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 B. of Sarisburie.

Here hath M. Hardinge founde out a newe kinde of Figures, farre differinge from al the rest. The Breakinge of the Accidentes, saith he, is a token of the Breakinge of Christes Bodie: and this he thinketh him self wel hable to prooue by certaine woordes of S. Augustine. Wherein notwithstandinge he finde but

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smal helpe in the texte, (for S. Augustine maketh no manner mention, neither of any Real, or Fleashly Presence, nor of Breakinge of Formes, or Accidentes) yet is he somewhat reliued by the Glose.* 1.1 For the woordes thereof are these, Secun∣dum hoc dices, Ipsa Accidentia frangi, & dare sonitum: Accordinge to this thou shalt say, that the very Accidentes, and Shewes are Broken, and geue a Cracke. Thus wee see, there is no inconuenience so greate, but these men can wel defende it.

But S. Augustine saithe, Sanguis in ora Fidelium funditur: Ergo, saithe M. Hardinge, Christes Bloude is there Presente. I marueile muche, where M. Hardinge learned this strange Logique. For S. Hierome saithe in like sorte,* 1.2 Quando audi∣mus Sermonem Domini, Caro Christi, & Sanguis eius in auribus nostris funditur: When wee heare the Woorde of God, the Fleashe of Christ, and his Bloude is powred into our eares. Wil M. Hardinge conclude hereof by his newe Logique, y^t, when we heare Goddes woorde, Christes Fleash, and Bloude are Really Present? Here once againe, I must doo thée, good Reader, to vnderstande, that a Sacramēt, according to the Doc∣trine of S. Augustine, beareth the name of that thinge, whereof it is a Sacra∣ment. And for example he saithe,* 1.3 Sacramentum Sanguinis Christi secundum quendā modum Sanguis Christi est. The Sacrament of Christes Bloude, after a certaine manner (of speache) is the Bloude of Christe. Againe he saithe in the same Epistle, Consepulti sumus Christo per Baptismum:* 1.4 Non ait, Sepulturam significamus:* 1.5 sed prorsus ait, Conse∣pul••i sumus. Sacramentum ergo tantae rei, non nisi eiusdem rei vocabulo nuncupauit. We are buried togeather with Christ by Baptisme: He saithe not, We doo Signifie our Burial: but he saith plainely, Wee are Buried togeather. Therefor S. Paule would not cal the Sacramēt of so greate a thinge, but onely by the name of the thinge it selfe. Likewise he saithe,* 1.6 Solet ••es, quae Significat, eius rei nomine, quam Significat, nuncupari. Non dixit, Petra Signi∣ficat Christum, sed, tanquam hoc esset, quod vtique per Substantiam non erat, sed per Si∣gnificationem. The thinge, that Signifieth, is commonly called by the name of that thinge, that it Signifieth. S. Paule saithe not, The Rocke Signified Christe, but, The Rocke was Christe, as if the Rocke had beene Christe in deede. Yet was it not so in Substance, and in deede, but by way of Signification. Thus therefore saith S. Augustine: Whiles the Sacrament is broken, and the Sacrament of Christes Bloude, (whiche is called Bloude) is powred into the mouthes of the Faithful, what thinge els is thereby shewed, but the offering vp of Christes Bodie vpon the Crosse, and the sheaddinge of his Bloude from his side? Therefore S. Au∣gustine saithe,* 1.7 Ita facit nos moueri, tāquam videamus Praesentem Dominum in Cruce: So it causeth vs to be mooued, euen as though we should see our Lorde Present on the Crosse. This is S. Augustines vndoubted meaninge. These thinges considered, the weight of M. Hardinges argument wil soone appeare. For thus he reasoneth: The rentinge of Christes Bodie, and the sheaddinge of his Bloude is expressed in the Mysteries: Ergo, Christes Bodie is there Really present vnder Shewes, and Acci∣dentes.