Without venturing to pronounce--since on such a matter human judgment is by no means conclusive--what is, or is not, the noblest of God's works, we may yet admit so much of Pope's assertion as that an honest man is among His best works presently visible, and, as things stand, a somewhat rare one; but not an incredible or miraculous work; still less an abnormal one. Honesty is not a disturbing force, which deranges the orbits of economy; but a consistent and commanding force, by obedience to which--and by no other obedience--those orbits can continue clear of chaos. It is true, I have sometimes heard Pope condemned for the lowness, instead of the height, of his standard:--"Honesty is indeed a respectable virtue; but how much higher may men attain! Shall nothing more be asked of us than that we be honest?" For the present, good friends, nothing. It seems that in our aspirations to be more than that, we have to some extent lost sight of the propriety of being so much as that. What else we may have lost faith in, there shall be here no question; but assuredly we have lost faith in common honesty, and in the working power of it. And this faith, with the facts on which it may rest, it is quite our first business to recover and keep: not only believing, but even by experience assuring ourselves, that there are yet in the world men who can be restrained from fraud otherwise than by the fear of losing employment;[27] nay that it is even accurately in proportion to the number of such men in any State, that the said State does or can prolong its existence. [27] "The effectual discipline which is exercised over a workman is not that of his corporation, but of his customers. It is the fear of losing their employment which restrains his frauds, and corrects his negligence" (_Wealth of Nations_, Book I. chap. 10). To these two points, then, the following essays are mainly directed. The subject of the organization of labour is only casually touched upon; because, if we once can get a sufficient quantity of honesty in our captains, the organization of labour is easy, and will develop itself without quarrel or difficulty; but if we cannot get honesty in our captains, the organization of labour is for evermore impossible. The several conditions of its possibility I purpose to examine at length in the sequel. Yet, lest the reader should be alarmed by the hints thrown out during the following investigation of first principles, as if they were leading him into unexpectedly dangerous ground, I will, for his better assurance, state at once the worst of the political creed at which I wish him to arrive.