that can befal them: it harms them alfo internally, by breaking their peace of mind. It has indeed been urged, that no harm will enfue, if the adultery be kept fecret; and confequently, that there can be no crime where the fact is kept fecret. But fuch as reafon thus do not advert, that to declare fecret adultery to be lawful, is in effect to overturn every foundation of mutual trust and fidelity in the matrimonial state. It is clear beyond all doubt, fays a reputable writer, that no man is permitted to violate his faith; and that the man is unjust and barbarous who deprives his wife of the only reward fhe has for adhering to the auftere duties of her fex. But an unfaithful wife is still more criminal, by diffolving the whole ties of nature: in giving to her husband children that are not his, fhe betrays both, and joins perfidy to infidelity (a).

the

Veracity is commonly ranked among active duties; but erroneously: for if a man be not bound to speak, he cannot be bound to Speak truth. It is therefore only a restraining duty, prohibiting us to deceive others,

(a) Emile, liv. 5.

by

by affirming what is not true. Among the many correfponding principles in the human mind that in conjunction tend to make fociety comfortable, a principle of veracity*, and a principle that leads us to rely on human teftimony, are two: without the latter, the former would be an ufelefs principle; and without the former, the latter would lay us open to fraud and treachery. The moral fense accordingly dictates, that we ought to adhere ftrictly to truth, without regard to confe

quences.

It must not be inferred, that we are bound to explain our thoughts, when truth is demanded from us by unlawful means. Words uttered voluntarily, are na

*Truth is always uppermoft, being the natural iffue of the mind: it requires no art nor training, no inducement nor temptation, but only that we yield to natural impulfe. Lying, on the contrary, is doing violence to our nature; and is never practifed, even by the worst of men, without fome temptation. Speaking truth is like ufing our natural food, which we would do from appetite although it answered no end: lying is like taking phyfic, which is naufeous to the tafte, and which no man takes but for fome end which he cannot otherwise attain. Dr Reid's Enquiry into the human mind.

turally

turally relied on, as expreffing the speaker's mind; and if his mind differ from his words, he tells a lie, and is guilty of de-. ceit. But words drawn from a man by torture, are no indication of his mind; and he is not guilty of deceit in uttering whatever words may be agreeable, however alien from his thoughts: if the author of the unlawful violence fuffer himfelf to be deceived, he ought to blame himself, not the speaker.

It need fcarce be mentioned, that the duty of veracity excludes not fable, nor any liberty of fpeech intended for amusement only.

Active duties, as hinted above, are all of them directed to particular perfons.. And the first I fhall mention, is that between parent and child. The relation of parent and child, the strongest that can exift between individuals, binds these perfons to exert their utmost powers in mutual good offices. Benevolence among other blood-relations, is also a duty; but not fo indifpenfable, being proportioned to the inferior degree of relation.

Gratitude is a duty directed to our benefactors. But tho' gratitude is strictly a duty,

duty, the measure of performance, and the kind, are left moftly to our own choice. It is fcarce neceffary to add, that the active duties now mentioned, are acknowledged by all to be abfolutely inflexible, perhaps more fo than the reftraining duties: many find excufes for doing harm; but no one hears with patience an excufe for deviating from truth, friendship, or gratitude.

Diftrefs, tho' it has a tendency to convert benevolence into a duty, is not fufficient without other concurring circumftances; for to relieve every person in diftrefs, is beyond the power of any human being. Our relations in diftrefs claim that duty from us, and even our neighbours: but diftant diftrefs, without a particular connection, fcarce roufes our fympathy, and never is an object of duty. Many other connections, too numerous for this fhort effay, extend the duty of relieving others from diftrefs; and these make a large branch of equity. Tho' in various inftances benevolence is converted into a duty by diftrefs, it follows not, that the duty is always proportioned to the degree of distress. Nature has more wisely pro

vided for the fupport of virtue: a virtuous perfon in diftrefs commands our pity: a vicious perfon in diftrefs has much lefs influence; and if by vice he have brought on the distress, indignation is raised, not pity (a).

One great advantage of fociety, is the co-operation of many to accomplish some ufeful work, where a fingle hand would be infufficient. Arts, manufactures, and commerce, require many hands: but as hands cannot be fecured without a previous engagement, the performance of promifes and covenants is, upon that account, a capital duty in fociety. In their original occupations of hunting and fifhing, men living fcattered and difperfed, have feldom opportunity to aid and benefit each other; and in that fituation, covenants, being of little ufe, are little regarded but husbandry, requiring the co-operation of many hands, draws men together for mutual affiftance; and then covenants make a figure: arts and commerce make them more and more neceffary; and in a polifhed fociety great regard is paid to them.

(a) See Elements of Criticifm, vol. 1. p. 187. edit. 5.

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