The mischief of impositions, or, An antidote against a late discourse, partly preached at Guild-hall Chappel, May 2, 1680, called The mischief of separation

SECT. II. The Text propounded. The Doctor's manner of raising his Doctrines, considered; his Suppositions, Positions, modestly ex∣amined; and proved vain in themselves, and useless to his present purpose.

THE Reverend Author, having set himself this great Task, to prove Conformity lawful, the present Separation sinful, has chosen the words of the Apostle, Philip. 3.16. a little varied from the Original, and something from our own Version, that by that disguise it might better comply with, and subserve his great design.

Nevertheless whereto we have already attained, let us walk by the same Rule, let us mind the same things.

A Text, from which of all in the whole Bible, Dissenters least expected their Conviction; for who could have believed that the Apostle, who, in ver. 15. leaves the otherwise minded, to God's instruction; should, in the next verse, assert the Churches power to make Impositions to their de∣struction; that he should blow cold and hot with one and the same breath; and mount an Ecclesiastical Canon, upon a Platform of Modera∣tion. Some wonder'd where such a killing Text, should be kept secret all this while, that the world should never dream of, never dread the least dan∣ger from it: But it seems there was a necessity for it; for being resolv'd not to bring down their Principles to Scripture they would try if per∣haps Scripture might be brought up to their Principles; so easie will it be to convert Dissenters, if once they can pervert the Scriptures.

I cannot conjecture what should ever flatter them, that this Text would become their Proselyte, except it be one of these two things, or both:

First, That they met with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in it, a Rule or Canon, not in a Military Notion, (for great Guns were not then invented) but an

Ecclesiastick acceptation; for spiritual Artillery, which has always done the most dreadful execution: And so to walk by the same Rule, must be (or it's a thousand pities but it should be) to order and govern our selves by the Constitutions of a Convocation, which then was not invented, but in After-Ages, might haply be erected: But their own admired Grotius, has enter'd a mischievous Caveat against this Notion, which may possibly de∣feat all their hopes from it: In MS. deest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, refe∣ratur ad illud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, In his Manuscript Copy, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Rule, is quite left out, so that the expression, Let us walk by the same, must be referred to the Antecedent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or [To that;] and then read the words, What we have attained, let us walk up to the same. And now, I hope, the sense is not so mortal to Dissenters, as was threatned; and comes to no more but this, Unto whatsoever measure, or degree of knowledge we have reach'd, let us walk suitably to it: which one Note has utterly, nay maliciously spoil'd the design of a famous Sermon, and render'd the whole Discourse, one great Impertinency. A second thing that might give them hopes of some good from the Text, was a well-sounding expression, Let us mind the same things; which, at a blush, seems to favor the great Dar∣ling of Uniformity. And the Reverend Doctor, to render it more plau∣sible, has quite through his whole Sermon made bold to render the Com∣mand thus, Let us mind the same things: excepting p. 37. where he had occasion to render it, Do the same things. And what man dares now question, but that we are all bound to nick it to a Tag, to a Pin, to a Point, in an uniform practice, in all the minutes, all the punctilio's, all the nice and capillary circumstances of worship? All which fine sport, the bare reading of the original Text will spoil, which is only this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to mind, or let us mind that very thing▪ Here then we find no things, nor same things, nor doing the same things: but that we mind the very thing, which the Apostle mention'd to them; and practised himself, ver. 14. This one thing I do, I press towards the mark for the prize (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of the high calling of God in Christ Jesus. And the same thing he commands others, ver. 15. Let us therefore as many as be perfect, mind that thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what you see me mind, that I charge you to mind, that very thing; but if any of you be short in your attainments, let them wait, and we will wait, till God reveal it to them.

These things would have continued exceeding plain, had not some pri∣vate Reasons, necessitated men to render them perplexed and obscure; which how the Author of this Sermon will be able to do, we must now attend.

[1] The first step the Doctor takes, to make the words his own, is

this: We are (says he) to consider, that an unhappy Schism, or wilful Breach of the Churches Unity, had begun in the Apostles times: there did so, and we have consider'd it, and do find two things considerable. 1. That a Schism, and a wilful Breach, are terms equivalent; where there is no wilful Breach of Peace, there's no Schism. To be turn'd out of the Church against my will, and besides my deserts is none of my Schism; to be kept out of the Church, by the old turn-pikes of sinful conditions, is none of my Schism; Wilful Obstinacy, is the formal reason of Heretical Pravity, and Schismatical Levity. Errare possum, haereticus esse volo: Invincible Igno∣rance may betray me to mistakes, but I can chuse whether I will be an Heretick or no: so may I possibly separate, and judge I have just reason so to do; yet will I not be a Schismatick, nor shall they, with all the skill they have, make me one; for I will still maintain a Christian frame of spirit towards those from whom I am forced to separate, and separate no further than I am forced. 2. The Reason of that primitive Schism, is more considerable, which (as the Doctor informs us) was upon a dif∣ference that arose concerning the necessity of keeping the law of Moses; and that which made the Schism more dangerous, was, that the beginners of it pretended a Commission from the Apostles. Let now the Reader believe me, I did verily believe it would come to this at last; That all the Au∣thors of Divisions and Separations, would first be imposing unnecessary, doubtful, unscriptural terms of Communion, and then to set a good face upon a bad matter, would pretend Catholick, Apostolick Traditions, Com∣missions, Decretals, Extravagants, Canons, Constitutions, to justifie their own Usurpations; and when once they are got into the Saddle, and have the whip-hand of the poor Laity, all that cannot run like Tumblers through these Hoops, shall be rated as Schismaticks: Now because the Doctor has a little disguis'd the matter in his Discourse, to make it smile upon his pretensions, I will give the Reader the naked truth of the whole business.

There were in the Apostles days some Judaizing Christians, who being not well weaned from the Mosaic Ceremonies, would needs compel the Gentile Converts to their old observances, for which they plausibly preten∣ed, that those Rites having been once confessedly establish'd by Divine Au∣thority, and not yet explicitely repealed by any Countermand of Christ, equal to that whereby they had been enjoined, were still in full force, power, strength and virtue, and did oblige the gentil world to give their assent and consent to them; and in pursuance of this imposing humor, they would have obtruded upon them a Canon, Acts 15.5. That except they were circumcised, and observ'd the law of Moses, they could not be sa∣ved.

To this Usurpation the Apostles oppose their authority, and taking the Gentile Christians into their protection, vindicate their Liberty, and command them to stand fast in it, and not tamely surrender themselves to the will and pleasures of these imperious Masters: And because St. Peter, by his compliance, had hardened these Judaizers in their Superstitions, St. Paul takes him up roundly, reproves him to his face, and strenuously as∣serts their Gospel Liberty; which had he not done, the Doctor thinks, all the Gentile Christians had been forced either to a compliance with the Jews, or to a perpetual Schism: But herein I must beg his pardon; for though they had been forced to a Separation, it had been no Schism, which visibly had lain on the other side; for Paul in his admonition to the Church at Rome, lays all the blame of the Separation not upon them that separate, but on those that gave cause to the Separation. Rom. 16.17. I beseech you, Brethren, mark them which cause divisions and offences among you, and avoid them. Where he points to us these three things. 1. That they who cause divisions, are the culpable dividers: the Imposers must be responsible for the evil consequences of their Impositions. 2. That it's lawful, nay a duty, to divide from those, that unwarrantably give such cause of division; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decline, or depart from them. 3. That any Condition of Communion imposed besides, as well as against the Doctrine received from the Apostles, is a sufficient ground to condemn the Imposers, to justifie those that reject such conditions; for so we read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And so we find it rendered, Gal. 1.8. Though we, or an Angel from heaven preach any other Gospel unto you, then that we have preach'd unto you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him be ac∣cursed.

Hitherto matters do not work to the Doctor's mind; he does movere, but nihil promovere; the step he has taken, has set his cause a step back∣ward,

[2] And therefore he will try another Experiment, whether the Epistle with the Context may not invite, or draw the Text to his Interest.

(1) His first approach he makes thus: The Apostle exhorts the Phi∣lippians to an unanimous and constant resolution in holding fast to the faith of the Gospel, in spight of all the malice and threats of their enemies, Phil. 1.27, 28. And most wholsom counsel it is, God give all Dissenters grace to take it; for if once the fears of Troubles and Persecutions, make men afraid to own and maintain their Religion, it will be an easie matter for their ene∣mies first to divide, and then to subdue them. This will not yet do the Doctor's work, nor undo the Dissenters.

(2) He makes a nearer approach, thus: The Apostle beseeches them,

in the most vehement and affectionate manner, not to give way to any dif∣ferences or divisions among them. Very good! As much then as in us lies, we will live peaceably with all men: But what security shall we have that they will do so with us? We will labor that there be no differences in judgment, (which yet in our imperfect state is not to be expected) but if there be differences, we will take care there be no divisions; for we are taught to maintain Christian affections towards those that are of dif∣ferent apprehensions from our selves, and different practices too, proportio∣nable to those different sentiments; for so the Apostle adjures the Church, Phil. 2.1, 2. To be like minded, having the same love, being of one ac∣cord, and of one mind. Upon which words the Doctor gives us this Para∣phrase, q. d. I have seen the miserable effects of Divisions in other Churches, (indeed Divisions, that are caused by, or issue out in, hatred, malice, envy, persecution, have effects as miserable as themselves, but what miserable ef∣fects did he, or we ever see, that all mens faces were not of one com∣plexion?) Let me therefore entreat you—to avoid the first tendencies to any breaches among you; (and unnecessary Impositions lay the first foundati∣ons to these Mischiefs:) entertain no jealousies, no unjust suspicions of each other, (as that the most godly among those that differ from you in lesser matters, can least endure to be told of their faults; or that the tenderness of their minds, out of meer shame-facedness, keeps them from declaring truth:) but shew all the kindness you are able to your fellow members, (and surely you are able to wave these Bones of Contention, these make-bate Ceremonies; you are able to forbear railing, persecuting, are you not?) I confess Pride is an impotency of mind, and Passion a great weakness of soul; the strongest wills have commonly the weakest reason to govern them; and the ambition of glorying in the flesh of those whom they can make to truckle to their Humors, and Crotchets, is a pretty flesh-pleasing vanity, which I hope in time you will overcome; so that hitherto we can smell no Plot the Doctor has upon us, no scent of Match or Powder; or how by these Ambages, and remote Fetches he intends to attack us, we discern not.

(3) In the next place therefore he tells us, the Apostle gives Cautions against some persons, from whom their greatest danger was, viz. such as pre∣tended a mighty zeal for the Law. Nay, I always suspected our danger would come from that Quarter! but am glad we know our enemies, and do promise him, we'll keep a special eye upon them in all their motions. Some such there are in the world, who are exceeding zealous for Ceremo∣nies and Traditions, and would triumph, if they could carry it, for Bel, and the Dragon: such as would knead the world into its old mass and lump,

rather than want of their wills; and as the Judaizers would renounce Christianity, and return to Moses, except the Gentiles would conform to their legal observances; so have we some such who will revolt to Rome, unless they may (not retain, for who hinders them? but) impose their own admired knick-knacks upon others. Now such as these the Apostle deals smartly with; he calls them Dogs, Evil Workers, the Concision: because they tore in pieces the seamless Coat of Christ, into shreds and tatters, con∣founding the minds of peaceable Christians, who would willingly have united upon those plain, easie, reasonable terms upon which they had al∣ready received, and professed Christianity, only these peevish trouble-hou∣ses would not let them. And this is remarkable, that the Apostle never gave one hard word to the Conscientious Dissenter, nor one good word to the Judaizing Imposer, in all his Epistles.

To what end now is all this pompous, ceremonious train of words? to what end are these Positions, Suppositions, and Preliminaries? why so many Lines, Entrenchments, Galleries? why these tedious Approaches? why all this Spanish Gravity? why does he not fall aboard with his Text, and storm it? Alas! Things are not yet ripe, and ready for such hot service, and therefore—

(4) —The Apostle having done this, he persuades all good Christians to do as he did, ver. 15. Let us therefore as many as be perfect be thus minded; What was that? to assert his liberty? he did so, and would not be brought under the power even of lawful things, 1 Cor. 6.12. Was it not to put his neck under the old yoke of bondage? he did so; or did he scorn to build up what he had once pluckt down? he did so; and would he have us do as be did? Content. Shall we stand fast in our liberty as he in his? Content. Must we not build up whatever of humane inventions we have pluckt down? Content. Would he have us as many as be per∣fect, be thus minded? Content. Let as many as are as he was, do as he did; They that are honour'd with his Attainments, let them come up to his Evangelical Practice: when we were children, we thought, spake, acted as children: Are we grown up to Manhood? let's put away childish things! It is a shame not to outgrow our Trinckets, our Rattles, our Hob∣by-horses, when we have outgrown the Rickets. Shall it be said of Chri∣stians, as of the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Greeks are always children: But such were the Judaizers, always learning, never coming to the knowledge of the truth: And you may as soon whip these huge great Boys out of all Religion, as out of one Ceremony; so fond, so doating, so peevish, froward, awkward, such a whimpering, such a whining, such puleing and powting for Ceremonies, as if they had lost that famous En∣gine

of the Nutcrack, or had been plundered of a pin-box: I have read of a learned man in this nation, who tells us he had quite other sentiments of, and apprehensions about death than most men; others were afraid to die, but he was ashamed to die: Really, many are afraid of the Ceremonies as sinful, and I am not without those fears too; but methinks I am greatly ashamed of 'em, as I should that any should spie me riding upon a penny Colt, or a Gelding: No, St. Paul would have them that are thus perfect, grow up into a more manly and generous way of serving and worshipping God; Though the famous Alcibiades did once (to please a child) con∣descend,

Ludere par, impar, equitare in Arundine longâ. To play (the fool) at even-or-odd; And for a hobby-horse, ride a rod.

5. Hitherto we have felt no wound, but like the bird in the tree looking at the gunner, wonders what he's fidling about, till of a sudden she's past feeling: At last the Author comes nearer: Because (says he) many dis∣putes, and differences as to opinion and practice might happen among them, he therefore lays down two Rules to govern themselves by; Here now the Dr. beats up, and gets within our Quarters, and very subtilly would insi∣nuate, to the unwary Reader, that the Apostle gave two Rules about one and the same thing, whenas 'tis evident he gave but one, nor was it pos∣sible he should give more in that case: The case which the Dr. supposes, is that there were differences of opinion and practice among the Philippians: Let it be supposed! Does the Apostle give two Rules in that case? No! but one single Rule, which was the Rule of mutual forbearance, and leaving one another to Gods Instructions: but in Another Case, where Christians had attained to be of the like mind, there the Rule was, that they should walk up and according to what they had attained: But we must go through now we are in, and therefore let us hear what these two Rules are, and what use he will make of them.

1. Rule. If any happen'd to differ from the body of Christians they lived with, they should do it with modesty, and humility: not breaking out into facti∣ons, and Divisions, but waiting for further information: Now here we want that Accuracy, that might have been expected from a person of his Abilities: For, 1. He puts it as a rare and extraordinary Case, [If any happen] such a one as might fall out in an Age, or so, whereas this was a most fa∣miliar Case, and that which the Apostle met with everywhere, that there was a difference of apprehensions about the lesser things at least, of Religion; nor was he to seek what direction to give in the case, but uniformly de∣termines, that they should not judge, nor despise each other upon these ac∣counts,

nor was there ever any Church at any time wherein these differences did not happen: 2. He lays the stress of the duty upon those that differ from the Body of the Christians they live with: It is very true, the Church, or Body of Christians at Philippi, at that time, was sound in the Doctrine of the Gospel, evangelical in their worship, and regular in government and Discipline; and therefore it was the duty of those that differed from that body, not to separate from it; but suppose any happened to differ from the body of Christians they lived with, which were not so; must the Rule hold equally? is there the same obligation in the case also? what if a Christian should happen to live at Rome? what if it should be the Drs. lot to live there? must he be under the same obligation not to divide from the body? 3. He supposes the Rule only to be given to the person that hap∣pens to differ from the body of the Church, whereas the Rule is mainly gi∣ven to the Church, how they are to demean themselves toward a dissent∣ing brother, viz. to wait till God shall reveal his mind to the person other∣wise minded: Neither is he to act, nor the Church to compel, till God clear it up to his Conscience, that he may act like a Saint, or, since Saints is a term of reproach, at least like a Man, and not a Beast: 4. He disguises his rule, by those Terms of Art, faction, separation, &c, whereas faction and separa∣tion are two things, the one always sinful, the other many times a duty.

2. Rule. For those that are come to a firmness, and settlement upon the Christian Principles, he charges them by all means to preserve Unity, and Peace among themselves. Now these things also are laid down with as much obscurity as one could wish: For, 1. Is it not the duty of those who are not arrived at that firmness and settlement of judgment, to preserve Unity and Peace? without question! only this will handsomly mislead us to a mistake that Unity and Peace among Christians are unattainable till they are all of one scantling in Opinion; for this is the fancy that is gotten into mens heads, That we must have peace with all, that in order to Peace there must be Unity of judgment, and uniformity in practice. 2. He says the Apostle charges them by all means to preserve Unity, which if we understand of Gods means is very true; but we are not to use our own means, such as a naughty heart would prompt to us; not to prostitute our Reasons and Consciences to the lust of men, but if it be possible, as much as in us lies, to live in Unity and Peace.

The Text I see is exceedingly unwilling to be dragg'd into the Doctor's service, two or three plucks therefore he will try more, and if it will not come, leave it as incorrigible, and untractable: for (says he) the Apostle supposes two things.

§. 1. The necessity of one fixed, certain Rule, notwithstanding the different at∣tainments

among Christians: This the Dr. calls one of the Apostles, but 'tis certainly one of his own supposals: For, 1. We are even now told of two Rules? one for them that differ from the body of Christians they lived with; and here the Rule was, to leave them to Gods immediate Care for farther illumination; but now there is but one fixed, standing Rule, notwithstand∣ing the different attainments of Christians: 2. And to what end is there a fixed Rule, inflexible, and untreatable; when dissatisfaction of Consci∣ence about these matters will exempt any man from it? or to what pur∣pose had we a Rule for Indulgence, if now it must be vacated by this cer∣tain and fixed Rule? 3. If there be such a necessity of a fixed standing Rule, notwithstanding mens different attainments; It's a wonder the Scrip∣ture that contains all things necessary, should not speak of it, neither of the matter of this Rule; nor the makers of the Rule, nor the Rules by which the Rule must be made. 4. And if there must be one fixed Rule, then perhaps The particular forms of Church-government may in time prove jure Divino. 5. And what are we the nearer to satisfaction to be told of a Rule, and not to be told also what that Rule is: If a Scripture Rule, we agree, but that will not serve his turn; if a Rule sent down by Tradi∣tion, that would do his work, but that we want evidence, it was intended by the Apostle: If Christ or his Apostles had made the Rule, with what security of Conscience, with what satisfaction of mind could we acquiesce in it? but if it be a rule made by the Church governours of after times to hamper, and snickle all that they can get within their clutches, it will al∣ter the case, and we see no reason to give that subjection to it. 6. If there be a necessity of one fixed Rule about things in their own natures in∣different, then when those things by their particular Circumstances, are reduced ad actum exercitum, what must the poor Christian do? If the Rule commands him to Act, and the Circumstances have made the Act sinful in that time, place, &c. where is he now? here's a rule against his act∣ing, here's another made by men for his acting; they might as well have made one Rule more, and that is to hang 'em out of the way, rather than to leave them to be tormented between two contrary Rules. 7. If there be a necessity of one fixed Rule in circumstantial matters, how comes it to pass, that the Church of England has determined that she has power to alter and varie these Rules according as she sees cause. And, 8. Must this Rule be for the Universal Church, or a National Church, or a Particular Church? If for the Universal Church, it crosses the judgment of your Natio∣nal Church; which says it is not necessary that Rites and Ceremonies be alike: If for a National Church, it must be proved that ever the Apostle under∣stood any such Creature: If for a Particular Church only, then what

will become of Uniformity in the face of the National Church, which is the great thing for which this Rule is pretended useful and necessary. 9. If there be a necessity of one fixed standing Rule, notwithstanding differing attainments; then either this fixed Rule must yield and bend to those weak ones that have not attained to see the lawfulness of it, or those weak ones must be stretch'd and screw'd up to the fixed Rule: If the former, how is it fixed that in thousands of Cases, every day must bend? If the latter, what is become of the other Rule, that allows those that have not attained, to stand or fall to their own Master, and appoints them to be left to God's gracious instruction? For, 10. The Rule prescribed by the Apostle, If any man be otherwise minded, is the only fixed Rule in matters of indifferent nature; which Rule is plain Nonsense, if there must be another Rule, to which all Christians must come up, notwithstanding their dissatisfactions about it. 11. That which exceedingly prejudices the Doctor's Rule, is, that the universal current and stream of all Expositors run against him. Grotius thus glosses it; Etiam qui de Ritibus aliter sentiunt, interim sciant Evan∣gelii praecepta, quae Divina esse persuasi sunt sibi esse sequenda: i. e. They that differ in their judgments about Rituals, must yet know, that they are obliged to walk according to the Precepts of the Gospel, which they are per∣suaded to be of Divine Authority. So that the Rule of Scripture was that alone to which they were obliged, who were not satisfied about Rites and Ceremonies. So Tirinus, Regulam hic intelligit à Christo & Apostolis ejus praescriptam; He understands the Rule prescribed by Christ, and his Apo∣stles. Zanchy takes it for the Rule of Brotherly Love and Holiness; and, in a word, all conspire against the Doctor's interpretation. 12. And why could not the Apostle have spoken intelligibly? had he pretended any such thing, it had been easie to have said, Notwithstanding what I said just now of leaving those that have not attained so far as you and I to God's in∣struction, yet my will is, that you all walk by one fixed and standing Rule, whether you have attained or no, 'tis no great matter; I'll not in∣dulge these peevish tender Consciences, Let 'em Conform, or the Prelates and their Chancellors shall admonish them, admonish them, admonish them, thrice with one breath, and then Excommunicate, and deliver them up to the Devil. To conclude, the Doctor had much better have employed his Talents in demonstrating, 1. That by a Rule, is meant a fixed Rule about things indifferent, or dubious. 2. That the Archbishops, Bishops, and Clergy in Convocation, Synod, or Council, must be the fixers of this Rule. 3. That all are bound, notwithstanding their various measures of light, to conform to this Rule. 4. That the Governors of one Church, or many Churches, may make Rules for other Churches, and force them

upon their Consciences to be observed by Divine Right; instead of which, and much more he has to do; he has supposed, what he can never demon∣strate.

But that we shall soon see, for now he draws apace towards Argu∣ment.

1. He tells us, That the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seems to be a con∣tinuation of the former allusion to a Race: for the first thing the Greeks were wont to do as to their Exercises, was to circumscribe the bounds wherein they were to be performed; now that which fixed and determined those limits, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Greeks, &c. Had it not been for these Olympic, and other Games and Exercises, I cannot tell what our modern Criticks would have done for work; but what does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 allude to? is that term also applied to a Race? No! it's borrowed from the grave march∣ing of an Army, not the furious running of a Foot-match: 'Tis verbum militare, a term of Art in the Tactics, sayes Zanchy. But grant that al∣so, (for I'll yield as much as reasonably he can desire for peace-sake,) still the Question will recur, what that Rule is, by which we must either soberly walk, or swiftly run? And there are two things that chiefly stand in competition.

1. A Rule of Charity, and mutual forbearance under different practices suitable to their different judgments.

2. A Rule of Severity, which determines to one uniform practice, not∣withstanding the diversity of judgment, so that all must be drawn, hang'd, and quarter'd, that come not up to this Rule: 'Tis the latter, the Doctor now so stifly contends for; and none can blame him if he be for that Rule, because such a Rule would be for him, if he could get it, which is the best Reason he can produce for this Rule.

II. He pleads, therefore it cannot be the Rule of Charity, because the Apostle had spoken to that just before; but rather (think I) it must be that same Rule, because the Apostle had spoken of it just before, and there∣fore he calls it the same Rule, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, that very Rule he had just before mention'd; for they that have attained to the highest measure of knowledge, are not exempted from the Rule of Charity to∣wards those that have less knowledge; and it's new Grammar, (as well as new Divinity) that a Relative cannot agree with his Antecedent, be∣cause the Antecedent went before; and will destroy the surest way of in∣terpreting Scripture from the Coherence and Context, if we must conceive

there can be no reference of what follows after, to that which imme∣diately went before.

III. The Doctor yet argues farther, That the Philippians understood already what Rules he had given them, when a Church was first formed among them, and therefore when he mentions a Rule, without declaring what it was, we have reason to believe it was such a Rule which they well knew he had given them before. Well then, 'tis confessed that the Rule the Apostle exhorts them to walk by, was such a Rule as he had before given them; we are assured he had given them a Rule concerning all necessary things; we are not assured he had given them any Rules for unnecessary things: if the Doctor can, let him produce the Rule, and we are ready to Conform to it. Apocryphal Rules about new Rites, new Ceremonies, new Churches, new Government, we find none, and there∣fore must be contented with what he had given them before, viz. that Rule by which the New Creature is guided and governed. Gal. 6.16. As many as walk according to this Rule, peace be on them. But we have got another Rule, and they that walk not according to that Rule, though conscientiously and strictly walking by the other, no peace shall be on them, no peace shall be with them, but wrath and vengeance, Fire and Fagot; but that time is short.

IV. The Doctor yet further argues from 1 Cor. 11.34. The rest will I set in order when I come. And 1 Cor. 7.17. As God hath distributed to every man, as the Lord hath called every one, so let him walk, and so ordain I in all the Churches.

Here then we have an Order, an Act or an Ordinance of the Apostle, a fixt standing Rule, to which all are bound to Conform themselves; but what now if they who call themselves the Apostles Successors, will not suf∣fer us to Conform to the Rule? The Apostles Rule is, Let every one walk as God has distributed to him. The modern Rule is, Let every one walk farther and faster than God has distributed to him. Well, there's no reme∣dy; for, (sayes the Doctor) This shews the Apostles did not leave all per∣sons to act as they judg'd fit; No, I believe they did not, but as God by his Apostles thought fit; not by Traditions, but Scripture Revelations; not by the Flesh, but by the Spirit; not by their own Wills, or the Wills of men, but by and after the Will of God. But the Apostles made Rules determining their practice: No doubt of that; but was it about Mint, Anise, and Cummin, or the great and weighty things of the Law?

V. Still he proceeds; That although Men might pretend that the things were not in themselves necessary, that they were scrupled by some persons, and therefore were not fit to be imposed upon any, yet he does not find that the Apostles forbore to give Rules in such cases, and to oblige Christians to ob∣serve them. To which I say,

1. That I do not find that the Apostles did attempt to give Rules in such Cases, other than the Rule of Charity, of kindness, of mutual for∣bearing one another; the Doctor does not find they did forbear. Must we believe they did every thing, we do not find they did forbear? Really I do not find they did forbear preaching against Liturgies, the Sign of the Cross, Archbishops and Bishops, Archdeacons, and Deans; will he allow me to conclude, that therefore he did preach against them? what wild work would an Argument from Authority negatively in matters of Fact make with our Ceremonies? And what a Hubbub had it raised, if such Reasonings were to be found in the Sermons of the Dissenters?

2. Let him therefore shew plainly, That the Apostles interposed their Authority, to impose upon the Disciples any one thing, which was not antecedently, some way or other, necessary to that Imposition; and never stand casting a mist before our eyes, by saying the Apostles gave Rules in such Cases, when the Cases are vastly different from those that are in de∣bate amongst us.

VI. He goes on, What the Apostle thus imposed, was not on the meer authority of Apostles, but as Church-Governors, whose business it is to take care of their preservation. Not as Apostles, but as Governors! Things well joined, but ill divided! As they were Apostles, so were they Gover∣nors of Churches, to whom the Care of all the Churches was committed, 2 Cor. 11.28. There was indeed another matter that should have here been shuffled in, and is handsomly insinuated, That the Apostles in esta∣blishing Rules for Rites and Ceremonies, and those other things that are supposed, acted not as extraordinary Officers, whose power was to expire with their persons, but as ordinary Guides, who were to have Successors in their whole Ruling work to the end of the World; but this is far more easily hinted, than proved: we deny therefore, and wait for evi∣dence,

1. That the Apostles ever made Rules for the determining of un∣necessary Circumstances, and imposed them on the Churches as terms of Communion.

2. That Diocesan Bishops, or Metropolitans, are the Apostles Succes∣sors in the governing of Churches.

3. That if they did succeed them in any part of their office and worke, yet that they have the same fulness of power, as wanting their in∣fallible direction, wisdom, prudence, and other qualifications that might either move Christ to entrust them with that power, or persuade Christi∣ans to submit to their power.

VII. To sweeten, and set off the Discourse, the Doctor has formed a most ingenious comparison between the power and skill of a General of an Army to command, and the Duty which private Soldiers owe to their General on the one part, and the Authority, Wisdom and Conduct of Church-Governors, to order the Ecclesiastical Militia, and the Duty that private Christians owe to their Orders on the other hand, which would have taken before the Trained Bands, or the Artillery Company; at present let it pass for as much as 'tis worth, that is, a specimen of wit, and a rare piece of ingenuity.

VIII. But his great Refuge, his safe Retreat, is in and to the Council at Jerusalem, concerning which, the Reverend Author expresses himself thus: Although there were many doubts and scruples in their times about several Rites and Customs, yet the Apostles did give Rules in such Cases, and bind Christians to observe them, as we find in that famous Decree made upon great deliberation in the Council of the Apostles at Jerusalem.

To which it were enough to say, That the Apostles did give Rules, but not such as are now given: They gave Rules in the Case that lay before them, but that Case was nothing akin to those Cases which are now before us; That in what Case soever the Apostles did give Rules, it's nothing to them, who pretend a power to give Rules to us, except they can shew a Commission as fairly drawn and sealed as the Apostles could produce for their Determinations: But yet more particularly,

1. That Decree of the Apostles was about things necessary, antecedent to the Decree; not necessary because decreed onely, but therefore decreed because necessary. Acts 15.28. It seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen than these necessary things. How far is the spirit and temper of modern Imposers from that of the Apo∣stles, who think good to impose upon us the insupportable burthen of un∣necessary things!

2. That Council had the infallible guidance and superintendency of

the Holy Spirit, (which is not inconsistent with the most serious delibera∣tion) It seemed good to the Holy Ghost, and to us. But no National Church ever had any promise, and therefore cannot in Faith pray for, or expect such immediate assistance, such extraordinary direction. Let no Church assume equal power to impose, without an equal Commission for such power.

3. The private Christians might reasonably acquiesce in the Decree, because it had their own consent, antecedent to its making: A wonderful instance, and not to be parallel'd in latter Ages: There, the Holy Spirits authority, and the Churches consent, go together; but here, we have nei∣ther: That burden will sit the easier on our backs, which first has the ap∣probation of our hearts; and such was that Decree, not only sent to the Brethren, ver. 23. but by and from the Brethren. The Apostles and Elders, and Brethren, send greeting unto the Brethren which are of the Gentiles. But this is not our Case, who have neither head, nor heart, nor hand, nor finger, in imposing those burdens, which it seems good to my Lords the Archbishops, and Bishops, to lay upon us: nor do we know what load we must bear, till we feel it, no more than the poor Pack-horse knows before hand, what it shall please his good Lord and Master to lay upon him.

4. That Decree was not to burden the Churches, but to ease them of those burdens which they already groaned under. The Case was this, and it was sad, and partly ours, Certain men came down from Judea, and taught the Brethren, that except they were circumcised after the manner of Moses, they could not be saved, ver. 1. Against this Tyranny Paul and Barnabas, the great Assertors of Christian liberty, made vigorous oppo∣sition, ver. 2. but the Zealots having reinforced their Faction, from some of the Sect of the Pharisees, who believed, ver. 5. the Case comes before the Council, who determine against those Bigots, that their blind zeal should not be the measure of necessary, and unnecessary, and yet not to ex∣asperate them too much, lest perhaps they should revolt from Christ, and apostatize to Moses, (which they were now in a fair way to do, and some of them afterwards did) they agree to lay upon the Gentile Converts no greater burthen than those necessary things, in opposition to those other unnecessary things, which the Judaizing Christians contended for as necessary.

5. If we consider the things imposed, we shall find them none of those Trifles, which the more pragmatical After-Ages divided the Churches with: Abstaining from meats offered to Idols, from blood, from things strang∣led,

and from fornication, ver. 25. Of which, Fornication was in its self unlawful; meats offered to Idols (under that notion) were then, and are still unlawful to be eaten; things strangled, had prescription and coun∣tenance from most Reverend Antiquity, against their use; and by Blood, some understand Murther, in which sense that also was simply unlawful; but if by Blood be understood, Flesh with the life thereof which is the Blood, Gen. 9.4. that is, a limb taken from a living creature, and so eaten; to forbid that, was no more than to forbid them to be Canibals: and if thereby we will understand Blood in the most general acceptation, yet that also was so averse to the Jews, that it's no wonder if the Church agreed to gratifie them in it. Nay, I have known (amongst some others) a Reverend Dignitary of our Church, who from this Decree, and the Precepts given to the sons of Noah, Religiously abstained from all things strangled, and from blood, to his dying day.

6. The end of that Decree, was to avoid Scandal; the morality of which, had it been well understood by these raw Gentile Converts, had taught them to deny themselves in a greater matter than things strangled, and blood, rather than give offence to their weak Brethren, without troubling the Church to make any Decree about them: And when this Canon was in its greatest force and vigor, the Gentile Believers might have eaten the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, privately, yea, in company, where no offence would be given or taken; for what was the Jewish Convert concern'd what an∣other should eat at home, either of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or fragments of heathenish Sacrifices, presented to him by his Relations, or of those things killed by suffocation? But alas! the Case is otherwise with us; for such is the ne∣cessity of the Cross, the white Garment, kneeling at the Supper, &c. That the omission of them shall silence and suspend a learned, faithful, labori∣ous Minister of Jesus Christ ab officio, & beneficio, from his work and wages.

7. The Apostles add no penalty, neither pecuniary, corporal, or spiri∣tual, to afright men into compliance with it; but contented themselves to have commanded in the Name of Christ, and of his true Church; they made not those necessary things, the conditions of ministerial, or lay-com∣munion; Significavits, Writs de Excommunicato Capiendo, were not then invented, nor till a long time after that the Lady Churches having lost the true spiritual Sword, began to arm themselves with secular power, to back and set an edge upon their Dictates.

8. This Decree was onely negative, not positive; a restraint from the use of some, but not an imposition of any. It was onely, This you shall

not Do; not, This you shall Do! which kind of Canons are much easier than the other: Conscience may better be tyed up from acting in a hun∣dred, than forced to act in one particular. A negative precept restrains us from acting at any time, in any Case; an affirmative always obliges, but obliges not always to act in every Case: But things at home are much otherwise, where we are commanded both what to do, and what not to do; and are still constrain'd to act, even in those things we apprehend against the command of God either in general, or special.

9. Lastly, It appears from the Apostle Paul's After-writings, that when this Decree had a little gratified the Jewish Converts, weaned them a little from their old customs and usages, whereof they were so tenacious, molli∣fied their morose and rugged tempers, sweeten'd and endear'd them to∣wards the Gentiles, it expired of course, (as to what obligation it recei∣ved from man) and lay among those obsolete Canons, which were not regarded, because antiquated; for when the reason of an humane Eccle∣siastical Law ceases, the Law itself ceases, without any formal Repeal, which because some expected should have been more solemn, they will not be beaten out on't, but it's still in force.

Thus have we seen the Vanity of the Doctor's Supposition, which he would persuade us is the Apostles, viz. That there was a necessity of one fixed and certain Rule, notwithstanding the different attainments among Christians: Which I am not afraid to call vain, being so dark, that we neither know whether the Rule must be of Divine, or Humane Institution, what the matter of it must be; nor is it proved by Reason, or any Scri∣pture argument, but what is ultimately resolved into that Decree made at Jerusalem, which I have now fully shewn will do him nor his Cause any service.