working of those laws.  As we have said, sin is the alienation and estrangement of man from the Divine life which is in him, and by virtue of which he is man.  Now, in the human character of Jesus Christ, we see, for the first time, the perfect, genuine, uncaricatured humanity, in which the human will is at every point in absolute agreement and fellowship

with the Divine Will.  Shortly, He represents the complete and absolute contradiction and antithesis of sin.  It could not have been, that that Life should have been realised in a world of alienation from the Divine, without the result, which followed as necessarily and inevitably as any of the physical happenings of nature, of the death of the Sinless.  “He became obedient unto death.”  A deeper meaning lies in these words of St. Paul, which contain the whole secret of the Atonement.  But, for the present, we may understand them to mean, that death was the natural issue of the Life of perfect obedience lived in a world permeated by the spirit of disobedience.  Thus we gain a clear knowledge of the manner in which the death of Jesus Christ happened in accordance with the determined counsel of God.  That which takes place, in the spiritual or in the physical world, as the result of the working of those laws of God which are the constant expression of His will, may be said to have been determined by Him.

There is a yet more profound meaning in the Death of Christ as the result of sin, than any which we have as yet considered: that Death is the outward sign and sacrament of an inward and spiritual fact.  When we sin we are, in a measure proportioned to the deliberateness and heinousness of our sin, doing to death the Divine life, the Christ within us.  That which happened once on Calvary is renewed

time after time in the inward experience of men.  The outward fact is an historical drama representing an ever-repeated spiritual tragedy.  Daily, by the hands of lawless men, by ourselves in our moments of wilfulness and disobedience, Christ is being put to death.  There is no sin which, in its measure and degree, is not a rejection and crucifixion of the Christ.

The Cross of Christ, viewed in the light of its historical and spiritual causes, is (i) the revelation of the malignity of sin.  There we see our favourite sins stripped of all pleasing disguise, and revealed in their true horror, and cruelty, and selfishness.  The Incarnate Son of God put Himself at the disposal of sinful men, and His violent and shameful death was the result.  There is the true meaning of the sins in which we delight.  (ii) It reveals the disastrous result of sin, the death of the Divine Man within each one of us.  There is no sin which is not an act of spiritual suicide.

It will not then be altogether in vain, that we have now considered the causes of the Death of Christ if, in the “solemn hour of temptation,” we, remembering the Cross, and Him Who died thereon, and why He died, “stand in awe, and sin not.”

III
THE CHRISTIAN AND THE SCIENTIFIC ESTIMATE OF SIN

“Christ died for our sins.”—I Cor. xv. 3.

Nothing is more characteristic of Christianity than its estimate of human sin.  Historically, no doubt, this is due to the fact that the Lord and Master of Christians died “on account of sins.”  His death was due, as we have seen, both to the actual, definite sins of His contemporaries, and also to the irreconcilable opposition between His sinless life and the universal presence of sin in the world into which He came.  But it is with the Christian estimate of sin, and with the facts which justify it, that we are now concerned.

Briefly put, Christianity regards sin as the one thing in the world which is radically and hopelessly evil.  Pain, physical and mental, is evil no doubt, but in a different sense.  Without going deeply into the intensely difficult problem of animal and human suffering, we may at least say this: that he would be a bold man who would undertake to say, viewing

the moral results of suffering in human lives, that all, or the majority of the instances of pain which we observe, come under the head of those things “which ought not to be,” that is, are, without qualification or extenuation, evil.  But this is precisely the statement which Christianity makes with regard to sin.  Of one thing only in the universe can we say that it “ought not to be,” and that one thing is moral evil.  Perhaps then, broadly and roughly, the Christian standpoint may be summed up in four words, “sin worse than pain.”

Of old, St. John wrote that “if any man love the world, the love of the Father is not in him.”  In its outward aspect, the world has greatly changed since these words were written.  And yet they are as true in the twentieth century as they were in the first.  The world has adopted Christian language and manners and modes of thought.  But always and everywhere it is to be detected by its antagonism to the Christian estimate of sin.  The spirit which accuses Christianity of gross exaggeration in this respect, is the very spirit of the world.  Now, as in days of long ago, when torture and death hung on the refusal to scatter a few grains of incense before the statue of Cæsar, the same eternal choice is presented to a man, Christ or the world?  Which estimate of sin are you going to make your own, the world’s, as a lamentable mistake, or failure, or necessity; or the Christian, “worse than any conceivable pain”?  It

is not a matter of academic interest, but an intensely vital and practical one, affecting a man’s whole outlook upon life.  Which is right—there is the clear and definite issue raised—the Christian estimate, or the world’s estimate of sin?  Is it worse than a blunder, a misfortune, a fault?  Is it something interwoven into the very structure of our present stage of existence?  Or, is it an alien and flagrant intruder into a world where it has no business, which is so constructed that, sooner or later, wilful transgression meets with the direst penalties?  There is no question as to what is the Christian estimate of sin.  Christ or Cæsar? is the issue still presented.  But, we wish to ask, is there any reason for believing that the Christian estimate is true?  I bring forward three reasons, based respectively on experience, on conscience, on the ultimately similar views of the origin and nature of sin given by science and in the Bible.

1.  First, then, consider the argument from experience.  It is very easy and tempting to use the language of exaggeration.  But probably we are not saying more than would be admitted by nearly every one, when we make the assertion that a very large part of the misery and suffering which exists in the world is traceable, directly or indirectly, to human sin.  We are not dealing with the results of their own sins upon offenders, though these are in some cases conspicuous enough.  But that the world is

full of human lives, often wrecked, more often partially stunted and spoiled, in most cases falling short of the full measure of vitality and happiness to which they might have attained, is a statement not admitting of denial.  And I think we are still on secure ground when we say that at the root of a very large proportion of these failures is some one of the myriad forms of sin and selfishness.  The strange thing, the bewildering and