orms of psychical life. On the contrary,
everything that I can find in my sense of right and wrong is precisely what
I should expect to find on the supposition of this sense having been
moulded by the progressive requirements of social development. Read in the
light of evolution, Conscience, in its every detail, is deductively
explained.

And, as though there were not sufficient evidence of this kind to justify
the conclusion drawn from the theory of evolution, the doctrine of
utilitarianism--separately conceived and separately worked out on
altogether independent grounds--the doctrine of utilitarianism comes in
with irresistible force to confirm that _a priori_ conclusion by the widest
and most unexceptionable of inductions.[15]

In the supernatural interpretation of the facts, the whole stress of the
argument comes upon the character of conscience as a _spontaneously
admonishing influence which acts independently of our own volition_. For it
is from this character alone that the inference can arise that conscience
is the delegate of the will of another. Thus, to render the whole argument
in the singularly beautiful words of Dr. Newman:--"If, as is the case, we
feel responsibility, are ashamed, are frightened at transgressing the voice
of conscience, this implies that there is One to whom we are responsible,
before whom we are ashamed, whose claims upon us we fear. If, on doing
wrong, we feel the same tearful, broken-hearted sorrow which overwhelms us
on hurting a mother; if, on doing right, we enjoy the same seeming serenity
of mind, the same soothing, satisfactory delight, which follows on one
receiving praise from a father,--we certainly have within us the image of
some person to whom our love and veneration look, in whose smile we find
our happiness, for whom we yearn, towards whom we direct our pleadings, in
whose anger we waste away. These feelings in us are such as require for
their exciting cause an intelligent being; we are not affectionate towards
a stone, nor do we feel shame before a horse or a dog; we have no remorse
or compunction in breaking mere human law. Yet so it is; conscience emits
all these painful emotions, confusion, foreboding, self-condemnation; and,
on the other hand, it sheds upon us a deep peace, a sense of security, a
resignation, and a hope which there is no sensible, no earthly object to
elicit. 'The wicked flees when no one pursueth;' then why does he flee?
whence his terror? Who is it