ough Hamilton was wrong in identifying a known fact
with a false theory, yet may he not have been right in the deductions which
he drew from the fact?" In other words, granting that his theory of
Free-will was wrong, does not his argument from the existence of a moral
sense in man to the existence of a moral Governor of the Universe remain as
intact as ever? Now, it is quite true that whatever degree of cogency the
argument from the presence of the moral sense may at any time have had,
this degree remains unaffected by the explosion of erroneous theories to
account for such presence. We have, therefore, still to face the fact that
the moral sense of man undoubtedly exists.

Sec. 22. The question we have to determine is, What evidence have we to show
that the moral part of man was created in the image of God; and if there is
any such evidence, what counter-existence is there to show that the moral
existence of man may be due to natural causes? In deciding this question,
just as in deciding any other question of a purely scientific character, we
must be guided in our examination by the Law of Parcimony; we must not
assume the agency of supernatural causes if we can discover the agency of
natural causes; neither must we merge the supposed mystery directly into
the highest mystery, until we are quite sure that it does not admit of
being proximately explained by the action of proximate influences.

Now, whether or not Mr. Darwin's theory as to the origin and development of
the moral sense be considered satisfactory, there can, I think, be very
little doubt in any impartial mind which duly considers the subject, that
in _some way or other_ the moral sense has been evolved. The body of
scientific evidence which has now been collected in favour of the general
theory of evolution is simply overwhelming; and in the presence of so large
an analogy, it would require a vast amount of contradictory evidence to
remove the presumption that human conscience, like everything else, has
been evolved. Now, for my own part, I am quite unable to distinguish any
such evidence, while, on the other hand, in support of the _a priori_
presumption that conscience has been evolved, I cannot conceal from myself
that there is a large amount of _a posteriori_ confirmation. I am quite
unable to distinguish anything in my sense of right and wrong which I
cannot easily conceive to have been brought about during the evolution of
my intelligence from lower f