the same danger of certain ruin, should rush into it for the sake of a present gratification; he in this instance would follow his strongest desire, as did the brute creature. But there would be as manifest a disproportion between the nature of a man and such an action, as between the meanest work of art and the skill of the greatest master in that art; which disproportion arises, not from considering the action singly in itself, or in its consequences, but from comparison of it with the nature of the agent. And since such an action is utterly disproportionate to the nature of man, it is in the strictest and most proper sense unnatural; this word expressing that disproportion. Therefore, instead of the words disproportionate to his nature, the word unnatural may now be put; this being more familiar to us: but let it be observed, that it stands for the same thing precisely.

Now, what is it which renders such a rash action unnatural? Is it that he went against the principle of reasonable and cool self-love, considered merely as a part of his nature? No: For if he had acted the contrary way, he would equally have gone against a principle, or part of his nature, namely, passion or appetite. But, to deny a present appetite, from foresight that the gratification of it would end in immediate ruin or extreme misery, is by no means an unnatural action. Whereas, to contradict or go against cool self-love, for the sake of such gratification, is so in the instance before us. Such an action then being unnatural, and its being so not arising from a man's going against a principle or desire barely, nor in going against that principle or desire which happens for the present to be strongest; it necessarily follows, that there must be some other difference, or distinction, to be made between these two principles, passion and cool self-love, than what I have yet taken notice of. And this difference, not being a difference in strength or degree, I call a difference in nature and in kind. And since, in the instance still before us, if passion prevails over self-love, the consequent action is unnatural; but if

self-love prevails over passion, the action is natural; it is manifest, that self-love is in human nature a superior principle to passion. This may be contradicted without violating that nature, but the former cannot. So that, if we will act conformably to the economy of man's nature, reasonable self-love must govern. Thus, without particular consideration of conscience, we may have a clear conception of the superior nature of one inward principle to another; and see that there really is this natural superiority, quite distinct from degrees of strength and prevalency.

Let us now take a view of the nature of man, as consisting partly of various appetites, passions, affections, and partly of the principle of reflection or conscience; leaving quite out all consideration of the different degrees of strength, in which either of them prevail; and it will further appear, that there is this natural superiority of one inward principle to another, or that it is even part of the idea of reflection or conscience.

Passion or appetite implies a direct simple tendency towards such and such objects, without distinction of the means by which they are to be obtained. Consequently, it will often happen there will be a desire of particular objects, in cases where they cannot be obtained without manifest injury to others. Reflection, or conscience, comes in, and disapproves the pursuit of them in these circumstances; but the desire remains. Which is to be obeyed, appetite or reflection? Cannot this question be answered from the economy and constitution of human nature merely, without saying which is strongest ? or need this at all come into consideration? Would not the question be intelligibly and fully answered by saying, that the ́principle of reflection or conscience being compared with the various appetites, passions, and affections in men, the former is manifestly superior and chief, without regard to strength? And how often soever the latter happens to prevail, it is mere usurpation. The former remains in nature and in kind its superior; and every instance of

such prevalence of the latter, is an instance of breaking in upon, and violation of the constitution of man.

All this is no more than the distinction which every body is acquainted with, between mere power and authority: only, instead of being intended to express the difference between what is possible, and what is lawful in civil government, here it has been shown applicable to the several principles in the mind of man. Thus, that principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is in its turn to have some influence; which may be said of every passion, of the lowest appetites: but likewise as being superior; as from its very nature manifestly claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself: and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength, as it has right; had it power, as it has manifest authority, it would absolutely govern the world.

This gives us a further view of the nature of man; shows us what course of life we were made for; not only that our real nature leads us to be influenced in some degree by reflection and conscience, but likewise in what degree we are to be influenced by it, if we will fall in with, and act agreeably to the constitution of our nature: that this faculty was placed within to be our proper governor; to direct and regulate all under principles, passions, and motives of action. This is its right and office: thus sacred is its authority. And how often soever men violate and rebelliously refuse to submit to it, for supposed interest which they cannot otherwise obtain, or for the sake of passion which they cannot otherwise gratify; this makes no alteration as to the natural right, and office of conscience.

Let us now turn the whole matter another way, and

suppose there was no such thing at all as this natural supremacy of conscience; that there was no distinction to be made between one inward principle and another, but only that of strength; and see what would be the consequence.

Consider then what is the latitude and compass of the actions of man with regard to himself, his fellow creatures, and the Supreme Being? What are their bounds, besides that of our natural power? With respect to the two first, they are plainly no other than these: no man seeks misery as such for himself; and no one provoked does mischief to another for its own sake. For in every degree within these bounds, mankind knowingly, from passion or wantonness, bring ruin and misery upon themselves and others and impiety and profaneness, I mean, what every one would call so who believes the being of God, have absolutely no bounds at all. Men blaspheme the Author of nature, formally, and in words renounce their allegiance to their Creator. Put an instance then with respect to any one of these three. Though we should suppose profane swearing, and in general that kind of impiety now mentioned, to mean nothing, yet it implies wanton disregard and irreverence towards an infinite Being, our Creator; and is this as suitable to the nature of man, as reverence and dutiful submission of heart towards that Almighty Being? Or suppose a man guilty of parricide, with all the circumstances of cruelty which such an action can admit of: this action is done in consequence of its principle being for the present strongest and if there be no difference between inward principles, but only that of strength; the strength being given, you have the whole nature of the man given, so far as it relates to this matter. The action plainly corresponds 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 na

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ture 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, and take in this its natural superiority, and you complete the idea of human nature. And as in civil government the constitution is