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 goodwill. And, though such is the world in which we live,
that experience and knowledge of it not only may, but must beget, in
as greater regard to ourselves, and doubtfulness of the characters
of others, than is natural to mankind, yet these ought not to be
carried further 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