will upon the whole do good or harm; reason in the same way will teach us to be cautious how we act in these cases of uncertainty. It will suggest to our consideration, which is the safer side; how liable we are to be led wrong by passion and private interest; and what regard is due to laws, and the judgment of mankind. All these things must come into consideration, were it only in order to determine which way of acting is likely to produce the greatest good. Thus, upon supposition that it were in the strictest sense true, without limitation, that benevolence includes in it all virtues; yet reason must come in as its guide and director, in order to attain its own end, the end of benevolence, the greatest public good. Reason, then, being thus included, let us now consider the truth of the assertion itself.
First, It is manifest that nothing can be of consequence to mankind or any creature, but happiness. This then is all which any person can, in strictness of speaking, be said to have a right to. We can, therefore, owe no man anything, but only to further and promote his happiness, according to our abilities. And, therefore, a disposition and endeavour to do good to all with whom we have to do, in the degree and manner which the different relations we stand in to them require, is a discharge of all the obligations we are under to them.
As human nature is not one simple uniform thing, but a composition of various parts, body, spirit, appetites, particular passions, and affections; for each of which reasonable self-love would lead men to have due regard, and make suitable provision: so society consists of various parts, to which we stand in different respects and relations; and just benevolence would as surely lead us to have due regard to each of these, and behave as the respective relations require. Reasonable good-will, and right behaviour towards our fellow-creatures, are in a manner the same: only that the former expresseth the principle as it is in the mind; the
