Three or four hundred years ago there was undoubtedly much less labour in England, in proportion to the population, than at present, but there was much more dependence, and we probably should not now enjoy our present degree of civil liberty if the poor, by the introduction of manufactures, had not been enabled to give something in exchange for the provisions of the great Lords, instead of being dependent upon their bounty.  Even the greatest enemies of trade and manufactures, and I do not reckon myself a very determined friend to them, must allow that when they were introduced into England, liberty came in their train.

Nothing that has been said tends in the most remote degree to undervalue the principle of benevolence.  It is one of the noblest and most godlike qualities of the human heart, generated, perhaps, slowly and gradually from self-love, and afterwards intended to act as a general law, whose kind office it should be, to soften the partial deformities, to correct the asperities, and to smooth the wrinkles of its parent:  and this seems to be the analog of all nature.  Perhaps there is no one general law of nature that will not appear, to us at least, to produce partial evil; and we frequently observe at the same time, some bountiful provision which, acting as another general law, corrects the inequalities of the first.

The proper office of benevolence is to soften the partial evils arising from self-love, but it can never be substituted in its place.  If no man were to allow himself to act till he had completely determined that the action he was about to perform was more conducive than any other to the general good, the most enlightened minds would hesitate in perplexity and amazement; and the unenlightened would be continually committing the grossest mistakes.

As Mr Godwin, therefore, has not laid down any practical principle according to which the necessary labours of agriculture might be amicably shared among the whole class of labourers, by general invectives against employing the poor he appears to pursue an unattainable good through much present evil.  For if every man who employs the poor ought to be considered as their enemy, and as adding to the weight of their oppressions, and if the miser is for this reason to be preferred to the man who spends his income, it follows that any number of men who now spend their incomes might, to the advantage of society, be converted into misers.  Suppose then that a hundred thousand persons who now employ ten men each were to lock up their wealth from general use, it is evident, that a million of working men of different kinds would be completely thrown out of all employment.  The extensive misery that such an event would produce in the present state of society Mr Godwin himself could hardly refuse to acknowledge, and I question whether he might not find some difficulty in proving that a conduct of this kind tended more than the conduct of those who spend their incomes to ’place human