for temporal rewards; it has the certainty of those which are eternal. If, then, there be any virtue, if there be any praise of this description, let our thoughts and endeavours be bent upon its attainment; that, by God's grace, we may go on from strength to strength, "provoking one another unto love "and good works," and "perfecting holiness "in the fear of God."

SERMON XXII.

1 CORINTHIANS X. 23.

All things are lawful for me, but all things are not expedient.

AGAINST extremes in matters of religion we cannot be too carefully guarded; excess of rigour and excess of laxity being almost equally prejudicial to truth, and equally destructive of Christian peace and charity. Upon preserving, therefore, that discreet deportment which abstains not only from evil, but from the appearance of evil, will greatly depend the perfection of the Christian character.

It is a maxim, indeed, indisputable, that "no man liveth unto himself." This is evident from that state of mutual dependence in which our Creator hath seen fit to place us, as "members one of another;" and of which we have practical experience every day of our lives. Hence it follows, that in every action there are two points to be considered:

a Rom. xiv. 7.

first, whether it may be done under any circumstances whatever; secondly, whether it may be done under those particular circumstances in which we are placed. These two points are clearly distinguished from each other in the words of the text :-" All things

66

66

66

are lawful for me, but all things are not ex'pedient." An inquiry into the occasion on which this distinction was made by the Apostle, will help to elucidate a very important rule of Christian conduct.

It appears, from the eighth chapter of this Epistle, that a question had been proposed to the Apostle respecting the liberty to be allowed to Christian converts, in partaking of the feasts which the heathen were accustomed to make upon the residue of what had been offered up in their idolatrous sacrifices. Many of the Gentile converts made no scruple in doing this; pleading, in excuse for the practice, that they did not intend any reverence to the heathen deities by eating of that which had been consecrated to idols; since they knew that an idol was nothing, and that what was consecrated to an idol did not thence acquire any real sanctity: but that they partook of these feasts, only as of common entertainments; not at all offending against. their own consciences, nor swerving from

those principles of the religion they had embraced, which required them to hold idolatry in abhorrence.

66

To this plausible reasoning St. Paul replies at considerable length; and resumes the subject in the present chapter. He admits, that if all had the same knowledge that they had, and could be brought to view the matter in the same light, the practice might be harmless. For to them who knew that an idol was nothing, and that the meats offered to idols had no more sanctity in them than other meats; doubtless the partaking of such things would not on their part be an act of idolatrous service. Howbeit," says he, "there is not "in every man that knowledge: for some, "with conscience of the idol unto this hour, "eat it as a thing offered to an idol; and "their conscience being weak is defiled." Such persons might be led into idolatry by the example of those who assumed to themselves this latitude; and therefore the Apostle adds, "Take heed lest by any means this liberty of yours become a stumbling-block to them "that are weak." He subjoins, however, in the present chapter, some observations to prevent a misapprehension of these instructions, as if he had hereby intended to proscribe all kind of social intercourse with their heathen

66

acquaintance. "Whatsoever is sold in the "shambles, that eat, asking no question for "conscience sake." And, "if any of them "that believe not bid you to a feast, and ye "be disposed to go; whatsoever is set before

"sake.-But

sake. But if any man say unto you, This is "offered in sacrifice unto idols, eat not, for "his sake that shewed it, and for conscience

sake;-conscience, I say, not thine own, but "of the other."-Thus he admonishes them to "give none offence, neither to the Jews, nor "to the Gentiles, nor to the Church of God." The substance of these directions is comprised in the words of the text: "All things “All are lawful for me, but all things are not

66

66

Let no

expedient:" or, as is added, in further illustration of the rule, "All things are lawful "for me, but all things edify not. "man seek his own, but every man another's "wealth." Nor is this to be considered as a subtle distinction, adapted only to one particular case; but as an important maxim of Christian duty intended for general application; a rule of piety, prudence, and charity, the neglect of which brings with it evils of great magnitude, deeply affecting the interests of religion with respect both to ourselves and others.