Answer. Here I pray thee mark what bold rashness the spirit of error hath in slandering, and what power it hath (when it pleaseth God) in persuading. For these men affirm, that the figurative speeches are more obscure then those that are proper: but contrariwise they themselves also teach & give many precepts concerning this matter, that Orators do very well use figures, not too darken, but to set out and make more plain their speech. Now they are very well used, when they both adorn that that we would have spoken with a certain dignity and grace, and better infix it in the minds of the hearers, then if any man should use a plain and simple speech. ⟨image 74⟩Now forasmuch as the Sacraments are therefore instituted that they may lead our understanding too an other thing, which by Gods ordinance they signify from that which they are by nature: or rather, that I may use the words of S. Augustine against Maximinus. Lib. 3. cap, 18. that we mark, not what they are, but what they set out and show, because they are signs of things showing one thing and signifying another: who seeth not that the nature and use of the Sacraments is much better fixed in the mind of the hearer, when the signs are said to be the thing it self that they signify?
Let us set down for example sake, that we may dwell still upon the former example that the Major or Magistrate of a Town or City of whom possession is given unto thee of some house delivering thee a key upon this condition, and speaking unto thee after this manner, this key is that same house standing in that place, which ⟨image 74⟩I deliver into thy hands, for to be used and enjoyed of thee: would not this speech much more confirm thee, then if he should say, this key be a sign unto thee, that I put thee into the possession of that house? Now this reason is set out by Theodoret. in his Eranista in these words, Christ would (saith he) that they that would be partakers of these divine mysteries (for he speaketh of the Supper of the Lord) should take heed not to consider the nature of the things which they see, but through this change of names (to wit whereby it is brought to pass, that the name of the thing signified is given unto the sign) they should give credit unto that change which is wrought by grace:
Answeare. Here I pray thee marke what bold rashnesse the spirite of error hath in sclaundering, and what power it hath (when it pleaseth God) in perswading. For these men affirme, that the figuratiue speeches are more obscure then those that are proper: but contrarywise they themselues also teach & giue manie preceptes concerning this matter, that Oratours doe verie well vse figures, not too darken, but to set out and make more playne their speeche. Now they are verie well vsed, when they both adorne that that wee woulde haue spoken with a certaine dignitie and grace, and better infixe it in the mindes of the hearers, then if any man should vse a plaine and simple speeche. ⟨image 74⟩Now forasmuch as the Sacraments are therefore instituted that they may leade our vnderstanding too an other thing, which by Gods ordinance they signifie from that which they are by nature: or rather, that I may vse the words of S. Augustine against Maximinus. Lib. 3. cap, 18. that wee marke, not what they are, but what they set out and shewe, because they are signes of thinges shewing one thing and signifying another: who seeth not that the nature and vse of the Sacramentes is much better fixed in the minde of the hearer, when the signes are sayd to bee the thing it selfe that they signifie?
Let vs set downe for example sake, that we may dwell still vpon the former example that the Maior or Magistrate of a Towne or Citie of whom possession is giuen vnto thee of some house deliuering thee a key vpon this condition, and speaking vnto thee after this manner, this keye is that same house standing in that place, which ⟨image 74⟩I deliuer into thy handes, for to bee vsed and enioyed of thee: woulde not this speeche much more confirme thee, then if hee shoulde say, this keye bee a signe vntoo thee, that I put thee into the possession of that house? Now this reason is set out by Theodoret. in his Eranista in these woords, Christ would (sayth he) that they that would bee partakers of these diuine mysteries (for he speaketh of the Supper of the Lorde) should take heede not to consider the nature of the thinges which they see, but through this change of names (to witte whereby it is brought to passe, that the name of the thing signified is giuen vntoo the signe) they shoulde giue credite vntoo that change which is wrought by grace:
