any two men of judicial habit of mind who agree in all points as to what is 'right.' Nor is the rationalist's position a whit more open to utilitarian criticism (for his religious opponents, it will be observed, are narrowly utilitarian even in professing to combat _his_ utilitarianism) when he is challenged upon his acceptance of 'the voice of conscience,' otherwise the 'categorical imperative.' The Kantian argument on that head is a fallacy of shifting terms. Mental hesitation as to obeying the sense of 'ought' is the proof of the vacillation of the perception of 'oughtness.' When I feel, first, that I 'ought' to forgive a peculator, and then that I 'ought' to give him up to 'justice'; or, alternatively, that I ought to rise earlier, and, again, that I may as well enjoy more sleep, I have reduced the 'categorical imperative' to the last term in a calculation. And exactly the same thing is done by the believer who is perplexed as to the 'voice of God.' Religious history and biography are full of avowals, on the one hand, of the murderous clash of convictions alike resting on 'revelation' of all kinds, and, on the other hand, of the agonies of zealots 'wrestling in prayer' to know what is really the divine will.[5] Cromwell's life illustrates both orders of dilemma, with a sufficiency of resultant moral evil to arrest propaganda on the side of faith. And the philosopher of the 'categorical imperative' miscarries as instructively as does the soldier of divine will. Kant, on the one hand, vetoes even the telling of a lie to a would-be murderer to put him astray, and, on the other hand, commends to 'enlightened' clergymen the systematic preaching of their religion in a double sense, because _populus vult decipi_. The 'categorical imperative,' as propounded by him, is a form of self-deception. When, again, the psychic facts are critically faced and the 'categorical imperative' is rationally recognised as either the sum of the persisting moral judgments or the mere verbalism that we ought to do what we feel we ought to do, the rationalist is still at no disadvantage, utilitarian or other. It is not there that his tether tightens. Religious morality, as finally ratified by the more thoughtful among religious men, is but the endorsement of 'natural' morality. There is not one social commandment, as distinguished from religious or ritualist dogma, that did not emerge as a prescription of the natural moral sense, primitive or otherwise--a supererogatory proof that the religious prescriptions are from the same source. All surviving religious ethic is to-day actually accredited as such, precisely because--and only in so far as--it conforms to natural judgment. Without resort to that tribunal, the religionist could not discriminate between the sanction of the sixth commandment and the law of the levirate, which he has cancelled.