V • 
PHILOSOPHY, MORAL. 
it is reasonable to hope that he never would 
have given a theory to the world, which, 
even a slight acquaintance with its practi- 
cability and effects, sliould have consigned 
to oblivion. 
89. Seventhly, benevolent and religious 
persons have, all other things being equal, 
a prior claim to the rest of mankind. Na- 
tural benevolence itself teaches this as well 
as the moral sense. Two reasons strongly 
inforce this; in the first place we thus do 
what we can towards the promotion of 
goodness, we add something to tlie strength 
of the motives which exist even in the pre- 
sent life, for steady adherence to the prac- 
tice of virtue. If it be our aim tS remove 
misery without discrimination, we in some 
degree break down the barriers of virtue ; 
we cannot remove all, therefore, let our 
efforts be directed so that they shall tell as 
completely as possible, and it is obvious 
that this will be most the case where what 
W'e do discourages vice in all its shapes. 
If indolence be secure of relief from that 
pressure which it places upon itself, indo- 
lence will be increased ; if the appearance 
of misery be the only passport to our assist- 
ance, vice will be continually receiving en- 
couragement. — But it is not merely with a 
view to the relief of actual misery that dis- 
crimination is important ; it is equally im- 
portant with respect to the extension of 
the means of doing good. We may con- 
fidently expect all the opportunities and 
powers we can commit to others will be 
most serviceable in, the hands of those 
whose habits are formed upon the model of 
benevolent piety. — In all cases, however, 
especially while our benevolence is inci- 
pient, we are in some measure to be guided 
by its mere impulse. — It is one important 
consequence of doing good to others, that 
we do good to ourselves, we cultivate our 
benevolence, and with it cultivate our hap- 
piness. But that benevolence will be found 
to rest upon' the surest footing, which is 
made to prompt to exertions which shall 
not interfere with the most extensive in- 
terests of man. 
90. Eighthly, since the concerns of re- 
ligion and a future state are of infinitely 
more importance than those which relate 
to this world, it should be our most earnest 
object to contribute, as far as in us lies, to 
the moral and religious improvement of our 
fellow-creatures. In various ways we have 
this power ; and this is a field in which 
all can, more or less, employ their talents. 
Here no effort can be altogether thrown 
away ; at least no effort will be prejadicia! ; 
and if to others they will be useless, their 
effects return to our own bosoms, 
91. Ninthly, we ought to pay the strictest 
regard to truth both in our affirmations and 
promises. There are very few instances 
where veracity of both kinds is not evi- 
dently conducive to the public good, and 
falsehood in every degree pernicious. It 
follows, therefore, that, in cases where ap- 
pearances are othey wise, the general regal’d 
to truth, which is of so much consequence 
to the world, ought to make us adhere in- 
violably to it ; and that it is a most dan- 
gerous practice to falsify, as is often done, 
from false delicacy, or even from those mg- 
tives which border upon virtue. The harm 
whicli these things do, by creating a mutual 
diffidence, and tendency to deceive, is in- 
calculable ; and perhaps in no instance to 
be counterbalanced by tlie present good 
effects assigned as the reason for their prac- 
tice, 
92. Tenthly, obedience to the civil ma- 
gistrate, and to the laws of the community, 
is a subordinate general rule of the greatest 
importance. — It is evidently for the public 
good that every member of a state should 
submit to the governing power, whatever 
that be. Peace, order, and harmony result 
from this in the general ; confusion and mis- 
chief of all kinds from the contrary. So 
that, though it may, and must be supposed, 
that disobedience in certain particular cases 
will, as far as the single act and its imme- 
diate consequences are considered, contri- 
bute more to the public good than obedi- 
ence, yet as it is a dangerous example to 
others, ■and will probably lead the person 
himself into other instances of disobedience 
afterwards, disobedience becomes, in every 
ease, upon the whole, of a tendency de- 
structive of the public welfare? We ought, 
therefore, in consequence of tliis rule, to re- 
spect all persons in authority ; not to pass 
hasty censures upon their actions ; to make 
candid allowances on account of the diffi- 
culties of government, the bad education of 
princes, and of persons of high birth, and 
the flattery and extraordinary temptations 
with which they are surrounded ; to observe 
the laws ourselves, and to promote the ob- 
servance of them where the penalties may be 
evaded, or are found insufficient ; to look 
upon property as a thing absolutely deter- 
mined by the laws, so that, though a man 
may, and ought to rescind from what the law 
would give him out of compassion, genero- 
sity, love of peace, view of greater good upon 
