vnderstanding onely or to any one faculty of the soule though hee place it principally in the will in regard of those natiue and inseporable qualities of true sauing saith namely confidence and affiance in Gods promises So that I wonder how this Doctrine of that good Cardinall hath escaped the flames of their Purgatory Index But his owne life paid for it when he with his fellow Cardinall Fregosus being suspected too much to fauour the Doctrine of Luther were both quickly taken out of the way non sine veneni suspicione not without suspicion of poyson But those Diuines that liued in more ancient ages contented themselues with the most simple but most eâ—phaticall tearmes of the Scripture not troubling their heads with quirks and questions of this nature whether faith were in the vnderstanding or in the will c but with the Scripture they include altogether in the heart the seate and confluence of all the powers of the soule Bernard saith that first the sâ—â—ncere roote of holy faith is planted in the ground of mans heart and when faith is fully growne vp it becomes as a great tree hauing in it sundry sorts of apples wherewith the soule being full of God is refreshed St. August takes no more care but to place faith in the soule Vnder whence comes death in the soule because faith is not there whence in the body because the soule is not there therefore the soule of the soule is faith Againe Fides quae credit in Deum vita anima existit per hanc iustus viuit Faith which beleeueth in God is the life of the soule and by it the iust man liueth And speaking of the vnderstanding hee saith Intellectus merces est sides c. The vnderstanding is the reward of faith doe not then seeke to vnderstand that thou maist beleeue but beleeue that thou maist vnderstand And againe Intellectui fides viam aperit infidelitas claudit faith opens the way to the vnderstanding but infidelity shuts it And speaking of the will he saith Fides excitat ad exercitium voluntatem Faith stirreth vp the will to excercise And in a word Fides sic est in anima vt radix bona quae pluuiam in fructum ducit Faith is so in the 〈◊〉 as a good roote which peoduceth the raine into fruit I might adde many others but this may suffice Babylonius But Sir whereas you seeme to oppugne the Councell of Trent doth it not also acknowledge faith to be the roote of all other graces Doe the Church of Rome right I 〈◊〉 you Orthodoxus God forbid else The prouerbe is Giue the Diuel his due Indeede the Trent Councell confesseth that faith is the beginning of mans saluation the foundation and roote of all iustification But vnder this painted Sepulcher she buries the bones of true sauing faith which she hath slaine there to ly rotting as the Iewes did with Gods Prophets whom their Fathers had slaine and vpon the foundation they erect the Monument and Trophe of their Pageantfaith For vndertaking to glâ—sse vpon the Apostles wordes A man is iustified by faith and gratis freely she saith These wordes are to be vnderstood in that sense which the perpetuall consent of the Catholicke Church hath holden and expressed to wit that we are said therefore to be iustified by faith because it is the beginning of mans saluation the foundation and root of all iustification So that they attribute iustification to faith not simply for it selfe but relatiuely as it hath reference to the fruits whereof they say faith is the roote namely their inherent righteousnesse But the truth is this restrained yea constrained sense of theirs is most absurd and senslesse as hauing neither foundation nor roote of reason to support and maintaine it All is but wordes They neither meane nor will nor can maintaine it For how is faith a beginning of grace if grace be no necessary consequent of their faith For they confesse they may haue faith and want grace which is the Diuels case Or how is faith the roote of grace and iustification sith it is impossible for this roote to produce any fruite at all For how can a dead roote bring forth any liue-fruite And they confesse their faith to be a dead and dry roote of it selfe vntill the sap of charity be powred into it to actuate and quicken this otherwise dead roote So that by Babylons Doctrine the fruite must giue life to the roote not the roote to the fruite And yet forsooth faith must be the roote of iustification the foundation of mans saluation Surely the Prouerbe may here well be verified Dignum patella operculum like roote like iustification both dead like foundation like building both sandy yea meere aery and imaginary Babylonius But is not faith dead and vnformed vntill it be inliued and formed by charity Doth not St. Iames say that as the body without the spirit is dead so faith without workes is dead also Therefore the good workes of charity giue life vnto faith as the soule to the body Orthodoxus Doth charity giue life to faith How is then faith the roote your owne reason may teach you the contrary as wee haue showed But to that place of Saint Iames it is too commonly abused For marke first hee saith not As the body without the soule is dead but as the body without the spirit is dead The spirit is the breath by which the body is knowne to liue So that the body receiueth life from the soule but sheweth it by the spirit which it breatheth The spirit then is an effect and signe not a cause of the life of the body So charity and the workes therof are a fruite and effect breathing from sauing faith testifying that it is a liuing faith not causing it so to be for that were to turne the tree vpside downe as if the roote which is faith should receiue life sap and groweth from the branches And it is plaine by the whole analogy and tenure of the chapter that the Apostle speakes of good workes as they are demonstratiue signes and fruits of a liuing faith not as causes of it Againe he putteth a distinct difference betweene the true sauing faith which alwaies shewes it selfe to liue by the fruits of it for it is that faith euer working by loue and betweene a false counterfeit faith such as is dead and knowne to bee so by the not breathing out of good workes So that the true sauing iustifying faith is that which worketh by loue So the Apostle saith But how by loue as by the efficient mouing cause of the working of it or rather as the instrumentall cause moued by the hand of faith Loue is faiths instrument whereby it worketh Yea it is an inseparable quality of sauing faith whereby faith workes as the heat is the inseperable quality of the fire whereby the fire worketh This is the Doctrine also of the ancient Fathers They so make faith the roote as
A PLEA TO AN APPEALE Trauersed Dialogue wise By H. B. August De Tempore Sermo 98. Idcirco Doctrinam Catholicam contradicentium obsidet impugnatio vt fides nostra non otio torpescat sed multis exercitationibus elimetur Ibid. There must be heresies euen among you that they which are approued may bee made manifest among you 1. Cor. 11. 19. Printed at London by W. I. 1626. TO THE HIGH AND MIGHTY PRINCE CHARLES KING OF GREAT Britaine France and Ireland Defender of the Faith c. Most gratious Soueraigne IF it be a mans glory to passe by an offence how much more a Kings who being armed with power to reuenge his pardon is the more glorious the more gratious This is Your Maiesties glory that You haue passed by the offence of Your seruant and Your glory how beautifully shall it shine forth if Your noble pardon shall be sealed with Your Royall Patronage of this poore Plea which if it passe not vnder the Priuiledge of the Caesarean Maiestie it is like to fare the worse for the Atturneys sake whom besides his many personall imperfections the very scarres of his late disgrace with so gracious a Maister expose with his Plea as no lesseridiculous to the Antagonists then Dauids sling was to Golia◠and his Philistims Who if they aske me vpon what hope I presumed to impleade an Appeale to Caesar I cannot answere with Solon vpon old age rather vpon pouerty rather vpon Caesars equity rather vpon the causes verity Yea my duty to God to your Maiestie to the sacred memory of your Royall Father to the Church of God to my Mother Church of England to the State to my Reuerend Fathers to my reproached Brethren all these summon me from my sweete safe Priuacy to runne a hazzard vpon the Theater of importune opposition And see also Dread Soueraigne how deeply You stand ingaged in this Plea Therein seuen Plaintifes sollicite Your Grace for justice First Truth she complaines of hard vsage how shee is driuen to seeke corners sith shee cannot passe the Presse Cum Priuilegio but must be silēced yea Gagged least while shee refuseth to subscribe to An Appeale she should by writing cleare her Doctrines from the infamous terme of Puritanisme and her selfe from being reproached for a Puritan The next Plaintife is Gods Glory Grace Gospell complaining they are vndermined ouerturned by an Appeale wherein Gods foundation of his free grace and mercy in electing vs in his Son to saluation is laid vpon the sandy ground of Mans freewill his eternall and vnrepentant loue to his Elect made to depend vpon the haire of humaine mutability standing on its owne vnsteddy bottome to fall totally finally The third Plaintife is the Sacred Ashes of Your Royall Father of famous memory complaining His honor is polluted prophaned in a high degree by An Appeale so much depressing the Synod of Dort which His Maiestie so much graced and exalting Arminianisme which His sacred Maiestie so much detested The fourth Plaintife is Gods Church especially our Mother Church of England iustly complaining how impiously she is abused and her Doctrines traduced by an Appeale as if in the very Fundamentalls as Praedestination Election Freewill Iustification Faith Perseuerance in sauing grace Certainty of saluation and the like shee iumped with the Apostatized Church of Rome and her confederate Arminians as if her Doctrines were not the same with the holy Scriptures as if they must be rated by a few priuate spirits ingrossing as by a Monopoly the name of the Church of England reducing Ecclesia Romana to Curia Romana as if her Doctrines were as mutable as their vniust Iudges who Cameleon like will change colour with euery obiect of time The fifth Plaintife is the State complaining of a ruefull distraction and rent it suffereth by a most factious and seditious Appeale which coming very vnseasonably like a disastrous Comet portendeth vniuersall ruine both to Church and State if the vast breach made thereby for the grand enemy to enter bee not all the sooner and surer if possible made vp againe The sixth Plaintife is the Ghost of some of the Reuerend forefathers of our Church as Doctor Bancroft once Bishop of London and Doctor Ouerall once Deane of Pauls and Bishop of Norwich complaining that their speeches in the Conference at Hampton Court Ianua 14. 1603. now lately printed the one about Praedestination the other Perseuerance in grace are pitifully and palpably peruerted in An Appeale to the great reproach of their owne Credits and in them the scandall of the Church of England The seuenth Plaintife is the Communion of Saints militant in this Church and elswhere yea some now Triumphant in heauen complaining that notwithstanding they striue both in faith and practise to come as neere as is possible for humaine frailtie to Christ and his Apostles yet for that very cause they are persecuted and reproached in An Appeale with the odious name of Puritan and what not Now all these Plaintifes most noble King do as by speciall interest craue iustice at Your Maiesties hands Truth claimes it as You are King of England Defender of the faith that as It makes You free so You would it with full priuiledge to plead its owne cause Gods glory claimes it of You as whom aboue all Princes in Christendome He hath put such a rich crowne of grace and glory vpon that thereby Your Maiestie might learne how highly to prize His infinite glory which the more You stand for against its enemies the more firmely it shall make You to stand against all Your Aduersaries The Sacred Ashes of Your royall Father of pious memory require justice of You not onely as you are a King but as the most pious Son of such a Father that as by An Appeale You are called to be an vmpire You would accordingly determine whither in Your judgement the Synod of Dort with the Decrees of it be rather to be reiected and set at nought for the Appealers vilifying and disclaming of it or religiously maintained by Your Maiestie at least for the incomparable judgement of King IAMES who both sent thither a learned select representatiue Church of England and Himselfe also gaue His royall assent to all the conclusions of it as being in all points consonant to the Doctrine of the Church of England The Church of England with the State like Hipocrates twinnes mutually affected with each others weale or woe both liuing together both dying together with one heart and voyce humbly craue justice of Your Maiestie as being next vnder Christ ouer both in all causes ouer all persons the onely supreme Gouernour that You would chastise their contumacious children who fasten reproaches and hasten ruines to both The fame of our Forefathers craveth justice of Your Maiestie to free them from the false aspersion of blasphemy and from the opinion of being Arminians All Gods children co-heires with Your Maiestie of the same Kingdome of glory implore Your iustice to rescue their innocency
from the reproach of Puritanisme the very name being enough to cause Truth to be taken for Heresie sincerity for hypocrisy a peaceable Conformitant for a seditious Schismaticke a loyall subiect for a traitor an honest man for a varlet Thus by iustice shall Your Maiesties throne be established Thus may fearefull consequents bee preuented if the causes be timely remoued I reade but of two maine things which wrought Ierusalems wracke the one Idolatry causing often desolations and miseries vpon that Church and state the other Heresy in reiecting of Christ and his righteousnesse seeking iustification by workes This later alone euen without the other for in Christs time and after not an Idol or Image was found in Iudea caused that fatall and finall irreparable ruine once for all Parallel to these two are Pontifician Idolatry and Arminian Heresy the summe whereof is to abolish the true and to establish a new Religion For the first it is grosse enough to bewray it selfe and to deserue to bee cast out least such lading not onely cause but conspire with the storme to drowne the ship it is carried in For the second because it is somewhat more refined and hath learned to goe vailed vnder the Maske of the Church of England the more dangerous both for seducement and sedition as a poyson the more subtile the more mortall be your Maiestie pleased to take aduertisment of the more proper markes of an Arminian An Arminian is in his personall qualities just like his Religion First he is no lesse ambitious of head-ship ouer men then his Religion is of copartnership at least with God in His glory Secondly as his Religion flatters him so he men very officious in soothlesse soothings the Spaniels that finde his ambition game Thirdly as his religion is contrary so hee cannot away with Reformed Churches and their learnedest and foundest writers as Caluin specially beyond the Seas Fourthly as he hates to be reformed so one peece of his Sermon must be an inuectiue against a reformed Christian his Puritan Fifthly sith his Religion complies so well with Popery he will therefore euer preferre the Church of Rome before any yea all Reformed Churches Sixthly though he loue to be a droane yet brings he a kinde of honey to Preferments hiue And he is now so fleshed with confidence that as euery where abroad hee will more frankly at Court make the theames of his Sermons to be Uniuersall grace equally offered to all to receiue if they will when a man hath receiued grace he may fall away totally yea finally from that grace of God and iustification Hee teacheth also that man can haue no other certainty of saluation but coniecturall that God hath predestinated none to glory but those whom hee foresaw would both by their Freewill receiue grace and would or could of themselues perseuere to the end that in the maine and fundamentall points of religion the Doctrine of the Church of England agreeth with the Councell of Trent These and the like bee the Doctrines of the Appeale which how true this insuing Plea will plainly shew Pardon my plaine zeale gratious Prince The Romaines despised not the noyse of their geese whereby their Capitol was preserued from the Gaules Let mee be accounted one of them for telling truth so our dangers may thereby bee preuented Yea those geese were highly rewarded I desire no other but that I may bee a common sharer in those blessings which shall attend both Church and State if but those Plaintifs bee righted whose satisfaction shall bee Your Maiesties honour the setling of Your Crowne the comfort of Your best friends the confusion of Your greatest foes the retaining of Gods fauour vpon Your Maiesties Person for grace peace and prosperity here for glory and immortality hereafter for all which I shall be as I am euer bound Your Maiesties most humble Orator though vnworthy seruant HENRY BVRTON The Preface to the Reader CHristian Reader I present thee here with a Plea to an Appeale That Appeale I meane styled An Appeale to Cesar. Which is such as I confesse sauing for the Titles wherein I find the Sacred name of Cesar I had filed my feete rather then my hands with it if after my long frustrate expectation of seeing it burned I had not to my great wonderment seene the contrary namely that it found so many friends and favorites Besides sundry things therein which at first might haue passed onely for errours as falling from some distemper of hastie passion being now stoutly and stiffly in cold blood defended they grow to be flat heresies and so no further to be tollerated as S. Augustine speaketh For my owne part when I perused the booke my spirit was not a little stirred in me to see Gods glory defaced our Salvation vndermined our Church scandalized and popish Arminianisme triumphing even vpon the open Theater Faine would I haue beene dealing with it but both the consciousnes of my many both naturall disabilities and personall infirmities as also the hope I had of so many my worthy and able elder brethren who I trusted would and still hope will vindicate at least their deare Mothers credit the Church of England held me backe Notwithstanding at last though the least of all I gaue the on-set nec tardum opperiens nec praecedentibus instans as well knowing that Hosanna is accepted of Christ as well from the mouthes of little children as of others Yea and sometimes if those should hold their peace the very stones would cry And where as not only my personall imperfections but my naturall corruptions also stood vp to disswade me from such a Taske yet even from them also did I draw motiues vnto it First because I thought my example of shewing willingnesse to my weaknesse might provoke the more able to be the more willing to supply my wants Secondly out of the sense and conscience of my many corruptions that Law in my members leading me miserable captiue to the law of sinne having such abundant experience of that superabundant grace of God which hath mightily borne me vp even against the streame of rebellious nature so that when my foote slipped his mercy held me vp I have learned hereby how deepely I am bound to expresse my thankfulnes to God in setting forth to the vttermost of my power the praise of the glory of his Grace sufficient for me against those thornes in my flesh against those buffering messengers of Satan threatning to overthrow me if the Lords never fayling grace had not made me to stand Yea how many stormes of temptations hath my brittle barke indured yet blessed be God it is not wracked Those Reliques of rebellious Canaanites dwelling in me as thornes in my side and pricks in myne eyes by Gods grace humble me onely overcome me not So that God having put in my hand such a tryed weapon of infallible experience of his saving grace I should be very ingratefull to let it lie rusting in the sheath and not to use
Church and State then serue to edification c. Appeale pag. 42. 78. 80. Which speeches and the like whether doe they tend but to suppresse those Doctrines of the Gospell whereby God is most glorified and man most humbled shall we spare such When Policarpus met Marcion the hereticke casually and neglecting him was asked of him Dost thou not know vs He replyed I know thee for the Diuels eldest childe Such was the zeale of holy men in times past against not onely those that were Hereticks but hinderers of the truth The Apostle wished that those false teachers of legall righteousnesse were euen cut off which troubled the Church of Galatia Therefore what cause any faithfull Minister of Christ hath to vse sharpnesse of stile to seditious seducers and troublers of Church and State in so famous a Kingdome in so perilous a season too let any indifferent man iudge And consider iudicious Reader if we had not a King seasoned from his very cradle with the knowledge of the true faith of Christ hauing now growne vp therein to a goodly ripenesse in regard whereof we haue small cause to suspect his constancy herein iâ—to what danger were we and Gods religion brought when such kind of Ministers are not wanting to helpe forward the reerecting of the Romish Baal in our Land had they but a young Manasses to restore the Altars and Groues which the good King Ezechiah his Father had pulled downe But to conclude sith these two fore named Worthies worthy to be named againe the Reuerend Bishop of Chichester Dostor Carlton and the Worshipfull Maister Francis Rovs haue so learnedly and zealously confuted some materiall points in the Appeale which like expert archers making speciall choyse of for their marke they haue hit home although I could haue wished that they had with no lesse felicity coped with the rest of the materialls in the booke yet sith they haue ben pleased to leaue behind them some liberall gleanings yea some whole ricks of tares to be cut vp and carried away from Gods wheat field I will craue leaue to shew at least my good will in all hoping my defects will finde pardon of all them who though they can yet forbeare to make their best supply The blasphemer was to be stoned of the whole Congregation some hitting one part some another till he were beaten downe and buried vnder the heape Yet in this Impression the Plea reacheth no farther then the first part of the Appeale Which if it finde courteous intertainment the other part is forth comming and wants but time to helpe the slownesse of the Presse to bring it forth Farewell Thine in the Lord H. B. Good Reader correct these faults with thy pen with others of smaller note The rest are noted in the end of the booke Amend first then reade Page 7 line 19 reade scantling l. 28 r. Doctrines p. 51 l. 13. r. preuifion p. 52 l 6 r. â—ssâ—s p. 54. l. 21. r. 4. 5. l. 29 r. sâ—â—scos p. 82. l. 3 1. â—â—â—â—â—ude 10. l. 9 1. vn 〈◊〉 c. Whence l. 13 1. anima l. 24 1. prâ—â—â—ceth p. 83 l. 15 r. the beginnâ—ng p. 84. l. 35 1. into him p. 85 l. 24 r. quomodo p. 87 l 13 1. â—xecrated p. 91 l. 30 1 ground of hope l. 35 r. his Maiesties A PLEA TO AN APPEALE Asotus Babylonius Orthodoxus ASotus Master Babylonius you are well met Babylonius And you Master Asotus Asotus Sir I thanke you for your last good company at the Ordinary and especially for your both merry and learned discourse wherein among other passages you wittilie disciphered the nature of a Puritan that common opposite to vs both I was much delighted to heare you and haue often thought of you since and shall loue you the better for it for of all men I cannot away with these Puritans a precise sect crosse and contrary to all other men A man may not sweare an oath forsooth nor play the good fellow a little in drinking a cup or two more then needs for good fellowship-sake nor loue a wench and the like but wee must passe their most sharpe censure Nay hauing deeply waighed the matter I am perswaded that were it not for these Puritans wee and you should agree together as louing brethren and Countreymen Babylonius Are you aduised of that friend Asotus you haue hit the very nayle on the head and herein you discouer your wisdome and judgement For it were no hard matter I wis to reconcile you and mee and such as wee are as well in Religion and opinion as we are already in affection were it not for these make-bate Puritans And you haue well said in saying we and you for howsoeuer the Puritans both in England and beyond the seas I meane the Caluinists and Hugenots are called Protestants yet betweene them and vs Romane Catholicks there is a great Gulfe set so that there is no hope of reconciliation betweene vs. And indeed for those ciuill and good fellow Protestants whom I know you meane that hold of the Church of England and of the Doctrine of the Church for the prop and piller of their Faith there is great hope that they will ere long be reconciled to the holy mother Church of Rome for he that beleeueth as the Church beleeueth is not farre from the kingdome of God But these Puritans they will not acknowledge any rule of faith from the Church but are all for Scriptures Scriptures so that so long as they are of that minde there is no hope of reconciliation betweene vs and them vnlesse they will yeeld to this Manime That the Church is the Iudge and interpreter of the Scriptures which they most obstinately deny Asotus But by your leaue Master Babylonius I neuer vnderstood but that the Doctrine of the Church of England was all one with the Doctrine of the Scriptures as I euer haue ben taught Babylonius I will not take vpon me now to dispute that point but haue you not seene an excellent Booke set out of late by one of your most learned Ministers which he calls his Appeale to Caesar. Asotus I haue heard of it the Author is highly commended by some for a great Scholler but a great many on the other side and especially those we call Puritans doe very much condemne the booke saying it is written in the gall of bitternesse and with the spirit of sedition enough to set all in a combustion if his books should passe for currant Babylonius In the gall of bitternesse That was the doome of Saint Peter vpon Simon Magus but by such like puritanicall censures you may the better judge of the worthinesse of the booke which is both learnedly and wittily pend Asotus You say well I thinke neuer a whit the worse of the booke for the Puritans taxing of it nor the Author the lesse learned when you Master Babylonius sticke not so to commend him Babylonius I must needs ingenuously confesse that I like the booke the better
take vpon mee to be a censurer of bookes much lesse of an Appeale to Caesar if the Author haue any just cause for which to Appealâ— to Caesar and which is just and fit for Caesar to judge no doubt but hee shall finde a just Caesar to doe him right But the points you seeme to propose to me are matters of Faith wherein the Author seemeth too suspicious of his owne cause that like to fraudulent Merchants who haue run themselues into many mens debt and danger hee appeales to Caesar to haue a protection for his person But blessed be God wee haue a Caesar The Defender of the Faith not a protector of oppugners and vnderminers of the Faith And for matters of Faith our Caesar knowes they ought to be pleaded onely at Gods barre and tryed at the Common Law of the holy Land the Scriptures Nor will hee giue way for any Prohibition out of any Court of Chancery or conscience which may inhibite the proceeding of Gods cause in Gods Court by any prerogatiue whatsoeuer Therefore in such causes causes of Faith I say to appeale to Caesar giues to speake plainly a strong suspition of the weakenesse at least of the cause For so did Heretickes in times past to maintaine their heresies they had no other way but to patronize themselues vnder Caesars wings Thus did the Arians so mightilie preuaile against the Orthodox professors by the onely helpe and authority of Caesar. Not that I impute heresie to the Author of this booke onely for his appeale to Caesar. Let the booke like Baal plead for it selfe Asotus Sir you make me begin to suspect something Did Hereticks so as you say I pray you for my better satisfaction giue me some example of it Orthodoxus I will briefly Constantine the great he that restored the Church to a generall peace and calme sitting at the first Councell of Nice not as Iudge but rather as a Minister as himselfe piously confessed did for his part ratifie the Councels Decrees against Arius yet afterwards growing old hee was wonne by a woman his sister Constantia and she seduced by a sycophantizing Arian Priest to recall Arius from banishment that hee might againe declare his Faith whereof comming before the Emperour he made such a cunning confession as formerlie hee had done to the whole Councell of Nice which he had well nigh imposed vpon by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that the good Emperour suspecting no deceit tooke it to be in all points the very same with the Councels owne confession yet so as hee referred Arius to the determination of a Councell But the Emperour not long after dying Arius with his faction creepe into the fauour and protection of Constantines successors especially of his sonne Constantins who was by the same Arian Priest who had formerly inueagled Constantia about Arius perswaded to fauour and protect the Arians and the rather was the Emperour perswaded by this old Priest because Constantine had committed to him his last Will and Testament to deliuer it to his sonne Constantius which he did Thus Arius by his Appeale to Caesar and by the cunning insinuaâ—ion of his craftie confederate an old Court Priest got footing againe and had in all likelihood mightilie preuailed but that God in justice to that impious impostor and in mercy to his Church and children calling the cause into his superiour Court cut Arius short by a suddaine and strange infamous iudgement euen in hot blood as he was going with all his pompe and traine into the Cathedrall in Constantinople in despight of the good Bishop Alexander who all the night before and that morning continued his earnest supplications to God prostrate in the Temple to â—uert and preuent Arius from setting his wicked foote and proude Standard of triumph against Christ in that sacred place His deuout and zealous prayers were heard and Arius his infamous death strucke all his traine with a shamefull amazement and confusion I would this example might teach the Appealler to tremble before that God from whose Tribunall is no appeale but by speedie flying with repentance to his throne of grace and mercie in Iesus Christ. But for the Appeale here let me tell you thus much by the way which I dare be bold to auouch that as he thinks he hath done politickly so I know hee hath done very poorely to appeale to Caesar being such a Caesar as when his many waightie affaires shall lend him leisure to view the Appeale the Appealer will quickly find his owne errour and haue cause to repent his appealing to a Prince of such dexteritie and judgement as in humaine so also in diuine matters Asotus Sir I thanke you I am satisfied in this matter Now let me intreat you to performe your promise in resoluing some doubts ministred by this booke Orthodoxus If you instance any particular I am ready to doe my best indeauour Asotus Sir because this Gentleman my friend hath some more learning then my selfe and is somewhat acquainted with the booke I shall entreate him to propouÌ„d and obiect and your selfe to resolue the Obiections Babylonius Friend Asotus I pray you doe not impute that to mee which I was neuer guiltie of as matter of learning yet if as a friend you impose this taske vpon me to ease you I will the more willingly vndertake it prouided that where you see me faile you will supplieâ— and Master Orthodoxus pardon I shall onely act your part in propounding those particular pointâ— which you say are contrary to those which Master Orthodoxus hath taught you as being also the most materiall things in the booke Asotus Sir I thanke you I desire no more Babylonius Then to begin in order as they lye the first thing is about the losse of Faith and Iustification in the third Chapter and so consequently of falling away from grace totally in the fourth Chapter and if totally possibly also finally without recouery Now although the Authour doe not auouch absolutely his owne oppinion yet hee proues the affirmatiue from antiquitie of Fathers and from the authoritie of the Church of England vnto whose Articles and Homilies all the Ministers thereof haue subscribed Now we desire your resolution herein Orthodoxus True it is that the Authour is very cauâ—elous in auerring any thing in his owne opinion especially in points of such consequence therein I commend his wit as the Lord did the wisdome of the vniust Steward but his priuate conception hee fathereth vpon the Fathers and his mother Church yet it is to be concluded that what he goes about to proue by the Fathers and by the authoritie of the Church of England though most falsly by him forced and forged glosses himselfe is of the same judgement with them and by the way for the Articles and Homilies of the Church of England wee subscribed vnto them indeede but not to the priuate sense which any particular man may make of them Now