious kissing embracing touching of Women and immodest dances and of luxurious and unchast speeches gestures or any other such like expressions in stage-playes which have made both the Actors and the sports the recreation it self hatefull tho otherwise tolerable 87. VVee are bound in Conscience to separate our selves from that Church where Gods name is dishonoured Idolatry practised and wickednesse countenanced least wee pertake of her sinnes and so of her punishment but wee are not therefore bound to separate our selves from all Congregations where some bad men are suffered for in this life is no perfection and the Sheepe here are mingled with Goates in the same net are good and bad fishes in the same field Corne and tares which must not be suddenly pluckt up we must exercise our patience in induring such churches infimities and indevour to amend them not by our departure increase them or exasperate our weake brethren and give occasion of schisme 88. Ministers are bound to preach and catechise their flocks sincerely purely constantly boldly powerfully to administer the Sacraments without superstition to resist schisme and heresie beate downe sinne and iniquity to suspend from the Sacrament and to excommunicate in cases of extremity which censure is indeed the act of the whole Church whereof the Minister is the mouth but one Church is not to excommunicate an other not being subordinate although upon just cause there may bee separation or desertion but although the Church may refuse to cast pearls before swine or give that which is holy to dogges and is bound to purge out the old Leaven yet she cannot debarre men from hearing the Word unlesse they bee obstinate dispisers and scoffers of it nor can shee keepe them out of Heaven except they bee impenitent nor can shee breake off the Oeconomicall communion that is betweene husband and wives Parents and Children Masters and servants nor yet the Politicall society that is betweene Magistrates and Subjects 89. Every Minister is bound to have learning integrity of life dexterity of preaching and a will bent to doe God service and to edifie the Church and not to respect his owne honour wealth or profit or to intrude himselfe into that sacred function without both inward and outward calling as many doe who by friends Simonie or any other sinistrous way creepe in at the window but enter not in at the dore neither must they forsake the charge once undertaken except they be forced or necessitated 90 We are bound to make restitution of our neighbours goods whither we detaine them by loane fraud or theft for it is a theft to detain the owners goods to which we have no interest against his will and it is both a violation of justice and also of that love we owe to our neighbour which restitution must be made either really if we are able or else mentally and in our resolution if we cannot wee must also restore to the right owner if he can be found or else to him that is next a kin if there be none then dedicate it to God in some pious or charitable use and we must restore the very thing it selfe if we can or else the full value of it so we are bound to restore his good name which we have hurt either by recantation or accusation of our selves or compensation for the wrong he hath sustained or if we have hurt him in his body we are to make such satisfaction as the Law requires or if we have hurt a woman in the losse of her chastity we must make restitution by marriage or by paying her portion 91 We are bound in Conscience to reprove sinne in whom soever we find it for it is an argument of love and no lesse needfull then almes to him that is in want if it be mercy to pull our neighbours beast out of the mire much more to pull himselfe out of the pit of sinne where his soul will perish but our reproofe must be grounded on Gods word must be sweetned with mildnesse and discretion and uttered in love opportunity of time place and other circumstances must be observed our superiors must be reproved with reverence our equals and inferiors with love and benevolence and because charity begins at home we
THE PICTVRE OF The CONSCIENCE drawne to the Life by the PENCELL of Divine Truth VVherein are set out 1. Its Nature 2. Infirmities 3. Remedies 4. Its Duties Consisting first in the truths to be beleived 2. The vertues to be practised 2. The Vices to bee avoyded 4. The Heresies to bee rejected All seasonable for these distracted times By Alexander Rosse London Printed by Tho Badger for M. M. and Gabriel Bedeil and are to be sold at their Shop neere Temple-Bar at the middle Temple Gate 164â— To the Right Honorable the Lord Scudamore Viscount Sligo My Lord WHen the orbe of learning is illustrat by the irradiation and benigne aspect of Princes favours then all things in a Kingdome are conspicuous and beautifull but when the great Luminaries and Patrons of knowledge are eclipsed the orbe must needs bee obscured and every thing within its circumference darkned hence as in the darknesse of the aire men are troubled with strange and mishapen apparitions which they veryly beleeve are reall visions whereas indeed they are but phantomes and imaginations of our brains which upon the introduction of a candle are easily dissipated even so in the intellectuall darknesse men are troubled with uncoth and hideous opinions beleeving and embracing them as reall truths whereas indeed they are but illusions Morte obita quales fama est volitare figuras Aut quae sopitas deludunt somnia sensus Which upon the approach of the light of Scripture and Truth do vanish into nothing In this time when darknesse hath overwhelmed the minds of many men who are molested with strange fancies which they call new lights whereas indeed they are but the glating of rotten wood or of glowwormes or those skipping lights which wee call jack in the candle I have adventured to bring in this little tract as a peice of waxe candle after so many bright torches that men may be undeceived and that the true abjects both of faith and practice may be manifested to which small peice J have prefixed your Lordships name as being bound in the obligation of duty and affection to Your goodnesse and eminent parts in generall whose knowledge judgment conscience and sincerity are such and so well known both at home and abroad as they need not the help of any pen so likewise J am tyed by this small mite to expresse my gratitude in particular for your Lordships favorable aspect on respect to me which I cannot better testifie then by acknowledging my selfe Your Lordships humble Servant to command ALEXANDER ROSS The Contents of the diseases and cures of the Conscience 1. COnscience what it is 2. An erring Conscience how farre it bindes 3. The Conscience how ruled by opinion 4. The doubtfull Conscience not to bee followed 5. The scrupulous Conscience both a punishment and a tryall 6. Six causes of a scrupulous conscience 7. Tenne remedies against the diseases of the Conscience The Contents of what we must believe 8. Our Conscience bindes us to beleeve 1 There is a God 2. That he is one 3. Immutable 4. Eternall 5. Omnipresent 6. Omnipotent 7. Infinite 8. The chiefe good 9. Most perfect 10. Most simple 11. Incomprehensible 12. Invisible 13. Truth it selfe 14. Ever-living 15. The Trinity and the reasons why 9. Our conscience binds us to beleeve 1. the Creation 2 Christs Incarnation 3. That in him were the Passions of fear anger and sorrow and how 4. That in him were two wills 5. That his Mother was a perpetuall Virgin 6. And the Mother of God 7. And that Christ was accessary to his owne death how 8 And that in his death the divinity was not separate from his body 9. And that hee rose the third day with the scarres of his woundes 10. And that he ascended above all heaven 11. And that he sits at his Fathers right hand 12. And that he is Judge of the quick and dead 10. Our Consicence bindes us to believe that the Holy Ghost proceeds from the Son as well as from the Father 11. Wee are bound to beleeve the unitie and universalitie of the Church 12. And the communion of the Saluts with Christ and among themselves 13. And that God only forgives sins 14. And that our bodies shall rise againe 15. And that there is an Eternall life of glory after this of Nature and Grace 16. Our Conscience bindes us to beleeve the truth and authority of Scripture 17. We are bound to beleeve that there are An gels 18. And that God created man whose body he made of earth and infused his soule which soule is immortall and not by traduction and how infected with originall sinne 19. We are bound to believe the doctrine of predestination 20. Our Conscience bindes us to beleeve that wee are justified by Christs Righteousnesse or by his active and passive obedience 21. And we are bound to beleive that the good and evill things of this life come to passe by Gods providence Contents of what we must practise 1. Our Conscience bindes us to feare love and obey God 2. To call upon God when where and how but not to use imprecations 3. Wee are not strictly bound to certaine houres places and gestures 4. We are bound sometimes to fast 5. And to make confession of our faith 6. And to detest openly Idolatry and sin 7. And to flye when we are persecuted 8. And to heare Gods Word how 9. And to heare profane Ministers and to receive from them the Sacraments when there is no other meanes 10. Parents are bound in Conscience to bring their Children to Baptisme 11. God-Fathers also are bound in Conscience to see there God-sons performe what they promise in Baptisme 12. What in conscience wee are bound to performe who have beene baptised 13. We are bound in conscience to receive the Lords Supper when and how 14. The Minister is bound to give and the people to receive the Cup 15. Wee are bound in conscience to love one another 16. And to worship God onely not Angels Saints or Christs humanity 17. We are bound to sweare only by God and not by the creatures 18. Christians may sweare with a safe conscience why and how 19. We are bound in conscience to keepe our oathes though to our prejudice 20. We must not falsifie the oath which we sweare by the creatures 21. What oathes are not to bee required 22. Vnlawsull oathes must not bee kept 23. Nor oathes made to our Neighbours prejudice 24. Nor oathes made by them who are not of their owne power 25. Equivocation in oathes unlawfull 26. What oathes must be kept that are forced 27. What erroneous oathes must bee kept 28. We must not make one sweare a falshood though he think it to be true 29. A second oath contrary to the former that was lawfull must not be kept 30. The oath must bee kept whose forme remaines 31. The oath ex officio unlawfull 32. The oath to conceale a Thiefe must be broken 33. What vowes we must make and keep
infected with originall sin not by any physicall contact of the body but by Gods just judgment imputing Adams sin to all his posterity being in his loynes when he sinned upon which imputation followes an inclination to sin as a punishment of Adams transgression so the child is infected with originall sinne not because his Soule is united to his body but because he is the sonne of Adam 25 We are also to beleeve that God from all eternity decreed to create man to his image and foreseeing his voluntary fall ordained to elect some in Christ to salvation and to passe by others which election depended not on mans foreseen Faith or works for God could foresee nothing in himbut what he was to give him nor could the cause be posterior to its effect but election is the cause of Faith and good Works for we are elected that we might be holy Eph. 1. 4. therefore Faith and Works foreseen are no more the causes of election then of Vocation and justification 26 We may like wayes safely beleeve though there be no inherent righteousnesse in us wherby we may be accounted just in Gods sight yet that we are justified by Christs righteousnesse being imputed to us not only by his passive obedience in dying for us but also by his active in fullfilling of the Law for Christ is totally ours both in doing and suffering and as Adams active disobedience made us unjust so Christs active obedience hath made us just and as our sins were to be expiated so life eternall was to be procured for us his suffering expiated our sins therfore his fulfilling of the Law did purchase life eternall for us 27 We are bound also in Conscience to beleeve that the good and evill which befalls us in this life comes not to passe by any Stoicall or fatall necessity nor by fortune or haphazard but by Gods speciall providence by which he guides the world not only in generall but in every particular creature and action also so that the evill actions of men which he ordained not by his predestination are ordered by his providence for God infuseth not evill into mens wills but directeth unto good ends that evill which they perpetrat of their own accord Thus having breifly shewed the Credenda or what in Conscience we are bound to beleeve now I will as breifly set down the Agenda or what things with a safe Conscience we are bound to performe WEE are bound in Conscience to feare God as our Lord and able to cast body and soule into hell fire and as being our Father to love him with all our heart all our strength c. and patiently to beare his corrections as being arguments of his love and knowing that he will lay no more upon us then we can beare also to obey him with the same cheerfullnesse and alacritie that the Angels in heaven do and to be thankfull to him from whom we receive all good things and the blessings both of his right and left hand blessing God the Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly places in CHRIST 2 We are bound in Conscience to call upon GOD upon all occasions and to lift up pure hands in all places so that our prayer may be accompanyed with Faith fervency love reverence and humilitie and grounded not upon our own worth but on Christs merits and not directed to Angels or Saints but to God himselfe who alone is omnipotent omnipresent omniscient and will not have his glory given to any other and we are not to pray only for our selves but also for all men even for our enemies therefore must not use imprecations against the person of any man though against their sinns and errors we may for the imprecations we read of in scripture were either predictions or temporary execrations or else they were uttered only against sinne or by such as had the gift of discerning or to whom Gods will was known in that case 3 We are not bound in Conscience to observe all canonicall houres in prayer but we may at all times call upon God nor are we necessarily tied to any place but in all places we may lift up pure hands nor to any particular gesture but we may use any gesture that is reverend nor are we tyed to use the voice for God can heare the inward cries of the heart non vox sed votum 4 We are bound in conscience not only to pray but use sometimes to fast that our prayers may be the more servent and effectuall that the untamed lust of our flesh may be kept under that our unworthinesse humilitie contrition and repentance may the more appeare and this we must doe not only when Gods judgements hang over us but also when we have any great blessing to procure or any great work to perform not only must we abstaine from meate and drinke but also from all delights and comfortable recreations so farre forth as the strength of our bodies will permit but withall we must take heed of any conceit of merit or of distinction of meates for Conscience sake or of set times urged as necessary which ought to be arbitrary 5. We are bound in Conscience to make open profession of our faith when we are required thereto by the Magistrate or by such as may command us that wee may bee known or when we see by our silence God is like to bee dishonoured and the Church prejudiced hee that confesseth me before men saith Christ him will I confesse before my Father which is in Heaven 6. If at any time we converse with prophane and Idolatrous people we are bound in Conscience to shew our dislike both of the one and the other not onely inwardly in our mindes but also outwardly by our voyce and gesture for God will be honoured of us both in our bodyes and soules for he made both neither must wee thinke to serve God and Belial at the same time 7. If at any time we are persecuted for the truth and a good Conscience if we see that there is a lawfull way to escape presented to us if we know that we have not strength to resist temptations and fierie tryals if our persons bee chiefly aymed at if we have no hope to doe good by our stay if our resolution be not utterly to forsake our publike charge if we have any but to returne when the times are quiet wee may with a safe Conscience flye having both Christs counsell and example for it besides the practise of many holy men other wayes if by our flight God shall be dishonoured the Church prejudiced the Magistrate or the State where wee are wronged we are not to flye especially when all lawfull meanes of escape is denyed us 8. If we will heare the words of God with profit and comfort wee are bound in Conscience to lay aside all prejudiciall or evill opinion of the Preacher to cast aside all superfluity of maliciousnesse and to
Ghost otherwayes distinguished but by generation and procession and if the Sonne be the Wisdom and Knowledge of the Father and the Holy Ghost the love of both he must doubtlesse proceed from the Sonne because Love proceeds of Knowledge 18 Wee must beleeve that there is one Church universall in respect of time place and person which neither hath erred nor can erre in things fundamentall and absolutely necessary and that the head of this Church is Christ only both in respect of eminencie dominion efficacie and perfection as containeing al those graces of spirituall sense motion life and other good things which he imparts to his members and the Church of Rome is not this Catholick Church but a mishapen and lame member therof and that neither her antiquity nor multitudes nor succession nor miracles nor continuance nor unity nor outward splendor c. are true markes of a true Church 19 Wee are bound in Conscience to beleeve that there is a Communion and Fellowship of the Saints among themselves here on earth consisting in their mutuall loves in imparting spirituall gifts and supporting each other with their mutuall helps as also with the Saints in Heaven they praying for us and we earnestly desireing to be with them and with Christ also as the branches with the root builders with the foundation the wife with the husband the members with the head he imparting to us his righteousnesse merits and prerogatives and we imparting againe to him our sins punishments and infirmities 20 We are in Conscience to beleeve that God doth forgive sins and that he alone hath this power the Minister only pronounceth the pardon and that all sins are pardonable though not actually pardoned by reason of impenitency unbeleife that our sins are pardoned not for our merits but for Christs obedience 21 So we are to beleeve the resurrection of bodies because otherwayes the members cannot be conformable to their head nor can God bee the God of the living but of the dead Christ rose in vaine our faith is vaine we are of al men most miserable and this resurrection must be of al because al must be rewarded or punished but this resurection shal not be the work of nature because naturaly from the privation to the habit ther can be no regresse and though there may be a natural disposition in the matter to bee reunited to its forme yet there is no active power in nature to cause this union and though there is an inclination in the soule to bee united againe to its body yet in the dust there can bee no naturall inclination to the soule of man 22 We are also to beleeeve that besides this life of Nature and of Grace here there is a life of Glory hereafter eternall in the Heavens which in Scripture is called Peace a refreshing a rest our Masters joy our Fathers house the Kingdome of Heaven Abrahams bosome Paradise the new Ierusalem this life must be Eternall because God is Eternall the soule is immortall and we that suffer for Christ without it must be of all men most miserable the testimony of Scripture the translation of Henoch the rapture of Eliah and the ascension of Christ doe confirme the truth of this doctrine 23. Our Conscience also bindes us to believe the truth of Gods Word and that the Scripture which we cal Canonical are the dictates of the Holy Ghost if either wee consider the majestie of the stile or the efficacy of the phrase in working upon the heart like a sharp two edged sword deviding betweene the soule and the spirit the joynts and the marrow or if we looke upon the Antiquity of the Scripture or upon Gods providence in the miraculous preserving and divulging of them against all opposition or if upon the inveterate hatred of Satan and of the world in persecuting and labouring to falsifie them if they could or if upon the fearefull and horrid ends of those men who have hated and persecuted the Scripture or again if wee take notice of the divine matter which is contained in them of the truth of their predictions and accomplishment of their Prophesies of the wonderfull harmony and consent of doctrine through all the parts thereof of the generall consent of the Church through all the world maintaining and preserving the Scripture of the transcendent miracles recorded in them of the Constancy of the Martyrs in suffering all kind of tortures for maintaining thetruth of them if lastly we consider the miraculous calling the selfe insufficiency and yet the extraordinary abilities of the men that penned them our Conscience wil assure us that the Scripture were indicted by Gods Spirit Wee must are beleeve that there are ministring spirits which in Scripture are called Angels Gods Sonnes of God morning Starres Seraphim Cherubim men of God c. These wait upon the Throne of God are imployed by him to comfort instruct defend and deliver from danger the children of God to carry their soules into Abrahams bosome to gather their bones together in the last day to pnnish the wicked here and to separate these Goates from the Sheep hereafter these were created in the beginning all good some of which persevered in their integrity partly by the goodnesse of their owne will partly by Gods decree before time and by his assisting grace in time and partly by reason of the excellent knowledge they have of God both naturall experimentall and supernaturall or revealed and some of them fell by pride and envy affecting equality with God and maligning mans felicity for which cause they were thrust out of Heaven and strucke with blindnesse in their mindes and perversenesse in their wils yet much knowledge they have both naturall experimentall and revealed and much strength also by which they worke upon the bodayes the minde and senses of men yet they know not our thoughts nor things to come except by revelation or conjecture We are bound also to believe that God made man after his own Image which consisted in righteousnesse holinesse and immortality which Image being lost by sinne was restored againe by Christ and that mans body was made of earth but his soule of nothing and not of the Heaven or the fire or the ayre or the divine substance And that there is not one soule of all men nor a transmigration of soules out of one body into another nor that the soules were created before the world or that they are mortall being they are simple and uncompounded substances and not made of matter or contrary Elements besides that the Word of God the Consciences of men the excelency of the soul the inorganicall faculties thereof and the consent of all ages and nations do prove its immortality therefore it is not educed out of the matter as other formes are but introduced and infused by God immediatly who breathed into Adam the breath of life and albeit the Soule is infused pure by God yet no sooner enters it into the body but is