acceptance. This power of distinguishing between right and wrong
constitutes man a moral being, and separates him by infinite distance
from the lower animals. To the beasts that perish there is nothing right
or wrong. They live altogether according to nature, and have no
responsibility. Man stands in a different relation to the Lawgiver who
bestowed on him the faculty of conscience and impressed on his soul a
conviction that he will have to give account for all his actions. The
Being to whom he must give account is God.

(_b_) (_Order_) Another ground of this belief is the order manifest
in the universe. There is a symmetry that pervades all material things
of which we have knowledge. Part is adapted to part; objects are
accurately adjusted to each other; "wheels within wheels" move smoothly;
every portion fits into and works in harmony with every other portion
without discord or jarring. It is unthinkable that these effects should
be due to chance or to a cause that is without intelligence. The perfect
arrangement of parts that work together must have been planned by a
living Being of infinite wisdom, knowledge, and power. This Being, whose
creatures they are, must exist. Behind the pervading order there must be
personality, purpose, and action. The fool may say in his heart, "There
is no God," but, as nature bears testimony to the existence of an
omniscient and omnipotent Creator, reason calls for another conclusion.

(_c_) (_Scripture_) There is a limit to the knowledge of God which
the consciousness of man and the order and design in the universe
impart. These serve to establish the truth that God is, but they do not
convey the intimation that He is a moral Governor and the rewarder of
them that diligently seek Him. They declare little of His character, and
are silent as to many of the duties which He requires. To make God
known, the teaching of conscience and of reason must be supplemented by