And doth not the very nature of signs and Sacraments show in what sense the words used of, or in them, are to be taken? to wit, figuratively and symbolically, not properly or essentially. For what are Signs and Sacraments but real parables? both therefore termed Mysteries, as cChrysostom noteth; because one thing is seen in the one, as heard in the other, and some other thing understood. Or what is more usual then (as dAugustine and eothers well observe) that Signs and Sacraments be called by the names of those things, which they are signs and sacraments of? What Sacrament also is there, wherein or whereof such speeches are not used? Circumcision is called fthe Covenant: the paschal Lamb, gthe Passover: the Rock, hChrist: Baptism, ithe Laver of Regeneration. And in like manner, saith kAugustine, is the bread Christ• ⟨p. 54⟩body; the name of the thing signified (saith lTheodoret) being given to the sign. So that whereas this worthy writer thus argueth out of Bellarmine; In visions and parables the very scope ever showeth that the things spoken are to be understood figuratively: But these places, the seven kine, and the ten horns, are visions and parables: And therefore the things therein spoken are to be taken figuratively. Why may not we as well reason on this wise? The very nature of signs and sacraments leadeth unto this, that when the names of the things whereof they are signs and sacraments are given unto them, it is to be understood not properly, but figuratively. But it is a Sacrament wherein and whereof these speeches are used, This is my body, and This is my blood: These words therefore, wherein the name of the thing signified is given to the Sacrament, are to be understood figuratively. And so he hath from his own grounds by due proportion somewhat more to conclude then was before required; to wit, not only, that there is nothing that may enforce us to expound them literally, but that there is somewhat of moment to induce us to expound them figuratively.
And doth not the very nature of signes and Sacraments shew in what sense the wordes vsed of, or in them, are to be taken? to wit, figuratiuely and symbolically, not properly or essentially. For what are Signes and Sacraments but reall parables? both therefore tearmed Mysteries, as cChrysostome noteth; because one thing is seene in the one, as heard in the other, and some other thing vnderstood. Or what is more v•uall then (as dAugustine and eothers well obserue) that Signes and Sacraments be called by the names of those things, which they are signes and sacraments of? What Sacrament also is there, wherein or whereof such speeches are not vsed? Circumcision is called fthe Covenant: the pasohall Lambe, gthe Passeouer: the Rocke, hChrist: Bap••sme, ithe Laver of Regeneration. And in like manner, saith kAugustine, is the bread Christ• ⟨p. 54⟩body; the name of the thing signified (saith lTheodoret) being giuen to the signe. So that whereas this worthy writer thus argueth out of Bellarmine; In visions and parables the very scope euer sheweth that the things spoken are to bee vnstoode figuratiuely: But these places, the seven kine, and the ten hornes, are visions and parables: And therefore the things therein spoken are to be taken figuratiuely. Why may not we as wel reason on this wise? The very nature of signes and sacraments leadeth vnto this, that when the names of the things whereof they are signes and sacraments are given vnto them, it is to bee vnderstood not properly, but figuratiuely. But it is a Sacrament wherein and whereof these speeches are vsed, This is my bodie, and This is my blood: These wordes therefore, wherein the name of the thing signified is giuen to the Sacrament, are to bee vnderstood figuratiuely. And so hee hath from his owne grounds by due proportion somewhat more to conclude then was before required; to wit, not onely, that there is nothing that may enforce vs to expound them literally, but that there is somewhat of moment to induce vs to expound them figuratiuely.
- c[Greek or Hebrew]. Christ. in 1 Cor. hom 7. Idem fere Aug. de doct. Christ. l. 3. c. 1. & contr. Max. l. 3. c. 22,〈non-Latin alphabet〉. Chry••st. in 1 Cor. hom 7. Idem fere Aug. de doct. Christ. l. 3. c. 1. & contr. Max. l. 3. c. 22,
- dAug. in Levit q. 57. & epist. 23. & ep. 102. & ad Simplic. l. 2. q. 3. & in Joan. tract. 63.Aug. in Leuit q. 57. & epist. 23. & ep. 102. & ad Simplic. l. 2. q. 3. & in Ioā. tract. 63.
- eAutor de Cardin. Christi oper. serm. de Coen. Heruaeus sub Anselmi nomine in 1 Cor. 10. Thom. de differ. verb. divin. & human. &c.Autor de Cardin. Christi oper. serm. de Coen. Heruaeus sub Anselmi nomine in 1 Cor. 10. Thom. de differ. verb. diuin. & human. &c.
- fGen. 17. 13.
- gExod. 1•. 11.
- h1 Cor. 10. 4.
- iTi. […]. 5.Ti. 〈…〉. 5.
- kSicut secundum quendam modum sacramentum corpotis Christ• corpus Christi est, sacramentum sanguinis Christi, sanguis Christi•st; ita sacramentum fidei fides est. Aug. ep. 23.
- lTheodoret. dialog. 1.
