which are indispensable in true worship--such worship as God ought to receive and man ought to render--the significance of the moral principle in the theistic argumentation is vast indeed. It follows, however, from the entire course of the reasoning in which we have been engaged, that the moral argument is not to be exclusively relied on. It is but a part of a whole from which it ought not to be severed. It cannot be stated in any valid form which does not imply the legitimacy of the arguments from efficiency and order. If other facts do not refer us back to a primary case, neither will moral facts lead us to the primary moral agent. If order is no evidence of intelligent purpose, moral order can be no evidence of moral purpose. The moral argument proves more, but also less, than the arguments which have been already expounded. It shows us that God is endowed with the highest moral excellence, and is the source of moral law and of moral government, but it does not prove Him to be the Creator of the universe or the Author of all order in the universe. It contributes to the idea of God an essential element, without which that idea would be lamentably defective, but it supposes other elements also essential to be given by other arguments. The office of bearing witness to the existence and character of God can be safely devolved on no one principle alone, even although that principle be conscience. It is a work in which all the principles of human nature are privileged to concur. Either all bear true testimony, or all have conspired to deceive us. The self-manifestation of God is addressed to the entire man, and can only be rightly apprehended by the concurrent action of all the energies and capacities of the soul.[35] [35] See Appendix XXV.