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. III. The Dissenters Plea from Rom. 14. and whether the Doctor hath spoken Reason to invalidate their Reasonings from hence?

THe Reverend Dr. having toiled hard to prove the necessity of a fixed standing Rule, notwithstanding the different attainments of Chris∣tians about unnecessary matters, and caught nothing to reward his pains, bethinks himself of an objection, that Dissenters might possibly make, which he thus words for them: Doth not the Apostle in the 14th. Chap∣ter of his Epistle to the Rom. lay down quite another Rule? viz. only of mutual forbearance in such Cases where men are unsatisfied in Conscience? Yes, he doth so, and the same Rule he lays down in the verse before the Drs. Text: That if any were otherwise minded, they should wait, and not Act; the Church should wait and not impose, but leave them to the instruction of God. To which the Dr. gives an intimation of a general answer: That there was a vast difference between the case as it stood then at Rome, and the case as it stood at Philippi: For, (sayes he) The Church of Rome consisted most of Jews, where they did not impose the necessity of keeping the Law on the gentile Christians. —And therefore in this case he perswades both parties to forbearance and charity. But now, in those Church∣es (suppose at Philippi for one) where the false Apostles made use of the pretence of the Levitical Law being still in force to divide the Churches, there the Apostle bids them beware of them and their practices, as being of a dangerous and pernicious consequence: So that the preserving the peace of the Church, and preventing separation was the great measure, according to which the Apostle gave his Directions, and that makes him insist so much on this advise to the Philippians; that whatever their attainments were, they should walk by the same Rule, and mind the same things.

I have often observed that when men are pinch't with plain Scripture, they use to twist and twine, and turn themselves into all shapes, to get out of their streights: and they have no more ordinary way of evasion, than to fancy some imaginary various Cases, upon which a various judg∣ment must be made, and a various Rule laid down, to serve the present turn; which is most notorious in this answer. The Apostle acted like a prudent governour, (says he) and in such a manner, as he thought did tend most to the propagation of the Gospel, and good of particular Churches: To

which some would reply; that then there are a great many in the world that have acted like fools: But my general answer is, that the Apostle acted upon higher Reasons, than those dictated to humane prudence, e∣ven the infallible guidance, and immediate direction of the Holy Ghost; Divine directions, and the supernatural counsels of the H. Spirit, are well consistent; and had he only gone upon (thinking) as the Dr. fancies, I had rather have built my faith and practice, upon one of his thinkings, than upon one of the Drs. full perswasions, 1 Cor. 7.40. I think also that I have the Spirit of God. And he was not deceived in so thinking. But for a particular answer.

§ 1. The Doctors Reason why the Jewish professors at Rome did not impose on the gentile Christians, the necessity of keeping the Law of Moses, is this, Because we do not find they did so! And is not this an ingenious course for a person of his learning to suppose the main foundation upon which he builds, the variety of the case, with no other proof, but that he does not find it so? I do not find a thousand things that they did, and must be pre∣sumed to have done, and may I thence conclude they never did 'em; and thence make what inferences, collections, and conclusions I think good?

§ 2. He asserts, that because the Apostle was willing to have the law buried with as little noise as might be, that therefore in this case, he per∣swades both parties to forbearance and charity. And what is that other case, or those other cases wherein the Apostle would dispense with forbearance and charity? Are there any select and reserved cases wherein he would have Christians fall together by the ears? was it a duty at Rome not to judge, and despise one another? and will these be such Cardinal Virtues at Philip∣pi? or were they at Rome only to stand or fall to their own Master and must the poor wretches at Philippi be sold for Galley-slaves? was it good Doc∣trine in one Church, that every man should be fully perswaded in his own mind, before he adventured upon acting? and was it Heterodox in the other, that they might debauch and prostitute conscience to all pretend∣ers, and set their souls for every dog to piss on? If the Doctor presumed upon his Auditors, had he the same confidence to impose upon his Read∣ers?

§ 3. The Church of England in her Canons of 1640. tells us she follow∣ed the Rule prescribed by the Apostle in this chapter to the Romans: and has 40. years more so altered the case? If the Rule of Charity, prescribed by the Apostle to Rome, does reach us here in England, it's less matter whe∣ther it obliged them at Philippi or no; and yet that it obliged them also has been made clear from the Text.

§ 4. The Dr. manifestly prevaricates when he tells us, The Apostle does so much insist upon this advice to the Phillippians, that whatever their attainments were, they should walk by the same Rule, when the innocent Apostle insists upon no such thing! He commands (as I have oft observed) the clear contrary, that different attainments should have different walk∣ings and practices, that they are to walk as they have attained, and not a•• they have not attained: And that Rule to which the Apostle refers, that which he injoyns is a Rule that may be equally observed under different attainments as under the same: namely, that evangelical Rule of charity, which neither infringes christian liberty, nor violates conscience, but teaches us to exercise forbearance of one another, notwithstanding our different attaintments, which is that Royal Law, commanded by the A∣postle James, Jam. 2.8. Thou shalt love thy neighbour as thy self. Not to be repealed by all the authority on earth, nor ever will, by that of Hea∣ven.

§ 5. If the Apostle bids the Churches beware of those who make use of the pretence of the Levitical Law being still in force to divide the Churches; He does also by parity of Reason bid us beware too of those who upon pretence of any other Ceremonies, old Customs, and apocryphal usages divide the Church, and render Communion with it grievous and burdensom; and I hope we shall hearken to his advice, to beware of them, and trust them no further than needs must; especially when those old customs have been found of such dangerous and pernicious consequences, that they have divided and almost ruined a most flourishing Church, and madeway for a common Enemy to break in with utmost fury upon us.

§ 6. If the preserving the Peace of the Church, and preventing separation, was the great measure according to which the Apostle gave his Directions; Then those directions (or whatever they are called) that disturb the Church∣es Peace, and give just cause for separation, proceed by other measures; and it's time to look about us when we meet with such as hazard that pre∣cious blessing of Peace upon such Rules, Canons and Institutions, as have almost, and (if not seasonably prevented) will certainly destroy us.