Thirdly, utilitarianism is inconsistent with the authority which belongs to right, as witnessed in the moral consciousness. It is the distinctive peculiarity of conscience that it reveals a law or principle of obligation, not of our own making, and which our wills cannot displace. Manifestly this authority is not of the faculty itself, but belongs to the law of right which it discloses. It is right, therefore, that is authoritative, with and through the conscience, because right is a revelation of that absolute authority not ourselves which makes for righteousness in the world and the whole universe. It represents the perfections and will of God. No theory of obligation is adequate which does not square with this fact of unique authority in right, as recognized and enforced by the moral imperative. But neither happiness nor the utilities that tend to promote it, possess it. They are not obligatory in the peculiar sense in which the ethical behest binds to righteousness. They are offered to our enjoyment, as sensitive good, but we may forego them or neglect to seek them, without direct criminality. Duty may, and often does, require us not to make them a controlling object of desire. Among pleasures, some are higher or larger than others, and appeal to some persons more strongly than to others. We can innocently choose between them. To seek the greater instead of the smaller, or indeed to neglect them all, is a prudential characteristic, not a moral one. Where a person has simply foregone pleasure, he may regret it as an error, but not repent of it as a sin. Considered with respect to the individual alone, and free from relations that may incidentally involve other points than his own personal pleasure, a man's happiness may be regarded as his own free concern. If he chooses to neglect its pursuit, or sacrifice it to other aims, so far as it is only and purely a question as between greater or less enjoyment, his choice cannot be challenged as guilty, but only as poor economy. Unquestionably it ought to be believed that God desires men to be happy, and has provided the needful conditions for happiness, but its enjoyment is an offer of His love, and not a requirement of law. Happiness is a thing to be gratefully appreciated; right is a thing we are bound to. Happiness is a thing the less likely to be enjoyed the more covetously it is sought after; right claims our unforgetful and completest loyalty. Utilitarianism, therefore, assuming to ground right, which has direct authority in the moral consciousness, upon happiness which in itself has none, necessarily falls short of being an adequate theory of the ethical reality. It attempts to deduce the moral from the non-moral.