Questions concerning conduct greatly interest and occupy the minds of the majority. They involve the translation of abstract principle into concrete rules, and the visible concrete stirs us more deeply than abstractions. Yet it is these matters of application and detail which have often rent and grievously damaged the fellowship of the saints. The wise, magnanimous prudence of the apostle lays down one duty in relation to these vexed questions, which crop up today in modern forms. For instance, many are perplexed as to the rigid obligatoriness of sabbath observance, as to what is implied in keeping a day of rest as "the Lord's day." Others moot the topic of contributions for religious purposes, whether a tithe is the scriptural proportion, and how far this is compulsory. Other subjects coming under the same category are amusements, abstinence from spirituous liquors, business policy, and politics.

I. EACH HAS TO SETTLE SUCH QUESTIONS FOR HIMSELF. "Let each be assured in his own mind." Others cannot do our part in investigation and decision. No one is authorized to come between us and God in such matters; even the apostle does not intrude on the province of several judgement. We must decide what our conscience prescribes, and where our conception of Christian service requires us to draw the line. Only let each see to it that he be not satisfied with giving the least amount or rendering the slightest obedience possible. He is wrong and condemns himself who asks, "How near the dangerous cliff can I walk without peril?" or, "What is the minimum religious work I can undertake as a servant of Christ?' We need to study Scripture, to prayerfully ponder on its law of life, its principles, and the illustrations afforded by the lives and acts of the noblest heroes. Nor are we precluded from seeking the help and enlightenment which other books and companions may furnish. Yet the conclusion come to must be felt to be our own, in harmony with the dictates of our conscience, and ratified by our independent judgment. Then we may go fearlessly forward. Men differ in the conclusions they reach honestly enough, according to their breadth of intellect, their natural temperament, their surroundings, and their education, mental and experimental.

II. WE CANNOT BE ENDLESSLY ARGUING THESE QUESTIONS. He who is ever debating with himself settles nothing. He wastes his brief moments in deciding what to think and do, instead of beginning at once the discharge of his duties and the exercise of his gifts. Much in Christian doctrine and practice is unambiguous. To cultivate love, peace, godliness, to bring forth the fruits of the Spirit in activity, benevolence, holiness, - the rightness of this needs no process of reasoning. The man possessed by an idea is the man who influences his fellows; not he who is sure of nothing, who has only conundrums to propound instead of a way of salvation to proclaim and suggestions for usefulness to enforce. The ring of conviction in the voice begets assent and confidence in the hearers. "We believe, and therefore we speak," this is the preaching which is mighty unto conversion. A dainty scepticism has but negative chilling power. Doubters can hardly be fruit-bearers. Once a decision has been arrived at, the reasons on which it was founded may not be always present to the mind, but the impression remains. This does not forbid a growth of opinion, the gaining of a wider outlook and clearer penetration modifying previous conclusions. Time and experience confirm or alter views by imperceptible degrees, without the ferment that attends constant restlessness of debate.

III. WE HAVE NO RIGHT TO IMPOSE OUR PARTICULAR JUDGMENT AND EXAMPLE AS ARTICLES OF FAITH ON OUR FELLOW-MEMBERS. There must be mutual concessions. Let not the strong contemn the weak as narrow-minded, nor the scrupulous censure the liberty of others as an infraction of Christian morals. Teetotallers err when they pass strictures on non-abstainers, and the latter are equally guilty when they ridicule the former's self-denial. The good of the society, though best secured by the welfare of each unit composing the alliance, is yet of greater worth than the satisfaction and triumph of any separate section. "Follow after the things which make for peace." Divine charity, which bears long with all sorts and conditions of men, is reflected in the membership which knows how to be tolerant without laxity, and comprehensive without indefiniteness. The building up of the temple of God will take long if we are always deliberating on the right of individual stones to a place in the structure. Is the mark of the Master-mason on the stone? Has God received such? Then it is not for us to question or exclude. - S.R.A.

It has been argued — "If we adopt the supposition, that a Christian Sabbath law was then in force, the propriety of the apostle's counsel of forbearance must appear questionable, inasmuch as it must have been regarded by all as of indispensable obligation. How, then, could Paul have affirmed that "he that regardeth not the day, to the Lord he doth not regard it"? We reply, that there is no evidence that the Sabbath was included in the apostle's representation at all. For —

I. THE WHOLE REASONING HAS REFERENCE TO OBSERVANCES DISTINCTLY JEWISH. But the Sabbath was no such institution; it was instituted for mankind at the creation. If so, then it was not among the things that "vanished away" with the Jewish dispensation.

II. IN CONTROVERSY UNQUALIFIED TERMS ARE ALWAYS TO BE UNDERSTOOD ACCORDING TO THE EXTENT OF THE SUBJECT IN DISPUTE. Suppose, e.g., in a controversy respecting the propriety of certain days long observed in the Romish and Anglican churches, a person might use the language before us, and speak of one man "esteeming one day above another," while "another esteemed every day alike," without being understood to refer to Sunday. No one would think of such a thing; but simply of the days in question. So the present difference was about days of Jewish observance; and therefore the previous question would demand settlement, Was the Sabbath one of these?

III. THE LANGUAGE CANNOT BE UNDERSTOOD WITH NO QUALIFICATION; for then it would follow that they were under obligation to appropriate no day whatever to religious services. Now let us try this in application both to the seventh and to the first day of the week.

1. As to the former — those whose argument I am considering, hold the continued obligation of the seventh day upon Jewish believers, till the final overthrow of the nation. Very well, then; if it did continue obligatory its observance could not be optional and left to the mere persuasion of every man's own mind.

2. As to the latter — it is clear that if the reference be to it, the apostle's language leaves all at perfect liberty to observe it or not. It is vain to say, that by agreement of the Church, its stated meetings for worship were held on that day; for the terms of the passage contradict such agreement. From which it would follow, that here was a church that had no fixed observance of social worship, but every one left to do what was "right in his own eyes." Whether such a state of things be consistent with that God who is not the Author of confusion, I leave you to judge. The passage, therefore, having reference to Jewish days of the week, does not in the least invalidate the fact of the observance of the first day, as it had no place among the days in dispute. And if it has no bearing against the observance of the first day, it leaves the reasonings for it from other sources in full force.

IV. ALTHOUGH THE SABBATH WAS NOT A PECULIARLY JEWISH INSTITUTION, YET, BEING ENJOINED UPON THE ISRAELITES BY MOTIVES PECULIAR TO THEMSELVES, IT BECAME SO. WE MAY ADMIT, THEREFORE, THAT THE APOSTLE REFERS TO IT IN THE LIGHT IN WHICH IT WAS CONTENDED FOR BY THE ADHERENTS OF THE LAW — because, if the original and universal Sabbath was transferred to "the first day of the week" in commemoration of the finished work of redemption, then it could only be as a part of the Jewish law that the retention of the seventh day was contended for. And this view of the case suits well with the apostle's argument, and avoids the difficulty as to there being no day at all on which they were at one, as to the duty of spending it differently from other days.

(R. Wardlaw, D.D.)

Consider —

I. THE PRINCIPLE ON WHICH PAUL DECLARED THE REPEAL OF THE SABBATH.

1. Christ had vindicated all for God: therefore there was no one thing more God's than another.(1) God's parental right to all humanity. "There is neither Jew nor Greek," etc.(2) God's property in all places: therefore there could be no one place intrinsically holier than another.(3) The sanctification of all time. To assert that Sunday is more God's day than Monday, is to maintain Monday is less His.

2. It is not at all inconsistent with this, that just as it became desirable to set apart certain places for worship, in which the noise of business should not be heard, so it was desirable to set apart certain days for worship. But then all such were defensible on the ground of wise and Christian expediency, and not on that of a Divine command. Accordingly in early times the Church felt the necessity of substituting something in place of the ordinances which had been repealed. And the Lord's day arose.

II. THE MODIFICATIONS OF THIS VIEW.

1. With reference —(1) To those who conscientiously observed the day. "He that observeth the day, observeth it to the Lord." Let him act then on that conviction.(a) The spiritual intent of Christianity is to worship God every day in the spirit. But had this law been given to the unspiritual Jews, instead of turning every week-day into a Sabbath, they would have transformed every Sabbath into a week-day. Therefore the law specialised a day, in order to lead them to the broader truth that every day is God's. Now, so far as we are in the Jewish state, the fourth commandment is indispensable. For who is he who needs not the day? He is the man so conformed to the mind of Christ, that he needs no carnal ordinances to kindle spiritual feelings, seeing he is, as it were, in heaven already. The Sabbath was made for man. The need of it, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it, would fain be wiser than his Maker.(b) No man, therefore, who knows himself or the need of his brethren will wantonly desecrate it. And no such man can look with aught but grave apprehensions on a scheme which will invite millions to an unreligious use of the day of rest.(2) To the religious nonobservance of the Sabbath. He who, not observing it, observeth it not to the Lord, feels that Christ has made him free and strives to live all his days in the spirit. But he who, not trying to serve God on any day, gives Sunday to toil or pleasure, his non-observance is not rendered to the Lord. He may be free from superstition; but it is not Christ who has made him free; and Paul would not have said that his liberty is as acceptable as his brother's scrupulosity.

2. Here, then, we are at issue with the defenders of public recreations on the Sabbath-day. With respect to —(1) The grounds on which they are approved. They claim liberty; but it is not Christian liberty. They demand a license for non-observance; only, it is not "nonobservance to the Lord." The abolition of Judaism is not necessarily the establishment of Christianity; to do away with the Sabbath-day in order to substitute the Sabbath of all time given up to God, is well. But to do away with the special rights of God to the Sabbath, in order merely to substitute the rights of pleasure, or of Mammon, or even the license of profligacy, that is not St. Paul's "Christian liberty!"(2) The assumption that public places of recreation, which humanise, will therefore Christianise the people. Aesthetics are not religion. It is one thing to civilise and polish; it is another thing to Christianise. The worship of the beautiful is not the worship of holiness; nay, the one may have a tendency to disincline from the ether. It was so in ancient Greece, when the arts debilitated and sensualised the nation's heart. No; the change of a nation's heart is not to be effected by the infusion of a taste for artistic grace. Not art, but the Cross of Christ.

3. On the other hand, we dissent from those who would arrest such project by petitions to the legislature.(1) It is a return to Judaism. It may be quite true that such non-observance of the day is only a scheme of mere pecuniary speculation. Nevertheless there is such a thing as a religious non-observance of the day; and we dare not "judge another man's servant." We dare not refuse a public concession of that kind of recreation to the poor man which the rich have long not hesitated to take unrebuked. We cannot substitute a statute law for a repealed law of God. We may think that there is much which may lead to dangerous consequences in this innovation; but we dare not treat it as a crime.(2) Coercion is in danger of injuring the conscience. It is always dangerous to multiply restrictions and requirements beyond what is essential, because men feeling themselves hemmed in, break the artificial barrier with a sense of guilt, and thereby become hardened in conscience and prepared for transgression against commandments which are Divine.(3) There is a danger of mistaking a "positive" law, which is one laid down for special purposes, and corresponds with statute laws in things civil, and a moral law, which is one binding for over, which a statute law may declare, but can neither make nor unmake. Now when men are rigorous in regard to laws positive, the tendency is to a corresponding indifference to the laws of eternal right. The Pharisees who observed the Sabbath, and tithed mint, anise, and cummin, neglected justice, mercy, and truth. And so, many a man whose heart swells with what he thinks pious horror when he sees the letter delivered or the train run upon the Sabbath-day, sits calmly in a social circle and scarcely feels uneasy in listening to its slanders, and surveys the relations of the rich and poor in this country, and remains calmly satisfied that there is nothing false in them. No, it may be that God has a controversy with this people. But if judgments are in store for our country, they will fall — not because public permission is given to the working classes for a few hours' recreation on the day of rest — but because we prefer pleasure to duty, and traffic to honour; and because we love our party more than our Church, and our Church more than our Christianity; and our Christianity more than truth, and ourselves more than all.

(F. W. Robertson, M.A.)

1. Under the Christian dispensation much is left to the determination of a man's own conscience.

2. He must, however, be fully persuaded in his own mind — whatsoever is not of faith is sin.

3. It follows this liberty may not be infringed by the dictation of others.

(J. Lyth, D.D.)

I. ITS NATURE — it is the right of determining our own conduct in things indifferent.

II. ITS EXTENT. It reaches to all matters —

1. Not determined by the Word of God.

2. Not settled by human relations, or law.

3. Not calculated to offend the consciences of others.

III. ITS TEST.

1. Can we do it to the glory of God?

2. Can we give God thanks?

(J. Lyth, D.D.)

1. There had been a hot discussion upon the subject of dietetics. There were some vegetarians who quarrelled with those who thought it right to eat flesh. Paul decides the matter, "Now, let this quarrel stop. You men who want to eat herbs, eat herbs. You men who want to eat flesh, eat it. Your own consciences must rule: 'Let every man be fully persuaded in his own mind.'"

2. This lays down a principle applicable to ten thousand cases of conscience. The religious world is divided into a great variety of sects. While our conscience will not allow us to choose some of these beliefs, we must allow to others the liberty of conscience which we demand for ourselves.

3. The air and the sea keep pure by constant circulation, and there is a tendency in religious discussion towards moral health. Between the fourth and sixteenth century the Church proposed to keep down all error by prohibiting free discussion; but the world has found out that you cannot change men's beliefs by twisting off their heads. Let error run! Only let the truth run with it, and in the long run truth will win.

4. A king who had a great deal of trouble with his subjects was afterwards imprisoned, and to while away the time he made watches and clocks, and tried to make the watches tick alike, and the clocks strike alike. Of course he failed. Then he said to himself: "What a very foolish king I was! How could I expect to make all my subjects alike?"

I. THE CAUSES OF BIGOTRY.

1. Wrong education in the home. There are some who caricature and throw slurs upon other denominations in family circle and produce little bigots ten years old.

2. The superior power of any one denomination. People think that all other churches are wrong, and that theirs is right, because it happens to be more fashionable, wealthy, or influential.

3. Ignorance. Knowledge enlarges the mind. A thorough bigot is the man who thinks he knows a great deal, but does not. In the East there is an obelisk; one side of it is white, another blue, another green. Some travellers went to look at that obelisk, and soon got into a fierce contest — one saying that it was white, another blue, etc. "Stop this contest," said some one. "I walked all round, and find you are all right and all wrong." If there is any man to he pitied, it is the man who has just one idea in his head.

II. ITS EVILS.

1. It cripples investigation. The different denominations were intended, by holy rivalry and honest competition, to keep each other wide awake. While each denomination ought to preach all the doctrines of the Bible, I think that it is the mission of each more emphatically to preach some one doctrine, e.g., the Calvinistic Church to preach the sovereignty of God, the Arminian man's free agency, the Episcopal the importance of order and solemn ceremony, the Baptist the necessity of ordinances, the Congregational the individual responsibility of its members, the Methodist holy enthusiasm; but when one says, "All others are wrong, and I am right," from the realm of God's truth, over which the archangel might fly from eternity to eternity without touching the limits, they shut themselves out, and die like blind moles under a corn-sheaf.

2. It prejudices people against Christianity. The perpetual bombardment of other sects drives men away from religion. You go down the street and you see a contest and hear the report of firearms. You are not foolish enough to go through that street.

3. It hinders the Church's triumph. How much wasted energy! Suppose there were a common enemy riding up the Narrows to-morrow morning, and our batteries around New York were to fire into each other, you would cry out, "National suicide!" And yet while all the navies of darkness have been riding up the bay, sect has been warring with sect, and belief with belief, and there has been suicide instead of conquest.

III. HOW TO CURE IT.

1. By a realisation of our own infirmities and weakness. If we make so many mistakes upon other things, ought we not to be a little modest in regard to our religious belief?

2. By dwelling chiefly upon those things on which we agree, rather than upon those in which we differ. The gospel platform is large enough to hold all who put their trust in our Lord Jesus Christ.

3. By realising that all denominations of Christians have yielded beneficent institutions and noble men, and therefore are to be respected. One gave to the world a Robert Hall and an Adoniram Judson; another gave a Latimer and a Melvill; another a Wesley and a Summerfield, etc.

4. By toiling in Christian work with men of other beliefs. Here are two men in hostility. Let them go and kneel by that dying woman and commend Christ to her soul. If they went into that room with antipathies, they will come out with love.

(T. De Witt Talmage, D.D.)

I. TO OURSELVES.

1. We act on fixed principles.

2. Are preserved from wavering.

3. Secure inward peace.

II. TO OTHERS.

1. They know with whom they have to do.

2. Can put confidence in us.

3. Derive benefit from our example.

(J. Lyth, D.D.)

The apostle teaches that in every circumstance we should have a firm conviction as to duty, and act accordingly. We should reach conclusions concerning right and wrong upon our own responsibility.

I. THE PREVAILING WANT OF STRONG RELIGIOUS CONVICTIONS.

1. Paul's faith was not a vague, cloudy sentiment, but his very life. He was not a fanatic; yet he was willing to even die for his principles. The martyrs of the early church — Savonarola, Huss, Wiclif, Luther, Calvin, the — furnish examples of people governed by strong convictions in the sphere of faith and practice.

2. It is to be feared that most Christians are not characterised by such earnest convictions in our day. The masses do not think; they let the press do their thinking for them. It is too possible to have our editors, lecturers, professors, and preachers do our thinking for us. This intellectual lassitude is especially blameworthy in religion. Sunday-school teachers should strive to have views of their own concerning Bible subjects, not relying implicitly upon any mere "lesson helps." Church members should cultivate independence, depth and earnestness of thought. We are each, in our separate personalities, to stand before the judgment-seat of Christ. We are to be judged for our thinking and acting; not for those of others.

II. INCENTIVES TO THE CULTIVATION OF STRONG RELIGIOUS CONVICTIONS.

1. A person of strong religious convictions will be an active figure in life. This explains the prominence in the anti-slavery movement of men like Wendell Phillips, Whittier, and Beecher. Followers of Christ, with an intense belief in the need and power of the gospel, will be inside the vineyard instead of standing in the market-place idle.

2. The possession of strong religious convictions gives the believer a purpose in life, gives life a meaning and a definite end. To live for Christ, to believe in that life is to have life directed to a definite port, to supply compass, quadrant, chart, helm, and pilot, to keep it in the straight line through waves and storm till the voyage is over. No life was ever a failure that was genuinely lived for Christ.

3. Truth is promoted where emphatic views of things prevail. The hardest class of hearers are those who have no opinions and do not care what the truth is. A mind which tends to earnest thinking is like fertile soil. It may be full of weeds now; but even that is better than a soil that will support no life whatever. A sea-captain would rather encounter an opposing breeze than to be held in a dead calm.

(G. F. Greene.)

I. THERE ARE CIRCUMSTANCES UNDER WHICH THIS EXHORTATION HAS A PECULIAR MEANING.

1. As a young artist, lawyer, doctor, etc., enters upon his profession, advisers gather about him, and some kind, thoughtful old man says, "I have but one thing to say to you, be true to yourself."

2. At times communities sink down into a sort of dead contentment. Enterprise is, comparatively speaking, unknown; men read little and think less; religion, for the most part, is a repetition of things, and everything goes on in a servile and ignoble routine. Now, under such circumstances, it is a wholesome thing for a man to stir men up, and inspire them with curiosity, and make them long for other views of truth, and nobler ideals of life. Then, when there is resurrection from sloth, stupidity, and base conformity to a vulgar life, there is power in the maxim, "Be true to yourself."

II. TO BE TRUE TO YOURSELF YOU MUST UNDERSTAND THAT THERE IS A DEVILISH AND A DIVINE SELF IN EVERY MAN.

1. Now the lower animal self no man can afford to be true to. Shall you say to a man who lives for eating and drinking, or to an old miser, "Be true to yourself"? Fidelity to self has been their damnation. One man is true to himself: he is a peacock. Another man is true to himself: he is a monkey. Another man is true to himself: he is a lion, or a tiger, or a bear. I say, in regard to your whole lower self, "Deny, discipline, educate, restrain that self."

2. But then, there is a Divine self. God comes into our consideration. Our mind takes in a nobler sphere, a larger range. Now, in regard to this higher self, be true to it.(1) Every child who comes out of his father's house should be exhorted, "Be true to yourself, as a man of honour." The spirit of honour is one of the things without which society would be bankrupt. No man, therefore, ought to go into society without having it. I love to hear a man, where there is occasion for it, say, "Do you doubt my honour, sir?" It is not best that he should talk much about it, or boast of it; but he ought to have it, and it should be fashioned on those elements which constitute a Christian gentleman. Sir Philip Sidney Was considered a perfect gentleman; but not, I take it, on such a pattern as 1 Corinthians 13 prescribes. Oh that I could make a bath of that chapter, and roll men in it till the colour struck through and through! What perfect gentlemen I would make of them! This is a thing of education. It is a work for the table and for the nursery. It is a process which we are to carry along with religious instruction. Young men! do not adopt that base and servile maxim, "When you are in Rome do as Romans do." You might as well say to a man, "Among foxes do as foxes do; among wolves do as wolves do; among lions do as lions do." No; be a man always and everywhere; and never forget that the more sensitive your honour the better for you. And if others are unlike you, let your light so shine that men shall see in your religion the type of higher character.(2) Cultivate conscience, too, which is something more comprehensive than honour.(a) Do you tell me that you cannot get along and be an honest man? I say that you cannot afford to get along then. I reply to you as Talleyrand replied to a man who said, "Why, you know I must live" — "I do not see that." Do you say, "I must have money"? Ah! that ends it for you. "They that will be rich," says the apostle, "fall into temptation and a snare." "The love of money is the root of all evil." If you cannot maintain your integrity and succeed, less success with a clear conscience will bring you more happiness. And success surely comes with conscience in the long run, other things being equal. Capacity and fidelity are commercially profitable qualities.(b) Be true to yourself, also, as a consciencebearer against ridicule. Many a man from fear of this goes aside from what he understands to be the truest and best things. "Let every man be fully persuaded in his own mind." Do not comply with others' opinions unless they commend themselves to your judgment. Do that which you think is right, whatever others may say or think.(c) Be true to yourself against sympathetic bias through your best affections. We hear people who have done what they knew was wrong say: "I could not say 'No,' and disoblige one who has been so kind to me." No one ever became a full man without some cross-bearing.(d) Be true to your conscience against all those society compliances which may be easy and pleasant, but which in the end lower the tone of your manhood and self-respect.(3) Be true to yourself, likewise, as a Christian man — a man according to the pattern of Christ Jesus. Be true to that manhood which has for its father, God; for its friend, Christ; for its light, the Holy Ghost. Conclusion: In attempting to be true to yourself, beware of conceit, narrow-mindedness, indecent haste, of that laziness which refuses to read or think, of that presumption which leads you to suppose you can safely depart from the results of centuries of experience. So be true to yourself, not in any vandal spirit, but with humility and meekness, with teachableness, with yearnings for a higher and better life.

(H. W. Beecher.)

1. There are questions relating to the degree of our conformity to the world, and to the share it is lawful to take in its company and amusements, about which there is the greatest indecision from the absence of any decisive principle of authority to bear upon them. And so the mind fluctuates, for while one class dogmatises with all the readiness of minds that are thoroughly made up, others wait till a clear reason approve itself to their judgments, ere they utter a confident deliverance.

2. When the renunciation of these things is laid down for the observance of the young disciple in the shape of so many categorical impositions —

I. IT IS VERY POSSIBLE THAT HE MAY BE THEREBY MISLED AS TO THE DESIGN AND NATURE OF CHRISTIANITY.

1. For these acts of abstemiousness occupy the place of works, and may minister the complacency of self-righteousness. And, besides, they are such acts as do not necessarily imply any graceful or elevated morality, and may be the mere heartless austerities of Pharisaical devoteeship — the morose penances of one who denies himself that gratification which he nevertheless is still most desirously set upon. So Christianity instead of a religion of freedom, because her only control is that of heavenly principle over delighted votaries, may be transformed into a narrow system of bigotry, whose oppressive mandates of "touch not, taste not, handle not," bear no relation whatever to the spiritual department of our nature.

2. For this reason it is greatly better, with every young inquirer at least, to begin at the beginning — to aim a blow at the root of his corruption, instead of mangling and lacerating at one of its branches; instead of charging him with a matter of doubtful criminality, to put it direct to his conscience, whether the world, or He who made it, has the greatest ascendency over him. After having reached his convictions on this point we would tell him that the thing for adjustment was not the habitual attendance of his person upon places of amusement. We should rather move the previous question — or proceed to the order of the day. The point of immediate urgency is his general state with God. Our indictment is not that he has been incidentally seen in places which lie without the territory of sacredness, but that from that territory he is wholly an outcast and a wanderer.

3. On the personal settlement of this question a great personal change takes place. Other glories than those of this world's splendour now engage the affections; and other paths than those of this world's dissipations are now the ways of pleasantness. It may not, however, be with the fierce intolerance of a bigot that he looks on the amusements of other days, but simply with the indifference of one who has found his way to higher and better amusements. And should the result be that he keeps himself from the ball-room or the theatre, this result is only one among the many.

II. IT GIVES TO THE GENERAL EYE AN APPEARANCE OF NARROWNESS TO OUR RELIGION WHICH REALLY DOES NOT BELONG TO IT.

1. Better surely to impregnate the man's heart first with the taste and spirit of our religion; and then, if this should supersede the taste and affection for the frivolities of life, it impresses a far nobler character of freeness and greatness, than when it is merely a reluctant compliance with a rigid exaction of what seems to be an unreasonable intolerance. Better that it spring up, in kindly vegetation from the soil of the new nature, than be forced forward at the call of an uncompromising or unmeaning dogmatism. The new wine that was put into old bottles had not yet done with its fermentation; and the bottles that had lost their elasticity did not expand to the process, but burst, so that both wine and bottles were destroyed. And the same may often be the result of prematurely putting into an unregenerated man those new observations which are in most pleasing accordancy with the whole desire and habit of an altogether Christian. When the new wine is put into a new bottle, both are preserved. The commandment to renounce the amusements of the world ceases to be grievous, or rather ceases to be necessary. He is taken up with something else that he likes better. As the new wine is suited to the new bottle, so are the present habits of the present heart of the new creature in Jesus Christ our Lord. The reply that was once given by an aged Christian to the question of an anxious beginner whether he should now continue to go to the theatre was that he might go as long as he could. And was this not greatly better than admitting him to doubtful disputation?

2. But still it may be asked, Is it not true that in all the amusements referred to the spirit of earthliness has the predominancy; and that the places where they are held, leave their company on the broad way? Grant this to be true, and that all these assemblages were broken up and their visitors dispersed, these visitors may still keep on the broad way; and we cannot see what is gained by drawing thousands away from the theatre and ball-room, if they shall all tarry at any point short of the conversion of their souls. We should feel as if nothing had been effected by pulling any one away from the theatre, if we had not pulled them across the mighty line of separation that marks off the region of grace from the region of unconverted nature. Whitfield once preached for several days at one of the great London fairs, and we may be sure that he was not content with denouncing with intemperate and untimely zeal as a gross abomination the scenes of madness wherewith he was surrounded. He went there charged with the gospel, and his errand was not to put down one of the modifications of worldliness, but all worldliness. He did not break up the fair, but he did a great deal better, he gathered out of it a harvest for eternity.

3. To intrude a sermon now into any place of amusement would be impossible, and could not be tolerated. But among her other caprices fashion has been known to send her votaries to church; and to vary by a sermon on the Sabbath the giddy round of her week-day entertainments. And should any of her enamoured followers be now listening, we would have them to know that it is not with any of those entertainments that we are holding controversy. We are charged with one far more tremendous. Our direct affirmation, and let them carry it to their consciences and try it there, is, that they live without God in the world; and that in the whirl of time's gratifications and concerns, they have buried all effective consideration of eternity. Be first Christians, and then we may satisfy your curiosity about the lawfulness or unlawfulness of theatres. Conclusion: A heart with rightly-set affections and desires is the best of casuist. If the heart in its various regards be as it ought, this is our securest guarantee that the history in its various manifestations will be as it ought. The new-born desire of a Christianised heart is worth the catalogue of a thousand solutions to a thousand perplexities. We need scarcely speak on the details of Sabbath observation to him who already loves that hallowed day. Give us a heart set on the things that are above, and what call for warning against the amusements of the world the man who in the midst of higher and better engagements feels their utter insipidity!

(T. Chalmers, D.D.)

Paul, RomansRomeAbstains, Doesn't, Eat, Eateth, Eating, Eats, Gives, Giveth, Honor, Keeps, Master's, Meat, Observe, Observes, Praise, Refrains, Regard, Regardeth, Regarding, Regards, Sacred, Sake, Special, Takes, Thanks1. Men may not condemn one another for disputable matters;
13. but must take heed that they give no offense in them;
15. which the apostle proves unlawful by many reasons.

Romans 14:6

     5773   abstinence, discipline
     5856   extravagance
     8352   thankfulness
     8676   thanksgiving
     8770   idolatry, in NT

Romans 14:1-6

     8353   tolerance

Romans 14:1-10

     5010   conscience, matters of

Romans 14:1-13

     5897   judging others

Romans 14:1-18

     6662   freedom, abuse

Romans 14:1-23

     4478   meat

Romans 14:5-6

     5441   philosophy
     7025   church, unity

Romans 14:5-8

     8023   faith, necessity

July 25. "He that in These Things Serveth Christ is Acceptable to God" (Rom. xiv. 18).
"He that in these things serveth Christ is acceptable to God" (Rom. xiv. 18). God can only use us while we are right. Satan cared far less for Peter's denial of his Master than for the use he made of it afterwards to destroy his faith. So Jesus said to him: "I have prayed for thee that thy faith fail not." It was Peter's faith he attacked, and so it is our faith that Satan contests. "The trial of our faith is much more precious than gold that perisheth." Whatever else we let go let us hold steadfastly …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty-First Day. Holiness and Happiness.
The kingdom of God is joy in the Holy Ghost.'--Rom. xiv. 17. 'The disciples were filled with joy and the Holy Ghost.'--Acts xiii. 52. 'Then Nehemiah said, This day is holy unto the Lord: neither be ye sorry, for the joy of the Lord is your strength. So the Levites stilled the people, saying, Hold your peace; for the day is holy; neither be ye grieved. And all the people went their way to make great mirth, because they had understood the words.'--Neh. viii. 10-12. The deep significance of …
Andrew Murray—Holy in Christ

December the Fifteenth what is My Tendency?
"Whether we live, we live unto...." --ROMANS xiv. 7-21. Unto what? In what direction are we living? Whither are we going? How do we complete the sentence? "We live unto money!" That is how many would be compelled to finish the record. Money is their goal, and their goal determines their tendency. "We live unto pleasure!" Such would be another popular company. "We live unto fame!" That would be the banner of another regiment. "We live unto ease!" Thus would men and women describe their …
John Henry Jowett—My Daily Meditation for the Circling Year

The Limits of Liberty
'So then every one of us shall give account of himself to God. 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock, or an occasion to fall, in his brother's way. 14. 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. 15. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and …
Joseph Pohle—Grace, Actual and Habitual

Joy in the Holy Ghost.
Romans 14:17.--For the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. In this text we have the earthly revelation of the work of the Trinity. The Kingdom of God is righteousness; that represents the work of the Father. The foundations of His throne are justice and judgment. Then comes the work of the Son: He is our peace, our Shiloh, our rest. The Kingdom of God is peace; not only the peace of pardon for the past, but the peace of perfect assurance …
Andrew Murray—The Master's Indwelling

Of the Three Woe Trumpets.
There still remain three trumpets, the greatest and most grievous of all, and therefore discriminated from the former by the appellation of Woes. For after the conclusion of the fourth trumpet, "I saw and heard," says he, "an angel flying in the midst of heaven, and saying with a loud voice, Woe, woe, woe, to the inhabitants of the earth, by reason of the other voices of the trumpets of the three angels, which are yet to sound." Also, c. ix. v. 12, and c. xi. v. 14. Doubtless, since the Christian …
Joseph Mede—A Key to the Apocalypse

Thus Much Will Suffice to have Treated on Behalf of True Continence against The...
26. Thus much will suffice to have treated on behalf of true Continence against the Manichees deceitfully continent, lest the fruitful and glorious labor of Continence, when it restrains and curbs the lowest part of us, that is, the body, from immoderate and unlawful pleasures, be believed not healthfully to chasten, but hostilely to persecute. Forsooth the body is indeed different from the nature of the soul, yet is it not alien from the nature of man: for the soul is not made up of body, but yet …
St. Augustine—On Continence

Letter xxxi (A. D. 1132) to the Abbot of a Certain Monastery at York, from which the Prior had Departed, Taking Several Religious with Him.
To the Abbot of a Certain Monastery at York, from Which the Prior Had Departed, Taking Several Religious with Him. [50] 1. You write to me from beyond the sea to ask of me advice which I should have preferred that you had sought from some other. I am held between two difficulties, for if I do not reply to you, you may take my silence for a sign of contempt; but if I do reply I cannot avoid danger, since whatever I reply I must of necessity either give scandal to some one or give to some other a security …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

September 29. "Call not Thou Common" (Acts x. 15).
"Call not thou common" (Acts x. 15). "There is nothing common of itself" (Rom. xiv. 14). We can bring Christ into common things as fully as into what we call religious services. Indeed, it is the highest and hardest application of Divine grace, to bring it down to the ordinary matters of life, and therefore God is far more honored in this than even in things that are more specially sacred. Therefore, in the twelfth chapter of Romans, which is the manual of practical consecration, just after the passage …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Eighteenth Sunday after Trinity Treasure Christians have in the Gospel.
Text: 1 Corinthians 1, 4-9. 4 I thank my God always concerning you, for the grace of God which was given you in Christ Jesus; 5 that in everything ye were enriched in him, in all utterance and all knowledge; 6 even as the testimony of Christ was confirmed in you: 7 so that ye come behind in no gift; waiting for the revelation of our Lord Jesus Christ; 8 who shall also confirm you unto the end, that ye be unreprovable in the day of our Lord Jesus Christ. 9 God is faithful, through whom ye were called …
Martin Luther—Epistle Sermons, Vol. III

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life

Further Journeying About Galilee.
^C Luke VIII. 1-3. ^c 1 And it came to pass soon afterwards [ i. e.,. soon after his visit to the Pharisee], that he went about through cities and villages [thus making a thorough circuit of the region of Galilee], preaching and bringing the good tidings of the kingdom of God [John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings--Rom. xiv. 17 ], and with him the twelve [We here get a glimpse …
J. W. McGarvey—The Four-Fold Gospel

Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected …
Charles Grandison Finney—Systematic Theology

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665 …
John Bunyan—The Works of John Bunyan Volumes 1-3

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon …
J. W. McGarvey—The Four-Fold Gospel

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our …
Lewis Bayly—The Practice of Piety

The Torments of Giant Bad Feelings
THE TORMENTS OF GIANT BAD FEELINGS I am just a bundle of feelings. I never imagined one could have such a variety of them as I am now experiencing. Most of them are bad ones and I am greatly disturbed by them. Really, I doubt whether I am sanctified, on account of the feelings I have. Do sanctified people always feel joyful? I have heard that they do, and if it is true that they do, then I am not sanctified. Big doubts take up company with me every morning, and so long as I feel as I do I do not …
Robert Lee Berry—Adventures in the Land of Canaan

Letter xxi (Circa A. D. 1128) to the Abbot of S. John at Chartres
To the Abbot of S. John at Chartres Bernard dissuades him from resigning his charge, and undertaking a Pilgrimage to Jerusalem. 1. As regards the matters about which you were so good as to consult so humble a person as myself, I had at first determined not to reply. Not because I had any doubt what to say, but because it seemed to me unnecessary or even presumptuous to give counsel to a man of sense and wisdom. But considering that it usually happens that the greater number of persons of sense--or …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because …
J. W. McGarvey—The Four-Fold Gospel

The Death of the Righteous
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Paul was a great admirer of Christ. He desired to know nothing but Christ, and him crucified. I Cor 2:2. No medicine like the blood of Christ; and in the text, For to me to live is Christ, and to die is gain.' I. For to me to live is Christ. We must understand Paul of a spiritual life. For to me to live is Christ, i.e.' Christ is my life; so Gregory of Nyssa; or thus, my life is made up of Christ. As a wicked man's life is made up of sin, …
Thomas Watson—A Body of Divinity

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