becomes a much more settled principle, and carries him on through more labour and difficulties fur the sake of his children, than he would undergo for that affection alone, if he thought it, and the course of action it led to, either indifferent or criminal. This, indeed, is impossible,—to do that which is good, and not to approve of it; for which reason they are frequently not considered as distinct, though they really are: for men often approve of the actions of others, which they will not imitate, and likewise do that which they approve not. It cannot possibly be denied, that there is this principle of reflection or conscience in human nature. Suppose a man to relieve an innocent person in great distress; suppose the same man afterwards, in the fury of anger, to do the greatest mischief to a person who had given no just cause of offence; to aggravate the injury, add the circumstances of former friendship, and obligation from the injured person: let the man who is supposed to have done these two different actions coolly reflect upon them afterwards, without regard to their consequences to himself;—to assert that any common man would be affected in the same way towards these different actions, that he would make no distinction between them, but approve or disapprove them equally, is too glaring a falsity to need being confuted. There is therefore this principle of reflection or conscience in mankind. It is needless to compare the respect it has to private good, with the respect it has to public; since it plainly tends as much to the latter as to the former, and is commonly thought to tend chiefly to the latter. This faculty is now mentioned merely as another part of the inward frame of man, pointing out to us in some degree what we are intended for, and as what will naturally and of course have some influence. The particular place assigned to it by nature, what authority it has, and how great influence it ought to have, shall be hereafter considered.
From this comparison of benevolence and self-love, of
