The Religion of Nature Delineated by William Wollaston (mystery books to read .txt) 📕

to legal prosecutions, there may be many things still to be considered. For E may show himself an enemy to O in things that fall under the cognizance of law, which yet may be of moment and importance to him or not. If they are such things as really affect the safety or happiness of O or his family, then he will find himself obliged, in duty and submission to truth, to take refuge in the laws, and to punish E, or obtain satisfaction, and at least security for the future, by the means there prescribed. Because if he does not, he denies the nature and sense of happiness to be what they are; the obligations, which, perhaps we shall show hereafter, he is under to his family,91 to be what they are; a dangerous and wicked enemy to be dangerous and wicked; the end of laws, and society itself, to be the safety and good of its members, by preventing injuries, punishing offenders, etc., which it will appear to be when that matter comes before us. But if the enmity of E rises not beyond trifling or more tolerable instances, then O might act against truth if he should be at more charge or hazard in prosecuting E than he can afford, or the thing lost or in danger is worth; should treat one that is an enemy in little things, or a little enemy, as a great one; or should deny to make some allowances, and forgive such peccadillos, as the common frailty of human nature makes it necessary for us mutually to forgive, if we will live together. Lastly, in cases of which the laws of the place take no notice, truth and nature would be sufficiently observed if O should keep a vigilant eye upon the steps of his adversary, and take the most prudent measures that are compatible with the character of a private person, either to assuage the malice of E, or prevent the effects of it; or perhaps, if he should only not use him as a friend.92 For this if he should do, notwithstanding the rants of some men, he would cancel the natural differences of things, and confound truth with untruth.

The debtor in the second objection, if he acts as he says there, does, in the first place, make himself the judge of his creditor, which is what he is not. For he lays him under a heavy sentence, an incapacity in effect of having any estate, or any more estate. In the next place, he arrogates to himself more than can be true: that he perfectly knows not only what his creditor and his circumstances are, but also what they ever will be hereafter. He that is now weak, or extravagant, or very rich, may for ought he knows become otherwise. And, which is to be considered above all, he directly denies the money, which is the creditor’s, to be the creditor’s. For it is supposed to be owing or due to him (otherwise he is no creditor); and if it be due to him, he has a right to it; and if he has a right to it, of right it is his (or, it is his). But the debtor, by detaining it, uses it as if it was his own, and therefore not the other’s: contrary to truth. To pay a man what is due to him does not deny that he who pays may think him extravagant, etc., or any other truth; that act has no such signification. It only signifies that he who pays thinks it due to the other, or that it is his: and this it naturally does signify. For he might pay the creditor without having any other thought relating to him, but would not without this.

Answer to objection the 3rd: Acting according to truth, as that phrase is used in the objection, is not the thing required by my rule; but, so to act that no truth may be denied by any act. Not taking from another man his money by violence is a forbearance, which does not signify that I do not want money, or which denies any truth. But taking it denies that to be his, which (by the supposition) is his. The former is only, as it were, silence, which denies nothing: the latter, a direct and loud assertion of a falsity; the former, what can contradict no truth, because the latter does. If a man wants money through his own extravagance and vice, there can be no pretence for making another man to pay for his wickedness or folly. We will suppose, therefore, the man who wants money to want it for necessaries, and to have incurred this want through some misfortune, which he could not prevent. In this case, which is put as strong as can be for the objector, there are ways of expressing this want, or acting according to it, without trespassing upon truth. The man may by honest labor and industry seek to supply his wants; or he may apply as a supplicant,93 not as an enemy or robber, to such as can afford to relieve him; or if his want is very pressing, to the first persons he meets, whom truth will oblige to assist him according to their abilities; or he may do anything but violate truth,94 which is a privilege of a vast scope, and leaves him many resources. And such a behavior as this is not only agreeable to his case, and expressive of it in a way that is natural, but he would deny it to be what it is if he did not act thus. If there is no way in the world by which he may help himself without the violation of truth (which can scarce be supposed. If there is no other way) he must even take it as his fate.