Observe also the important truth which comes out collaterally from this argument--namely, the sacredness of the impression, which arises from the close connection between parent and child. Stronger far than education--going on before education can commence, possibly from the very first moments of consciousness, we begin to impress ourselves on our children. Our character, voice, features, qualities--modified, no doubt, by entering into a new human being, and into a different organization--are impressed upon our children. Not the inculcation of opinions, but much rather the formation of principles, and of the tone of character, the derivation of qualities. Physiologists tell us of the derivation of the mental qualities from the father, and of the moral from the mother. But be this as it may, there is scarcely one here who cannot trace back his present religious character to some impression, in early life, from one or other of his parents--a tone, a look, a word, a habit, or even, it may be, a bitter, miserable exclamation of remorse. 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