PHILOSOPHY, MORAL, 
would have an indefinite number of friends, 
and thus would be indefinitely happy. — • 
This is, in part, mere supposition ; but its 
obvious correspondence with what we see 
and feel in real life, is a strong argument 
both of the infinite goodness of God, and 
consequently of the tendency of all beings 
to unlimited happiness through benevolence. 
For the beings whom we have supposed to 
set out with pure malevolence, could no 
more rest at pure selfishness, or any other 
intermediate point, than they could at pure 
malevolence. — And thus the arguments 
which exclude pure 'malevolence, necessa- 
rily infer that pure unlimited benevolence 
should be the ultimate object of man. 
Culture of Benevolence. 
69. In order to augment the benevolent, 
and suppress the malevolent affections, we 
Should diligently practise all such acts of 
friendship, generosity, and compassion as our 
abilities of any kind extend to ; and rigorous- 
ly refrain from all sallies of anger, resentment, 
envy, jealousy, A c. For though our affections 
are not directly and immediately subject to 
the voluntary power, j'et our actions are; 
and, consequently, through them, our af- 
fections. He that at first practises acts of 
benevolence by constraint, and continues 
to practise them, will at last have associated 
with them such a variety of pleasures, as 
to transfer a great instantaneous pleasure 
upon them, and produce in himself the af- 
fections from which they naturally flow. 
In the like manner, if we abstain ffom ma- 
levolent actions and expressions, we shall 
dry up the ill passions which are the sources 
of them. 
70. With the same objects in view, it will 
be of great use, frequently, to dwell upon 
the great pleasures aud rewards attending 
on benevolence; and also upon the many 
evils, present and future, to which the 
Contrary disposition exposes us. For thus 
we shall likewise transfer pleasure and pain 
by a.ssociation upon these dispositions re- 
spectively ; aud rational self interest will be 
made to produce pure benevolence, and lo 
extinguish all kinds and degrees of malevo- 
lence. 
71. Frequent and fervent prayer for 
others, fiiends, benefactors, strangers, and 
enemies, has a very great and decided ten- 
dency to augment benevolence, and to ex- 
tinguish malevolence. All exertions of our 
affections cherish them ; and those made 
under the more immediate sense of the di- 
vine attributes, have an extraordinary ef- 
ficacy, in this respect, by mixing the love, 
awe, and other exalted emotions of the 
mind attending our addresses to God, with 
our affections towards man, so as to im- 
prove and purify them. Petitions for the 
increase of our benevolence, and the sup- 
pression of our malevolence, have the same 
tendency. — Again, all meditations upon the 
attributes of God, and particularly upon his 
infinite benevolence towards all his crea- 
tures, have a strong tendency to refine and 
augment our benevolent affections. — And, 
lastly, the frequent consideration of our 
own unworthincss, our entire dependence 
upon God, &c. raises in us compassion for 
others, as well as concern and earnest de- 
sires and prayers for ourselves. And com- 
passion, in this imperfect probationary state, 
is an essential and principal part of our be- 
nevolent affections. 
Rules for the Conduct of Men towards each 
other in Society. 
PRACTICAL BENEVOLENCE. 
72. Having now established the position, 
that benevolence should be a primary pur- 
suit of men, it follows that we should aim to 
direct every action, so as to produce tlie 
greatest happiness and the least miseiy in 
our power. This is the rule of conduct to- 
wards our fellow creatures, which unitier- 
sal, unlimited benevolence inculcates. — 
But the application of this rule in real life, 
is attended with considerable difficulties 
and perplexities. It is impossible for the 
most sagacious and experienced to make 
any verj' accurate estimate of the future 
consequences of particular actions, so as, in 
all the variety of circumstances which oc- 
cur, to determine justly which action woidd 
contribute most to augment happiness and 
lessen misery. Instead, therefore, of this 
veiy general rule, we must substitute others 
less extensive, and subordinate to it, admit-' 
ting of a more commodious application. 
Whatever rules are laid dowm for this pur- 
pose, it is obvious, that their coincidence 
must add strength to each ; and that when 
they differ, or are apparently opposite to 
each other, this difference or oppposition 
must moderate or restrain their application. 
On the whole, however, the general result 
will prove the best direction for promoting 
the happiness, and lessening the misery, of 
others. 
73. Hartley lays down the following teil 
subordinate rules : “ 1 . That we obey the 
Scripture precepts, in tiie natural, obvious 
