←1871
←1871
Admitting that it regards our conscience—regard is also due to the consciences of our brethren (who are possibly equally intelligent), and to the unity of the Church. If every point of difference remotely connected with conscience must be made a ground of separation, then what room exists for the exercise of Christian forbearance? Besides, ‘it is far from sufficient in all cases to act on conscience—having professed to commit the matter to God. Has the individual who professes to be following his conscience, taken due care to clear it from morbid scrupulosity, and to inform his conscience based on the full and practical principles of the word of God? Has he made use of all the resources within his reach to obtain satisfactory light concerning his perplexities? Has he been conversant with those—whether living or dead—who have pondered over these difficulties with greater advantages than himself, and who have communicated, or are ready to communicate, their results for the benefit of their sensitive and exercised brethren’? Has he duly considered the responsibility of secession—an influence reaching far beyond himself, in rending the body of Christ, and unsettling many sincere and godly minds? Without much preparatory and painful exercise, this course carries with it the mark of impulse—morbid temperament—precipitation—sometimes we fear, of disappointment, self-will, self-conceit, with only a small portion of mental equipping, self-discipline, or forbearance. Hence, what seemed in the crisis to be obedience “to the heavenly vision,” ultimately proves (when repentance comes too late for amendment) to have been an evil moment of the tempter’s advantage to contract or paralyze ministerial efficiency, and to canker the principles of Christian peace, consistency, and establishment. It would be well to remember that as much care and responsibility is due to give intelligence to the conscience, as to preserve its tenderness. Otherwise its very tenderness will degenerate into scrupulosity, and become the source of serious evil, both to the individual and to the church.’ Author’s Preface to Life of M. Boos, pp. xv. xvi.