But it may be said, "What is all this, though true, to the purpose of virtue and religion? these require, not only that we do good to others when we are led this way, by benevolence or reflection happening to be stronger than other principles, passions, or appetites, but likewise that the _whole_ character be formed upon thought and reflection; that _every_ action be directed by some determinate rule, some other rule than the strength and prevalency of any principle or passion. What sign is there in our nature (for the inquiry is only about what is to be collected from thence) that this was intended by its Author? Or how does so various and fickle a temper as that of man appear adapted thereto? It may indeed be absurd and unnatural for men to act without any reflection; nay, without regard to that particular kind of reflection which you call conscience, because this does belong to our nature. For as there never was a man but who approved one place, prospect, building, before another, so it does not appear that there ever was a man who would not have approved an action of humanity rather than of cruelty; interest and passion being quite out of the case. But interest and passion do come in, and are often too strong for and prevail over reflection and conscience. Now as brutes have various instincts, by which they are carried on to the end the Author of their nature intended them for, is not man in the same condition--with this difference only, that to his instincts (_i.e._, appetites and passion) is added the principle of reflection or conscience? And as brutes act agreeably to their nature, in following that principle or particular instinct which for the present is strongest in them, does not man likewise act agreeably to his nature, or obey the law of his creation, by following that principle, be it passion or conscience, which for the present happens to be strongest in him? Thus different men are by their particular nature hurried on to pursue honour or riches or pleasure; there are also persons whose temper leads them in an uncommon degree to kindness, compassion, doing good to their fellow- creatures, as there are others who are given to suspend their judgment, to weigh and consider things, and to act upon thought and reflection. Let every one, then, quietly follow his nature, as passion, reflection, appetite, the several parts of it, happen to be strongest; but let not the man of virtue take upon him to blame the ambitious, the covetous, the dissolute, since these equally with him obey and follow their nature. Thus, as in some cases we follow our nature in doing the works _contained in the law_, so in other cases we follow nature in doing contrary."