utterly
excluded, and many that can coexist with its supremacy only by being
subjugated, as beasts of burthen; and others again, as, for instance,
the social tendernesses and affections, and the faculties and
excitations of the intellect, which must be at least subordinated. The
preservation of our loyalty and fealty under these trials and against
these rivals constitutes the second sense of Faith; and we shall need
but one more point of view to complete its full import. This is the
consideration of what is presupposed in the human conscience. The answer
is ready. As in the equation of the correlative I and Thou, one of the
twin constituents is to be taken as 'plus' will, the other as 'minus'
will, so is it here: and it is obvious that the reason or
'super'-individual of each man, whereby he is man, is the factor we are
to take as 'minus' will; and that the individual will or personalizing
principle of free agency (arbitrement is Milton's word) is the factor
marked 'plus' will;--and again, that as the identity or coinherence of
the absolute will and the reason, is the peculiar character of God; so
is the 'synthesis' of the individual will and the common reason, by the
subordination of the former to the latter, the only possible likeness or
image of the 'prothesis', or identity, and therefore the required proper
character of man. Conscience, then, is a witness respecting the identity
of the will and the reason effected by the self-subordination of the
will, or self, to the reason, as equal to, or representing, the will of
God. But the personal will is a factor in other moral 'syntheses'; for
example, appetite 'plus' personal will=sensuality; lust of power, 'plus'
personal will,=ambition, and so on, equally as in the 'synthesis', on
which the conscience is grounded. Not this therefore, but the other
'synthesis', must supply the specific character of the conscience; and
we must enter into an analysis of reason. Such as the nature and objects
of the reason are, such must be the functions and objects of the
conscience. And the former we shall best learn by recapitulating those
constituents of the total man which are either contrary to, or disparate
from, the reason.

I. Reason, and the proper objects of reason, are wholly alien from
sensation. Reason is supersensual, and its antagonist is
appetite, and the objects of appetite the lust of the flesh.

II. Reason and its objects do not appertain to the wor