(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.