far as we can judge, but above and behind all these uniformities is the
supreme uniformity, the eternal law of right and wrong, and all other
laws, of whatever kind, must ultimately be harmonised by it alone. The
Moral Law would be itself unjust if it bade us disregard all physical
laws, and yet was itself subordinate to those physical laws. It has a
right to require us to disregard everything but itself, if it be itself
supreme; if not, its claim would be unjust. We see here in things around
us no demonstrative proof that it is supreme, except what may be summed
up in saying that there is a power that makes for righteousness.
Enlightened by the Moral Law we can see strongly marked traces of its
working in all things. The beauty, the order, the general tendency of
all creation accords with the supremacy of the Moral Law over it all.
But that is by no means all. We see, and we know that we see, but an
infinitesimal fraction of the whole. And the result of this partial
vision is that, while there is much in things around us which asserts,
there is also much which seems to deny altogether any supremacy
whatever in the Moral Law. The universe, as we see it, is not holy, nor
just, nor good, nor right. The music of creation is full of discords as
yet altogether unresolved. And if we look to phenomena alone, there is
no solution of the great riddle. But in spite of all imperfections and
contradictions, the voice within, without vouchsafing to give us any
solution of the perplexity, or any sanction but its own authoritative
command, imperatively requires us to believe that holiness is supreme
over unholiness, and justice over injustice, and goodness over evil, and
righteousness over unrighteousness. To obey this command and to believe
this truth is Faith.

This is the Faith which is perpetually presenting to the believer's mind
the vision of a world in which all the inequalities of this present
world shall be redressed, in which truth, justice, and love shall