outward act, just as the sin is not committed first when the hand reaches out to strike, but when anger surges up in the heart. But we do not, I am afraid, realize with sufficient clearness what is the ultimate reason for this internalizing emphasis. Why are evil and good with such insistency pushed back into the region of the heart? The reason is none other than that in the heart man confronts God. In the recesses of the inner man, where deep calls unto deep, where the Lawgiver and the creature are face to face, there and there alone the issue of righteousness and of sin can be decided. Nor does this merely mean that the conscience is brought under the direct gaze and control of the will of God. It is the divine nature lying back of the divine will in the light of which the creature is led to place itself. The inner man enters, if we may so speak, into the inner forum of the Most High. There God, besides requiring obedience to his will, is heard to ask conformity to his moral nature. The law is perceived to coincide with what He is. The majesty, the inevitableness, the self-evidencing and self-enforcing power of the eternal are put into it. To fulfill the law becomes but another form of the imperative, to be like unto God. It is God's inalienable right as God to impress his character upon us, to make and keep us reflectors of his infinite glory. But in a state of sin this can only intensify a thousand times the consciousness of man's utter inability even to begin to realize what nevertheless is the very core of his end in life, the sole ultimate reason
