1It remaineth now, sithence we have treated of the matter of the sacrament, that we speak now of the thing it self, which is signified by this Sacrament. And for as much as all Sacraments (which according to their proper natures, are defined to be visible 2signs of invisible grace) are said to be of the nature of those things which the Grecians call [Greek or Hebrew], and with us be named Relatives• can any man doubt hereof, That the body of Christ can not possibly be the Sacrament of it own self? As the father is not a father of himself, but of the Son: as it proceedeth not of the Son to be called son in respect of himself, but of the father: so can it not possibly be, but that in the Sacraments two distinct and several things must concur (as Irene witnesseth) to wit an earthly thing,3 and an heavenly: the one whereof must represent a likeness and a sign, the other must be signified. For wheresoever a sign is, there of necessity must somewhat be signified. Here therefore that which supplieth the place of the sign ⟨p. 79⟩is the bread without all question.4 That which is signified by this sacramental sign, no man will deny to be the body of Christ. In the one whereof is contained the Sacrament, in the other the matter of the Sacrament. Whereupon ensueth an unavoidable conclusion, That either the body of Christ crucified for us (being the very thing of the Sacrament) is not the very Sacramental sign that is eaten in the Supper: or else can not by any possible means be the self thing which is represented by the sign. Therefore that which we do eat with our mouths, is bread, but that which is *understood, is the flesh. The first whereof we receive with our mouth, the other with our Spirit. And for the same cause Jerome doeth call it spiritual flesh: whose authority Peter Lombard citeth in the same cause:6 saying. The flesh and blood of Christ mu•• be understood two manner of ways, either that which was crucified, or that spiritual and heavenly f•eshe whereof Christ spake himself: My flesh is meat in deed, and my blood is drink in deed. 7Neither can there be any cause rendered, why Jerome should call it the flesh of Christ, other then because we do receive it with our spiritual mouths, and not with our fleshly mouths, for if it were not so:
1It remayneth now, sithence wee haue treated of the matter of the sacrament, that we speake now of the thing it selfe, which is signified by this Sacrament. And for as much as all Sacraments (which according to their proper natures, are defined to be visible 2signes of inuisible grace) are sayde to be of the nature of those things which the Grecians call 〈non-Latin alphabet〉, and with vs bee named Relatiues• can any man doubt hereof, That the body of Christ can not possibly be the Sacrament of it owne selfe? As the father is not a father of himselfe, but of the Sonne: as it proceedeth not of the Sonne to bee called sonne in respect of himselfe, but of the father: so can it not possibly be, but that in the Sacramentes two distinct and seuerall thinges must concurre (as Irene witnesseth) to witte an earthly thing,3 and an heauenly: the one wherof must represent a likenesse and a signe, the other must bee signified. For wheresoeuer a signe is, there of necessitie must somewhat bee signified. Here therefore that which supplieth the place of the signe ⟨p. 79⟩is the bread without all question.4 That which is signified by this sacramentall signe, no man will denie to bee the bodie of Christ. In the one whereof is conteyned the Sacrament, in the other the matter of the Sacramēt. Whervpon ensueth an vnauoydable conclusion, That either the bodie of Christ crucified for vs (being the verie thing of the Sacrament) is not the verie Sacramental signe that is eaten in the Supper: or else can not by any possible meanes bee the selfe thing which is represented by the signe. Therfore that which we do eate with our mouthes, is bread, but that which is *vnderstoode, is the flesh. The first whereof wee receyue with our mouth, the other with our Spirite. And for the same cause Ierome doeth call it spi•ituall fleshe: wh•se authoritie Peter Lombarde cyt•th in the same cause:6 saying. The fleshe and blood of Christ mu bee vnderstoode two maner of wayes, eyther that which was crucified, or that spiriuall and heauenly feshe whereof Christ spake himselfe: My fleshe is meate in deede, and my blood is drinke in deede.
- 1Of the thing it self which is signified by the Sacrament.Of the thing it selfe which is signified by the Sacrament.
- 2Bernard. de sanct• Mart. A Sacrament is called an holy sign, or •n holy secretBernard. de sanct• Mart. A Sacrament is called an holy signe, or •n holy secret
- 3Irenaeus aduersus Valentinia•os. lib. 4. cap. 34. The earthly bread receiving denomination of the word of god, is no more common bread, but is made a Sacrament, which consisteth of two things, earthly, and heavenly.Irenaeus aduersus Valentinia•os. lib. 4. cap. 34. The earthly bread receiuing denomination of the word of god, is no more common bread, but is made a Sacrament, which consisteth of two things, earthly, and heauenly.
- 4The Sacrament The thing of the sacrament.The Sacramēt The thing of the sacrament.
- *Basil in Psal. 33 Because our Lord is the true bread, and his flesh meat in deed, it is necessary that the delight which is received by the eating of that bread, should through our taste become spiritual unto us.Basil in Psal. 33 Bicause our Lorde is the true bread, and his flesh meate in deed, it is necessarie that the delight which is receyued by the eating of that bread, should through our tast become spirituall vnto vs.
- 6Lib. 4. dist. 8.
- 7Why it is called by Jerome the spiritual flesh of Chris•.Why it is called by Ierome the spiritual flesh of Chris•.
