since had the gratitude and admiration of all Christian freemen. None but God knows how much the civil and religious liberties of mankind owe to that one assertion of right. For although a majority of the judges was against him, yet the moral effect was on the right side. Life is not desirable, when civil and religious despotism have the sway. To yield a point enforced by no command of God is to admit that there is more than one lawgiver. And to yield to civil wrongs, when the laws protect us, is to admit that the will of one man is above a free constitution.

2. We must never hypocritically plead our consciences, when in fact we are governed only by prejudice or passion. It is a great weakness, and a wickedness to raise doubts where duty is clear, or to wish a purpose defeated by a false plea. Let men never plead conscience where conscience is not involved.

3. Let no man use his liberty for a cloak of maliciousness. 1 Pet. ii. 16. Even if we are in fact right, and our brethren through weakness are in error, we may not be reckless of their spiritual interests. We must love them tenderly and seek their good.

4. Beware of lightly esteeming one, who through weakness does not use his liberty as he might. Paul gives the whole law on this subject in Rom. xiv. 1-4.

5. When a thing is lawful, or when it is not forbidden, and the only question relates to the expediency of a given course, the whole decision must be made by every man for himself. This is clearly taught by Paul in Rom. xiv. 10, 12. "Why dost

thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of Christ. . . . So then every one of us shall give account of himself to God." The spiritual despotism of modern times shows itself in nothing more than in judging others, where God has left them free.

This whole subject came up repeatedly in the early history of Christianity, and Paul then clearly marked the distinction between the lawful and the expedient. "All things are lawful unto me, but all things are not expedient all things are lawful for me, but I will not be brought under the power of any." "All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not." 1 Cor. vi. 12, x. 23. This distinction should be preserved. Considerable difficulty arose respecting things offered to idols. Beasts were slain, and their blood and fat used in idolatrous worship; but the meat was sold in the market. Libations of wine were also offered in heathen temples, and the priests sent to the wine-merchant what they did not wish for their own use. Some contended that it was in itself lawful to buy and eat any meat sold in the shambles, and to buy and drink any wine offered for sale. Of this class were Paul and other strong established Christians. But there were weak brethren who doubted the lawfulness of so doing. These were tempted to judge their stronger brethren, and their stronger brethren were tempted to despise them. Paul would not have the strong believe that to be wicked which was innocent. He would not have the strong to become weak. But he would not have the weak defile their

consciences by doing anything, the lawfulness of which they doubted. This would be wicked. "To him that esteemeth any thing unclean, to him it is unclean." "Whatsoever is not of faith is sin." On the other hand, he would not encourage any to do that which would harden others in sin. "All things indeed are pure: but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak." Rom. xiv. 20, 21. A similar difficulty arose respecting days. One man esteemed one day above another; another esteemed every day alike. Rom. xiv. 5. Some wholly rejected the Jewish holy-days, while others as yet held on to them. It was not wicked to observe them, if it was done to the Lord. The question whether it was expedient to observe them was left to each man to decide for himself.

It is here noticeable that Paul directs us never to violate our consciences. If a man thinks an act wrong, nothing is more clear than that it is sinful for him to do it. To do what we are doubtful about is always sinful. But it is not always right to do what we think is right. Whatsoever is not of faith, is sin, but it doth not follow that whatsoever is of faith is holy. For Saul of Tarsus verily thought he ought to do many things contrary to the name of Jesus of Nazareth.

While, therefore, a weak brother has no right to require us to adopt his notions, our love to him and to Christ should make us tender of his feelings, careful not to tempt him to violate his conscience, and anxious to edify him. Thus an effectual stop is put

to any attempt of minority or majority, weak or strong, to afflict their brethren, wound their feelings, or defile their consciences. Terms of communion in the church of God are never to be made more or less close than Christ has made them.

52

IN

CHAPTER XXVII.

CONSCIENCE.

N morals and religion, conscience holds a prominent place. Nice and curious questions on this subject are unprofitable. The practical views of the matter are far the most important.

The word conscience means joint or double knowledge. There is a knowledge of the law, which binds us, and a knowledge of the fact, that we have kept or broken the law. For present purposes it is sufficient to say that conscience is the judgment of a man concerning the moral character of his thoughts, words and deeds. Because its decisions are accompanied by peculiar sensations of approbation or remorse, it is often called the moral sense. It is the office of conscience to judge and decide on the morality of all our acts. Conscience is the soul of man sitting in judgment upon his moral conduct, condemning or justifying as the case may be. The decisions of conscience are never theoretical but always practical. It accuses, it excuses; it afflicts, it consoles; it terrifies, it gives joy. Nothing produces such consternation, nothing imparts such boldness.

As conscience determines the right or wrong of acts before they are committed, we speak of it as a light or a law. As it respects guilt or innocence in