ame direction as Benevolence and Self-love, but
without intending it. III.--Conscience, of which the same is to be
said.

His reply to the objection,--against our being made for
Benevolence,--founded on our mischievous propensities, is, that in the
same way there are tendencies mischievous to ourselves, and yet no one
denies us the possession of self-love. He remarks farther that these
evil tendencies are the abuse of such as are right; ungovernable
passion, reckless pursuit of our own good, and not pure malevolence,
are the causes of injustice and the other vices.

In short, we are made for pursuing both our own good and the good of
others; but present gratifications and passing inclinations interfere
alike with both objects.

Sermons II., III., are meant to establish, from our moral nature, the
Supremacy of Conscience.

Our moral duties may be deduced from the scheme of our nature, which
shows the design of the Deity. There may be some difficulties attending
the deduction, owing to the want of uniformity in the human
constitution. Still, the broad feelings of the mind, and the purpose of
them, can no more be mistaken than the existence and the purpose of the
eyes. It can be made quite apparent that the single principle called
conscience is intended to rule all the rest.

But, as Conscience is only one part of our nature, there being two
other parts, namely, (1) Benevolence and Self-love, and (2) the
particular Appetites and Passions, why are they not all equally
natural, and all equally to be followed?

This leads to an inquiry into the meanings of the word Nature.

First, Nature may mean any prompting whatever; anger and affection are
equally natural, as being equally part of us.

Secondly, it may mean our strongest passion, what most frequently
prevails with us and shows our individual characters. In this sense,
vice may be natural.

But, thirdly, we may reclaim against those two meanings, and that on
the authority both of the Apostle Paul and of the ancient sages, and
declare that the proper meaning of following nature is following
Conscience, or that superior principle in every man which bears
testimony to its own supremacy. It is by this faculty, natural to a
man, that he is a moral agent, a law to himself.

Men may act according to their strongest principle, and yet violate
their nature, as when a man, urged by present gratification, incurs
certain ruin. The violation of nature, in this instance, ma