Bels trial examined that is a refutation of his late treatise, intituled. The triall of the nevve religion By B.C. student in diuinitie. VVherein his many & grosse vntruthes, with diuers contradictions are discouered: together with an examination of the principal partes of that vaine pamphlet: and the antiquitie & veritie of sundry Catholike articles, which he calleth rotten ragges of the newe religion, are defended against the newe ragmaster of rascal. In the preface likewise, a short viewe of one Thomas Rogers vntruthes is sett downe, taken out of his booke called. The faith doctrine and religion, professed and protected in the realme of England, &c. with a short memorandum for T.V. otherwise called Th. Vdal.

Bels IX. Chapter. Of the condigne so supposed merit of workes.

THE XXXVII. VNTRVTH.

THis chapter is bestowed against the merits of goode woorkes, wherein diuers vntruthes are intermnigled to giue it the better outward glosse, and to make the matter he speaketh of more probable to the ignoraunte reader. The holy Fathers (quoth he) doe often vse the word meritte, and call the workes of the saithfull meritorious: yet this they doe, not for any worthines of the workes, but for Gods acceptation, and promise sake, who hath promised, and will performe, not to suffer so much as one cuppe of could water giuen in his name, to passe without reward. So he de∣nieth the fathers to haue ascribed any meritt to good workes proceeding from grace, for any digni∣ty or worthines in the workes themselues, but

only from Gods promise and mercyfull accepta∣tion, for the worthines and merits of his sonnet This I challenge for a manifest vntruth, when as plentifull testimonies want not, to proue that workes proceeding of grace are meritorious, not only for his promise or acceptation, but also for the dignity of the workes: yea the scriptures are euident in this point. Call the workemen and pay them * 1.1 their hyer: where reward is giuen to the workes: where of it followeth that workes descrued it: like∣wise our Sauiour saith: Com ye blessed of my father, * 1.2 possesse you the kingdome prepared for you, from the foun∣dation of the world: for I was an hungred, and you gaue me me to eate. Where our Sauiour signifyeth, that hea∣uen was giuen to good workes: for in more vsuall significant words it can not be spoken, that heauen is giuen as a reward to the workes of mercy, and beside in the same place, damnation is giuen to bad works. Gett you away from me ye cursed (saith Christ) * 1.3 into fier euerlastinge, which was prepared for the diuel and his angles: for I was an hungry and youe gaue me not to cate &c. Seing then the scripture declareth plainly, that bad workes deserue danation, & be the cause thereof: as plainly doth it also signify, that good workes meritt heauen, and be the cause thereof.

We find also in scripture that men are said worthy of reward, as: That you may be counted worthy of the kingdome of God, for the which also you suffer: * 1.4 and, They shall walke with me in wh ites, because they are worthy: Yea the word (meritt) is found in the scripture: in Ecclesiasticus we reade thus. All mercy shall make place to euery one according to the meritt of his workes. Bell in his Suruay giueth two

answears. The first is, that the booke is not Canoni∣call as which (saith he) was not founde written in the holy tongue. A pitifull shifte, for who knoweth not that many parts of the Canonicall scriptures be not written in the Hebrue tongue, as all or almost all the new testament: and sundry bookes be written in that tongue, which be fabulous and of no authority: and where did Bell larne, that a booke, could not be canonicall yea in the old lawe, except it were written in the Hebrue tongue? We haue as good authority to proue it Canonicall, as he hath for the Apocalips, which I trust he will not deny: and that is the auncient Councell of Carthage, wherein S. Augustin was * 1.5 present: and be it that it were not Canonicall, yet is the authority thereof very waighty, and of more credit then other authors, though learned, vertuous, and auncient: other wise why is it read in the Englishe Churches, in that very place and order in which the Canonicall scriptu∣res are.

This solution not fully satisfyinge him, he gi∣ueth a second, which is, that the text is not truly translated, inuaighing against the vulgar edition, and the Councell of Trent, that authorized the same: for it should haue been translated saith he, according to his workes: but this is a poore cauil, for in true sence, what difference is there betwixt these two, according to his workes: and accordinge to the merit of his workes: veryly the old interpreter, as learned as Bell, and of as good a conscience, more then twelue hundred yeres agoe, and S. Hierom not inferiour to Bell, in Latin,

Greeke, or Hebrue, translateth thus: that we m•• sight against Gabaa Beniamin and render vnto it for to * 1.6 workes it deserueth, and yet the formall word (dese•• ueth) is neither in the Greeke or Hebrue, but thu according to all the foolishnes which, they haue done Israel. The second place is in S. Paul where h•• saith. And beneficence and communion do not forgett, so * 1.7 with such hostes God is promerited: be hould here all the word (meritt.)

But because Bell speaketh of the Fathers, will briefly showe, that he doth slaunder the•• when he saith that they did terme workes meri∣torious, because God hath promised to accept them •• worthy, for the worthines of his sonne, and for his merits reward them with heauen, as if they had merited the same for they teach that good workes proceeding from grace, and in the vertue of Christes moritts, hau•• worthines in themselfes, & be meritorious, which Bell denieth them to hould, and no maruaile when as himself teacheth, that good workes are so farre from hauing any worthines in them, that he maintayneth this paradoxicall proposition Good workes are imperfect, polluted with synne, and i•• rigour * 1.8 of iustice worthy of condemnation. Wherefore t•• name one of the Greeke Churche, and an othe•• * 1.9 of the latin: S. Chrisostom writeth thus. If God (quoth he) be iust, he will render both to them, and these according to their merits. Note that he acknowled∣geth merits of iustice, and so not only of mercy, liberality and free acceptation: s. Augustin sayth, * 1.10 As death is rendred to the meritte of synne, as a stipend: so eternall life to the meritt of iustice, is rendred as a sti∣pend.

More might be produced, but these are sufficiet, being of auncient, and learned fathers: and to say the truth, greatly requisit it is not to labour about the proof of this point, when as Caluin con∣fesseth not only that the auncient doctours vsed the name of merit, but also addeth that he did moste * 1.11 wickedly prouide for the sincerity of faith that first inuented that name: for had they meant no other thing by it, then Bell would persuade vs, the sincerity of the faith had no waies been touched, neither neded he to haue vsed any suche bitter accusation: but this complaint of his, argueth that they intended more by that name, then he did admittt for true, and so I leaue Bell conuicted of an vntruh.

But saith Bell, the Fathers commonly ioyned merits and grace together. I willingly graunt it, for without grace, our works are of no price, di∣gnity, or merit, in the sight of God, and therfore the second Councell of Arausica, saith excellently well: Rewarde is due to good workes if they be they be done: but * 1.12 grace which was not due goeth before, that they may be done. In which golden sentence, the merit of good workes is taught: & the fountayne from whence they springe, openly declared. That which he alleadgeth out of S. Bernard, to witt: It is sufficient to meritte, to knowe that our merits are not sufficient: be∣cause it serued not his purpose it may be that he did of purpose quote it false, for it is not in the 18. sermon, but in the 78. sermon vpon the Canticles: and as that whiche he hath all eadged, doth no∣thing helpe him, so that which followeth, and omitted by him worketh his bane. It is sufficient to meritte (faith S. Bernard) to knowe that our meritts are

not sufficient. Very well, then he acknowledgeth merits: but that which commeth after pertayneth to beate downe presumption of merites, and not to deny them, for it followeth. But as it is ynough to merit, not to presume of merits, so ynough is it to iudgemēt, to want merits: and a little after. VVerfore see that thou haste merits, hauing them knowe that they are giuen thee: had hefaithfully cited all these sentences, there could no scruple haue troubled the reader, what S. Bernards opinion was about merits. That holy man acknowledgeth merits, but like a true spiri∣tual father laboureth to plant humility, and to keepe downe pride and presumption.

THE XXXVIII. VNTRVTH.

TRue it is likewise (saith Bell) that not only the fathers generally, but the best Popishe schole doctors also, Durandus, Aquinas, Gregorius Ariminensis, Dominicus Soto, Marsilius, VValdensis, Burgensis, and sundy other, do vnisormly and constantly affirme, that no mans workes, how holy so euer they be, either are or can be meritorious pro perly, but only meritorious in an improper, and large kinde of speache, as is already saide: This is proued at large, in my other bookes. This indeede is handled in his other bookes: for his speciall grace is, with the same matter, to make many newe pamphlets: but whe∣ther it be proued or no, is an other questiō. Should I shake vp, & in particular examin these authors, many vntruthes would be discouered: but I in∣tende it not, partly because it would be tedious, partly for that some of those authors, be not as hand, and lastely for that one S. R. in his learned

answere to his Challenge of The downefall hath canuased all these authorities, and laied open his fraudulent and lying proceeding. To that booke * 1.13 therfore for sifting of this sentence, I refer the reader. Here only I say briefly. First that all these Catholique writers, and all others do acknow∣ledge that good workes are meritorious of eternal life: only some of them named by Bell, vary about the manner of speache, for they would not haue the words condigne or congrual to be vsed: but only that we should say, that the workes of iuste men proceeding from grace be meritorious of eternall life, as waldensis, and Burgensis. Others will haue good workes to be meritorious condignely, that worde being taken in a large manner. So Durandus and Ariminensis. Secondly I say that neither Aqui∣nas, Gregorius Ariminensis, Dominicus Soto, Marsilius, VValdensis, or Burgensis, do allowe that good workes proceeding from grace, are not otherwise me∣ritorious, saue only for the promise of Christ, and his free acceptation, as moste bouldely he affirmeth, and therefore doth he therein slaun∣der them, when he saieth that all the former authors, doe affirme workes only meritorious in an vn∣proper and large kinde of speache as is already said, that is according to his precedent doctrine, that they be meritorious only for the promise of God, and his free acceptation, and not otherwise: this is an vntruth I say, speaking thus of them all in general, for one particular instance to the contrary ouerthroweth him, yet I will adde a couple. S. Thomas Aquinas shalbe the first, who tea∣cheth, that a man in grace may meritte euerlasting

life condignely: and he giueth the reason, because euerlasting life is rewarded according to the iudgement of * 1.14 iustice, according to that 2. Timoth. 4. Concerning the rest there is layed vp for me a crowne of iustice, which our Lord will render vnto me in that day, a iuste iudge. Behould Aquinas acknowledgeth reward of iusti∣ce, prouing it out of S. Paul, and so not of mercy only and Gods free acceptation: he confesseth also as is euident out of the very title of his article, meritte of condignity, which Bell a little before calleth a monster lately borne at Rome: so we see that S. Thomas attributed more to the merit of workes proceding from grace, then pleaseth his humour, and consequently that he doth greatly abuse him, when he would haue him teach no other merit of workes, then by Christes only pro∣mise and free acceptation.

The second shalbe Dominicus Soto, cited here also by Bell, who aknowledgeth that workes procee∣ding from grace, doe merit cōdignely. The workes of * 1.15 a iust man (quoth he) which are good in their nature and circumstances, all are condigne merits both ofencrease of gra∣ce, and also of eternall life. And a little after, he refu∣teth two common solutions of Protestantes. The first of which is that-vrged here by Bell, vz that rewarde is due to our workes, not in respect of them selues, but for the promis of God. Melancthon quoth he) and his companions do answere, that euerlasting life is called a••rewarde, not because it is due to our workes, but to the promis of God: which answeare of theirs, he doth there examin and vtterly reiect. And will the minister for all this tell vs, that Soto doth affirme workes only meritorious, in an vnproper and large

kinde of speache: that is as Bell saith, not for any worthines of the workes, but for Gods acceptation and promis sake. He may yf he please, but he must giue vs leaue whether we will beleeue him or no.

They that desire to knowe more of his iugling trickes, and vntruths, touchinge these authors may reade the foresaid author S. R. in his an∣sweare to Bells downefal of Popery. * 1.16

THE XXXIX. VNTRVTH.

IN his third paragraphe he citeth Iosephus Angles, who saith, that good workes proceeding of grace without the promise of God are wholy vnworthy of eternall life. This he alleageth, as though it were mortall doctrine to vs: where as if himself were this day at Rome, and cleere in all other things, neuer would he be called in question about that pointe: and yet doth he make a mighty matter of it, vr∣ginge it almoste in all his bookes. If the good reader desire a more ample discourse herof he may find it in the Dolefull Knell, where Iosephus his wordes are throughly examined, and the minister * 1.17 for many mad trickes very handsomly laid out in his colours.

Here I will note only one egregious vntruth of his, cunningly commended to the viewe of his readers: for hauing produced Iosephus, (though not citing his whole sentēce, but the last words only,) to shewe that workes proceeding from grace, are not meritorious of eternall life, without the promise of God, but wholy vnworthy: he inferreth thus. Then doubtelesse the best workess of all, can no way

be meritorious: which is a false conclusion, gathered out of the premisses, for it should haue bene thus: then doubtlesse the best workes of all can no way be meritotious without the promise of God: why did he persidiously curtall a way these words, and make Iosephus absolutely to conclude against the merits of workes, when as in that very place, he teacheth the merits of workes, proceeding from grace, together with the promise of God? To make his prooffe the more probable and passable, he would not cite any more of Iosephus Words then were for his turne. This is the sincerity of trusty S. Thomas: and yet after suche a shamefull pranke, as though he had giuen vs a great blowe, he addeth with triumphant exultation in this manner. VVhen any Papist in the world, can truly disproue this illation, let me be his bondslaue for his rewarde. The illation is di∣sproued, let him therefore prouide himselfe to per∣forme that pennaunce, which he hath said vpon himself, & try whether he that hath had such bad speede in the ministry, and ill successe in his Priest∣hood, can finde any better fortune in the newe vo∣cation of seruitude and slauery. Of his fourth pa∣ragrasse, I shal haue better occasion to speake straight waies: wherefore to his fift, in which the fourth also shalbe dispatched.

THE XL. VNTRVTH.

TRue it is fiftly (quoth Bell) that the late Popishe Councell of Trent hath accursed all such as deny, or not beleue the condigne meritte of mans workes, & con∣fequently it hath made that an article of Popishe fayth,

(O wonderment of the world) which was no point of fayth, for the space of a thousand fiue hundred and fourty yeares, viz: the condigne merit of mans workes, a monster lately borne at Rome. The minister mistaketh the matter: the monster he speaketh of, was borne at Trent in Germany and not at Rome in Italy, as the beginninge of his words do testify: beside it was not in the yeare one thousand fiue hundred and fourty, but one thousand fiue hundred fourty and seauen, as appeareth out of the sixt session of that Councell.

But more thoughly to examine, whether this by any such monstrous doctrine as he speaketh of, or whether it was neuer heard of before, or rather whether he be not a monster for malice and lyinge, I would knowe what he meaneth when he saith: the late Popishe Councell of Trent, hath accursed all such as deny or not beleeue the condigne merit of wans workes: and a little after. The condi∣gne merit of mans workes a monster lately borne at Rome: for if he vnderstandeth suche workes as proceede from man only, by the force of his owne free will, and nature, without the help of Gods grace (for some cause haue I to suspect that he may meane so, both because barely he termeth them mans workes, and am not ignorant, how they com∣monly infame vs with that doctrine) if (I say) that be his meaning, then doth he most shamefully bely the Councell of Trent, as I reporte me to the very first canon of the sixt Session, which is this. Yf any shall say, that a man can be iustifyed before God, by * 1.18 his workes which are done by the force of humane nature, or by the doctrine of the lawe without diuine grace by Iesus Christ, be he accursed.

Mary if as he ought, he speaketh of mans wo•• kes proceedinge from Gods grace, as I rather su••∣pose he doth, then moste false it is, that it is a•• newe doctrine, or monster, as the newe monst•• of the ministry would make it, as I could abu•• dantly shewe, both out of scriptures and father•• and something hath been touched before: heere •• conuince him of a grosse vntruth. I will haue n•• other witnes against him then himselfe: for •• the precedent paragraffe, he hath these forma•• words: True it is fourthly that the Iesuit S. R. Ro∣bert Parsons, indeede I challenge the man, in his suppose and pretended answere to the Downefall of Popery, hat•• sett downe these conclusions against both the Pope, an•• himselfe. The first conclusion. There is merit of eter•• nall life, and our supernaturall workes done by Gods grace•• are meritorious of eternal life and glory. The secon•• conclusion. Good workes done in Gods grace, are con∣dignely meritorious of eternall life. The third conclusion, This condigne meritt is not absolute, but supposeth the condition of Gods promise, made to rewarde it. These are the Iesuits conclusions, sette downe by the best aduise of his best learned friends, among whom the Iesuiticall Cardinall Bellarmin must needes be one, which con∣clusions for all that do euidently proue as much as I desire.

But these words of his, doe manifestly proue, that either he little knoweth or careth what he desireth: before he came vpon the Councell of Trent, for accursing all such, as did deny or not beleeue the condigne merits of mans works, and inuaighed against that doctrine, as a monster lately borne at Rome: and yet now the same

doctrine is against the Pope, and the Iesuit S. R. and it doth euidently proue as much as he desireth: and so that doctrine which before was false and mon∣struous, is now becom sound and heauenly: was there euer such an other changeable Cameleon, that as it were with one breath, denyeth and af∣firmeth one and the self same thing? Certainly the poore man hath more neede of a cunning Surgeon, to putt his braines in ioint, then of inke and paper to write such lunaticall pam∣phlets.

Of his false coniecture, proceeding from lofty vanity, in making F. Parsons the author of the an∣swear to his Downefall, what shall I say, but that it is a ministeriall pangue coming from the rare conceipt of his monuments, which must be also bumbasted by addinge, that he was assisted by the best aduise of his best learned friends, among whom the Iesuiticall Cardinal Bellarmine must needes be one: thus patching onely vpon an other, for his owne credit and reputation, as though forsoth one lear∣ned man were not any matche for him, except he had the help of Christendom, Cardinall Bel∣larmine himself. A certaine fond fellowe of meane fortune, had a conceipt, that all the ship∣pes that came into the hauen of Athens were his owne: and Bell hath such a spice of foolery fallen vpon him, that he thinketh all the learned Iesuites of Christendom to be mightily troubled, about the answearing of his bookes, when he hath been so contemned, that none for many yeares euer stirred penue against him: and hath lately

bene so banged and canuased, that I do thinke h•• hath often wished, that he had been a sleepe, or el••playing at the boules, when he published those ri•• diculous and phantasticall challenges.

Notes

• * 1.1

  Math. 10. ••. 8.
• * 1.2

  Math. 25. ••. 34.
• * 1.3

  Ibidem.
• * 1.4

  2. Thessal. 1. v. s. Apocal. 3. v. 4. Cap. 16. v. 15. Suruay pag. 398.
• * 1.5

  Carthag. 3. can. 47.
• * 1.6

  Iudic. 20.
• * 1.7

  Mebr. 13. v. 16.
• * 1.8

  Suruey pag. 400.
• * 1.9

  Hom. 4. de Lazaro. ••irca me∣dium.
• * 1.10

  Epist. 105. ••d sixtā.
• * 1.11

  Institut. cap. 15. §. 2.
• * 1.12

  Can. 18.
• * 1.13

  Art. 5. chap. 60
• * 1.14

  12. quest. 114 art. 3.
• * 1.15

  Lib. 3. de Natura & gratia. cap. 8.
• * 1.16

  Art. 5. cap. 9.
• * 1.17

  Lib. 2. cap. 5. sect. 3.
• * 1.18

  Sess. 6. can. 1.