A defence of the innocencie of the three ceremonies of the Church of England viz. the surplice, crosse after baptisme, and kneeling at the receiuing of the blessed Sacrament. Diuided into two parts: in the former whereof the generall arguments vrged by the non-conformists; and, in the second part, their particular accusations, against these III. ceremonies seuerally, are answered, and refuted. Published by authoritie.
Morton, Thomas, 1564-1659.

SECT. IIII. Their third Proofe; from the Testimonies of Pro∣testant Diuines.

*M. Calvin, in Leuit. 4.22. Zepperus, pol. Eccles. pag. 50. Iewell, Beza, do all condemne Ceremonies inuented by man, which are of mysticall signification.

Our Answer.

You erre, for want of a distinction of termes: for the word [mysticall signification] hath two acceptions; the one Sacramentall, by signification of grace conferred by God: the other is onely Morall, by signification of mans spirituall duty and obedience towards God. The Ceremonies, which we defend, are onely mystical-morall: but the signification of Ceremonies, which M. Caluin re∣proueth, is onely that Mysticall, which is properly Sacra∣mentall; as is euident in the place alledged, where he speaketh of Sacraments, [Quibus annexa est promissio gra∣tiae] Whereunto God hath annexed a promise of grace. And againe; Testantur de gratia Dei.

Zeppperus speaketh not a word of any mysticall signi∣fication at all.

B. Iewell insisteth onely in the Sacramentall, and hath not one word touching the morall; nor any Protestant author that I haue read (Beza onely excepted) hath spo∣ken absolutely against Signes Symbolicall, and meerly sig∣nificant. Yet Beza himselfe, I presume, will be found here∣after to allow them in some Cases. This distinction as it is pertinent, so is it also of some importance, and there∣fore ought to be diligently obserued; as will better ap∣peare in our Answer to their next obiection.