Let us take this apostolic principle out into modern religious life. There are times when we shall be specially bound to put it carefully in relation to other principles, of course. When St Paul, some months earlier, wrote to Galatia, and had to deal with an error which darkened the whole truth of the sinner's way to God as it lies straight through Christ, he did not say, "Let every man be quite assured in his own mind." He said (i. 8), "If an angel from heaven preach any other Gospel, which is not another, let him be anathema." The question _there_ was, Is Christ all, or is He not? Is faith all, or is it not, for our laying hold of Him? Even in Galatia, he warned the converts of the miserable and fatal mistake of "biting and devouring one another" (v. 15). But he adjured them not to wreck their peace with God upon a fundamental error. _Here_, at Rome, the question was different; it was secondary. It concerned certain details of Christian practice. Was an outworn and exaggerated ceremonialism a part of the will of God, in the justified believer's life? It was not so, as a fact. Yet it was a matter on which the Lord, by His Apostle, rather counselled than commanded. It was not of the foundation. And the always overruling law for the discussion was--the tolerance born of love. Let us in our day remember this, whether our inmost sympathies are with "the strong" or with "the weak." In Jesus Christ, it is possible to realize the ideal of this paragraph even in our divided Christendom. It is possible to be convinced, yet sympathetic. It is possible to see the Lord for ourselves with glorious clearness, yet to understand the practical difficulties felt by others, and to love, and to respect, where there are even great divergences. No man works more for a final spiritual _consensus_ than he who, in Christ, so lives.