The precise nature of the charge is to be carefully considered. The Name is the sum of the revealed character, and that Name has been despised. The charge is not that it has been blasphemed, but that it has been neglected, or under-estimated, or cared little about. The pollution of the table of the Lord is the overt act by which the attitude of mind and heart expressed in despising His Name is manifested; but the overt act is secondary and not primary--a symptom of a deeper-lying disease. And herein our Prophet is true to the whole tenor of the Old Testament teaching, which draws its indictment against men primarily in regard to their attitude, and only as a manifestation of that, to their acts. The same deed may be, if estimated in relation to human law, a crime: if estimated in relation to godless ethics, a wrong; and if estimated in the only right way, namely, the attitude towards God which it reveals, a sin. 'The despising of His Name' may be taken as the very definition of sin. It is usual with men to-day to say that 'Sin is selfishness'; but that statement does not go deep enough unless it be recognised that self-regard only becomes sin when it rears its puny self in opposition to, or in disregard of, the plain will of God. The 'New Theology,' of course, minimises, even where it does not, as it to be consistent should, deny the possibility of sin: for, if God is all and all is God, there can be no opposition, there can be no divine will to be opposed, and no human will to oppose it. But the fact of sin certified by men's own consciences is the rock on which Pantheism must always strike and sink. A superficial view of human history and of human nature may try to explain away the fact of sin by shallow talk about 'heredity' and 'environment,' or about 'ignorance' and 'mistakes'; but after all such euphemistic attempts to rechristen the ugly thing by beguiling names, the fact remains, and conscience bears sometimes unwilling witness to its existence, that men do set their own inclinations against God's commands, and that there is in them that which is 'not subject to the law of God, neither indeed can be.' The root of all sin is the despising of His Name. And as sin has but one root, it has many branches, and as working backwards from deed to motive, we find one common element in all the various acts; so working outwards from motive to deed, we have to see one common character stamped upon a tragical variety of acts. The poison-water is exhibited in many variously coloured and tasted draughts, but however unlike each other they may be, it is always the same.