take an individual and exceptional line. And he may do this withont opposition to others, without making himself in any way objectionable. St. Paul found sufficient reason for the adoption of a singular course of conduct in relation to his apostleship or ministry. He would receive nothing in a way of payment or reward from the Churches amon"' whom he laboured. His reasons probably were: 1. That the older apostles never quit; approved of his work, and he found it better to act in an independent way, and make no one responsible for his modes of work, or the advanced truths which ,vere given him to teach. 2. That he was, throughout his missionary labours, keenly watched by active and bitter enemies, who were ever ready to misrepresent his· conduct, and fashion accusations against him. He well knew how promptly they would seize on his receiving payments, and declare that he was mercenary, and only preached for selfish eDds. 3. That he had, in his hands, a kind of skill-that of tent-making-which he could readily turn to account wherever he went. Probably it was the second of these reasons that more particularly influenced him. It was most important that he should give his enemies no opportunities or advantages against him; an<l he would even refuse some of his rights and privileges, if the assertion of them could be made into a. hindrance of his work. The point to be considered from his exceptional conduct is the force of the double law that must rule a Christian life. We must ask both what is lawful and what is expedient, both what is necessary and what is htcoming. ,ve must beware of forcing our rig/its, as they may stand by the rule and by the law; an<l we should see that our personal and individual conduct must be ordered so that the impressions which others receive from it shall be helpfnl to them and to the Church. We must watch against even unintentionally causing offence and hindering Christ's- work.-R. T. Vers. 20, 21.- Under the Law and without Law, both to be one for Christ. The apostle is illustrating what we may call the "Christian law of accommodation," and is urging (1)'.the objects for which such accommodation may be permitteJ.; and (2) the careful limitations under which such accommodation must be put. There can be no accommoda- tion of Christian principle and truth. The sphere for it is (1) the expression of principle- in adaptation to persons and circumstances; and (2) things indifferent, such as the wearing of Chinese dress by English missionaries in China, which might seem to have the appearance of disguise, but may be advisable in order not to shock the conservative prejudices of the race. Still, in application to modern life, accommodation, with full preservation of principle, is demanded, and is the secret of gracious and kindly relations in the family, in society, and in the Church. So St. Paul submitted to" take vows," "and be at charges," in accordance with Jewish regulations; aud so he accommodatccl himself to Greek notions, as at Athens, by references to philosophy and poetry. For some illustrations of his method of action, see Acts xvi. 3; xvi ii. 18; xxi. 26; xxiii. G; xxvi. 4, 5, G, 22, 27; and also Gal. ii. 3, 12, 14. In the verses, observe the expla- natory parenthesis in vcr. 21, which is a kind of apology for the uso of the term" without Law." See St. Paul's argument in Rom. ii. 14, 15. Gentiles might be so regarded by the Jews, who were under well-recognized Mosaic rules, but they were really under tho living law of Christ, to whom they had yielJ.cd heart and life. Wo notice that- I. MEN ARE CLASSED DY THEIR RELA1'1ONS TO LAW, The term" law" may be applied to : 1. 'l'he natural conditions under which God has created us and set us. 'l'hesc arc known, more or less distinctly, to every man. 2. Particular laws, directly rcvealell to certain nations of men. Reference here is to the particular revelation of law made to the Jews, which was rendered necessary, (1) to secure their isolation from other nations; nud (2) to aid them in holding fast the special trust of two truths-the unity aucl the spirituality of God-which had been committed to their charge. '!'hat Law given to the Jews was (1) civil, (2) ceremonial, (3) moral. 'l'ho moral law alone was of permanent obligation; and it was precisely the same moral law that was, in other forms and terms, revealed to the entire human race. Tho civil and ceremonial laws of l\fosaism were but a. fence around the moral law, and an aid to keeping it. St. Paul recognized no permanent obligation in it. But seeing he had to do with m?n who exaggerated the importance of this formal law, he would stand with them on their lc~·cl, and hope to raise them up to his. The secret of nil good teaching, and_ of all lngh spiritual influence, is condescending to the level of those whom we would uplift and bless. TI-rn FIRST EPISTLE TO 'l'HE COHIN'l'HIANS. [cu. 1x. 1-27
II. MEx REGARDED AS UIDEPENDENT OF LAW. That is, of particular and ceremonial Jaw. 'l'he mass of mankind never came under the shadow of l\fosaism. Yet they too were "God's offspring," for whom he surely cared, and to whom, iu wise and gracious ways, he had also re\·calrd his will. Such men came under (1) natural law, written in the conscience; (2) under social laws, tabulated by rulers and governors; and, (3) when they became Christians, they voluntarily put themselves under Christ's livinc,- rule which is the eYerlasting law of God, finding present daily adaptations precisely"to us: To theee St. Paul brought the gospel, and he persisted in dealing with them just as they were. He would not require them to come under Jewish yokes in order to gain a Christian standing through Mosaism. II!. l\fF;x DEALT ~:IT~. ON THEIR COM~ON STANDING-GROUND. The gospel knows 11otl11ng of such pecuhant1es as" under Law" or "without Law." It recognizes only rn·o standings of men before God. 1. Sinners. And to men, as such, it brings a Jnessage of forgi,eness and eternal life. 2. In Cl1rist. And to them it brin"S its .-aricd unfoldings of Christian duty and of Christian privilecre. 0 Impress the limits of .the adaptations made by the Christian worker.-R. 'l'.