sees at once the great things to be done and moves toward them with a shout and a song. This unbiased and pure conscience is inseparable from the sense of its relation to God and to God?s holiness. Shakespeare, Henry VI, 2d Part, 3:2 ? ?What stronger breastplate than a heart untainted?

Thrice is he armed that hath his quarrel just; And he but naked, though locked up in steel, Whose conscience with injustice is corrupted.? Huxley, in his lecture at Oxford in 1893, admits and even insists that ethical practice must be and should hem opposition to evolution; the methods of evolution do not account for ethical man and his ethical progress. Morality is not a product of the same methods by which lower orders have advanced in perfection of organization, namely, by the struggle for existence and survival of the fittest. Human progress is moral, it is in freedom, it is under the law of love and it is different in kind from physical evolution. James Russell Lowell: ?In vain we call old notions fudge, And bend our conscience to our dealing: The Ten Commandments will not budge, And stealing will continue stealing.?

R. T. Smith, Man?s Knowledge of Man and of God, 161 ? ?Conscience lives in human nature like a rightful king, whose claim can never be forgotten by his people. Even though they dethrone and misuse him and whose presence, on the seat of judgment, can he alone make the nation to be at peace with itself.? Seth, Ethical Principles, 424 ? ?The Kantian theory of autonomy does not tell the whole story of the moral life. Its unyielding Ought, its categorical Imperative, issues not merely from the depths of our own nature but from the heart of the universe itself. We are self-legislative but we re-enact the law already enacted by God; we recognize rather than constitute the law of our own being. The moral law is an echo within our own souls of the voice of the Eternal ?whose offspring we are ( <441728>Acts 17:28).?

Schenkel, Christliche Dogmatik, 1:135-155 ? ?The conscience is the organ by which the human spirit finds God in itself and so becomes aware of itself in him. Only in conscience is man conscious of himself as eternal, as distinct from God and yet as normally bound to be determined wholly by God. When we subject ourselves wholly to God, conscience gives us peace. When we surrender to the world the allegiance due only to God, conscience brings remorse. In this latter case we become aware that while God is in us, we are no longer in God. Religion is exchanged for ethics, the relation of communion for the relation of separation. In conscience alone man distinguishes himself absolutely from the brute. Man does not make conscience, but conscience makes man. Conscience feels every separation from God as an injury to self. Faith is the relating of the self- consciousness to the God-consciousness, the becoming sure of our own

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