* * * * * In regard to the whole of this subject, an important distinction is to be made between the fundamental principle, from which actions derive their character of right and wrong,--and the application of reason in judging of their tendencies. Before concluding this part of the subject, therefore, we have to add a very few observations on the influence exerted on our moral decisions by reason,--always however in subserviency to the great principle of conscience. The office of reason appears to be, in the first place, to judge of the expediency, propriety, and consequences of actions, which do not involve any feeling of moral duty. In regard to the affections, again, a process of reason is often necessary, not only respecting the best mode of exercising them, but also, in many cases, in deciding whether we shall exercise them at all. Thus, we may feel compassion in a particular instance, but perceive the individual to be so unworthy, that what we could do would be of no benefit to him. In such a case we may feel it to be a matter not only of prudence, but of duty, to resist the affection, and to reserve the aid we have to bestow for persons more deserving. In cases in which an impression of moral duty is concerned, an exercise of reason is still in many instances, necessary, for enabling us to adapt our means to the end which we desire to accomplish. We may feel an anxious wish to promote the interest or relieve the distress of another, or to perform some high and important duty,--but call reason to our aid respecting the most effectual and the most judicious means of doing so. Conscience, in such cases, produces the intention,--reason suggests the means;--and it is familiar to every one that these do not always harmonize. Thus a man may be sound in his intentions, who errs in judgment respecting the means for carrying them into effect. In such cases, we attach our feeling of moral approbation to the intention only,--we say the man meant well, but erred in judgment;--and to this error we affix no feeling of moral disapprobation,--unless, perhaps, in some cases, we may blame him for acting precipitately on his own judgment, instead of taking the advice of those qualified to direct him. We expect such a man to acquire wisdom from experience, by observing the deficiency of his judgment in reference to his intentions; and, in future instances, to learn to take advice. There are other circumstances in which an exercise of reason is frequently brought into action in regard to moral decisions;--as in some cases in which one duty appears to interfere with another;--likewise in judging whether, in particular instances, any rule of duty is concerned, or whether we are at liberty to take up the case simply as one of expediency or utility. In making their decisions in doubtful cases of this description, we observe great differences in the habits of judging in different individuals. One shews