The moral nature of man has reached its present standard partly through the advancement of his reasoning powers and consequently of a just public opinion, but especially from his sympathies having been rendered more tender and widely diffused through the effects of habit, example, instruction and reflection. It is not improbable that after long practice virtuous tendencies may be inherited. With the more civilized races the conviction of the existence of an all-seeing Deity has had a potent influence on the advance of morality. Ultimately man does not accept the praise or blame of his fellows as his sole guide, though few escape this influence, but his habitual convictions, controlled by reason, afford him the safest rule. His conscience then becomes the supreme judge and monitor. Nevertheless, the first foundation or origin of the moral sense lies in the social instincts, including sympathy; and these instincts, no doubt, were primarily gained, as in the case of the lower animals, through natural selection. The belief in God has often been advanced as not only the greatest but the most complete of all the distinctions between man and the lower animals. It is, however, impossible, as we have seen, to maintain that this belief is innate or instinctive in man. On the other hand, a belief in all-pervading spiritual agencies seems to be universal, and apparently follows from a considerable advance in man's reason and from a still greater advance in his faculties of imagination, curiosity and wonder. I am aware that the assumed instinctive belief in God has been used by many persons as an argument for His existence. But this is a rash judgment, as we should thus be compelled to believe in the existence of many cruel and malignant spirits, only a little more powerful than man; for the belief in them is far more general than in a beneficent Deity. The idea of a universal and beneficent Creator does not seem to arise in the mind of man until he has been elevated by long-continued culture. He who believes in the advancement of man from some low organized form will naturally ask, How does this bear on the belief in the immortality of the soul? The barbarous races of man, as Sir J. Lubbock has shown, possess no clear belief of this kind; but arguments derived from the primeval beliefs of savages are, as we have just seen, of little or no avail. Few persons feel any anxiety from the impossibility of determining at what precise period in the development of the individual, from the first trace of a minute germinal vesicle, man becomes an immortal being; and there is no greater cause for anxiety because the period in the gradually ascending organic scale cannot possibly be determined.