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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13235	A defence of the Appendix. Or A reply to certaine authorities alleaged in answere to a catalogue of Catholike professors, called, An appendix to the Antitdote VVherein also the booke fondly intituled, The Fisher catched in his owne net, is censured. And the sleights of D. Featly, and D. VVhite in shifting off the catalogue of their owne professors, which they vndertooke to shew, are plainly discouered. By L.D. To the Rt. VVorshipfull Syr Humphry Lynde.	L. D., fl. 1624.; Sweet, John, 1570-1632, attributed name.	1624 (1624)	STC 23528; ESTC S120948	43,888	74

hold not the Truth of the Ghospell which may be sayd agaynst the Heretikes that think their Fayth is sufficiently proued if they haue wrought any Myracle who in the day of Iudgment shall deserue to heare this saying I know you not depart from me In Epist ad Galat. cap. 3. S. Augustine Let no man sell you fables Pontius hath wrought a Myracle Donatus hath prayed and God hath answered him from Heauen First either they are deceaued or so deceaue In Ioan. tract 13. Et cont Faustum Manichaum lib. 13. cap. 5. Et de Ciuit. Dei lib. 20. cap. 19. Answered Sect. 5. Of Iustification by Fayth only THis is the worke of God that he which belieueth in Christ should be saued without workes freely by Grace only receauing the pardon of his sinnes Amb. cap. 1. in Corinth What is the Law of Fayth Euen to be saued by Grace Heere the Apostle sheweth the goodnes of God who not only saueth vs but also iustifieth and glorifieth vs vsing no workes heerunto but requyring Fayth only Chrys Hom. 7. Rom. 3. Basil This is true and perfect reioycing in God whē a man is not lifted vp with his owne righteousnes but knoweth himselfe to be voyd of true righteousnes and to be iustified by Fayth only in Christ Homil. de humil Theodoret. We haue not belieued of our owne accord but being called we came and being come he exacteth not purity innocency of life at our hands but by Faith only he forgaue our sinnes Coment 2. Eph. Bernard Whosoeuer is touched with his sinnes and hungreth after rightneousnes Let him belieue in God that iustifieth sinners and being iustified by Fayth only he shall haue peace with God Cant. Serm. 22. Answered Sect. 6. Of Free-will BEllarmine Man before all Grace hath Free-will not to things morall and naturall but euen to the works of piety and things supernaturall De Grat. lib. Arbit l. 6. cap. vltim Basil There is nothing left in thee O man to be proud off who must mortify all that is thy owne and seeke for life to come in Christ the first fruits wherof we haue already attayned in Christ owing all euen that we liue to the Grace and gift of God For it is God that giueth both the Will and the Deed according to his good pleasure Basil conc de humil Bernard To will is in vs by Free-will but not to performe nor will I say not to will eyther good or euill but only to will for To will good is a gift of Grace to will euill is a defect Free-will maketh vs well-willing from Free-will we haue power to will but to will well cometh of grace De Grat. lib. Arb. Augustine It is certaine that we are willing when we are so but it is he that maketh vs so of whome it is sayd It is God that worketh the will in vs It is certayne that we worke when we doe so but it is he that giueth vs this working power by adding vnto our will most effectuall strength as if he sayd I will make you work De bono perseuer cap. 13. False cited and shewed to be falsified Idem Except God first make vs to be willing and then worke with vs being willing we shall neuer bring to passe any good worke De Grat. lib. Arbit cap. 16. Idem We must confesse that we haue Free-will both to good and euill but in doing euill euery man iust and vniust is free but in doing good none can be free in Will Act vnles he be freed by him that sayd If the Sonne free you you are truely freed De Corrept Gra. cap. 1. Augustine We will but it is God that worketh in vs to will we worke but it is God that worketh in vs to worke according to his good pleasure This is behooffull for vs both to belieue and speake This is a true Doctrine that our Confession may be humble and lowly and that God may haue the whole we liue more in safty if we giue all vnto God rather then if we commit our selues partly to our selues and partly to him August de bono perseuer lib. 3. cap. 6. False cited Augustine Farre be it from the Children of promise that they should say Behold without thee we can prepare our owne harts let none so thinke but those that are proud defenders of their owne Freewill and forsakers of the Catholike Fayth for as no man can begin any good without God so no man can perfect good without God Contr. duas Epistol Pelag. lib. 2. Augustine Why doe we presume too much of the power of Nature It is wounded maimed vexed and lost let vs confesse it freely and not defend it falsely therefore let vs seeke Gods Grace not to forme but to reforme it thereby De Natur. Grat. cap. 35. False cited Non volentis neque currentis sed miscrentis est Dei vt totum Deo detur qui hominis voluntatem bonam praeparat adiuuandam adiuuat praeparatam August Enchir. ad Laurent cap. 32. Answered Sect. 7. Of the Sacrament CYprian The Bread which our Lord gaue to his Disciples not in Shape but in Substance or Nature changed by the Omnipotency of the Word is made Flesh 1. The words of Cyprian are Panis non effigie sed natura mutatus c. which you haue translated in Substance or Nature where there is no word of Substance in Cyprian 2. The Chapter of Coena Domini where this place is vrged is none of Cyprians Extat inter opera Cypriani Sermo de Coena Domini qui Cypriani Episcopi Carthaginensis esse non videtur inquit Bellarminus lib. 2. Euchar. cap. 9. Author Sermonis de Coena Domini non est Cyprianus sed aliquis posterior Bellarm. lib. de Euchar. 4. cap. 26. Author Sermonis de Coena Domini est ignotus inquit Garetius De veritate Corporis Christi fol. 181. Cyprian The Lord in his last Supper wherin he did participate with his Apostles gaue Bread and Wine with his owne hands but he gaue his Body to be crucified on the Crosse to the hands of his souldiars c. Vt diuersa nomina vel species ad vnam reducerentur essentiam significantia significata ijsdem vocabulis censerentur De Vnctione Chrismatis Shewed to be falsified Whereunto you adde pag 47. in the Margent Tertullian Hoc est corpus meum hoc est figura corporis mei cont Marci lib. 4. Aug. Christus figuram Corporis sui Discipulis commendauit In Psal 3. Ambros de Sacram. lib. 4. cap. 5. Hier. ad verb. Iouin lib. 2. Aug. in Leuit. quaest 57. Gelasius cont Eutichem Aug. de Doctr. Christian. lib. 3. cap. 16. It is a figure commaunding vs to lay vp in our Remembrance that his Flesh was crucified and wounded for vs. Answered Sect. 8. sequent A DEFENCE OF THE APPENDIX TO THE RIGHT Worshipfull Syr Humphry Lynde Section I. The Fisher freed and the Catcher catcht In reference to the first point

did against whome S. Augustine disputeth but all vnto God and vnto our selues nothing that is not of God And againe That without God we cannot prepare our owne harts And againe That Gods grace doth not forme but reforme our Nature by giuing it the grace wherewith it was first formed And finally Ench. ad Laurent cap. 32. That of his mercy he prepareth our will to be holpen and helpeth it being prepared Whereby condemning your Aduersaries as you doe and yet eyther not knowing what they hold or maliciously mistaking their meaning you may see at the last that with a great deale of labour for want of a little learning if not for want of Charity you haue rather confirmed then censured their Doctrine But now that we haue no Free-will to any act at all in such manner as it lyeth not in our power to doe it or not to doe it and that all things are done necessarily though willingly because all things are done by the ineuitable decree of God being the point you should haue proued none of the Fathers you alleadge eyther thought or sayd but haue condemned it for Heresie and Error in Simon Magus and in the Manichees yea and because it followeth from hence that God is the Author of sinne euen for more then Heresie in Florinus vt refert Euseb l. 5. cap. 20. Heere againe I must friendly admonish you that negligently or ignorantly being deceaued by others you haue falsely quoted S. Augustine de grat lib. Arbit c. 16. Except God first make vs willing c. And againe de Nat. Grat. cap. 35. Why doe we presume so much c. which wordes with the rest that follow are not to be found in those place neyther if they were would they make any thing for you as your selfe will iudge by that which hath beene sayd And againe you alleage S. Augustine lib. 13. de bono perseuer cap. 6. there being but one single Booke of that Argument and in that Chapter those wordes are not found which you haue there alleaged You cite him also cont duas Epist. Pelag. lib. 2. which second Booke hauing 10. Chapters you quote no Chapter Will your Reader impute so many imperfect and false quotations only to the error of your pen and not rather to your ignorance or want of due perusall But how will you defend your selfe in alleaging these other words out of S. Austen It is certaine that we worke whē we do so but it is he that giueth vs this working power by adding vnto our will most effectuall strength as if he had sayd I will make you worke Whereby you will make your Reader belieue that according vnto S. Austen we haue no power of Free-will by Nature but that God giueth it by adding his Grace which is not so for S. Austen doth not say It is he that giueth vs this working power by adding strength to our will as you alleage but that He maketh vs to worke by adding strength to our will or which is all one to the power of our will which therfore proueth that we haue power of will by Nature though not sufficiētly able to do any supernaturall act before he adde the strength of his Grace vnto it Againe you finde not in S. Augustine these other words of yours as if he sayd I will make you worke but they are by you fraudulētly foisted in to cut off cōceale the words that follow For wheras Pelagius to proue that we are able by Nature without Grace to keepe the Commaundements obiected out of Ecclesiasticus Si volueris seruabis mandata if thou wilt thou shalt keep the Commaundements S. Augustine answereth he knew as well as Pelagius that they that will shall be able to keep them yet not by Nature as he would haue it but by Grace holding it for certaine that we are able to keepe them but so as that God is he who worketh in vs both to will and to performe them The words of S. Augustine are these that follow It is certaine that we will when we worke but it is he that maketh vs to will of whome it is sayd It is God that worketh in vs ●o will It is certaine that we worke when we worke but he maketh that we may be able to worke giuing most efficacious strength vnto our will who sayd I will make them walke in my Iustifications and to keepe my Iudgments and to doe them Which last wordes you partly changed and partly omitted to conceale the Doctrine of S. Augustine and his proofes out of Scripture shewing that by Grace we are able to keepe the Cōmaundemēts which the Protestants haue euer held impossible Lastly as if you meant not to be discouered you cite the former words out of his Booke De bono perseuer lib. 13. cap. 6. which are only to be found in De Grat. lib. Arbit cap. 16. Let this be ignorance in you which in another were plaine forgery Section VIII S. Cyprian falsly alleaged by Syr Humphry against the Reall Presence FInally concerning the B. Sacraments you only taxe one Authority cited by your Aduersary out of S. Cyprian in his Sermō Of the supper of our Lord and alleadge another against it out of the same Author in his Sermon Of the Vnction of Chrisme which Chrisme as it is there recorded was vsually made at that tyme vpon holy Thursday of Oyle and Balsamum as now also it is accustomed for the vse of the Church in Baptisme and other Sacraments So hard it is for one of you to alleage any thing out of the Fathers which one way or other doth not make against you The words alleaged by your Aduersary are these The Bread which our Lord gaue to his Disciples being changed not in shape but in Nature by the omnipotency of the Word is made flesh A place so playne for Transubstantiation or change of substance in the Sacrament that when I read it it makes me blush at the bouldnes of those Diuines who dare to auouch that Trāsubstantiatiō was neuer known before the Councell of Lateran Now in this sentence forgetting the beame in your owne eye you seeke a mote in the eye of your Brother accusing him because to be vnderstood he translated the word which signifieth Nature to signify Substance or Nature If you were as good a Philosopher as you pretend to be a great Diuine you could not be ignorant that these three wordes Nature Substance and Essence are all equiualente signifying the same thing in diuers considerations that which is called Nature in order to motion is called Substance in relation to the Accidents and Essence in reference to the definition of it And I pray you Syr there being nothing in Bread but shape and substance he who sayth That Bread being changed not in shape but in Nature by the omnipotency of the Word is made Flesh what doth he affirme but that it is changed in substance Secondly you accuse him for alleaging those words out of

Cyprian which Bellarmine himselfe lib. 2. de Euch. cap. 9. holdeth to be none of Cyprians Wherein you must giue me leaue to tell you that your selfe much more deserue to be accused For first albeit Bellarmine doth say he thinketh that Sermon de Coena Domini not to be S. Cyprians yet he addeth immediatly in the same place that it is The Sermon of some auncient most holy and most learned Man as the Aduersaries meaning Protestants do confesse which words that you might with more shew eleuate and auoyd the former Authority were fraudulently concealed by you It is the worke of some learned Man of that Age sayth Erasmus in his annotations vpon the workes of S. Cyprian In tyme not much inferior to Cyprian sayth Fulke in 1. Corinth cap. 11. Wherefore doe we reuerence the Authority of S. Cyprian but because he was an Auncient holy and learned Father If therefore the Author of this Sermon was a most holy and learned Man as Bellarmine sayth the Protestants themselues confesse and of the same Age with S. Cyprian or in tyme not much inferior vnto him as I haue shewed that the Protestants themselues doe likewise witnesse why should any Protestant reiect him Besides though Bellarmine thinketh this Sermon to be none of Cyprians yet many other Deuines of great name Cypriano tribuunt doe iudge it to be the worke of S. Cyprian as well for the likenesse of the stale as for the dignity of the matter sayth Gaulortius a learned Protestant in his annotations thereupon Why then may not your Aduersarie follow heerein the iudgment of many other great Deuines In fine your Aduersary may alleage for himselfe in this matter the testimony of S. Augustine cont Donat. lib. 4. cap 22. his words are these From that Theefe to whome not being baptized it was sayd This day thou shalt be with me in Paradise the same S. Cyprian tooke no sleight document that passion or death or Martyrdome doth sometyme supply the place of Baptisme According whereunto both in sense and words in the same Sermon de Coena Domini it is sayd and therefore according to S. Augustine by S. Cyprian That our Lord c. deferred not his benefit but with the same speedy Indulgence he gaue presently aswell a document as also an example thereof saying vnto the Theefe This day thou shalt be with me in Paradise He had his condemnation and punishment for robery but his contritiō of hart changed his payne into Martyrdome and his bloud into Baptisme Why now may not your Aduersary cite that Sermon as Saint Cyprians which Saint Augustine himselfe so long a goe alleadged vnder the name of Cyprian First therefore heerein you deserue both blame and shame insimulating your Aduersary of fraud for misalleaging S. Cyprian by the testimony of Bellarmine and fraudulently cōcealing those words of Bellarmine in the same place which euen the testimonyes of Protestants themselues do shew the words alleaged by your Aduersary out of Cyprian to be of no lesse Authority then the words of Cyprian Secondly you deserue the more blame heerein because you alleage agaynst it another place out of S. Cypriā which according to the opiniō of Bellarmine in the same place in the same Chapter is none of Cyprians And plaine it is that the Sermon of the Supper of our Lord alleaged by your Aduersary and the other of Chrisme alleadged by your selfe are both the Sermons of the same Author for the whole Booke contayning 12. Sermons is intituled Of the Cardinall workes of Christ and dedicated to Pope Cornelius the Martyr who liued in the tyme of Cyprian And therefore he that denyeth the one hath no reason to affirme the other to be the worke of Cyprian How then out of the same mouth could you breath both hoat and cold And how out of the same Bellarmine could you proue the Sermon alleadged by your Aduersary to be none of Cyprians and affirme agaynst Bellarmine the other alleaged by your selfe to be the worke of Cyprian Thirdly the like foule fraude cōmitted by you appeareth yet more grossely in the words which you cite out of the same Author who when you take him to be with you is Cyprian but not Cyprian when he speaketh against you The words of the Author are these Our Lord therefore at that Table wherein he made his last Feast to his A●ostles with his owne hands gaue Bread and Wine but at the Crosse he gaue his Body to be wounded by the hands of his Enemie that sincere verity and true sincerity being more secretly im●●inted in the Apostles might expound to Nations how the Wine and the Bread was Flesh and Blood and after what manner t● causes agreed with their effects That diuers shapes might brought to one Essence and the things signifiyng and the things signified might be called and knowne by the same names Thus S. Cyprian But not thus Syr Hūphry for hauing alleaged the words which seemed to make for him he gaue Bread and Wine to his Apostles but his Body to his Enemies he chopt off with an c. the words following That sincere verity and true sincerity being more secretly imprinted in the Apostles might expound to Nations how the Wine and Bread was flesh and Blood which as euery man may see are expressely against him and serue to expound the meaning of the Author in the rest of that Sentence which though otherwise beeing a little obscure yet being a little considered may be thus explained Our Lord sayd to his Apostles This is my bodie which shall be giuen for you when at the table he gaue to them visibly Bread and Wine but at the Crosse he visibly gaue his owne Body that his Apostles thereby might visibly see he had giuen them inuisibly his owne Body because he gaue them the same Body into their owne hands which was giuen for them into the hands of their Enemies 1. That the sincere verity and true sincerity heereof being thus secretly imprinted in the harts of the Apostles they might confidently expound to all Nations how the Bread and Wine of that table was truly and sincerely Flesh and Blood 2. How the causes agreed with their effects the words of our Sauiour which were the causes going before agreed with their effects both at the Table and at the Crosse that followed after 3. How vnder diuers ●hapes of Bread and Wine at the Table was contained but one the same Essence because the same shapes remayning the Natures of Bread and Wine by the omnipotency of the Word were changed o● reduced into the Nature of his Body as before you haue heard ●ut of his former sermon 4. How the thinges signifying which were the shapes of Bread and Wine remayning and the things signified which were the Body and Blood of our Sauiour came both to 〈◊〉 called by the same names because the one did signify exhibit and co●aine the other By all which it appeareth the Author hauing his right brought backe againe and his owne

breath being restored againe vnto him which you had thought to steale and smother that he plainely confesseth the Bread and Wine to be Flesh and Blood and that the Nature of the one being changed into the Nature of the other they are both reduced into one Essence which is the same Doctrine that your Aduersary professeth and maintayneth against you Your Aduersaries affirme the Bread to be made a Sacrament and the Body of Christ by the words of Consecration for the which cause they not only adore it before they receaue it but also they haue euer held that it might be lawfully giuen to Infants and that which remaines thereof they are wonte to reserue to be giuen afterward to the sicke or to others that come to receaue as occasiō requireth You Protestāts affirme on the other side that it becōmeth a Sacrament and a Seale of the Body of Christ vnto you without any change in the thing by the liuely Faith of the Receauers and consequently you giue it not to Infants because they cannot receaue it with that Faith which makes it a Sacrament and that also which remaineth thereof after the whole Action you take to be no better then common Bread and soe you vse it As custome is the best interpreter of the law so the practise of the Church is the best interpreter of her owne Doctrine Wherefore to know what S. Cypriā with the Church of God in the secōd Age after Christ belieued at that tyme concerning this point of the B. Sacrament there can be no surer way then to examine what is practized in communicating the same to Infants and in reseruing of it to be taken as need required Which S. Cyprian in his sermon De Lapsis his owne vndoubted worke hath not obscurely recorded for he relateth Teste meipso sacrificantibus nobis my selfe being witnes and we our selues offering sacrifice that an Infant hauing beene fedde with a sopp of wine before an Idoll and being afterward brought to Church was much tormented during the tyme of the Sacrifice and when it 's turne came to receaue it resisted so vehemently that the Deacon was faine perforce to open it's mouth and to power in somewhat of the Sacrament that was in the Chalice but sayth S. Cypriā The drinke sanctified into the Bloud of Christ brake out of her polluted bowels c. In which Sermon he likewise testifieth That a certaine Woman when she would with vnworthy hands haue opened her coffer wherein was reserued the Holy Thing of our Lord there sprung vp fire from thence wherewith she was so terrified that she durst not touch it And That another defiled Person presuming to receaue with others could not eate nor touch the Holy Thing of God for in his opened hands insteed thereof he found Ashes By Document whereof sayth S. Cyprian it is shewed that the Lord doth depart when he is denyed By which Documents of reseruing the Eucharist and giuing it to Infants they who will not be obstinate may also learne out of S. Cyprian that the Eucharist after the words of Consecration was belieued to be really the Body of Christ and not figuratiuely by Fayth only to him that doth worthily so receaue it Wherefore to conclude this Dispute concerning the Testimony of S. Cyprian for Transubstantiation and Reall Presence as it was false that your Doctors claymed him in the former Conferēce so being plaine agaynst them in this point besides many other of no lesse importance it was fondly done of you to say they claymed him Section IX S. Augustine falsly alleadged by Syr Humphry against the Reall Presence FYnally against the Reall Presence you obiect other places of the Fathers affirming the Sacrament to be a figure of Christs body which your Aduersaries deny not For they define all Sacramēts to be signes and figures according whereunto they also holde that as the Sacrament of the Eucharist is a figure in respect of the Shape or externall accidents therof so it is the Body of Christ in respect of the thing contained in them But now that the Eucharist is only a figure or that it is not the Body of Christ which you should haue proued against them or els you proue nothing none of the places alleaged by you do shew neyther is it possible in all the Fathers to find so much as one place that doth sufficiently proue it While they in the meane tyme besides many most expresse Scriptures Matt. 26. Marc. 14. Luc. 22. Ioan. 6. 1. Cor. 11. confuting also your principall obeiction that the Body of Christ cannot be in two places Act. 9.5.22.8.23.11 1. Cor. 15.8 They I say on the other side produce so many superabūdant Authorities from the Fathers Councells in all Ages conuincing the holy Eucharist to be the Body of Christ that I must needs say they haue discouered more bouldnes if not impudency thē learning or conscience who eyther in bookes or in Pulpits haue pretended to shew that the Fathers in this point are plainely against them To make this appeare it may suffice at this tyme briefely to set down the beliefe only of those Fathers in particuler which your selfe in your papers haue produced for you Tertullian S. Austen S. Ambrose S. Hierome and Gelasius shewing how euidently they teach the cōtrary Doctrine aswell in their writing elswhere as in those very places which your selfe haue cited First therefore let vs begin with Saint Augustine who in his Workes making often mention of the Sacrament giueth vs these particulers of his Doctrine therein That before the words of Consecration that which was offered is called Bread but after the words of Christ haue beene pronounced now it is not called Bread but it is called the Body Serm. 28. de verb. Domini That if Children had neuer seene the likenes of those thinges but only when it is offered and giuen in the Celebration of the Sacrament and that it should be tould vnto them with most graue Authority whose Body and Bloud it is they would belieue nothing els but that our Lord had neuer appeared to the eyes of Men saue only in that likenes lib. ● de Trin. cap. 10. That Childrē were wont to receaue it apud Bedā in 1. Cor. 10. Who haue not the mouth of Faith to receaue it That it pleased the Holy Ghost was vniuersally obserued that our Lords body enter into the mouth of a Christiā before other meates in the honor of so great a Sacrament Epist 118. cap. 6. which must needes be meant of the mouth of the Body That we receaue with our hart and mouth the Mediator of God and Man Iesus Christ Man giuing vs his Flesh to be eaten and his Bloud to be drunke although it seeme more horrible to eate Mans flesh then to kill it and to drinke Mans bloud then to spill it lib. 2. cont Aduersaer legi● Prophet That we doe not eate dead flesh dilaniated and cut in peeces as the Capharnaites vnderstood it for this