to avoid giving offence, or causing men to sin. In other words, love to God and love to men should govern all our conduct.
33. Even as I please all (men) in all (things), not seeking mine own profit, but the (profit) of many, that they may be saved.
What he urged them to do, he himself did. His object was not his own advantage, but the benefit of others. He therefore, in all things allowable, accommodated himself to all men, that they might be saved. " I am made all things to aU men, that I might by all means save some." 9, 22.
The principle which the apostle here avows, and which he so strenuously recommends in the preceding chapters, is one which has often been lamentably perverted. On the plea of becoming all things to all men. Christians are tempted into sinful conformity with the habits and amusements of the world. On the same plea the church of Rome adopted hea- then festivals, ceremonies and rites, until the distinction be- tween Paganism and Christianity was Uttle more than nomi- nal. Heathen temples were called churches ; pagan gods were baptized as saints, and honored as before. Modern Rome, in the apprehension of the people, is almost as polythe- istic as ancient Rome. In like manner Romish missionaries accommodate themselves to such a degree to heathen ideas and forms, that the difference between what they call Chris- tianity and the rehgion of the country is almost lost. Even Protestant missionaries are often perplexed how to decide be- tween what is to be tolerated and what prohibited of the pre- vious usages and ceremonies of their converts. That the principle on which Paul and the other apostles acted in refer- ence to this matter, is radically different from that adopted by the church of Rome, is apparent from their different re- sults. Rome has become paganized. The apostle so acted as to preserve the church fi'om every taint of either Paganism or Judaism. The rules which guided the apostles may be easily deduced from the conduct and epistles of Paul. 1. They ac- commodated themselves to Jewish or Gentile usages only in matters of indifference. 2. They abstained from all accommo- dation even in things indifferent, under circumstances whicli gave to those things a religious import. They allowed sacri- fices to be eaten ; but eating within a temple was forbidden.