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consider morality as a law imposed from without and enforced by the sanctions of heaven and hell, or as defining the state of the heart or the will, which makes the 'law' the spontaneous expression of conduct? 'Law' has in one case the juridical sense, and refers to a compulsion exercised upon the will; in the other, the scientific sense, and refers to the intrinsic character of the will itself. An emphasis upon one or other aspect of the question leads to indefinitely varying shades of opinion and a boundless exercise of metaphysical subtlety. But one practical application meanwhile shows its vital importance. If you can regard morality simply as an 'external'—law comparable to human law—and then, as a system of rules enforced by spiritual penalties and administered by priests, you leave the road open to all the abuses which provoked the Reformation. The Church holds the keys and can absolve sin. A corrupt Church may use its power in the interests of spiritual tyranny and pervert the morality of which it becomes the official guardian. The sinner escapes the consequences of his sins by submitting to an external process: he is pardoned, not because his heart is purified, but because he has paid his fine to the representatives of God on