And what is the meaning of that sacrifice, if it be not to teach us that God counts no price too great to pay for the redemption of the human soul? This gospel of our Lord and Saviour Jesus Christ contains the highest, grandest, most ennobling doctrine of humanity that ever has been proclaimed on earth. It is the only certain cure for low and debasing views of life. It is the only doctrine from which we can learn to think of ourselves and our fellow-men as we ought to think. And I ask you to consider for a little while to-day the teachings of Jesus Christ in regard to the dignity and worth of a man.

Suppose, then, that we come to Him with this question: How much is a man better than a sheep? He will tell us that a man is infinitely better, because he is the child of God, because he is capable of fellowship with God, and because he is made for an immortal life. And this threefold answer will shine out for us not only in the words, but also in the deeds, and above all in the death, of the Son of God and the Son of Man.

I. Think, first of all, of the dignity of a man, as the offspring and the likeness of

God. This was not a new doctrine first proclaimed by Christ. It is clearly taught in the magnificent imagery of the Book of Genesis. The chief design of that great picture of the beginnings is to show that a Personal Creator is the source and author of all things that are made. But next to that, and almost, perhaps altogether, of equal importance, is the design to show that man is incalculably superior to all the other works of God, that the distance between him and the lower animals is not a difference in degree, but a difference in kind; yes, the difference is so great that we must use a new word to describe the origin of humanity, and if we speak of the stars and the earth, the trees and the flowers, the fishes, the birds and the beasts, as the works of God, when man appears we must find a nobler name and say, This is more than God's work, it is God's child.

Our human consciousness confirms this testimony and answers to it. We know that there is something in us which raises us infinitely above the things that we see and hear and touch, and the creatures that appear at least to spend their brief life in the auto

matic workings of sense and instinct. These powers of reason and affection and conscience, and above all this wonderful power of free will, the faculty of swift, sovereign, voluntary choice, belong to a higher being. We say not to corruption, Thou art my father, nor to the worm, Thou art my mother; but to God, Thou art my father, and to the Great Spirit, In thee was my life born. Frail and mortal as our physical existence may be, in some respects the most frail, the most defenseless among animals, we are yet conscious of something that lifts us up and makes us supreme. "Man," says Pascal, " is but a reed, the feeblest thing in nature; but he is a reed that thinks. It needs not that the universe arm itself to crush him. An exhalation, a drop of water, suffice to destroy him. But were the universe to crush him, man is yet nobler than the universe, for he knows that he dies, and the universe, even in prevailing against him, knows not its power."

Now the beauty and strength of Christ's doctrine of man lie not in the fact that He was at pains to explain and defend and justify this view of human nature, but in the fact that He assumed it with an unshaken convic

tion of its truth, and acted upon it always and everywhere. He spoke to man, not as the product of Nature, but as the child of God. He took it for granted that we are different from plants and animals, and that we are conscious of the difference. "Consider the lilies," He says to us, "the lilies cannot consider themselves: they know not what they are, nor what their life means; but you know, and you can draw the lesson of their lower beauty into your higher life. Regard the birds of the air: they are dumb and unconscious dependents upon the Divine bounty, but you are conscious objects of the Divine care; are you not of more value than many sparrows?" Through all his words we feel the thrilling power of this high doctrine of humanity. He is always appealing to reason, to conscience, to the power of choice between good and evil, to the noble and God-like faculties in man.

And now think for a moment of the fact that his life was voluntarily, and of set purpose, spent among the poorest and humblest of mankind. Remember that He spoke not to philosophers and scholars, but to peasants and fishermen and the little children of

the world. What did He mean by that? Surely it was to teach us that this doctrine of the dignity of human nature applies to man as man. It is not based upon considerations of wealth or learning or culture or eloquence. Those are the things of which the world takes account, and without which it refuses to pay any attention to us. A mere man, in the eyes of the world, is a nobody. But Christ comes to humanity in its poverty, in its ignorance, stripped of all outward attributes and signs of power, destitute of all save that which belongs in common to mankind, to this lowly child, this very beggarmaid of human nature, comes the King, and speaks to her as a princess in disguise, and sets a crown upon her head. And I ask you if this simple fact ought not to teach us how much a man is better than a sheep.

II. But Christ reveals to us another and a still higher ground of the dignity of man by speaking to us as beings who are capable of holding communion with God, and reflecting the divine holiness in our hearts and lives. And here also his doctrine gains clearness and force when we bring it into close connection with his conduct. I suppose that