s manner of
presenting the thought would be sustained by the Spirit in connection
with other duties; for instance: Do no good work, that you may do only
good works. Never be pious and holy, if you would be always pious and
holy. As Paul says (ch. 12, 16), "Be not wise in your own conceits";
or (1 Cor 3, 18), "If any man thinketh that he is wise among you in
this world, let him become a fool, that he may become wise." It is in
this sense we say: Owe all men that you may owe no man; or, "Owe no
man anything, but to love one another."

6. Such counsel is given with the thought of the two obligations. He
who would perform works truly good in the sight of God, must guard
against works seemingly brilliant in the eyes of the world, works
whereby men presume to become righteous. He who desires to be
righteous and holy must guard against the holiness attained by works
without faith. Again, the seeker for wisdom must reject the wisdom of
men, of nature, wisdom independent of the Spirit. Similarly, he who
would be under obligation to none must obligate himself to all in
every respect. So doing, he retains no claim of his own. Consequently,
he soon rises superior to all law, for law binds only those who have
claims of their own. Rightly is it said, "Qui cedit omnibus bonis,
omnibus satisfecit," "He who surrenders all his property, satisfies
all men." How can one be under obligation when he does not, and
cannot, possess anything? It is love's way to give all. The best way,
then, to be under obligation to none is, through love to obligate
one's self in every respect to all men. In this sense it may be said:
If you would live, die; if you would not be imprisoned, incarcerate
yourself; if you do not desire to go to hell, descend there; if you
object to being a sinner, be a sinner; if you would escape the cross,
take it upon yourself; if you would conquer the devil, let him
vanquish you; would you overcome a wicked individual, permit him to
overcome you. The meaning of it all is, we should readily submit to
God, to the devil and to men, and willingly permit their pleasure; we
are to insist on nothing, but to accept all things as they transpire.
This is why Paul speaks as he does, "Owe no man anything," etc.,
instead of letting it go at the preceding injunction in verse 5,
"Render therefore to all their dues," etc.

LOVE FULFILS THE LAW.

"For he that loveth his neighbor hath fulfilled the law."

7. Having frequently spoken of the