The third decision which the apostle gives, the third principle which he lays down, is but the development of the last. Christianity he says, does not interfere with existing relationships. First he lays down the principle, and then unfolds the principle in two ways, ecclesiastically and civilly. The principle he lays down in almost every variety of form. In the 17th verse, "As God hath distributed to every man, as the Lord hath called every one, so let him walk." In the 20th verse, "Let every man abide in the same calling wherein he was called." In the 24th verse, "Brethren, let every man wherein he is called therein abide with God." This is the principle. Christianity was not to interfere with existing relationships; Christian men were to remain in those relationships in which they were, and in them to develope the inward spirituality of the Christian life. Then he applies this principle in two ways. First of all, ecclesiastically. With respect to their church, or ecclesiastical affairs, he says--"Is any man called being circumcised? Let him not become uncircumcised. Is any man in uncircumcision? Let him not be circumcised." In other words, the Jews, after their conversion, were to continue Jews, if they would. Christianity required no change in these outward things, for it was not in _these_ that the depth and reality of the kingdom of Christ consisted. So the Apostle Paul took Timothy and circumcised him; so, also, he used all the Jewish customs with which he was familiar, and performed a vow, as related in the Acts of the Apostles, "having shorn his head in Cenchrea; for he had a vow." It was not his opinion that it was the duty of a Christian to overthrow the Jewish system. He knew that the Jewish system could not last, but what he wanted was to vitalize the system--to throw into it not a Jewish, but a Christian feeling; and so doing, he might continue in it so long as it would hold together. And so it was no doubt, with all the other apostles. We have no evidence that before the destruction of the Jewish polity, there was any attempt made by them to overthrow the Jewish external religion. They kept the Jewish Sabbath, and observed the Jewish ritual. One of them, James, the Christian Bishop of Jerusalem, though a Christian, was even among the Jews remarkable and honourable for the regularity with which he observed all his Jewish duties. Now let us apply this to modern duties. The great desire among men now, appears to be to alter institutions, to have perfect institutions, as if _they_ would make perfect men. Mark the difference between this feeling and that of the apostle, "Let every man abide in the same calling wherein he was called." We are called to be members of the Church of England--what is our duty now? What would Paul have done? Is this our duty--to put such questions to ourselves as these? "Is there any single, particular sentence in the service of my Church with which I do not entirely agree? Is there any single ceremony with which my whole soul does not go along? If so, then is it my duty to leave it at once?" No, my brethren, all that we have to do is to say, "All our existing institutions are those under which God has placed us, under which we are to mould our lives according to His will." It is our duty to vitalize our forms, to throw into them a holier, deeper meaning. My Christian brethren, surely no man will get true rest, true repose for his soul in these days of controversy, until he has learned the wise significance of these wise words--"Let every man abide in the same calling wherein he was called." He will but gain unrest, he will but disquiet himself, if he says, "I am sinning by continuing in this imperfect system," if he considers it his duty to change his calling if his opinions do not agree in every particular and special point with the system under which God has placed him.