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.

THE XIX. ARTICLE, OF APPLICATION. (Book 19)

The B. of Sarisburie.

Or, that the Priest had then authoritie, to applie the vertue of Christes Death, and Passion to any man by meane of the Masse.

M. Hardinge.

The vertue of Christes Death, and Passion, is grace and remission of sinnes, the appeacing of Goddes wrathe, the reconciliation of vs to God, deliuerance from the Deuil, Hel and euerlastinge damnation. Our aduersaries imputinge to vs, as though we saide, and taught, that the Priest ap∣plieth this vertue, effecte, and merite of Christes Death to any man by the meane of the Masse, either (232)* 1.1 belye vs of Ignorance,* 1.2 or sclaunder vs of malice. Verily wee say not so. Neither dooth the Prieste applie the vertue of Christes Passion to any man by the meane of the Masse. He dooth but applie his praier, and his intent of Oblation, besechinge almightie God to applie the merite and vertue of his Sonnes death (the memorie whereof he celebrateth at the Masse) to them, for whom he praieth.

It is God, and none other, that applieth to vs remission of sinne, the Priest dooth but pray for it, and by the commemoration of his Sonnes Death, mooueth him to applie. So as al that the Priest dooth, is but by way of petition and Praier, leauinge al power, and auctoritie of applieinge to God, which praier is to be beleeued to be of moste force and efficacie, when it is worthely and deuoutly made in the Masse: in the whiche the Priest beareth the person of the whole Churche, and offereth his Praier in the Sacrifice, wherein the Churche offereth Christe, and it selfe through Christe to God.

VVhiche his (233)* 1.3 praier and deuoute seruice he besecheth to be offered vp by the handes of Angelles vnto the high aultar of God, in the sight of the diuine maiestie. Of what strength praier made at the Masse is, the holy Bishop and Martyr S. Cyprian witnesseth* 1.4 (that in al his Bookes neuer once named the Masse) where he saieth, In the presence of this Sacrament teares craue not in vaine, and the Sacrifice of a contrite harte is neuer denied his request.

The B. of Sarisburie.

Neither haue wee of ignorance belied M. Hardinges Doctrine, nor haue wée of malice sclaundered it: but plainely, and truely haue reported the same, euen as bothe he, and his late Doctours haue taught it, and as the people in the Churche of Rome hath euerywhere receiued it at their handes.

But, like as in Olde times God commaunded the Philistines, to offer vp Golden Mise, and Golden Hemeroides, to be keapte for euer in Recorde,* 1.5 and to witnesse against them, in what sorte they had béene plagued for their wickednesse, if at any time they shoulde happen afterwarde to denie it: Euen so hath God specially prouided, that the Monumentes of our Aduersaries olde errours, wher∣of they seeme now to be ashamed, should stil remaine in sure Recorde, euen in their owne Doctours Bookes, to witnesse against them, if they should happen, as now, vpon mislike, vtterly to disclaime, and denie the same: and to force them, to con∣fesse, that they are the Children of them, that haue deceiued the people.

For, whereas M. Hardinge emongest many other woordes, wherewith he la∣boureth to shadow, and to darken the case, saithe, It is God onely, and none other, that ap∣plieth 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,* 1.6 sed Sacerdos quoque: Not onely God

distributeth, or Applieth the Vertue of the Sacrifice, but the Priest also. And Gabriel Biel, an other of M. Hardinges Doctours in like sorte saithe,* 1.7 The force, and effecte of the Sacrifice is Distributed, and Applied, not onely by God, but also by the Priest. Onely, and, Not Onely, implie a Contradiction. If the one be true, the other of necessitie must be false. Againe, Biel saithe, Sacerdotis est determinare Virtutem Sacri∣ficij, vt his,* 1.8 vel illis indigentibus praemium reddendum per huiusmodi Ecclesiae Sacrificia conferatur. It is the Priestes office, to determine, and limit the Vertue of the Sacrifice, that the meede, that is geuen by suche Sacrifices of the Churche, may be Applied to these, or them, that stande in neede. Whiche thinge ••e prooueth by sufficient example in this wise: As the Pope, by right of his Supremacie, hath power to diuide the Treasure of the Churche (where∣by he meaneth his Pardons) geuinge vnto somme ful Remission of al their sinnes: and dispen••••nge with somme other for the thirde parte of their paines: and grauntinge vnto some pardon for a certaine number of daies, or yeeres, as he seeth, it may be moste expedient for the deuotion of the people: Euen so (saithe he) may the Priest dispense, and diuide the Merites of the Churche, and Applie the same to this man,* 1.9 or that man, as he shal thinke, it may stande him in some steede.

In Summa Angelica, it is written thus, The Masse is available vnto them, vnto whom so euer it pleaseth the Priest to Applie it by his Intention. And againe, Missa re∣spectu Operis Operati &c. The Masse in respecte of the woorke that is wrought, is no∣thinge els, but the Applieinge of the Merite of Christes Passion.

So Vincentius de Valentia, a notable Catholique Schooleman of M. Har∣dinges side,* 1.10 Virgo Maria solùm semel aperuit Coelum &c. The Virgin Marie neuer but once opened Heauen: But the Priest openeth it euery day, and at euery Masse. Doctour Holcote saithe,* 1.11 Quid est celebrare Missam principaliter pro aliquo? R. Est applicare Missam Iohanni, quòd sit quaedam satisfactio apud Deum pro anima Iohannis, 〈◊〉〈◊〉indigeat: What is it, to say Masse principally for any man? He answeareth, It is the Applieinge of the Masse vnto Iohn, to be a certaine Satisfaction for him before God, If Iohn stande in neede of it.* 1.12 And withal, he mooueth a greate doubte, whether the Priest maye Applie One Masse to Twoo seueral men, and neuerthelesse satisfie for them bothe.

And Biel saithe, that certaine,* 1.13 the better to healpe the Priestes memorie, taught him to Applie his Masse throughout al the Cases of Declenson: As for example, Nominatino, A Masse for him Selfe: Genitiuo, A Masse for his Father, and Mother: Datiuo, A Masse for his Founders, or Benefactours: Accusatiuo, A Masse for his Enimies, or Accusers: Vocatiuo, A Masse for sinners, and Infidelles: Ablatiuo, A Masse for his Backebiters, and Sclaunderers.

Of these thinges M. Hardinge séemeth now to be ashamed: notwithstanding it were of late the Catholique, and General Doctrine of his Churche, Uniuersal∣ly taught, by Holcote, in Englande: by Uincentius, in Spaine: By Biel, in Fraunce: by Angelus, in Italie: Or rather by al these, and al others, through the whole Churche of Rome. Hereof grewe suche Marchandise, and Sale of Masses, that the House of God was become a Denne of Théeu••••.

Therefore M. Hardinge, hauinge no other defense for al these folies, but onely to cast of al, that can be saide of our side, as malitious, and ignorante surmises, sheweth him selfe litle to haue considered the state of his owne Churche, and in the impatience of his heates, to speake against vs, what him liketh, and so to spice his errour bothe with ignorance, and with malice.

But for Resolution hereof, and some shorte satisfaction of the Reader, it behoo∣ueth vs to vnderstande, That it is not the Prieste, but God onely it is, that Ap∣plieth vnto eche man the Remission of his Sinnes in the Bloude of Christe: not by meane of the Masse, but onely by the meane of Faithe. S. Iohn saithe; He that beleeueth in the Sonne of God, hath a witnesse in him selfe.* 1.14 S. Augustine saith, Holocaustū

Domini••ae Passionis eo tempore offert Vnusquisque pro peccatis suis,* 1.15 quo eiusdem Pas∣sionis Fide dedicatur: Then doothe euery man offer the Sacrifice of Christes Passion for him selfe, when he is dedicated in the Faithe of Christes Passion. So saithe the Olde learned Father Origen, Siclo Sancto comparandus est nobis Christus &c.* 1.16 VVith the Holy Si∣••le wee must buie Christe, that may put away our Sinnes. The Holy Sicle beareth the fourme of our Faithe. For if thou bringe Faithe, as the Price, thou shalt receiue the Remission of thy sinnes. Likewise againe he saithe,* 1.17 Christus factus est Hostia, & Propitiatio pro peccatis. Quae Propitiatio ad Vnumquen{que} venit per viam Fidei. Christe is made the Sa∣crifice, and Propitiation for Sinne. Whiche Propitiation commeth (or is applied) to eche man (not by the Masse, but) by the waye of Faithe.

This is the moste certaine, and vndoubted Application of the Merites, and Deathe of Christe. S. Paule saith, God hath set Christe, to be our Reconciler through Fait••e, by the Mediation of his Bloud.

FINIS.

Notes

• * 1.1

  The .232. Vn∣truth. For in the Churche of Rome the Priest presumeth, to Applie the me∣rites of Christe by meane of hi•• Masse, as shal appeare.
• * 1.2

  VVhat ap∣plieth the Priest vnto vs in the Masse.
• * 1.3

  The .233. Vn∣truth. For the Priest praieth, that the Bodie of Christe may be carried vp by the handes of Angels.
• * 1.4

  Sermone de Coena Domini.
• * 1.5

  1. Samuel. 6.
• * 1.6

  Qu••dlibet. quaest. 20.
• * 1.7

  ••iel Lectione. 26
• * 1.8

  Biel in eadem lectione.
• * 1.9

  Vt illi, vel illi possit applicare. Sum. Angelica. in Missa.
• * 1.10

  Vincen. de Va∣lentia in. 1. Ser∣mo. de Corpore Christi.
• * 1.11

  Holcot in. 4. Sen. quae. 3.
• * 1.12

  In eadem 〈◊〉〈◊〉.
• * 1.13

  ••iel lectione. 26
• * 1.14

  1. Io••an. 5.
• * 1.15

  August. in Ex∣positione incho∣ata ad Roman.
• * 1.16

  Origen. in Le∣uiti. hom. 3.
• * 1.17

  Origen. in epist. ad Roman. li. 3. Ca. 3.