for his existence. Thus apprehended the range and scope of the moral circle drawn around our being become enormous, so much so indeed that they would almost seem to exceed the possibilities of frail human nature. So long as man's moral life is not illumined by this central glory of the nature of God, it may remain possible for the illusion to spring up that the sinner can at least aspire towards fulfilment of the law. He then imagines that the command is relaxed and lowered to the limitations of his abnormal state. The limitless perspective, all that makes for the eternal seriousness and solemnity of the values of righteousness and sin, are forgotten. "To be righteous" acquires the restricted meaning of being law-like, instead of God-like. Sin also loses its absolute character of disharmony with the divine nature. It appears a mere shortness in one's account, easily rectifiable by future extra-payments. To all this delusion Jesus puts an end by the simple word: "Ye shall be perfect as your Father in heaven is perfect," and: "Thus shall ye pray: Thy will be done, as in heaven so on earth." And, still further, the purpose of this demand of God-likeness is not to be primarily sought in the desirability for man of patterning himself after the highest example; it has its deeper ground in the right of God to possess and use us as instruments for the revelation of his supreme glory. If God desires to mirror Himself in us, can it behoove man to offer Him less than a perfect reflection? Shall we say, that He must overlook the little blemishes, the minor sins, the mixed
