The truth with respect to the authority of conscience may be summed up as its right to control our lives in all things involving moral quality or character. Specifically: (1) In the regulation of our physical appetencies; (2) In the use to which we put our intellectual endowments and capacities; (3) In the direction and relations in which we use our emotional and affectional capacities, embracing our natural disposition, desires and aims; (4) In deciding our choices or the way we use our power of free self-determination, covering our intentions and aims; and (5) In the use we make of our capacities for physical action by which thought, feeling and the preferences of choice are turned into conduct which either fulfils or violates the duties which are evolved by our relations to being around us or above us. The authority of conscience touches at each and all of these different points, because at each and all human life is taking shape in moral character, as either conformed to duty or variant from it. Our personal life is, in its deepest reality, a single self-conscious unit, and the action of all its capacities and powers needs to be rhythmically adjusted to the morally good. But the imperative of the conscience addresses itself pre-eminently and peculiarly to the will, or the personal self as free in choosing, and thus capable of directing and using all the personal capacities and functions. It is upon the self as free-will, as the self-determining and directive power, that the responsibility for the conduct of life is thrown, and through it, if at all, the responsibility is to be met. And this authority becomes supreme not by any arbitrary right of one subjective faculty over another or over all the rest, but from the fact of the supremacy of what the conscience discerns and discloses, the authority of right over wrong, the obligation to eternal righteousness. Righteousness is king. CHAPTER VI. MORAL AGENCY. Our consideration of the great truth of the distinction between right and wrong which marks human life in all ages and places, and of the existence and nature of the moral faculty discerning and enforcing this distinction, leads up to an inquiry into the aggregate complex of endowments which are essential to moral agency. The great fact of moral agency is implied and made certain in what has already been brought into view. But the pre-supposition of such moral agency is manifestly the moral agent, with all the requisite endowments for the sublime reality of ethical life. What are the constituents of the moral nature, in which man rises to the lofty grade of moral agency?