He has also a principle of reflection, that urges him with added force and with more steady persistency than any affection, which principle must therefore be different from mere affection.
Butler's analysis of the human feelings is thus: I .-- Benevolence and Self-love.

II .-- The particular Appetites, Passions, and Affections, operating in the same direction as Benevolence and Self-love, but without intending it.

III .-- Conscience, of which the same is to be said.
His reply to the objection,--against our being made for Benevolence,--founded on our mischievous propensities, is, that in the same way there are tendencies mischievous to ourselves, and yet no one denies us the possession of self-love.

He remarks farther that these evil tendencies are the abuse of such as are right; ungovernable passion, reckless pursuit of our own good, and not pure malevolence, are the causes of injustice and the other vices.
In short, we are made for pursuing both our own good and the good of others; but present gratifications and passing inclinations interfere alike with both objects.
Sermons II., III., are meant to establish, from our moral nature, the Supremacy of Conscience.
Our moral duties may be deduced from the scheme of our nature, which shows the design of the Deity.

There may be some difficulties attending the deduction, owing to the want of uniformity in the human constitution.