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.…

Cy••ll is the next, who calleth it Signaculum reconciliationis, quo in sacris utim•r: the Seal of reconciliation used in Divine Service. But 1. we may well question the Author ⟨p. 342⟩of that Catechism, whether Cyril was he (as D. Andrues saith, in his answer to the 18. chap. of Person, pag. 3.) 2. Whosoever was the Author, he was so prodigal of dealing significations, according to his pleasure, that we may say of him, as Jerome of Origen, His brains were the Churches Sacraments: ¹so that he hath no credit left about such things. 3. How do Tertullian and Cyril agree in their testimony? One saith, the Kiss was a Seal of Prayer; the other, that it was a Seal of Reconciliation. 4. The same Cyril, in the same place, Cat. 5. giveth another mystery of Kissing: Because Christs body goes thorough our mouth. Just so therefore we kiss the mouth as we do the doors we enter into the Church by. ²How doeth he agree then with him-self?

Cy••ll is the next, whoe calleth it Signaculum reconciliationis, quo in sacris utim•r: the Seal of reconciliation used in Divine Service. But 1. we may well quaestion the Author ⟨p. 342⟩of that Catechisme, whether Cyrill was he (as D. Andrues sayth, in his answer to the 18. chap. of Person, pag. 3.) 2. Whosoever was the Author, he was so prodigall of dealing significations, according to his pleasure, that we may say of him, as Ierom of Origen, His braines were the Churches Sacraments: ¹so that he hath no credit left about suche thinges. 3. How doe Tertullian and Cyrill agree in their testimonie? One sayth, the Kisse was a Seal of Prayer; the other, that it was a Seal of Reconciliation. 4. The same Cyrill, in the same place, Cat. 5. giveth another mysterie of Kissing: Because Christs body goes thorough our mouth. Iust so therefore we kisse the mouth as we do the dores we enter into the Churche by.