Commissioners Petitioning for Review of Book of Common Prayer, Commentary 2 · Preface · Section 8
Sect. 8.
[These promised we Answer to your first Reason,Answ. 1 that those things which we call Indifferent,Answ. … because neither expresly commanded or forbiden by God, have in them a real goodness, a fitness, and decency, and for th… cause are imposed, and may be so by the Rule of St. Paul, by which Rule, and many others in Scripture,1 Co. 14. a power is given to men to impose Signs, which are never the worse surely, because they signifie something that is decent and comely, and so it is not doubtful, whether such power be given; It would rather be doubtful, whether the Church could impose such ildle Signs, if any such there be, as signifie nothing.]
Repl. Rep.To your first Answer we reply. 1. We suppose you speak of a moral Goodness; and if they are such indeed, as are within their power and really good, that is, of their own nature, fitter than their opposites, they may be imposed by just Authority, by equal means, though not by usurpers, nor by penalties that will do more harm than the things will do good. 2. Signs that signifie nothing, we understand not: It is one thing to be decent, and another [to signifie something that is decent; what you mean by that, we know not. The Cross signifieth our not being ashamed to profess the Faith of Christ crucified, &c.] do you call that something [that is decent?] It is something necessary to Salvation. 3. Signes are exceeding various: At present we use but two distinctions. 1. Some are Signs ex primaria intentione iustitnentis, purposed, and primarily instituted to signifie (as an Escucheon, or a Sign at an Inne door in common matters; and as the Sacrament and Cross in sacred matters) and some are Signs but consequently secondarily, and not essentially, as intended by the Institutors (so Hills and Trees may shew us what a Clock it is, and so every Creature signifieth some good of Mercy or Duty, and may be an Object of holy Meditation; so the colour and shape of our Cloaths may mind us of some good, which yet was none of the primary or proper end of the Maker or Wearer.) 2. Signes are either arbitrary expressions of a mans own mind, in a matter where he is left free; or they are Covenanting Signes between us and God in the Covenant of Grace, to work Grace on us, as moral Causes, and to engage us Sacramentally to him. Such we conceive the Cross in Baptism to be. The Preface to the Common Prayer Book saith [They are apt to teach and excite, &c.] which is a moral operation of Grace; and the Canon saith [It is an honourable badge, whereby the Infant is dedicated to him that dyed on the Cross] we are signified with it [in token, that hereafter we shall not be ashamed to confess the Faith of Christ crucified, and manfully to fight, &c.] now if a thing may be commanded meerly as a decent Circumstance of Worship, yet it is unproved that a thing in its nature as instituted, and in the primary intention, is thus Sacramentally to dedicate and engage us in Covenant to God, by signifying the Grace and Duty of the Covenant be lawfully cammanded by man. 1. Decent Circumstances are necessary in genere. There must be some fit time, place, gesture, vesture (as such) utensils, &c. But that there be some such dedicating ingaging Signs, in our Covenanting with God, signifying the Grace of the Covenant, and our state and duty as Soldiers under Christ (besides Gods Sacraments) this is not necessary in genere, and therefore it is not left to man to determine de specie. 2. If there be any reason for this use of the Cross, it must be such as was in the Apostles dayes, and concerneth the universal Church in all ages and places, and then the Apostles would have taken care of it. Thus much here in brief of Signes; and more anon, when you again call us to it.