to others, by personal exertion' and personal kindness. The former, compared with the means of the individual, may present a mere mockery of mercy; while the latter, even in the lowest walks of life, often exhibit the brightest displays of active usefulness that can adorn the human character. This high and pure benevolence not only is dispensed with willingness, when occasions present themselves; but seeks out opportunities for itself, and feels in want of its natural and healthy exercise when deprived of an object on which it may be bestowed.

(2.) Benevolence is to be exercised towards the reputation of others. This consists not only in avoiding any injury to their characters, but in exertions to protect them against the injustice of others,-to correct misrepresentations, to check the course of slander, and to obviate the efforts of those who would poison the confidence of friends, or disturb the harmony of society.

(3.) Benevolence is to be exercised towards the character and conduct of others; especially when these have been in opposition to our personal interest or self-love. This consists in viewing their conduct with indulgence and forbearance, assigning the most favorable motives, and making every allowance for thei feelings, and the circumstances in which they were placed. It leads us also to avoid all suspicions and

Comparative value of pecuniary aid and personal exertion? Character of the higher and purer degrees of benevolence. Second object of benevolent effort? In what does it consist? Third object? In what does it consist↑ Assignment of motives.

Jealousies which are not clearly justified by fact; and to abstain to the utmost from taking offence, by putting upon the conduct of others the best construction of which it will possibly admit. It extends still farther to the actual forgiveness of injuries, and the repaying of evil with good,—a conduct represented in the sacred writings as one of the highest attainments the human character can reach, in so far as regards its relation to other men.

(4.) Benevolence is to be exercised towards the feelings of others; and this applies to many situations in which neither their interest nor their character is concerned. It includes those exercises of the kindly affections which produce so powerful an influence in all the relations of life, but which it is impossible for any description to delineate. It comprehends all our social and civil connections, but seems peculiarly to belong to our intercourse with inferiors and dependents. Its most anxious exercise may often relate merely to trifles, but it extends to innumerable circumstances in which we may surrender our own feelings to those of others, and our own convenience or gratification to theirs. It implies solicitude to avoid wounding the feelings by pride, selfishness, or fretfulness, by suspicions, imputations, and jealousies, or by allowing insignificant things to ruffle the temper and derange the social comfort. Many, who are not deficient in what we usually call deeds of benevolence, are too

Suspicions? Forgiveness of injuries. How is forgiveness spoken of in the Scriptures? Fourth object. What included in regard for the feelings of others? To what relation does this peculiarly apply? Trifles?

apt to forget, that a most important exercise of true benevolence consists in the habitual cultivation of courtesy, gentleness, and kindness; and that on these dispositions often depends our influence upon the comfort and happiness of others, in a greater degree than on any deeds of actual beneficence.-To this department, also, we may refer the high character of the peacemaker, whose delight it is to allay angry feelings, even when he is in no degree personally interested, and to bring together as friends and brethren those who have assumed the attitude of hatred and revenge.

(5.) Benevolence is to be exercised in regard to the moral degradation of others, including their ignorance and vice. This prevents us from deriving satisfaction from moral evil, even though it should contribute to our advantage, as might often happen from the misconduct of rivals or enemies. It implies also that highest species of usefulness which aims at raising the moral condition of man, by instructing the ignorant, rescuing the unwary, and reclaiming the vicious. This exalted benevolence will therefore also seek to extend the light of divine truth to nations that sit in moral darkness; and looks anxiously for the period when the knowledge of Christianity shall dispel every false faith, and put an end to the horrors of superstition.

Common ways of wounding the feelings of others? The peace-maker; his influence. Fifth object. What does it forbid? What does it require? Duty ir. respect to heathen nations.

III. VERACITY.

In our own mental impressions relating to veracity, we have a striking illustration of the manner in which we rely on this class of moral feelings, as instinctive in the constitution of the mind. On a certain confidence in the veracity of mankind is founded so much of the knowledge on which we constantly depend, that, without it, the whole system of human things would go into confusion. It relates to all the intelligence which we derive from any other source than our own personal observation:-for example, to all that we receive through the historian, the traveller, the naturalist, or the astronomer. Even in regard to the most common events of a single day, we often proceed on a confidence in the veracity of a great variety of individuals. There is, indeed, a natural tendency to truth in all men, unless when this principle is overcome by some strong selfish purpose, to be answered by departing from it; and there is an equally strong tendency to rely on the veracity of others, until we have learnt certain cautions by our actual experience of mankind. Hence children and inexperienced persons are easily imposed upon by unfounded statements; and the most practised liar confides in the credulity of those whom he attempts to deceive. Deception, indeed, would never accomplish its purpose, if it were not from the impression that men generally speak truth.

Is our confidence in the veracity of mankınd portion of our knowledge rests on this basis?

natural or acquired? What Proof that our confidence in

the veracity of mankind is instinctive not acquired. What gives deception

its power to accomplish its purpose?

It is obvious also, that the mutual confidence which men have in each other, both in regard to veracity of statement, and to sincerity of intention respecting engagements, is that which keeps together the whole of civil society. In the transactions of commerce it is indispensable, and without it all the relations of civil life would go into disorder. When treating of the intellectual powers in another work, I considered the principles which regulate our confidence in human testimony; and it is unnecessary to recur to them in this place. Our present object is briefly to analyze the elements which are essential to veracity, when we view it as a moral emotion, or a branch of individual character. These appear to be three,-correctness in ascertaining facts, accuracy in relating them, and truth of purpose, or fidelity in the fulfilment of promises.

(1.) An important element of veracity is correctness in ascertaining facts. This is essential to the love of truth. It requires us to exercise the most anxious care respecting every statement which we receive as true; and not to receive it as such, until we are satisfied that the authority on which it is asserted is of a nature on which we can fully rely, and that the statement contains all the facts to which our attention

ought to be directed. It consequently guards us against those limited views, by which party spirit or a love of favorite dogmas leads a man to receive the

What effects would follow from entire want of confidence between man and man? How many elements essential to veracity? What are they? First element? What does it require? Limited views, how occasioned ?