I say to myself, how is it with Thee? unless I myself become what He was.  This was the meaning of Jesus to the Apostle Paul.  Jesus was in him; he had put on Jesus; that is to say, Jesus lived in him like a second soul, taking the place of his own soul and directing him accordingly.  That was religion, and it is absurd to say that the English nation at this moment, or any section of it, is religious.  Its educated classes are inhabited by a hundred minds.  We are in a state of anarchy, each of us with a different aim and shaping himself according to a different type; while the uneducated classes are entirely given over to the “natural man.”  He was firmly persuaded that we need religion, poor and rich alike.  We need some controlling influence to bind together our scattered energies.  We do not know what we are doing.  We read one book one day and another book another day, but it is idle wandering to right and left; it is not advancing on a straight road.  It is not possible to bind ourselves down to a certain defined course, but still it is an enormous, an incalculable advantage for us to have some irreversible standard set up in us by which everything we meet is to be judged.  That is the meaning of the prophecy—­whether it will ever be fulfilled God only knows—­that Christ shall judge the world.  All religions have been this.  They have said that in the midst of the infinitely possible—­infinitely possible evil and infinitely possible good too—­we become distracted.  A thousand forces good and bad act upon us.  It is necessary, if we are to be men, if we are to be saved, that we should be rescued from this tumult, and that our feet should be planted upon a path.  His object, therefore, would be to preach Christ, as before said, and to introduce into human life His unifying influence.  He would try and get them to see things with the eyes of Christ, to love with His love, to judge with His judgment.  He believed Christ was fitted to occupy this place.  He deliberately chose Christ as worthy to be our central, shaping force.  He would try by degrees to prove this; to prove that Christ’s way of dealing with life is the best way, and so to create a genuinely Christian spirit, which, when any choice of conduct is presented to us, will prompt us to ask first of all, how would Christ have it? or, when men and things pass before us, will decide through him what we have to say about them.  M’Kay added that he hoped his efforts would not be confined to talking.  He trusted to be able, by means of this little meeting, gradually to gain admittance for himself and his friends into the houses of the poor and do some practical good.  At present he had no organisation and no plans.  He did not believe in organisation and plans preceding a clear conception of what was to be accomplished.  Such, as nearly as I can now recollect, is an outline of his discourse.  It was thoroughly characteristic of him.  He always