If I should not say my prayers at such a certain hour, or in such a certain place and manner, this would not imply a denial of the existence of God, His providence, or my dependence upon Him: nay, there may be reasons, perhaps, against that particular time, place, manner. But if I should never pray to Him, or worship Him at all, such a total omission would be equivalent to this assertion: “There is no God who governs the world, to be adored,” which, if there is such a being, must be contrary to truth. Also generally and notoriously to neglect this duty (permit me to call it so), though not quite always, will favor, if not directly proclaim, the same untruth. For certainly to worship God after this manner is only to worship him accidentally, which is to declare it a great accident that he is worshipped at all, and this approaches as near as it is possible to a total neglect. Besides, such a sparing and infrequent worshipper of the Deity betrays such a habitual disregard of Him, as will render every religious act insignificant and null.
Should I, in the last place, find a man grievously hurt by some accident, fallen down, alone, and without present help like to perish; or see his house on fire, nobody being near to help or call out: in this extremity if I do not give him my assistance immediately, I do not do it at all: and by this refusing to do it according to my ability, I deny his case to be what it is; human nature to be what it is; and even those desires and expectations, which I am conscious to myself I should have under the like misfortune, to be what they are.
VI. In order to judge rightly what anything is, it must be considered not only what it is in itself or in one respect, but also what it may be in any other respect which is capable of being denied by facts or practice: and the whole description of the thing ought to be taken in.
If a man steals a horse and rides away upon him, he may be said indeed, by riding him, to use him as a horse, but not as the horse of another man who gave him no licence to do this. He does not therefore consider him as being what he is, unless he takes in the respect he bears to his true owner. But it is not necessary, perhaps, to consider what he is in respect to his color, shape, or age: because the thief’s riding away with him may neither affirm nor deny him to be of any particular color, etc. I say therefore, that those, and all those properties, respects, and circumstances, which may be contradicted by practice, are to be taken into consideration. For otherwise the thing to be considered is but imperfectly surveyed, and the whole compass of it being not taken in, it is taken not as being what it is, but as what it is in part only, and in other respects perhaps as being what it is not.
If a rich man, being upon a journey, should be robbed and stripped, it would be a second robbery and injustice committed upon him to take from him part of his then character, and to consider him only as a rich man. His character completed is a rich man robbed and abused, and indeed, at that time, a poor man51 and distressed, though able to repay afterwards the assistance lent him.
Moreover, a man, in giving assistance of any kind to another, should consider what his own circumstances are, as well as what the other’s are.52 If they do not permit him to give it, he does not by his forbearance deny the other to want it: but if he should give it, and, by that, deny his own or his family’s circumstances to be what they are, he would actually contradict truth. And since (as I have observed already) all truths are consistent, nor can anything be true any further than it is compatible with other things that are true, when both parties are placed in a right light, and the case properly stated for a judgment, the latter may indeed be truly said to want assistance, but not the assistance of the former: any more than a man who wants a guide, may be said to want a blind or a lame guide. By putting things thus may be truly known what the latter is with respect to the former.
The case becomes more difficult when a man (A) is under some promise or compact to assist another (B), and at the same time bound to consult his own happiness, provide for his family, etc., and he cannot do these if he does that, effectually. For what must A do? Here are not indeed opposite truths, but there are truths on opposite sides. I answer: though there cannot be two incompatible duties, or though two inconsistent acts cannot be both A’s duty at the same time (for then his duty would be an impossibility); yet an obligation, which I will call mixed, may arise out of those differing considerations. A should assist B, but so as not to neglect himself and family, etc.; and so to take care of himself and family, as not to forget the other engagement, as well and honestly as he can. Here the importance of the truths on the one and the other side should be diligently compared, and there must in such cases be always some exception or limitation understood. It is
