The grand debate between the most reverend bishops and the Presbyterian divines appointed by…

Repl. 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, fi•ter than their opposites, they may be imposed by just authority ⟨p. 99⟩by equal means, though not by Usurpers, nor by penalties that will do more harm than the things will do good. 2. Signs that signify nothing, we understand not: It is one thing to be decent, and another (to signify 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. Signs are exceeding various: At present we use but two distinctions. 1. Some are signs, Ex primaria intentione instituentis, purposed, and primarily instituted to signify▪ (as an Escutcheon, or a sign at an Inn 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 Institutor (so hills and trees may show 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 clothes, may mind us of some good, which yet was none of the primary, or proper end of the maker or wearer,) 2. Signs are either arbitrary expressions, of a mans own mind in a matter, where he is let free, or they are covenanting signs 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 died on the Cross, We are signed 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 merely as a decent circumstance of worship, yet it is unproved that a thing, that 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 commanded by man. 1.

Repl. To your first Answer we reply. 1. We suppose you speak of a moral goodnesse; And if they are such indeed, as are within their power and really good, that is of their own nature, fiter than their opposites, they may be imposed by just authority