Passion or appetite implies a direct simple tendency towards such and such objects, without distinction 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.