of action, conscience, or reflection, compared with the rest, as they all stand together in the nature of man, plainly bears upon it marks of authority over all the rest, and claims the absolute direction of them all, to allow or forbid their gratification; a disapprobation of reflection being in itself a principle manifestly superior to a mere propension. And the conclusion is, that to allow no more to this superior principle or part of our nature, than to other parts; to let it govern and guide only occasionally in common with the rest, as its turn happens to come, from the temper and circumstances one happens to be in; this is not to act conformably to the constitution of man. Neither can any human creature be said to act conformably to his constitution of nature, unless he allows to that superior principle the absolute authority which is due to it. And this conclusion is abundantly confirmed from hence, that one may determine what course of action the economy of man's nature requires, without so much as knowing in what degrees of strength the several principles prevail, or which of them have actually the greatest influence.
The practical reason of insisting so much upon this natural authority of the principle of reflection or conscience is, that it seems in a great measure overlooked by many, who are by no means the worst sort of men. It is thought sufficient to abstain from gross wickedness, and to be humane and kind to such as happen to come in their way. Whereas, in reality, the very constitution of our nature requires, that we bring our whole conduct before this superior faculty; wait its determination; enforce upon ourselves its authority; and make it the business of our lives as it is absolutely the whole business of a moral agent, to conform ourselves to it. This is the true meaning of that ancient precept, Reverence thyself.
The not taking into consideration the authority, which is implied in the idea of reflex approbation or disapprobation, seems a material deficiency or omission in Lord Shaftesbury's Inquiry concerning Virtue. He has shown, beyond all contradiction, that virtue is naturally the interest or happiness, and vice the misery of such a creature as man, placed in the circumstances which we are in this world. But suppose there are particular exceptions; a case which this author was unwilling to put, and yet surely it is to be put. Or suppose a case which he has put and determined, that of a sceptic not convinced of this happy
