‘The generality of mankind also obey their instincts and principles, all of them; those propensions we call good, as well as the bad, according to the same rules, namely, the constitution of their body, and the external circumstances which they are in. ‘Brutes, in acting according to the rules before mentioned, their bodily constitution and circumstances, act suitably to their whole nature. ‘Mankind also, in acting thus, would act suitably to their whole nature, if no more were to be said of man’s nature than what has been now said; if that, as it is a true, were also a complete, adequate account of our nature. ‘But that is not a complete account of man’s nature. Somewhat further must be brought in to give us an adequate notion of it, namely, that one of those principles 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_.’