This first division of our epistle gives us as a whole a great deal to think about. There are, we may say, two spiritual evils conspicuous to-day. People with consciences in any degree awakened are apt to be nervous, anxious, despondent, complaining, sullen. The second division of our epistle supplies the antidote to this error by consolidating the awakened conscience in divine peace. But there is another, {126} and perhaps more conspicuous, spiritual evil of our day which this first division is calculated to meet--the habit of excusing oneself--the absence of the sense of sin. Hold thou the good: define it well: For fear divine philosophy Should push beyond her mark, and be Procuress to the lords of hell. Because philosophy and science have been bringing into prominence the influence of heredity and physical environment on character, we use this consideration, and often with little enough knowledge of real science, to obliterate the sense of sin. We are apt to regard sin as it appears in the world at large as a result of ignorance, or social conditions--as in one way or another a form of misfortune. And so viewing it in the world, we view it in ourselves. We make excuses for ourselves. We have largely lost the sense that sin is wilfulness; that it is an inexcusable offence against God; that it does, and necessarily does, bring us under God's indignation; that necessarily, because God is what He is, the consequences of sin in this life, and much more beyond this life, are inconceivably terrible. It is this sense of sin that St. Paul must help to restore in us. We must believe {127} that God is holy, and we must learn to tremble under His necessary holiness, before we can in any right sense realize that He is loving. We must learn once again to be really penitent; to confess our sins in general and in particular with utter humiliation; to expect the divine judgement upon them; to use with reality the stern language about sin of the Bible and the Prayer Book. And learning this for ourselves with regard to our own personal sins, we must learn also to feel, like Daniel, what our church and nation deserve in God's sight. We must confess our own sins and the sins of church and nation[4]--aye, of the human race. Only through such a restoration of evangelical severity can there be a restoration of evangelical joy. The deepened sense of personal sin is the needful step to spiritual progress. Certainly no more in our case than in that of the Jews will orthodoxy, or ritual accuracy, or frequent services, or superior education, or philanthropic zeal, be accepted as a substitute for moral severity, for the spirit of penitence and the readiness for penance. Let us judge ourselves, brethren, that we be not judged of the Lord.