the practice of evil, means to reproach HIM for giving to man a`glorious nature, and to his acts a moral nobility, for bestowing upon him a title to virtue. What! in order to restrain man from evil, was HE to limit him to instinct, to make him a mere animal?

From all this it follows that Christians must start with the knowledge that they cannot trust themselves, that they have "SIN IN THEIR MEMBERS," that, therefore, they have to be on their guard against tendencies and aptitudes peculiar to themselves which may transform normally harmless actions into temptations, and place on freedom in their case limits which, in the case of others, would be superfluous or even absurd. The Christian life is a warfare, not only against open enemies, but also against domestic traitors.

We are betrayed

By what is false within.

Accordingly, on the threshold of discipleship stands the significant Sacrament of Holy Baptism, in which the Christian Soldier is formally and publicly committed to this twofold warfare. You remember the sternly suggestive words of the Baptismal Vow :

Dost thou renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow, nor be led by them?

I renounce them all.

4. It may, perhaps, not be superfluous to observe that the Christian view is powerfully supplemented by modern science. There is a suggestively close parallel between the old theological doctrine of original sin and modern scientific theories of heredity; between the traditional Christian teaching about "THE SIN OF THE WORLD' " and modern sociological language with respect to "environment"; between the old ecclesiastical insistence on discipline and the modern reformer's emphasis on education. Heredity, environment, education are by universal consent potent factors in the process by which individual character is shaped. These, in the view of the Christian, receive a moral deepening, and fit into a spiritual theory. They point to the need of caution, of self-limitation, of personal discipline. They interpret to him the stern language of ST. PAUL: "KNOW YE NOT THAT THEY WHICH RUN IN A RACE RUN ALL, BUT ONE RECEIVETH THE PRIZE? EVEN SO RUN THAT YE MAY ATTAIN. AND EVERY MAN THAT STRIVETH IN THE GAMES IS TEMPERATE IN ALL THINGS. NOW THEY DO IT TO RECEIVE A CORRUPTIBLE CROWN; BUT WE AN INCORRUPTIBLE. I THEREFORE SO RUN, AS NOT UNCERTAINLY; SO FIGHT I, AS NOT BEATING THE AIR BUT I BUFFET MY BODY, AND BRING IT INTO

BONDAGE:

LEST BY ANY MEANS, AFTER THAT I HAVE PREACHED TO OTHERS, I MYSELF SHOULD

BE REJECTED."

5. There is in fact an ascetic element in sincere Christianity, which superstition may exaggerate and abuse, but which prudence dares not ignore or belittle. It is rooted deeply in the Teaching of the LORD Himself: it is emphasized in the Apostolic writings: it has never ceased to find championship in the Christian Church. It is the proper subject of Lenten thought and teaching. Sin is always also a bondage: therefore sinners can only become free by "A WAR OF INDEPENDENCE" against themselves. Our SAVIOUR made use of a very stern metaphor when HE spoke of sensual sin, the conquest of which might seem to imply something parallel to a deliberate self-mutilation, so deeply does such sin grow into the nature, and infect the whole temperament of the sinner. It is good for us to ponder well the words of the Sermon on the Mount: "YE HAVE HEARD THAT IT WAS SAID, THOU SHALT NOT COMMIT ADULTERY: BUT I SAY UNTO YOU, THAT EVERY ONE THAT LOOKETH ON A WOMAN TO LUST AFTER HER HATH COMMITTED ADULTERY WITH HER ALREADY IN HIS HEART." Thus the Divine MASTER insists on a

very thorough searching of our hearts, not suffering us to stop, as we are eager to do, at the boundary line between intention and achievement, thought and act, but pushing HIS claim inwards until the very secret places of the spirit have been explored, and the unchaste thought has been drawn into judgment. Mark how HE proceeds: AND IF THY RIGHT EYE CAUSETH THEE TO STUMBLE, PLUCK IT OUT, and CAST IT FROM THEE: FOR IT IS PROFITABLE FOR THEE THAT ONE OF THY MEMBERS SHOULD PERISH, AND NOT THY WHOLE BODY BE CAST INTO HELL. AND IF THY RIGHT HAND CAUSETH THEE TO STUMBLE, CUT IT OFF, AND CAST IT FROM THEE : FOR IT IS PROFITABLE FOR THEE THAT ONE OF THY MEMBERS SHOULD PERISH, AND NOT THY

WHOLE BODY GO INTO HELL." The language is figurative but figurative language is not unmeaning or unimportant. What must we understand by such figures as these? The EYE and the HAND, that which gives beauty and charm, and that which enables work, the social gifts and the practical powers these may be so twisted into the service of impurity that escape will only be possible by flight from society, and change of normal occupation. "LEAD US NOT INTO TEMPTATION" is a solemnly significant petition, and we are bidden constantly

to have it on our lips. Nothing may come before our personal salvation, because until this supreme interest has been secured we are not competent to put our hand to the plough of redemptive service. There is a shallow manner of speech too common among us which obscures this stern and unpalatable truth. It is shallow, though it has excuses in the narrowness of the dogma against which it was originally directed. We speak lightly of concern for our own salvation, and affect to be more interested in the salvation of others. But the only salvation which is worth having is salvation from the empire of sin, and until we have gained that, we cannot help to release others. This unwelcome truth was also proclaimed by the MASTER. He warned His disciples against fussing about other people's improvement before they had made sure that their own hearts were right. "HOW WILT THOU SAY TO THY BROTHER, LET ME CAST OUT THE MOTE OUT OF THINE EYE? AND LO, THE BEAM IS IN THINE OWN EYE. THOU HYPOCRITE, CAST OUT FIRST THE BEAM OUT OF THINE OWN EYE, AND THEN SHALT THOU SEE CLEARLY TO CAST OUT THE MOTE OUT OF THY BROTHER'S EYE."

6. How shall we secure our liberty from betraying us into bondage? How shall we live in the

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