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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

S. Peter Redeemed with corruptible thinges as Siluer and Gold but with the precious Blood of Christ as of a Lambe vndefiled and without spot S. Iohn the Baptist speaking of Christ admonisheth vs to behold the Lambe of God that taketh away the sinnes of the world S. Paul proclaymeth that Christ hath Redeemed his Church with his owne Blood not with the Blood of Thomes Becket or of any other The Author of the Epistle to the Hebrewes auoucheth constantly that Christ entred in once vnto the Holy place and obtained eternall Redemption for his Elect. And S. Peter boldly affirmeth to Annas Caiaphas Iohn Alexander and the rest that there is Saluation in no other saue onely in Iesus Christ. Secondly that both Becket and other Popish supposed Saintes are not Mediators of Saluation in some lower and inferiour degree but euen in the highest in the selfe-same with our Lord Iesus Of Thom●s Becket besides that which we haue heard of his Blood I find in an other Prayer made to him these expresse wordes Mores actus et vitam corrige et in pacis nos viam dirige S●lue gregis tutor egregie saelua tuae gaudentes gloriae Correct our manners deedes and life guide vs into the way of peace Haile noble Patron of the flocke saue them that reioyce in thine honour Of S. Paul I find this Prayer O beate Paule Apostole te deprecor vt ab Angelo sathanae me eripias et a ventura ira liberes et in caelum introducas O blessed Apostle Paul I pray thee that thou wilt deliuer me from the Angel of Sathan and free me from wrath to come and bring me into Heauen Of S. James this O faelix Apostole magna martyr Iacobe to colentes adiuua peregrinos vndique tuos clemens protege ducens ad caelestia O happy Apostle and mighty Martyr Iames helpe them that worship thee defende curteously thy Pilgrimes on euery side and bring them to Heauenly ioyes To S. Martin they pray thus Caecis das viam mutisque loquelam tu nos adiuua mundans immunda qui fug●● daemonia nos hic libera O Martin thou causest the blind to see and the dumbe to speake helpe vs and cleanse the vncleane thou that castest out Deuils deliuer vs heere The Papistes pray in this maner to the blessed Virgin O Maria gloriosa in delitijs delitiosa praepara nobis gloriā O Mary glorious in dainties delitious prepare thou glorie for vs. Againe in an other place thus Maria mater gratiae mater misericordiae tu nos ab hoste protege et hora mortis suscipe O Mary the mother of Grace the mother of Mercie defend thou vs from our ghostly enimie and receiue vs at the houre of death Againe in an other place thus Veni Regina Gentium dele flammas reatuum dele quodcunque deuium da vitam innocentium Come ô Queene of the Gentiles extinguish the firie heate of our sinnes blot out whatsoeuer is amisse and make vs lead an innocent life Againe in their old Latine Primers the people are thus taught to pray In extremi● diebus meis esto auxiliatrix et saluatrix et animam meā et animam patris mei et matris meae fratrum sororum parentum amicorum benefactorum meorum et omnium fidelium defunctorum ac viuorum ab aeterna mortis caligine libera ipso auxiliante quem portasti Domino nostro Iesu Christo filio tuo O glorious Virgin Mary be thou my helper and sauiour in my last dayes and deliuer from the mist of eternall death both mine owne soule and my Fathers soule and the soules of my Mother Brethren Sisters Parentes Friendes Benefactors and of all the Faythfull liuing and dead by his helpe whom thou didest beare our Lord Iesus Christ thy Sonne Againe after two or three leaues in this maner Vt in tuo sancto tremendo ac terribili iudicio in conspectu vnigeniti filij tui cui pater dedit omne iudicium me liberes et protegas a paenis inferni et participem me facias caelestium gaudiorū I beseech thee most mercifull and chast Virgin Mary that in thine holy fearefull and terrible iudgement in the sight of thine onely Sonne thou wilt deliuer and defend mee from the paines of Hell and make mee partaker of Heauenly ioyes These Prayers if they be well marked will be found to conteine in them euery iote of Power Right Maiestie Glorie Soueraigntie whatsoeuer either is or ought to be yeelded to our Lord Iesus Christ. Yea these two last praiers make the blessed virgin Mary not only equall with Christ but far aboue him For first the Virgin Mary is desired to defend vs from the tortures and paines of Hell Secondly to bring vs to the ioyes of Heauen Thirdly the last Iudgement is called her Iudgement Fourthly she is called Our sauiour Fiftly she is requested to saue father mother brother sister friendes benefactors the quicke and the dead and all this must be done euen by the helpe of Christ her Sonne Now by the former Prayers she is made equall with Iesus Christ and by the last farre aboue him For she is the Sauiour and he the Intercessour which I gather out of these wordes ipso auxiliante c. by the helpe of our Lord Iesus Christ. For by these words and the rest afore-going the Virgin Mary doth saue vs and Christ is but the instrument that helpeth her in the worke of our Saluation Which how intollerable Blasphemie it is let the indifferent and iudicious Reader iudge dixi B. C. The Merites of Christ and his Saintes may auaile vs for the obtaining of spirituall giftes the merites of Christ as the principall cause the Merites of Saintes as dependent of his and the secondarie cause T. B. I answere first that Popish Saintes by Popish doctrine are not the Secondarie but euen the Chiefe and Primarie causes of mans Saluation This is already prooued Secondly that it is intollerable Blasphemie against the Sonne of God to make his Creatures either principall or secondarie causes of mans Saluation This is likewise already prooued Yea the blessed Virgin Mary the most holy pure Creature that euer was on Earth or is in Heauen was so farre from challenging to her selfe to be either the Principall or Secondary cause of Saluation that she in the spirit of true humilitie proclaymed the flat contrarie to the world in these most Christian golden wordes My Soule doth magnifie the Lord and my Spirit reioyceth in God my Sauiour B. C. That God and his Creatures may in this maner without any iniurie to his name be ioyned togeather we learne out of sacred Scripture Iacob desired God his Angel to blesse his Children The Israelites cryed out The Sword of our Lord and Gideon In Exodus wee read thus They beleeued our Lord and Moses his seruant Saint Paul testified before Christ Iesus and the elect Angels

God Wherefore he requireth Gods Promise to be added to mans Merite as Aquinas Durandus and Angles had done before him In one place he hath these expresse wordes At vt bono operi debeatur merces ex iustitia conuentio vel promissio necessaria est Non enim tenetur vnus alterius obsequium acceptare nisi conuentio interuenerit Deus autem non promisit mercedem vitae aeternae nisi per Christi gratiam regeneratis et adoptatis But that reward be due of iustice to good Workes a couenant or promise is necessarie For one is not bound to accept the seruice of another vnlesse there be a couenant But God promised not the reward of eternall life saue onely to the regenerate through the grace of God In an other place he hath these words Sed facilis est responsio Nam dicitur Deus reddere debita nulli debens quia nihil vlli debet absolutè sed solum ex promissione dono suo Pari ratione dicimus Deo reade quia promisisti non dicimus redde quia accepisti quoniam fundamentum primum debiti diuini non in opere nostro sed in eius promissione consistit But the answere is easie For God is said to pay debts though he be debtor to none because he oweth nothing to any absolutely but onely in respect of his promise and free gift In like manner wee say to God giue because thou hast promised We say not giue because thou hast receiued Because the chiefe foundation of Gods debt doth not consist in our worke but in his Promise freely made vnto vs. In an other place he hath these wordes Primum igitur opera iustorum remoto pacto vel promissione non esse meritoria vitae aeternae ex condigno siue ex iustitia ita vt non possit Deus sine iniustitia talē negare mercedem satis probatum est scriptura siquidem patres vbicunque dicunt Deum fidelem esse iustum in reddendo praemio semper aut ferè semper mentionem faciunt promissionis First it is prooued sufficiently that the workes of the iust Gods couenant and promise set apart are not meritorious of eternall life condignely and iustly so as God can not deny such reward without iniustice For the Scripture and the fathers whensoeuer they say God is faithfull and iust in rendring reward do euer or almost euer make mention of his promise Thus writeth Cardinal Bellarmine that famous Iesuited Fryer Out of whose doctrine I obserue many worthy Lessons to the confusion of the Pope and all his Popish vassals First that Gods promise is so necessarie to attaine reward that without it no reward can iustly be required Secondly that no reward is due to any but onely to the regenerate Thirdly that the reward is not promised for any merit in mans worke but for Christs sake and merit Fourthly that man can require nothing of God absolutely but onely for his couenant and promise sake Fiftly that God is no mans debtour absolutely but onely by reason of his free gift and promise made to man Sixtly that the chiefe foundation of Gods debt consisteth in Gods free gift and promise made to man Seuenthly that the workes of the best liuers doe not merit eternall life iustly and condignely but onely by reason of Gods couenant and promise Eightly that both the Scripture and the Fathers do either euer or almost euer make mention of gods promise wheresoeuer they tell vs that God is faithfull and iust in rewarding mans workes Much more I could say out of Bellarmine but this is sufficient to euery indifferent Reader The 12. Conclusion Condigne merite of Workes was not an Article of popish faith for more then a thousand fiue hundred and fourtie yeares after Christ. And consequently it must needs bee a rotten ragge of the new Religion as which was hatched so long after the old Roman Catholique Apostolike religion The proofe of this Conclusion is at hand because the late popish Councell of Trent made it an Article of popish Faith accursing condemning to hell all such as deny or not beleeue the condigne merit of mans works The Iesuit S. R. in his pretensed answere to the Downfall of Poperie had no other shift in the world to saue the credite of their Councel and as it were to hide the nakednesse of that vnchristian and plaine diabolical course but to denie the councel to haue decreed cōdigne merite to be an Article of Popish faith For saith hee the Councell hath no word of condigne merit but onely of true merit And after he hath cited the words of the Councell he addeth these of his owne Here are good works defined to be true merite of Glory without determining whether they be condigne merite thereof or no. Thus saith our Iesuite shewing himselfe to be either too too malicious or else a very noddie For to merite truely and condignely is all one Otherwise our Iesuite must tell vs which is vnpossible to be done how one can merite a thing truely and for all that not worthily and condignely deserue the same Well we haue it freely granted because it can not be denied that the Councell of Trent defined true merite but not condigne merite of workes to bee an Article of popish faith And consequently the Iesuite must volens nolens confesse that the Councell defined condigne merit vnder the name of true merite For better confirmation whereof I will adde a testimonie that woundeth the Iesuite at the heart and is indeed incurable It is the Iesuites owne sword which he hath put into my hands to kil him as one wearie of his life because Poperie is prooued the new Religion These are his owne expresse words I neither adde nor take any word syllable or iote away as I desire to be saued Because as I thinke saith our Iesuit onely condigne merite is true merite O sweete Iesus O heauen O earth O all Saints in heauen and all creatures on earth be ye this day iudges betweene the Iesuites and mee The Iesuite denieth the Councell to define condigne merite but graunteth it to define true merite This done O wonderment of the world the same Iesuite within two leaues next following as a madde man bereeued of his wits and senses constantly affirmeth onely condigne merit to be true merit but doubtles if onely condigne merit marke well my words for Christs sake be true merite as the Iesuite truely writeth against himselfe his Pope and Councell and withall if the Councell defined true merit as the Iesuite likewise truely granteth and my selfe affirme it followeth of necessitie that the same Councell defined condigne merit equiualently and Poperie to be the new Religion The truth Gods name be blessed for it must needes in time preuaile now sir Fryer let vs heare your goodly sermon B. C. Bell denieth the Fathers to haue ascribed any Merite to Good workes proceeding from Grace for any dignitie or

can possibly be alleadged or produced out of the holy Fathers concerning this Subiect now in hand To this Booke in the third part and tenth Chapter I referre the Reader for his full satisfaction in this behalfe Secondly that aswell the thing it selfe as the name was first hatched in the Councell of Lateran For no Text in the Law of Moses no Sentence in the Prophets no Word in the Psalmes no Affirmation out of the Ghospell no Testimonie out of the Epistles of the Apostles no Verdict out of the holy Fathers no specialtie out of the auncient Councels can now or euer be found extant which once maketh mention either of Transubstantiation or of accidentes without subiectes Thirdly that this Popish fondly imagined Transubstantiation is farre different from that Reall presence with which the Pope and his Romish Synode most cruelly assayled Berengarius That Reall presence though most absurd as I haue prooued demonstratiuely in the Iesuites Antepast may well stand with Consubstantiation and nothing at all change the substaunce of Bread For it is a Popish foundation though foolish and ridiculous as is prooued in my Suruey that two Bodyes may be in one place at once This Transubstantiation sendeth the substance of Bread neither my selfe nor yet the Papistes can tell whither That Reall presence altereth not Christes Body but this Transubstantiation changeth the substaunce of Bread into Christes Body That Reall presence causeth not accidentes without subiectes but this Transubstantiation inferreth Miracles vpon Miracles aboue ten thousand times a day Popish Reall presence is one thing of which I dispute not in my Tryall Popish Transubstantiation is an other thing which is the subiect now in hand Fourthly that the Papistes them-selues doe not know what to thinke or say of their lately inuented Transubstantiation Durand as I haue prooued in the Downefall of Poperie affirmeth constantly that onely the forme of Bread is changed and that the matter of Bread remaineth still in the Eucharist Rupertus the Popish Abbot holdeth that the Bread is vnited Hypostatically to the Sonne of God Cardinall Caietanus Henricus and Capreolus are of an other different opinion Iohannes Parisionsis held also that the Bread was assumpted but in a different manner from the opinion of Rupertus An other opinion yet remaineth which affirmeth the Annihilation of the Bread Yet Cardinall Bellarmine holdeth with the Councell of Trent for hee that at Rome holdeth otherwise must be burnt that the Bread is transubstantiated into the Body of Christ. What Childe in the fyre would not come foorth to heare this harmonie Will yee heare what the learned Fryer S.R. sayth to this discordant melodie these are his expresse wordes in his pretensed Answere to the Downefall of Poperie The first Contradiction which this contradictions fellow findeth in the Masse is that Durand Caietan and foure Catholiques more before the Councell of Trent did otherwise explicate the manner of Christes Reall presence in the Eucharist then was trueth and since the Church hath defined and explicated in the sayd Councell Thus answereth S.R. that Learned man as B.C. his brother calleth him By whose learned Assertion we are giuen to vnderstand that Transubstantiation was not an Article of Popish sayth vndoubtedly vntill the late Popish Councell of Trent that is 1547. yeares after Christ. The Eleuenth Chapter of Popish Inuocation of Sainctes B. C. TV per Thomae sanguinem c. By the blood of Thomas which hee for thee did spend bring vs thyther ô Christ whyther Thomas did ascend I vtterly deny that any of these wordes or altogeather make Thomas a Mediator of Redemption or doe prooue that wee inuocate him as the Sonne of the liuing God and the onely Sauiour of the World T. B. I answere that this Popish manner of Praying prooueth euidently that Thomas Becket is to the Papistes a Mediator not onely of Intercession but also of Redemption I prooue it by sundry meanes and irrefragable reasons First because there is no Saluation in any but in Iesus Christ neither any other Name vnder Heauen whereby we must be saued Secondly for that the auncient Catholique Church hath euer desired Remission of sinnes of God the Father for and through Iesus Christ his onely Sonne and our onely Sauiour Thirdly because onely the Blood of Iesus Christ not the Blood of any other is able to bring vs to Heauen Fourthly because Iesus Christ with his owne Blood not the Blood of others hath perfectly accomplished the saluation of his Elect and that hath he done once for all Fiftly because an Angell came downe from Heauen and imposed the name Iesus vpon the Sonne of God yeelding this reason thereof for that he should saue Gods people from their sinnes Sixtly because all the workes of God are perfect Which for all that could not be so if Beckets Blood be a cause of our going to Heauen Seuenthly because all Gods Children are rewarded farre aboue their condigne desertes as I haue foundly and plentifully prooued in the Conclusions of the ninth Chapter immediately aforegoing Eightly because S. Austen affirmeth constantly that the best liuer vpon earth shall perish euerlastingly if he find not Mercie farre aboue his Desertes But doubtlesse hee that is rewarded aboue his Desertes and standeth in need of Mercie for his owne Sinnes that mans Blood is not a fit cause or meane to bring others vnto Heauen B. C. The Pope and many thousandes more vse the Romane Breuiarie Missall in neither of which any such Prayer is conteyned and as I suppose it is not found but in those of Sarum vse which be now antiquated and out of date T. B. I answere first that our Jesuite now beginneth to tell vs wonders euen the mutabilitie of Romish Fayth and Religion of which I disputed in the Chapter of Veniall sinnes Secondly that as the Pope hath reformed the Romish Fayth and Religion in this and some other poyntes euen so hath our English Church abolished all Popish errours and superstition whereby wee are the true Reformed Catholiques in very deed For as your Capuchones are the true reformed Franciscanes at Rome so are wee the true reformed Catholiques in England B. C. An vntrueth it is that Saintes merites are ioynt purchasers of saluation with Christes blood if he meane that the Merites of Christ and his Saintes doe alike availe to saluation T. B. I answere first that our Jesuite not able to defend Poperie nor to answere the reasons by mee produced doth highly blaspheame Christ and the sacred Merites of his most precious Blood For as we see hee absurdly and most impiously auoucheth that the Merites of Saintes may be ioynt purchasers of saluation with Christes most sacred Blood so it be not in the same degree Let his wordes be well marked for they import as much as I do say O monstrum horrendum What blasphemie what impietie what crueltie what infidelitie is diabolically implyed in rotten Poperie You were not saith