to him by reason, than conscience induces him to love and admire it. This is the innate sentiment I mean.
I cannot think it impossible therefore to explain, from natural consequences, the immediate principle of conscience independent of reason; and, though it were impossible, it is not at all necessary; for since those who reject this principle (admitted, however, and acknowledged in general by all mankind) do not prove its non-existence, but content themselves with affirming it only. When we affirm that it does exist, we stand at least on as good a footing as they, and have besides that internal testimony for us,—the voice of conscience deposing in behalf of itself. If the first glimmerings of the understanding dazzle our sight, and make objects appear at first obscure or confused, let us wait but a little while till our eyes recover themselves and gather strength, and we shall presently see, by the light of reason, those same objects to be such as nature first presented them: or rather, let us be more simple and less vain; let us confine ourselves to the sentiments we first discovered, as it is to these our well-regulated studies must always recur.
O Conscience! Conscience! thou divine instinct, thou certain guide of an ignorant and confined, though intelligent and free being;—thou infallible judge of good and evil, who makest man to resemble the Deity. In thee consist the excellence of our nature and the morality of our actions. Without thee I perceive nothing in myself that should elevate me above the brutes, except the melancholy privilege of wandering from error to error by the assistance of an ill-regulated understanding and undisciplined reason.
