consciences of others, and lead them by our example to do what their own consciences condemned, we should abstain from the most innocent indulgence, as long as the world shall stand*. The rule given in relation to all such matters is, " We that are strong ought to bear the infirmities of the weak, and not to please ourselves ^"]
In my text, the Apostle marks, II. The object which we should keep in view, for the regulation of our conduct —
The salvation of our fellow-men should be an object of the deepest interest to our minds —
[Doubtless the salvation of a man's own soul should be his first concern. But no man should be indifferent to the eternal welfare of others; much less should he think himself at liberty to do any thing which may put a stumbling-block in their way. " We are all, in fact, one body in Christ ;" and are bound, every one of us, to consult the welfare of the whole. No member is authorized to act independently, and for itself alone. None but a wicked Cain would ask, " Am I my brother's keeper ? " For we are his keeper, as he also is ours : and we are neither at liberty to injure each other, nor to neglect any opportunity of advancing each other's welfare. The duty of mutual love and mutual aid is unalterable and universal.]
With a reference to that, therefore, should we act to the utmost extent of our power —
[We may either benefit our fellow-creatures, or injure them, according as we demean ourselves in reference to things which are in themselves indififerent. We may disgust some, by our unhallowed boldness ; or grieve others, by passing an uncharitable judgment upon them ; or ensnare others, by inducing them to follow our example, contrary to the convic- tions of their own conscience. We may, by our uncharitable disregard of the feelings and sentiments of others, produce the most fatal effects that can be imagined; not only offending many, but actually " destroying our weak brethren, for whom Christ died'^." What a fearful thought! Can any man, who calls himself a Christian, feel himself at liberty to act without any reference to such a result as that ? Can any pleasure, or any " profit" arising to himself, compensate for such a calamity as that? Methinks, on any question arising in our minds, we should instantly ask ourselves, not, What will jjlease or profit 7nyself? but. What will please or profit others? What
« 1 Cor. viii. 13. ^ Rom. xv. 1. "^ 1 Cor. viii. 9 — 11.