A04474:3594
A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveare
A reply unto M. Hardinges answer by perusing whereof the discrete, and diligent reader may easily see, the weak, and unstable grounds of the Romaine religion, which of late hath been accounted Catholic. By John Jewel Bishop of Salisbury.A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.
Imprinted at London : In Fleetestreate, at the sign of the Black Oliphant, by Henry Wykes, Anno. 1565Imprinted at London : In Fleetestreate, at the signe of the Blacke Oliphante, by Henry VVykes, Anno. 1565
Article 19 › The B. of Salisbury.Article 19 › The B. of Sarisburie.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For, whereas M. Harding amongst many other words, wherewith he laboureth to shadow, and to darken the case, saith, It is God only, and none other, that applieth unto us the Death of Christ, and the Remission of our Sins, Johannes Scotus, one of his most famous, and most Catholic Doctors, saith plainly the contrary: Non solus Deus distribuit Virtutem Sacrificij,1 sed Sacerdos quoque: Not onely God ⟨p. 591⟩distributeth, or Applieth the Virtue of the Sacrifice, but the Priest also. And Gabriel Biel, an other of M. Hardinges Doctors in like sort saith, 2The force, and effect of the Sacrifice is Distributed, and Applied, not only by God, but also by the Priest. Only, and, Not Only, imply a Contradiction. If the one be true, the other of necessity must be false. Again, Biel saithe, Sacerdotis est determinare Virtutem Sacrificij, ut his,3 vel illis indigentibus praemium reddendum per huiusmodi Ecclesiae Sacrificia conferatur. It is the Priests office, to determine, and limit the Virtue of the Sacrifice, that the meed, that is given by such Sacrifices of the Church, may be Applied to these, or them, that stand in need. Which thing •e proveth by sufficient example in this wise: As the Pope, by right of his Supremacy, hath power to divide the Treasure of the Church (whereby he meaneth his Pardons) giving unto some full Remission of all their sins: and dispensing with some other for the third part of their pains: and granting unto some pardon for a certain number of days, or years, as he seeth, it may be most expedient for the devotion of the people: Even so (saith he) may the Priest dispense, and divide the Merits of the Church, and Apply the same to this man,4 or that man, as he shall think, it may stand him in some stead.
For, whereas M. Hardinge emongest many other woordes, wherewith he laboureth to shadow, and to darken the case, saithe, It is God onely, and none other, that applieth vnto vs the Deathe of Christe, and the Remission of our Sinnes, Iohannes Scotus, one of his most famous, and most Catholique Doctours, saithe plainely the contrary: Non solus Deus distribuit Virtutem Sacrificij,