practice by the good sense of the recipients, some of whom might employ their money on reproductive industries instead of on merely furnishing themselves with the means of living at their ease; but that the general tendency would be that which I have intimated no one, I think, who is acquainted with the indolent propensities of human nature, can well doubt. Similar results might be shewn to follow from an indiscriminate distribution of charity on a smaller scale. It seems hard-hearted to refuse a shilling to a beggar, or a guinea to a charitable association, when one would hardly miss the sum at the end of the week or the month. But, if we could trace all the consequences, direct and remote, of these apparent acts of benevolence, we should often see that the small act of sacrifice on our own part was by no means efficacious in promoting the 'greater good' of the recipient, and still less of society at large. A life of vagrancy or indolence may easily be made more attractive than one of honest industry, and well-meant efforts to anticipate all the wants and misfortunes of the poor may often have the effect of making them careless of the future and of destroying all elements of independence and providence in their character. Another instance of the contrast between the immediate and remote, or apparent and real, results of acts of intended beneficence is to be found in the prodigality with which well-to-do persons often distribute gratuities amongst servants. These gratuities have the immediate effect of giving gratification to the recipients and securing better service to the donors, but they have often the remote and more permanent effect of rendering the recipients servile and corrupt, and (as in the case of railway porters) of depriving poorer or less prodigal persons of services to which they are equally entitled. In adducing these illustrations, I must not be understood to be advocating or defending a selfish employment of superfluous wealth, but to be shewing the evils which may result from an unenlightened benevolence, and the importance of ascertaining that the 'greater good of others,' to which we sacrifice our own interests or enjoyments, is a real, and not merely an apparent good, and, moreover, that our conduct, if it became general, would promote the welfare of the community at large, and not merely particular sections of it to the injury of the rest.