develop itself as a _necessary incident_ of Christian
living. Being transformed by the renewing of the mind, the outward life
will necessarily be transformed also, and will cease to be conformed to
the world. The soul which desires that which is good, acceptable, perfect,
can no longer find affinity with that which is bad, imperfect, and
displeasing to God. The differences are not incidental, they are generic.
The Christian and the world belong to different orders; are regulated by
different laws. The Christian is, as it were, grafted upon the new stock,
and can no more bear the fruit of his old sinful life, than the ingrafted
branch can bear its former fruit. Old things have passed away. All things
have become new. He is a new creature in Christ Jesus. These differences
have not to be marked by finely drawn lines of casuistry. There are indeed
points at which the worldly and the Christian life run for a little way
parallel. Points where neither party can very well act differently from
the other. But for all that, the divergence is wide enough at many other
points to leave no doubt. I am speaking now of _true_ Christians,
thoroughly renewed in the spirit of their mind; courageous, unflinching,
consistent Christians: not of those whifflers and compromisers who call
themselves Christians, and who try to trim between God and the world, so
as to relinquish no advantages on the side of either. A man cannot live
many hours by the rule of Christ without coming into direct issue with the
world. And now, as to these points of difference, they are, of course, too
numerous to be dealt with in detail. And I can, therefore, only call your
attention to one or two classes of them.

1st: On which I need not dwell, is the class of _worldly sins_. Of course
the transformed man will not be conformed to the world in these. Not that
a Christian never errs, by any means, but that the general current of his
life will set in the direction of pleasing God, and away from those things
which are plainly contrary to his will.

2d. A marked difference develops itself in the region of the motives, the
tempers, the dispositions, and the principles of action. Sometimes it is
difficult to pronounce upon these differences with certainty, yet some of
them are easily recognizable. Two men will often do precisely the same
thing from different motives. A Christian and a worldly man, for example,
are foully abused by a profane ruffian. Both receive the abuse i