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powers of the soul—and without this, it is not satisfied. The distinction made by the sagacious Butler between the power of a principle and its authority, enables us in the midst of all the actual anomalies and disorders of our state, to form a precise estimate of the place which Conscience naturally and rightfully holds in man's constitution. The desire of acting virtuously, which is a desire consequent on our sense of right and wrong, may not be of equal strength with the desire of some criminal indulgence—and so, practically, the evil may preponderate over the good. And thus it is that the system of the inner man, from the weakness of that which claims to be the ascendant principle of our nature may be thrown into a state of turbulence and disorder. So it may happen of a system of Civil Government—and just, from the real power and the rightful authority being dissevered the one from the other. But still this does not hinder there being á rightful authority somewhere—and that it may have existence, although it may not have force to carry the execution of its dictates. It is the very same of the Government within. There might be pride and passion and sensuality and the love of ease, and a thousand more affections each having their own object and their own degree of strength—and withal a Conscience inai claims the supremacy over all these ; but which often of inferior strength to them all may suffer them to lord it over that domain of which it rightfully is the master and proprietor. To it belongs the mastery—although the mastery is often wrongfully taken away from it. But still our urgent
and unescapeable sense of the wrong ; our remorse and self-dissatisfaction when conscience is disobeyed; the happiness and harmony which are felt within, when the voice of authority which it emits is also a voice of power; the well-conditioned state of the soul, when the moral faculty overrules all, and subordinates all—these are so many badges of the proper and native supremacy of Conscience; and they evince that its part and office in the mechanism of our moral system is to act as regulator of the whole.
7. And neither do we urge the proposition that conscience has in every instance the actual direction of human affairs, for this were in the face of all experience. It is not that every man obeys her dictates, but that every man feels he ought to obey them. These dictates are often in life and practice disregarded: so that conscience is not the sovereign de facto. Still there is a voice within the hearts of all which asserts that conscience is the sovereign de jure ; that to her belongs the command rightfully, even though she do not possess it actually. In a season of national anarchy, the actual power and the legitimate authority are often disjoined from each other. The lawful monarch may be dethroned, and so lose the might; while he continues to possess—nay, while he may be acknowledged throughout his kingdom to possess the right of sovereignty. The distinction still is made, even under this reign of violence, between the usurper and the lawful sovereign; and there is a similar distinction among the powers and principles of the human constitution, when an insurrection takes
place of the inferior against the superior; and conscience, after being dethroned from her place of mastery and control, is still felt to be the superior, or rather supreme faculty of our nature notwithstanding. She may have fallen from her dominion, yet still wear the badges of a fallen sovereign, having the acknowledged right of authority, though the power of enforcement has been wrested away from her. She may be outraged in all her prerogatives by the lawless appetites of our nature—but not without the accompanying sense within of an outrage and a wrong having been inflicted, and a reclaiming voice from thence which causes itself to be heard and which remonstrates against it. The insurgent and inferior principles of our constitution may, in the uproar of their wild mutiny, lift a louder and more effective voice than the small still voice of conscience. They have the might but not the right. Conscience, on the other hand, is felt to have the right though not the might-the legislative office being that which properly belongs to her, though the executive power should be wanting to enforce her enactments. It is not the reigning but the rightful authority of conscience that we, under the name of her supremacy, contend for; or, rather the fact that, by the consent of all our higher prineiples and feelings, this rightful authority is reputed to be hers; and, by the general concurrence of mankind awarded to her.
8. And here it is of capital importance to distinguish between an original and proper tendency, and a subsequent aberration. This has been well illustrated by the regulator of a watch, whose office
and primary design, and that obviously announced by the relation in which it stands to the other parts of the machinery, is to control the velocity of its movements. And we should still perceive this to have been its destination, even though, by accident or decay, it had lost the power of command which at the first belonged to it. We should not misunderstand the purpose of its maker, although, in virtue of some deterioration or derangement which the machinery had undergone, that purpose were now frustrated. And we could discern the purpose in the very make and constitution of the mechanism. We might even see it to be an irregular watch; and yet this needs not prevent us from seeing, that, at its original fabrication, it was made for the purpose of moving regularly. The mere existence and position of the regulator might suffice to indicate this although it had become powerless, either from the wearing of the parts, or from some extrinsic disturbance to which the instrument had been exposed. The regulator, in this instance, may be said to have the right, though not the power of command, over the movements of the time-piece; yet the loss of the power has not obliterated the vestiges of the right; so that, by the inspection of the machinery alone, we both learn the injury which has been done to it, and the condition in which it originally came from the hand of its maker a condition of actual as well as rightful supremacy, on the part of the regulator, over all its movements. And a similar discovery may be made, by examination of the various parts and principles which make up the moral system of man; for we see various parts and principles there. We see Ambition, having power for its object, and without the attainment of which it is not satisfied ; and Avarice, having wealth for its object, without the attainment of which it is not satisfied; and Benevolence, having for its object the good of others, without the attainment of which it is not satisfied; and the love of · Reputation, having for its object their applause, without which it is not satisfied; and lastly, to proceed no further in the enumeration, Conscience, which surveys and superintends the whole man, whose distinct and appropriate object it is to have the entire control both of his inward desires and outward doings, and without the attainment of this it is thwarted from its proper aim, and remains unsatisfied. Each appetite, or affection of our nature, has its own distinct object; but this last is the object of Conscience, which may be termed the moral affection. The place which it occupies, or rather which it is felt that it should occupy, and which naturally belongs to it, is that of a governor, claiming the superiority, and taking to itself the direction over all the other powers and passions of humanity. If this superiority be denied to it, there is a felt violence done to the whole economy of man. The sentiment is, that the thing is not as it should be: and even after conscience is forced, in virtue of some subsequent derangement, from this station of rightful ascendancy, we can still distinguish between what is the primitive design or tendency, and what is the posterior aberration. We can perceive, in the case of a deranged or distempered watch, that the mechanism is out of order; but even then, on