nction of the means by which they are to be
obtained. Consequently it will often happen there will be a desire of
particular objects, in cases where they cannot be obtained without
manifest injury to others. Reflection or conscience comes in, need
disapproves the pursuit of them in these circumstances; but the desire
remains. Which is to be obeyed, appetite or reflection? Cannot this
question be answered, from the economy and constitution of human nature
merely, without saying which is strongest? Or need this at all come into
consideration? Would not the question be _intelligibly_ and fully
answered by saying that the principle of reflection or conscience being
compared with the various appetites, passions, and affections in men, the
former is manifestly superior and chief, without regard to strength? And
how often soever the latter happens to prevail, it is mere _usurpation_:
the former remains in nature and in kind its superior; and every instance
of such prevalence of the latter is an instance of breaking in upon and
violation of the constitution of man.

All this is no more than the distinction, which everybody is acquainted
with, between _mere power_ and _authority_: only instead of being
intended to express the difference between what is possible and what is
lawful in civil government, here it has been shown applicable to the
several principles in the mind of man. Thus that principle by which we
survey, and either approve or disapprove our own heart, temper, and
actions, is not only to be considered as what is in its turn to have some
influence--which may be said of every passion, of the lowest
appetites--but likewise as being superior, as from its very nature
manifestly claiming superiority over all others, insomuch that you cannot
form a notion of this faculty, conscience, without taking in judgment,
direction, superintendency. This is a constituent part of the idea--that
is, of the faculty itself; and to preside and govern, from the very
economy and constitution of man, belongs to it. Had it strength, as it
had right; had it power, as it had manifest authority, it would
absolutely govern the world.

This gives us a further view of the nature of man; shows us what course
of life we were made for: not only that our real nature leads us to be
influenced in some degree by reflection and conscience, but likewise in
what degree we are to be influenced by it, if we will fall in with, and
act agreeably to, t