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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07770	The Catholique triumph conteyning, a reply to the pretensed answere of B.C. (a masked Iesuite,) lately published against the Tryall of the New Religion. Wherein is euidently prooued, that Poperie and the doctrine now professed in the Romish church, is the new religion: and that the fayth which the Church of England now mayntaineth, is the ancient Romane religion.	Bell, Thomas, fl. 1593-1610.	1610 (1610)	STC 1815; ESTC S113733	309,464	452

they neither any way can they be worthy condigne or truly Meritorious of eternall Glorie But as the troublesome way by which a man passeth to possesse the inheritaunce which his father hath freely giuen him may be sayd to worke and procure the actuall possession of the Inheritaunce not condignely or worthily to deserue the same euen so may our sufferinges be sayd to worke and procure our Glorification as a condition required at our handes or the way by which we must passe to it but neuer to be condigne worthy or meritorious of the same The reward is freely giuen by the Grace of our Adoption but that Grace maketh not our Workes meritorious and worthy of Heauen which they neither doe nor euer can deserue The 2. Conclusion Good Workes follow Iustification but they neither doe nor can goe before the same The latter part is euident because Without Fayth we can not please God Neither Can an euill tree as our maister Christ telleth vs bring foorth good fruite To which I adde with Christes Apostle that Whatsoeuer is not of fayth is sinne The former part is clearely deduced out of these wordes of our Lord Iesus Euery good tree bringeth foorth good fruite S. Austin pithily prooueth both the partes in these sweete short and golden wordes Opera sequuntur iustificatum non prec●dunt iustificandum Workes follow him that is alreadie iustified but they goe not before him that is to be iustified The 3. Conclusion The best Workes which the regenerate doe are vnperfect polluted with sinne and in rigour of Iustice Mercie set apart deserue eternall Death I prooue it first because the Prophet of God telleth vs that all our righteousnesse is as filthy cloutes spotted and stayned with sinne Vpon which wordes holy Bernard yeeldeth this most excellent and Christian Cōmentarie Nostra enim siqua est humilis iustitia recta forsitan sed non pura nisi fortè meliores nos esse credimus quam patres nostr●s qui non minus veraciter quam humiliter ai●bant omnes iustitiae nostrae tanquā pannus menstruatae mulieri● For our base Iustice if wee haue any is perchaunce right but not pure or perfect vnlesse perhappes we beleeue that we are holier then our Fathers were who sayd as truely as humbly All our Righteousnesse is as filthy Cloutes Thus writeth the Popish Abbot an excellent Learned man Out of whose wordes I obserue first that the best Workes we doe are impure and vnperfect Secondly that our forefathers were as holy and perfect as we are who for all that confessed not onely of humilitie but most truely that our best Workes are vnperfect and stayned with sinne Secondly because S. Paul denied himselfe to be perfect Not saith he as though I had already attayned to it either were already perfect But Christ is our Iustice our sanctification our redemption in him we are perfect and consūmate Thirdly because the same Bernard hath these golden wordes Quomodo enim pura iustitia vbi adhuc non potest culpa deesse recta quidem interim videri potest iustitia hominum si tamen peccato non consentiant vt non regnet in eorum mortali corpore For how can their Iustice be pure who can not be without sinne Yet may the Iustice of men be right if they consent not to sinne nor suffer it to raigne in their mortall bodyes In which respect S. Iohn sayth That the faythfull sinne not because they suffer not sinne to raigne in them Fourthly because The reward of sinne is death and yet doe the best lyuers offende in many thinges Fiftly because the same Bernarde saith in an other place thus Omne quod natum est ex Deo non peccat sed hoc dictum est de predestinatis ad vitam non quod omnino non peccent sed quod peccatum ipsis non imputetur All that is borne of God sinneth not but this is spoken of the Predestinate to life not because they sinne not at all but for that sinne is not imputed to them Fiftly because S. Austen declareth this so plainely as none that ponder his words seriously can longer stand in doubt thereof these are his expresse wordes Ecce quemadmodum qui ambulant in vijs Domini non operantur peccatum et tamen non sunt sine peccato quia iam non ipsi operantur iniquitatem sed quod habitat in eis peccatum Behold how they that walke in the wayes of the Lord doe not sinne and yet are they not without sinne because now they themselues do not worke iniquitie but the sinne that dwelleth in them This Golden assertion of S Augustine Bernardus that learned religious Abbot cōfirmeth in these words Cupi●bat dissolui et cum Christo esse sciens quod peccatum separans inter nos et Deum penitus auferri non poterit donec liberemur a corpore Th'apostle desired to be dissolued and to be with Christ knowing that sinne which maketh a diuision betweene God and vs cannot wholly be taken away while we remaine in this body Out of these Testimonies of these great learned Doctors I obserue these memorable documentes First that the Children of God walke in his wayes Secondly that such their walking is vnperfect and polluted with sinne Thirdly that they are not without sinne Fourthly that this their sinne is not actuall and voluntarie but inuoluntarie and originall Fiftly that this originall sinne which still remayneth in the regenerate is such a sinne as maketh a separation betweene them and their God Sixtly because our Reconciliation with God doth not wholly purge vs from all sinne really but onely imputeth not the sinne remayning in vs vnto our charge or condemnation I will alledge the very wordes of the Latine vulgar edition to which all Papistes are tyed by their late councell of Trent Thus writeth the holy Apostle Quoniam quidem Deus erat in Christo mundum reconcilians sibi non reputans illis delicta ipsorum Because God was in Christ when he reconciled the world to him selfe not imputing their sinnes vnto them Thus discourseth S. Paul out of whose wordes I note two Lessons viz. the thing that was done and the manner of doing the same The thing done was the reconciling of the world vnto God The manner thereof was in not imputing their sinnes vnto them not in taking away their sinnes from them Sixtly this Conclusion is prooued at large both in the Chapter of Veniall sinnes in this present Triumph and in the Antepast in the Chapter of Originall Concupiscence See and note well the 7. Conclusion The 4. Conclusion Good Workes are so necessarie to attaine eternall life as the vsuall ordinarie and vndoubted way and meanes by which God in his great mercie and loue decreed from eternitie to bring his Elect to saluation as without the same none euer were are or shal be saued world without end when possibilitie time

fr●tres magis satagite vt per bona opera c●r●ā vestrā vocationem et electionem fac●utis Againe thus Whom hee hath Predestinate those hath he Called and whom he hath Called those hath he Iustified and whom he hath iustified those hath he glorified Secondly to auoyde tormentes which are due to all euill workes For as th'Apostle teacheth vs Death is the stipend of sinne And our M. Christ telleth vs That euery euill Tree which bringeth not foorth good fruite shal be cut downe and cast into the Fire Yea that hee which had not on a Wedding garment was bound hand foote and so cast into vtter darkenesse Thirdly to attaine corporall and eternall reward So sayth holy Writ Come yee blessed of my Father possesse the kingdome prepared for you from the beginning of the world for I was hungry and yee gaue mee to eate I was thirsty and yee gaue mee to drinke For which respect Moses is sayd to haue had regard vnto reward And euen so is reward promised to him that giueth but a cuppe of cold Water in Gods name In respect of our Neighbours for diuers considerations First to put away scandall Woe to that man by whom scandall commeth you are the cause that Gods name is blasphemed among the Gentiles Secondly that we may profite our Neighbours by our good examples Let your Light so shine before men that they may see your Good workes and glorifie your Father which is in Heauen Now because our late Popes our newly hatched Jesuites and Jesuite● Papistes are so full of Good workes at least in their owne corrupt perswasions that they are able with the same to merite Heauen and eternall Glorie I am content to imploy my Penne in speaking a litle thereof that the world may vnderstand the same for edification sake I will say nothing of the outragious behauiour of the Romish Papistes in time of Carn●uàle at Rome when and where for many dayes or rather weekes togeather men and women gadde vp and downe in the streetes and into houses some on Horse-backe some on foote transformed vnder Vizardes men into womans apparrell and women into mans apparrell and so to the great scandall of all good people that see or heare thereof worke wickednesse as the same goeth intollerable and odible to God and all good men Two kindes of notorious workes I will onely touch for the present the Stewes the Hospitall De sancto spiritu The Romanes forsooth are so mortified and so holy partly by the Pope for the time being who if he be truely named is not onely Holy but Holynesse it selfe in the abstract partly by the preachinges and other instructions of Jesuites and Iesuited Popelinges that the Pope forsooth must perforce permit them to haue common Brothel-houses or Stewes so to satisfie their beastly inordinate carnall lustes I meane not heere to dispute whether sinne in some cases may be tolerated or noe I haue written of that subiect else where at large But this I meane for the good of the Reader and edification-sake to make it euident to the world that the Romish Papistes who glorie in their meritorious workes are the worst liuers vpon earth The Stewes are not sufficient to bridle the outrage of the inordinate carnall lust of the Saints at Rome but they must further haue a second Toleration or Dispensation for an Hospitall of Charitie forsooth called for the surpassing vertue thereof by the name of the holy Ghost The end of this Hospitall is this to keepe Whores and Whore-maisters from villanous and most cruell Murders Euery night one of that holy Hospitall whatcheth diligently and turning about a Wheele made for the purpose receiueth new borne Bastardes into their c●stodie The Wheele is so artificially contriued that they can not know or see who bringeth the said Infant-bastardes The Children are curteously receiued haue vsage and education as if they were legitimate The Hospitall is very rich and well able to maintaine all that are brought thither It findeth moe and more able friendes then any other Hospitall More Landes and Goods are giuen to it then to any other And no maruell seeing all that the Romish Saintes doe giue to it is giuen for the maintenaunce and education of their beloued Bastardes When these Bastards come to yeares of discretion either sooner or latter as it seemeth good to the Fathers then they come to visite the sayd Hospitall and to see their owne Bastardes and for a worke of Charitie they make choyse of those whom they loue and like the best Will not such Holy workes of mercie merite Heauen condignely by Popish Fayth and Diuinitie it is approoued with great solemnitie But how will some say doe the Fathers know their owne Bastardes I answere that it is a thing very easie to be done For the Fathers and Mothers or some by their procurement doe hang about the neckes of their Bastardes speciall Tokens or Iewels by which they may know them an other day Which Tokens the Gouernours of the Hospitall by the Lawes thereof which they are sworne to obey obserue and performe must carefully from time to time keepe and see that they neuer be taken from their Neckes during their aboade in the sayd Hospitall This Storie I haue for this end heere inserted that the world may know the meritorious workes of the Pope Iesuites and other Romish Papistes The censure whereof I leaue to the iudicious and honest Reader The 11. Conclusion As it is true by the constant Doctrine of best Learned Popish Writers that the best Workers are not condignely meritorious of Eternall life without the Promise of God made to reward them So it is in like maner true also that albeit by reason of Gods Promise the Reward be iustly both giuen and expected yet neither doth nor can the sayd Promise in re● veritate and true estimation of the Worke and the Reward make the worke condignely meritorious of the same Reward Eternall glorie I euer vnderstand This Conclusion consisteth of two partes the former whereof is copiously prooued in the seuenth Conclusion afore-going The latter I prooue by many meanes and inuincible reasons First because a Promise although it make the thing promised to be iustly a kind of debt and so of iustice both required and expected neither doth nor can change the nature of the Worke or attribute any condignitie or worthinesse to the same Secondly because the Promise is freely made and farre exceedeth the worthinesse of the Worke. So sayth the popish Fryer John de Combis in these very wordes Deus nes punit citra condignum remunerat vltra condignum God punisheth vs lesse then we be worthy and rewardeth vs farre aboue our desertes So sayth Abbot Bernard in these expresse wordes Aeternam vitam nullis potes operibus promereri nisi gratis detur et illa Thou must beleeue that thou canst not merite eternall life with any

punire et damnare popoteram non simpliciter assumpsi sed elegi vos multis alijs neglectis ex massa corruptionis Sequitur docet igitur Christus hoc verbo quod ipse sit author nostrae salutis Deinde quod gratia est quicquid habemus siue sint dona illa iustificantia Fides Spes Charitas Spiritus sanctus c. Siue externa illa dona quae alio nomine dicuntur gratiae gratis datae I saith hee haue chosen you This Text may bee vnderstood either of Election to the Apostleship or of eternall Election to Saluation For in both there is grace but no merit and both are wrought by Christ for in him and through him did God chose vs euen before the world was made I saith he who am God and therefore stand in need of nothing I who can punish and condemne haue not simply taken you but reiecting many others haue chosen you out of the masse of corruption Christ therefore doth by these words teach vs that hee is the authour of our saluation Then that whatsoeuer we haue the same is grace whether they be those iustifying gifts faith hope charity the holy Spirit the like or other externall gifts which by another name are called graces freely giuen That which our Sauiour sayth of Marie Magdalene that many sinnes were forgiuen her because shee loued much doth serue well to illustrate that which is here obiected of the kingdome of heauen For Christes Argument is not drawne from the cause but from the effect as if Christ had sayd we may know by her great loue that great gifts are bestowed on her that many sinnes are forgiuen her for that not remission of her sinnes proceeded from her loue but her loue from the forgiuenesse of her sinnes the similitude of the debtors doth plainly insinuate the same vnto vs. Christ told Peter of two debters whereof the one owed fiue hundred pence the other fiftie and that when they had not wherewith to pay the creditour forgaue them both he therefore demaunded of Peter whether of the debtours loued the creditour more Peter answered that he to whom more was forgiuen Christ approoued Peters answere and concluded thereupon that seeing Marie Magdalene loued more he might know that shee had more forgiuen her Because saith Christ to whom little is forgiuen the same loueth little neither is it possible to draw any other meaning out of Christs wordes The reason is euident because Christ saith plainely that the debts were freely forgiuen the debters who were not able to pay the debts For otherwise Maries forgiuenesse could haue no coherence with the similitude of the debters Out of this discourse these points are euidently deduced First that wee are the sonnes of God not by nature for so wee are his enemies and the children of wrath but by grace and adoption in Iesus Christ. Secondly that God chose vs to be his children before wee were borne Thirdly that he chose vs not because wee were holy but that we might bee holy and immaculate in his sight Fourthly that he predestinated vs to be his children by adoption not for any good workes which we either had done or could doe but for his owne good pleasure to the glorie of his grace for as to doe any workes at all before we be borne is altogether impossible so to doe good workes when we are borne seeing we are conceiued in sinne borne in sinne and by nature the children of warth is impossible in like manner Fiftly that all our good Workes are the effects and fruites of our predestination For if it be true as it is most true els the Apostle were a lyer that we were elected to be holy and to doe good Workes it is also true it can neuer be denyed that holy life and good Workes are the effects of our Election and Predestination in Christ Iesus For this cause saith the Apostle that Predestination proceedes freely of Gods eternall purpose Iustification of Predestination and Glorification of Iustification For first he choseth vs in Christ then he iustifieth vs in Christ thirdly and lastly he glorifieth vs for his owne Names sake B. C. And beside in the same place Damnation is giuen to had Workes Get ye away from me ye cursed saith Christ into euerlasting fire which was prepared for the deuill and his angels For I was an hungry and you gaue mee not to eate Seeing then the Scripture declareth plainely that bad workes deserue damnation and hee the cause thereof as plainly doth it also signifie that good Workes merit heauen and be the cause thereof T. B. I answer that there is great disparitie between saluation damnation therefore that good works can not merit saluation though euil works be enough for damnation The reason hereof is euident both in Phylosophy and Diuinitie because as S. Dionysius Areopagita sayth and the popish angelicall doctour Aquinas approueth the same Bonum ex integra causa existet malum ex quolibet defectu Good is of an intire and whole cause but euill comes of euery defect Yea that more is required to good then to euill dayly experience teacheth vs for one may soone doe that hurt to his neighbour which can not without great cost and long time bee cured againe For euery childe can tell our Iesuite that one stroake is able to kill a man but twentie potions and twentie chirurgicall actions can not restore him to life againe So one leape is enough to cast one into the bottome of a pitte or deepe gulfe but twentie hops skippes or leapes will not bring him vp againe This Saint Austen well obserued when hee left in Writing to all posteritie That it is a greater thing to iustifie the Wicked man then to make Heauen and Earth Free-will of it selfe is able to doe euill in the highest degree but of it selfe it hath no power at all either to doe well or to will well For it is God that worketh in you saith the Apostle both the will the deed euen of his good pleasure Againe in an other place thus To will is present with me but I find no meanes to performe that which is good Againe in an other place thus No man can say that Iesus is the Lord but by the holy Ghost Againe in an other place thus we are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God All which and much more our sweete Sauiour compriseth in these few pethy and most golden wordes For without me yee can doe nothing Much more I could say to the same effect but I refraine for two respectes First because I haue regard to breuitie Secondly for that this matter is disputed at large and soundly prooued in the Conclusions afore-going especially in the first sixt and seuenth B. C. Wee find also in Scripture that men are sayd worthy of Reward That you may be counted worthy of