baffling, although, as I believe, not wholly inexplicable thing, is that men in a very large number of cases suffer on account of sins for which they are in no sense responsible.  But the fact remains of the close connexion which experience shows to exist between human sin and human suffering.  It is impossible to prove wide assertions, but a strong case could undoubtedly be made out for the statement that sin is a more prolific source of misery and failure in human life than all other factors put together.

2.  Next, we turn to the witness of conscience, of our moral reason.  The main point here is that so often brought forward, of the uniqueness of remorse.  I may make a foolish blunder.  I may do some hasty and ill-considered act, and in consequence suffer some measure of inconvenience, or perhaps experience a veritable disaster and overthrow of my hopes.  But in either case, though I may feel poignant regret, I am as far as possible from the experience of remorse, save in so far as my blunder may have involved

neglect of some duty, or a carelessness morally culpable.  But when I have committed a sin, then it would be a most inadequate description of my state of mind to call it regret.  I suffer from that intense mental pain which we have learnt to call remorse, the constant and relentless avenger which waits upon every transgression of the moral law.  And when, leaving my own experience, I interrogate the experience of men better than myself, above all, that of the saints of God, I meet with the same phenomenon a thousandfold intensified.  And I have a right in such a matter to accept the witness of the experts.  A saint is an expert in spiritual things, and his evidence in spiritual matters is as cogent and trustworthy as that of the biologist or geologist in his special field of experience.

So far, then, as the witness of the moral consciousness goes, both in myself and in those who have in an especial degree cultivated their moral faculties, it bears out the contention that sin is the only thing which can be described as absolutely, without qualification, evil.

3.  The same result follows from the consideration of the origin and nature of sin.

Here we have two sources of information—modern science, and the account given in the Book of Genesis.  To my mind, the enormously impressive thing is that these two sources, approaching the same subject from entirely different points of view,

find themselves at last in agreement on the main issue.

(a)  According to the teaching of science, then, man is the result, the finished product, of æons of animal development.  He is, in fact, the crown and so far ultimate achievement of an age-long evolution.  He falls into his natural place in zoological classification as the highest of the vertebrates.  But also, in man we find moral faculties developed to an immeasurably greater extent than in those animals which stand nearest to him in physical development.  It is the possession of these, above all, which constitutes the differentia of man.  And it is this possession which makes man, alone of all animals, capable of sin.  For sin is simply the following out of the instincts and desires of the animal, when these are felt to be in opposition to the dictates of the peculiarly human, the moral nature.  Men have said that the only Fall of Man was a fall upwards.  They have given an entirely new meaning to the medieval description of the first transgression as the “felix culpa.”  But this would seem to involve confusion of thought.  The first emergence of man as man, the appearance on this planet of a moral being, at once involved the possibility of sin.  That, the rise of man did necessarily include.  An animal follows the bent and inclination of its own nature.  For it, sin is for ever impossible.  For it, there can be no defeat, no fall, for the conditions of conflict are absent.  But

the actual occurrence of sin is quite a different thing from the appearance of a being so highly exalted as to be capable of sinning; so constituted as to experience the dread reality of the internal strife between flesh and spirit, the battle between the lower and the higher within the same personal experience.  I can never act as the animal does, because I possess what the animal does not—a moral nature, which I can, if I will, outrage and defy.  No animal can be either innocent or guilty.  Moral attributes cannot be assigned to it.

This result follows.  When I sin, I am indeed doing what I alone can do, because I am a man.  But also, I am, by that very act, contradicting my nature, violating the law of my well-being.  The possession of a moral nature makes me man.  Sin is just to act in defiance of and in opposition to that nature.  Sin, then, is the only possible case in the universe, falling under our observation, in which a creature can contradict the law of its being.  Science has at least given the final refutation of the devil’s lie that sin is natural to man.  It is the only unnatural thing in the world.  It is not non-human, like the actions of animals.  The age-long history of the race can never be reversed.  I cannot undo the process which has made me man, and act as the non-moral animal.  My sinful actions, my transgressions, are just because they are, and just in proportion as they are, immoral, for that very reason, and in that very measure, inhuman, not non-human.

Much more might be shown to follow from this most important consideration.  But here we adduce it for this sole reason, that science may be allowed to bear its witness, a most just and passionless, and an unconscious and tacit witness, to the truth of the Christian estimate of sin.

(b)  Nothing, at first sight, could be more different from the scientific account of the origin of sin, than that account of it which is given in the third chapter of the Book of Genesis.

There we have, to put it shortly, the most profound spiritual teaching in the form of a story, a piece of primitive Hebrew folk-lore.  The Divine Wisdom made choice of this channel to communicate to man certain great truths about his nature, realities of the highest plane of his experience, where he moves in the presence of God and realities unseen, unheard.  And we can discern at least some of the reasons for the choice of these methods.

The most adequate revelation of the origin of sin which has ever been made to man, must (we are almost justified in saying) have been made to us in some such form as this for the following reasons.

(i)  Truth expressed in the form of a story is thereby made comprehensible to men of every stage of culture.  “Truth embodied in a tale, shall enter in at lowly doors.”  At the door of no man’s mind, who is spiritually receptive, will it knock in vain.  To simple and to wise, to the unlearned and the learned,

to the young and to the old, it appeals alike.  This form of instruction alone is of universal application.

(ii) Truth thus conveyed can never become obsolete.  Scientific treatises in the course of a few years become out of date, left far behind by the rapidly advancing tide of knowledge.  Moreover, if we can imagine it possible that in the ninth century b.c., an account could have been composed, under some supernatural influence, in the terms of modern thought, it would have had to wait nearly three thousand years before it became intelligible, and then, in a few decades, or centuries at most, it would in all probability have become once more incomprehensible or, if not that,