A slight change of expression, even the omission or misplacing of a single word, will often entirely pervert the meaning. But when we consider how often the hearer fails to comprehend the true import of words at the time they are spoken, and how treacherous the memory is at all times, the more so when under the bias of interest or prejudice, we see the extreme caution necessary to be exercised in all this kind of evidence.

But this liability to error is by no means peculiar to legal investigations. It enters into the whole world of opinions, dividing mankind into an endless variety of parties. It invades the solemn domain of history, which has its conflicting schools and theories, and its hot partisanships. With all the proverbial uncertainty of law, it is in fact among the most certain of any of the departments of human inquiry. It gives us scientific and logical modes of proceeding, so that even when we grope our way in the midst of confused elements, we have light upon our path. If we adhere to established principles, and follow where experience guides us, we shall best render to our fellow-men such measure of justice as is possible to our limited means of knowledge, and our imperfect judgment.

ART. II. THE ETHICS OF SINCERITY.

SINCERITY is a fundamental virtue. Without it there can be no moral excellence of character and conduct. But is it, as many think, the all-sufficient virtue? They hold any line of belief and action amply vindicated by the fact that it was the honest following of individual judgment and conscience. If a man speak out his own convictions of what is true, and act out his own convictions of what is right, what more can be required? If he did otherwise, would he not be culpable? "I tell things as I see them; I do my duty as I understand it. I may be mistaken, but I am surely sincere. Therefore, I am

free from reproach. My own heart approves, and God, who knows my honesty, must approve me. If men condemn, they are either ignorant or unjust."

This plea is plausible. It professes to be based on the ethical axiom that intelligence and volition condition and measure

responsibility. It appeals to common sense, which has in numberless instances accepted the excuse, " He knew no better." Much Scripture is cited in its support. But thoughtful men shrink from its far-reaching consequences. The idolater claims sincerity as well as the worshiper of Jehovah, the Mormon as well as the Christian, the heretic as well as the orthodox, the infidel as well as the believer. Some persons believe in communism, some in free love, some in persecuting unto death those who reject their creed; there are even found in our day and land a few who believe that they should kill their own children to the glory of God. What error, vice, crime, however monstrous and pernicious, may not be justified if this plea be admitted? Besides, often as we have urged in our own behalf, and acknowledged in behalf of others, sincerity of conviction as a valid ground of acquittal from censure, we have not less frequently condemned persons, sometimes with severe scorn and indignation, on account of their avowed opinions and deeds, without denying that they really held those opinions, and that their deeds conformed to their own code of morals.

Read the fourteenth chapter of the Epistle to the Romans, and the tenth of the first Epistle to the Corinthians. Difference of opinion, and hence of practice, existed in the Churches about the lawfulness or obligation of eating certain meats and observing certain days; and Paul wrote that every man should follow his own convictions. "Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.” "One man esteemeth one day above another, another esteemeth every day alike. Let every man be fully persuaded in his own mind." "For why is my liberty judged of another man's conscience?" These passages seem to teach that sincerity in obeying conscience is the test of uprightness and divine approval; that men who pursue contrary lines of conduct may be equally accepted of God, because they agree in doing what they conceive to be his will. "Wise and noble words of liberty and toleration!" certain persons cry out; "how they rebuke the narrowness and despotism of Churches that insist on one faith, and proscribe all who do not think and do like them!" But lest they confound liberty and license, let them take along

with those places these from Paul and John: "As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." "He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him Godspeed: for he that biddeth him Godspeed, is partaker of his evil deeds." The principle involved in these apostolic words is adopted by multitudes who care not for orthodox Christianity; for whatever latitude they may claim or allow on other points, they cannot endure atheism, free love, Mormonism, and a long list of doctrines which, in their judgment, undermine all pure and wholesome morals. What is the principle? The reply is ready, that in the one set of cases men differed on comparatively trivial points, and in the other on the most vital and momentous; but we wish to draw out the moral principle which justifies or excuses those who err in certain respects, if sincere, and does not allow sincerity as a defense in other cases. Shall we not follow our own reason and conscience in grave matters, as in slight? Do not the importance and obligation of taking them as guides rise with the gravity of the issues? The question is worth studying.

1. Sincerity of opinion does not affect the objective rule of right. There is a standard, a law of righteousness, outside our thinking, independent of us, superior to us. A merchant whose yard-stick is short does not give good measure, however ignorant he may be of its defect. My thinking that suicide is justifiable as an escape from incurable disease or rooted sorrow does not make it right. Eminent writers, even in our day, have taught that truth is what one thinks, that right is what one believes or feels he ought to do. But this doctrine is too shocking to need refutation; indeed, all the refutation possible or desirable is a clear statement of the position, and an appeal to the intuitive convictions of every mind. All our judgments, true or false, imply a standard of truth, a reality external to and independent of our opinions and reasonings, with which they should agree; all our moral sentiments imply a law of righteousness apart from and supreme over our conscience. This law, in its essential principles, is one, changeless, eternal, though human creeds and codes are many, varia

ble, conflicting. Either there are many gods, or One, or none; all these views have been maintained, but they are not, cannot be, equally true, equally false; one must be true, the others false. Either dueling is right under some circumstances, or it is always wrong; the principle does not alter, however opinions and customs may. That empiricism, skepticism, or agnosticism, which denies or doubts that there is any right or wrong except a notion, or a feeling, or both, puts out the eyes of the soul and dwells in thick darkness.

2. Sincerity does not prevent the mischievous effects of false teaching and wrong practice on others. At this point apply many analogies which, we shall hereafter show, are illogically employed to prove that to be sincere is not to be guiltless. Poison is not less fatal because the person administering it believes it to be innocent and medicinal. The shot will not fail to kill because he who pulled the trigger in sport knew not that the gun was loaded. A man may ignorantly drop a spark on gunpowder or nitro-glycerine, and the disaster be as great as if it were intentional. So, if he teach error honestly, he will mislead; if he inflame passion and incite insurrection, the consequences may be terrible despite his persuasion that he only opposed grievances which should not be borne and advocated rights which should be maintained; if he persecute believing that he does God service, the sufferings that result are not less real and severe. Abhorrence and terror at pernicious doctrines and immoral conduct are not lessened by the plea, though true, that their advocates are sincere.

3. Sincerity does not neutralize the evil effect of wrong views and practice-wrong, we mean, by the absolute or objective standard-on the spirit and habits of those adopting the opinions and course. We are now discussing, not innocence and guilt, but the state of the heart, the dispositions which are cherished and obeyed. It is not morally indifferent what men think and how they act, provided they be conscientious. The savage believes that revenge is noble and obligatory; that not to avenge insult and injury proves weakness, cowardice, and obtuse sensibility; that is a bounden duty to visit severe retribution, swiftly, if possible, but even after the lapse of years if opportunity do not sooner serve, not only on the offenders, but also on their families and kin. He fans the wrath in his

own breast and in his comrade's, and rejoices to spoil, maim, and slay his foes without shame or self-reproach, but rather with a judgment and feeling of merit before gods and men. The Christian considers both the spirit and act of revenge wicked and vile, and cultivates and exercises forbearance and forgiveness. Let us concede, for the sake of the argument, that they are equally honest in their opinions, that each follows his own light, that they are both guiltless; nevertheless, the savage cultivates the temper and habit of vindictiveness and hate, the Christian of generous, unselfish, all-conquering love; one allies himself to demons, the other to angels and to God. If men understand not the sanctity of marriage, but indulge their lusts without restraint, they wax more and more sensual and bestial, they sow to the flesh, though unwittingly, and of the flesh they reap corruption, while chaste love and a happy home refine and elevate.

Does sincerity, then, count nothing in the formation of character? Indeed, it is of great worth. There can be no worse habit than insincerity. To be honest and conscientious is a large and essential element of moral excellence. In the cases supposed, there is not the ruinous moral effect of violating the sense of duty, of committing willful sin. This distinction is fundamental and momentous; he who does wrong ignorantly does not suffer the same demoralization, the same perversion and wrenching of his moral nature, as the enlightened transgressor. Yet simple following of conscience, without respect to its contents-to what conscience enjoins-is not the whole means of spiritual improvement; it cannot save those who violate the law of justice, purity, and love, ignorantly and in unbelief, as did Saul of Tarsus, from the reaction of the evil course on their own hearts. He was a sincere Pharisee then, as later he was a sincere Christian. We shall presently investigate the question of his innocence or criminality in those days when he breathed out threatenings and slaughter against the disciples of Jesus; but however that question may be decided, it is evident that despite all his conscientiousness he was debasing, hardening, brutalizing his own nature, he was cultivating pride, bigotry, hate, and cruelty. What a contrast is presented by his later life, when his heart expanded and warmed with the noble and spiritual religion of Christ, and,