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
our faith patience constancy and other vertues may be the more exercised and that wee may the more abhorre our sins and withall wee should call to mind how that the best of Gods Saints even Christ Himselfe have for a time beene deserted 46. Against the feare of death wee are bound to comfort our selves that Christ hath taken away the sting of death that neither death nor life can seperate us from the love of God in Christ that death is a gate to future happines that the death of the Saints is precious in the sight of the Lord that death frees us from sinne from temptations from the inticements of the flesh and of the world from all the miseries of this life and the vanities of the world that Christ will raise us againe in the last day by the vertue of his Resurrection let us therefore in consideration of this keepe a good Conscience waite with patience our appointed time till our change come let us therfore strive to the newnesse of life and to the contempt of the world 47 We are bound to comfort our selves in our infirmities in that we have a high Priest who is sensible of our infirmities in that we have a Father who will take pittie of our infirmities in that wee have the holy Spirit who helpeth our infirmities in that the best of Gods servants have been subject to diverse infirmities 48. VVee are bound to obey Gods commands because wee are tied to him in many Obligations he is our Father our Lord Redeemer and preserver because of his supreame authority and absolute power hee hath to punish the disobedient because hee promiseth many blessings to those who obey his will because God reapes no benefit by our Obedience but we our selves because wee have the example of Christ Himselfe who was in all things obedient to his Father even to the death of the Crosse 49. VVee are bound to carry our selves humbly and lowly considering the vilenesse of our nature the greatnesse and Majestie of God the benefits which we receive by humility for it is the way to glory it makes us capable of Grace of VVisdome and other vertues by it wee are fitted as houses for God to dwell in for God to looke upon for God to exalt out of the mire and to set us with Princes and it is a powerfull meanes to avert his anger and judgments 50. We are bound to labour for the true knowledge of God in Christ without which wee cannot have life Eternall without which the people perish without which all our knowledge is but ignorance our wisdome but foolishnesse and our light but darknesse this key of knowledge will open Heaven gates to us this is that knowledge which will truely open our eyes that we may see and be like unto God it is the true foode of the soule without which wee shall never grow fat and well likeing in heavenly things 51 We must conscionably labour for sinceritie in all our actions because God hateth hypocrisie and delighteth in sincerity and in the inward man for he knoweth the heart and searcheth the reines because there can be no peace and security but in sincerity wch consisteth not so much in outward ceremony as in inward truth and integrity not so much in service of the eye as of the heart looking rather to Gods approbation then mans performing not only the greatest but the the least duties looking not for reward from men but from God serving him as well in private as in publique as well in adversitie as in prospiritie as well when he punisheth as when he rewardeth abstaining not only from evill but from all appearance of evill and that not only in the light but in the darknesse also 52 We are bound in Conscience to speake the truth every man to his neighbour for God is truth it selfe and the Devill is the father of lyes which are an abomination to God a lye is a part of the old man which we should put off and mortifie a lye is so hatefull to man that stands upon poynt of honor that it cannot be expiated without a stab lying takes all credit away from the lyar that he is not beleeved when he speakes truth it breakes off all societe and communion betweene man and man which is grounded on truth a lyar is injurious to God the author of truth to his neighbour to whom he ought to speake truth and to his speech which ought to be consonant to his mind 53 We are not bound at all times to speake all the truth or any part thereof when neither justice Charity nor Piety do require it yet we must beware of Iesuiticall equivocation or mentall reservation which is indeed plaine lying they utter that which is false and this is a materiall lye and that which they knew to be false and this is a formall lye 54 When we are commanded by our superior or Iudge to confesse the truth we are bound in Conscience to do it for otherwayes we fall into the sin of disobedience and by our silence we wrong both God the Iudge our selves and our neighbour and the State wherein we live for God is honored by our confession and dishonored by our silence by our confession also sinne shall be restrained justice advanced and the delinquent either totally cut off or amended 55 The Iudge is bound in Conscience to make diligent inquiry before he pronounce the sentence to judge righteously to bewarre of partialitie and acception of persons to beware of delayes and demurrs by which justice may be put off and to beware of corruption and bribery whereby justice is perverted to informe the witnesses of their duty that they must bewarre of lying malice calumnie that they must discharge their Conscience by speaking the truth that so GOD may be honored the party accused may be either cleare or condemned the Law executed so justice and peace maintained which cannot be better performed then by punishing him who out of purpose and malice beares false witnesse according to the Law of retaliation 56 We are all bound to be zealous of Gods glory and of good works for without true zeale God cannot be honored nor sinne suppressed nor Gods judgements averted nor our true love to God witnessed nor true comfort of Conscience or life eternall obtained but let our zeale be according to knowledge out of true indignation against sinne and true love to Gods glory with true sorrow for dishonoring God let it also be joyned with constancy fervency in Gods cause and mildnesse in our own as we see in Moses and Christ 57 In what condition soever we are we ought to be content if we consider Gods providence in ordering all things according to his pleasure if the shortnesse of this life if the estate of the richest and greatest men how little satisfaction or comfort they reape even out of their greatest plenty if the fullnesse of content and happynesse reserved for us in heaven if the true
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
own interpretation and conceit goeth against his own beleife for he beleeves that he is in the right though indeed he is an error now What is done either against or without Faith is Sinne Rom. 14. For the Egyptian Mid-wives who beleeved that they might with a safe Conscience lye to save the Hebrew infants from drowning had done against their faith and conscience so been guilty of murther formaly though not materialy if they had not lyed But we must note that though we are bound never to resist the erring conscience yet we are not obliged alwayes to follow it for if the error be voluntarily contracted we are not tyed by any obligation to yeeld obedience to it yet we are bound by a simple ligation not to doe any thing against it because the Conscience beleeves this error to be truth remaines as yet not convinced untill which time these actions which in themselves are materially evill yet are not evill formally as when a man lyeth with his neighbours wife beleeving her to be his own he commiteth adultery materially in effect though not formally or in his conscience and intention and for the same reason the Dictates of an erroneous conscience are to be preferred to the precepts of a Superior until the error be removed by the Superior who cannot injoyne us to do that which destroyes the law of nature but to do any thing against our conscience were to thwart and oppose that very law of nature 2 Opinion is the second infirmity to which the conscience is subject in this life by reason we are ignorant of the true causes of things without which there can be no knowledge for Scire est per causas cognoscere but opinion is a bad rule for men to square their actions by seeing we can never give a firme assent unto that which we perfectly know not but by way of probabilitie therefore the assent is timerous cum formidinecontrarij yet it is opinion that for the most part bares rule in the world and causeth men without scruple of Conscience to runne headlong into many errors and absurdities it is opinion that imboldens men to persecute without remorse of conscience al such as dissent from them and in this they think they do GOD good service hence the Arians of old thought they were bound in Conscience to persecute the Orthodox Christians and so the Papists are led by the same opinion at this day in persecuting the Protestants dissonant opinions have as well armed mens Consciences with boldnesse as their hands with fire and sword against each other the opinion of universalitie and antiquity hath kept the world so long in blindnesse of Popery causing them without scruple of Conscience to swallow down their grosse errors which notwithstanding Luther could not disgest neither he of late nor Athanasius of old could satisfie their consciences with the opinion of universalitie the opinion that the scholars have of their teachers worth and integrity make them without any check of Conscience maintaine defend even to their own undoing and of the place where they live their masters errors be they never so absurd and this is the cause that the Church hath been stil pestered with so many Heresies the opinion that the Subject hath of the Princes authority and power as also the necessity of obedience to his commands makes them without any controlement of conscience put in execution what soever he commands be it right or wrong and when they take an evil opinion of the prince though he deserve it not their Conscience sets them on work to rise against him some Physitians think they may kil men with a safe conscience by trying experiments their conscience doth not check them for murther because they have an opinion that what they did was for the furthring of their own knowledge and the benefit of others so from the opinion the Lawyer hath that it is lawfull for him to live by his Profession he makes no scruple to receive his Clients mony and to plead for him in a wrong cause 3. The third infirmity of the Conscience is doubting to which so long as we are subject our actions can neither stand with love nor faith nor goodnesse not with love for how shall we love God when we doe that which wee doubt is not consonant to his will not with faith for faith is an assurance and firm assent but that can be neither assent nor assurance where there is doubting and what is done without faith is sinne saith the Apostle not with goodnesse for that action cannot bee good which is done without knowledge but where doubting is there cannot be knowledge Maximum malae mentis judicinm fluctuatio therfore if the action bee doubtfull which we goe about it were better bee for borne then put in execution for there may be danger in performance there can bee none in forbearance a man that doubts of his impotency and ineptitude for mariage were better abstaine then marry hee that doubts whither the goods or estate which hee enjoyes bee his owne or not were better restore then retaine them if he can find the right owner if he cannot find him then hee were best bestow them on the poore or else retaine them with that intention and resolution to restore them to the right owner and for that cause use his best endeavours to finde him out so when we doubt whither the Princes command imposed upon us be just or not wee ought to bee resolved either by the Prince or by some other wise and religious man of the lawfulnesse of that command If the Vsurer doubt whither hee may lawfully take use or not he were better forbeare then demand it for there may bee sinne hee doubts in taking there can be none in forbearing 4. The fourth infirmity of the Conscience is scrupulositie a disease that gives it no rest for after it hath assented to one part yet it remaines anxious and wavering whither that be the rightest part it hath assented to and is easily removed from its assent which it gave to this part inclined to assent to the contrary being troubled at every smal conceit scruple perplexed with every shaddow imagination of sin sometimes making us feare that we have omitted what should have been done and sometimes that that we have committed what should not have been done this sicknesse is sometimes layd upon us by God as a punishment of our sins and somtimes as a meanes to try our Faith Constancy and patience its a part of our sprituall warfare let us not then be dejected the end of this tryall is not to hurt but to help us not to kill but to save us neither hath Satan any more power to vex our minds with such scruples then he had to afflict Iobs body with soares he doeth it by permission from God for our further weal these scruples like the Angels of Satan are sent to buffet us but let us not despaire
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