# Second Helvetic Confession
## Chapter 27 - Of Rites, Ceremonies, and Things Indifferent
Unto the ancient people were given in old time certain ceremonies, as a kind of schooling to those who were kept under the law, as under a schoolmaster or tutor. But Christ, the deliverer, being once come, and the law taken away, we who believe are no more under the law ([Romans 6:14](/get-passage/Romans+6:14)), and the ceremonies have vanished out of use. And the apostles were so far from retaining them, or repairing them, in the Church of Christ, that they witnessed plainly that they would not lay any burden upon the Church ([Acts 15:28](/get-passage/Acts+15:28)). Wherefore we should seem to bring in and set up Judaism again if we should multiply ceremonies or rites in the Church according to the manner of the Jewish Church. And thus we are not of their judgment who would have the Church of Christ bound by many and divers rites, as it were by a certain schooling. For if the apostles would not thrust upon the Christian people the ceremonies and rites which were appointed by God, who is there, I pray you, that is well in his wits, that will thrust upon it the inventions devised by man? The greater the heap of ceremonies in the Church, so much the more is taken, not only from Christian liberty, but also from Christ, and from faith in him; while the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few moderate and simple rites, that are not contrary to the Word of God, do suffice the godly.

And in that there is found diversity of rites in the churches, let no man say, therefore, that the churches do not agree. Socrates says, in his Church History, ‘It were not possible to set down in writing all the ceremonies of the churches which are observed throughout cities and countries. No religion does keep every where the same ceremonies, although they admit and receive one and the self-same doctrine touching them; for even they who have one and the self-same faith do disagree among themselves about ceremonies.’ Thus much says Socrates; and we, at this day, having diversities in the celebration of the Lord’s Supper, and in certain other things, in our churches, yet we do not disagree in doctrine and faith; neither is the unity and society of our churches rent asunder. For the churches have always used their liberty in such rites, as being things indifferent; which we also do at this day.

But yet, notwithstanding, we admonish men to take heed that they count not among things indifferent such as are not indeed indifferent; as some used to count the mass and the use of images in the Church for things indifferent. ‘That is indifferent’ (says Jerome to Augustine) ‘which is neither good nor evil; so that, whether you do it or do it not, you are never the more just or unjust thereby.’ Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul does show that it is lawful for a man to eat flesh if no man do admonish him that it was offered to idols ([1 Corinthians 10:27-28](/get-passage/1+Corinthians+10:27-28)); for then it is unlawful, because he that eats it does seem to approve idolatry by eating of it ([1 Corinthians 8:10](/get-passage/1+Corinthians+8:10)).
