The other part of Christian questions and answers which is concerning the sacraments, writ[n]…The other parte of Christian questions and answeares which is concerning the sacraments, writte[n]…

Answer. Albeit, that this specially belong unto those confutations which I would ⟨image 152⟩differ to their proper place, notwithstanding that the force of the former argument may appear more clearly, go too, let us speak somewhat also now concerning this matter. Indeed I grant that the Supper of the Lord hath his peculiar form, whereby it differeth from the rest, aswell old as new Sacraments. But to what end is this: For these forms, which are called discerning forms, because they do discern the specials of the same general, they do not take away the constituting in which of necessity all the specials must be constituted, that they may be referred to the common general. So for example sake, a living creature is the common essential form, and substance of all forms pertaining to that gender. Now reason is the form, whereby man is sundered from all other kinds of living creatures. Now wilt thou say that this same special form doth bring to pass that that same general (to wit, living creature) should not be laid altogether by the same reason of man and of other living creatures: And ⟨image 152⟩I pray thee, how if that which is called differentia or proprium: for now I do not distinguish betwixt these, should altogether take away the same attribution of gender, should the distinction consist of gender and difference: Therefore that same special difference of the lords Supper whatsoever it be, can not bring to pass that that same common reason which maketh a Sacrament, altogether by the same mean, should less be spoken of the Lords Supper, then of other Sacraments. Now that same common reason, as we have showed, is that the outward sign should signify another thing sacramentally. Now nothing is a sign of it self, forasmuch as a sign is in the kind of those things which are conferred with another, therefore that same remaineth common without exception to all Sacraments, that the thing signified is not the sign: because these two must be in very deed, and therefore the thing signified, can not be said of the sign but transitively. But furthermore here I will demand of thee what manner of difference thou ⟨image 153⟩makest this to be:

Answeare. Albeit, that this specially belong vnto those confutations which I woulde ⟨image 152⟩