4. And this was that, for which Augustine's testimony was only brought in for, viz: to show that religious significant Ceremonies participate part of the Sacraments nature. To this (after some words of course) it is rejoined, that the name Sacrament improperly given to other things, doeth not prove them to participate the property and nature of Sacraments, no more then the Swan in Holborn, or the Idols of the Gentiles, do participate the nature of a Swan, and God: such denominations not being real, and proper, but logical, or relative. And if it were so, then the taking away of that name from our Ceremonies, doeth discharge them from partaking the nature of Sacraments. To which I have this to say 1. that our Argument is not taken from the mere name: for we know that some names are common to things quite differing in nature, so falling (as they say) by chance, But this community of the name Sacrament, was not so: it was communicated to Mystical Ceremonies upon certain counsel and reason. And that reason was not mere similitude outward, such as is betwixt the picture of a Swan and a living Swan: Because there is no such outward likeness betwixt the Cross, and any proper Sacrament: but from some proportion of inward nature, either in mens esteem, as an Idols was called God, or in deed wholly so far as mans institution can effect, as •he Popish five Sacraments are so called, or else in part, as this kind of significant Ceremonies, which are in question. Now that this last was the reason, Augustine himself teacheth in the for-alleged sentence, concerning Easter: and Chemnitius, out of him, ⟨p. 226⟩doeth largely declare, in the beginning of his 2. tome, de Sacramentorum numero. Bellarmin also (de effect. Sacrament. l. 2. T. 24.) giveth the same rule,1 and reason: All are called Sacraments which have a mystical sense, and are types or figures of other things. 2. From the former answer, the Rej. his Host in Holborn can gather, that not the picture of a Swan, but a living Goose, hath that proportion to a living Swan, which is betwixt other mystical Ceremonies, and proper Sacraments. 3. It is but a picture of a reason, which the Rejoinder maketh, from giving of the name Sacrament, to the taking of it away.
4. And this was that, for whiche Augustines testimonie was onely brough in for, viz: to shew that religious significant Ceremonies participate part of the Sacraments nature. To this (after some wordes of course) it is rejoined, that the name Sacrament improperly given to other thinges, doeth not prove them to participate the propertie and nature of Sacraments, no more then the Swanne in Houlborne, or the Idols of the Gentiles, doe participate the nature of a Swanne, and God: suche denominations not being reall, and proper, but logicall, or relative. And if it were so, then the taking away of that name from our Ceremonies, doeth discharge them from partaking the nature of Sacraments. To whiche I have this to say 1. that our Argument is not taken from the meer name: for we know that some names are common to thinges quite differing in nature, so falling (as they say) by chaunce, But this communitie of the name Sacrament, was not so: it was communicated to Mysticall Ceremonies upō certeine counsell and reason. And that reason was not meer similitude outward, suche as is betwixt the picture of a Swanne and a living Swanne: Because ther is no suche outward likenesse betwixt the Crosse, and any proper Sacrament: but frō some proportion of inward nature, eyther in mens esteeme, as an Idols was called God, or in deed wholly so farre as mans institution can effect, as •he Popish five Sacramentes are so called, or else in part, as this kinde of significant Ceremonies, which are in quaestion. Now that this last was the reason, Augustine himselfe teacheth in the for-alleged sentence, concerning Easter: and Chemnitius, out of him, ⟨p. 226⟩doeth largely declare, in the beginning of his 2. tome, de Sacramentorum numero. Bellarmin also (de effect. Sacrament. l. 2. T. 24.) giveth the same rule,1 and reason: All are called Sacraments which have a mysticall sense, and are types or figures of other things. 2. From the former answer, the Rej. his Hoste in Holborne can gather, that not the picture of a Swanne, but a living Goose, hath that proportion to a living Swanne, whiche is betwixt other mysticall Ceremonies, and proper Sacraments. 3. It is but a picture of a reason, whiche the Rejoynder maketh, from giving of the name Sacrament, to the taking of it away.
- 1Sacramentae dicuntur omnia, quae mysticum sensum habent, & f• gue sunt & typt aliarum rerum.
