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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07344	An antidote against popery confected out of scriptures, fathers, councels, and histories. Wherein dialogue-wise are shewed, the points, grounds, and antiquitie of the Protestant religion; and the first springing vp of the points of popery: together with the Antichristianisme thereof. Being alone sufficient to inable any Protestant of meane capacitie, to vnderstand and yeeld a reason of his religion, and to incounter with and foyle the aduersary. By Iohn Mayer, B.D. and pastor of the Church of little Wratting in Suffolke.	Mayer, John, 1583-1664.	1625 (1625)	STC 17729; ESTC S102861	69,172	94

if the Prince should bid vs all that haue suits to the King to come to him and he will prefer them for vs if notwithstanding we leauing the Prince should flocke about some Courtiers to intercede for vs. Serg. Paul What is the fourth point in practice Saul Fourthly wee make all our prayers in a knowne tongue for I will pray with the spirit 1 Cor. 14.15 and I will pray with my vnderstanding also It is a confusion and no edification to vse publike seruice in a strange tongue euen as when a trumpet maketh an imperfect sound Serg. Paul What is the fifth point in practice Saul Fiftly because the Lord hath forbidden vaine repetitions Math. 6. as heathenish we doe not place deuotion in saying ouer a multitude of prayers but in feruent and hearty praying one or a few prayers at a time so as that our affections may be quickened and not dulled hereby Serg. Paul What is the sixth point in practice Saul Sixtly wee content our selues to confesse our sinnes only to God and hold it not necessary to confesse all things vnto the Priest but onely for necessary reliefe of conscience being troubled in regard of some particulars And generally wee deny not but acknowledge to one another that wee are sinners and this is all that God hath commanded Iam. 5.16 Confesse your sinnes one vnto another and pray one for another Serg. Paul What is the seuenth point in practice Saul Seuenthly when we haue humbled our selues for our sinnes wee doe not take vpon vs to satisfie for them by punishing our bodies with whipping or putting on Haire-cloth but onely by abstinence and contrition of heart watching more carefully ouer our wayes that wee sinne no more For Christ hath satisfied fully for vs by bearing in his bodie the smart due for our sins and no more reuenge is required to be taken by vs vpon our selues but that whereby our bodies may be beaten downe 1 Cor. 9. and the better kept from sinning for the time to come such as is hearty sorrow for so the Lord hath commanded Ioel 2.13 Rent your hearts and not your garments and fasting is often called for but doing violence to the body by striking till the blood commeth out is rather to imitate Baals priests 1 King 18. that lanched and cut their bodies in their superstitious deuotion then to follow any approued patterne of the truely godly Serg. Paul But the wearing of sackcloth and ashes is commended by many approued examples so that if you refuse this penance it seemeth that you are iustly to blame Saul Wee must not confound but distinguish betwixt times Vnder the Law indeed these things were required and the washing of the body and the bringing of a sacrifice for expiation of sinne because the Lord not content with inward contrition would haue it outwardly expressed also such was the austeritie of the Law but vnder the Gospel these are remitted for when the Publicans and people asked Iohn Luke 3.9 exhorting to workes of repentance what they should doe he omitteth all these things and speaketh onely of ceasing from sinne and doing good neither is girding with sackcloth c. any where else mentioned in the New Testament such is the lenitie of the Gospel Hereupon it is said that the burthen of the Law was heauy and such at neither we nor our fathers were able to heare Act. 15.10 Math. 11.28 but of the yoake of the Gospell the Lord saith My yoake is easie and my burden light Serg. Paul But are not some sinnes veniall ● for which Christ did not neither needed to suffer and ought not wee then by these workes of penance to satisfie for them Saul It is an imaginaly distinction no where founded in the Word of God Iam. 2.10 Math. 5.19 for here all sinne is condemned as mortall He that obserueth all the Law and yet faileth in one point it guilty of all He that breaketh the least of Gods commandements and teacheth others to doe so shal be counted the least in the Kingdome of Heauen And what lesser sin can there be then an idle word Math. 12.36 Mark 7.21 and yet hereof account shall bee giuen at the day of Iudgement And what lesser then euill thoughts and yet these defile a man and so debatre him from heauen forasmuch as no vncleane thing shall enter therein Serg. Paul What is the eighth point of practice Apoc. 22. Saul Eighthly we hold that we may as acceptably worship God in one place as in another namely in our priuate worship one alone neither haue wee need to goe on pilgrimage to any remote place where the bones of any Saint or Reliques are kept or Church or Chappell in any respect supposed to be more holy as though wee should the rather obtaine Gods indulgence in respect of our sinnes by thus doing For when thou wilt pray saith the Lord Math. 6.6 enter into thy closet And for publique assembling to the worship of God any consecrate place is as good as Ierusalem or the Mount where Iacob was wont to worship For all such dignitie of one place aboue another is plainly by Christ himselfe abrogated saying The houre commeth when neither at Ierusalem Ioh. 4.20 nor in this Mountaine men shall worship the Father Serg. Paul What is the ninth point of practice Saul Ninthly if any bee sicke wee pray for them but anoint them not Iam. 5. because although direction bee giuen thus to doe yet consideration must be had of the times anointing was then accompanied with healing through a singular vertue vpon the Presbyterie for the more confirmation of the Gospel in the first beginnings thereof but this hath ceased long agoe and therefore if it were now vsed it would bee a naked ceremonie without benefit to the diseased Serg. Paul What is the tenth point of practice Saul Tenthly we doe not vse crossing or Holy Water or any the like Ceremonies to blesse vs therewith because we doe not finde that they were instituted by God but inuented by men giuen to superstition and therefore can haue no further vertue then such are able to giue vnto them Serg. Paul But by experience it hath beene diuers times confirmed that there is vertue in these things for the diuell hath beene often hereby chaced away Saul If any such effect hath followed vpon the applying of them it hath beene through collusion of the Deuill giuing way for a further aduantage namely that superstitious people might be the more confirmed in their confidence in such impotent ceremonies and be drawne away from God who onely is able to curbe Satan that thus they might lye the more open vnto him Serg. Paul What is the eleuenth point of practice Saul Eleuenthly we do not vse any deceit by keeping any thing written in the canonicall Scriptures from the knowledge of the people or by inuenting stories of things neuer done to stirre vp deuotion in them For whatsoeuer the

grace as that there is in him no imperfection or want at all Of the former the Lord speaketh that wee should loue not onely friends but also enemies and exercise benignitie to all and not of the other Againe there is a perfection of sinceritie and a perfection of sanctitie of the former of which onely I spake and not of the latter for I had immediately before acknwoledged my selfe not perfect in that sense Serg. Paul What is the eleuenth particular point Saul The eleuenth point is that mans will is so corrupted euer since the fall of Adam as that hee cannot desire to be conuerted or thinke a thought tending to conuersion but of his owne will he is caried onely to euill till that God of his grace changeth his will by putting a new heart and spirit into him Gen. 6.5 2 Cor. 3.5 Phil. 2.13 For all the imaginations of mans heart are onely euill continually and we are not able to thinke a good thought as of our selues but it is God that worketh in vs the will and the deed of his owne good pleasure Serg. Paul Why then are we bidden to turne from sinne to repent and beleeue the Gospell and why is it vsed as an argument of iust iudging How oft would I haue gathered you together and ye would not if they could doe no otherwise Saul Wee are bidden to turne to shew that the Lord will not turne vs without our being willing and by thus calling vpon vs he worketh a willingnesse in such as bee elected and if any notwithstanding are still hardened and finally damned the cause is not in God who is tyed to no man but in the corruption of their owne will brought in by mans owne default when at the first it was not so Serg. Paul What is the twelfth particular point Saul The twelfth point is that mariage is free for all men and that none ought to be debarred from it but if any can containe they are to bee exhorted to vse this gift that they may be more free to serue God not being intangled with so much worldly businesse as they which haue wife and children For mariage is honorable amongst all men Heb. 13.4 1 Tim 4 3. and it is a doctrine of Deuils forbidding to marry yea the Apostles themselues were maried men and I might haue vsed the same libertie also neither doth the Lord approue it to bee good for any sort of men not to marry Math. 19.12 but for such onely as can containe Serg. Paul If mariage bringeth worldly incombrances and the Ministers of the Gospell had need to enioy all freedome that they may the better attend vpon their office it seemeth that the vnmaried are rather to bee preferred if a sufficient number of such may be had and if any bee therefore willing to liue alwaies single that they may be the more fit for this seruice it is no forbidding of mariaege to receiue onely such to holy Orders Againe though mariage be lawfull and a mans companying with his wife be no sinne yet it disableth him for a time to communicate in such things as wherein holy persons onely haue libertie as to eate of the Shew-bread Abiathar telleth Dauid 1 Sam. 21.4 that if they had not lately companied with women they might cate of it and the Priests vnder the Law when their course came to serue in the Temple liued apart from their wiues as appeareth by the example of Zachary Luk. 1.23 Saul If any sufficient and fit for life and learning hauing the gift of continencie liue single it is not to bee doubted but that they are to be preferred but because this gift is very rare and for preferment men will take vpon them that which they haue no abilitie vnto to admit onely such into holy Orders is in effect to forbid mariage to some and damnable as of the Deuill as hath been already shewed Yea it is a maruell that they which pretend the Apostolicall title so much should bee so plainely against the Apostle who saith Let a Bishop be the Husband of one Wife 1 Tim. 3. Neither are they that inforce themselues to a single life but want the gift the more free but rather much more troubled seeing lust is an hundreth times more incombring then any domesticall troubles of the maried And lastly if it bee a good reason against the mariage of Priests that companying with women makes them vnfit to partake of the Holy Bread for a time it is good also against the mariage of any Christian man who is now also to partake of this bread as well as the Priest No more therefore can be hence concluded but that all should abstaine from companying with their wiues against the time of communicating as against the time of fasting Prayer For so I haue elsewhere directed Defraud not one another 1. Cor. 7 5. except it be by consent for a time that ye may giue your selues to fasting and Prayer and come together againe Serg. Paul What is the thirteenth particular point Saul The thirteenth point is that the holy Scriptures that is the canonicall bookes of the Old and New Testament are alone sufficient for saluation neither are any other either Apochryphall Writings or vnwritten Traditions of like authoritie but onely so far forth to be receiued as they agree with the contents of these Bookes For it is plainely expressed that though Iesus did and spake many things more then are written yet these things are written that wee might beleeue and beleeuing haue eternall life Ioh. 20.31 Gal. 1 8. And if we or an Angell from Heauen bring any other Gospell let him bee accursed We that are the Apostles of Christ haue euer submitted our doctrine to bee examined by the written Word and therefore Act. 17.11 if any thing be pretended to haue been taught by vs by word of mouth or by any that haue followed vs not consonant to the written Word it is without doubt to bee reiected Serg. Paul It is no where written that the Lords day is to bee kept holy in stead of the old Sabbath nor that infants are to bee baptized nor that the Lords Supper is to bee receiued in the morning or at the Church or by women as well as by men and yet these things are necessarie Saul These are agreeable to the written Word and therefore good reason that they should bee obserued but this maketh nothing for vnwritten traditions contrary to the Word of God or for the authoritie of any that are without ground here Serg. Paul The Scriptures are obscure and therefore alledged euen by the vilest Heretikes so that if they onely be receiued it seemeth that there will be nothing to patronize the truth more then errour It is not therefore necessarie to take them with the sense receiued by the Church that wee may hold aright and be saued Saul Many places of Scripture are plaine and easie to be vnderstood namely so many as doe

are admitted to their offices they should vow chastity Yea it was a thing so generally receiued euen from the Apostles times as that till of late yeares all were single without contradiction Paul That is a notorious lye For in the first Councell after the Apostles times which was held at Ancyra in Galatia Anno 308 it was ordained that Deacons p●ofessing at the time of their ordination that they had not the gift of continency might afterwards marry And in the Councell of Nice Anno 330 the mariage of such as were in holy orders comming in question againe Socrat. Lib. 1.6 11. Paphnutim Bishop of a towne in Thebaids being himselfe single so perswaded to leaue euery man to his owne liberty that nothing was then concluded against these mariages And in the 2 Councell of Tolledo it was ordained Con. Toll Con. 1. as in the Ancyran Councell before Now I pitcht vpon later times because then the debating of the question is set forth and vpon what grounds your Church proceeded which is omitted in Councels foregoing But I am glad that you can goe no higher in this point then the second Carthag Councell wherein neither were their mariages condemned but continency commended so that we haue two Councels before you that left mariage free to all men that could not containe Serg. Paul You haue said enough touching this matter and it is most likely that the Dewill spake in the Councell of Canter ●ury on Dunstans side against Prusts mariages because as I remember you shewed me before that to forbid mariage is the doctrine of Denils Proceed therefore to some other point Paul The reall presence so much stood vpon shall bee the next This was neuer determined nor the word transubstantiation heard of till the Councell of L●●eran vnder Pope Innocent the third Anno 1215 and the Councell held at Rome vnder Leo the ninth Anno 1050 against Berengarius who seeing that such an opinion began to take place impugned it and was therefore condemned and in another Councell vnder Pope Nicholas the second brought to recant but hee afterwards wrote againe to iustifie the same truth and to shew his repentance for his recantation Elym Herein you doe notoriously abuse the world It is true indeed that before Berengarius his opposition because no man withstood the doctrine of transubstantiation it was not in a Councell determined But doth it follow therefore that it was not before this time maintained Haue not all the Fathers that liued before from time to time as they had occasion to treat of the Masse taught with one consent a secret conuersion by the Priests consecration Ambr. vseth the very word conuersion mutation Lib. 4. de sacram v. 4. Hom. 5. de Pascale Euseb Emissenus sayth that the Priest by a secret power doth turne the visible creatures into the substance of Christs body blood what should I here reckon vp more Bellarmine hath numbred 32 Fathers speaking to the same effect Paul Although the Fathers doe vse the words conuersion mutation and making yet it is true that I sayd before they neuer taught transubstantiation yea after that Leo the ninth and his Councell had condemned Berengarius Peter Lombard one of your Schoole-men that liued Anno 1145 Lombard Sent. 1.4 dist 11. scanning vpon this conuersion saith If it be enquired what manner of conuersion it is whether formall or substantiall or of any other kind I am not able to define And after the determination of the Lateran Councell diuers others of your learnedest Schoolc-men haueing enuously acknowledged that the faith of the transubstantiation is founded only vpon the determination of the Church as Scot. in 4. Dist ●1 〈◊〉 3 art 1. and Bi●llect 41. in Ca● Misse Petr●● de A●aco in 4 Sem. qu. 5. art 2. Conc. 2. with diuers others To those sayings of the Fathers I answer that they meant not any alteration of the substance of the bread wine but that it still remaining they became in a wonderfull manner Christs very body and blood to the faithfull receiuer For thus Ambrose expresseth himselfe Amb. de s●●ram 1.4 c. 4 ●ial 2. Gel in Eutych saying They are the things which they were and are changed into another thing And Theodoret saith These mysticall signes doe not g●● from their nature after their sanctification And Gelasius against Eutychcs saith The signes remaine in the propriety of their nature And Dr●thmarus that liued about An. 800 writing vpon these words ' Doe this in remembrance of mee Drutb in ●iet 26. saith the Lord turning the bread spiritually into his body the wine into his blood hath commanded vs to do the same that hereby we might remember what he hath done for vs. Augustine saith The Lord doubted not to say This is my body August Cont. Adim c. 12. when he game a signe of his body I could also reckon vp many more who haue taught that the very bread in the Sacrament is Christs body and not some other substance vnd●r the appearance of bread as Iren. Iust in Martyr Cyprian Chrysostome Origen Nazianzen c. Elym These are your shists for though you bee vrged with places and sayings most plaine you will still haue some euasion or other Is it likely that if transubstantiation though not in word yet in effect had not beene generally receiued before Leo or the Latoran Councell that all the world without any opposition but onely of one Berengarius would haue at once yeelded vnto it Paul I wonder that you can without blushing speake of such a generall consent of all when as the whole Greeke Church withstood it tooth and nayle for howsoener they agreed vnto the Church of Rome in other things yet in this point such as were present of them at the Councell of Flerence vnder Eugenius the 4 Anno 1439 could neuer bee brought to consent yet because Eugenius was desirous of a consent for the credit of his Sea hauing drawne them to subscribe to his supremacy the proceeding of the Holy Ghost the vse of vnleauened bread in the sacrament and to Purgatory he caused a Bull to be published called Bulla consensus notwithstanding their constant opposition in the point of transubstantiation but euen in other things wherein they yeelded such distast was taken at them by the rest of the Greeke Churches at their returne home that they were publikely execrated therefore and prohibited Christian buriall And for others that opinion of the Spirits guiding the Church in the truth did so preuaile with them as that they yeelded to transubstantiation because it was in the Lateran Councell determined as appeareth by the confession of the Schoolemen before cited Scot. in 4 dist 11 qu. 3. art 1. the first of whom Scotus sayth If it be enquired why the Church hath chosen this so hard an vnderstanding of this article about transubstantiation when as the words of the Scripture might be expounded safely according to a more easie and