morality into the purer and loftier regions of religion. We will venture to affirm that this consciousness, or act of antagonism, is the ground or condition, in virtue of which that still higher dispensation is enabled to take effect upon us, and this we shall endeavour to make out in its proper place. In the meantime to return to our point
In the absence of consciousness, the passion (of hatred, for instance) reigns and ranges unalloyed, and goes forth to the fulfilment of its natural issues, unbridled and supreme. But the moment consciousness comes into play against it, the colours of the passion become less vivid, and its sway less despotic. It is to a certain extent dethroned and sacrificed even upon the first appearance of consciousness; and if this antagonist manfully maintain its place, the sceptre of passion is at length completely wrested from her hands: and thus consciousness is a moral act, is the foundation-stone of our moral character and existence.
If the reader should be doubtful of the truth and soundness of this doctrine, namely, that consciousness (whether viewed in its own unsystematic form, or in the systematic shape which it assumes when it becomes philosophy) is an act which of itself tends to put down the passions, these great, if not sole, sources of human wickedness; perhaps he will be willing to embrace it when he finds it enforced by the powerful authority of Dr Chalmers.
"Let there be an attempt," says he, "on the part
