In all this process there is a striking analogy to certain conditions of the moral feelings, and to the control which is exercised over them by the principle of Conscience. By self-love, a man is led to seek his own gratification or advantage;--and the desires direct him to certain objects by which these propensities may be gratified. But the affections carry forth his views to other men with whom he is connected by various relations, and to the offices of justice, veracity, and benevolence, which arise out of them. Conscience is the regulating power, which, acting upon the desires and affections, as reason does upon a series of facts, preserves among them harmony and order. It does so by repressing the propensity of selfishness, and reminding the man of the true relation between regard to his own interest and the duties he owes to other men. It regulates his senses and pursuits, by carrying his views beyond present feelings and present gratifications, to future times and future consequences,--and by raising his attention to his relation to the great moral Governor of the universe. He thus learns to adapt his conduct and pursuits, not to present and transient feelings, but to an extended view of his great and true interests as a moral being. Such is conscience,--still, like reason, pointing out the moral ends a man ought to pursue, and guiding him in the means by which he ought to pursue them;--and the man does not act in conformity with the constitution of his nature, who does not yield to conscience the supremacy and direction over all his other feelings and principles of action. But the analogy does not stop here;--for we can also trace a condition in which this controlling influence of conscience is suspended or lost. I formerly endeavoured to trace the manner in which this derangement arises, and have now only to allude to its influence on the harmony of the moral feelings. Self-love degenerates into low selfish gratification: the desires are indulged without any other restraint than that which arises from a mere selfish principle,--as a regard to health, perhaps in some degree to reputation; the affections are exercised only in so far as similar principles impose a certain degree of attention to them: present and momentary impulses are acted upon, without any regard to future results: conduct is adapted to present gratification, without the perception either of its moral aspect, or its consequences to the man himself as a responsible being; and without regard to the means by which these feelings are gratified. In all this violation of moral harmony, there is no derangement of the ordinary exercise of judgment. In the most remarkable example that can be furnished by the history of human depravity, the man may be as acute as ever in the details of business or the pursuits of science. There is no diminution of his sound estimate of physical relations,--for this is the province of reason. But there is