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.

T. B.

I answere; [ 1] First, that the Pope may be ashamed, to haue no better defenders of his Poperie: For, if the trueth were in their side, better reasons would be giuen in de∣fence of the same. [ 2] Secondly, that all Worke-men do not alwayes deserue their hyre: For many (as experience teacheth,) are such idle loyterers and worke so slowly, that their Maisters giue them ouer, not thinking them

worth halfe their hyre. [ 3] Thirdly, that they who came but at the eleuenth houre, and in the end of the day; receiued as much hyre, as they that came at the ninth, sixt, or third houre: which plainely argueth, that the hyre was not giuen for the worthinesse or condignitie of the Worke. [ 4] Fourthly, that they, who doe nothing but which other∣wise they are bound to doe, do not worthily deserue hyre for doing of the same. Fiftly, that Johannes Ferus a learned Popish Fryer, in his Commentaries vpon this text, yeel∣deth the same sense and meaning: these are his wordes.* 1.1 Docet haec Parabola, primò gratiam esse, non debitum, quicquid a Deo nobis datur. Omnes. N. iustitiae nostrae tanquam pannus menstruatae. Imò, nè ipsae passiones qui∣dem huius temporis sunt condignae ad futuram gloriam. Quodsi aliquando mercedem audis polliceri, scias non ob aliud esse debitum, quam ex promissione diuina. Gratis promisit, gratis reddit. Si igitur Dei gratiam et fauorem conseruare cupis, nullam meritorum tuorū mentionē fac: This Parable teacheth vs, that it is Grace, not Debt, whatsoeuer God giueth vs. For all our righteousnesse, is as filthy Cloutes: Yea, the very afflictions which we endure in this life, are vnworthy of eternall life. If then thou heare Reward sometime promised, know that it is no otherwise debt, saue only for the Promise which God hath made. Freely he promised, and freely he payeth the same. If therefore thou wilt keepe Gods fauour & grace, make no mention of thy Merites. Thus discourseth this learned Fryer, out of whose wordes I obserue these worthy Lessons. [ 1] First, that our workes deserue nothing condignely at Gods handes. [ 2] Secondly, that whensoeuer we heare Reward promised, we must then know, that it freely proceedes of Mercie, not of any worthines in our Workes. [ 3] Thirdly, that God both without our Desertes promiseth, and without our Desertes performeth the same. [ 4] Fourthly, that we can not continue in Gods fa∣uour,

if we doe but make mention of our Merites. But doubtlesse, if the mention of our Merites barely made, be of force to take away Gods fauour from vs; much more is the relying vpon our Merites, and the challenging of Merite for the same; able and of force to produce the same effect. Againe in an other place, the same Ferus hath these expresse wordes.* 1.2 Non attendebant quod per Prophetā dicitur; Ego deleo peccata tua propter me; prop∣ter me, inquit, non propter merita tua. Solus Christus re∣mittit peccata, et quidem gratis; nihil ad hoc faciunt me∣rita nostra. Non quod intermittenda sunt opera, sed soli Deo gloria danda, iuxta illud; si seceritis omnia quae prae∣cepta sunt vobis, dicite▪ serui inutiles sumus: They re∣garded not what the Prophet sayth;* 1.3 I put away thy sinnes, for mine owne sake: Hee sayth, for mine owne sake, not for thy Merites. One and sole Christ doth for∣giue sinnes, and that freely: our Merites helpe nothing thereunto. Yet Good workes may not be omitted; but the glory must be giuen to God alone, according to that saying: If ye shall doe all that is commaunded you, yet say; Wee are vnprofitable seruantes.

Notes

• * 1.1

  Ferus in 20. cap. Mat. v. 8,
• * 1.2

  Ferus in cap. 9. Mat. v. 4. Esa. 43.
• * 1.3

  Luc. 17. v. 10. Psal. 113.