of God. Multitudes who would be shocked at the thought of eating meat during Lent, comnait the greatest moral offences without the slightest compunction. It is, therefore, of great importance to keep the conscience free ; under no subjection but to truth and God. This is necessary, not only on account of its influence on our own moral feelings, but also because nothing but truth can really do good. To advocate even a good cause with bad arguments does great harm, by exciting unnecessary oppo- sition ; by making good men, who oppose the arguments, appear to oppose the cause ; by introducing a false standard of duty; by failing to enlist the support of an enlightened conscience, and by the necessary forfeiture of the confidence of the intelligent and well informed. The cause of bene- volence, therefore, instead of being promoted, is injured by all exaggera- tions, erroneous statements, and false principles on the part of its advo- cates, vs. 14, 23.
6. It is obviously incumbent on every man to endeavour to obtain and promote right views of duty, not only for his own sake, but for the sake of others. It is often necessary to assert our Christian liberty at the expense of incurring censure and offending even good men, in order that right principles of duty may be preserved. Our Saviour consented to be regarded as a Sabbath-breaker, and even " a wine-bibber and friend of publicans and sinners;" but wisdom was justified of her children. Christ did not in these cases see fit to accommodate his conduct to the rule of duty set up, and conscientiously regarded as correct by those around him. He saw that more good would arise from a practical disre- gard of the false opinions of the Jews, as to the manner in which the Sabbath was to be kept, and as to the degree of intercourse which was allowed with wicked men, than from concession to their prejudices. Enlightened benevolence often requires a similar course of conduct, and a similar exercise of self-denial on the part of his disciples.
7. While Christian liberty is to be maintained, and right principles of duty inculcated, every concession consistent with truth and good morals should be made for the sake of peace and the welfare of others. It is important, however, that the duty of making such concessions should be placed on the right ground, and be urged in a right spirit, not as a thing to be demanded, but as that which the law of love requires. In this way success is more certain and more extensive, and the concomitant results are all good. It may at times be a difficult practical question, whether most good would result from compliance with the prejudices of others, or from disregarding them. But where there is a sincere desire to do right, and a willingness to sacrifice our own inclinations for the good of others, connected with prayer for divine direction, there can be little dan- ger of serious mistake. Evil is much more likely to arise from a disre- gard to the opinions and the welfare of our brethren, and from a reliance on our own judgment, than from any course requiring self-denial, vs. 13, 15,20,21.
8 Conscience, or a sense of duty, is not the only, and perhaps not the