from our Lord’s injunction, “Let them alone; they be blind leaders of the blind.”[244] The disciples had informed him, that the Pharisees were offended with his discourse. He replies that they are to be let alone, and their offence disregarded. XII. But the subject is still pending in uncertainty, unless we know whom we are to account weak, and whom we are to consider as Pharisees; without which distinction, I see no use of liberty in the midst of offences, but such as must be attended with the greatest danger. But Paul appears to me to have very clearly decided, both by doctrine and examples, how far our liberty should be either moderated or asserted on the occurrence of offences. When he made Timothy his associate, he circumcised him;[245] but could not be induced to circumcise Titus.[246] Here was a difference in his proceedings, but no change of mind or of purpose. In the circumcision of Timothy, “though he was free from all men, yet he made himself servant unto all;” and says he, “Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law: I am made all things to all men, that I might by all means save some.”[247] Thus we have a proper moderation of liberty, if it may be indifferently restricted with any advantage. His reason for resolutely refraining from circumcising Titus, he declares in the following words: “But neither Titus, who was with me, being a Greek, was compelled to be circumcised; and that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage; to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.”[248] We also are under the necessity of vindicating our liberty, if it be endangered in weak consciences by the iniquitous requisitions of false apostles. We must at all times study charity, and keep in view the edification of our neighbour. “All things (says Paul) are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man another’s.”[249] Nothing can be plainer than this rule, that our liberty should be used, if it conduces to our neighbour’s edification; but that if it be not beneficial to our neighbour, it should be abridged. There are some, who pretend to imitate the prudence of Paul in refraining from the exercise of liberty, while they are doing any thing but exercising the duties of charity. For to promote their own tranquillity, they wish all mention of liberty to be buried; whereas it is no less advantageous to our neighbours sometimes to use our liberty to their benefit and edification, than at other times to moderate it for their accommodation. But a pious man considers this liberty in external things as granted him in order that he may be the better prepared for