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CAUSES OF DIFFERENT KINDS OF CONSCIENCE.

(Continued.)

Conscience may command, forbid, advise, permit.

(a) Conscience, when certain as to the moral right of a course of action, utters its peremptory command that it shall be done. We often are satisfied with a negative obedience, and consider ourselves discharged from all obligation to render positive obedience. For the commandments are negative. “Thou shalt not” do this or that. So, if we abstain from murder, theft, adultery, &c., we are satisfied that we are fulfilling the law. But in the Gospel the negative law, or law of prohibition, is not only greatly expanded, but it is turned into a positive law. “Thou shalt love God with all thy heart,” &c., and “Thou shalt love thy neighbour as thyself.” It is a bit of self-delusion for anyone to suppose that he is fulfilling the law of his being if he merely abstains from those things prohibited. We have positive obligations laid on us, and these positive obligations the enlightened and healthy Conscience points out to us. Not only must we abstain from anger, but we must cultivate love. Not only must we avoid revenge, but we must do good to them that despitefully use us and persecute us. Not only must we avoid gluttony and drunkenness, but we must cultivate self-denial.

(b) Conscience forbids the commission of those things which are condemned by God’s law. As already said, God’s law has been expanded since the first imposition of it. “Ye have heard that it was said by them of old time, Thou shalt not kill; but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment. Ye have heard that it was said by them of old time, Thou shalt not commit adultery, but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. … Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths; but I say unto you, Swear not at all. … Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth, but I say unto you, That ye resist not evil. … Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy; but I say unto you, Love your enemies. … Be ye perfect even as your Father, which is in Heaven, is perfect.”

(c) Conscience advises when there is a choice between two ways, each good, but one more good than the other. In that case it points to the higher and nobler course of action, that which, perhaps, costs more to us, is more arduous, and most painful. It does not require us, under pain of condemnation, to take the higher course, it merely recommends it as the superior, and shows that there is no sin incurred by choosing that which is inferior. Thus our Lord gave certain counsels of Perfection, but every man was to do as he thought best, in following them or not. So also S. Paul concerning marriage, he says that the condition is holy and unblameable, nevertheless he would advise to remain even as himself.

(d) Conscience permits the choice of an inferior course when it has advised a higher, when it has weighed all the circumstances; when it judges that the will is not strong enough to carry out the performance of the higher course, or that the taking of the higher course would subject man to temptations, or involve him in difficulties beyond his capacity of resistance or escape.