unworthy of holding a fixed habitation therein, they are fettered and embarrassed in some given case by considerations which deserve not a moment's entertainment: accordingly they miss, or only with difficulty attain their object, viz. truth. In either of these cases is exemplified the usual meaning of the word prejudice, which is generally taken in an evil signification.

But, if we consider the derivation of the word, to have judged beforehand, and to have admitted into the mind certain great principles of action, which are true and right and worthy to be entertained, is altogether the duty of intellectual and responsible man.

It is a common allegation of some men when they have acted wrongly, that they have acted according to their conscience. They forget the previous obligation by which they were bound, of purifying and enlightening their consciences, of eradicating erroneous principles and implanting right. In regard to this temper and disposition of mind, in which the conscience is inefficient and self-deceit is admitted, Bishop Butler has the following passage: "The temper (he writes) is essentially in its own nature vicious and immoral. It is unfairness. It is dishonesty. It is falseness of heart: and is therefore so far from extenuating guilt, that it is itself the greatest of

all guilt, in proportion to the degree it prevails; for it is a corruption of the whole moral character in its principle. Our understanding and sense of good and evil is the light and guide of life. 'If therefore this light that is in thee be darkness, how great is that darkness.""

Other men again appear to be the blind slaves of their passions: acting as "the beasts that perish," they seem to forget that though thus degraded, still they cannot divest themselves of the responsibility attached to the possession of the higher faculties with which they have been endowed. For all these things God will bring them to judgment.

Butler's Sermons.

† Ps. xlix. 12.

CHAPTER VII.

OBEDIENCE TO GOD, THE PRINCIPLE OF THE INQUIRER. FOUNDATIONS OF THAT PRINCIPLE.

Up to this point our attention has been principally directed to the consideration of probable evidence. This however is but a part of the moral evidence subjected to our examination, and serves merely as a mean to an end. Our business is to inquire into the whole of that, which manifests the conduct that ought to be adopted by intellectual and immortal man.

Nevertheless the subject of probable evidence presenting many difficulties, it has appeared necessary to dwell thereupon at some length: and it so happens, that, while it was our main design to illustrate and to confirm evidence, shewing that things have been, are, will be, and thus clearly to ascertain and establish preliminary principles, we have yet obtained much which at once teaches propriety of conduct.

In the last chapter, indeed, it was our endeavour to shew, that men must adopt great

principles of judging to be treasured up in their minds, and applied as occasion requires, in order that with reference to particular cases they may be able to discover the past, present, or future existence of things. But additional considerations were introduced. It appeared that the same course must be pursued in regard to principles, shewing what ought to be. As on the one hand men's maxims are to be founded upon truth, and duly applied, so on the other they are to be consistent with justice and benevolence, as well as carried out in the spirit in which they are adopted. Here then is an account of what ought to be done beyond the discovery of the past, present, and future existence of things; even though such discovery be accompanied by the ulterior but insufficiently defined view of founding measures thereupon.

But more than this: In the earlier part of his investigation, the inquirer seeking extrication from his difficulties, and confirmation of an embryo principle, was led to consider the law of nature written in man's heart. Though his notions of this law were formerly but indistinct and imperfect, still, after much painful discipline and laborious study, he heartily recognized its authority and power.

Again, desiring further illustration of his views,

impressed with a deep conviction of the importance of a future state, influenced too by a sense of duty, he scrupulously examined the evidences of Christianity. Scripture being admitted, among other things taught him, that men are bound to obey the law of nature; and thus the obligation, which he had already acknowledged, was strengthened.

This law was in fact God's law, and shewed the inquirer what he ought to do.

The light which incidentally burst upon him was powerful, and his disposition was zealous. Accordingly he determined with strong resolution to devote himself to the service of God, doing his Master's will, in what way soever that will might be discoverable. (See p. 66.)

Obedience then was his principle.

But it is evidently of immense advantage, that great principles of human conduct should in every possible manner be illustrated and strengthened: thus the mind, whichsoever way it turns itself, will perceive and appreciate the solidity of the foundations on which it builds its superstructure, and trains itself for defence or for action.

Though then the principle of obedience has already been recognized by our inquirer, still, if we can offer any additional reflections bearing