if this be the case, it is much the same as if we should suppose a man to have had a general view of some scene, enough to satisfy him that it was very disagreeable, and then to shut his eyes, that he might not have particular or distinct view of its several deformities. It is as easy to close the eyes of the mind as those of the body and the former is more frequently done with wilfulness, and yet not attended to, than the latter; the actions of the mind being more quick and transient than those of the senses. This may be further illustrated by another thing observable in ordinary life. It is not uncommon for persons, who run out their fortunes, entirely to neglect looking into the state of their affairs, and this from a general knowledge that the condition of them is bad. These extravagant people are perpetually ruined before they themselves expected it: and they tell you for an excuse, and tell you truly, that they did not think they were so much in debt, or that their expenses so far exceeded their income. And yet no one will take this for an excuse, who is sensible that their ignorance of their particular circumstances was owing to their general knowledge of them; that is, their general knowledge that matters were not well with them, prevented their looking into particulars. There is somewhat of the like kind with this in respect to morals, virtue, and religion. Men find that the survey of themselves, their own heart and temper, their own life and behaviour, doth not afford them satisfaction; things are not as they should be, therefore they turn away, will not go over particulars, or look deeper, lest they should find more amiss. For who would choose to be put out of humor with himself? No one, surely, if it were not in order to amend, and to be more thoroughly and better pleased with himself for the future.

If this sincere self-enjoyment and home-satisfaction be thought desirable, and worth some pains and diligence, the following reflections will, I suppose, deserve your attention; as what may be of service and assistance to all who are in any measure honestly disposed, for

avoiding that fatal self-deceit, and towards getting acquainted with themselves.

The first is, that those who have never had any suspicion of, who have never made allowances for this weakness in themselves, who have never (if I may be allowed such a manner of speaking) caught themselves in it, may almost take it for granted that they have been very much misled by it. For consider: nothing is more manifest, than that affection and passion of all kinds influence the judgment. Now, as we have naturally a greater regard to ourselves than to others, as the private affection is more prevalent than the public, the former will have proportionally a greater influence upon the judgment, upon our way of considering things. People are not backward in owning this partiality of judgment, in cases of friendship and natural relation. The reason is obvious why it is not so readily acknowledged, when the interest which misleads us is more confined, confined to ourselves: but we all take notice of it in each other in these cases. There is not any observation more common, than that there is no judging of a matter from hearing only one side. This is not founded upon supposition, at least it is not always, of a formed design in the relater to deceive: for it holds in cases where he expects that the whole will be told over again by the other side. But the supposition, which this observation is founded upon, is the very thing now before us; namely, that men are exceedingly prone to deceive themselves, and judge too favorably in every respect, where themselves, and their own interest, are concerned. Thus, though we have not the least reason to suspect that such an interested person hath any intention to deceive us, yet we of course make great allowances for his having deceived himself. If this be general, almost universal, it is prodigious that every man can think himself an exception, and that he is free from this selfpartiality. The direct contrary is the truth. Every man may take for granted that he has a great deal of it,

till, from the strictest observation upon himself, he finds particular reason to think otherwise.

Secondly, There is one easy and almost sure way to avoid being misled by this self-partiality, and to get acquainted with our real character: to have regard to the suspicious part of it, and keep a steady eye over ourselves in that respect. Suppose then a man fully satisfied with himself, and his own behaviour; such a one, if you please, as the Pharisee in the gospel, or a better man-Well, but allowing this good opinion you have of yourself to be true, yet every one is liable to be misrepresented. Suppose then an enemy were to set about defaming you, what part of your character would he single out? What particular scandal, think you, would he be most likely to fix upon you? And what would the world be most ready to believe? There is scarce a man living but could, from the most transient superficial view of himself, answer this question. What is that ill thing, that faulty behaviour, which I am apprehensive an ene

who was thoroughly acquainted with me, would be most likely to lay to my charge, and which the world would be most apt to believe? It is indeed possible that a man may not be guilty in that respect. All that I say is, let him in plainness and honesty fix upon that part of his character for a particular survey and reflection; and by this he will come to be acquainted, whether he be guilty or innocent in that respect, and how far he is one or the other.

Thirdly, It would very much prevent our being misled by this self-partiality, to reduce that practical rule of our Saviour, "Whatsoever ye would that men should do to you, even so do unto them," to our judgment and way of thinking. This rule, you see, consists of two parts. One is, to substitute another for yourself, when you take a survey of any part of your behaviour, or consider what is proper and fit and reasonable for you to do upon any occasion: the other part is, that you substitute yourself in the room of another; consider

yourself as the person affected by such a behaviour, or towards whom such an action is done; and then you would not only see, but likewise feel, the reasonableness, or unreasonableness of such an action or behaviour. But, alas! the rule itself may be dishonestly applied: there are persons who have not impartiality enough with respect to themselves, nor regard enough for others, to be able to make a just application of it. This just application, if men would honestly make it, is, in effect, all that I have been recommending it is the whole thing, the direct contrary to that inward dishonesty as respecting our intercourse with our fellow-creatures. And even the bearing this rule in their thoughts may be of some service: the attempt thus to apply it, is an attempt towards being fair and impartial, and may chance unawares to show them to themselves, to show them the truth of the case they are considering.

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Upon the whole it is manifest, that there is such a thing as this self-partiality and self-deceit that in some persons it is to a degree which would be thought incredible, were not the instances before our eyes; of which the behaviour of David is perhaps the highest possible one, in a single particular case; for there is not the least appearance, that it reached his general character: that we are almost all of us influenced by it in some degree, and in some respects that, therefore, every one ought to have an eye to, and beware of it. And all that I have further to add upon this subject is, that either there is a difference between right and wrong, or there is not: religion is true, or it is not. If it be not, there is no reason for any concern about it but if it be true, it requires real fairness of mind and honesty of heart. And if people will be wicked, they had better of the two be so from the common vicious passions without such refinements, than from this deep and calm source of delusion; which undermines the whole principle of good; darkens that light, that "candle of the Lord within," which is to direct our steps; and corrupts conscience, which is the guide of life.

SERMON XI.

UPON THE LOVE OF OUR NEIGHBOR.

Preached on Advent Sunday.

ROMANS Xiii. 9.

And if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself.

It is commonly observed, that there is a disposition in men to complain of the viciousness and corruption of the age in which they live, as greater than that of former ones; which is usually followed with this further observation, that mankind has been in that respect much the same in all times. Now, to determine whether this last be not contradicted by the accounts of history; thus much can scarce be doubted, that vice and folly takes different turns, and some particular kinds of it are more open and avowed in some ages than in others: and, I suppose, it may be spoken of as very much the distinction of the present, to profess a contracted spirit, and greater regards to self-interest, than appears to have been done formerly. Upon this account it seems worth while