Master, Christ. "It is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you they are spirit and they are life." And what, further, is the feeling of the new man in Christ with respect to Christian fellowship? He seeks and he enjoys, that of sentiment, and spirit, and solid edification; he does not trust in his church, as forming of itself the warrant of salvation; nor in any party in the church, as being the sole possessors of Gospel truth or spiritual religion; for he knows that all such outward clan-ship is the very thing which Paul himself sets down as the proof of being yet alive to the law and to the world: "Whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? for while one saith I am of Paul; and another, I am of Apollos; are ye not carnal?"-But in contradistinction to all this, he exercises that charity which is above all mysteries, and all knowledge, and his only feeling is, "Grace be with all them that love the Lord Jesus Christ in sincerity!" In a word, outward things, of whatever kind, the mere shells and husks of religion-these are what the unrenewed part of man is alive to: but inward things, the substance and the spirit -in these the renewed spirit lives; to these it

consecrates its energies. Brethren! are we thus crucified with Christ ?-and dead unto the law? --and alive unto God?

But I mentioned another principle of the old system, which St. Paul renounced, and which we are equally in danger of retaining; the principle of worldly estimation, as opposed to conscientious reference to God, and God alone. How far have we become dead with Paul, and crucified with Christ, to this? It was the sin which John records of the Pharisees, that "they loved the praise of men more than the praise of God;" and with which our Lord himself reproached them: "How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only!" O that we may rise above this earthly, worldly propensity! O that we may become dead to this fatal principle !—the obstacle to all that is great and good; the feeling which detains thousands in the heartless mummeries of a heartless world; and which checks the aspirations even of the pious mind, when it would break the trammels of a sect and school of theology, and soar into the liberty wherewith Christ hath made it free!— Why did Paul, from the pupil of Gamaliel, become a servant of Christ? Because he became dead to this feeling of worldly estimation, and

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no longer sought to please men, but God." (i. 10.) Why did he obey the heavenly call, and preach the faith he once destroyed? Because he became dead to this feeling, and "conferred not with flesh and blood." (i. 16.) Why did he withstand Peter to the face when he was blameworthy? Because he became dead to this feeling, and "those who seemed to be somewhat, whatsoever they were, it made no matter to him." (ii. 6.) Why did he set himself boldly for the defence of the Gospel against all its perverters? Because he became dead to this feeling, and "counted it a light thing to be judged of them, or of man's judgment, seeing He that judged him was the Lord." whence shall we gain all nobility of Christian feeling, all firmness of Christian character, all progress in the Christian life? Only so far, Brethren, as we also are dead to these feelings, that we may live unto God: only so far as we renounce all meaner springs of action, and live on the one single principle of the renewed mind:"My conscience is purged from dead works, to serve the living God:"-" I am to live the rest of my time in the flesh, not to the lusts of men, but to the will of God:"-" I reckon myself dead unto sin, but alive unto God, through Jesus Christ my Lord!"

And

And this advances us to the second truth contained in our text: That the life of the devoted Christian is altogether that of a new man, actuated by a new principle;—for this new principle, of which I am now in the second place to speak, is simply that of living unto God, and God alone.

"I," says St. Paul," am crucified with Christ; nevertheless I live: yet not I, but Christ liveth in me." I have parted with my former spirit, the spirit of Pharisaism and worldliness, and, though still I live, the spirit which now actuates me is not my own: it is the very spirit of my Lord and Master; it is the very principle that inspired Him, which now inspires me: that which was the very centre of his being is now the centre of mine: his thoughts are my thoughts; his purposes are my purposes; his life is my life.

And what then was the spirit which actuated Christ, and which must be transfused into every follower of Christ, so far as he would imitate his master? What was the central principle of His existence, which must also become the central principle of ours, if we would say, "Christ liveth in us?" I think I think you will join with me in saying, that it may be best expressed in that one sentence,The living unto

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God-that from the first dawn of reason even to the cross, this was the predominant principle; this was the prime mover and main-spring of all that the blessed Jesus thought, and said, and did. "Wist ye not," He said, when only twelve years old," Wist ye not, that I must be about my Father's business?" and from thenceforth onward He had no aim, no purpose, no principle, but this. My meat and drink," He says himself," is to do the will of Him that sent me, and to finish his work :" and again, "I came down from Heaven, not to do mine own will, but the will of Him that sent me:"and again, "I must work the work of Him that sent me:"—and again, "That the world may know that I love the Father; and as the Father hath given me commandment, even so I do." If there be one thing which characterises Jesus above all others, it is this; this total absorption of mind in his Father's work ; this living not to himself but to God. And well it may characterise HIM, who was the type and model of perfect Man; for in this one thing lies the very essence of all religion. It is not knowledge; it is not gifts; it is not attainments; it is not depth of learning, nor accuracy of doctrine; it is not feelings or experiences; it is not modes of thought, or workings