Paul always bases duty upon doctrine; he traces life to belief; he shows that character is determined by creed. Therefore, when in twelve chapters of his epistle he has set forth in logical fashion the great doctrines of the Christian faith, he proceeds to give a series of practical exhortations which indicate how Christian believers ought to live. These exhortations are in large measure summarized by a comprehensive appeal to consecration. Vs. 1, 2. This appeal is linked to the preceding portion of the epistle by a logical and significant connective, "therefore." "I beseech you therefore, brethren, by the mercies of God,' writes the apostle. These "mercies of God;' point back to the statements that Christians have been justified by faith in Christ the Son, that they are being sanctified by the power of the Holy Spirit, and that they are to be glorified as heirs of God the Father. In view of such mercies comes the appeal to consecration. This is the real logic of Christianity. We do not serve God to win his favor but because we have received his favor we serve him in gratitude and love.

This appeal to consecration is twofold. It is described as an act and an activity, as a crisis and a process, as a gift and a life.

The act is pictured, in figures drawn from the Old Testament ritual, as a "sacrifice." V. 1. Our bodies, and thus, too, our souls of which our bodies are agents and instruments, are to be offered to God once for all in a definite act of self-dedication. This sacrifice is described as "living,' in contrast with the ancient sacrifices the life of which was taken before the offering was placed upon the altar; in fact, our bodies and spirits are to be animated by the new life which comes from faith in Christ. This sacrifice is "holy," that is, "consecrated," separated from sin, and separated unto the service of God. It is certain to be "acceptable to God," like the rising in his presence of a "sweet savor" offering of old. Such a sacrifice is further described as a supreme form of religious service; it is "spiritual" in contrast with offerings which were merely material and physical; it is a "service," that is, a cult or priestly ritual; in fact, such an act of consecration forms the most sublime of liturgies.

This act, however, must be followed by an activity. This gift of self must issue in a life of service, this dedication of the body must result in a transformation of character and in doing the will of God. V. 2.

This new activity is described both negatively and positively. One so consecrated to God must not be "fashioned according to this world." The phrase "this world,' or "age," pictures the sphere or form of life from which God is excluded, the spirit of which is selfishness, the prince of which is Satan. One who belongs to God must not be controlled by worldly precepts, by selfish motives, by sinful impulses. On the other hand, he must be "transformed" by accepting the -will of Christ as the controlling principle of his life and by allowing the continual indwelling of the Spirit of Christ as the dominating power of his life. His character and conduct will not be determined by a mere imitation of Christ, but by the transforming energy of a divine, indwelling presence, irradiating his whole being. The supreme purpose of such a moral and spiritual transfiguration is that one may "prove," or find out by practical personal experience, what the will of God is, that is, what is in itself "good,'" what is "acceptable" to God, what is ethically complete and "perfect."

Such a blessed experience, issuing from a true consecration of self, should be enjoyed by everyone who has known the power of the gospel and has accepted the manifold mercies of God.

2. The Exercise of Gifts. Ch. 12:3-8

3 For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith. 4 For even as we have many members in one body, and all the members have not the same office: 5 so we, who are many, are one body in Christ, and severally members one of another. 6 And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith; 7 or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching; 8 or he that exhorteth, to his exhorting: he that giveth, let him do it with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfuness.

Having made his comprehensive appeal for consecration of life, the apostle proceeds to indicate more in particular the duties which devolve upon Christians, and first of all he enjoins those which belong to them as members of the Church. He begins with an exhortation to humility in exercising the different gifts and opportunities for service which are granted to believers. He intimates that such humility will be a natural result of true dedication to God. Such may be the force of the word "for" with which the exhortation opens; since if we have given ourselves wholly to God, and if all our talents and gifts for service are intrusted to us by him, we may be expected to have a humble opinion of ourselves.

Paul was himself an example of such humility as he gave this very advice, since he indicated that he did so "through the grace that was given" him. His authority asa teacher, his opportunity for advising his readers, were thus assigned by him to the goodness and grace of God, leaving no occasion of self-exaltation or pride.

Toa similarly humble judgment of himself each member -of the Church is exhorted; he is urged "not to think of himself more highly than he ought to think; but so to think as to think soberly"; and surely each one needs such an exhortation, for to himself each one is naturally the most important person in the world, and it is difficult to regard others with a due sense of moral proportion. Whatever differences exist must be due to a divine provision, "according as God hath dealt to each man a measure of faith." Thus; whatever estimates we place upon ourselves, all must be controlled by the humility which is inspired when we remember that we belong to God and that whatever we are and possess comes from him.

A further safeguard against pride is found in the fact that in the Christian Church there is a wide variety of gifts; no one should expect to possess all the talents and to do all the work necessary for the life of the Church. As in the human body there are many members, each with its spec!2i function, so all believers, because of their common relation to Christ, form one body in which each member has a definite place to fill and a special work to do. The gifts which are granted to the several members are to be exercised not with a view to securing praise or for gratifying vanity but for the benefit of the whole body.

If one possesses the gift of prophecy, by which is meant not so much the ability to predict as the power of unfolding and preaching the revealed will of God, he should exercise this gift not in proud self-confidence or with vain endeavor to be original but within the limits of his own belief and in accordance with the faith God has granted him.

One may have a special gift for ministering to the*needs of his fellow Christians; another may have a gift for teaching spiritual truth; still another may find that his gift lies in the ability to speak words of wisdom and comfort.

To one God gives a spirit of liberality, or of sincere unselfishness which fits him for the work of supplying relief to those who are in need. To another is given the grace of diligence, or moral earnestness, to equip him for his sphere of leadership in the Church; to another is granted a spirit of cheerfulness, of joyfulness and sunny brightness, which qualifies him to visit the sick and the poar and the sorrowing,

However, each talent is to be applied, each gift is to be exercised, with a humble regard to the limits of one's own appointed task and with a desire to benefit others, for whose common good each gift is allotted and each talent is designed.

3. The Manifestation of Love. Ch. 12:9-21

9 Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good. 10 In love of the brethren be tenderly affectioned one to another; in honor preferring one another; 11 in diligence not slothful; fervent in spirit; serving the Lord, 12 rejoicing in hope; patient in tribulation; continuing stedfastly in prayer; 13 communicating to the necessities of the saints, given to hospitality. 14 Bless them that persecute you; bless, and curse not. 15 Rejoice with them that rejoice; weep with them that weep. 16 Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head. 21 Be not overcome of evil, but overcome evil with good.

Having urged upon his readers the need of humility in the exercise of their various gifts, Paul next exhorts them to manifest love toward all their fellow members in the Church of Christ. It is true, the paragraph contains many related maxims for Christian living, but love seems to be the ruling thought. Thus humility, "the most beautiful flower in the Christian garden," is linked here with charity, "which is the bond of perfectness." This love must be "without hypocrisy," unfeigned, neither hiding what one is nor pretending to be what one is not; and it must not countenance moral weakness or allow mutual indulgence; it should make one shrink in horror from "that which is evil" and hold with determination to "that which is good."

In the matter of love for fellow Christians, as toward brethren in the one family of God, there must be not only moral purity but also warm affection, with a real eagerness to show honor each to the other. Zeal in Christian service must not be allowed to flag. The "spiritual glow" must be maintained. The absorbing aim of life must be to serve the Lord Christ. The hope of future blessedness should be a source of joy even in the midst of severe persecutions, which indeed must be endured with patience. Continual prayer, maintained with consistency and effort. will make such patience possible. Love must be shown further by sharing one's goods with needy Christians, and by making a practice of showing hospitality.

While such charity is to mark our attitude toward our fellow Christians, we are to show the same disposition toward all men. We must bless and not curse our persecutors. We must be sympathetic, quite as ready to rejoice with those who rejoice as we are to do the thing which is quite as easy, namely, to "weep with them that weep."

We must maintain a loving harmony with one another. Instead of cherishing selfish ambitions, we must give ourselves over to humble tasks. We must not be self-conceited.

Even to our enemies we are not to repay evil for evil. We are so to live as not to provoke enmity, so to live that our conduct may commend itself as honorable to men; if possible we are to live at peace with all men, at any rate so far as concerns our own part.

Even when wronged we are not to take revenge, but are to let the wrath of God have its way. He will right our wrongs; for we have the promise, "Vengeance belongeth unto me; I will recompense, saith the Lord."

On the contrary, as contrasted either with taking revenge or resigning the case to the judgment of God, we must do as the Scripture bids, Prov. 25 : 21, 22:

"If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink: For thou wilt heap coals of fire upon his head";

by which is meant, " You will make him feel that burning sense of shame and remorse which comes to one whose unkindness is repaid by love.'" In a word, do not let the evil done to you drive you to revenge, but overcome evil by the good you do to your adversary, transforming him from an enemy into a friend.

B. AS CITIZENS OF THE STATE. Ch. 13

1, Civil Duties. Ch. 13:1-7

1 Let every soul be in subjection to the higher powers: for there is no power but of God; and the powers that be are ordained of God. 2 Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment. 3 For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same: 4 for he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil. 5 Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience' sake. 6 For for this cause ye pay tribute also; for they are ministers of God's service, attending continually upon this very thing. 7 Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.

In the preceding chapter Paul has been pointing out to Christians their duty of showing humility and love as members of the Church; here he enforces the duty of loyalty as citizens of the State. The Church and the State occupy different spheres, according to the apostle, yet both are divine institutions. All attempts to combine the functions of Church and State lead to serious confusion. However, because he is a member of the Church, a Christian is not free from his duties to the State, but rather is under obligation to perform these duties with the greater faithfulness.

What local conditions may have led Paul to discuss (the question of Christian citizenship is largely a matter of conjecture. Yet evidently it was necessary that the church \in the Roman capital should not be misled by any false ideas as to the nature of the Kingdom of God, that it "should not be allied with any movements which tended toward anarchy, insurrection, or rebellion. All Christians need to have a definite understanding of their right relation to the State, and to accept sound principles of Christian politics. These principles were all included in the comprehensive rule of the Master: "Render unto Cesar the things that are Cesar's, and unto God the things that are God's.'" Here Paul expands this rule in more detail and with more fullness than elsewhere in his writings, yet with marked sobriety, wisdom, and restraint.

"Let every soul be in subjection to the higher powers," writes the apostle. The duty of submission to civil authorities is thus without exception, no matter how high or privileged one's social position may be, no matter what political theories one may hold, no matter what religious views one may profess.

The reason for such individual and universal submission is found in the fact that civil government has its source in God: "The powers that be are ordained of God." Therefore to resist the authorized officers of the government is to resist God, for they are his rightful representatives; and such resistance will receive condemnation, by human authorities and by' divine sanction, for "they that withstand shall receive to themselves judgment."

Another reason for submission to civil authorities is the beneficent aim of human government, "for rulers are not a terror to the good work, but to the evil." Therefore one who conducts himself rightly need have no fear of civil officials, but one who is lawless in his behavior may. well stand in dread, for "the sword" as the symbol of power to punish, is not given to a ruler "in vain." The ruler will inflict penalties when they are demanded and he will do so as an administrator of divine justice, "a minister of God, an avenger for wrath to him that doeth evil."

Therefore obedience must be rendered to rulers not only as a matter of prudence but also as a matter of conscience, not only because it is dangerous to resist but also because it is right to submit to the representatives of God. We recognize this principle of the divine right of the State when we pay taxes for the support of its functions; as Paul declares, "For this cause ye pay tribute also; for they are ministers of God's service." Therefore Paul concludes his exhortation and prepares the way for the next paragraph by a general injunction which covers all the their dues"; and he specifies four forms of such dues which have been interpreted as follows: "tribute' even to a foreign superior power; "custom" for government support; "fear" or respectful awe for one in power; "honor" paid to a ruler.

Therefore, the important principles of Christian citizenship set forth in this paragraph include the conceptions that one has obligations to the State in addition to-his obligations to the Church; that human government is a divine institution; that its purpose is beneficent, two of its main functions being to protect and help those who do right and to restrain and punish evildoers; and therefore that loyalty to civil authorities is the duty of every follower of Christ.

In this connection, however, two or three observations should be made:

First, no particular form of government is hereby commended or advocated by the apostle. Almost any form is better than anarchy, and in so far is worthy of loyal support.

Second, loyalty does not preclude endeavors to improve a government; nor does it forbid one from raising the question as to whether a particular officer or group of officers rightly represents a government. There is such a thing as the divine right of the State, but there is also a divine right of revolution. Paul, however, is stating a general principle for normal conditions.

Third, one must be loyal to the government even in spite of the character of the civil rulers, who may be selfish, arbitrary, oppressive, and immoral men. Paul urged loyalty to Nero. The Roman Government was a benefit to mankind in spite of the Caesars.

Fourth, one must not disobey conscience in submitting " to civil government. Without being a rebel he can refuse

to do what he regards as wrong, but he must patiently endure the penalty. _ Fifth, while duties to the Church are distinct from duties to the State, the performance of either is equally binding upon a Christian. The payment of a tax may be as real an expression of spiritual life as the offering of a public prayer.

2. The Animating Principle of Love. Ch. 13:8-10

8 Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh no ill to his neighbor: love therefore is the fulfilment of the law.

After insisting upon loyalty to the officials of the State, Paul proceeds to enforce the principle of love, which must control the relations of a Christian toward all his fellow citizens in the State. He has been saying that one must pay every lawful obligation to the government; he now reminds his readers that one must also pay every just debt to his neighbor; but that there is one obligation which he must continue paying, even though it can never be discharged fully, namely, the debt of love. "Owe no man anything, save to love one another."

The reason why love is of so great importance consists in the fact that love is the fulfillment of all law, and law is the very foundation of the State. Paul has just shown that no Christian is exempt from loyalty; he is declaring that one who loves his neighbor will not injure his neighbor, but will fulfill toward him all that the law demands. One who loves will not borrow from a neighbor that which he cannot repay; he will not wrong his neighbor by adultery, theft, murder, or covetousness. In fact, all special precepts are summarized in that of love; so that love becomes for a Christian the great principle which takes the place of law, and yet which makes possible the fulfillment of law. So it is that every conceivable moral requirement is summed up in this one New Testament commandment, "Thou shalt love thy neighbor as thyself." It is evident, then, that if one has the same regard for the welfare and happiness of his neighbor as he has toward his own, he will work "no ill to his neighbor"; he will fulfill inevitably all that the law requires and all that love demands.

3. The Purifying Motive of Hope. Ch. 13:11-14

11 And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when we first believed. 12 The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. 13 Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy. 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

To enforce the duties on which he has been dwelling the apostle now appeals to the hope of the completed salvation which Christians are to enjoy at the return of Christ: "And this [do]," particularly this continual paying of the debt of love, " knowing [as you do] the season," the definite period marked out by the Master as preceding his return, "that already it is time for you to awake out of sleep."

In view of the coming of the Lord, the readers are exhorted to arouse themselves from all spiritual indifference because their perfected salvation, when they are to be glorified with Christ, is nearer than when they first believed on him. Paul seems to borrow his figures of speech from the actions of a Roman soldier who, as the dawn approached, awoke from slumber, laid aside the garments in which he had been sleeping, put on his gleaming armor, and stepped forth gladly to greet the day. Paul declares ' that his readers should regard the night of their distress and sorrow as nearly passed and the day of their deliverance and glory as about to dawn. They should cast off ' the deeds and habits which belong to the unbelieving ' world and to the kingdom of darkness. They should put on the bright armor of the Christian soldier, the matchless "armor of God." They should go forth to walk worthily of their heavenly calling. Avoiding all intemperance, impurity, and unkindness, they should identify themselves wholly with Christ in every purpose and act, putting on his perfectness of character, and making no provision for gratifying the sensual desires and appetites by which they were formerly controlled. They should so live that with gladness they could greet their returning Lord.

C. QUESTIONS OF CONSCIENCE. Chs. 14:1 to 15:13

1. Do Not Judge Others. Ch. 14:1-12

1 But him that is weak in faith receive ye, yet not for decision of scruples. 2 One man hath faith to eat all things: but he that is weak eateth herbs. 3 Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him. 4 Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand. 5 One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind. 6 He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks. 7 For none of us liveth to himself, and none dieth to himself. 8 For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. 9 For to this end Christ died and lived again, that he might be Lord of both the dead and the living. 10 But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God. 11 For it is written,

As I live, saith the Lord, to me every knee shall bow,

And every tongue shall confess to God.

12 So then each one of us shall give account of himself to God.

Some things are unquestionably right, and others are as unquestionably wrong, but there are still others as to which the consciences of men differ. These "questions of conscience' arise among Christians and become the sources of serious trouble. Christians who are overscrupulous are apt to condemn others as lax or "inconsistent," while those who feel no scruples as to the practices in question are tempted to despise their fellow Christians as bigoted or fanatical or narrow.

As to these questions which concern matters morally indifferent, Paul lays down three great principles: Do not judge others, ch. 14 : 1-12; do not tempt others, ch. 14: 13-23; follow Christ's example of forbearance and love, ch. 15:1-13.

One "that is weak in faith,' who does not grasp the full meaning of salvation by grace, who thinks that his keeping certain rules as to food or religious rites will make him more acceptable to God, is to be received into the Church, but is not to be argued with as to his scruples. V. 1. One man may understand that eating or refraining from certain wholesome foods is a matter of moral indifference; another man may believe that he will be more pleasing to God if he eats only vegetables. V. 2.

However, neither is to judge the other. The one who eats foods of all kinds is not to despise the other; and the one who eats only vegetables is not to condemn the first, but to remember that God has received him as his servant, and therefore, as it would be improper to intrude into the household affairs of another person and to pass judgment upon his servants, so we as Christians are not to pass judgment upon our fellow Christians, who are not our servants but are servants of God. Each one is responsible to his Lord, and the overscrupulous brother must feel no anxiety for the one who indulges in food from which he himself refrains. His Lord will keep the less scrupulous brother from falling and not allow his innocent indulgence to prove for him a fatal snare. Vs. 3, 4.

So, too, one man regards certain days as particularly holy, while another regards all days alike, excepting of course the Sabbath Day. There is no exact rule as to the observance of such "holy" days, or holidays. Each one must be certain as to what he regards to be right. He must do what he thinks will please his Master. Whether in keeping holy days or in partaking or refraining from food, his actions must be regulated by this great principle of the lordship of Christ. Whether living or dying we recognize him as Lord, and belong to him, who by his dying for us and by his living again has become the Lord of the dead and the living. Vs. 5-9.

Why, then, should one of us condemn his brother as lax and inconsistent, or why should another of us despise his brother as narrow and bigoted, since we all are to stand before the divine judgment seat, as indeed Isaiah predicted: "As I live, saith the Lord, to me every knee shall bow." Let us, therefore, as fellow Christians, servants of the same Lord, refrain from judging one another, particularly in matters of moral indifference, since "each one of us shall give account of himself to God." Vs. 10-12.

2. Do Not Tempt Others. Ch. 14:13-23

13 Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother's way, or an occasion of falling. 14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. 15 For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. 16 Let not then your good be evil spoken of: 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18'For he that herein serveth Christ is well-pleasing to God, and approved of men. 19 So then let us follow after things which make for peace, and things whereby we may edify one another. 20 Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence. 21 It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth. 22 The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth. 23 But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.

It has just been shown that we are not to despise or to condemn others for their attitude toward things which are morally indifferent, such as the eating of various kinds of food or the observance of certain days as holy. On the other hand, as Paul teaches in this paragraph, we must have a due regard for the consciences and the convictions of others. We may feel certain that for us a certain practice is quite innocent, yet we may conclude that it is wise for us to give it up, lest it may offend others or lead them to do what their own consciences forbid. We have the right to do anything which we believe to be innocent; yet the greatest right is that of relinquishing a right for the sake of others. Even indulgence which in itself may not be wrong may be sinful if it causes others distress or if it leads others astray. Such, in substance, is the message which Paul here presents. Vs. 13-23.

In view of the future judgment of God, let us not judge one another, but rather let it be our determination that we shall put nothing in the way of a brother which will make him stumble or fall. V. 13. .

It is true that the old ceremonial distinctions between clean and unclean foods are no longer in force; but if a man does not understand this and regards certain food-as "unclean," then, so far as his conscience is concerned, that food is unclean and he does wrong to partake of it. If then he sees you eat such food, and is thus led to do the same, you may be leading him into sin and may be destroying one "for whom Christ died." Vs. 14, 15. Christian liberty and your freedom from scruples may become an occasion for reproach in leading others to do what they regard as wrong.

It is not important that you should eat and drink everything that you desire and that you regard as right; self-denial for the sake of others may be far more necessary. In "the kingdom of God" the essential things are not "eating and drinking"; these are relatively trivial and insignificant; the important things are "righteousness" in our relations to others, and the " peace and joy" which result from true spiritual fellowship. A life lived with these essential Christian realities in view will be "well-pleasing to God, and approved of men." Vs. 16-18.

So, then, in these comparatively unimportant matters, let us determine our actions by doing what will make for peace and will be helpful to others. Merely for the sake of eating some kind of food which we prefer, or indulging in some questionable practice which we regard as harmless, we should not "overthrow" the work of grace which God has begun in the soul of some more scrupulous brother; for while the matter in question may be morally indifferent, it is really wrong for the one who regards it as wrong and who violates his conscience by doing the very thing you regard as innocent. Vs. 19, 20.

The great rule, therefore, is this, whatever self-sacrifice may be involved: "It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth." V. 21.

If one has such a clear conviction of Christian truth that he is free from all unnecessary scruples, he should not make a display of his conscious liberty, particularly not in such a way as to offend or tempt a weaker or less intelligent brother. He should cherish such faith alone with God. Happy is the man who feels no rebuke of conscience when indulging in those practices as to which the consciences of Christians definitely differ. V. 22.

On the other hand, if one is troubled by scruples, and doubts whether it is right for him to do what he sees other Christians doing, then weakly to comply with such others is to incur condemnation; for his act does not result from faith in Christ and from an intelligent knowledge of the freedom which true faith secures; he is doing what he thinks may be morally wrong; a and id anything which we do not believe to be morally right is sinful. V. 23.

Thus Paul warns us that we may tempt others to sin even when we are doing something which we regard as innocent; and that, on the other hand, we may sin in doing that which others regard as harmless but which our own consciences do not heartily approve.

3. Follow the Example of Christ. Ch. 15:1-13

1 Now we that are strong ought to bear the infirmities of the, weak, and not to please ourselves. 2 Let each one of us please his neighbor for that which is good, unto edifying. 3 For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me. 4 For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope. 5 Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus: 6 that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, even as Christ also received you, to the glory of God. 8 For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers, 9 and that the Gentiles might glorify God for his mercy; as it is written,

Therefore will I give praise unto thee among the Gentiles,

And sing unto thy name.

"10 And again he saith,

Rejoice, ye Gentiles, with his people.

11 And again,

Praise the Lord, all ye Gentiles;

And let all the peoples praise him.

12 And again, Isaiah saith,

There shall be the root of Jesse,

And he that ariseth to rule over the Gentiles;

On him shall the Gentiles hope. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.

Paul is still considering the two classes into which Christians are divided by questions of conscience, that is, by their attitude towards matters which, while not in themselves sinful, are regarded by one class as right and by another class as wrong. There are those who are "weak" or defective in faith, who consequently magnify ritual requirements into moral obligations; or, they look upon pleasures as sinful; or, they believe they can make themselves more acceptable to God by denying themselves things absolutely innocent.

In the preceding. chapter the apostle has urged the "weak" not to condemn the strong, and the "strong" not to tempt or needlessly offend the "weak." Here he enjoins both classes to show mutual forbearance and love, following the example of Christ as set forth in the Scriptures, that all may be united in harmonious praise. Thus, too, should be brought together the two great divisions of the church, the Jew and the Gentile. Christ has received both; they should receive each other and await in joyous confidence the consummation of their glorious hopes in Christ.

"Now we that are strong ought to bear the infirmities of the weak," of those whose faith is defective, of those who are overscrupulous and narrow, and bigoted and childish. We ought "not to please ourselves," but to please each one his neighbor with a view to his moral good and his spiritual growth. Our great Exemplar, Christ, "pleased not himself," but endured the greatest abuse and unkindness from the most bigoted and unreasonable men; as we read in the Scriptures, "The reproaches of them that reproached thee fell upon me."

The purpose of the Scripture is to give us instruction and so make us patient and hopeful. May God grant that all who have differences in the Church may follow the example of Christ and so manifest his spirit that with "one accord" they may "glorify the God and Father of our Lord Jesus Christ"!

Therefore, whatever may divide us, even though some are Jews and some Gentiles, let us receive one another as Christ received us. He came to show to the Jews the fidelity of God to his promises, and to show to the Gentiles the wonders of his' grace, as passage after passage in the Old Testament shows. We surely should be ready to live in unity as members of the great body of the redeemed, for the very purpose of God was to unite all peoples in one great harmony of praise to his goodness and mercy in Christ Jesus. May the God of all hope grant that our faith may issue in a life of such joy and peace that by the power of the Holy Spirit we "may abound in hope"!