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 self-partiality. 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 an 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 enemy, 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 shew them to themselves, to shew them the truth of the case they are considering.

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 NEIGHBOUR.

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 neighbour as thyself.

T 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, not 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 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 to inquire, whether private interest is likely to be promoted in

be

proportion to the degree in which self-love engrosses us, and prevails over all other principles; or whether the contracted affection may not possibly be so prevalent as to disappoint itself, and even contradict its own end, private good.

And since, further, there is generally thought to be some peculiar kind of contrariety between selflove and the love of our neighbour, between the pursuit of public and of private good; insomuch that when you are recommending one of these, you are supposed to be speaking against the other; and from hence arises a secret prejudice against, and frequently open scorn of all talk of public spirit, and real goodwill to our fellow-creatures; it will be necessary to inquire what respect benevolence hath to self-love, and the pursuit of private interest to the pursuit of public: or whether there be any thing of that peculiar inconsistence and contrariety between them, over and above what there is between self-love and other passions and particular affections, and their respective pursuits.

These inquiries, it is hoped, may be favourably attended to: for there shall be all possible concessions made to the favourite passion, which hath so much allowed to it, and whose cause is so universally pleaded: it shall be treated with the utmost tenderness and concern for its interests.

In order to this, as well as to determine the forementioned questions, it will be necessary to consider the nature, the object, and end of that self-love, as distinguished from other principles or affections in the mind, and their respective objects.

Every man hath a general desire of his own happiness; and likewise a variety of particular affections, passions, and appetites to particular external objects.