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
who taught that the resurrection was already past the Originists and them who say that our bodies shall arise heavenly and spirituall substances The Atheists Sadduces Gentiles Saturninians Simonians Carpocratians Basilidians Valentinians Marcionits Cerdonians and many others who deny the resurrection The Arabians and Psyehopannychits who say the soules of the dead sleepe in the Grave till the Resurrection and then are raised The Saracins and Mahumitans who assigne corporall pleasures to men after the resurrection The Tertullianists who say that wicked mens soules shall in the resurrection be turned to Devills The Pythagoreans Basilidians Carpocratians Manichees Originists Marcionits who dreame of a transanimation and lastly the Manichees who in the Resurrection give new bodies to men but not the very same that fell 22. Concerning life Eternall we are bound to reject Millinaries Cerinthians Nepotians and Mahumetans who place it in corporeall pleasures Atheists Epicures Democritus Plinie Galen who deny any life after this The Peputians who say that life Eternall is in this world Pope Iohn the twentieth who taught that the blessed soules see not Gods presence till the Resurrection 23. Concerning the Scriptures wee are bound to reject the Marcionits Manichees Valentinians Tatians Cerdonians Simonians and others who deny the Old Testament to bee Gods VVord The Guostics and Priscillianists who counted the Prophets mad men The Saducees and Samaritans who acknowledge the five bookes of Moses onely for Gods Word Papists Eucratits Manithees who equall there traditions to the written word Montanists Donatists Enthusiasts Monkes Anabaptists who obtrude their dreames and revelations to us instead of Gods word Those that reject the book of Iob Ecclesiastes and the Canticles and lastly the Papists who subject the Scriptures authority to the Church who account Apocryphall bookes as Canonicall and forbid the people to reade the Scripture shutting it up in an unknowne tongue 24. Concerning Angels wee are bound to reject Sadducees and Samakitans who taught that there were no Angels or Spirits Plato Tertullian and Origen who held that Angels were corporeall substances Basilides and Proclus the Philosopher who taught that the Angells begot one another The Manichees who affirme that God begot the Angells of his owne substance Mahumet who held that the Angels were created of fire and that they were mortall The Sethians who taught that the Angells had carnall commerce with woemen and of them begot man the Nicolaitans who said that the Angels were begot of light and darknesse Basilidians Archontics Gnostics who held that the wisdom of God was the mother of the Angels the Manichees and Priscillianists who said that the evill Angels were created so lastly the Originists who taught that the evill Angels should at last be saved 25 Concerning mans creation we are bound to reject the Rabbins who held that the Angels assisted God in the making of man the Manichees who denyed that Adam and Eve were made by God the Patricians who will not have God the creator of mans body the Pelagians and Celestinians who taught that Adam should have died though he had not sinned the Eunomians and Paterninians who sayd that mans lower parts were made by the Devill lastly Aristole who held that man had no beginning 26 Concerning Mans soule we are bound to reject Epicures and Sadduces who deny the immortality of the soule Themestius and Averrois who thought that all men had but one soule Apollinaris who said that one soule begetts another the Originists who taught that the soules were long in heaven before the bodies were created Platonics Mannichees Gnostics and Priscillianists who would have the soule a part of divine substance the Pythagorians who held transanimation the Nazarreans who will have the soules of men and of beasts to be of the same nature the Arabians who will have the soules of men and of beasts to sleepe or dye with their bodyes the Tertullianists who say that mens soules are corporall and that wicked mens soules after death are turned into devills and that all soules are by traduction 27 Concerning Gods Image in man we are bound to reject the Saturninians who by Gods Image understand celestiall light the Anthropomorphits and Manichees who will have this Image to consist in some corporeall shape making God himselfe corporeall Flaccus Illyricus who taught that the righteousnesse and holines wherein Gods image consisted to be the very essence of the soule 28 Concerning Originall sin wee are bound to reject the Armenians who deny that there is any originall pollution the Carpocratians and Catharists who bragged of their own purity and that they were by nature the sonnes in God the Manichees who will have concupisence to be a substance and not an originall infirmity the Pelagians who deny that originall sinne is derived by propagation but contracted by example and imitation and teach that Adams sinne was hurtfull to none but to himselfe and that he should have dyed though he had not sinned 29 Concerning Predestination we are bound to reject the Celestinians and Pelagians who deny predestination the Priscillianists who attribute it to the starrs and to the fates the Pelagians and Semipelagians who teach that there is no election but that the cause of mans salvation is in himselfe the Libertins who thinke they shall be saved or damned without the meanes therefore do what they list Pontificians and others who attribute the cause of election to foreseene workes and merits so did the Basilidians and Pelagians of old 30 Concerning Iustification we are bound to rejectthe Papists who teach we are justified by workes and by the Sacraments that CHRIST satisfied for our sinnes only not for our punishments the Libertins who thinke that a justified man may do what he list Osiander who taught wee are justified by the essentiall righteousnesse or essence of God and all such as confound justification with sanctification lastly Epicures who reject good workes as needlesse because wee are justified by Christs righteousnesse 31 Concerning Gods Providence wee are bound to reject the Epicures who held the world to be guided by chance or fortune the Stoics and Priscillianists who taught that destiny inevitable fate did rule all things even God himselfe the Astrologians who will have the starrs to rule all sublunary things the Simonians Carpocratians Severians Marcits Manichees Menandrians who held that the inferior world was guided by the Devill therfore gave themselves to the study of Magick lastly all such as make God either carelesse of inferiour things or so imployed that he is not at leasure or sostately as that he will not abase himselfe to behold the things that are here below Thus have I breifly set down what every man is bound in conscience to beleeve what to practice and what errors concerning matter of faith he is bound to avoyd it remaines that I should also shew what is to be avoyded in matter of practice but because I have already spoke of some of them which are most remarkable and rectum est index sui obliqui he that knowes what he is bound to do cannot be ignorant of what he is bound to avoyd therefore what wee have already set down may suffice to pacifie a mans conscience and to make him a perfect Christian in these unhapy times of ours we see christianity was never more professed conscience never more pretended but alas truth never lesse beleeved goodnes never lesse practised and consequently the conscience never more cheated so that in name we are Christians but in many doctrinall poynts plaine Hereticks and in our practice very Pagans or rather Atheists God grant we may indeavour to be what we would seeme to be and lay aside our Hypocriticall Vizards by which wee deceive the eyes of men but the peircing rays of that all seeing eye who sees us in the darke and knowes of our down sitting and up-rising and our thoughts long before we cannot delude our consciences are seared with a hot iron or fast asleepe if they can content themselves with a mouthfull of Scripture phrasses having our eyes full of wantonnesse our hearts full of malice and our hands full of blood be not deceived the Conscience of a Turk or Pagan will not be thus satisfied St. Pauls conscience was voyd of offence towards God and towards men and he shewes that a good conscience is still accompanyed with charity a pure heart and with faith unfained neither can that conscience be good which is not purged from dead works to serve the living GOD FINIS Septem. the 14th 1646. I have perused this judicious and learned Treatise intitled The picture of a Christian mans Conscience and finding it to be very profitable and seasonable I adjudge it worthy to be printed and published Io. Downame ERRATA PAg. 27. l. 5. read Oneserus for Onefurious pag. 41. l. 1. read We must also beleeve that there are ministring spirits pag. 114. l. 12. for heart read hare pag. 133. l. 7. read temeritie pag. 145. l. 21. put out off pag. 146. l. 1. read refuse pag. 160. l. 12. read Carpocrates pag. 161. l. 5. read Saturninus pag. 163. l. 17. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}
34. The Monkish 3. vowes unlawfull 35. What works must be done on the Sabbath 36. We must hasten our conversion 37. We must meditate on Gods law why 38. And we must make our Election sure how 39. We are bound seriously to repent 40. And to cherish the spirit how 41. And to be holy 42. And to hope in Gods promises 43. And to be comforted in afflictions 44. And to resist temptations 45. And to bee cheerefull in our spirituall desertions 46. And to be comforted against the feare of death 47. And in all our infirmities to bee cheerfull 48. We are bound to obedience for many causes 49. And to humility 50. And to the knowledge of God in Christ 51. And to sincerity 52. And to speake truth 53. Wee are still bound to speake the truth 54. Wee must speake truth when commanded 55. The duties of Judges 56. We are bound to be zealous 57. We must labour for contentation 58. We must doe good works 59. And must search for true wisdome 60. And are bound to be vigilant 61. We may use worldly policy how 62. We are bound to forgive wrongs 63. We may safely goe to Law 64. Wee may safely in our owne or brothers defence kill the invader 65. We must not kill our selves 66. Wars when and how lawfull 67. Souldiers should know the justice of the cause for which they fight 68. We are bound to suffer for Christ 69. We must labour for patience 70. And for sobriety or temperance 71. We must avoyd drunknesse 72. Hereticks may be punished how 73. We must submit our selves to Gods correcting hand 74. We must love God for himselfe 75. And wee must love him above all things 76 Wee must subdue our pride 77. How we must pray at all times 78. We must avoyd evill spirits Witches Southsayers Inchanters c. 79. We are bound to confesse our sinnes 80 Lotteries how farr lawfull 81. Marriage how and when lawfull 82. Consent is required in marriage 83. Polygany unlawfull 84. The mutuall duties of husband and wife 85. Divorce when lawfull 86. Wanton and fleshly lusts to be avoyded 87. In what cases we may separate our selves from a Church or congregation 88. The Ministers duties and of excommunication 89 How they should be qualified 90. In what cases we must make restitution 91. How we are bound to reprove 92. And how to receive reprooffe 93. How we must love our neighbour as our selves 94. The necessity of a holy life 95 How farr schisme must be avoyded 96 We must be carefull of our good name 97 Wee must speake and think well of all men till we know the contrary 98 How far we may conceale our neighbours sinnes 99 Wee are bound to imploy our talents well 100 The duty of Magistrates and people 101 Of Masters and Servants 102 Of Parents and children 103 Of Ministers and their Flocks 104 When we are to stand to our bargaines 105 What usury is lawfull what is not 106. Callings needfull Beggers condemned 107 Rich mens duties 108. We are bound to be bountyfull 109. And to shun covetousnesse 110 What wee are to eat and when to refraine 111. Of apparaell and cautions in wearing it 112. Of recreations and when to be used and how 113. We are bound to abhor slanderers 114. We are bound to avoyd sinne 115. In things indefferent we must use liberty 116. Wee must not omit duties for feare of scandal 117. How farr forth the Law is necessary 118 We must rely on Gods Providence as not to neglect the meanes 119. Ministers marriage is lawfull 1.20 Religion ought to be the Princes cheife care 121. Christians may be Kings or Magistrates 122. Princes may with a good Conscience demand tribute The contents of Heresies and Doctrines to be avoyded 1 COncerning God we must avoyd Idolaters Epicures Atheists Anthropomorphits Blasphemers Manichâ—es Gentiles Stoics Orpheus Homer Hesiod Chrysippus Tertullian Simon Magus Cerinthus c. 2 Concerning the Trinity Samosatcnus Arius Servelus Iewes Sabellius Tritheists Antitrinitaries 3 Concerning Gods Omnipotency Euripides Simon Magus c. 4 Concerning the Creation Aristotle Democritus c. 5 Concerning Christ the Ebionites Arians Cerinthus c. 6 Concerning Christs Nativity Saturninus Basilides c. 7 Concerning Christs two natures Samosatenus Monothelits c. 8 Concerning Maryes Virginity Cerinthus Carpocrates c. 9 Concerning the personall Vnion Nestorius c. 10 Concerning Christs death Simonians Saturninians c. 11 Concerning the indissoluble Vnion Nestorians c. 12 Concerning Christs Resurrection Iewes Ceriâ—hians c. 13 Concerning Christs Ascention Christolyts Manichees c. 14 Concerning Christs sitting at Gods right hand Papists c. 15 Concerning Christs Iudiciary power Astrologers c. 16 Concerning the Holy Ghost Macedonians Servetians c. 17 Concerning the Catholick Church Papists Pepuzians c. 18 Concerning Communion of Saints Nicolaitans c. 19 Concerning Remission of finnes Donatists c. 20 Concerning the Resurrection Menandrians c. 21 Concerning life eternal Millenaries c. 22 Concerning the Scriptures Marcionits c. 23 Concerning Angels Sadduces c. 24 Concerning mans creation Rabbins c. 25 Concerning mans soule Epicurees c. 26 Concerning Gods Jmage Saturninians c. 27 Concerning original sin Armenians c. 28 Concerning Predestination Celestinians c. 29 Concerning Iustification Papists c. 30 Concerning Gods Providence Epicures c. THE Picture of a Christianmans Conscience Where in wee may see 1. its nature 2. Infirmities 3 Remedies 4. Duties Breifly and plainly Delineated with the Pencill of Divine Truth COnscience which is the invisible Iudge that sits upon the Tribunall of our Soules sentencing our good and bad actions shewing us what is to be done what to be undone a witnes either excusing or accusing us a schoolemaster having in one hand a booke to instruct us in the other a rod to correct us and like a Horsman having a bit to curbe us that we may not run out and a whipe to slash us when wee are unruly which the Poets expressed by the snakie haired Furies by the raven of Prometheus continually eating up his heart and by the dart that sticks in the side of the wounded Deere This Conscience I say is an act not a habit of the reason or intellect not of the will by which it prescribes what is good or evil right or wrong to be done or undone if we do wel it affords us a continuall Feast if evill Phalaris his brasen Bull is not such a tormentor somuch the crueller in that it is unavoydable accompanying us where ever we go as the shaddow doth the body as the evill spirit haunted Saul There are foure infirmities to which the Conscience is obnoxious 1. Error 2 Opinion 3. Doubts 4. Scrupulosite 1 An erring Conscience is a bad Iudge yet the Dictats thereof must be obeyed because it is conceived to be the law will and Oracle of God who therefore resisteth such a conscience resisteth Gods will in his
put away all over-weaning conceit of our own worth abilities and all disturbed affections hardnesse of heart itching eares cares of the world and to receive the word with meeknesse faith and love to it that we being sanctified by prayer to receive it it may be rooted in us treasured up in our hearts and dwell plentifully amongst us 9. If wee live in such a place where there are none but Hereticall or prophane Ministers wee are bound in Conscience to heare the VVord and to receive the Sacraments by their mouth and hands rather then bee deprived of both for the efficacy and dignity of the VVord and Sacraments depend not on the Minister that convayes them to us but on Christ who bestowed them upon us a Raven may conveigh wholesome foode to Elijah and Judas may teach true doctrine to the people and the Scribes and Pharises may sit in Moses Chaire 10. Wee are bound in Conscience to bring our Children to Baptisme when it may bee had because the signe should not bee denyed them to whom the thing belongeth for to them belongeth the Kingdome of Heaven therefore wee must suffer little Children to come to Christ we must become as little children or else wee cannot enter into Heaven God is the God of our seed after us the promise is made to us and our children the precept of baptizing is indefinit to al men under which children are comprehended children are subject to original sin therfore ar capable of the Laver of regeneration children were sealed with circumcision therefore should not be debarred from baptisme which is come instead of circumcision without regeneration of water and of the spirit children cannot enter into Heaven all the Israelites that passed through the Red Sea were baptized amongst which were children so the Apostles baptised whole Families and children are part of the Families children also have Faith potentially and in their faithful Parents yet God is not so tied to baptisme as if hee could not save without it the danger lyeth not so much in the want as in the contempt of the Sacrament 11. As every one who hath bin baptized is bound in Conscience to performe what hee hath promised in baptisme by his God-Fathers and God-Mothers so these are also bound in Conscience to see the performance of those things which were promised by instructing and exhorting their God-children if their parents be dead or negligent 12 All we which are baptized are bound in Conscience to rise and walke in the newnesse of life to mortify and drown the deeds of the flesh represented to us by baptisme also to forsake the devill the world and the flesh to fight under Christs banner to continue his faithfull souldiers to our livâ—s end according to our promise in baptisme to keepe our selves cleane and our vessels in holynesse for seeing we are washed how shall we defile our selves to maintain love and unity one with another being all by one spirit baptized into one body to adhere to Christ seeing we have put him on by baptisme to be conformable to the image of Christ our head in bearing the crosse in our spirituall death buriall and resurrection and to cherish the gifts of the Holy Ghost who by the Laver of regeneration is abundantly powred upon us 13. We are all bound in Conscience to receive the Sacrament of the Lords supper as often as we have opportunity if there be no just impediment to the contrary for by so doing we shew our obedience to Christs command and give good example to others by these meanes also our Faith is confirmed Christs death is declared and the benefits represented and sealed by this Sacrament are received but we must be carefull first to examine our selves that we may come with knowledge faith love and repentance then with a longing desire to partake of Christ and his benefits lastly with thankfulnesse and a stedfast resolution to amend our lives 14 As the Minister is bound in conscience to give so is the people bound to receive the cup as well as the bread in the Sacrament for the bread alone doth not fully represent unto us Christs death and passion neither is bread alone without drinke perfect nourishment Christ instituted the Sacrament in both kinds and its wickednesse to alter or impare the will of the Testator the Israelits had not only Manna but also water out of the rock given them to represent Christ they did eat the same spirituall meat and drinke the same spirituall drinke and therefore they participate of both and if there were not as great need of the one as of the other it had been needlesse that Christ and Paul should use them and urge the receiving of them 15 We are bound in conscience to love one another as we see the love of God in this Sacrament represented to us for this is a love-feast so are we bound to be charitable and bountifull to the poore members of Christ whose bounty in giving to us his own body and blood is represented in this Sacrament and lastly we are bound to offer up our bodies and soules our wills and affections to his service who offered up his precious body and blood on the crosse for our redemption 16 We are bound in conscience to feare God both inwardly in our mindes and outwardly in our bodyes and to serve and worship him alone because he made and redeemed both Soule and body and is the preserver and defender of both and none but he therefore this honor we must not give to Angels for they are our fellow servants nor to the departed Saints for they know us not nor to reliquies and Images for we must not fall down before them nor worship them nor to Kings and Princes for though a civill respect is due to them as they are called Gods yet they are but flesh and shall dye like men nor lastly is the humanity of Christ though united to the person of the son of God to be worshiped with divine worship considered by it selfe but the whole Hypostasis or person of the Sonne of God is the object of divine adoration therefore to give Dulia to Saints and Images Hyperdulia to Christs humanitie and to his Mother Latria to the crosse is to commit idolatry 17 We are bound in Conscience to sweare by none but by God only for swearing is a part of divine worship which is not to be given to the creature besids to sweare by the creature takes away the majesty of an oath which should not be taken but with reverence and feare lastly such kindes of oathes are scandulous and offend the weaker brethren and somuch the rather because they were used and commended by hereticks as Austin sheweth l. 19. cont. Faust c. 22. where he reproves the Manichees for sweareing by the creatures 18 A Christian may sweare with a safe conscience when he is required thereto by the Magistrate for in the old and new Testament we read that Abraham Isaac Iacob Paul and
Bonosius who affirmed that Christ was only Gods adopted Sonne the Priscillianists who subjected Christ to the fates and starres affirming that he did al his works by fatall necessities 6. Concerning Christs Nativitie wee are bound to reject Saturnius Basilides Marcion Cerdon and others who have denyed the humanity of Christ affirming that he only appeared in the shape of man Valentinus who sayd that Christ brought his flesh downe from Heaven and passed through Mary as water through a Channell Apelles who affirmed that Christ made to himselfe a body of aire which vanished into the Elements at his Ascension Apollinaris who thought that Christ tooke our flesh but without the soule the Armenians and others who denyed that the substance of Christs body was al one with ours but incorruptible impatible heavenly 7. Concerning Christs two natures we are bound to reject Samosatenus who said that God was no other wayes in Christ then he was in other Prophets Eutiches who taught that there was in Christ but one nature which was made up of the comixture of his flesh divinity as water mixt with wine The Monophysits Monothelits Acephali who affirmed there was in Christ but one nature one will and one operation 8. Concerning Maries virginitie wee are bound to reject Cerinthus Carpocrates and others who taught that Christ was conceived and borne of Ioseph and Mary and after the manner of other men Julian the Apostate Iovinian and Paulitians who said that Mary lost her virginity and had other children besids Christ The Helvidians and Antidicomarianits who believed that Ioseph had other children of Mary after Christs birth called the brethren of our Lord too many of these are tolerated in Poland and elswhere 9 Concerning the unitie of Christs person wee are bound to reject Nestorius who would give him too personalities because he had two natures and therefore denyed Mary to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or the Mother of God 10. Concerning Christs death and passion wee are bound to reject Simonians Saturninians Basilidians Cerdonians Marcionites Docets Apellites Manichees who affirme that Christ suffered and dyed only in shew not really so the Eutychians Theopaschites Severits Armenians who teach that the Divinity suffered The Noetians Sabellians Patrispassians who held that the Father suffered Pelagians and Celestinians who deny death to bee the wages of sinne Pontificians who are dayly sacrificing Christ in the Masse and by their indulgences purgatory and merits annihilate the death of Christ 11. Concerning the indissoluble union of the two natures in Christ wee are bound to reject Nestorians Cerinthians Gnostics Christolyts who part Christ into two persons as the Valentinians into three so the Eutychians Armenians Iacobites who teach that the humane nature was swallowed up by the divinity so the Acephali and Severits who though they grant that the two natures remaine yet they confound the properties which is indeed to destroy the natures for tollens proprietates tollit natur as 12 Concerning CHRISTS Resurrection we are bound to reject Iewes and Cerinthians who deny the Resurrection the Manichees who teach that Christ had no scarrs of the wounds after his resurrection the Eutychians who say the humane nature was converted into the divine nature after Christ rose the Vbiquitaries who give to Christan uncircumscribed and omnipresent body the Gnostics who would perswade us that Christ remained 18. months here one earth after his resurrection 13 Concerning his Ascension we are bound to reject the Christolyts who say that Christs divinity ascended only the Manichees and Seleucians who teaeh that Christs body ascended no higher then the Sun where it remaines the Carpocratians who affirme that only Christs soule ascended the Vbiquitaries which make Christs ascension nothing else but his invisible and gloryfied condition after his resurrection and heaven to bee only a spirituall place diffused every where lasty the Apellits who make Christs ascention a dissolution into the foure Elements 14 Concerning Christs sitting at Gods right-hand we are bound to reject the Pontificians who make Saints and Angels our patrons and mediators the Seleucians Proclianits and Hermians who deny that Christ in the flesh sits at his Fathers right-hand the Vbiquitaries who make the sitting of Christ at Gods right hand to be nothing else but the Majesty and omnipresence of CHRISTS body 15 Concerning Christs comeing to judge the World we are bound to reject Iudiciall Astrologers Euthusiasts and Circumcellians who take upon them to poynt out the determinat day of Christs coming the Millenaries who say that Christ will raigne here on earth a 1000 yeares the Originists who will have all both men and Angels to be saved after those 1000 yeares are expired lastly all profane scoffers who laugh at the doctrine of the last judgement and aske where is the promise of his coming 16 Concerning the Holy Ghost we are bound to reject Macedonians Servetians Arians Originists Acatians Aetians who affirme the Holy Ghost to be a creature Simonians who say the Holy Ghost is only the power of God in the world some Anabaptists who teach that the Holy Ghost had his beginning after Christs resurrection the Hierachits who would have the Holy Ghost to be Melchisedec Manes who called himselfe the Holy Ghost so did Simon Magus and Montanus the Helcesaits who called the Holy Ghost CHRISTS sister the Sadduces who deny the Holy Ghost Theodoret Damscen Rusticus Diaconus and the rest of the Greeke Church who deny that the Holy Ghost proceedeth from the Sonne 18 Concerning the Catholick Church we are bound to reject Papists Pepusians Donatists who confine her to one place being diffused every where Schismaticks Hereticks who disturbe her peace and breake her union Hypocrits Tyrants who openly or secretly wrong her Profane livers who vex and scandal her Novatians Audians Donatists Anabaptists who require absolute purity and perfection in her the Luciferians who confined the Church to their own sect alone the Eunomians Severians Aetians who allowed all sort of impurity in her 19 Concerning the Communion of the Saints we are bound to reject the Nicolaitans who would have wives common among Christians as also the Anabaptists who would have all mens goods and estates in common 20 Concerning Remission of sinnes we are bound to reject the Donatists Novatians Catharists Meletians Quartraâ—cimans and Apostolicks who deny remission of sinne to those that fall the Pelagians and Celestinians who deny originall sinne the Iovinians who make all sinnes equall The Messanians and Euchyts who taught that sinnes were pardoned onely for good workes and prayers The Priscillianists who adscribe our sinne to the starres and fates The Monkes who deny concupiscence to be sinne that Originall sin deserves not death and that Mary and Iohn Baptist were conceived and borne without originall sinne the Manichees and Acatians who make sinne the very substance and nature of man and not an accident 21. Concerning the resurrection of the flesh wee are bound to reject the Menandrians Hymeneus and Philetus