The cases, therefore, are not parallel. When we do what we think God has forbidden, we are evidently guilty of disobedience or contempt of the divine authority. But when we do what we think he has required, we may act under a culpable mistake; or, although we may have the judgment that the act in itself is right, our motives for doing it may be very wicked. The state of mind under which Paul and other Jews persecuted the early Christians was evil, though the persecution itself they regarded as a duty. It is impossible that a man should have right motives for doing a wrong action; for the very mistake as to what is right vitiates the motives. The mistake implies a wrong state of mind; and, on the other hand, the misapprehension of truth produces a wrong state of mind. There may, therefore, be a very sinful zeal for God and religion. (see Rom. 10: 2); and no man will be able to plead at the bar of judgment his good intention as an excuse for evil conduct,

v. 23.

Remarks.

1. Christians should not allow any thing to alienate them from their brethren, who afford credible evidence that they are the servants of God. Owing to ignorance, early prejudice, weakness of faith, and other causes, there may and must exist a diversity of opinion and practice on minor points of duty. But this diversity is no sufficient reason for rejecting from Christian fellowship any member of the family of Christ. It is, however, one thing to recognise a man as a Christian, and another to recognise him as a suitable minister of a church, organized on a particular form of government and system of doctrines, vs. 1-12.

2. A denunciatory or censorious spirit is hostile to the spirit of the gospel. It is an encroachment on the prerogatives of the only Judge of the heart and conscience; it blinds the mind to moral distinctions, and prevents the discernment between matters unessential and those vitally important; and it leads us to forget our own accountableness, and to overlook our own faults in our zeal to denounce those of others, vs. 4—10.

3. It is sinful to indulge contempt for those whom we suppose to be our inferiors, vs. 3, 10.

4. Christians should remember that living or dying they are

the Lord's. This imposes the obligation to observe his will and to seek his glory; and it affords the assurance that the Lord will provide for all their wants. This peculiar propriety in his own people Christ has obtained by his death and resurrection, vs. 8, 9.

5. We should stand fast in the liberty wherewith Christ has made us free, and not allow our consciences to be brought under the yoke of bondage to human opinions. There is a strong tendency in men to treat, as matters of conscience, things which God has never enjoined. Wherever this disposition has been indulged or submitted to, it has resulted in bringing one class of men under the most degrading bondage to another; and in the still more serious evil of leading them to disregard the authority of God. Multitudes who would be shocked at the thought of eating meat during Lent, commit the greatest moral offences without the slightest compunction. It is, therefore, of great importance to keep the conscience free; under no subjection but to truth and God. This is necessary, not only on account of its influence on our own moral feelings, but also because nothing but truth can really do good. To advocate even a good cause with bad arguments does great harm, by exciting unnecessary opposition; by making good men, who oppose the arguments, appear to oppose the cause; by introducing a false standard of duty; by failing to enlist the support of an enlightened conscience, and by the necessary forfeiture of the confidence of the intelligent and well informed. The cause of benevolence, therefore, instead of being promoted, is injured by all exaggerations, erroneous statements, and false principles on the part of its advocates, vs. 14, 22.

6. It is obviously incumbent on every man to endeavour to obtain and promote right views of duty, not only for his own sake but for the sake of others. It is often necessary to assert our Christian liberty at the expense of incurring censure and offending even good men, in order that right principles of duty may be preserved. Our Saviour consented to be regarded as a sabbath-breaker, and even "a wine-bibber and friend of publicans and sinners;" but wisdom was justified of her children. Christ did not in these cases see fit to accommodate his conduct to the rule of duty set up, and conscientiously regarded as correct by those around him. He saw that more good would arise from

a practical disregard of the false opinions of the Jews, as to the manner in which the sabbath was to be kept, and as to the degree of intercourse which was allowed with wicked men, than from concession to their prejudices. Enlightened benevolence often requires a similar course of conduct, and a similar exercise of self-denial on the part of his disciples.

7. While Christian liberty is to be maintained, and right principles of duty inculcated, every concession consistent with truth and good morals should be made for the sake of peace and the welfare of others. It is important, however, that the duty of making such concessions should be placed on the right ground, and be urged in a right spirit, not as a thing to be demanded, but as that which the law of love requires. In this way success is more certain and more extensive, and the concomitant results are all good. It may at times be a difficult practical question, whether most good would result from compliance with the prejudices of others, or from disregarding them. But where there is a sincere desire to do right, and a willingness to sacrifice our own inclinations for the good of others, connected with prayer for divine direction, there can be little danger of serious mistake. Evil is much more likely to arise from a disregard to the opinions and the welfare of our brethren, and from a reliance on our own judgment, than from any course requiring selfdenial, vs. 13, 15, 20, 21.

8. Conscience, or a sense of duty, is not the only, and perhaps not the most important principle to be appealed to in support of benevolent enterprises. It comes in aid, and gives its sanction to all other right motives, but we find the sacred writers appealing most frequently to the benevolent and pious feelings; to the example of Christ; to a sense of our obligations to him; to the mutual relation of Christians and their common connexion with the Redeemer, &c. as motives to self-denial and devotedness, vs. 15, 21.

9. As the religion of the gospel consists in the inward graces of the Holy Spirit, all who have these graces should be recognised as genuine Christians; being acceptable to God, they should be loved and cherished by his people, notwithstanding their weakness or errors, vs. 17, 18.

10. The peace and edification of the church are to be sought at all sacrifices except those of truth and duty; and the work of

God is not to be destroyed or injured for the sake of any personal or party interests, vs. 19, 20.

11. An enlightened conscience is a great blessing; it secures the liberty of the soul from bondage to the opinions of men, and from the self-inflicted pains of a scrupulous and morbid state of the moral feelings; and it promotes the right exercise of all the virtuous affections and the right discharge of all relative duties,

v. 22.

CHAPTER XV.

Contents.

THIS chapter consists of two parts. In the former, vs. 1-13, the apostle enforces the duty urged in the preceding chapter, by considerations derived principally from the example of Christ. In the latter part, vs. 14—33, we have the conclusion of the whole discussion, in which he speaks of his confidence in the Roman Christians, of his motives for writing to them, of his apostolical office and labours, and of his purpose to visit Rome after fulfilling his ministry for the saints at Jerusalem.

CHAP. 15: 1–13.

Analysis.

THE first verse of this chapter is a conclusion from the whole of the preceding. On the grounds there presented, Paul repeats the command that the strong should bear with the infirmities of the weak, and that instead of selfishly regarding their own interests merely, they should endeavour to promote the welfare of their brethren, vs. 1, 2. This duty he enforces by the conduct of Christ, who has set us an example of perfect disinterestedness, as what he suffered was not for himself, v. 3. This and similar facts and sentiments recorded in the scripture are intended for our admonition, and should be applied for that purpose, v. 4. The apostle prays that God would bestow on them that harmony and unanimity which he had urged them to cultivate, vs. 5, 6. He repeats the exhortation that they should

receive one another, even as Christ had received them, v. 7. He shows how Christ had received them, and united Jews and Gentiles in one body, vs. 8-13.

Commentary.

(1) We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. The separation of this passage from the preceding chapter is obviously unhappy, as there is no change in the subject. As the points of difference are not essential, as the law of love, the example of Christ, and the honour of religion require concession, we that are fully persuaded of the indifference of those things about which our weaker brethren are so scrupulous, ought to accommodate ourselves to their opinions, and not act with a view to our own gratification merely.' We that are strong (duvaroi), strong in reference to the subject of discourse, i. e. faith, especially faith in the Christian doctrine of the lawfulness of all kinds of food, and the abrogation of the Mosaic law. Ought to bear, i. e. ought to tolerate (Barra). The infirmities, that is, the (βαστάζειν). prejudices, errors and faults which arise from weakness of faith. Compare 1 Cor. 9: 20-22, where the apostle illustrates this command by stating how he himself acted in relation to this subject. And not to please ourselves; we are not to do every thing which we may have a right to do, and make our own gratification the rule by which we exercise our Christian liberty.

(2) Let each one of us please his neighbour, for his good for edification. The principle, which is stated negatively at the close of the preceding verse, is here stated affirmatively. We are not to please ourselves, but others; the law of love is to regulate our conduct; we are not simply to ask what is right in itself, or what is agreeable, but what is benevolent and pleasing to our brethren. The object which we should have in view in accommodating ourselves to others, however, is their good. For good to edification most probably means with a view to his good so that he may be edified. The latter words to edification, are, therefore, explanatory of the former; the good we should contemplate is their religious improvement; which is the sense in which Paul frequently uses the word (oixodoμń) edification; ch. 14: 19. 2 Cor. 10: 8. Eph. 4: 12, 29. It is not, therefore, a weak compliance with the wishes of others, to