SERM. church, they are not intended to establish V. that particular order, if any fuch there was,

but chiefly to fhew that widows, or whatever perfons profeffing christianity, were entrusted with that function, should execute it fo as to avoid offence.

The true inference, therefore, from the example of the apoftles, and their declarations on this subject is, that things indifferent, that is, in themselves neither morally good nor evil, and neither enjoined nor prohibited by any law of God, fhould still remain indifferent, and not be particularly determined by human authority to the purposes of religion. Since the apoftles, directed: as they were by the fpirit of God in founding the churches, &c. leaving them rules fufficient in all ages to their answering the ends for which they were founded, never interpofed by authoritative decisions in indifferent things, it followeth, indeed, that they are left to human prudence; but what prudence? not the prudence of fome judging for others, not the public prudence of churches reprefentative, or affemblies of their guides, but the prudence of every particular christian judging for himself. Every one, I think, who diligently and without prejudice attendeth to the epiftles of St. Paul,

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1

Paul, must fee that this is the foot upon SER M.. which he placeth the ufe of the Jewish ce- V. remonies; (the great inftance in that age of indifferent things) any christian whọ faw that his using them on a particular occasion would contribute to the fervice of chriftianity, by avoiding offence to weak brethren, might and ought to do it; if he faw his compliance would not answer that end, but rather be hurtful, he ought to abstain; in other words, he was to do or forbear, juft as it appeared to himself expedient or inexpedient. Thus was there room left for the exercise of prudence and charity, which are eminent virtues in the chriftian life, and the proper guides of liberty. But by the interpofing of human authority in determining fuch indifferent points, the exercise of these virtues is in a great measure taken away, and that privilege fubverted; the decrees of fuperiors fuperfede all confideration of expedient or inexpedient, which must be wholly left to them whenever they are pleafed to take it into their hands. If Jews fhould now be converted to christianity, and after their converfion ftill retain fome fcruples about the distinction of meats and days, as many of them did in the apoftolic age, or in any parallel cafe, the commands of hu

man

SERM. man governors must determine all contra V. verfies that may arife on fuch an occafion, and every chriftian is to do or forbear juft as they require, without having leave to judge for himself whether the part he acteth be prudent or imprudent, whether it offendeth a weak brother or not; which, how agreeable it is to the practice of the apostles, and to the spirit and strain of their writings, let any one judge. I would fain know what liberty from ceremonies is fecured to chriftians upon this principle? The truth of the gospel, if they fincerely receive and obey it, will indeed make them free from prejudices, paffions, and whatever in themselves might obftruct the practice of piety and virtue, which is a glorious privilege; and they may follow their own judgment in doing what is in itself good, and avoiding what is in itself evil. But with refpect to indifferent things their liberty feemeth to be precarious, being put under the power of their rulers, who may restrain and limit it as they please; if they use their authority with moderation, the subjects are obliged to them; if not, the condition of christians may be extremely fervile, as it actually hath been in fome churches. But furely our Lord Jesus Christ hath not put

it in the power of men to deprive his difci-SER M. ples of that liberty wherewith he hath made V. them free; and the meaning of my text cannot be, ftand faft in that liberty, excepting fo far as your governors fee fit to abridge it. Here I am willing to lay the main stress of our argument against the principle I am oppofing, or of our defence against the impofition of indifferent rites and ceremonies in religion, that it entirely altereth the foot. upon which that matter is placed in the New Teftament. According to the decla rations and the practice of the apostles, nothing is required to the purposes of chriftianity, but our receiving the doctrine of Jefus Chrift, and fubmitting to his moral precepts, and his own exprefs inftitutions; in indifferent things we have liberty, not a liberty to be directed in its exercife by ca. price, humour, and private intereft, nor ever to be alienated and fubjected to the will of men, but to be used confcientiously as the christian virtues of prudence, and charity fhall in all circumstances determine every christian judging for himself. But the opinion of our adversaries, in the last material point, is juft the reverse of this; it is, that befides the doctrines, precepts, and ritual appointments of Chrift, we must subVOL. IV. K

mit

SERM. mit to the rites and ceremonies decreed by

V.

our governors; that we have no liberty in the use or forbearance of indifferent things, whenever our fuperiors think fit to interpofe by their authority; that private confcience hath nothing to do, or private prudence and charity, with matters of expediency or inexpediency, but they must be left to the publick determination; if a man's private judgment fhould tell him fuch an indifferent rite or ceremony is ever fo inexpedient or offenfive to his christian brethren, as hurtful to the interest of religion as any thing of that kind can be, yet he must use it in compliance with publick authority; if this be not fo far changing the conftitution of the New Teftament, I know not what can be fo called.

To set this mater in a yet clearer light, let us inquire into the principal pretences whereby the claim of power in indifferent things relating to religion is supported; and they are the scripture declarations, together with the neceffity and apparent usefulness of the thing itself for preserving decency, order, and peace, in the chriftian churches. The fcripture direction most infifted on to this purpose, is in 1 Cor. xiv. I 40. let all things be done decently and in order. But what