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Love thyself last. Cherish the hearts that hate thee.
Be just, and fear not;
Let all the ends thou aim'st at, be thy country's,
Thy God's, and truth's; then, if thou fall'st, O Cromwell!
Thou fall'st a blessed martyr."

Henry VIII, Act iii, Sc. 2.

"May he do justice,

For truth's sake, and his conscience; that his bones,
When he has run his course, and sleeps in blessings,
May have a tomb of orphans' tears wept on them."

"For care and trouble set your thought,
Ev'n when your end's attained;
And all your plans may come to nought,

When every nerve is strained."

Ibid.

BURNS'S Epistle to a Young Friend.

"But, mousie! thou art not alone,

In proving foresight may be vain:
The best laid schemes of mice and men
Gang oft agley,

And leave us nought but grief-and pain
For promised joy.

BURNS, On turning up a Mouse's Nest.

Besides, a man, acting from uncontrolled self-love, knows of no other object than his own happiness. He would sacrifice the happiness of others, to any amount, how great soever, to secure his own, in any amount, how small soever. Now, suppose every individual to act in obedience to this principle; it must produce universal war, and terminate in the subjection of all to the dominion of the strongest; and in sacrificing the happiness of all to that of one: that is, produce the least amount of happiness of which the system is susceptible. And, still more, since men, who have acted upon this principle, have been proverbially unhappy; the result of such a course of conduct is, to render ourselves miserable by the misery of every one else; that is, its tendency is to the entire destruction of happiness. It is manifest, then, that the highest happiness of man cannot be promoted by subjecting all his impulses to the government of self-love.

Lastly. Suppose, now, all the impulses of man to be subjected to conscience. The tendency of this impulse, so far as this subject is concerned, is, to restrain the appetites and passions of man within those limits, that shall conduce to his happiness, on the whole; and so to control the impulse of self-love, that the individual, in the pursuit of his own happiness, shall never interfere with the rightful happiness of his neighbor. Each one, under such a system, and governed by such an impulse, would enjoy all the happiness which he could create by the use of the powers which God had given him. Every one doing thus, the whole would enjoy all the happiness of which their constitution was susceptible. The happiness of man, as an individual, and as a society, would thus be, in the best conceivable manner, provided for. And thus, under the relation which we have suggested; that is, conscience being supreme, and governing both selflove and passion; and self-love, where no higher principle intervened, governing passion; man individual, and man universal, considered as an instrument for the production of happiness, would best accomplish the purpose for which he was created. This, then, is the relation between his powers, which was designed to be established by his Creator.

It can, in the same manner, be shown, that, if man, individual and universal, be considered as an instrument for the production of power, this end of his creation can be accomplished most successfully by obedience to the relation here suggested; that is, on the principle, that the authority of conscience is su supreme.* This is conclusively shown in Butler's Analogy, Part i, Chapter 3. And thus, let any reasonable end be suggested, for which it may be supposed that man has been created; and it will be found, that this end can be best attained, by the subjection of every other impulse to that of conscience; nay, that it can be attained in no other way. And hence, the argument seems conclusive, that this is the relation intended by his Creator to be established between his faculties.

* Vis consili expers, mole ruit sua.
Vim temperatam, dì quoque provehunt
In majus; idem odere vires
Omne nefas animo moventes.

HOR. Lib. 3, Car. 4.

If the preceding views be correct, it will follow : 1. If God has given man an impulse for virtue, it is as true, that he has designed him for virtue, as for any thing else; as, for instance, for seeing or for hearing.

2. If this impulse be the most authoritative in his nature, it is equally manifest, that man is made for virtue more than for any thing else.

3. And hence, he who is vicious, not only acts contrary to his nature, but contrary to the highest impulse of his nature; that is, he acts as much in opposition to his nature as it is possible for us to conceive.

SECTION IV.

THE LAW BY WHICH CONSCIENCE IS GOVERNED.

Conscience follows the general law, by which the improvement of all our other faculties is regulated. It is strengthened by use, it is impaired by disuse.

Here it is necessary to remark, that, by use, we mean the use of the faculty itself, and not of some other faculty. This is so plain a case, that it seems wonderful that there should have been any mistake concerning it. Every one knows, that the arms are not strengthened by using the legs, nor the eyes by using the ears, nor the taste by using the understanding. So, the conscience can be strengthened, not by using the memory, or the taste, or the understanding; but by using the conscience, and by using it precisely according to the laws, and under the conditions, designed by our Creator. The conscience is not improved by the reading of moral essays, nor by committing to memory moral precepts, nor by imagining moral vicissitudes; but by hearkening to its monitions, and obeying its impulses.

If we reflect upon the nature of the monition of conscience, we shall find that its office is of a threefold character.

1. It enables us to discover the moral quality of actions. 2. It impels us to do right, and to avoid doing wrong. 3. It is a source of pleasure, when we have done right, and of pain, when we have done wrong.

Let us illustrate the manner in which it may be improved, and injured, in each of these respects.

I. Of the improvement of the discriminating power of

conscience.

1. The discriminating power of conscience is improved by reflecting upon the moral character of our actions, both before and after we have performed them. If, before we resolve upon a course of conduct, or before we suffer ourselves to be committed to it, we deliberately ask, Is this right? Am I now actuated by appetite, by self-love, or by conscience? we shall seldom mistake the path of duty. After an action has been performed, if we deliberately and impassionately examine it, we may without difficulty decide whether it was right or wrong. Now, with every such effort as this, the discriminating power of conscience is strengthened. We discern moral differences more distinctly; and we distinguish between actions, that before seemed blended and similar.

2. The discriminating power of conscience is improved, by meditating upon characters of pre-eminent excellence, and specially upon the character of God our Creator, and Christ our Redeemer, the Fountain of all moral excellence. As we cultivate taste, or our susceptibility to beauty, by meditating upon the most finished specimens of art, or the most lovely scenery in nature, so conscience, or our moral susceptibility, is improved, by meditating upon any thing eminent for moral goodness. It is hence, that example produces so powerful a moral effect; and hence, that one single act of heroic virtue, as that of Howard, or of illustrious self-denial, gives a new impulse to the moral character of an age. Men cannot reflect upon such actions, without the production of a change in their moral susceptibility. Hence, the effect of the Scripture representations of the character of God, and of the moral glory of the heavenly state. The Apostle Paul refers to this principle, when he says, "We all, with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the

Lord."

On the contrary, the discriminating power of conscience may be injured,

1. By neglecting to reflect upon the moral character of our actions, both before and after we have performed them. As taste is rendered obtuse by neglect, so that we fail to distinguish between elegance and vulgarity, and between beauty and deformity; so, if we yield to the impulses of passion, and turn a deaf ear to the monitions of conscience, the dividing line between right and wrong seems gradually to become obliterated. We pass from the confines of the one into those of the other, with less and less sensation, and at last neglect the distinction altogether.

Horace remarks this fact:

Fas atque nefas, exiguo fine, libidinum
Discernunt avidi.

This is one of the most common causes of the grievous moral imperfection which we every where behold. Men act without moral reflection. They will ask, respecting an action, every question before that most important one, Is it right? and, in the great majority of cases, act without putting to themselves this question at all. "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people do not consider." If any man doubt whether this be true, let him ask himself, How large is the portion of the actions which I perform, upon which I deliberately decide whether they be right or wrong? And on how large a portion of my actions do I form such a decision, after they have been performed? For the want of this reflection, the most pernicious habits are daily formed or strengthened; and, when to the power of habit is added the seductive influence of passion, it is not wonderful that the virtue of man should be the victim.

2. The discriminating power of conscience is impaired by frequent meditation upon vicious character and action. By frequently contemplating vice, our passions become excited, and our moral disgust diminishes. Thus, also, by

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