  Butler argued in the Sermons that conscience was a principle superior to and governing of the particular passions, affections, and instincts and established a hierarchy among them (Sermon XIII §7). As previously discussed the hierarchy is natural. But due to ambiguities in Butler’s presentation, in particular due to differences in the aims of individual sermons, there are a number of ways to understand the relation between conscience and the other principles. On one reading conscience is authoritative over the other main principles discussed by Butler — self-love and benevolence (if it is a principle — see Section 5) — and all when properly understood promote the same actions in accordance with our nature. When we seek our own goods and those of others in accordance with conscience or reflection we act virtuously and we also promote our private happiness. But, there are also passages that suggest that Butler held self-love to be a principle on par with conscience (Sidgwick III.12 §2) or even above it (Sermon IX §15). And there are passages where Butler suggests that benevolence contains all the virtues, and consequently this too seems to be a principle on par with or identical with conscience. Consequently there are multiple plausible hierarchies. Interpreters who advocate hierarchies which place self-love or benevolence on par with (or even above) conscience normally either argue that they are still consistent with the supremacy of conscience or see this as showing a serious problem in Butler’s arguments.