tites, 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 every body 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 has right; had it power, as it has 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 the constitution of our nature: that this faculty was placed within to be our proper governor; to direct and regulate all under principles, passions, and motives of action. This is its right and office; thus sacred is its authority. And how often soever men violate and rebel-
