But, then, in order freely to understand the sweep and the greatness of this perfect law of liberty, we must remember that the new life is implanted in us precisely in order that we may suppress, and, if need be, cast out and exorcise, that lower 'listing,' of which I have said that it is always ignoble and sometimes animal. For this freedom will bring with it the necessity for continual warfare against all that would limit and restrain it—namely, the passions and desires and inclinations of our baser or nobler, but godless, self. These are, as it were, deposed by the entrance of the new life. But it is a dangerous thing to keep dethroned and discrowned tyrants alive, and the best thing is to behead them, as well as to cast them from their throne. 'If ye, through the Spirit, do put to death the deeds' and inclinations and wills 'of the flesh, ye shall live'; and if you do not, they will live and will kill you. So the freedom of the new life is a militant freedom, and we have to fight to maintain it. As Burke said about the political realm, 'the price of liberty is eternal vigilance,' so we say about the new life of the Christian man—he is free only on condition that he keeps well under hatches the old tyrants, who are ever plotting and struggling to have dominion once again. Still further, whilst this new life makes us free from the harshness of a law that can only proclaim duty, and also makes us free from our own baser selves, it makes us free from all human authority. The true foundation of the Christian democracy is that each individual soul has direct and immediate access to, and direct and real possession of, God, in his spirit and life. Therefore, in the measure in which we draw into ourselves the new life and the Spirit of God shall we be independent of men round us, and be able to say, 'With me it is a very small matter to be judged of you or of man's judgment.' That new life ought to make men _original_, in the deep and true sense of the word, as drawing their conceptions of duty and their methods of life, not at second hand from other men, but straight from God Himself. If the Christian Church was fuller of that divine life than it is, it would be fuller of all varieties of Christian beauty and excellence, and all these would be the work of 'that one and the selfsame Spirit dividing to every man severally as He will.' If this congregation were indeed filled with the new life, there would be an exuberance of power, and a harmonious diversity of characteristics about it, and a burning up of the conventionalities of Christian profession such as we do not dream of to-day. 'The wind bloweth where it listeth.' II. Here we have this new life in its manifestation.