responds to the principle, the principle being in that degree of strength it was; it therefore corresponds to the whole nature of the man. Upon comparing the action and the whole nature, there arises no disproportion, there appears no unsuitableness between them. Thus the murder of a father and the nature of man correspond to each other, as the same nature and an act of filial duty. If there be no difference between inward principles, but only that of strength, we can make no distinction between these two actions, considered as the actions of such a creature, but in our coolest hours must approve or disapprove them equally: than which nothing can be reduced to a greater absurdity.
SERMON III.
The natural supremacy of reflection or conscience being thus established; we may from it form a distinct notion of what is meant by human nature, when virtue is said to consist in following it, and vice in deviating from it.
As the idea of a civil constitution implies in it united strength, various subordinations, under one direction, that of the supreme authority; the different strength of each particular member of the society not coming into the idea: whereas, if you leave out the subordination, the union, and the one direction, you destroy and lose it; so reason, several appetites, passions, and affections, prevailing in different degrees of strength, is not that idea or notion of human nature; but that nature consists in these several principles considered as having a natural respect to each other, in the several passions being naturally subordinate to the one superior principle of reflection or conscience. Every bias, instinct, propension within, is a real part of our nature, but not the whole: add to these the superior faculty, whose office it is to adjust, manage, and preside over them,
