The moral argument was, as was to be expected, a very favourite one with Dr Chalmers, and his way of stating it was as remarkable for its simplicity and directness as for its eloquence. "Had God," he asks, "been an unrighteous Being Himself, would He have given to the obviously superior faculty in man so distinct and authoritative a voice on the side of righteousness? Would He have so constructed the creatures of our species as to have planted in every breast a reclaiming witness against Himself? Would He have thus inscribed on the tablet of every heart the sentence of His own condemnation; and is this not just as likely, as that He should have inscribed it in written characters on the forehead of each individual? Would He so have fashioned the workmanship of His own hands; or, if a God of cruelty, injustice, and falsehood, would He have placed in the station of master and judge that faculty which, felt to be the highest in our nature, would prompt a generous and high-minded revolt of all our sentiments against the Being who formed us? From a God possessed of such characteristics, we should surely have expected a differently-moulded humanity; or, in other words, from the actual constitution of man, from the testimonies on the side of all righteousness, given by the vicegerent within the heart, do we infer the righteousness of the Sovereign who placed it there."--Natural Theology, vol. i. pp. 323, 324. This argument of Dr Chalmers, like all other arguments from conscience, implies the soundness of the reasoning by which God has been attempted to be shown to be the intelligent cause or author of the universe; and, on that perfectly legitimate presupposition, it seems to me as irresistible as it is simple. An intelligent but unrighteous God would never have made a creature better than himself and endowed with admiration of what is most opposite to himself, the reverse and counterpart of his own character. The argument as stated by the late Mr Thomas Erskine of Linlathen, is no less simple and direct: "When I attentively consider what is going on in my conscience, the chief thing forced on my notice is, that I find myself face to face with a purpose--not my own, for I am often conscious of resisting it--but which dominates me and makes itself felt as ever present, as the very root and reason of my being.... This consciousness of a purpose concerning me that I should be a good man--right, true, and unselfish--is the first firm footing I have in the region of religious thought: for I cannot dissociate the idea of a purpose from that of a Purposer, and I cannot but identify this Purposer with the Author of my being and the Being of all beings; and further, I cannot but regard His purpose towards me as the unmistakable indication of His own character."--'The Spiritual Order, and other Papers,' pp. 47, 48. NOTE XXVIII., page 225. ASSOCIATIONIST THEORY OF THE ORIGIN OF CONSCIENCE.