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
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
influence. This good principle in inferiors would discover itself in
paying respect, gratitude, obedience, as due. It were therefore,
methinks, one just way of trying one's own character to ask ourselves, am
I in reality a better master or servant, a better friend, a better
neighbour, than such and such persons, whom, perhaps, I may think not to
deserve the character of virtue and religion so much as myself?

And as to the spirit of party, which unhappily prevails amongst mankind,
whatever a