all things:" however those expressions may be explained away, this meekness, and, in some degree, easiness of temper, readiness to forego our right for the sake of peace, as well as in the way of compassion, freedom from mistrust, and disposition to believe well of our neighbour; this general temper, I say, accompanies, and is plainly the effect of love and good-will. And though such is the world in which we live, that experience and knowledge of it not only may, but must beget in us greater regard to ourselves, and doubtfulness of the characters of others, than is natural to mankind, yet these ought not to be carried farther than the nature and course of things make necessary. It is still true, even in the present state of things, bad as it is, that a real good man had rather be deceived, than be suspicious; had rather forego his known right, than run the venture of doing even a hard thing. This is the general temper of that charity, of which the apostle asserts, that if he had it not, giving his "body to be burned would avail him nothing;" and which, he says, "shall never fail."
The happy influence of this temper extends to every different relation and circumstance in human life. It plainly renders a man better, more to be desired, as to all the respects and relations we can stand in to each other. The benevolent man is disposed to make use of all external advantages in such a manner as shall contribute to the good of others, as well as to his own satisfaction. His own satisfaction consists in this. He will be easy and kind to his dependents, compassionate to the poor and distressed, friendly to all with whom he has to do. This includes the good neighbour, parent, master, magistrate: and such a behaviour would plainly make dependence, inferiority, and even servitude, easy. So that a good or charitable man, of superior rank in wisdom, fortune, authority, is a common blessing to the place he lives in: happiness grows under his influence. This good principle in inferiors would dis-
