Evening star. [volume] (Washington, D.C.) 1854-1972, 1907-11-23

INTRODCCTION.-T are three
| ways of inculcating a doctrine o. pro-
Noting a virtue. First. b. abstract STATE
ment. series OF propositions may be
made in orderly form, carrying forward
the thought to a definite conclusion, CON
shutting an argullent. Second by illus
tration. Concrete representation OF the
life Of those who have conforrned to that
which is commended. or who have disre-
garded it Third, By principles. There
are certain MISUNDERSTOOD and com
monty received statements concerning til
right which leaa one to accept a great
doctrine and adopt given line of con
duct. This latter methot is the one to be
followed in the lesson of the day ON the
subject of temp crance. The topic of he
passage might properly bo-"Principles u
Life In the right of which the drink
habit a, pears IN It's true c.aracter.
QUESTlON.-By req ding from the
beginning of our chapter it will appeal
that the Jewish converts were not il fan
accord with Gentle converts. The chief
matter in dispute Oversees ., - was that
upon which several years previously the
Jerusalem church had made a deliverance
(Acts, xv:29). What was then a mere ad-
vice had been elevated into a doctrine
Along with the question of meat was t. At
of a day-whether the seventh day or the
first, the Jewish or Christian Sabbath
(verse 5)-should be observed. The CispU-
tations of these subjects had led to some
personal encounters. Our lesson opens
(verse 1O) with the question, why dost
thou Judge thy BROTHER You may agree
with him in his views on these contro-
verified points. but how dare you presume,
because of differences. to set him at
church, entitled to his opinions as much
as you. The Roman Christians had not
learned that freedom OF thought is the
privilege and the duty of every follower
of Christ (verse 81. Paurs question was
protest against narrowness, bigotry and
intolerance.
ACCOUNTABILITY require
ment and teaching of Scripture rests upon
some fundamental fact. generally made
known. 1t was the purpose of tie
apostles. and of the prophets before them,
| to persuade men to conform their lives TO
divinely established order. So the
question here raised derived its force
from truth Immediately announced
Oversees 1o-12). namely. that Of personal
accountability to Cod All shall stand
before the Judgment seat" every knee
shall bow" every tongue shall confess"
These assertions of the apostle are not
made as If they contained new and start
ling disclosures Of the future. The in
tention was not to convey information.
Everybody. at least Jews and Christians,
believed in a general judgment. The doc
trine was deeply imbedded in Old Testa-
ment literature Psaim. ix:O, and in
human nature (Eccl., iii:1O. 1t is here
stated only to show the Jolly of human
judgment. Why should man undertake
the prerogative of God? Man, so short
sighted and fallible. Fastening on to give
account OF himself to the Supreme Ruler,
may we'll refrain from pronOuncing SEN
tsnce upon his fellow Matt, vii:1-2).
ALTERNATIVE.-Wh an improper
action is condemned it is well to point out
a proper action. If one has been aroused
to undertake some measure and the meth
cd adopted will defeat that measure he
does kindly service who offers as IN al
tentative a method that is likely to Sc
cure the desired result. Now. suppose a
man has erred either in opinion or con-
duct. harsh condemnation hurts him and
ought not to be INDUCED. But they who
witness the error may safely do for him,
and ought to do for him. what will be
helpful. Let each be sure not to put any
stumbling block in the mans way.
That Is what Paul urges. a brotherly,
Christian course (verse 49,. 1t is here
recognized as a fact that men are de-
ings q Cor, viii:9.) This inhibition is,
however. intended mainly for the person
who might be judged. restraint upon
men who might otherwise conclude that
they were at liberty to act Independently
of others opinions. Whereas all must re-
frain from those things which may call
for criticism.
DEFILEMENT.-Paul now comes 20
the very matter in dispute, the eating Of
things offered to idols Fe does not take
sides with either party, affirming or de-
nying, but he opens up the subject in the
light of the new and essential doctrines of
Christianity. He makes the Romans know
nat sin does not consist in mere action,
but in the motive that prompts the ac-
ton. Hence, there Is nothing unclean ir
a piece of meat because il has been used
in the sacrifices of the heather Werse 14).
The meat is precisely the same as though
It had been previously offered in Jewish
worship. But if a man esteemeth it to be
unclean It IS to him unclean, because in
eating it he has violated his conscience
q Cor. viii:D. In another place he ad-
vises against such conscientious scruples
q Cor, X:25), but here he admits that
if the conscience condemn the man must
not eat. He makes this assertion in a
very positive manner, declaring that it
was not merely a matter &c personal judg-
ment but persuasion of the Lord Jesus,
meaning either that it was a deduction
from general Christian principle or d
reIe alton.
CHARITY. The last statement
seemed to furnish ground for settlement.
The man who saw no wrong in it might
eat and the man who did see wrong