Nor is it a valid objection to say"that, by such a rule, we are making every man a judge in his own case." In the courts of morality it cannot be otherwise; a pure and just system of thinking admits not of the existence of any infallible judge to whom we can appeal. It might indeed be further objected "that, by this rule, men will be called upon to judge in the moment of passion and partiality, instead of being referred to the past decisions of their cooler reason." But this also is an inconvenience inseparable from human affairs. We must and ought to keep our selves open, to the last moment, to the influence of such considerations as may appear worthy to influence us. To teach men that they must not trust their own understandings is not the best scheme for rendering them virtuous and consistent. On the contrary, to inure them to consult their understanding is the way to render it worthy of becoming their director and guide.
Nothing which has been alleged under this head of exception produces the smallest alteration in what was offered under the general discussion.
All the advantages, the sublime and illustrious effects, which attend upon an ingenuous conduct, remain unimpeached. Sincerity, a generous and intrepid frankness, will still be found to occupy perhaps the first place in the catalogue of human virtues. This is the temper that ought to pervade the whole course of our reflections and actions. It should be acted upon every day, and confirmed in us every night. There is nothing which we ought to reject with more unalterable firmness than an action that, by its consequences, reduces us to the necessity of duplicity and concealment. No man can be eminently either respectable, or amiable, or useful, who is not distinguished for the frankness and candour of his manners. This is the grand fascination, by which we lay hold of the hearts of our neighbours, conciliate their attention, and render virtue an irresistible object of imitation. He that is not conspicuously sincere either very little partakes of the passion of doing good, or is pitiably ignorant of the means by which the purposes of true benevolence are to be effected.
This principle respecting the observation of truth in the common intercourses of life cannot perhaps be better illustrated than from the familiar and trivial case, as it is commonly supposed, of a master directing his servant to say he is not at home. No question of morality can be foreign to the science of politics; nor will those few pages of the present work be found perhaps the least valuable which, here, and in other places, are dedicated to the refutation of those errors in private individuals that, by their extensive sway, have perverted the foundation of moral and political justice.
Not to mention that such speculations may afford an amusement and relief in the midst of discussions of a more comprehensive and abstracted character.
Let us then, according to the well known axiom of morality, put ourselves in the place of the man upon whom this ungracious task is imposed. Is there any of us that would be contented to perform it in person, and to say that our father or our brother was not at home, when they were really in the house? Should we not feel contaminated with the plebeian lie? Can we then be justified in requiring that from another which we should shrink from, as an act of dishonour, in ourselves?
