A fresh suit against human ceremonies in God's worship. Or a triplication unto. D.…A fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D.…

The celebration of Christs nativity is no Sacrament: but the celebration of Easter is a Sacrament. Here we must have a new distinction, never head of since Augustine's time, or else it cannot stand (which yet they, who will seem so versed in Augustine's phrase, will needs dictate unto us) that all signs of holy things, are, Augustine's phrase, Sacraments: except perhaps (against their often professed tenet) they will say, that holy-days no not that which is appointed for memory of Christs own nativity, is a sign of a holy thing. Neither can it be (according to Augustine's phrase) but all such significant Ceremonies as Easter was, must have more then the mere name of Sacraments.

The celebration of Christs nativitie is no Sacrament: but the celebration of Easter is a Sacrament. Here we must have a new distinction, never head of since Augustines time, or else it cannot stand (whiche yet they, who will seeme so versed in Augustines phraze, will needs dictate unto us) that all signes of holy thinges, are, Augustines phraze, Sacraments: except perhaps (against their often professed tenet) they will say, that holy-days no not that which is appointed for memorie of Christs owne nativitie, is a signe of a holy thinge. Neyther can it be (according to Augustines phraze) but all suche significant Ceremonies as Easter was, must have more then the mere name of Sacraments.

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,