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 Caesar, 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 Caesar? 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 adm