antly I recognize
a Master whom I _ought_ to obey, and a course of conduct which it is my
_duty_ to pursue, irrespective alike of my personal propensities and of
all possible consequences. The "categoric imperative" within is felt to
be a far more solid ground, as well as a much stronger sanction, of
duty, than any that can be found in the mere consequences of my actions;
while it accounts for the innate sense of right and wrong, and the
sentiments of remorse, and shame, and fear which conscious guilt
inspires.

But Mr. Holyoake shifts the question from this broad general ground,
which is common to all earnest inquirers after truth, and seeks to
entangle us in a collateral, but subordinate, discussion respecting the
relation between Morality and Scripture. He proposes to show that "there
exist, _independently of Scriptural Religion_, guarantees of morality in
human nature," and that "morals may be established _independently of
scriptural authority_." But this is not the question: the question is a
wider and more comprehensive one, namely, whether a system of morals can
be established apart from the recognition of God, and independently of
_any_ expression, natural or supernatural, of His supreme and
authoritative will? Mr. Holyoake is bound to return and defend an
affirmative to _this_ question, and is not at liberty to take refuge in
the mere denial of the absolute dependence of morals on "scriptural
authority." The idea of _duty_ may be involved in the principles of
Natural Religion, and these may be presupposed and assumed in
Revelation; but to make out his case, he must attempt to show that
neither Natural nor Revealed Religion is necessary to establish and
sanction a code of ethics, and that the natural consequences of our
actions are sufficient _of themselves_, and without reference to the law
of a Supreme Will, to awaken and sustain a sense of moral obligation. In
point of fact, Christianity does not represent the duties of morality as
dependent on its own _sole_ authority. It sanctions these duties, it
illustrates their nature, it enforces their observance by new and
powerful motives; but it presupposes the existence of Conscience, as
God's vicegerent in the heart, and appeals to "a law" by which every man
is "a law to himself." The _law revealed_ in Scripture is binding by
reason of the authority of the Lawgiver; but not more binding than the
law written on the heart, without which we should be incapable alike