lowship, ver. 3. Sin (dpaptiav) is not to be understood of original sin, or of sin before conversion, but generally. “It is obvious that this éyew dyaptiay (to have sin), is infinitely diversified, according to the successive measure of the purifica- tion and development of the new man. Even the apostle John does not exclude himself from the universal ¢f we say” (Ebrard).
Heathen authors say very little about sin, and classic pagan- ism had little or no conception of sin in the Gospel sense. The nearest approach to it was by Plato, from whose works a toler- ably complete doctrinal statement might be gathered of the origin, nature, and effects of sin. The fundamental idea of dpaptia (sin) among the Greeks is physical ; the messing of a mark (see on Matt. i. 21; vi. 14); from which it develops into a metaphysical meaning, to wander in the understanding. This assumes knowledge as the basis of goodness; and sin, there- fore, is, primarily, zgnorance. In the Platonic conception of sin, ¢ntellectual error is the prominent element. Thus: “ What then, I said, is the result of all this? Is not this the result— that other things are indifferent, and that wisdom is the only good, and ignorance the only evil?” (“Euthydemus,” 281). “The business of the founders of the state will be to compel the best minds to attain that knowledge which has been already declared by us to be the greatest of all—they must continue to rise until they arrive at the good” (‘‘ Republic,” vii., 519). Plato repre- sents sin as the dominance of the lower impulses of the soul, which is opposed to nature and to God (see “ Laws,” ix., 863. “Republic,” i. 351). Or again, as an inward want of harmony. “May we not regard every living being as a puppet of the gods, either their plaything only or created with a purpose—which of the two we cannot certainly know? But this we know, that these affections in us are like cords and strings which pull us different and opposite ways, and to opposite actions; and herein lies the difference between virtue and vice” (“ Laws,” 1., 644). He traces most sins to the influence of the body on the soul. “In this present life, I reckon that we make the nearest ap- proach to knowledge when we have the least possible commun- ion or fellowship with the body, and are not infected with the