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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74986	An antidote against heresy: or a preservative for Protestants against the poyson of Papists, Anabaptists, Arrians, Arminians, &c. and their pestilent errours. Shewing the authors of those errours, 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 stablish the weak in these dangerous times of Apostasy. / By Richard Allen, M.A. sometime Fellow of Penbrooke [sic] Colledge in Oxford.	Allen, Richard, b. 1604 or 5.	1648 (1648)	Wing A1045A; Thomason E1168_2; ESTC R208803	57,457	159

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 purifie 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 Gods hand 1. Because they are imperfect Isai 64.6 They are a debt that we owe 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 debter 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. payed at night all his labourers equal wages to shew 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 shal not see death for our life is but a race that will come to an end and when we have finisht our course here our body shall turn to dust in the earth and our soul return to God that gave it Errours Enemies to this truth were 1. The old Hereticks called Nazarens 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 Hereticks in Arabia the stony called therefore Arabici who affirmed That the soul of man dyes with the body even as the soul of a bruit beast doth 2. Others affirmed That the soul did not dye but sleep in the grave untill the day of Judgment Both these Errours 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 Judgment 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 buriall and though not guilty of Heresie 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 Errour of the souls mortality was because they were Antidote and are at this day a very lewd dissolute and theevish people and this doctrine doth fit such peoples 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 dye or if it but sleep till the day of Judgment 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 terrours 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 carryed to the grave and layed 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 our selves are subject to The holy Patriarks and all Gods people of old were very careful of their Sepulchers or burying places as you may read and the Jews used many Ceremonies of comliness 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 Tabitha 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 Christs 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 honor 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

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 Gods 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 wickednes 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 Adams transgression and the corruption of nature the first is propagated by imputation Rom. 5.19 By one mans disobedience many were made sinners And v. 18. By the offence of one judgment came upon all men to condemnation And v. 15. By the offence of one many be dead For being all in Adams loins we sinned in him even as Levi being in Abrahams loins payed tythes c. Heb. 7.9 The second comes by generation whereon the first by imputation also is grounded For Adam was the common stock root of al mankind and could not derive unto us who are the branches any better sap or quality then 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 aversness 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 darkned 1 Cor. 2.14 the conscience benummed 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 Adams 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 stil 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 wholy 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 beleeve 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 Errours 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 c. 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 threatenings rewards and punishments neither can a man be justly punisht for not doing those duties that are impossible for him or he not able to perform That our Freewil 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 our selves that grace is only an help to weak nature and the like Although by the fal 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 reliques of Gods image in the understanding some light and knowledg 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 to God For 2 Cor. 3.5 We are not sufficient of our selves to think any thing as of our selves 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 our selves 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 beleeve c. Mat. 16.17 Flesh and blood cannot reveal Christ unto us c. 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

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 denyed his Master Christ Mat. 26. The Perfectists themselves have enough in themselves to convince them of their folly as pride envy malice c. being subject to sickness death c. 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 our selves 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 vertues Hieronym For otherwise Noah was drunk David committed Adultery c. Thirdly The righteousness whereby we are justified is inherent in Christ for us that whereby we are sanctified is inherent in our selves 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 al 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 vertue c. For if these things be in you c. 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 punisht 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 dayly 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 Errours 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 Beleever 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 c. Rom. 3.31 Do we then make voyd the Law through Faith God forbid 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 yeeld now not of compulsion or fear but love with all cheerfulness and willingness our hearts being enclined and disposed thereunto by the work of Gods 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 two-fold 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 c. For our natures are so corrupt that we should not know they were corrupt but by the Law Rom. 7.7 The Law then serves to humble us and drive us unto Christ to make us know sin and so know our selves and so renounce our selves 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 beleeves Rom. 10. because the end of the Law is perfect Righteousness which we cannot attain of our selves 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 our selves but to testify our thankfulness unto God we endeavour to keep the Law not to justify our selves 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 redemptio● 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 our selves 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 Errours 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

and be united to our souls and both together be taken into everlasting joy or depart into everlasting sorrow Errours The first adversaries that we read of were the Sadduces who denyed the Resurrection but were put to silence by our Saviour Mat. 21. afterwards Hymeneus and Philetus whose words eate like a canker 2 Tim. 2.17 Then Simon Magus Menander and their followers At this day the Familists and other fanaticks 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 naturall but mystically of a certain spirituall 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 onely we have hope in Christ we are of all men most miserable why stand we in jeopardie every houre If the dead rise not let us eate and drink for to morrow we shal dye but be not deceived for Joh. 5.28 The hour shal come that all that be in the grave shal hear his voyce 1 Cor. 15.52 For the trumpet shall sound and the dead shal be raised Revel 20.13 The Sea shal deliver up the dead that are in it death and the grave shal deliver up the dead that are in them 2 Cor. 5.10 For we must al appear before the tribunal of Christ that every one may receive the things done in his body Job 19.26 Though after my skin wormes consume this bodie yet shal I see God in my flesh whom I my self shal see and mine eyes shal 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 shal go with Christ in triumph into heaven and there reign with him for ever Errours Cerinthus of old taught which he said he received by Revelation from Angels That Christ should reign after the resurrection 1000 yeares upon earth where the Saints should enjoy all pleasures of the flesh This doctrine that false Prophet Mahomet embraced and put in his Alchoran and is greedily embraced not onely of his followers but also of the Anabaptists and other among us who expect such a temporary kingdome wherein the godly shal reign alone and inherit the earth after that the wicked be all destroyed The Familists say The joyes of heaven are here in this world c. But 1 Thess 4.17 Antidote The Lord shal descend from heaven to what place to the earth no but then we that are alive shal be caught up together with them in the clouds to meet the Lord in the ayre and so shal we ever be with the Lord. 2 Cor. 5.1 When this earthly Tabernacle is dissolved i. when we dye 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 shal 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 shal raign 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 ungod●y men after they have received their fearfull doome shal go into the everlasting torment of hell fire prepared for the devil and his Angels There be some that say there is neither Devill nor hell Errours no Devil or evill spirit but a mans own vile affections nor hel but a mans own evill 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 sayd or as many as in hell call for mercy say the Turks Antidote But 2 Pet. 2.4 The Angels which fel at the beginning were cast down into Hel and delivered into chains of darknesse Jude 6. Everlasting chains where 2 Thess 1.9 Their destruction shal be everlasting Mar. 9.44 Their worm never dyes their fire never is quenched Revel 20.10 Are tormented day and night for ever and ever there were devils then and a hel from the beginning into which with the Devill 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 fixt 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 c. are not only fond vain and unwarrantable but heathenish also blasphemous Errours This was a device of the old Heathens was received among Christians first by Simon Magus Montanus and other leud Hereticks and is now embraced by none but the Roman Church through the covetousness and filthy lucre of their Clergy because it fils not only the Popes 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 Judgment at utmost no longer and yet if surviving friends wil 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 fatisfied 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 shewed us the way to that place too But seeing the