_Answ._ The ceremony signifieth that I love and approve the gospel, and place the hope of my salvation in it. And the public doctrine of the kingdom before cited, showeth us a full exposition what we ascribe to it. But as some scrupulous brethren in Scotland gratify the papists by rejecting the oath of supremacy, which is the most thorny hedge against them, and this while they cry out against popery; so others would gratify the papists, by suggesting that we give too much to the Bible, and adore it; when the very sum of England's protestantism, is their just ascribing to the holy Scriptures its sufficiency as to all things necessary to salvation. Thus Satan undoeth still by overdoing.
IV. _Object._ Laying on the hand, and kissing the book, seem of the same nature with the cross in baptism, and other significant ceremonies; and an oath is part of the worship of God; therefore not to be taken, with these ceremonies, or else will seem to justify the other.
_Answ._ 1. Significant words, gestures, or actions are not therefore evil, because they are significant (unless brutishness be a virtue); nor because any call them by the name of ceremonies (else that name might be put on any thing by an enemy to deprive us of our liberty). Therefore I can judge of no ceremony by that general name alone, till it be named itself in specie. 2. Of the cross in baptism, see my "Disputations of Church Government," of Ceremonies, written long ago. There are these notorious differences in the case: 1. The cross is an image used in God's worship; though not a permanent, yet a transient image, and used as an image of the cross of Christ, though but in water or oil. And God hath more specially forbidden images used in his worship, than he hath done a professing significant word, gesture, or action, which is no image, nor used as such. 2. The cross seemeth to be a third sacrament of the covenant of grace, while it is used as a symbol of christianity, and a dedicating sign (as the canon calleth it) by which, before the church, there is made a solemn self-obligation, as sacramentally, to renounce the devil, the world, and the flesh, and manfully to fight under Christ's banner, as his faithful servants and soldiers, to our life's end; implying our trust and hope in Christ crucified for the benefits of his death. So that if it be not a complete third sacrament, it hath so much of that which is proper to a sacrament, (like the _sacramentum militare_, whence the name came into the church,) that for my part, I dare not use it, though I presume not to censure those that do, nor to condemn all other uses of the cross, which the ancients abounded in, as sudden, particular, professing signs, much below this solemn covenanting use. And as I think the king would not take it well, when he hath made the star the badge of the knights of the garter, if any subject will presume to make another _symbolum ordinis_, though yet many a significant gesture or act may be used without offence; so I fear Christ would not take it well of me if I presume to make or use another symbol or _tessera_ of christianity, especially with so much of a covenanting sacramental nature. But what is this to things or gestures significant of no such kind? You see then the difference of these cases.
But if you were able to prove the cross as harmless as the swearing ceremony, I would be for the cross, and not against the laying the hand on the book, and kissing it. For, 1. I am not of their mind that form their judgment of other particulars to suit with their preconceived opinions of things of the same rank or quality; nor make the interest of my former conceptions to be the measure of my after judging. 2. Nor do I think it so great an honour to be strict in my opinions, as dishonour to be superstitious, and to add to God's law, by saying that he forbiddeth what he doth not, or to be affectedly singular in denying lawful things, with a "touch not, taste not, handle not," &c. Nor do I esteem him to be the wisest, best, or holiest person, who is narrowest or strictest in his opinions, but who is rightest; nor him that maketh most things to be sins, but him that committeth least sin, which is such indeed; nor him that maketh most laws to himself and others, but him that best obeyeth God's laws.
_Quest._ 1. May one that scrupleth thus swearing himself, yet, commissioned, give an oath thus to another that scrupleth it not?