Yorkville enquirer. [volume] (Yorkville, S.C.) 1855-2006, 1858-09-30


the exercise of the mind when 1t is contemplating
the voluntary acts Of responsible agents"
snow, we assert at once that 1t isby an nnresol-
blprincple that the mind decides, when volun-
tary acts pass under their notice, that they are
right or that they are wrong" 4 = 1--WE are
thus brought to the conclusion, that the mind de-
clnres that there is indclibls distinction between
good and evil just as it declares that there is On
indelibis distinction between truth and error. We
believe that the mind, In the one case as in the
other, proceeds on its orn fundamental principles"
4 To justify any given proposition to the rea-
son, We have only to show how it is built on the
fundamental principles Of reason. This being
done reason makes no further enquiry, it is
now completely satisfied. The sceptcism which
insists on something farther is not sanctioned
by reason, but rather requires to set itself
against reason, aud reason in all its acts con-
dcmns 1t. In like manner, the mind is satisfied
when you have shown that On action is recon-
clable with the fundamental principles Of morality.
When this is done, it asks no more questions. If
farther questions are put the mind does not in
any way beat responsive to them-indeed, it can
not so much as comprehend them"
"Whilst the reason and its fundamental princi-
ples and the conscience with its fundamental prin-
cples, are in many respects analogous to- yet they
are a. the same time independent Of each other.
The reason does not feel that it Is called to justify
itself to the conscience nor is the conscience re.
quired to justify itself to the reason. Each has
its own assigned province, in which tits sovereign
and supreme" .5s:nr.
"We have complete view Of the conscience
only when We look at it under this thrsefold as.
pect IN this its triune nature. In each of these
characters it serves separate purpose. As A
LAW, fundamental in the human mind, It reveals
authoritatvely the will of God. As FACULTY,
it is master ever ready to issue commands, and
on arbi,er ever ready To decide Asa SENTIMENT,
it furnishes pleasure strs up desire, and leads to
activity. Nor is it unworthy Of being remarked,
that it is in its very nature connected, both with
the understanding and the feelings, partaking Of
the strength and stability Of the one, and the life
and facility Of the other. His the 'faculty Of the
heart" and the sentiment of the understanding"
While thus linking itself With ell parts Of our no
ture, i. speaks as one having authority 10 every
other power and principle Of the human mind
If the "faeuly of Tie heart" wsre auo,0ed its proper
power, itpould, in tie name Of The supreme Govern.
or, preserue for him-aat is, for God-the place
,chieh he ought to hare in every human head and
heart"
Such are the sentiments of McCosh in refer
ence to the nature, powers, and properties Of con-
science, and "a Presbyterian" knows not that he
differs from such authority yet E. A. Crenshaw
says: 81 (he) have briefly considered the doc
trine Of conscience, as lsw Of moral obligation,
as held by "a Presbyterian" and have found it
,Oanting." The difference, then, between us is
markell and Unreasonable. Ny great regret is,
that cannot give whole chapters Of McCosh.-
McCosh regards conscience not only as a lao, but
also aJfaeulty, and sentiment, possessing an Gun
re,olrable principle" not subject to, but indepen-
dent Of all outward rule-possessing "Jundamen-
tai principles Of moraliy"-and 'if allowed its
proper power" conscience would preserve for God
place in every human head and heart. Is not
then conscience work of God worthy the respect
Of the Christian. But have said above implied
ly that the atheist disparages its dictates, and
c6ntemns its teachings. Such is the opinion Of
Rev. Thompson in his "Chrisidn 71eism." He
ssys:-
"But what is the meaning Of atheism, when it
treats conscience as deceiser, and the moral ma
errors and delusions. He is apt to feel that he
ought to do this or that, but another may feel ex
actly the opposite. There is something like
moral law in his nature, which forces itself upon
his attention but there is no written code Of its
precepts, and no universal agreement upon them.
Weak minds are subject to o mistaken self-re-
proach when they think they have done wrong,
and foolish self appreciation when right. And
the law seems to have reference to o Laugiver and
Judge. But resist the law, when it is convenient
or desirable, follow what is profitable and pleas
ant; steel yourself against fanciful feelings, and
do what you will; and you soon find conscience
to be deceiver. It's censure and its praise grow
weak its laws fade away altogether; the notions
of Lswgiver and Judge are found devoid Of all as
sured reality"
eyes: the characters of the law do indeed die
away within the soul; but they die, like the char
acters on Belshazzar's wall, after they have writ.
ten the sentence Of impending evil. Theman has
succeeded in moulding his facts to his theory he
has changed his nature and constitution, and may
now find in himself no revelation of the Most
High. He may now live as he pleases, be may do
his will without restraint or fesr till at length
the machine is worn out, and the living clay be-
comes dead clay"
The application Of these remarks I leave to
those capable of making them.
A PRESBYTERIAN.
For the Yorkville Enquirer.
INDIAN LAND AGRICULTURAL SOCIETY.