The other principle is that, no matter what our intention may be, we sin against Christ when we make such use of our liberty, in matters of indifference, as causes others to offend. In the first of these cases the sin was not in being circumcised, but in making circumcision a condition of our justification. In the second case, the idolatry consisted not in eating meat offered in sacrifice to idols, but in eating it as an act of worship to the idol. And in the third case, the sin was not in asserting our liberty in matters of indifference, but in causing others to offend.
The rules which the Scriptures clearly lay down on this subject are : (1.) That no man or body of men has the right to pronounce that to be sinful which God does not forbid. There was no sin in being circumcised, or in eating meat, or in keeping the sacred days of the Hebrews. (2.) That it is a violation of the law of love, and therefore a sin against Christ, to make such use of our liberty as to cause others to sin. " Take heed," says the Apostle, " lest by any means this liberty of yours become a stumbling block to them that are weak." " When ye sin so against the brethren, and wound their weak conscience, ye sin against Christ." (1 Cor. viii. 9, 12.) " It is good (i. e., morally obligatory) neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." " All things indeed are pure, but it is evil for that man who eateth with offence." (Rom. xiv. 21, 20.) (3). Nothing in itself indifferent can be made the ground of permanent and universal obligation. Because it was wrong in Galatia to submit to circumcision, it does not follow that it was wrong in Paul to circumcise Timothy. Because it was wrong in Corinth to eat meat, it does not follow that it is wrong