If, as is evidently the case, all human judgment of sin and holiness is comparative instead of positive, and therefore ever changing as the means of comparison become more ample and the faculty stronger, it is manifestly impossible for any one mind to form an exact estimate of the qualities of another by any but its own imperfect and varying measure: and since to God alone are the principles of morals present in their complete development, to Him alone can their infallible application belong. The agency of men on each other is appointed accordingly. They may confess their sins one to another for their mutual relief and guidance; but such confession must be strictly voluntary, and carefully disconnected with all inclination towards spiritual usurpation on the one hand and subservience on the other. There is no subject on which the sacred writers are more explicit than this, and none on which their practice exhibited a more eloquent commentary. Hear what the Apostle of the Gentiles asserts in defence of the spiritual liberty of the least enlightened members of the Church, who were, as he believed, in error respecting some modes of practice which were very important at that time. 'Him that is weak in the faith, receive ye; but not for doubtful disputings. One believeth that he may eat all things; but another who is weak eateth herbs only. Let not him that eateth despise him that eateth not; and let not him that eateth not judge him that eateth; for God hath received him. Who art thou that judgest the servant of another? To his own master he standeth or falleth. But he shall be established, for God is able to establish him. It is written, 'As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.' So then every one of us shall give account of himself to God. Let us not therefore judge one another any more.' (Romans xiv.) This was the rule which the Apostle observed in all his transactions with the infant churches which referred their spiritual concerns to him, as their father and guardian in the faith. He denounced guilt, expounded the faith, guarded against error, and used every method of argument, persuasion, and entreaty, with which his head and heart could furnish him to establish them in righteousness; he set before them every motive of hope and fear, and faithfully declared the whole counsel of God, as bound by his office, and privileged by his unequalled qualifications; but he throughout abstained from intermeddling with any man's conscience, not only by direct interference, but by indirect influence. Let us see how scrupulous was his regard to liberty of conscience. 'I know and am persuaded by the Lord Jesus that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor anything by which