The province of conscience then appears to be, to convey to man a certain conviction of what is morally right and wrong, in regard to conduct in individual cases,--and to the general exercise of the desires or affections. This it does independently of any acquired knowledge, and without reference to any other standard of duty. It does, so, by a rule of right which it carries within itself,--and by applying this to the primary moral feelings, that is, the desires and affections, so as to indicate among them a just and healthy balance towards each other. The desires direct us to certain gratifications which we feel to be worthy of acquirement, and the affections lead us to a certain course of conduct which we feel to be agreeable to ourselves, or useful to others. But, to act under the influence of conscience is to perform actions, simply because we feel them to be right, and to abstain from others, simply because we feel them to be wrong,--without regard to any other impression, or to the consequences of the actions either to ourselves or others. He, who on this principle performs an action, though it may be highly disagreeable to him, or abstains from another though it may be highly desirable, is a conscientious man. Such a man, under the influence of habit, comes to act more and more easily under the suggestions of conscience, and to be more and more set free from every feeling and propensity that is opposed to it. Conscience seems therefore to hold a place among the moral powers, analogous to that which reason holds among the intellectual;--and, when we view it in this relation, there appears a beautiful harmony pervading the whole economy of the mind.