and attests to such a course of action is itself alone an
obligation. Conscience does not only offer itself to show us the
way we should walk in, but it likewise carries its own authority
with it, that it is our natural guide; the guide assigned us by the
Author of our nature: it therefore belongs to our condition of
being; it is our duty to walk in that path, and follow this guide,
without looking about to see whether we may not possibly forsake
them with impunity.

However, let us hear what is to be said against obeying this law of
our nature. And the sum is no more than this: "Why should we be
concerned about anything out of and beyond ourselves? If we do find
within ourselves regards to others, and restraints of we know not
how many different kinds, yet these being embarrassments, and
hindering us from going the nearest way to our own good, why should
we not endeavour to suppress and get over them?"

Thus people go on with words, which when applied to human nature,
and the condition in which it is placed in this world, have really
no meaning. For does not all this kind of talk go upon supposition,
that our happiness in this world consists in somewhat quite distinct
from regard to others, and that it is the privilege of vice to be
without restraint or confinement? Whereas, on the contrary, the
enjoyments--in a manner all the common enjoyments of life, even the
pleasures of vice--depend upon these regards of one kind or another
to our fellow-creatures. Throw off all regards to others, and we
should be quite indifferent to infamy and to honour; there could be
no such thing at all as ambition; and scarce any such thing as
covetousness; for we should likewise be equally indifferent to the
disgrace of poverty, the several neglects and kinds of contempt