Great diversity exists in the condition of different individuals in the present state,—some being in circumstances of ease, wealth, and comfort,—others of pain, deprivation, and sorrow. Such diversities we must consider as an arrangement established by the great Disposer of all things, and calculated to promote important purposes in his moral government. Many of these purposes are entirely beyond the reach of our faculties; but, as holding a prominent place among them, we may safely reckon the cultivation of our moral feelings, especially the affections of compassion and benevolence. The due exercise of these is, therefore, calculated to promote a double object, namely, the alleviation of distress in others,—and the cultivation in ourselves of a mental condition peculiarly adapted to a state of moral discipline. By bringing us into contact with individuals in various forms and degrees of suffering, they tend continually to remind us, that the present scene is but the infancy of our existence,—that the beings whom we thus contemplate are the children of the same Almighty Father with ourselves, inheriting the same nature, possessed of the same feelings, and soon to enter upon another state of existence, when all the distinctions which are to be found in this world shall cease for ever. They tend thus to withdraw us from the power of self-love, and the deluding influence of present things; and habitually to raise our views to that future life, for which the present is intended to prepare us. The due cultivation of the benevolent affections, therefore, is not properly to be considered as the object of moral approbation, but rather as a process of moral culture. They may enable us in some degree to benefit others, but their chief benefit is to ourselves. By neglecting them, we both incur much guilt, and deprive ourselves of an important mean of improvement. The diligent exercise of them, besides being a source of moral advantage, is accompanied with a degree of mental enjoyment which carries with it its own reward. Such appears to be the correct view which we ought to take of the arrangement established by the Creator in this part of our constitution. It is calculated to correct a misconception of an important kind, which considers the exercise of the benevolent affections as possessing a character of merit. To this subject we shall have occasion to refer more particularly in the sequel.

The exercise of the benevolent affections may be briefly treated of, under nearly the same heads as those referred to when considering the principle of Justice;—keeping in mind that they lead to greater exertion for the benefit of others, and thus often demand a greater sacrifice of self love, than is included under the mere requirements of justice. On the other hand, benevolence is not to be exercised at the expense of Justice; as would be the case, if a man were found relieving distress by such expedients as involve the necessity of withholding the payment of just debts, or imply the neglect or infringement of some duty which he owes to another.

(1.) Compassion and benevolent exertion are due towards alleviating the distresses of others. This exercise of them, in many instances, calls for a decided sacrifice of personal interest, and, in others, for considerable personal exertion. We feel our way to the proper measure of these sacrifices, by the high principle of moral duty, along with that mental exercise which places us in the situation of others, and, by a kind of reflected self-love, judges of the conduct due by us to them in our respective circumstances.—The details of this subject would lead us into a field too extensive for our present purpose. Pecuniary aid, by those who have the means, is the most easy form in which benevolence can be gratified, and that which often requires the least, if any, sacrifice of personal comfort or self-love. The same affection maybe exercised in a degree much higher in itself, and often much more useful 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 favourable motives,—and making every allowance for their feelings, and the circumstances in which they were placed. It leads us also to avoid all suspicions and 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 connexions, 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 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 peace-maker, 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.