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
but Blessed are they sayeth CHRIST who are not offended in me for God is pleased to permit such offences because of mens blindnesse pride malice and contempt of his word and Ministers 117 We are bound to receive the morall Law and to square our actions by it for though the just man hath no Law to compell and condemne him yet he hath a Law to direct and instruct him therefore the law is a schoolemaster to bring us to CHRIST a lanthorne to direct our feet a looking-glasse to let us see our filthinesse and a rule whereby we must square all our words and actions by the threatning of the law out of Nathans mouth David was brought to acknowledge his sinne and by Peters preaching of the Law the Iewes were brought to compunction and repentance therefore by the Law cometh the knowledge of sinne and the Law worketh wrath and is the Ministry of death because it lets us see our sinnes it denounceth Gods wrath against sinnes and it lets us know that wee deserve death for sins 118 Wee are bound through the whole course of our life to lay hold on the meanes of Gods providence and not to neglect them relying upon his extraordinary and miraculous workes for he hath decreed the meanes as well as the end meat as well as life physicke as well as health he is absolute Lord of his creatures who useth them as the meanes of his glory and of our comfort wherein we may see the love and goodnesse of God towards us making all things worke together for our weale therefore we are bound to acknowledge in this his wisdome goodnesse and power and to put our trust in him as in our Father to feare and reverence him who can command all the creatures to be for us or against us to be as constant in serving him as he is in protecting us in adversity to put our trust in him in prosperity to praise him 119 The Ministers of the Gospell may with a safe Conscience marry for we read of Preists Prophets Apostls Evangelists and Bishops in the primitive Church were married a Bishop must be the husband of one wife marriage is honorable among al men the Levits of old were permitted to marry it is a note of Antichrist and the doctrine of devills to forbid marriage GOD hath made Ministers as fit for marriage as other men and it is better to marry then to burn or to commit fornication adultery incest and Sodomy 120 Kings and Magistrates are bound to have a care of religion for they are keepers of both Tables they are called nursing Fathers of the Church they are the Ministers and officers of God for this purpose they are commanded to kisse the sonne and to serve the Lord in feare so David had care to transport the Ark to Ierusalem Solomon to build the temple Iosiah to overthrow the idolatrous Altars Groves high places Ezechiah to take down the brazen serpent to purg the Temple and to reforme the Priests so Moses was cheifly carefull in the constituting and ordaining of Priests Levits and the Tabernacle with its utensills and in destroying of the golden Calfe 121 A Christian may with a safe Conscience be a Magistrat for GOD himselfe is the author constitutor of Magistrates every power is of God the powers that be are ordained by God by me saith Wisdome Kings raigne it is God saith Daniell that sets up Kings and translates kingdomes Christ commands us to give unto Caesar what is Caesars therefore Kings are called Gods servants and officers Abraham prayed for King Abimilech Iacob blessed King Pharoah Ieremiah will have the Iewes pray for the King of Babylon and the Apostles will have us put up our prayers and supplications for Kings and all that be in authority we read of many excellent Christian Kings and Magistrates such as Constantine Theodosius Ludovic the godly Edward the confessor c. 122 Princes may with a safe Conscience demand tribute or tole of their subjects for the supportation of their charges and greatnesse and for the defence of themselves and people for David and other Kings imposed it without reproof CHRIST himselfe payd it and so did the Christians in the Primitive Church but Princes must be moderate in their demands for they are called Fathers of their country and shepheards whose office is to sheare their sheepe and not to flea them Rehoboam for want of this moderation lost ten tribes And somuch breifly of those duties which in Conscience wee are bound to practice having then poynted at the Credenda and Agenda of a Christian I will now as breifly set down the Fugienda or what we are bound in Conscience to avoyd and flye from and these are of two sorts the one is error and heresie repugnant to what we are bound to beleeve the other is sinne and iniquity contrary to what we are bound to practice COncerning GOD we are bound in Conscience to reject and detest all Idolaters who give Gods glory to Idols Epicures who make God idle and carelesse Atheists who deny God Anthropomorphits who make a corporall God Blasphemers who speake against God Idle sweares who take Gods name in vaine Manichees with their two Gods and such like wretches 2 Concerning the Trinity we are bound to reject Samosatenus Arius Servetus and Iewes who deny the divinity of the second person Sabellius who held there was but one person of the Divinity the Tritheists who make three essences or Gods and in a word all Antitrinitaries so we are bound to reject the Gentiles and other mad opinions concerning God Homer and Hesiod who say that the Gods were borne Orpheus who affirmed God to be begotten of the aire the Stoics who will have God to be a corporeall substance which was also Tertullians error Orpheus Homer Hesiod Chrysippus the Stoics and others who brought in multitudes of Gods which also was the heresie of Simon Magus Cerinthius Menander Basilides Valentinus and diverse others 3. Concerning Gods Omnipotency we are bound to reject Euripides Simon Magus Plinie Valentinus and diverse others who affirme God to bee omnipotent in some things as the Israelites of old who thought God could not prepare a Table for them in the Wildernesse 4. Concerning the Creation wee are bound to reject Aristotles opinion who held the world Eternall Plinie who held this world to bee an Eternall deïtie Democritus who held infinite worlds and he with Leucippus and Epicurus affirmed that the world was made of atomes meeting by haphazard into one body Anaxagoras and the Stoics who thought there was before the world an eternall Chaos 5. Concerning Christ we are bound to reject the Ebionits Arians Cerinthus Carpocrates the Helchsaites Acacians Marcellus Photinus Arius Eunomius Mahumetans and all others who have denyed the Divinity of Christ as also Carporates who held that Christ was begot as others are to wit by the help of man Manes who held the Sonne of God to bee a part of his Fathers substance
Gods grace is sufficient for us The causes then of our scruples are principally 1 God himselfe 2. instrumentally satan 3. the conversing with scruplous and rigid men 4. hearing such Sermons reading of such Bookes as beget and increase scruples in us 5. the evill constitution also of our bodies and the bad disposition of the spleen and braine The cheifest means to cure us of these foure Diseases are 1. principally Prayer 2. then meditating on Gods word 3. hearing of such sermons conversing with such Ministers as are judicious learned and Pious who with the good Samaritan can poure Oyle of comfort into our wounds and apply the Balme of Gilead to our soules and who have more need of such spirituall Physitians then they who are troubled in miude For a wounded Conscience who can beare 4. abstaning from conversing with such persons reading of such Bookes hearing of such Sermons as will rather make the wound wider then heale it 5. diligence in our particular Calling for often times idlenesse breeds doubtings and scruples 6. striving to be cheereful merry to converse with such as are of a cheerful and merry disposition for the life of a Christian consisteth not in sadnesse pensivenesse and melancholy but in cheerfullnesse mirth and alacrity reioyce alwayes in the Lord I say againe unto you rejoyce saith the Apostle 7 temperance in our diet moderation in our passions a fit appliction or use of physick whereby diseases may be prevented our humours rectified 8. let us not intertain any scruples in our minds when they come but reject them and resist their first ' motions principijs obsta 9. We must set before our eyes the death of Christ which is of infinite value to save all sinners the bloud of Christ cleanseth us from all sinne saith Saint Iohn Christ gave himselfe to be a ransome saith St. Paul 1 Tim. 2. 6. likewise the greatnesse of Gods mercy which is above all his workes Psalme 145. 9. The plentifulnesse of Redemption with him Psalme 130. 7. The sufficiencie of his Grace 2 Cor. 12. 9. even in pardoning of grievous sinners as of David Salomon Manasses Peter Paul and others he doth not breake the bruised Reed nor quench the smoaking Flax hee did not despise the Canaanitish woman though a dog nor Matthew though a Publican nor the woman possessed with a Devill nor the Thiefe upon the Crosse nor the Apostle that denyed him nor the Apostle that persecuted him He is a Father who will not reject but imbrace his Prodigall sonne if he returne he is a Physitian who will not hurt but cure the Patient that comes to him hee invites all that are weary and laden to come to him and he will refresh them Matth. 11. 28. he calls upon all that are thirstie to come to the water and drinke Esay 55. 1. Hee professeth that hee came to call sinners to repentance Matth. 9. 13. many such places may be alleadged 10. if we will not bee troubled with the scruples of Conscience and the temptations arisihg thence wee must avoyd solitarinesse and too much retirednesse for Satan takes occasion to assault us when hee sees us alone as hee dealt with Christ in the desert 11. Let us strive for true knowledge faith love and obedience which are the maine remedies against all these diseases of the Conscience for opinions prevaile where true knowledge failes and where there is but little faith there will bee much doubting want of love is the cause of so many errors and want of obedience to spirituall Superiors is the cause of so many scruples Thus having poynted at the diseases of the Conscience and their remedies I will shew the credenda and agenda of a good Christian that is what we are bound to beleeve and what with a safe good conscience we are bound to doe VVEE are bound in Conscience to beleeve that there is a God for even the greatest Atheists that ever were have been accused checked judged and affrighted by their Conscience even for their secret and invisible sins intimating thereby that there is a secret and invisible Indge to whom they must give an account of those hidden actions many men have been checked by their Conscience for doubting or denying that there is a God but never was man checked by his Conscience for beleeving the Diety but rather incouraged thereto and cherished being directed to beleeve this both by the light of nature and the light of Grace 2 And as we beleve there is a God so we are bound to beleeve that there is but one GOD having both reasons and Scripture to induce us to this Faith the simplicity perfection of Gods nature as also the unity of this universe force this beleif upon us 3 We are bound in Conscience to beleeve that God is immutable because he is not passible 2. and that he is eternall because he is immutable 3. and that he is the only ubiquitary entity both 1. in regard of his essence by which all things have existence 2. in respect of his knowledge by which all things are naked to his eyes 3. in respect of his power to which all things are subjected and 4. that he is infinit because he is not confined by forme or matter or his own nature and 5. that he is the cheifest good 1. because he is cheifly appetible 2. and the cheifest end of the creatures 3. and the cheifest cause of all that perfection and goodnesse that is in the creature 6. and that he is most perfect 1. because he is the cause of all things 2. in whom are contained the perfections of al his effects that ever were or shall be 3. and because he is not a passive but an active principle 4. neither is there in him any defect at all 7. and that he is most simple because in him there is neither composition nor parts nor act possibilitie nor can he be the effect of things 8. and that he is incomprehensible because he is infinit 9. and that he is invisible because sight is a bodyly act which hath no proportion to a spirituall substance and we see the species and similitude of the object but Gods perfection excludes all similitude 10. and that he is truth it selfe because of that transcendent Conformitie which is between his intellect entity 11. and that he is the ever-living because he is the ever working God for the excellency eternity of his operation shew the excellency and eternity of his life 12. that he is omnipotent because his essence is infinit no wayes confined or limited 4 We are bound in Conscience to beleev that ther is in God a trinity of persons or three wayes of existence because in the nature of God there are three reall relations to wit Paternity Filiation and Procession the Father alone is unbegott the Son is of the Father as of his originall not as of a cause which includes 1. prioritie 2. dependence and 3. a
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
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