AN ANTIDOTE Against HERESY: OR A Preservative for Protestants against the poison of Papists, Anabaptists, Arrians, Arminians, etc. and their pestilent Errors.  
Showing the Authors of those Errors, their grounds and reasons, the time when and occasion how they did arise; with general Answers to their Arguments taken out of holy Scripture and the Ancient Fathers.  
Written to stay the wandering and establish the weak in these dangerous times of Apostasy.  
By RICHARD ALLEN, M. A. sometime Fellow of Pembroke College in Oxford.  Pro. 23.23. Buy the Truth and sell it not 
London, Printed by John Macock, and are to be sold by Nathaniel Brooks at the sign of the Angel in Cornhill.   

TO THE RIGHT HONOURABLE THE Lords and Commons Assembled in PARLIAMENT. Grace and Peace be multiplied.  
Right Honourable,  
DIfferences in the Church have always caused differences in the Commonwealth; and differences in the Commonwealth do commonly widen those differences in the Church. Differences in Religion did cause these unhappy and unnatural Wars; and these Wars have not ended but increased them. For notwithstanding the Solemn League and Covenant to extirpate all Popery, Heresy, Schism, etc. and in pursuance thereof your late pious Ordinance to stop their farther growth, besides the excellent labours of many learned men, yet Heresies are increased above number, like the unruly waters, the more they are stopped, the more they rage and swell. And indeed Heresy, Profaneness, Barbarism, and Atheism itself have always and in all places followed war as close as famine or pestilence do; times of war and confusion, being as fit times for the envious man to sow his tares in, as times of peace, sleep or security. And now for composing these differences; The Italians in a proverbial speech use to say, that Hard to Hard never makes good stone-wall: Meaning, that in any difference, there must be some yielding, or else there can never be any firm uniting. In matters of Religion, I have v●ntured to do something, my calling thereunto engaging me, with extreme long to see peace and truth settled amongst us: These poor labours, I humbly present unto your Honours, hoping your Honours will take in good part, what is intended to a good end, though perhaps it may come much short of it; and accept the work though small, seeing the smallest stone will help to repair the greatest breach.  
Your Honours humbly devoted RICHARD ALLEN.   

monster, that neither of the Swords yet could tame or cut off. But when I heard the most horrid Blasphemies, and saw the monstrous Heresies that every day new-sprang up, to the high dishonour and displeasure of Almighty God, the reproach of his truth, saddening the hearts and dejecting the minds of his people: the enemy in mean space riding in triumph and treading down all before him: Setting aside all doubts and fears, at last I finished and published this small book, partly inclined thereunto to yield some account of my late unpleasing leisure; but chief, for discharge of my duty, and a double engagement that lay upon me: 1. As a Christian, being all bound, as the Apostle exhorts us, Judas 3. To contend earnestly for the Faith which was once delivered to the Saints. 2. As a Minister of the Gospel of Jesus Christ, which we are bound more specially to defend, and not to give place to false teachers, No not for an hour that the truth of the Gospel may continue, Gal. 2.5. Besides the solemn Covenant to extirpate all Heresy, Schism, and Profaneness, and whatsoever is contrary to sound doctrine.  
And now (right worshipful) I present you with it, such as it is, being engaged also thereunto by the many favours and kindnesses I have received of you, whereof be pleased to taken this as an acknowledgement.  
I hope it may prove some help to discover the manifold sleights and impostures of false Prophets and Deceivers that are entered into the world, that privily bring in damnable Heresies, even denying the Lord that bought them. And many follow their pernicious ways, but my prayers are always for you, that ye may ever escape their snares.  
Your Worships much obliged Nephew, Richard Allen.   

A TABLE OF THE HEADS OR CHAPTERS.  

Chap. I. OF the holy Scripture. Page 1.  
Chap. II. Of the Blessed Trinity. Page 14.  
Chap. III. Of the Creation. Page 26.  
Chap. IU. Of Providence. Page 29.  
Chap. V Of the Fall of Man, and Original Sin. Page 35.  
Chap. VI Of Freewill. Page 40.  
Chap. VII. Of the Person of Christ. Page 44  
Chap. VIII. Of the Office of Christ. Page 48  
Chap. IX. Of the Death of Christ. Page 50  
Chap. X. Of the Resurrection of Christ. Page 54  
Chap. XI. Of Predestination. Page 56  
Chap. XII. Of Vocation. Page 64  
Chap. XIII. Of Justification. Page 73  
Chap. XIV. Of Sanctification. Page 78  
Chap. XV. Of the Moral Law. Page 84  
Chap. XVI. Of Good Works. Page 87  
Chap. XVII. Of Death and Burial. Page 90  
Chap. XVIII. Of the Resurrection of the flesh. Page 94  
Chap. XIX. Of Glorification in Heaven. Page 96  
Chap. XX. Of Hell. Page 98  
Chap. XXI. Of Purgatory. Page 99  
Chap. XXII. Of Images. Page 102  
Chap. XXIII. Of the Church. Page 106  
Chap. XXIV. Of the Sacraments. Page 115  
Chap. XXV. Of Baptism. Page 119  
Chap. XXVI. Of the Lord's Supper. Page 126  
Chap. XXVII. Of Reformation. Page 134  
Chap. XXVIII. Of Toleration. Page 143    

The Preface.  
GOD never wrought miracle to convince Atheism, because his ordinary works convince it: For the Invisible things of him, even his eternal power and Godhead, are clearly seen and understood by the works of the Creation. Rom. 1.20. And indeed never any people was heard of so barbarous, but did acknowledge a God, and though otherwise, rude and void of all civility, yet did profess and practise some Religion. The very nature of man itself so far abhors direct Atheism, that the Heathen made them Gods of wood and stone rather than have none at all, and gave Divine Honours, not to men only like themselves, but even to base and vile creatures, rather than be without a Religion. The Devil than not able to root up this persuasion of a Deity, so deeply and strongly fastened in the hearts of all men by nature; from Atheism he turned to Heathenism, from denying to multiplying the heavenly Deity, and with a multitude of false Gods abused the world almost 4000 years. But When the fullness of time was come, God sent his Son, a light to lighten the Gentiles, who with the beams of his glorious truth so scattered this universal fog of Paganism, that those lying vanities were shortly discovered, men's consciences convinced of their former gross ignorance, and turned from dead Idols to serve the living God. And now this old Serpent is put to a new shift, which the Father of lies was not long to seek of, but driven from Heathenism, betakes himself to Heresy, for the worship of false Gods, setting up false worships of the true God, wherein he multiplied so exceedingly, that now there are as many false worships, as before were false Gods. To trace this crooke● Serpent through all his turn and wind, from the primitive times to this present, to observe the subtle ways and methods he hath used, to note by what steps and degrees he hath from time to time insinuated himself into the very bosom of the Church, spreading this deadly poison over all its Members, and every point of Doctrine so, that the true Religion at this day lays gasping and labouring for life, is a work too great for so small a volume. The first Instrument he found fit for this purpose was Simon Magus, of whom we read Acts 8. how he bewitched the people of Samaria. This Sorcerer is the Father of all Heretics, and his Heresy the cursed womb, from whence sprang that numerous brood, that now covers the face of the earth, and hath raised the devil a mighty Kingdom. At this day it is divided (though not against itself) in two main provinces, the Mahometan in the East, in the West the Antichristian; of the one the Turk is Viceroy, of the other the Pope is Vicar: Under these two Generalissimoes all those enemies of Christ are listed, both the enemies of his Person, and the enemies of his Office; among whom, though there be a seeming difference, yet indeed there is a secret league; like Sampsons' Foxes, their heads look contrary ways, yet they are all Foxes, and joined together by the tails. These are the Foxes that spoil the Lords Vineyard, and do more hurt by secret fraud, than the wild Boar by open force. Baalam a false Prophet, did the Israelites more hurt then the Amorites with all their Armies: And that Heretic Arrius did the Christian Church more hurt then the Savage Emperors did with all their Legions. No marvel than we are so often warned in holy Scripture to beware of these Seducers, and false teachers, because they creep in unawares. Judas 4. They bring in their Heresies privily, and insinuate themselves with feigned words. 1 Pet. 2.1, 3. They have a form of godliness. 2 Tim. 3.5. And with their fair outsides get within us, surprise, and lead us captive. And therefore we had need be very wary, and never more need then now; for Seducers wax worse and worse, deceiving, and being deceived. 2 Tim. 4. They compass Sea and Land, they fill Town and Country; and not only creep into houses, but up into high places, so bold they are grown. Now as jannes' and jambres withstood Moses, so do these resist the truth; men of corrupt minds, of no judgement concerning the Faith. 2 Tim. 3.8. But that they proceed no further, here are discovered their Errors, that being seen, they may be shunned and avoided. And though here be not discovered all, which is almost impossible, yet here are, if I mistake not, the principal, whereunto the rest are but accessary. The end of this small work is to furnish the weaker sort, with general answers out of Gods own Word to the Arguments of the Adversaries, and with plain Reasons, if not sufficient to defeat the enemy, yet enough I hope to defend themselves; that they may be provided for them, whensoever they be encountered by them, lest being unprepared, at unawares they be led away with the Error of the wicked. 2 Pet. 3.17. These are the first fruits of a larger harvest, if it be accepted, being but a handful taken out of a heap.   

Imprimatur  
James Cranford. March 28. 1648.   

AN ANTIDOTE Against HERESY.  

CHAP. I. Of the holy Scriptures.  
THe holy Scriptures of the Old and New Testament are the very Word of God, 
Truth.  written by holy men as they were moved by the Holy Ghost, and contain all things that are necessary to be known, or believed, to eternal salvation, being sufficient of themselves to instruct the Church or people of God thereunto. By holy Scripture we understand only those books that were anciently accounted, and are now received by the Church of England for Canonical.  
Adversaries and Errors 
Errors.  that oppose this truth are many; but may all be reduced to these three heads. 1. Are those that enlarge the Canon of holy Scripture, adding many things to it that are not of it. 2. Are those that diminish the same, denying some parts, and taking some books from it. 3. There be those that refuse and re●ect the whole, debasing and despising the Authority of the holy Scriptures, and esteeming no better of them then of humane writings.  
1. Of this latter sort were anciently Simon Magus, Montanus, and such deceivers; and they are followed at this day by the Anabaptists, who call the written Word a dead letter, and ground their new doctrines upon revelations, dreams and visions, whereunto they give such credit that at Sangal, a Town of Switzerland, one of them cut of his brother's head, pretending a revelation or command from heaven so to do: Sleidan Comment. l. 6. By this art Mahomet brought his damnable religion in credit with the world; for having the falling sickness, he pretended it was a trance wherein he received revelations fr●m heaven; and by the same art Muncer, Becold, Cnipperdolling, and other false Prophets of the Anabaptists in Germany seduced a world of poor miserable people to their own destruction. The Papists say the Scriptures are of no more credit and authority then mere Fables, without the Testimony and approbation of the Church; and take them quite away from the reading of Lay-people as dangerous and hurtful: and have burnt not only the books of Scripture, but bodies of men too, for having them in a known tongue; such bitter enemies they are to the Word of God.  
2. There be others that deny not the whole, but diminish only the Canon of holy Scripture, refusing some parts and rejecting some books: 1. The whole New-Testament, as the Jews do. Or 2. all the Old Testament, as the new Libertines do, who affirm it is abrogated: the Socinians, who say it is unnecessary, and may well be spared.  
3. And there be others that enlarge the Canon of holy Scripture, adding many things to it, that are not of it; so the Papists do; not only traditions or unwritten verities, as they call them, but fabulous legends also and written lies, upon a pretence of want and defect in the Scriptures, as not containing all truths necessary to salvation; nor sufficient to instruct us thereunto, without a supply of Apocryphal books, traditions, and divers humane inventions.  

Antidote  The Scriptures are the only touchstone to try and discern Truth from Error by; and are called a Testament, because they are testis mentis, the witness of Gods most holy will; against all adversaries then, and their errors, we affirm;  
First, that the Scriptures of the Old and New Testament are the very Word of God; of sufficient authority and credit without the Church, or any humane testimony, to establish any point of doctrine and decide any controversy of Religion. For such as the authority of the author of any writing is, such is the authority of the writing itself; but God is the Author of holy Scripture, therefore the Scriptures are of divine authority, of credit sufficient in and of themselves to be believed, without the testimony or approbation of any man or men. If the Scriptures be the Word of God, than who dares deny their authority, refuse what they command, or do what they forbidden? But the Scriptures are the Word of God. For,  
First, The penmen, that wrote them, were called and sent of God; they were assisted of God, confirming their doctrine with mighty signs and wonders, beyond any humane power or skill: and they were inspired of God, teaching and writing, though themselves simple and unlearned, most high and divine mysteries, above the reach of any natural wit, and such as the very Angels of Heaven desired to look into.  
Secondly, The doctrine, or matter that is written, is, 1. Heavenly and divine about heavenly and divine things. 2. It is most certain and true, all things that were foretold, most certainly came to pass; and though they were written in several places, ages, and times, by several persons, of several arguments, yet all the books of holy Scripture, from the beginning to the end, do most sweetly accord or agree together, as the dictates of one and the same Spirit of truth.  
Thirdly, The effects of this heavenly doctrine are divine and wonderful, as never any writings in the world did produce the like; For though it be contrary to humane reason, and most cross to our natural lusts and affections, yet it works and wins so upon men both powerfully and sweetly, that it woos and weans men, not only from the world, but also from themselves; It discerns the thoughts, comforts the heart, enlightens the mind, convinceth the conscience, and makes such a change in the whole man that it makes him a new man, transforming and conforming him to the image of God in true holiness, all most sure arguments of a divine Spirit.  
Fourthly, It hath made a thorough conquest of the whole world, by the endeavours of very weak and silly men, bringing mighty Nations in obedience unto Christ, maugre all opposition that could be made against it, a plain demonstration that it is the Word of God and not of man; and it hath continued and been preserved even to admiration, though a world of counsels have been taken, and attempts made to destroy it.  
Fifthly, The testimony of the Church in its due place is to be esteemed as not a little moving; the consent and confession of Christians in all ages, but especially the sufferings of holy Martyrs in defence of the same.  
Sixthly, The testimony of the Holy Ghost to our hearts and consciences puts all out of doubt: this doth not only persuade, but most certainly assure us that the Scriptures are the Word of God; it imprints a firm belief of it in our hearts, called the sealing of the Spirit, Eph. 1.13.  
Lastly, The holy Scriptures give testimony of themselves: 2 Tim. 3.16. All the Scripture is given by inspiration of God. 2 Pet. 1.21. Holy men of God spoke as they were moved by the Holy Ghost. And the Prophets always delivered their message, with, Thus saith the Lord, The Mouth of the Lord hath spoken it.  
The Scriptures than are of supreme and sovereign authority; above the Church and greater than the Church by so much as the authority of God is greater than the authority of men. The Scriptures, for the matter or substance, were before the Church, even that immortal seed whereof the Church sprang and grew, and is still the ground whereon it stands, the pillar whereby it is supported; Ephes. 2.20. The pillar and ground of the Church is the Scripture: Irenaeus l. 3. cont. Haer. c. 11. The authority of him that spoke it, is sufficient to confirm it: Theodor. in Ezek. c. 34. The Scripture is to be judge in all matters of concroversie: Isa. 8.20. To the Law and to the Testimony. Joh. 5.39. Search the Scriptures for they testify of me. Acts 17.11. The men of Berea searched daily the Scriptures, whether those things were so as Paul spoke.  
Secondly, The Old Testament is not abrogated, or grown unprofitable; but together with the New is still necessary for our instruction. 2 Tim. 3.16. All Scripture (the Old Testament as well as the New) is profitable for instruction. Joh. 5.39. Search the Scriptures, saith our Saviour, (i) the Old Testament; for then there was no other. Our Saviour spoke many things out of the Old Testament to confirm the doctrine of the New, therefore it is of as great authority.  
Object. But the Law and the Prophets were until John, since that time the Kingdom of God is preached, Luk. 16.16.  
Sol. They were until John, and then not abrogated but swallowed up of a greater light; the Old Testament is the same Gospel that is in the New; the same Spirit, same Christ; Christ yesterday, to day, and the same for ever, Heb. 13.8. Yesterday under the Law, to day under the Gospel, and the same still. The Old and New Testament give mutual light and testimony one to another; the one foretelling those things that the other testifies are really and truly come to pass.  
Thirdly, The Scriptures of the Old and New Testament are perfect and sufficient of themselves, without any other help or supply, to instruct us in the means of salvation. We are forbidden to add to, or diminish any thing from it, Deut. 12.32. Rev. 22.18, 19 And if a part were so perfect that it needed no addition, how much more the whole? Psa. 19.7. The Law of the Lord is perfect, converting the soul. Joh. 20.31. These things were written, that believing we might have life everlasting; and what can be desired more? 2 Tim. 3.15.17. The Scriptures make us wise unto salvation: they make the man of God perfect. This perfection of the Scripture excludes tradition; For what shall be added to that which is perfect? or what supply needs to that which is sufficient of itself? Tradition is either written or unwritten: 2 Thes. 2.15. Written Tradition is the Scripture itself: Unwritten Tradition, if it be agreeable to the Scripture, is included in the same, and so to be received as the Scripture itself: if it be against or contrary to the Scripture, it is to be rejected as the fruit of some lying spirit, and not the Spirit of God, for as much as that Spirit of truth cannot contradict the written Word, whereof himself was the Author.  
Fourthly, In all necessary points of faith the Scriptures are plain and easy enough to be understood, so that the simple and unlearned may and aught to read them. Prov. 6.23. The Commandment is a lamp or candle, and the Law is light. Psa. 19.7, 8. The testimony of the Lord is sure, and giveth wisdom unto the simple; the Commandment of the Lord is pure and giveth light unto the eyes. Psa. 119. Thy Word is a lantern unto my feet, and a light unto my paths. And if it be a light, it must needs enlighten others, and cannot be hid but only to them that are lost; not that the Scriptures themselves are hidden, dark, and obscure, but the god of this world hath blinded Their eyes, etc. 2 Cor. 4.3. The end of the Scriptures, is the instruction of the Church; Rom. 15.4. Whatsoever things were written, were written for our learning; and one necessary mean to attain this end is the perspicuity and plainness of the Scripture; for if it were dark or doubtful, how should it instruct us? In vain is it called a Light, if it be dark in itself; and to no purpose are we sent to learn it, if it be so to us. The Scriptures are an instrument to beget Faith: Joh. 20.31. Rom. 10.17. And the first step or degree of faith is knowledge, which the Scriptures could not beget if they were dark, difficult or obscure.  
Object. But S. Peter says, there are many things in S. Paul's Epistles hard to be understood, which unlearned men wrist to their own destruction, 2 Pet. 3.16.  
Sol. If any thing be hard in one place, either it is such as the ignorance thereof will not hazard our salvation, or else it is explained and made easy in another place. And by unlearned men the Apostle understand not men wanting humane learning, as the liberal arts and sciences, etc. but men unlearned in the Scriptures themselves, such as most times the learned and wise men of the world are. For it is known, that men otherwise unlearned, simple a●d ignorant, coming in humility, the fear of God and love of truth, using prayer, reading, comparing of Scriptures, etc. have attained unto a sufficient measure of saving knowledge. For the Scriptures discover themselves by their own proper light, one place expounding and opening the meaning of another; August. de Doct. Christ. l 2. c. 2.9.24. all things are seen by the light, but light by itself.  
Lastly, Those books that we commonly call Apocrypha are not of divine authority, because they were not written by the Prophets or men divinely inspired, as the other Scriptures were, that are therefore called the Scriptures of the Prophets, Rom. 12.26. Our Saviour divides all Canonical Scripture into Moses and the Prophets, Luk. 16.29. But none of those books were written by Moses or any of the Prophets, nor dictated by the Spirit of God, but savour of a profane and lying spirit, as containing matter and stories, both vain, foolish, and fabulous, very often contradicting themselves, and also the known Word of God; as in the books of Tobit and the Maccabees, the Stories of Bell and the Dragon, are specially to be found.  
The Jews received none of those books in their Canon: neither by any of the primitive Christians or ancient Fathers were accounted for Canonical: and what account the learned Papists themselves make of them, may appear by Arias Montanus, who in the front of his Bible hath these words: There be added in this Edition the books written in Greek, which the Catholic Church, following the Canon of the Hebrew, reckoneth amongst the Apocrypha.   

CHAP. II. Of the Blessed Trinity.  

Truth.  THere is but one living and true God everlasting; and in the unity of this Godhead there be three persons of one substance, power and eternity, the Father, the Son, and the holy Ghost.  

Errors.  This one point of Christian Religion is the very basis or foundation of all the rest; and if this be shaken, the rest must needs totter and fall to the ground: and therefore the devil hath raised up such furious adversaries to oppugn it with strange and monstrous blasphemies; as of old did Simon Magus, Cerinthus, Ebion, Manes, a Persian, a man according to his name furious and mad, and such like: at this day the adversaries to this doctrine of the Trinity are all the enemies of Christ and his divinity, as the unbelieving Jews, all Mahometans, Turks, Moors, and such miscreants; among Christian's only such as have sucked their principles from the schools of those Infidels.  
They stand marshaled all in two Regiments. 1. The first is of those that deny all distinction of persons in the Godhead, making the Father, Son, and Holy Ghost but several names only of one and the same person in regard of some distinct actions or offices. This Heresy was commonly ascribed to Sabellius, but Noetus a disciple of Montanus hatched it, and Simon Magus laid the egg long before; at this day it is revived by one M. Erbury, a late Chaplain of the Army, who taught, That there is but one person in the Godhead, and when we read of the Father, Son and Holy Ghost, we must not take them for so many distinct persons, but only as so many appearances of God unto men. And truly if M. Erbury had been that Sorcerers own disciple, he could not have devised a doctrine more like his, as it is recorded by St. Augustin, lib. de Haeres. ad Quodvultdeum cap. 1.  
There be others that admit a distinction of these 3 persons but deny the equality of them, That the Son and Holy Ghost are not God equal with the Father, of one substance and eternity with the Father. This was the Heresy of Arius, whose chief undertaking was against the Son of God and his eternal generation; and of Macedonius who denied the Godhead of the holy Ghost. They are both revived at this day among us: that of Macedonius by one M. Biddle, who not questioning the Godhead of the Son, a point, as he professeth, wherein he is not yet so well resolved, denies only the Godhead of the holy Ghost, granting no more but, that he is an excellent creature, and chief of all the ministering spirits. One M. Best, not fearing that fearful judgement that befell Arius, (who burst asunder in the midst like Judas the traitor, that his bowels gushed out) hath notwithstanding revived his Heresy, and in these times of general and desperate Apostasy hath found many favorors' and follower's. Now the fountain of all these impure waters was Simon Magus an impious sorcerer: and the conduit that conveyed them to our times almost was Mahomet, an impudent impostor: For about the year 630. or as others please 670. that vile and lewd Arabian began his cursed book called the Alcoran, and therein amongst a multitude of other impure follies, impious fables, and lies he raked also together & commended to his barbarous followers all those Heresies and Blasphemies against the Trinity: Out of this filthy puddle Michael Servertus a Spaniard, a man better read in Mahomet's cursed Law then in the holy Gospel of Jesus Christ, sucked his Heresy; about the year 1530. for denying the eternal Son of God he was burnt at Geneva; and out of his ashes arose that monster Socinus. But to pass by particular persons, the first Country that made defection from this truth was Transylvania, a Country bordering upon the Turks, from whom they received this point of their Religion; for to gratify or comply with those barbarous neighbours, they abjured their Faith in the holy Trinity about the year 1593. denying the Son and holy Ghost: the contagion of this pest is now spread into most places of Christendom.  
The devil hath devised and used many ways and manifold sleights to elude this sacred truth, but all drive at this one end, even to spoil (if it were possible) our Saviour Christ of his Divinity, and so destroy at one blow the whole body of Christianity.  
The Antidote we shall divide into three doses or propositions.  

1. That there are three persons in the eternal Godhead, etc. sc. Father, Son, and holy Ghost.  
2. That the Son is God everlasting, equal with the Father.  
3. That the holy Ghost is God everlasting, equal with the Father and the Son.   
1. That there are three persons in the Godhead, etc. Gen. 1.26. And God said, let us make man in Our Image. Gen. 3.23. And the Lord God said, behold the man is become as one of us. Isa. 6.8. And I heard the voice of the Lord, saying, whom shall I send, and who will go for us? [I] plainly expressing the unity of essence, and [Us] the plurality of persons. Gen. 19.24. And the Lord reigned upon Sodom and upon Gomorrah fire and brimstone, from the Lord out of heaven. Hosea 1.6, 7. God said unto them, I will save them by the Lord their God. So Zech. 2.8, 9 & 3.2. Psa. 2.7.— the Lord said unto me thou art my son. Gen. 1.2. The Spirit of God moved upon the waters. Mat. 3.16, 17. & 28.19. The Father, Son and Holy Ghost are plainly and distinctly named. So 1 joh. 5.7. There are three that hear record in heaven, the Father, the Word (that is the Son) and the Holy Ghost.  
We see how this sacred truth, which at the beginning was more obscure, in every age grew clearer and clearer like the morning light till it came to perfect day; first a plurality of persons is intimated; then a Trinity is expressly named; and lastly a plain difference or distinction is made of divers persons, one speaking of or to the other, and both are called the Lord of hosts and Lord God. So job. 8.17, 18. The witness of two men is true, I am one, etc. plainly making his Father and himself two. joh. 5.32.37. There is another that beareth witness of me; sc. the Father: and joh. 14.16, 17. And he will send you another Comforter, even the Spirit of truth. Here the word [another] puts a manifest and plain difference between the Father, Son, and Holy Ghost; so that there is another and ●nother, (i) three distinct persons in the Godhead, but not another and another ●hing, for one single undivided essence is ●ommon to all three.  
Joh. 15.26. The Comforter etc. which cometh out from the Father. Joh. 16.28. I came out from the Father. Now by these emanations or come out of the Son and Holy Ghost from the Father, it is evident, that they are distinct persons from the Father, each of them having a true subsistence proper to himself. And yet these three persons are but one essence; three in one and one in three; differing but not divided; several but not sundered; many and yet one: all distinct for their persons, all one for their nature, substance, or essence; according to that 1 Joh. 5.7.— and these three are one.  
Object. In this text we are to understand not an unity of essence but of consent or agreement; as it is more plainly expressed v. 8. and these three agree in one.  
Sol. In these two verses the Apostle opposeth the heavenly and earthly witness, or the testimony of men and the testimony of God. The earthly witness he calls the testimony of men in the plural number, because they are three in number, and though they agree in one, yet they are not one, but three different and distinct things. The heavenly witness he calls the testimony of God in the singular number, v. 9 knitting three in one, because though they are three in number, yet they are but one in nature, three persons in one substance or essence: and so three bear witness in heaven, and yet all is the testimony but of one God.  
Secondly, The Son is God everlasting, etc. Isa. Who shall declare his generation. Joh. 1.14, 18. & 1 Joh. 4.9. The only begotten Son of the Father. He is not a Son by grace, either of Creation as the Angels, or Adoption as the Saints are; for than he were neither the only Son, nor begotten; To which of the Angels said he at any time thou art my son? Heb. 1.8. No: for though they are all the sons of God by Creation, yet this is the only Son by generation and God hath no other. The Son of God than cannot be a creature (as wicked Arrians affirm) because he is begotten; for if he were made, created or adopted, than he were not the begotten Son, nor the only Son, because by creation and adoption God hath more sons than one. Now begetting is always of the nature and substance of the parents; and so this Son is begotten of Gods own substance, therefore also called his Own Son, Rom. 8.32. And because God is a most single essence, that cannot be divided or communicate itself by parts, therefore he hath not a part, as the sons of men have, but the whole substance of his Father, and so must needs be one God with the Father. He must needs also be coequal, of the same power and majesty; and coeternal too, everlasting as the Father himself is everlasting, because being both but one substance or essence, they were never nor could be one without the other.  
He is called in Scripture expressly God, as Isa. 9.6. The mighty God. Tit. 2.13. The great God. 1 Joh. 5.20. The true God. Rom. 9.5. God over all. Psa. 40.7. Heb. 1.8.— to the Son he saith, thy Throne, O God, endureth for ever.  
Such works are ascribed to him as agree only to God. 1. The work of Creation. joh. 1.3. All things were made by him. Of Preservation. Heb. 1.3. All things are upheld by him. Mat. 9.2. Forgiveth sins. joh. 10.28. giveth eternal life, which none but God o● do: and joh. 5.19. whatsoever the Father doth, that the Son doth likewise.  
The essential attributes of God are given to him; as 1. Omnipotency, Rev. 1.8. Eternity, Isai. 9.6. Omniscience, John 21.17. He is equal with the Father, John 5.18. Phil. 2.6.  
Divine worship is given to him, which is due only to God: Psal. 97.7. Worship him all ye Gods, Heb. 1.6. Let all the Angels of God worship him. Which were plain Idolatry, if he were a creature; and John 5.23. the same honour is due to the Son that is due to the Father, The Apostles profess themselves the servants of Jesus Christ, Rom. 1.1. 2 Pet. 1. 1. Judas 1. Rev. 1.1. We are commanded to trust in him. Isai. 11.10. Rom. 15.12. To believe in him as we do in God, John 14.1. and Psalm 2. ●2. Blessed are all they that put their trust in him. But Jer. 17.5.7. it is, Cursed are all they that trust in man, and make flesh their arm, and whose heart departeth from the Lord: It is apparent then, that the Son is God equal with the Father.  
Thirdly, The Holy Ghost is God everlasting, one living and true God with the Father and the Son. For, first, he is called expressly both Lord and God, 1 Cor. 12.5. and 6.28. the mighty God, Isai. 40.13, 18. and Isai. 6.9. compared with Acts 28.25, 26. Psal. 95. compared with Heb. 3. Levit. 26.12, 13. compared with 1 Cor. 3.16. & 6.19. & 2 Cor. 6.16. where he is called the Lord our God, the Lord our maker. Our bodies are the temples of the living God, 1 Cor. 3.16. and the temples of the Holy Ghost, 1 Cor. 6.16. Now if we were commanded to build him a temple of wood and stone, it were a clear proof of his Godhead, because this service is only due unto God; how much more, seeing ourselves are called his temple. August. lib. 1. Cont. Maxim. Arian.  
Divine attributes are given to him. 1. Omniscience. 1 Cor. 2.10. Omnipresence, Psal. 136.7. Eternity, Heb. 9.14. But above all, that which God takes to himself as a peculiar mark to be known from all false Gods, even to foretell things to come, Isai. 41.23. is ascribed to the Holy Ghost. 2 Sam. 23. 2. Acts 1.16. 1 Tim. 4.1.  
Such works are ascribed to him as are proper only to God. As of 1. Creation. Job 26.13. & 33.4. Of Preservation. Gen. 1.2. Of Regeneration, Sanctification, John 3.5. Tit. 3.5. 1 Cor. 6.11. Also he raiseth the dead, Rom. 8.11. And therefore the second general Council held under Theodosius the great, condemned Macedonius in these words: If he were created, how doth he create? How doth he sanctify? How doth he give life? etc. for these are not the works of a creature. but the peculiar works of the great and mighty God. Lastly, The very name of Spirit showeth his nature; for as the Spirit of man is of the nature of man, so the Spirit of God is of the nature of God; not a part, as the spirit of man is a part of him, but the whole Godhead, for the Divine Essence is not compounded of parts. And whereas he is called the Spirit of the Son as well as of the Father, and is said to be sent or come by and from them both; from hence appears clearly the essential Union that is between them, that all three are but one God.  
The Catholic Faith then is this; That we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance: The Father is God, the Son is God, and the Holy Ghost is God, and yet they are not three Gods but one God: For the Godhead of the Father, of the Son, and of the Holy Ghost are all one, the glory equal, the Majesty coeternal. In this Trinity none is afore or after other, none greater or less than other; and he that will be saved must thus think of the Trinity. Athanas. Symb.   

CHAP. III. Of the Creation.  

Truth.  IN the beginning God created the Heaven and the earth, and all things therein, both visible and invisible. Man he form of the dust of the ground; not corrupt and sinful, as now he is, but according to his own likeness or image, in true holiness and perfect happiness.  

Errors.  There were anciently many Errors about the Creation that now we do not hear of; the Masters whereof were Simon Magus, Cerinthus, Martion, Manicheus, and divers others. At this day, first, the old Anthropians or Anthropomorphites are new risen: they conceived grossly, because it is said, man was made after the likeness of God, that therefore God had a body in shape like man's body: Epiphanius imputes it to their rudeness, sparing to call them Heretics, but rather Schismatics. So the Messalian Heretics, of old, thought that God might be seen with bodily eyes, mistaking that saying of our Saviour, Mat. 5. Blessed are the pure in heart, for they shall see God. This Error is maintained at this day by those that affirm, that Adam was created after the likeness of God in personal shape, and that God hath a personal shape, the which he can make visible when he please. Ofiander taught, that man was made like unto God by influence of the divine substance; an Error borrowed of the Manichees and Priscillianists: For M●●●s taught, that the body of man was made of the substance of the Prince of darkness, but his foul was part of the Divine substance. From the same stock sprang that doctrine of one E. Avery, who published in print, Anno 1647. That the reasonable soul in all mankind is God himself. With these rank the Familists, who say, That Adam was all that God was, and God all that Adam was. The Papists also have their Errors, concerning the Image of God in Adam, original righteousness, the place of Paradise, tree of life, etc.  

Antidote  Man was made after that the heaven and earth were finished, as a creature partaking of both; in his soul heavenly, in his body earthly: a little model of the whole Creation. And it is said, he was created after the likeness or Image of God, not that the body of man is like God in shape and proportion; for God is a Spirit, and hath no body or bodily members, no visible form or lineament, and therefore is called the invisible God. Col. 1.15. But man is like God. 1. In the grace, majesty, and comeliness of his body, excelling the other creatures, and after a sort resembling the Divine Majesty. 2. In his soul; Because 1. It is immortal like God. 2. It is endued with understanding and will like God, and adorned with Divine graces, as wisdom, knowledge, righteousness and true holiness, and that these are the more special and principal parts of the Image of God in man, appears, Ephes. 4.23. Col. 3.10.3. Man is like God in his dominion over the other creatures given him in his first Creation, Gen. 1.28. being in that regard a petty God to other creatures, as Magistrates are to other men, Psal. 82.6. Lastly, The very name of Image doth clearly evince, that the soul of man is not God himself, nor any part of the Divine substance, because nothing is the Image of itself, or can be said like itself. And the souls of wicked men shall perish for ever in hell, Mat. 10.28. And therefore the soul of man is no part of the Divine substance, but an immortal nature created of nothing by the power of God, and breathed into the body.   

CHAP. IU. Of Divine Providence.  
GOD having made the world of nothing, did not leave it to itself, 
Truth.  but doth still by his Almighty power and wisdom sustain and govern the same; preserving all things that are, and disposing all things that are done freely, and according to his own good pleasure; so that nothing is, or comes to pass rashly, or by chance, but according to the counsel of his heavenly will.  

Errors.  Adversaries to this truth are, 1. Atheists and Epicures that deny all Providence, holding, That all things were created, and are daily acted by chance and fortune. 2. Stoics and Stoical Patrons of fate and destiny, that have devised a certain chain of second causes, wherewith they have tied God's hands, as it were, and not left him the liberty to change, alter or order things at his own will and pleasure. 3. Familists hold, That all things are ruled and ordered by nature. 4. Some place many things in our own power and freewill, which they say are not subject to Providence. 5. Worldlings ascribe all the good that befalls them to their own wisdom and endeavours. 6. Divers imagine that God's Providence doth not reach unto every small and trifting matter, conceiving it not agreeable to his Majesty and greatness, even as it is too low and base for a Prince to look into the affairs of his Kitchin.  

Antidote  That there is a Divine Providence over-seeing and overruling the whole world, and all things therein, is clear, because there is a God infinite in wisdom and power, which were not so, if any thing came to pass by chance or fortune, or could be done without him, or beside his will and pleasure. The whole Scriptures bear witness unto this truth; and in particular, Prov. 15.3. The eyes of the Lord are in every place. Psal. 113.6. He abaseth himself to behold things done in heaven and earth. Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven and in earth, etc. For Isai. 43.13. If he work, who shall hinder it?  
1. First, God doth order and dispose all things freely according to his own good will and pleasure, without the least compulsion or restraint: and it pleaseth God to do many things contrary to the course of nature, as when he caused the Sun to stand still at Joshua's command, and go back at Hezekiah's request, to show that the order or course of nature is nothing else but a Law or Statute of his own making, that he can repeal, altar and change when he please; and that all second causes are but several links of Divine Providence that depend one upon another, and all upon God.  
2. Secondly, God's Providence extends to all creatures, even the most base and vile, Psal. 104.27. All creatures wait upon him, Psal. 147.9. The poor Ravens as well as the stately Lions, the peasant as well as the Prince, Psal. 82.1. God stands in the Congregation of Princes, Psal. 113.6. He takes the simple out of the dust, and poor out of the mire, Psal. 146. He relieveth the oppressed, and looseth the prisoner. Psal. 33.13. The Lord beholds all the children of men, and considers all that dwell upon the earth.  
3. Thirdly, To the most casual actions, Prov. 16.33. The lot is cast into the lap, but the whole disposing thereof is from the Lord: and what more casual than lots?  
4. Fourthly, To the most trivial things, Mat. 10.29. An hair doth not fall from our heads without his Providence, and what more trivial?  
5. Fifthly, Even wicked and sinful actions are subject to Divine Providence; so that sin itself is not committed without or beside his will, his most wise Providence ordering and turning it beyond the purpose or intent of the sinner to his own glory and good of his people, Acts 4.28. His hand and Counsel foredetermined whatsoever was done against Christ: So that God was an actor in the business as well as Judas, and yet God was just and righteous, Judas wicked and sinful, because in all one thing which they both did, there was not all one cause or end for which they did it. August. Epist. 48. ad Vincent.  
Object. But if God have such a hand and stroke in sinful actions, than he is the Author of sin.  
Sol. God forbidden; God doth not infuse any evil or malice into us, but in him we live and move, and such as we are, such we are moved by him, unless he please to alter and change our nature. The earth gives sap to all trees, but that some bring forth evil fruit, the fault is not in the earth, but in the evil quality or disposition of the trees. God is an actor in sinful actions, and yet is not the Author of sin for all that: God hates sin, whereof, if he were the Author, how then shall he be the Judge? How shall he take vengeance? Rom. 3.5, 6.  
All things, then, that are, or are done ●n the world, are subject to God's Providence; both Angels and men; bruit creatures, and devils themselves; all degrees of men, high and low; their persons, life, liberty and estates; all their actions, both natural, and voluntary; good and bad; nothing so small that is hid from his sight; nothing so casual, but he directs it; nothing so trivial, but he takes notice and disposeth of it.  
Great are the works of the Lord, insomuch that after a marvellous & unspeakable manner, that is not done beside his will, that yet is done against his will, because it should not be done if he did not suffer it; neither doth he suffer it against his will, but with his will; neither would he, being good, suffer evil to be done, unless, being also Almighty, he were able to bring good out of evil. August. Enchirid. cap. 100   

CHAP. V Of the fall of man, and of Original sin.  
OUR first Parents, Adam and Eve, 
Truth.  were created in a perfect and blessed estate, both holy and happy, but through their own voluntary disobedience in eating the forbidden fruit, contrary to God's command, they fell from the same, plunging themselves, and all their posterity, into the contrary estate of sin and death; so that by, and ever since that unhappy fall, the Image of God is defaced in all mankind, every mother's son is conceived in sin, and born a child of wrath.  
Some endeavouring to extenuate the sin of Adam, and make it less, say, That it was only the intemperance of the Appetite. Pelagius, and his followers, deny Original sin, affirming, That Adam sinned only to his own hurt, and nothing at all hurt his posterity thereby, so that no man shall ever perish in hell for Adam's sin: That sin is derived from the first man by imitation or example only, not by generation or natural descent: That Infants derive no sin from their Parents, and therefore need not to be baptised, in their steps tread the Anabaptists. The Papists do not deny Original sin, but yet extremely lessen it, and make nothing almost of it; and they say, that concupiscence or sin remaining after Baptism, is not truly sin, nor so called, because it is properly sin, but because it cometh of, and inclineth unto sin, or is the matter whereof sin is more easily bred; so they have decreed it quite against the Scriptures, accursing all that dare say the contrary. Concil. Trid. Sess. 5. c. 1.  

Antidote  These are the devil's subtleties, by covering and hiding the disease to make it incurable; but that Adam's sin was no small offence, being an act of horrid rebellion against God, will appear, if we do but open and dissect the same, and see how many foul sins that one contains within it. As, 1. Intolerable pride and ambition, for not content with the Image of God stamped upon him; he affected also to be equal unto God in Majesty, Gen. 3.5. Ye shall be as Gods. 2. Unthankfulness for that variety and plenty of all other creatures freely given for their use. 3. Foul Apostasy from God to the devil God's enemy. 4. Unbelief, the ground of all the rest in despising the Promise and Commandment of God, giving credit to the devil, who charged God with untruth, malice and envy of their good. v. 4.5. And therefore this sin is not to be weighed by an apple, or measured by the excess of natural appetite.  
2. Original sin is so called, because it takes beginning from our very beginning, birth and conception, so that we are sinners so soon as we are or begin to be; according to that confession of holy David, Psal. 51.7. I was shapen in wickedness, and in sin hath my mother conceived me. This Original or birth-sin, is propagated over all mankind, and that two ways according to the two parts of it, sc. the guilt of Adam's transgression, and the corruption of nature; the first is propagated by imputation, Rom. 5.19. By one man's disobedience many were made sinners. And v. 18. By the offence of one judgement came upon all men to condemnation. And v. 15. By the offence of one many be dead. For being all in Adam's loins, we sinned in him, even as Levi being in Abraham's loins paid tithes. etc. Heb. 7.9 The second comes by generation, (whereon the first by imputation also is grounded:) For Adam was the common stock & root of all mankind, and could not derive unto us who are the branches any better sap or quality than he had himself; the streams cannot be sweet if the spring be bitter, or pure if that be unclean, Job 14.4. Who can bring a clean thing out of an unclean? truly no man. This Original corruption consists 1. In a disability and averseness to all that is good. 2. In a proneness to all manner of evil, Rom. 7.14. et seq. The parts affected with it, are indeed all the parts and powers of body and soul: the understanding darkened, 1 Cor. 2.14. the conscience benumbed, Ephes. 4.19. the will enthralled, Rom. 7.23. affections disordered, James 4.1, 2. all the members of the body made Instruments of sin, Rom. 3.13, 14, 15. & 6.19. And so it is said of Adam (though himself were created in the Image of God; yet after his fall) that he begat a son in his own likeness, (i) corrupt like himself, the Image of God being defaced, Gen. 5.3. It is clear then, that there is original sin, (i) an haereditary guilt and corruption that comes to us from our parents by natural generation, both by plain testimonies of Scripture, and also by experience in Infants: For although they have not sinned after the likeness of Adam's transgression, Rom. 5.14. (i) actually, yet seeing death, which is the punishment of sin, hath passed upon infants as well as men; it is evident, that they are born in sin, for where there is no sin, there can be no punishment due. Rom. 5.12. By one man sin entered into the world, and death by sin. Rom. 6.23. The wages of sin is death. Ephes. 2.1, 3. We are dead in sin, and by nature children of wrath. John 3.3, 6. Except a man be born again he cannot see the Kingdom of God: For that which is born of the flesh is flesh. If we were not corrupted with sin in the first birth, there would not be such necessity of a second: a man in his natural birth is nothing but flesh, and that this natural corruption remains still in the regenerate, and is properly sin, see Rom 7.14. et seq. Gal. 5.17.   

CHAP. VI Of Freewill.  

Truth.  SInce this lamentable fall of our first parents and by means of the same, the nature of man is so wholly corrupted, and the whole race of mankind brought into that miserable bondage under sin, that no man is able, by any natural power in himself, to believe in God, or turn unto him, to will or think, much less do any thing that is good and acceptable in the sight of God.  

Errors.  Adversaries to this doctrine were of old certain Philosophers, out of whose schools crept the doctrine of Freewill, taught first by Pelagius, and now followed by the Anabaptists, Arminians, Socinians, Papists, etc. who say; That natural men have a power and freedom of will to choose & do those things that God commands, and to omit or refuse those things that he forbids: for otherwise, say they, God gave his Law in vain; in vain also are all counsels, exhortations, precepts, promises and threaten; rewards and punishments: neither can a man be justly punished for not doing those duties that are impossible for him, or he not able to perform. That our Freewill was not lost in the fall, but only weakened, that we are but half dead, and have some life and power still left in us to stir up ourselves; that grace is only an help to weak nature: and the like.  
Although by the fall of our first parents, 
Antidote  the Image of God was defaced and our nature corrupted, yet man remains still a creature reasonable and capable of grace, having the same parts and faculties that he had before, and in them some relics of God's image; in the understanding some light and knowledge of God, and some notions of good and evil: in the will a liberty in natural and civil actions, and in all things a freedom from compulsion. But there is a fourfold estate or condition of man: 1. Of Creation. 2. Of Corruption. 3. Of Renovation. 4. Of Glorification. All the question is about the second, what power a man in this condition hath to convert himself or to do good; and it is resolved, according to the Scriptures, that man by nature hath no power at all to do good, or turn himself too God. For 2 Cor. 3.5. We are not sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. Phil. 2.13. It is God that worketh in you, both to will and to do, of his own good pleasure. Eph. 2.1. We are by nature dead in sin; as unable to turn ourselves unto God as a dead man to raise himself to life. Joh. 15.5. Saith our Saviour, Without me ye can do nothing. Joh. 6.44. No man can come unto me, except the Father draw him. Joh. 6.29 This is the work of God, that ye believe, etc. Mat. 16.17. Flesh and blood cannot reveal Christ unto us etc.  
Concil. Arausic. cap. 19 If man could not retain, without the grace of God, what he had received; how shall he recover, without the same, what he hath lost. Ambros. lib. 1. de vocat. gent. Never let a man trust his own strength, now it is broken, that could not support him when it was sound and fresh about him. Bern. de gra. & lib. arb. It were better we had never b●en, then to be at the disposing of our own will: It is our own will that makes us the devils slaves, not his power; it is God's grace that makes us his servants, not our own will. More testimonies might be brought; but whom these few will not suffice, thousands more will never satisfy; Cui pauca non sufficiunt, plura non proderunt. Concil. Arausic. cap. 25.  
Object. But if it be so; God may seem unjust to require that of us in his Law, that we are not able to perform.  
Sol. Not at all: for in our first Creation God gave us sufficient abilities which we lost by our own voluntary fault, according to that Eccles. 7. God made man upright, but they have found out many inventions: It is not unreasonable then or unjust with God to require his own of us again, though we have prodigally lost or misspent it.  
Object. If man hath no power in himself to do good; to what end then are exhortations, admonitions, precepts, promises, or any preaching?  
Sol. They are not in vain, but the means ordained of God to soften our hearts, and bend our wills to his Will. Saint Paul saith, God worketh in us both the will and the deed, and yet ceaseth not to exhort us unto both: Our Saviour invites us often to come unto him, and yet faith, No man can come unto me except the Father draw him, joh. 6.44.   

CHAP. VII. Of Christ his Person.  

Truth.  IN this miserable and forlorn plight, the merciful God left us not to ourselves, hopeless and helpless, but sent his Son to take our nature upon him, that being perfect God and perfect man, he might fully satisfy for our sins and redeem our souls from death and hell.  

Errors.  The enemies of Christ are of two sorts. 1. The enemies of his person. 2. The enemies of his office. Of the first sort were Simon Magus, Cerinthus, Martion, Samosatenus, Arius, Nestorius, and such Monsters: whereof some denied his Divinity, others his Humanity; Some the purity of his conception, others the truth of it: some confounded the two Natures, denying their distinction; others denying their union, divided the person, of one making two: some said he took the body, but not the soul of man; others that he took an aetherial or spiritual, not a true body, and such like. They are seconded at this day by the unbelieving Jews, Turks and all Mahometans, Antitrinitarians, New-Arians, Anabaptists, Familists, Socinians, particularly by Mr Paul Best and others▪ who deny the Divinity of Christ, affirming, That he was but a mere man: some fear not to say, He was a sinful man: some, That he was God, but not from everlasting: the Son of God, but not before his, incarnation: God by merit, office or excellency of gifts, not by nature and generation. The Anabaptists say, he brought his flesh with him from heaven, and took it not of the Virgin. The Familists turn the Incarnation of Christ into an Allegory; holding, That every one of their family is Christ, and the taking in of their belief is the Incarnation: Having discourse once with one of them, he would not say, Christ came or was come, but is now come in the flesh; Christ is now come in my flesh, said he, and now I speak, Christ speaks to you. So also Mr Erbury, By flesh, saith he, is not meant the humane nut are, but the coming of Christ is the manifestation of the Godhead in the flesh of Saints.  

Antidote  Against these hellish Blasphemies we oppose these heavenly Truths.  
First, That our Lord Jesus Christ is very God, Isai. 9.6. Unto us a child is born, &c, the Mighty God, Rom. 9.5. of whom Christ came, who is God over all blessed for ever. 1 Tim. 3.16. God manifest in the flesh. Rom. 1.4. Declared mightily to be the Son of God, etc.  
Secondly, Christ is very man, and had a true body, taking flesh of the Virgin Mary, therefore often called the son of man: And 1 Tim. 2.5. The man Christ Jesus. Isa. 7.14. A Virgin shall conceive, and bear a Son. Mat. 1.20. She was found with child by the Holy Ghost. Gal. 4.4. He was made of a woman. 1 John 1.1. The Word of Life, which we have heard, which we have seen with our eyes, and our hands have handled: He had a true body then, his humanity was obvious enough to all the senses.  
If Christ be not God, why do you adore him? It is plain Idolatry to worship Christ if he be not God. Cyril. Alexand. Cont. Eunom. The second Nicene Council Charged Nestorius with Idolatry, because he affirmed Christ was a mere man, & yet adored him. S. Paul condemns serving the creature. Rom. 1.25. and yet professeth himself Servant of Jesus Christ, Rom. 1.1. Therefore Christ is no mere creature (or man.) Ambros. lib. 1. de fide ad Gratian, August. c. 7. Arrians, then, Socinians, Mr. Best, and the rest that deny Christ to be God, and yet grant that he ought to be adored; what do they differ from Turks and Pagans that worship the creature? Rom. 1.22.25. Professing themselves to be wise, they become fools, and change the Truth of God into a lie: This than is Argument enough against the Arrians, Socinians; &c. to prove the deity of Christ, because according to their own divinity he ought to be served, worshipped, and adored.  
The Heathen that knew God, and yet glorified him not as God, Rom. 1.21. And the Arrians, Socinians, etc. that glorify Christ as God, and yet acknowledge him not for God, are a like vain in their imagination, and their foolish heart is darkened.   

CHAP. VIII. Of Christ his Office.  

Truth.  THe Office of Christ, being God and man, is to mediate between God and man and reconcile them together again: God, who is angry for sin; and man, who is guilty of sin. This Office is threefold: For, 1. as a Prophet, he doth instruct his Church. 2. As a Priest, he makes satisfaction and intercession for it. 3. As a King, he gathers and governs it.  
Adversaries are those, that affirm. 1. 
Errors.  That Christ is Mediator only in respect of his divine nature: So Osiander. 2. That he is Mediator in respect of his humane nature only: So Stancarus. And of this opinion are the Papists, who most wickedly set up other Mediators also besides Christ, even Saints and Angels, whom they pray unto to intercede for them. But the Papists are enemies to every part of his Office. 1. To his Kingly Office, in that they make the Pope head of the Church. 2. To his Priestly Office, in that they set up other Mediators and Intercessors besides Christ, and other satisfaction for sin besides that which he hath made. 3. To his Prophetical Office, in subjecting his holy Word to the Authority of the Church, & Judgement of the Pope a sinful man; and equalizing traditions, and humane inventions with the same.  
Against these Errors we teach, 
Antidote  and are taught. 1. That there is but one God, and one Mediator between God and man, the man Christ Jesus, 1 Tim. 2.5. He maketh intercession for us, Rom. 8.34. Heb. 7.25. The Saints do not hear us, or know our wants. Isai. 63.16. Abraham is ignorant of us, and Israel doth not acknowledge us. Eccles. 9.5. The dead know not any thing: Job 5.1. Call now, if there be any that will answer, and to which of the Saints wilt thou turn? If Paul were a Mediator, than the rest of his fellow Apostles were so too: and if there be many Mediators, than S. Paul's saying 1 Tim. 2.5. doth not hold good, that there is but one Mediator etc. August. lib. 2. Cont. Epist. Parmen. cap. 8.  
Christ is Mediator according to both natures, according to his humane, he suffered and died; by the power of his divine he overcame death, and risen again: without his humane nature he could not suffer: without his Divine to give price and value to his sufferings he had not satisfied; therefore it is said, God purchased his Church with his own blood, Acts 20.28. Both natures did work in this Office of Mediatorship, each of them doing his own proper work, and yet both together producing but one common effect.   

CHAP. IX. The Death of Christ.  

Truth.  THe Office of Christ, as Mediator, consists of three parts, whereof his Priesthood is principal; and of his Priesthood, that oblation he made of himself upon the Cross, whereby as the only Sacrifice for sin, he pacified the wrath of God, and redeeming our souls from eternal death, purchased for us the favou● of God, and life everlasting.  

Errors.  Adversaries to this truth, are, 1. Arrians and Socinians, who affirm, Th● Christ by his death did not satisfy for our sins. 2. Papists, who say, That Christ by his death indeed satisfied for our sins, and for the eternal punishment due unto us for them; but for the temporal punishment we must satisfy out selves, either in this life, or else hereafter in purgatory. 3. Arminians affirm, That Christ died for all men, as well those that perish, as those that are saved; for Cain and Judas, as well as Abel and Peter: From whence 4. Another riseth, That a man whom Christ died for may perish.  
The death of Christ being the consummation and total sum, as it were, 
Antidote  of all his sufferings, from his cradle to his grave, is therefore commonly taken for the whole satisfaction that he made unto God for our sins. To the Adversaries we say,  
First, That Christ by his death did satisfy for our sins. Isai. 53.5, 8, 10. His soul was made an offering for sin, etc. Mat. 20.28.— A ransom for many. 1 Cor. 5.7. A Sacrifice for us. Rom. 4.25. He was delivered to death for our sins. And 5.10. We were reconciled by his death. 1 Pet. 2.24. He bore our sins in his own body on the tree.  
Object. But Micah 7.18. God forgives iniquity, because he delights in mercy: If Christ satisfy for sin, how is it mercy?  
Sol. Christ's merits, and God's mercy, stand and agree together very well. Christ hath satisfied, and yet we are freely forgiven, because God exacts nothing of us but of Christ: It is free to us, we paid nothing; and though Christ made satisfaction, yet still our sins are freely forgiven us, because Christ himself, for whose sake our sins are forgiven us, was freely given us.  
Secondly, Christ satisfied, not only for eternal, but temporal punishment also: For otherwise, 1. It could not stand with Christ's all-sufficient Sacrifice, (who trod the wine-press of his Father's wrath alone, and none helped him, Isai. 63.3.) if we must satisfy for some part ourselves. 2. It cannot stand with God's mercy, who forgives us freely for Christ's sake. 3. It cannot stand with his Justice, when the fault is forgiven in exact any punishment; but they confess Christ hath satisfied for the fault fully therefore in Justice there can be no punishment left for us to undergo.  
Thirdly, Christ died not for all, but only for the elect. Mat 1.21. He shall save his people. John 10.15. I lay down my life for the sheep. And 17.9. I pray for them, I pray not for the world, etc.  
Fourthly, A man that Christ hath died for can never perish. John 10.15. And I give them eternal life, and they shall never perish, etc. 1 Pet. 1.5. They are kept the Power of God unto salvation; and what is able to control that power?  
Object. But Christ is a ransom for all. 1 Tim. 2.6. Dyed for every man. Heb. 2.9. For the whole world. 1 John 2.2.  
Sol. By world, is meant the world of God's Elect: so it is taken, John 6.33. and John 17.9. for the reprobate only. By [all] understand, all sorts and degrees of men, all Countries and Nations; not the whole multitude of mankind, but the amplitude of grace only. August. Tract. 45. in Joan. He spared not his own Son, but delivered him for us all. Rom. 8.32. For all, whom? for the elect; as it follows, v. 33. Who shall lay any thing to the charge of God's Elect? ●ld. Cont. Donat. God was in Christ reconciling the world unto himself; and the son of man came not to judge the world, but to save it; but the world is not reconciled unto God, nor saved, unless by world ye understand the Church, which is both reconciled and saved.  
Id. Epist. 48. Tom. 2. The whole world lieth in wickedness, (i) the tares that grow all the world over: And again, Christ is a propitiation for the sins of the whole world, (i) for the wheat that likewise grows all world over.   

CHAP. X. Resurrection of Christ.  

Truth.  CHRIST did truly rise again from death, and took his body, flesh and bones, and all things appertaining to the perfection of man's nature; wherewith he ascended into Heaven, and there fitteth at God's right hand, until he return again to judgement at the end of the world.  

Errors.  David George, the Father of the Family, affirmed, That Christ's body was dissolved into ashes, and so risen no more as of old Apelles said, It was resolved into the four Elements, whereof it was at first compounded. 2. The Swenkfeldians affirm, That it is quite laid aside. 3. The Ubiquitaries, That it is every where, even as his Godhead is every where. 4. There be at this day, who affirm, That it is in the Sun; an old heresy of the Manichees and Seleucians', who affirmed, That Christ in his ascension left his body in the Sun, taking their ground for it from Psal. 19.5. He set his tabernacle in the Sun, (as they read.)  
It is no great matter to believe that Christ died, this the Jews, Heathen, 
Antidote  and all wicked men believe: but the faith of Christians is the Resurrection of Christ, August. in Psal. 120. This one point is the very lock and key of all Christian Religion: For 1 Cor. 15.14. If Christ be not risen, then is our preaching vain, our faith is also vain, we are still in our sins. But Mark 16.6.— He is not here, he is risen. 1 Cor. 15.4. He was seen of Cephas, then of the twelve, then of five hundred brethren at once. Acts 2.31. Neither did his flesh see corruption. Mark. 16.19. He was received into Heaven, and sat at the right hand of God. Acts 3.21. Whom the heavens must receive until the time of restoring all things. 1 Cor. 11.25. The Communion is a remembrance of his death, till his coming again.  
Object. Our Saviour himself says, Behold I am with you always, even to the end of the world.  
Sol. That is, according to his Godhead, grace and Spirit; for according to his manhood he is altogether absent from us, and locally in heaven. So our Saviour says again, Me ye have not always, Mat. 26.11.   

CHAP. XI. Of Predestination.  

Truth.  SEeing the benefits of Christ's death reach not to all, but to a certain chosen number: now follows the Decree of God's Predestination, choosing some to life eternal, and rejecting others, leaving them in their sins to be damned for the same.  
Adversaries, to this truth, are 1. 
Errors.  Pelagians, both old and new, that scoff at this doctrine, denying the same; as there are at this day that say, it is not suitable to God, nor agreeable to his nature, to pick and choose thus among men; to choose some, and refuse others is partial and unjust. 2. Libertines abuse this doctrine, as of old the Predestinates did, to all looseness, thinking, that now they are predestinated, it is no matter how they live, because nothing can help or hinder their salvation. 3. Socinians and Arminians say, That Predestination signifieth nothing else in holy Scripture but God's decree and purpose, to save those that shall believe and obey, and dam● those that shall not, denying the Independency of it. 4. Denying the eternity of Predestination, affirm, That God doth elect none until they do believe. 5. And deny the certainty and stability of it, affirming, that it is changeable, so that the elect may become reprobates, and the reprobates elect. 6. The Papists in this point are contrary to themselves, affirming, both that God hath chosen freely of his mere grace, and yet hath not chosen us but upon foresight of our good works. Bellarm. l. 2. de Gra. et lib. arb. c. 16. But the general opinion among them is, That the Kingdom of Heaven is prepared for them that are worthy of it, and deserve it by their well doing: and that a man doth make himself eligible to life eternal by his good works.  

Antidote  There is a Predestination, (i) an election of some to eternal life, and a reprobation of others to eternal destruction. Rom. 9.22, 23. There are vessels of wrath, fitted for destruction; vessels of mercy prepared for glory. Acts 13.48. As many as were ordained to eternal life believed. Prov. 16.4. The Lord hath made all things for himself, yea the wicked for the day of evil. Judas 4. Before of old ordained to this condemnation. August. De civet. dei. l. 15. c. 1. There are two Cities or Societies of men, one predestinated to reign for ever with God; the other to suffer eternal punishment with the Devil.  
Secondly, Predestination, both election and reprobation is eternal, Rom. 9.11. Before we are born, or have done good or evil. Ephes. 1.4. Before the foundation of the world. 2 Tim. 1.4. Before the world began.  
Thirdly, It is free and independent; there is no moving cause of election to life, in the persons predestinate, either foresight of faith or good works, but only the will and good pleasure of God. And although sin be the cause of damnation, being an act of God's Justice, yet of reprobation, being an act of his absolute power, there is no cause but the good pleasure of God. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth. Ephes. 1.5. We are chosen according to the good pleasure of his will. Verse 7. According to the riches of his grace. Verse. 11. After the Council of his own will. 2 Tim. 1.9. Not according to works, but according to his own purpose.  
There can be no other cause beside the Will of God, because there is nothing before the Will of God, which is itself the cause of all things that are. August. Faith and obedience are the effect of election, and cannot be the cause, because they follow after, and do not go before it. Acts 13.48. As many as were ordained unto eternal life believed. 1 John 4.19. We love God, because he loved us first, Rom. 8.29.30. From God's Purpose proceeds Predestination, from Predestination Calling, from Calling Justification, Faith, Obedience, etc. To say then we are predestinate in respect of our faith or works, is not only to invert the words of the Apostle, and falsify his doctrine, but even to alter the very course of nature, by setting the effect before the cause. Rom. 9.12. Before they had done either good or evil, it is said, Jacob have I loved, but Esau have I hated. Was it the foresight of their good or evil works to come that moved God hereunto? That the Apostle denies in these words, That the purpose of God according to election, might stand, not of works, but of him that calleth. August. lib. de Predest. c. 7.  
Fourthly, It is immutable and unchangeable; the elect can never perish nor the reprobates be saved. 2 Tim. 2.19. The foundation of God remaineth sure, having this seal, the Lord knoweth who are his. Luke 10.20. Their, names are written in the book of life. John 10.3. He calleth his sheep by name. 1 Pet. 1.5. They are kept by the power of God unto salvation. They can never fall away and perish, for whom he did predestinate, them he also called, etc. Affording them in due time all those means that shall infallibly bring them unto glory. If any man, making a fair show of holiness, fall away, it is no Argument that the elect may fall away, but that those which fall away are not elect. 1 John 2.19. They went out from us, because they were not of us; for if they had been of us, they would have continued with us.  
We see it plain now, that God hath made a difference between men, choosing some, and refusing others: Latet discretionis ratio, non latet ipsa discretio. Ambros. de Vocat. Gent. We see the effect, we cannot perceive the cause; the thing itself is manifest, the reason of it is hidden, and secret to us; and yet, though it be unknown, we know it cannot be unjust, because it is the good pleasure of his will, who is righteous in all his ways, and holy in all his works. Doth any man yet complain? Hear the Apostle, Rom. 9.20, 21. O man, who art thou that repliest against God Hath not the Potter power over the clay? Do not dispute, but fear and admire with the same Apostle, Rom. 11. O the depth of the riches of the wisdom of God, how unsearchable searchable are his Judgements!  
But we are all by nature one mass of corruption; one is chosen, another is left; God showeth mercy upon one, and not upon another: how can any man complain now, when all were alike corrupt and culpable, and no desert in any? Will every man dispose freely of his own, and shall not God? If any man be saved then, he hath nothing to glory of but the riches of God's mercy; and he that is damned, hath nothing to complain of but the merit of his own sin.  
Object. Some call this a licentious doctrine, and say, it ought not to be published, because it overthrows all endeavours unto holiness, and makes men lose in their lives, or drives them to despair.  
Sol. The preaching of God's grace, for the comfort of the godly, must not be silenced, because the ungodly turn it into wantonness. But this doctrine may comfort and confirm many, it can stumble none: none can presume, neither need any to despair, that will but consider, that God hath ordained the means as well as the end. Some are ordained unto life eternal, but without holiness we shall never see God, Heb. 12.14.— This cannot make us slothful or careless, but more diligent and studious of good works, that by such evidences we may make our calling and election sure; sure unto our own consciences, which before was sure enough in God's eternal Counsel. Some be ordained to destruction, but yet none shall be damned but for sin; this cannot make any careless, but more careful to fly sin, and be studious of good works, which are not the cause, but yet the way to salvation, which God hath prepared for us to walk in, Ephes. 2.10. And so long as God affords the means of salvation, offering Christ daily unto us in his Word and Sacraments; no man that waits upon the means hath any cause to despair.  
But, dost thou find the signs of election in thyself? praise God for them. Dost thou not find them in another? pray to God for him. Dost thou find them in thyself? be thankful. Dost thou not find them in another? yet be charitable, and hope still, that God, who calls at all hours, may have an hour yet for thy neighbour as he had for thee. Eat all curiosity, and let these be the uses you make of this doctrine.   

CHAP. XII. Of Vocation.  

Truth.  AND whom he did predestinate, them he also called; not only outwardly, by the preaching of his holy Word, but inwardly also, and effectually by the operation of his holy Spirit, powerfully working with the Word, and winning their hearts to cleave u●to him inseparably to salvation.  

Errors.  This is the second link of that golden chain of salvation, that divers Adversaries, both of former and latter times, have laboured to break asunder: They are of three sorts. 1. Those that condemn the outward Ministry of the Word, as vain and unprofitable: So the Anabaptists, Gaspar Swenckfeldius, and his followers, who affirm, That men are called, and faith is given, not by means of the Word, but by illumination, and immediate working of the Spirit; and being wholly intent upon Speculations and Revelations, they imagine, that God doth reveal his Will unto them in dreams and visions. By this device many lewd impostors have risen, and abused the world with their lies, as Mahomet and Muncer did; and in the primitive times Simon Magus, Cerinthus, Montanus with their harlots, who, under the name of visions and dreams, did broach and vent their own monstrous dotages. The grossest Errors that are now in Popery, as Purgatory, etc. were first founded and confirmed by visions and dreams; and by the same means the Father of lies, and spirit of Error, hath prevailed so far in the Church, as we see at this day; such strange and monstrous ways men presently fall into; when once they depart from the light of Gods known Word.  
2. A second sort there be, that do not indeed condemn the outward Ministry of the Word, but yet esteem very meanly of preaching and expounding the same, thinking and affirming, That bore reading the Scriptures to the people is sufficient for edifying them unto salvation, and that much or frequent preaching is not only not necessary but hurtful: This opinion was (if it be not still) very currant with many, both Ministers and other people, and was mightily confirmed in their minds, not by the connivance only, but also ill example and practice of the Bishops themselves, who, as if preaching were not part of their office, or derogatory to their high dignity, did most of them most shamefully cast it quite off, (though indeed it would have been their greatest glory:) and therefore now God hath justly covered them with shame for it, and poured contempt upon them. 3. The last and worst sort are those enemies of grace, and patrons of freewill, the Pelagians, Papists, Arminians, etc. who, to maintain the pride of nature, deny the power of grace, and to make good their former doctrine of freewill, have brought these seconds into the field: Viz. 1. That the grace of Vocation is nothing else but a moral suasion or probable inclination of the will, (which the outward preaching of the Word m●y effect;) denying the powerful operation of the Spirit inwardly working upon the same. 2. That sufficient grace to believe, and be converted, is offered and given to all in the Gospel preached, and that with a serious intention in God to save all, but the Reason, why one receiveth grace, another receiveth it not; one believeth, and is converted, another is not, is only in man's freewill, in whose power it is to receive and obey, or refuse and resist the offers and operations of grace. 3. That grace when it is gotten may be utterly lost again, faith quite cut off; and the like.  
The outward voice or preaching of the Word is not of force or efficacy sufficient to beget faith in a man, 
Antidote  and turn him unto God, without the inward working, teaching, and calling of the Holy Ghost. But yet for all that, since the word hath been committed to writing, the written Word and preaching thereof, is the only outward and ordinary means ordained of God, to beget faith in us, and bring us to the knowledge and obedience of Jesus Christ. Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. Acts 10.44. The Holy Ghost fell upon them that heard the Word. And this was the Scripture or written Word; Luke 4.16. Our Saviour himself took the book of Esaias, and preached the Scripture. Acts 8.35. Philip preached the Scripture to the Eunuch. Acts 17.2. Paul reasoned out of the Scriptures. It is evident that all Churches both Jewish and Christian used always to preach and hear the Scriptures for their edification. Nehem. 8.9. Acts 15.26. & 13.15. It is given Timothy as a commendation, that he knew the Scripture, 2 Tim. 3.15. And it is called the Word of Grace. Rom. 10.8. The Word of Faith. Act. 20.32. because it is a means to convey both unto us. In times passed indeed God was pleased to make his Will known unto his Servants the Prophets, and by them to the people, divers ways, and after divers manners; as by Dreams, Visions, Oracles, Vrim and Thummim. But in these last days he hath spoken unto us by his Son, Heb. 1.1. who coming from the bosom of his Father, hath revealed all his Father's Will unto us, that now we need no more any new Revelations: and therefore as the Apostle says, 2 Pet. 1.16, 19, 20. We do not follow devised fables, for we have a more sure word of prophecy, whereunto we take heed, even a prophecy of the Scripture, or written Word.  
Secondly, We read indeed in times of persecution, that the very children did beget their own Fathers unto Christ, by reading unto them a few plain Chapters out of the New Testament, God giving a blessing thereunto, when better means were not afforded; yet it is evident, that bare reading without preaching is not enough, neither can we expect a blessing from God upon one without the other, when he hath afforded the means and liberty of both. The common practice of all, both Jews and Christians, confirms it: who were not content with bare reading but Nehem. 8.9. they read in the Law, and gave the sense, causing the people to understand the reading. Acts 13.15. After the reading, they desire a Word of Exhortation. And our blessed Saviour, the great Doctor of his Church, after he had read, closed the book, and then preached, Luke 4.16. For bare reading without preaching or expounding, is as bad to most people as speaking in an unknown tongue, which Saint Paul accounts madness. 1 Cor. 14.23.  
Thirdly, The grace of Vocation is External or Internal; External in the outward preaching of the Gospel; Internal in the 1. Illumination, or enlightening of the mind with the knowledge of God. 2. Renovation, Regeneration, and Conversion of the heart and will, by changing, turning and winning the same to cleave unto God by Faith. We say then,  
First, That the outward calling without the inward, is not sufficient to conversion; the preacher cannot give Faith and repentance, which are the Work of God, John 6.29. and the Gift of God, 2 Tim. 2.25. It is not moral suasion or force of Argument; it is not the enticing words of man's wisdom can change or turn that stony heart that is in the midst of every one of us: it is God's Work, Ezek. 36.26. called a Creation, Psal. 51.10. and therefore his peculiar work. John 6.44. None can come to me except the Father draw him, saith our Saviour. It is not in the power of man's will, being in bondage to Satan, and the powers of darkness, Col. 1.13. to return and come unto God; but we are called and believe, according to the exceeding greatness of his power, and according to the working of his mighty power, Eph. 1.18. And our Faith stands not in man's wisdom, but in the power of God. 1 Cor. 2.5.  
Secondly, This grace of inward Vocation and Regeneration, is irresistible, that a man cannot resist the operation of it, because the purpose and power of God is in it. John 6.37. All that the Father gave me shall come unto me: Not that God offers any compulsion or violence to the will, for than it were not will; he draws us indeed, but with cords of love; most sweetly wooing us, and yet so powerfully winning us, after a manner unspeakable, that we cannot resist, because we cannot but yield; our nature being changed by his grace, and of unwilling made willing to obey.  
Thirdly, This inward calling is immutable, because it is according to God's purpose, Rom. 8.28. and that is unchangeable. Rom. 11.29. The Gifts and Calling of God are without repentance. And so the Regenerate, those that are effectually called can never fall wholly away again: For Jer. 32.4. God makes an everlasting Covenant with them, and puts his fear in their hearts, that they shall not departed from him.  
Fourthly, This grace of inward Vocation is free (otherwise it were not grace) not gotten by any diligence and endeavour, or given for any dignity or worthiness in the person called, but freely according to God's good pleasure: so that the reason why one man receiveth grace, another receiveth it not; one believes, another doth not; one is converted, another is not; is not in man that willeth, but in God that worketh and dispenseth his grace according to his own pleasure, opening the heart of one, and not of another. John 3.8. The wind bloweth where it listeth, etc. Even so is every man that is born of the Spirit.  
Lastly, It is proper and peculiar to Gods Elect. Acts 13.48. and Rom. 8.30. Whom he did predestinate them he also called; and none else. Indeed, many are called that are not chosen, Mat. 22.14. but none effectually. There is a calling of nature, and a calling of grace; many are called by the voice of the creatures, that never heard the Scriptures; many are invited by the Word, that are not won by the Spirit; have their minds enlightened too, and yet their hearts not opened or renewed. Many are called outwardly, that are not inwardly and effectually: this is peculiar to Gods chosen, who are called by his Spirit working in due season; through grace they obey that calling; are freely justified; and at last most certainly glorified. The Elect are still sure of salvation, because the links of this golden chain are so strongly fastened one within another according to God's unchangeable purpose and invincible power, that they can never be broken and undone.   

CHAP. XIII. Of Justification.  
AND whom he called, 
Truth.  them he also Justified; and we are Justified or accounted righteous in the sight of God, not for any works or worthiness of our own, but for the only merits of Jesus Christ, and by faith in him, our sins being imputed unto him, and his Righteousness unto us.  
Adversaries to this Doctrine are the Papists, 
Errors.  with their brethren the Anabaptists. The Anabaptists teach, That we are not justified by faith alone, but by the cross and affliction. The Papists affirm, 1. That we are not justified by faith only, but by faith and works together, and works in their account carry the greatest stroke. 2. That we are justified by faith, not as an Instrument, but as a virtue meriting or deserving, and so 'tis a part of that Righteousness whereby we are justified before God. 3. That we are justified before God by a Righteousness that is inherent in us; infused, not imputed. 4 Osiander imagined, That we are substantially righteous in Christ, as well in Essence as in quality; and that the truly righteous do not apprehend Christ by faith, but have him and his Righteousness essentially derived unto them; so that in our Justification God conveying himself into us, maketh us a part of himself: So the Familists say, That every one of their family is Christ, godded with God, and deified. 5. Many Pharisaical Christians there be that think to be justified by civil and external Righteousness. 6. And certain Libertines, That taking no care of welldoing think to be justified by faith alone, or a solitary faith. 7. A world of carnal people regard neither faith nor works, and yet hope to be saved as well as the best.  
This point of Justification, 
Antidote  is the greatest that is in Controversy between us and the Papists, which they quite overthrow, and therewith the whole Gospel, burying Christ again, that is risen for our Justification: For if our works before or after Justification do merit grace and life by congruity or condignity, then is Christ in vain, and become of no effect.  
To the Adversaries we say; First, 1. That we are justified without works by faith alone; not that faith is or can be alone without good works, in respect of its Essence; but in the act of Justification it is alone, as it is an Instrument of Justification. Psalm 143.2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified, job 15.15. What is man that he should be just, or he that is born of a woman that he should be righteous. Rom. 3.20. By the works of the Law shall no flesh be justified. Gal. 3.11. And that no man is justified by works, is evident For the just shall live by faith. Rom. 3.28. We conclude then, that a man is justified by faith without works. Good works indeed may justify us before men as an evidence of our faith, and of this S. james speaks, james 2.24. Ye see then how by works a man is justified: But before God we are justified only by the perfect Righteousness of Christ, applied unto us by the hand of faith, wherein our own works have not the least finger.  
Secondly, we are justified by faith, not as the cause, but only as an Instrument of our Justification; not as it is a virtue inherent in us, but as it goes forth, and apprehends and applies Christ unto us; not by the merit of faith, but by the merits of Christ applied by faith; and therefore it is said, Rom. 3.22. The righteousness of God is by, faith of Jesus Christ unto all that believe: And v. 24. We are justified through the redemption that is in jesus Christ. And Phil. 3.9. The righteousness whereby we are justified before God, is called the righteousness that is through the Faith of Christ: and the Righteousness by faith; and therefore when it is said we are justified by faith, it notes the use or effect, not the merit or dignity of faith: For 1 Cor. 1.30. Christ is made unto us Righteousness. And 2 Cor. 5.21. We are made the Righteousness of God in him.  
Thirdly, There is a glorifying Righteousness in the world to come; In this world a sanctifying & a justifying Righteousness; that wherewith we shall be dothed in the world to come, is both perfect and inherent, that wherewith we are sanctified in this life is inherent, but not perfect; that wherewith we are justified is perfect, but not inherent. The Righteousness whereby we are justified before God, is not inherent in us but in Christ; in us, not by inhesion, but imputation; the Righteousness of Christ, whereby we are justified, is not infused, but imputed to us, and accounted ours: So Rom. 4.5. Abraham was justified by a Righteousness imputed or accounted unto him. 2 Cor. 5.21. We are made the Righteousness of God in him; the Righteousness of God, not ours; in him, not in us, August. Enchirid. cap. 41.  
Fourthly, When we say we are justified by faith alone, we do not mean a faith that is alone, that is solitary without good works, but a living faith, and a working faith; for a dead faith cannot justify, and a living faith cannot be idle, but worketh by love, Gal. 5.5. We are justified by faith alone, without works; not that works are separated from faith, or can be; but only excluded from the act of Justification.  
The parts of our Justification, are, 1. The imputation of Christ's righteousness. 2. Forgiveness of our sins. The inward moving cause is God's mercy: the outward is Christ's merit. The formal cause is the imputation of Christ's righteousness; the instrumental faith, and faith without works; whereby works are excluded not from the nature of Faith, but from the act of Justification.   

CHAP. XIV. Of Sanctification.  

Truth.  WHom he justified, them he also glorified: Our glorification, which shall be finished and completed in the life to come, is begun in this life; partly in regard of our condition wherein we are made happy, and partly in regard of our nature wherein we are made holy. We are made holy in our nature by the grace of Sanctification, which is the renewing of our whole nature (though not wholly in this life) according to the image of God in righteousness and true holiness.  
Adversaries to this truth were, 1. 
Errors.  Simon Magus and his disciples, who gave liberty to all looseness and uncleanness, saying, That sin defiled the body, but not the soul: and they are followed by the Libertines of our age, who scoff at all sanctity or holiness of living: And if you observe you shall find, that holiness of life is had in great esteem and reverence among all sorts and sects, among Papists and the very Turks themselves, after their way; only it is in disgrace among our common Protestants, who usually despise and brand those with odious names, who are any way strict and severe in their lives, endevoring to live in the fear of God. 2. Some Anabaptists, as the Adamites and Familists, say, that they re perfect and pure from all sin, and that there are men living as perfect and pure as Christ was. So the Pelagians and Donatists of old; of latter time● a Sect called Fratricelli affirmed, that a man might attain in this life to that perfection, to be without sin; and he that is so, is freed from all subjection to mortal men, and had no more need of prayer, fasting, or such exercises of piety: Among these Perfectists we reckon also the Papists. 3. There be others so contrary to the Papists, who would have justifying righteousness inherent in us, that these will have none at all, affirming, that Christ is the new creature, and all graces are in Christ as in the subject, none in us; upon which follow many other strange doctrines.  

Antidote  Now we are justified by faith through the free grace of God, we ought to follow after holiness with the more diligence: 1. That we may glorify God's name, who hath done so great things for us: 1 Cor. 6.20. Mat. 5.16. 1 Pet. 2.12. Because 2. it is the will of God. 1 Thes. 4.3. Because 3. it is the end of our election: Eph. 1.4. He hath chosen us that we should be holy. 4. It is the end of our Redemption, Luk. 1.74. He hath saved us that we should serve him. 5. It is the end of our calling: 1 Thes. 4.7. God hath called us unto holiness: and Heb. 12.14. Without holiness we shall never see God.  
Secondly, Though we ought to endeavour and follow after holiness, yet we can never be perfect, or without sin in this life. 1 John 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. James 3.2. In many things we offend all. 1 Kings 8.40. There is no man that sinneth not. Prov. 20.9. Who can say I am pure from my sin. Eccles. 7.10. There is not a just man upon earth that doth good, and sinneth not: as is evident by the confessions and examples of holy men of God. Noah, Gen. 9.21. Abraham, Gen. 20.2. Lot, Gen. 19.33. David, 2 Sam. 11. Paul, Rom. 7. and Peter denied his Master Christ, Mat. 26. The Perfectists themselves have enough in themselves to convince them of their folly; as pride, envy, malice, etc. being subject to sickness, death, etc. which are the wages of sin, and therefore they are not without sin.  
Object. Our Saviour exhorts us to be perfect as our heavenly Father is perfect. Mat. 5,  
Sol. There is a pattern proposed unto us to imitate and follow, not to match equal, or overtake, which cannot be: [As] noteth the quality, not equality.  
Object. 1 John 3. Whosoever is born of God sinneth not.  
Sol. The same Apostle says, If we say we have no sin, we deceive ourselves. We sin then, (i) sins of infirmity: and we do not sin, (i) we do not fall back into the service and dominion of sin finally or totally. There is a perfection, 1. Of degrees, and stands opposed to imperfection. 2. Of parts, and stands opposed to hypocrisy. This latter we may have, (i) be sincere and upright, not the former, (i) be free from all sin, defect or imperfection. Many men in Scripture are called righteous, just, perfect, not because they were without all vice, but because they had many virtues; Hieronym: For otherwise Noah was drunk, David committed Adultery, etc.  
Thirdly, The righteousness whereby we are justified is inherent in Christ for us; that whereby we are sanctified, is inherent in ourselves from Christ; that is in us only by imputation; this also by infusion and real Communication; by that we are freed from the guilt, by this from the pollution of sin; that is done all at once, this by degrees. 2 Cor. 4.16. The inward man is renewed day by day. 2 Tim. 1.6. Stir up the grace that is in thee. 2 Pet. 1.6. Add to your faith virtue, etc. For if these things be in you, etc. the Righteousness then of Sanctification is subjectively in us.  
Fourthly, Our Sanctification is an evidence of our Justification, Rom. 8.1. 1 John 3.10, 14. Gal. 5.24. 2 Cor. 5.17.  
Lastly, God doth see sin in his dearest Saints; as in the example of David; who also confesseth the same, was punished, and prayed for pardon, 2 Sam. 12.10. Psalm 51. If God did not see sin in him, how did he send Nathan to reprove him for it; why did he punish him for it? Our Saviour teaches us to pray for pardon of sins. Mat. 6.12. The Apostle 1 John 1. to confess our sins. And Mat. 28. Peter wept bitterly for his sin. We ought to sorrow for sin; and renew our souls daily by repentance.   

CHAP. XV. Of the Moral Law.  

Truth.  CHrist hath delivered us from the rigour and curse of the Law, not from all obedience unto it, but that it still remains a rule of life unto us.  

Errors.  Antinomians or Adversaries to this truth (because it is said, We are not under the Law, but under Grace, Rom. 6.14. And that the Law is not made for the righteous. 1 Tim. 1.9.) hold, That the Moral Law ought to be cast quite out of the Church, that we be no more troubled, or our Consciences terrified with the preaching thereof, but that we be gently exhorted by the preaching of the Grace of Christ: That the Law and Christ are two contrary things, whereof one cannot abide the other: That it is of no use to a Believer, no rule for him to walk or examine his life by.  

Antidote  Christ is the end of the Law; finis perficiens, not interficiens. August. A consummating, not consuming end; not destroying, but fulfilling the same. So our Saviour himself says, Mat. 5.17, 19 I came not to destroy the Law, or the Prophets, but fulfil. Whosoever therefore shall break the least of these Commandments, and teach men so, etc. Rom. 3.31. Do we then make void the Law through Faith? God forbidden: yea we establish the Law. 1 Cor. 7.19. Circumcision is nothing, nor uncircumcision, but the keeping the Commandments of God.  
We are not under the Law, but under Grace; not under the Law as a Tyrant, but now as a Father; being freed from the curse and rigour of it, not obedience unto it; which we yield now, not of compulsion or fear, but love, with all cheerfulness and willingness, our hearts being inclined and disposed thereunto by the work of God's Spirit. 1 Joh. 5.3. This is the love of God that we keep his Commandments, and his Commandments are not grievous; and so the Law unto the Regenerate becomes, as it were, Gospel, even a Law of liberty. The Use of the Law is twofold: 1. Civil to punish and restrain sin. 2. Spiritual to reveal it. Luther in Galat. In the first regard it is not given to the righteous, because good men are a Law unto themselves, Rom. 2.14. The most proper and principal Use of the Law is to reveal sin, and so the Law is light, not to discover grace and life, (this is the office of the Gospel) but to discover sin and death; therein, as in a glass, we may see our own blindness, etc. For our natures are so corrupt, that we should not know they were corrupt but by the Law. Rom. 7.7. The Law than serves to humble us, and drive us unto Christ; to make us know sin, and so know ourselves, and so renounce ourselves, and fly unto Christ. And so the Law is our Schoolmaster to bring us unto Christ, Gal. 3. And Christ is the end of the Law for Righteousness to every one that believes, Rom. 10. because the end of the Law is perfect Righteousness, which we cannot attain of ourselves, but by Christ, who hath fulfilled the same for us. And when the Law hath brought us unto Christ, it goeth no farther; the coactive power of it ceaseth but not the directive: it is still a guide and rule of life unto us, which we follow, not to seek Righteousness to ourselves, but to testify our thankfulness unto God; we endeavour to keep the Law, not to justify ourselves, but to glorify God, and edify our neighbour by our good example. And therefore we are still exhorted to do the works of the Law, though we shall not be justified by the same.   

CHAP. XVI. Of good works.  
ALthough we are justified freely by the Grace of God through the redemption that is in Jesus Christ. Rom. 3. 
Truth.  yet we ought still to maintain good works. 1. Out of thankfulness unto God, for so great a benefit, and to glorify his name. 2. To assure ourselves of the truth of our faith by the fruits thereof. 3. To edify, win and provoke others also by our good example.  
Adversaries are, 1. The Papists, 
Errors.  who think good works are meritorious, and so overvalue them. 2 The Libertines that undervalve them, and think they are repugnant and contrary unto faith; that understand our liberty that we have in Christ carnally, thinking that now we are freed from all care of good works, and may follow what course we please.  

Antidote  That we ought to follow good works for the Reasons before named, is evident by those places of Scripture. Ephes. 2.10. We are created unto good works that God hath prepared for us, that we should walk in them. Tit. 2.14. Who gave himself for us, that he might purify unto himself a people zealous of good works. 2 Cor. 5.10. Rev. 20.12. We shall be judged at the last day according to our works; therefore look to your works. So 1 Pet. 2.12. 2 Pet. 1.10. 2 Cor. 13.5. Heb. 10.24. 2 Cor. 9.2.3. And our best works have not that worthiness in them to deserve at God's hand; 1. Because they are imperfect. Isai. 64.6, They are a debt that we own unto God: Luke 17.10. When you have done all you can, or are commanded to do, say you are unprofitable servants; for we do but our duty: we must do them, to serve, not deserve. 3. If they were perfect, yet they are Gods, not ours. Phil. 2.13. He worketh in us both the will and the deed. Joh. 15. Without me ye can do nothing. 4. If we ascribe merit to our works, we make the death and merits of Christ either unnecessary or insufficient.  
Object. But eternal life is called a reward. Rom. 2.6. Rev. 20.12. et 22.12.  
Sol. There is a reward of debt, and a reward of grace: it is the Apostles own distinction, Rom. 4.4. Heaven and eternal life is a reward of grace, not of debt. God hath made himself a debtor to us, not by receiving any thing from us, but by promising all things to us. August. in Psalm 132.2. It is said we shall be rewarded not for, but according to our works; the merit of works is plainly set aside: and when God doth crown our works, he doth but crown his own gifts. August. Enarr. in Psalm 102.3. The Apostle calls the reward of sin wages, because it is of due debt; but eternal life he calls a gift, because it is not of debt, but grace. Rom. 6.23. 4. The Kingdom of Heaven is called, not the wages of servants, but the inheritance of Saints, or those whom God hath chosen for his children. 5. The good man of the house, (i) Christ, Mat. 20. paid at night all his labourers equal wages, to show, that they received a gift of grace, not a reward of works.   

CHAP. XVII. Of Death and Burial.  

Truth.  THere is no man living that shall not see death; for our life is but a race that will come to an end; and when we have finished our course here, our body shall turn to dust in the earth, and our soul return to God that gave it.  

Errors.  Enemies to this truth were, 1. The old Heretics, called nazarenes, affirming, That the soul of man, and the soul of a beast were both of a like nature and substance: from whence sprang up those Heretics in Arabia the stony, called therefore Arabici, who affirmed, That the soul of man dies with the body, even as the soul of a bruit beast doth. 2. Others affirmed, That the soul did not die, but sleep in the grave until the day of Judgement: Both these Errors are revived at this day by those that affirm, The whole man is mortal. And books are written of the mortality of the soul. Pope John the 23. was of this opinion, That the soul should not see God till the day of Judgement. 3. Familists say, They ought not to bury the dead, because it is said, let the dead bury the dead. 4. And those are greatly to be blamed, that despise Christian burial, and though not guilty of Heresy, yet of inhumanity, that expose their dead friends undecently or irreverently. 5. The Papists account burial of the dead a meritorious work; borrowing their authority from the book of Tobit.  
The Reason why the Arabians were so easily taken with this Error of the souls mortality, was, because they were, 
Antidote  and are at this day, a very lewd, dissolute, and thievish people; and this doctrine doth fit such people's turn very well: and the same may be the Reason it is received by many at this day; happy were it for them if the soul die, or if it but sleep till the day of Judgement: it cannot but be a little refreshing to the thoughts of wicked men, that seeing their life so uncertain, yet they shall not go presently into torment. But Eccles. 3.19, 20. is to be understood of the state of the body after death: for, of the soul it is said. v. 21. That the soul of man goes upward, and the soul of a beast goes downward towards the earth. Eccl. 12.7. The dust shall return to the earth as it was, and the Spirit shall return to God that gave it. Acts 7.59. Lord Jesus receive my Spirit. Luk. 23.43. This day shalt thou be with me in Paradise. That answer of our Saviour to the Sadducees Mat 22.32. puts the Adversary to silence; for God is not the God of the dead, but of the living. Lastly, The exceeding joys and hopes of good men, and the fears and terrors of wicked men at their departures; are sufficient Arguments, that the soul sleeps not, but goes presently to a place of joy or sorrow whereof the soul hath some secret inklings, instinct, or divine assurance, and whereunto those hopes and fears seem to invite or usher it.  
Secondly, After the departure of the soul, the body ought to be carried to the grave, and laid up in decent burial, if not out of any regard to the party deceased, yet out of reverence to the common nature of mankind, or of pure shame of that frailty, weakness, and deformity that ourselves are subject to. The holy Patriarches, and all God's people of old were very careful of their Sepulchers, or burying places, as you may read; and the Jews used many Ceremonies of comeliness at their burials; not out of any superstition, but in a godly consideration of the Resurrection, in the hope whereof those Ceremonies did seem to confirm them; and as that doctrine grew clearer, so these Ceremonies grew fewer; as Tabytha, her body was only washed. Acts 9.37. And therefore we condemn those numerous, superstitious, and impious Ceremonies used by the Papists at their burials; but yet still we should consider, that the dead bodies of our godly and Christian friends are precious things, and were the Members of Christ, Temples of the Holy Ghost, and shall at the last day be raised again, and made like unto Christ's glorious body, in hope whereof in mean space we should lay them up, with decency and reverence: It is no matter to the dead; but 1. It is an honour done to the common nature of mankind. 2. A comfort to surviving friends. 3. Many ways useful to all that are present.   

CHAP. XVIII. Of the Resurrection,  

Truth.  ALthough our bodies when we are dead shall be turned to dust and ashes; yet at the last day they shall be raised again, and be united to our souls, and both together be taken into everlasting joy, or departed into everlasting sorrow.  

Errors.  The first adversaries that we read of were the Sadduces, who denied the Resurrection, but were put to silence by our Saviour, Mat. 21. afterwards Hymeneus and Philetus, whose words eat like a canker, 2 Tim. 2.17. Then Simon Magus, Menander, and their followers. At this day the Familists and other fanatics, will understand no resurrection, but a rising from sin: or that the resurrection spoken of at the last day, is not to be understood literally of the body natural, but mystically of a certain spiritual body, that all the Saints shall be gathered into, and that the body of flesh shall be annihilated and for ever brought to nothing. 3. The Manichees imagined a certain Pythagorean transmigration of souls out of one body into another: and 4. The Anabaptists imagine, we shall rise again, but with other new bodies, not the same that now we have.  
But 1 Cor. 15.19, 30, 32. 
Antidote  If in this life only we have hope in Christ, we are of all men most miserable; why, stand we in jeopardy every hour? If the dead rise not, let us eat and drink, for to morrow we shall die: but be not deceived, for, Joh. 5.28. The hour shall come, that all that be in the grave shall hear his voice, 1 Cor. 15.52. For the trumpet shall sound and the dead shall be raised, Revel. 20.13. The Sea shall deliver up the dead that are in it, death and the grave shall deliver up the dead that are in them, 2 Cor. 5.10. For we must all appear before the tribunal of Christ, that every one may receive the things done in his body. Job. 19.26. Though after my skin worms consume this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold and none others for me.   

CHAP. XIX. Of Glorification in Heaven.  

Truth.  ANd whom he Justified them he also glorified; after the resurrection, and the last Judgement is past, the Saints or chosen of God, shall go with Christ in triumph into heaven, and there reign with him for ever.  

Errors.  Cerinthus of old taught, which he said he received by Revelation from Angels, That Christ should reign after the resurrection 1000 years, upon earth, where the Saints should enjoy all pleasures of the flesh. This doctrine that false Prophet Mahomet embraced, and put in his Koran, and is greedily embraced not only of his followers, but also of the Anabaptists and other among us, who expect such a temporary kingdom wherein the godly shall reign alone and inherit the earth, after that the wicked be all destroyed. The Familists say, The joys of heaven are here in this world, etc.  
But 1 Thess. 4.17. 
Antidote  The Lord shall descend from heaven (to what place? to the earth? no; but) than we that are alive shall be caught up together with them, in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. 2 Cor. 5.1. When this earthly Tabernacle is dissolved (i) when we die, our next building or habitation to dwell in, is eternal in the heavens. 1 Pet. 1.4. The inheritance of the Saints is reserved in heaven for them. where, 2 Tim. 4.8. a Crown is laid up for them, and 2 Cor. 2.9. things prepared for them that the heart of man cannot conceive. But Phil. 3.20. their vile body shall be made like the glorious body of Christ. Dan. 12.3. They shall shine as stars for ever and ever, Revel. 22.5. the Saints shall reign in heaven for ever and ever; as for those 2000 years' Rev. 20. they are to be understood of the condition of the Saints in this present world, when Satan was bound 1000 years that he could not deceive the Nations.   

CHAP. XX. Of Hell.  

Truth.  BUt the Reprobates, wicked and ungodly men after they have received their fearful doom, shall go into the everlasting torment of hell fire, prepared for the devil and his Angels.  
There be some that say there is neither Devil nor hell: 
Errors.  no Devil or evil spirit but a man's own vile affections: nor hell, but a man's own evil conscience. 2. Others say there is a hell, but not till the day of Judgement. 3. Others, that hell tormen●s are not everlasting, but that the damned and devils themselves shall be saved at last: as a Sect of old called therefore Liberatores said; or as many as in hell call for mercy, say the Turks.  

Antidote  But, 2 Pet. 2.4. The Angels which fell at the beginning were cast down into Hell, and delivered into chains of darkness, Judas 6. Everlasting chains, where, 2 Thess. 1.9. Their destruction shall be everlasting, Mar. 9.44. Their worm never dies, their fire never is quenched, Revel. 20.10. Are tormented day and night for ever and ever: there were devils then and a hell from the beginning; into which, with the Devil and his Angels, the reprobates, all wicked men are cast, Mat. 25.41. not for a time but for ever: for out of hell there is no Redemption, Luc. 16.26. betwixt that and heaven there is a great gulf fixed, so that th●re is no passing between, Deut. 32.29. Oh that men were wise! then they would understand this, they would consider their latter end.   

CHAP. XXI. Of Purgatory.  
THere is no other third or middle place between Heaven and Hell, 
Truth.  whereunto the souls departed do go: And therefore the doctrine of Purgatory with all its appendices, as pardons, prayers for the dead, etc. are not only fond vain and unwarrantable, but heathenish also, & blasphemous.  

Errors.  This was a device of the old Heathens; was received among Christians, first by Simon Magus, Montanus, and other lewd Heretics, and is now embraced by none but the Roman Church, through the covetousness and filthy lucre of their Clergy, because it fills not only the Pope's coffers, but also the private purse of every mass Priest. The place they say is next unto hell: the pains of it are all one with hell fire, though some mitigate the matter: But King Henry the fourth of France, resolved this doubt best of any. The time it lasts, is till the day of Judgement, at utmost, no longer; and yet if surviving friends will pay, the Priest pray, or the Pope but say the word, they may be released at any time sooner. It was invented for the purging of souls departed, which had not fully satisfied in this life.  

Antidote  But as there be but two sorts of men in this world, so there are but two places prepared for them in the world to come; and as there are but two places, so there are but two ways and gates that lead unto those two places. Whereof you read, Mat. 7.13, 14. If there were a third place, certainly our Saviour, who came to teach, and afterwards sent his Spirit to lead us in the way of all truth, would have showed us the way to that place too. But seeing the Papists themselves could never yet agree about the place where, the pains what, or the time how long it shall last; and that the infallible Doctor of the Porphyry Chair cannot resolve it, nor will of his charity release them without money, as they say he can for money; we leave it as a heathenish and sottish invention: and if there be no purgatory, than pardons, and prayers for the dead are of no use; and howsoever the pardons of a sinful man, or the man of sin cannot be of any value. An Irish Gentleman, and a Papist, being upon a former agreement to pay a certain sum of money to a Priest for Masses said, for delivering his father's soul out of purgatory; brought the money and laid it down: But quoth he to the Priest, be ye sure now that my father's soul is clear out? Yes, I'll warrant you quoth the Priest: Nay then quoth the Gentleman, by my troth I have even done a child's part; if he be out, let him take heed how he comes there again; and so putting up his money gave the Priest the baffle, Countermining one cheat with another. If all Papists would serve their Priests so, and Pope too, it would prove the best Antidote against this Heresy: For money is the fuel that feeds this fire, (if it be fire, and not water, as some learned Papists have doubted it is.)   

CHAP. XXII. Of Images.  

Truth.  THe worship of Images, Relics, the Cross, etc. are not only vain, unwarrantable, and contrary to God's Word, but also heathenish and abominable Idolatry.  

Errors.  The Papists, not only erect and adore Images themselves, but also accurse and condemn as Heretics to the fire, yea to hell fire all those that will not do the like. 2. The Pseudo-Lutherans retain Images in their Churches, esteeming them not only as Ornaments, but also as laymen's books, to edify, admonish, and put them in mind of some heavenly things, but yet allow them not to be worshipped; doing herein like the Turks, who in the sack of Constantinople, seeing the Temple of Saint Sophia, a goodly structure, and the marble pillars enamelled and filleted with the pictures of Saints, were loath to deface such goodly pieces, though Images are contrary to their Law, and Religion, but only put out their eyes. Images were creeping in apace here in England; and I saw once the assumption of our Lady wrought upon the Communion Table, or Altar cloth, as it was called, in a Church held in Commendam, by Bishop Goodman of Gloucester, which I note above all other, because it is a fabulous legend that the Papists themselves scarce admit.  
The old heathen Romans for a long time had no Images, 
Antidote  accounting it sacrilege to present heavenly things by earthly forms; seeing we cannot possibly any way attain unto the knowledge of God, but in mind and understanding. Plut. in Vita Numae. The Turks have none; nor the Jews, as contrary to Gods Law. The ancient Christians would not suffer an Image so much as in the Church-porch, so jealous they were of Idolatry stealing in. The Papists think they quit themselves of Idolatry, when they say they worship not the Image, but the Saint or deity in the Image: But the same excuse is made by Plutarch for the heathen Idolaters, who were none of them so sottish to take the Images of wood and stone for God's able to help them. God forbade not only graven Images to be worshipped, but also himself to be worshipped in the Image. If we make an Image of the true God to worship, than we fall either 1. into Idolatry by worshipping the Image, or 2. Error and Heresy by ascribing to God a bodily shape, which he hath not. Abulensis in Deut. cap. 4.  
The Images of Saints are not to be worshipped, because the Saints themselves are not to be worshipped. The worship of Angels is expressly forbidden, Col. 2.18. and the Angels themselves forbidden it, Rev. 19.10. & 22.9. with this Reason, because they are our brethren, and fellow servants: Much less the Sains, whose greatest honour is to be but as the Angels. Mat. And the liveliest picture of Christ is in the Scriptures, there he is painted before our eyes, Gal. 3.1. A man may look upon a Crucifix as long as he lives, and never the wiser, never the holier. In the Bible you have a speaking picture of Christ; in a distressed brother, a living Crucifix; in the holy Supper, a more lively Image of his death & passion, than any painter can devise, and show us those holy Mysteries that a picture can never do.  
Images, though not worshipped, yet are not useful but hurtful, in the place of God's Worship; the picture of Christ is so far from putting us in mind of him, that it draws our minds from him, tying our imagination to a corporal object. Few pray before an Image, but they pray likewise unto it, a secret belief stealing into their minds, that when they look upon it they think it hears them. August. Enarrat. in Psalm 113. And therefore another says, it is Diabolicae deceptionis inventum, one of the Devil's Arch-cheats.   

CHAP. XXIII. Of the Church.  

Truth.  THe Church is the body of Christ, or the Church is the whole company of Gods Elect called and gathered by his holy Word and Spirit out of all mankind from the beginning to the end of the world, into one fellowship with Christ, and communion one with another. And although many are called and but few chosen, many are joined unto the Church that are not united unto Christ, hold outward communion with the Saints that have no inward fellowship with the Son of God, yet we are in charity to account all those for members of the true Church, that are outwardly called, and accordingly make profession of the true Faith, until the Lord the searcher of all hearts, who alone knoweth who are his, do make the truth appear, as he shall do at the great day of his appearing.  

Errors.  Adversaries to this truth are; 1. Those that say, there is no true Church upon earth, as the Seekers do. 2. Those that would have the visible Church to be void of sin and sinners, as the Anabaptists, Familists, Brownists, and all Separatists. 3. That will have the true Catholic Church to be a mixed company of good and bad together, as the Papists do. 4. The same Papists to the great contumely and reproach of Christ advance their Pope to be head of the Church. 5. To uphold their Antichristian Synagogue, among many other they maintain three special errors that are the very props and pillars of the same: sc. That the Church cannot err: That the Church is always visible: That the Word and Sacraments are not proper marks of the true Church. 6. The Anabaptists abuse the communion of Saints in the Church, to bring in a community of goods in the civil state, and make all things common.  
The word, Church, 
Antidote  Chyrch or Kirch we borrow of the Dutch, among whom it is commonly taken for Gotteshause, God's house or the place of divine worship. It seems to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords or the Lord's house; the material temple is God's house: Joh. 2.16. Matth. 23.21. and so are the Saints too: 1 Pet. 2.5. Eph. 2.22. But the word that properly signifies the congregation or assembly of the Saints, and is so often in the New Testament translated [Church] is Ecclesia, and this also is applied by S. Paul to the place of divine worship or meeting place: 1 Cor. 11.18, 22. The name of Church than is not so peculiar to the Saints, but that it belongs also to the place of their public meeting, and therefore they are much to blame, that make such a needless ado about the word, in derision calling our Church's Steeplehouses etc.  
But taking the word only for the assembly or company of the faithful, we affirm,  
First, That there is, and ever hath been a Church upon earth; the Church continued from Adam in Abel, Seth, Enoch, Noah, and their families, till Abraham; In his posterity to Christ; and then the walls of the Church were enlarged by pulling down the partition wall, and calling in the Gentiles: Matth. 28.19. Acts 2.47. Revel. 2. & 3. Churches were gathered and confirmed by the Apostles; men set apart for the work of the Ministry; Acts 11. & 13. and those also had authority given them to separate and ordain others also to the same work: Tit. 1.5. and so to continue successively in all ages, as it hath done to this day. And now where the same Gospel is truly preached, the same Sacraments duly administered, Believers professing the same Faith, and submitting to the same ordinances, as at this day are in England, Scotland etc. there is a true Church of Christ as was in the Apostles times.  
Secondly, The true Catholic Church is the company of Gods Elect only; whereof it is said, that Christ gave himself for it, Eph. 5.25. This is the Church of the first born, who are written in heaven, Heb. 12.22. The body of Christ, Col. 1.18. The household of God, Eph. 2.23, In which is no condemnation, and out of which is no salvation: and of this Church, hypocrites or wicked men are not members; for what fellowship hath Christ with Belial? 2 Cor. 6.16. This Church is both invisible and invincible; the gates of hell shall not prevail against it, Mat. 16.  
Thirdly, many are in the Church that are not of it: outwardly called not inwardly: from whence ariseth that distinction of the visible and invisible Church: The invisible are the Elect only, so called, because their faith whereby, and the body whereinto they are incorporate are both invisible. The visible Church is the whole company of those that join in one outward league and profession: The ground of this distinction is laid by our Saviour, Mat. 20 16 and hereunto belongs that parable of the tares, Mat. 13. whereby we are warned, that although tares may grow, (i) wicked men or hypocrites may live in a visible Church, yet not to condemn it, or separate ourselves as the manner of some is, lest we forsake and condemn a company of Gods chosen, but to esteem it for all that as a true Church, for the better or more principal part, (i) the Elect that are in it; even as S. Paul calls the Church of Corinth a Church of God, though there were Heretics, Fornicators and incestuous persons among them.  
Fourthly, As the Church is the body of Christ, so Christ is the head of the Church, Col. 1.18. Eph. 5.23. And there can be none other, because none else can give life, sense and motion to that body: and so the Pope cannot be head of the Church: Not a temporal or secular head, because the kingdom of Christ, that is, his Church, is not of this world: Not a spiritual head, because he cannot give spiritual life and grace: Nor a ministerial head, because he cannot minister the Word and Sacraments to all Churches in the world, neither doth it to his own pastoral charge; and there can be no other reason why he should be called a ministerial head, but for this ministry. He cannot be the Lieutenant General or Vicar of Christ: for a Lieutenant supposeth the absence of him whose place he holdeth: but Christ is always present with his Church himself; and so there is no room for the Pope's Vicarage.  
Fifthly, The Churches of Asia and Judea, who are now fallen and become no Churches, are sufficient witnesses to this truth, that no Church on earth is privileged or freed from error. Not the Church of Rome; specially being guided by such a head as the Pope is, who being but a man, may err; that man of sin, and cannot but err: most of their Popes for many hundred of years have erred, both in matter of Faith and manners; their own Histories testify that they have been Negromancers, Conjuers, Blasphemers, Heretics, Atheists, Adulterers, Murderers, incestuous persons, etc. They have done and do sti● deny Christ, persecute his Church, condemn his truth, deride his Gospel, tu● his holy ordinances into ridiculous Mock-shews: and therefore the Church of Rome can no longer juggle and hid her abominable errors under the pretended infallibility of such a miscrea●● 2. Although Christ hath and ever had 〈◊〉 Church visible upon earth, some companies of Believers making profession of the same common Faith, yet it hat● and may come to pass, that either through the infirmity of some that cannot discern it, the malice of others that will not acknowledge it, or through persecution being driven into corners, the Church may lie hidden as it did i● the days of Elias, 1 King. 19.10. th●● it may not be visible to every eye: 〈◊〉 the Papists ask then, where was the tru●● Church before Luther and Calvin, 〈◊〉 the Roman Church were not it? We answer, it was in the wilderness; and yet in those darkest times of Popery, it was not so over-shadowed, but that the very flames of persecution did discover what and where it was, plainly discerning the true sheep of Christ from those hellish wolves. 3. The marks or notes of the true Church, are the same whereby it was at first called and gathered, sc. the preaching of the Word and administration of the Sacraments: those 15. substituted in their place by the Romanists, are uncertain, and may most of them agree with a Synagogue of Satan, as well as a Church of Christ, as Antiquity, Multitude, Miracles, etc. For that old Serpent had a Synagogue from the beginning: and the primitive Church was a true Church though not ancient: Christ's Church is a little flock; and Antichrist come shall with lying wonders etc.  
Sixthly, The Church is a spiritual Commonwealth, and the communion of Saints is spiritual, not temporal, in levelling the mounds of private possessions and laying all things common.  
Object. It is said, Act. 4.32. they had all things in common.  
Sol. It is answered Act. 5.4. whiles it remained was it not thine own? and after it was sold, was it not in thine own power? The community spoken of was only of things dedicated to the Church's treasury for relief of poor brethren, there remaining still something to a man that was proper to himself, and a liberty to retain what part he pleased, as is plain. For otherwise, if all things were common, to what purpose are we exhorted to liberality? What need Paul work with his own hands? or how could he be burdensome to any one, if all things were common?  
Lastly, Though the Church be but one, as there is but one Faith etc. yet it is distinguished into Catholic or Universal and Particular: The Catholic so called, because it comprehends the faithful of all times and places: the particular named according to the place where that part is seated. The Roman Church then is unduly called Catholic, because it is a particular Heretical Church, neither universal nor orthodox: Those are mistaken and to blame that call the Papists Catholics, because they profess not the Catholic faith, or faith of the Catholic Church: neither is their Religion the old Religion, but new and upstart, being a fardel of late humane inventions, not at all to be found in any sacred Record.   

CHAP. XXIV. Of the Sacraments.  
THe Sacraments are holy and visible signs and seals ordained of God, 
Truth.  the more fully to declare and assure unto us the promise of the Gospel. The Sacraments of the New Testament are only two, Baptism and the Lords Supper.  
Adversaries are, 1. 
Errors.  Those Heretics both old and new that deny all Sacraments, saying they are of no use in the Church. 2. The Anabaptists think, there is no other use or end of the Sacraments, but only to serve as badges of our Christian Profession. 3. The Papists say the Sacraments confer grace by virtue of the work done. And 4. That there are seven Sacraments of the New Testament; and hold them accursed that say there are fewer, or that they are not all truly and properly Sacraments ordained by Christ.  

Antidote  Although the name of Sacrament be not to be found in the Scriptures, yet we find Mystery there, a word of the same signification; and the things themselves were ordained by Christ in the Scriptures: Math. 28.19. Go teach all nations baptising them &c. Luk. 22.19, 20. He took bread etc. and after supper took the cup etc. saying, Do this in remembrance of me. And God hath ordained the Sacraments, not to be bare signs, but seals also and pledges to assure us of the promises made in his Word; and so the Apostle Rom. 4.11. calls circumcision, a seal of the righteousness of faith: Not as if the Sacrament gives strength to the promise as weak of itself, but as a seal confirms and assures it to us.  
Secondly, Although the Sacraments do not confer grace, yet they are a means to convey it unto us; for being sensible elements that may be seen, felt and tasted, every sense is a pipe or conduit, as it were, to draw and convey from the outward element, the thing thereby signified to the inward understanding. Yet this is done, not by virtue of the work done, or by uttering certain words, but by the virtue of God's ordinance and power of the holy Ghost working with the same. If the Sacraments did contain grace essentially within them, as Medicine in a box, than indeed it might follow, that by the outward work done grace should be conferred; but we see the contrary; That invisible sanctification hath been without the visible signs: and again the visible signs have been given without true sanctification, Aug. in Levit. qu. 84. as we see in the examples of Cornelius the Centurion and Simon Magus. And therefore also though the Sacraments cannot be despised or neglected (being God's ordinances) without great impiety and unthankfulness towards him, who by them hath so tenderly provided for our weakness, yet they are not so absolutely necessary to salvation, that without them it is impossible to be saved; for God is above his ordinances, and can save us without them. It is not the want but contempt of the Sacraments that is dangerous and damnable: Bernard.  
Lastly, There are but two Sacraments only of the New Testament; Baptism and the Lords Supper; we read of no more ordained by Christ, who only hath power to ordain Sacraments; and this was done in regard of our weakness that we should not be overburdened. Some few signs for many were delivered unto us, and the same in doing most easy; in understanding most holy; in observing most pure, as are Baptism and the Lords Supper: August. lib. de Doct. Christ. c. 9 And therefore those five other Sacraments reckoned by the Church of Rome are not Sacraments of the New Testament, neither have any Warrant in God's Word. For, 1. Penance and Matrimony cannot be Sacraments of the New Testament, because they were in being and as necessary both before and under the Law as now they are. 2. The use of Matrimony belongs to Heathens as well as Christians. 3. The Papists contradict themselves, for they accurse those that shall say the Sacraments are not necessary to salvation: Concil. Trident. Sess. 7. Can. 4. and yet debar their Priests from Matrimony, which they account one of those Sacraments; and so highly extol single life in all, as if there were no other way to heaven for any. They say the Sacraments confer grace, and yet deny Matrimony to their Priests, and so deprive them of that grace that Matrimony might confer upon them, and so keep them honest.   

CHAP. XXV. Of Baptism.  
BAptism is the Sacrament of admission or entrance into the Church, 
Truth.  wherein by the outward washing or sprinkling of the body with water, the inward cleansing of the soul from sin, through the sprinkling of the blood of Jesus Christ, and washing of the Holy Ghost is signed and sealed unto us. The Baptism of Infants is in any wise to be retained in the Church as most agreeable with the institution of Christ.  
Adversaries; 1. 
Errors.  Some explode Baptism quite out of the Church, as some Heretics of old, and now adays do. 2. Others allow it to folk of riper years, but deny it to children, as the Pelagians did and Anabaptists do, and both upon the same ground; some of them say it is an horrible abomination. 3. Some esteem of Baptism as a thing indifferent. 4. The Papists say it is absolutely necessary to salvation, that children dying without it are not saved. 5. Lastly, the same Papists also abuse and adulterate this holy ordinance, adding to the element of water, salt, spittle, oil, etc. using tapers, exorcisms and other silly ceremonies, in number as they reckon 22. and also profane the same in applying it to things without reason and life, as bells, banners, swords and daggers, and that to bloody ends, etc.  

Antidote  That Baptism was ordained & commanded by our blessed Saviour is expressly mentioned Mat. 29.19. whereunto is annexed a promise of salvation, Mark 16.16. And therefore it ●s not a thing indifferent, because it is an ordinance of Christ, nor yet absolutely necessary to salvation, as hath been said before. Baptism is called the lavacre of regeneration, Tit. 3.5. and Joh. 3.5. it is said, Except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God. not that any part of our Regeneration is ascribed to water, but only by water the office of the Holy Ghost is declared; as also by fire, Mat. 3.11. which some mistaking, did brand their children with a hot iron. Though the outward washing of water then be not the very washing away of sin, yet it is so called, the sign borrowing the name of the thing signified, for the more forcible persuasion of our hearts, and stronger confirmation of our Faith, that our eyes are not fed with bare signs, but presented with the thing itself, and that our sins are as certainly done away by the blood of Christ, as our bodies are cleansed by the washing of water.  
To let pass those ridiculous toys of salt, spittle and other stuff used by the Papists: the main difference at this day among us is concerning circumstance of time. The Pelagians and Anabaptists deny Infant-baptism, and both upon the same ground. With this Error of the Anabaptists, many godly people are entangled, that are free enough from the rest of that pestilent Sect. Their Reasons are, 1. Because there is neither precept nor example for it. 2. Infants do not believe, but it is said. Acts 8.37. If thou believest, thou mayst be baptised. Answ. It is answered: To the first, That there is both precept and example for Infant-baptism: the precept is Mat. 28.19. the examples are Acts 16.15, 33. & 1 Cor. 1.16. where Infants are included as part of the nations and households: and although there be no express command for baptising Infants, yet seeing also there is no express exception, they must be baptised, or else those general precepts and examples, including all, both Infants as well as men, are not followed and observed. And if it be sufficient Reason against Infant-baptism, that there is no express precept or example for it, then let the Anabaptists themselves for shame leave off that shameful stripping and dipping their proselytes, or else show me where they have any express command or example for it. Object. Secondly, They that do not believe must not be baptised: but Infants do not believe; Ergo. Whosoever doth not labour shall not eat. 2 Thes. 3.10. But Infants cannot labour; Ergo. Answ. Both these Arguments are somewhat alike, and neither good, because that is drawn to Infants, which belongs only to men of years. And indeed this latter is the better of the two, because it hath an express text for confirmation, which the other hath not. But to remove that rub of the Anabaptists out of the way, concerning the Faith of Infants: We say, 1. That they have reasonable souls, faculties of understanding and will, which are the seat of Faith, and the weakness of the Organs cannot hinder the power of the Holy Ghost to work Faith in them, if he please. 2. Without Faith there is no salvation; if Infants than have not Faith, the Anabaptists must show some other way of salvation besides Faith in Christ, or else conclude, that all Infants dying are damned; but yet I hope they will not pass this cruel sentence upon them, unless they provide a Limbus, or place of ease for them, as the Papists do. 3. Circumcision is the seal of the Righteousness of Faith, Rom. 4.11. And yet it was administered to Infants: Infants therefore ought to be baptised; and as good reason there is to baptise as there was to circumcise them. 4. We have many precedents of children that were regenerate and sanctified; as of Jeremiah, John Baptist, etc. who were filled with the Holy Ghost from the womb: and if children have the Holy Ghost, than they may be baptised. Act. 10.47. Can any man forbidden water, that these should be baptised who have received the Holy Ghost as well as we? 5. Our Saviour himself testifieth in express words, That Infants believe in him, Mat. 18.6, And that babes and sucklings confess him, and bear witness unto his name. Mat. 21.16. And did grace them with many favours, own them for the children of God, taking them in his arms, laying his hands upon them, and blessing them, saying, That to them belongs the Kingdom of God: Who then shall be so bold or impious to refuse and reject those that our Saviour himself received and embraced so lovingly, giving such gracious testimoneiss of them? with whom God entered into Covenant, as well as with their parents. Gen. 17.7. And unto whom the promises of God were made, as well as unto them? Acts 2.39.  
But (say the Anabaptists) how shall we know that children believe? And (saith one) If I had a certificate from God, that a child believes, I would not stick at his Baptism: Let them tell us, what infallible certificate they have for men of riper years? And whether they do not plunge more hypocrites and unbelievers in their floods, than we sprinkle at our fonts, is a question to be made. But the Anabaptists contradict themselves, crossing one Argument with another, overthrowing their own grounds, and destroying the foundation that themselves have laid. As for their stripping, it is against common honesty and modesty; and that dipping is not necessary to be used, is clear by their own Argument, because they have no where one express word of command or warrant for it: And also, the blood of Christ is called the blood of sprinkling, Heb. 12.24. And as it was typified under the Law by divers sprinklings, so it is expressed under the Gospel by sprinkling as well as dipping.   

CHAP. XXVI. Of the Lord's Supper.  

Truth.  THE Lord's Supper is the Sacrament of Preservation in the Church; wherein by the signs of bread and wine, are signified, sealed, and exhibited to every faithful receiver, the body and blood of Christ, for his spiritual nourishment and continual growth in him unto life everlasting.  
Adversaries of old were many, that did either despise and refuse this holy Sacrament, or abuse or profane it, either mingling, adding, or altering and changing the Elements, and substituting others in their places. But to let them pass, at this day the principal Errors 
Errors.  are these three.  

Antidote  The first is of Transubstantiation, and that holdeth, that after the words of Consecration, and by virtue of the same, there is a conversion or turning of the bread and wine into the body and blood of Christ, so that the very true and natural body of Christ is corporally present and carnally eaten in the Sacrament, the substance of bread and wine being vanished away, nothing remaining thereof, but only the outward accidents to serve the senses. The first occasion of this heresy seems to be given by the Capernaites, John 6.52. but was confirmed under this title by the Council of Lateran, called against Berengarius in the year 1215; and this is now the opinion of the Papists, followed with many Blasphemies, Idolatries, and ridiculous Mummeries.  
The second is of Consubstantiation, invented by some, who, to shun the absurdities of the former opinion fell into worse, affirming, That the substance of bread and wine, and of the body and blood of Christ, are jointly, or both together, bodily present, and eaten in the Sacrament; the body of Christ being in, with, and under the bread. The first Author of this opinion, and the time when it began is uncertainly reported; and although it were long before Luther, yet it was taken up in haste by him about the year 1525. is still maintained by his followers, and gave occasion to continue that bowing and cringing that was lately used to the Communion Table.  
The third is of bare figure, and only signification, affirming, That in the Sacrament there is nothing but bread and wine, bare signs, and no other presence of Christ's body but only in figure and signification; so that the faithful receive nothing but naked and bare signs. The foundation of this Error was laid about four hundred years after Christ, by some Heretics, that came as short of this mystery, as the Capernaites went too far, making no account of this Sacrament, saying, that it did neither good nor hurt. This Error was set on foot again by Carolostadius, a rash-brained man, about the year 1524. and is now followed by the Anabaptists.  

Antidote  The doctrine of our Church Art. 28. is the same that the Apostle delivers, 1 Cor. 10.16. To all the three Adversaries together we say; If there be nothing in the Sacrament but bare signs, why doth our Saviour say of the elements, This is my body, and this is my blood? And S. Paul, The bread which we break is the communion of the body of Christ. If his body and blood be not there at all? And if his body and blood be there corporally and carnally, present, even whole Christ, why then doth our Saviour say, Do this in remembrance of me? And St. Paul, Ye show forth the Lords death till he come? 1 Cor. 10. And St. Peter, That the heavens shall receive him to the end of the world. Acts 3.21. Refusing then and denying, both Transubstantiation, and Consubstantiation, as more than our Saviour intended in these words (This is my body, etc.) And also bare signification as a great deal less; we admit and acknowledge Transmutation, or a change, and that great and marvellous, in the use of the Elements; not in substance, but in virtue, power and operation. The sanctified signs are, in substance, creatures; in signification, mysteries; in operation, the things themselves, whose names they bear; the change is in their operation and use, and therefore also in their names: For Christ hath honoured the Symbols with the names, or appellation of his body and blood, not changing their nature, but adding grace unto nature. Theodoret in Dial.  
In the Sacrament then, there must needs be more than bare signs, or naked Elements, for how should earthly bread be an Instrument of heavenly grace and life to quicken and strengthen the soul, but by some great and marvellous change? which change is not in the substance of the creatures, but in their virtue, power and operation; and such virtue, power and operation could not be, unless the very body and blood of Christ were truly present, truly given, and truly received in the Sacrament: And yet the body and blood of Christ is not present, given or received corporally and carnally; the bread and wine being turned into the body and blood of Christ, as the Papists affirm: For, 1. It is contrary to the Scripture, 1 Cor. 11.28. Where after consecration they are called bread and wine. 2. It overthrows the nature of a Sacrament, for where is no Element, there can be no Sacrament. 3. It is contrary to nature itself, that an accident should be without its subject. 4. Experience daily shows, that the Elements by continuance corrupt, by eating nourish the body, go down into the belly, etc. which cannot be said of accidents, or of the body and blood of Christ. 5. A carnal eating is unavailable to salvation, (by the Papists own confession) unless it be done by Faith; but receiving by Faith without carnal eating is available. Concil. Trident. Sess. 13. c. 8. et Cat. Rom. Why then is it contended for? Lastly, It is contrary to their own Canon taken out of St. Augustine. Can.  Quid.  
Object. But Christ himself said, This is my body, the night before he died, no time to utter dark Parables, but plain words.  
Sol. He took the cup also and said, This is my blood, Mark 14.23.24. If you understand it literally, than the cup and not the wine must be turned into blood: but if here be a plain figure, (their subtlest Doctors cannot tell how to avoid it) then why not a time to speak in figures? Why not (This is my body) a figure too?  
But when our Saviour says, This is my body, he doth not intent to show what the bread is, but what his body is; not that the bread is turned into his flesh, but that his body is food for our souls, even as bread is for our bodies: It shows not any conversion of one substance into another, but only the relation that is between them. He which before called his body bread, John 6. doth now call the bread his body, that by this change of names we might understand and believe the change that is made by grace; and not so much heed the things we see, as mind the the things we see not. Theod. Dialog. 1.  
Why dost thou prepare thy teeth and thy belly? This is no meat for the belly, but for the mind; believe and thou hast eaten. Augustine in Joan. Tract. 25. ad cap. 6.  
2. Consubstantiation is farther from the truth than Transubstantiation; neither so possible nor probable: It is not so likely or agreeable to our Saviour's words, who says, This is my body, and not, my body is in, with, or under the bread. And yet they are both gross Errors, and the occasions of gross Idolatry. They are both far from our blessed Saviour's meaning, when he spoke the words, This is my body, from the Apostles sense. 1 Cor. 11. From the Judgement of the Ancient Fathers, who call the elements, signs, figures, types, etc. of the body and blood of Christ: and particularly St. Augustine says, the words (this is my body) are to be understood in a figurative, not a literal sense. l. 3. de Doct. Christ. And besides they are impossible in nature.  
But setting aside that barren opinion of bare sign and figure, the question between us and the rest is not about the substance of the thing; for we confess, That the very body and blood of Christ is given and received; all the question is about the manner: they say it is corporally and carnally; we grant indeed it is really, if by really you understand truly, and indeed, but yet that it is spiritual, heavenly, and divine: The matter of the thing present the Apostle shows plainly, 1 Cor. 10.16. But for the manner of presence, we have no such evident demonstration. To conclude, the truth is present with the signs, the Holy Spirit with the Sacrament, feeding our souls with the truth of Christ's body and blood; but the invisible working of that Divine Spirit herein is unsearchable, the natural man cannot perceive it, because it is spiritual: Let us firmly believe then what we cannot conceive, and rest assured in this truth, that we receive in the Sacrament the very body and blood of Christ by Faith, though we cannot conceive it by sense or reason.   

CHAP. XXVII. Of Reformation.  

Truth.  THere is no particular Church on earth, and never was so privileged, but that it may and many have fallen into dangerous Errors both of life and doctrine, as the examples of all both former and latter times have witnessed; so that there is no Church consisting of men that may err, but may need Reformation, even as a material building doth need often reparation. And for as much as many horrible abuses and superstitions were lately brought, through the deceitfulness of some, into the Church of England, to the great dishonour of Almighty God, the decay of piety, and imminent ruin of the true Protestant Religion, therefore this present Reformation was extremely necessary; and is no Innovation, but a Restauration only of our Church to its ancient purity of doctrine, discipline and divine worship, as it was established by the noble Princes K. Edward 6. and Q. Elizabeth of famous memories.  
Although this truth be as clear as the light, 
Errors.  as shall immediately be made appear, and that this present Reformation hath cast out many gross abuses, that contrary to the determinations of our Church have been lately put upon us, yet there are divers adversaries that either out of malice, or ignorance, or both, do still with all their might oppose it: And so I shall reduce them all under three heads: The first is of those that do it of pure malice, as all lewd and dissolute persons, who hate all reformation whatsoever, that shall hedge up their extravagant ways, and give a check or stop to their lose courses; among these we may reckon some Papists and other Sectaries. The second is of those that do it of mere ignorance, as divers civil Protestants, that think no Religion so ancient as that they were bred in; and strangely mistaking Churchmen for the Church, take up most of their religion upon their credit. The third sort do it of malice and ignorance both; as divers fiery spirits, that think there is no way to reform the Church, unless they pull it to pieces, as if there were no way to cure the head-ache but to knock a man's brains out. There be also divers hypocrites that can drive on a reformation for their own ends and advantages, and yet are as great enemies to the truth of it as any of the former.  

Antidote  I shall endeavour to satisfy the honest Protestant, that is engaged against the reformation for want of better information, and would soon perhaps embrace the truth, if he were not courted with so many lies, by deceivers that abound in the world. The common complaint and cry is, for the Religion that was in Queen Elizabeth's time again. And that we have not now the same Religion. The Answer in brief is, that we have the same Religion still, not a new. And that the true Protestant Religion which was then professed, is now, not altered, but settled, being restored to its pristine purity, and purged from many abuses wherewith it was but lately corrupted. As,  
First, Many Popish and Arminian tenants were taught and publicly maintained, that are contrary to the doctrine of our Church at first established, as will appear by comparing them with the 39 Articles and the book of Homilies; the nine Articles of Lambeth, and other learned writings of our former Bishops.  
Secondly, Many Crucifixes, Images or Idols were set up in our most eminent Churches, and most eminent places of them; and that partly by connivance, partly by command of men, at that time of most eminent place and note, whereby Superstition was nourished, and Idolatry committed. But now these Images are contrary, 1. To the Word of God, expressly forbidding them: 2. To the judgement of the ancient Christians, Fathers and Counsels, with great zeal condemning them: And 3. of our own Church of England, as in the book of Homilies and 39 Articles may be seen.  
Thirdly, The Communion Table was altered both in name and place; from a Table to an Altar; from the body of the Church to the head or upper end of the Chancel, contrary to express order s●t down in the book of Common Prayer, before the communion; where it is said, that the Table shall stand in the body of the Church or in the Chancel, and the Priest shall stand at the north side; which he cannot do if he stand close up to the wall: And if it might be placed according to the discretion of the ordinary, yet he must have more discretion then ordinary that will make the end of a table the side, as one endeavoured to do but that his Geometry failed him.  
Fourthly, The Bowing used to the Communion Table, was a matter of worse consequence than was commonly imagined; It is the attendant on Transubstantiation and Consubstantiation; It serves to nourish those Errors still in men's minds; ushers in many other Popish superstitions, and is the occasion of gross Idolatry.  
Fifthly, The rails, wainscot, and traverse courtains before the Table, as if it were the Sanctum sanctorum of the Jews, or a Chapel intended for private Mass; or as if none were holy enough to approach near it but the Priest: also the Tapers, Copes, Vestments, and many other things, lately used, though they seemed but small matters to some, yet they were not the less dangerous for being little; for like little thiefs they crept in at our Church windows to open doors to the great ones: and if these had continued, by this time they would have brought in the whole Mass of Popish Idolatry; and those that plead for them, are but the devil's pimps that seduce the people, and under the name of things indifferent would lead them a whoring after Idols.  
Hereunto we may add that horrible abuse of Excommunication, the highest censure of the Church, that in the Courts Christian was made a messenger to fetch in fees; and men were cast out of the Church for not coming into the Court: to say no more. Lastly, They err as much on the other hand, and are to be condemned, that scornfully or basely abuse the Church and places set apart for the use of God's Ordinances, which is seldom done but in open or secret contempt of the ordinances themselves. Let them among other examples remember that of Julian uncle to the Apostate, who in contempt pissed against the Communion Table: his bowels rotting out, he voided his own excrements at his mouth. Our own times have not wanted like examples of man's impiety and God's judgement. But leaving them to their nasty stables etc. although we know God doth hear us in all places when we call upon him, yet that decent places be set apart and beautified with comely ornaments, is very fit and becoming such holy duties and services.  
There is one main rub yet that many stumble at, and that is the strict examination of communicants, and suspension upon some causes from the holy communion: to remove this, let them understand it is no more but the duty of the Minister formerly enjoined by the Orders of our own Church, as is to be seen in the book of Common Prayer: and therefore is no innovation.  
These things and the like duly considered, we may see the Error of many, who under the name of the Protestant Religion, do most of all oppose it: and think to establish the Church of England with those Engines that will utterly destroy it. Let all truehearted Protestants consider these things, and as they love the Church of England their Mother, vindicate her quarrel against those that have so basely abused her; those crafty chapmen that under the name and authority of the Church of England, have cheated the people with those counterfeit stuffs, that the Church of England never commended but condemned.  
If there be any other alteration in our Church then what ●●th been mentioned, It is not of any sub●●●●ce, but some circumstance: there is no alteration in the body, but in the apparel: An eminent Doctor of our own says (I am sure no friend to Novelism) that Clerical habits & vestments are not the body, but swaddling clothes of Religion; and we know there is a time to leave off such things. And so all other Ceremonies were judged alterable by those that first ordained them. As the Philosopher said of his son, Scio me genuisse Mortalem; so they knew their decrees when they made them were not Median-Persian Laws, but that they might and must be altered, if after times should see as good reason to remove these Ceremonies, as they themselves did to remove many before. See the Prefaces to the book of Common-prayer.  
But the Bishops are put down, and that is a great blot to the Reformation. But tell me, did stately Palaces, great attendance, and lordly titles, agree with the poverty, meekness, humility of our Saviour, whose servants they profess themselves? And for a farther trial of the lawfulness of these things, a trial that will not deceive. Let a form of prayer be drawn, and ther● 〈◊〉 a complaint unto Almighty God fo●●●ese things, and a supplication to restore them particularly, and by name, and let me see who dares go into the presence of God with such a prayer in his mouth? Things lawful and conscionable we may with comfort pray for: but those things that a man's conscience dares not pray for, his own conscience condemns for unlawful.  
But the Church is trodden down, her lands and goods embeziled, etc. that is the Bishop's Lands, etc. still a shrewd mistake. If they are taken from them, and restored to the right owners, that every Church may have its proper maintenance, and they enjoy the means that take the pains; is this sacrilege or Justice? And what was it when the Bishops, etc. held and enjoyed so many tithes and profits, properly belonging to other poor Ministers, that were Church men, as well as themselves, and took care of the Churches? So much of their means as is not this way due to others, may well be employed to settle a more useful Ministry, as the present necessities of the Church every where require.   

CHAP. XXVIII. Of Toleration.  
THough the Heathen had infinite Gods almost, and as many several Religions, Ceremonies, and forms of worship, yet we never read of any contention among them about any difference of Religion; the Reason was, because the Gods of the Heaven (as one says) were goods fellows, and content to share that glory amongst them, that was none of theirs; but the true God is a jealous God, and cannot endure a partner of that glory, that is properly his own. And therefore there can be no greater Argument against the Sectaries, that they are not of God, than their great desire of Toleration of all Religions. But Joan. Vlt. a small Error is sharply taken up; it may warn us, not to suffer the least Error, though not fundamental; for, tares, if suffered to grow, at last will pluck down the wheat. We must follow St. Paul's example, Gal. 1.5. Who would not give place to false brethren, no not for an hour, that the truth of the Gospel might continue. So we must not give place to any Errourist: But as the Apostle says, Tit. 1.11. Their mouths must be stopped, because their words eat like a canker. 2 Tim. 2.17. And though small at first, yet will eat out the very heart and life of all Religion at last.   
FINIS.