Neither does that peculiar regard to ourselves, which was medium of viewing things, which always represents characbefore allowed to be natural* to mankind, dispense with it: ters and actions much worse than they really are. Il-will because that can no way innocently heighten our resentment not only never speaks, but never thinks well, of the person against those who have been injurious to ourselves in par- towards whom it is exercised. Thus in cases of offence and ticular, any otherwise than as it heightens our sense of the enmity, the whole character and behaviour is considered with injury or guilt; and guilt, though in the highest degree, does an eye to that particular part which has offended us, and the not, as hath been shown, dispense with or supersede the duty whole man appears monstrous, without any thing right or of love and good-will. human in him: whereas the resentment should surely at

If all this be true, what can a man say, who will dispute least be confined to that particular part of the behaviour the reasonableness, or the possibility, of obeying the divine which gave offence: since the other parts of a man's life and precept we are now considering? Let him speak out, and it character stand just the same as they did before. must be thus he will speak. "Mankind, i. e. a creature de- In general, there are very few instances of enmity carried fective and faulty, is the proper object of good-will, whatever to any length, but inadvertency, misunderstanding, some real his faults are, when they respect others; but not when they mistake of the case, on one side however, if not on both, has respect me myself." That men should be affected in this a great share in it.

manner, and act accordingly, is to be accounted for like other If these things were attended to, these ill-humours could vices; but to assert that it ought, and must be thus, is self-not be carried to any length amongst good men, and they partiality possessed of the very understanding. would be exceedingly abated amongst all. And one would

Thus love to our enemies, and those who have been inju- hope they might be attended to: for all that these cautions rious to us, is so far from being a rant, as it has been pro- come to is really no more than desiring, that things may be fanely called, that it is in truth the law of our nature, and considered and judged of as they are in themselves, that we what every one must see and own, who is not quite blinded should have an eye to, and beware of, what would otherwise with self-love. lead us into mistakes. So that to make allowances for inad

From hence it is easy to see, what is the degree in which vertence, misunderstanding, for the partialities of self-love, we are commanded to love our enemies, or those who have and the false light which anger sets things in; I say, to make been injurious to us. It were well if it could as easily be allowances for these, is not to be spoken of as an instance of reduced to practice. It cannot be imagined, that we are re-humbleness of mind, or meekness and moderation of temper; quired to love them with any peculiar kind of affection. But but as what common sense should suggest, to avoid judging suppose the person injured to have a due natural sense of the wrong of a matter before us, though virtue and morals were injury, and no more; he ought to be affected towards the in- out of the case. And therefore it as much belongs to ill men, jurious person in the same way any good men, uninterested who will indulge the vice I have been arguing against, as to in the case, would be; if they had the same just sense, which good men, who endeavour to subdue it in themselves. In a we have supposed the injured person to have, of the fault: word, all these cautions, concerning anger and self-love, are after which there will yet remain real good-will towards the no more than desiring a man, who was looking through a offender. glass, which either magnified or lessened, to take notice, that the objects are not in themselves what they appear through that medium.

Now what is there in all this, which should be thought impracticable? I am sure there is nothing in it unreasonable. It is indeed no more than that we should not indulge a pas- To all these things one might add, that, resentment being sion, which, if generally indulged, would propagate itself so out of the case, there is not, properly speaking, any such thing as almost to lay waste the world that we should suppress as direct ill-will in one man towards another: therefore the that partial, that false self-love, which is the weakness of our first indignity or injury, if it be not owing to inadvertence or nature: that uneasiness and misery should not be produced, misunderstanding, may however be resolved into other partiwithout any good purpose to be served by it: and that we cular passions or self-love: principles quite distinct from illshould not be affected towards persons differently from what will, and which we ought all to be disposed to excuse in their nature and character require. others, from experiencing so much of them in ourselves. But since to be convinced that any temper of mind, and A great man of antiquity is reported to have said, that, as he course of behaviour, is our duty, and the contrary vicious, never was indulgent to any one fault in himself, he could not hath but a distant influence upon our temper and actions; let excuse those of others. This sentence could scarce with deme add some few reflections, which may have a more direct cency come out of the mouth of any human creature. But tendency to subdue those vices in the heart, to beget in us if we invert the former part, and put it thus: that he was inthis right temper, and lead us to a right behaviour towards dulgent to many faults in himself, as it is to be feared the those who have offended us: which reflections however shall best of us are, and yet was implacable; how monstrous would be such as will further show the obligations we are under such an assertion appear! And this is the case in respect to to it. every human creature, in proportion as he is without the forgiving spirit I have been recommending.

No one, I suppose, would choose to have an indignity put upon him, or to be injuriously treated. If then there be any Further, though injury, injustice, oppression, the baseness probability of a misunderstanding in the case, either from our of ingratitude, are the natural objects of indignation, or if you imagining we are injured when we are not, or representing please of resentment, as before explained; yet they are likethe injury to ourselves as greater than it really is; one would wise the objects of compassion, as they are their own punhope an intimation of this sort might be kindly received, and ishment, and without repentance will for ever be so. No one that people would be glad to find the injury not so great as ever did a designed injury to another, but at the same time they imagined. Therefore, without knowing particulars, I he did a much greater to himself. If therefore we would take upon me to assure all persons who think they have re- consider things justly, such a one is, according to the natural ceived indignities or injurious treatment, that they may de- course of our affections, an object of compassion, as well as pend upon it, as in a manner certain, that the offence is not of displeasure: and to be affected really in this manner, I so great as they themselves imagine. We are in such a pe- say really, in opposition to show and pretence, argues the culiar situation, with respect to injuries done to ourselves, true greatness of mind. We have an example of forgivethat we can scarce any more see them as they really are, than ness in this way in its utmost perfection, and which indeed our eye can see itself. If we could place ourselves at a due includes in it all that is good, in that prayer of our blessed distance, i. e. be really unprejudiced, we should frequently Saviour on the cross: "Father, forgive them; for they know discern that to be in reality inadvertence and mistakes in our not what they do." enemy, which we now fancy we see to be malice or scorn. But lastly, The offences which we are all guilty of against From this proper point of view, we should likewise in all God, and the injuries which men do to each other, are often probability see something of these latter in ourselves, and mentioned together: and, making allowances for the infinite most certainly a great deal of the former. Thus the indig-distance between the Majesty of Heaven, and a frail mortal, nity or injury would almost infinitely lessen, and perhaps at and likewise for this, that he cannot possibly be affected or last come out to be nothing at all. Self-love is a medium of moved as we are; offences committed by others against oura peculiar kind; in these cases it magnifies every thing which selves, and the manner in which we are apt to be affected is amiss in others, at the same time that it lessens every thing with them, give a real occasion for calling to mind our own amiss in ourselves.

Anger also or hatred may be considered as another false

* Serm. VIII. p. 519.

sins against God. Now there is an apprehension and presentiment, natural to mankind, that we ourselves shall one time or other be dealt with as we deal with others; and a peculiar acquiescence in, and feeling of, the equity and jus

tice of this equal distribution. This natural notion of equity ity, with the utmost deliberation, thought, and contrivance. the son of Sirach has put in the strongest way. "He that Near a year must have passed, between the time of the comrevengeth shall find vengeance from the Lord, and he will mission of his crimes, and the time of the prophet's coming surely keep his sins in remembrance. Forgive thy neighbour to him; and it does not appear from the story, that he had in the hurt he hath done unto thee, so shall thy sins be forgiven all this while the least remorse or contrition. when thou prayest. One man beareth hatred against another; There is not any thing, relating to men and characters, and doth he seek pardon from the Lord? He showeth no more surprising and unaccountable, than this partiality to mercy to a man which is like himself; and doth he ask for-themselves, which is observable in many; as there is nothing giveness of his own sins?" Let any one read our Saviour's of more melancholy reflection, respecting morality, virtue, parable of the king who took account of his servants; and the and religion. Hence it is that many men seem perfect stranequity and rightness of the sentence which was passed upon gers to their own characters. They think, and reason, and him who was unmerciful to his fellow-servant, will be felt. judge quite differently upon any matter relating to themselves, There is somewhat in human nature, which accords to and from what they do in cases of others where they are not infalls in with that method determination. Let us then place terested. Hence it is one hears people exposing follies, before our eyes the time which is represented in the parable; which they themselves are eminent for; and talking with that of our own death, or the final judgment. Suppose your- great severity against particular vices, which if all the world selves under the apprehensions of approaching death; that be not mistaken, they themselves are notoriously guilty of. you were just going to appear naked and without disguise be- This self-ignorance and self-partiality may be in all different fore the Judge of all the earth, to give an account of your degrees. It is a lower degree of it which David himself behaviour towards your fellow-creatures: could any thing refers to in these words, "Who can tell how oft he offendeth? raise more dreadful apprehensions of that judgment, than the cleanse thou me from my secret faults." This is the ground reflection that you had been implacable, and without mercy of that advice of Elihu to Job: "Surely it is meet to be said towards those who had offended you: without that forgiving unto God, That which I see not, teach thou me; if I have spirit towards others, which that it may now be exercised done iniquity, I will do no more." And Solomon saw this towards yourselves, is your only hope? And these natural thing in a very strong light, when he said, He that trusteth apprehensions are authorized by our Saviour's application of his own heart is a fool. This likewise was the reason why the parable: "So likewise shall my heavenly Father do also that precept, Know thyself, was so frequently inculcated by unto you, if ye from your hearts forgive not every one his the philosophers of old. For if it were not for that partial brother their trespasses." On the other hand, suppose a good and fond regard to ourselves, it would certainly be no great man in the same circumstance, in the last part and close of difficulty to know our own character, what passes within the life; conscious of many frailties, as the best are, but con- bent and bias of our mind; much less would there be any scious too that he had been meek, forgiving, and merciful; difficulty in judging rightly of our own actions. But from that he had in simplicity of heart been ready to pass over this partiality it frequently comes to pass, that the observaoffences against himself: the having felt this good spirit will tion of many men's being themselves last of all acquainted give him, not only a full view of the amiableness of it, but with what falls out in their own families, may be applied to the surest hope that he shall meet with it in his Judge. This a nearer home, to what passes within their own breasts. likewise is confirmed by his own declaration: "If ye forgive There is plainly, in the generality of mankind, an absence men their trespasses, your heavenly Father will likewise of doubt or distrust, in a very great measure, as to their morforgive you." And that we might have a constant sense of al character and behaviour; and likewise a disposition to it upon our mind, the condition is expressed in our daily take for granted, that all is right and well with them in these prayer. A forgiving spirit is therefore absolutely necessary, respects. The former is owing to their not reflecting, not as ever we hope for pardon of our own sins, as ever we exercising their judgment upon themselves; the latter, to hope for peace of mind in our dying moments, or for the divine mercy at that day when we shall most stand in need

of it.

SERMON X.

UPON SELF-DECEIT.

And Nathan said to David, Thou art the man.-2 Sam. xil. 7.

self-love. I am not speaking of that extravagance, which is sometimes to be met with; instances of persons declaring in words at length, that they never were in the wrong, nor had ever any diffidence of the justness of their conduct, in their whole lives. No, these people are too far gone to have any thing said to them. The thing before us is indeed of this kind, but in a lower degree, and confined to the moral character; somewhat of which we almost all of us have, without reflecting upon it. Now consider, how long and how grossly, a person of the best understanding might he imposed upon by one of whom he had not any suspicion, and in whom he placed an entire confidence; especially if there were friendship and real kindness in the case: surely this holds even stronger with respect to that self we are all so fond of. Hence arises in men a disregard of reproof and instruction, These words are the application of Nathan's parable to rules of conduct and moral discipline, which occasionally come David, upon occasion of his adultery with Bathsheba, and in their way: a disregard, I say, of these; not in every rethe murder of Uriah her husband. The parable, which is spect, but in this single one, namely, as what may be of serrelated in the most beautiful simplicity, is this: "There were vice to them in particular towards mending their own hearts two men in one city; the one rich and the other poor. The and tempers, and making them better men. It never in rich man had exceeding many flocks and herds: but the poor earnest comes into their thoughts, whether such admonitions man had nothing, save one little ewe-lamb, which he had may not relate, and be of service to themselves; and this Dought and nourished up: and it grew up together with him, quite distinct from a positive persuasion to the contrary, a and with his children; it did eat of his own meat, and drank persuasion from reflection that they are innocent and blameof his own cup, and lay on his bosom, and was unto him as a less in those respects. Thus we may invert the observadaughter. And there came a traveller unto the rich man, tion which is somewhere made upon Brutus, that he never and he spared to take of his own flock, and of his own herd, read, but in order to make himself a better man. It scarce to dress for the way-faring man that was come unto him, comes into the thoughts of the generality of mankind, that but took the poor man's lamb, and dressed it for the man that this use is to be made of moral reflections which they meet was come to him. And David's anger was greatly kindled with; that this use, I say, is to be made of them by themagainst the man, and he said to Nathan, As the Lord liveth, selves, for every body observes and wonders that it is not done the man that hath done this thing shall surely die. And he by others.

shall restore the lamb four-fold, because he did this thing, Further, there are instances of persons having so fixed and and because he had no pity." David passes sentence, not steady an eye upon their own interest, whatever they place it only that there should be a fourfold restitution made; but he in, and the interest of those whom they consider as themproceeds to the rigour of justice, the man that hath done this selves, as in a manner to regard nothing else; their views are thing shall dic: and this judgment is pronounced with the ut- almost confined to this alone. Now we cannot be acquainted most indignation against such an act of inhumanity; As the with, or in any propriety of speech be said to know any thing, Lord liveth, he shall surely die; and his anger was greatly but what we attend to. If therefore they attend only to one kindled against the man. And the prophet answered, Thou side, they really will not, cannot see or know what is to be art the man. He had been guilty of much greater inhuman-alleged on the other. Though a man hath the best eyes in

the world, he cannot see any way but that which he turns to themselves: and that it prevents their applying to themthem. Thus these persons, without passing over the least, selves those reproofs and instructions, which they meet with the most minute thing, which can possibly be urged in favour either in scripture or in moral and religious discourses, though of themselves, shall overlook entirely the plainest and most exactly suitable to the state of their own mind, and the course obvious things on the other side. And whilst they are under of their behaviour. There is one thing further to be added the power of this temper, thought and consideration upon the here, that the temper we distinguish by hardness of heart matter before them has scarce any tendency to set them right: with respect to others, joined with this self-partiality, will because they are engaged; and their deliberation concerning carry a man almost any lengths of wickedness, in the way of an action to be done, or reflection upon it afterwards, is not oppression, hard usage of others, and even to plain injustice; to see whether it be right, but to find out reasons to justify or without his having, from what appears, any real sense at all palliate it; palliate it, not to others, but to themselves. of it. This indeed was not the general character of David:

In some there is to be observed a general ignorance of for he plainly gave scope to the affections of compassion and themselves, and wrong way of thinking and judging in every good-will, as well as to his passions of another kind. thing relating to themselves; their fortune, reputation, every But as some occasions and circumstances lie more open to thing in which self can come in: and this perhaps attended this self-deceit, and give it greater scope and opportunities with the rightest judgment in all other matters. In others than others, these require to be particularly mentioned. this partiality is not so general, has not taken hold of the It is to be observed then, that as there are express deterwhole man, but is confined to some particular favourite pas-minate acts of wickedness, such as murder, adultery, theft: sion, interest, or pursuit; suppose ambition, covetousness, or so, on the other hand, there are numberless cases in which any other. And these persons may probably judge and de- the vice and wickedness cannot be exactly defined; but contermine what is perfectly just and proper, even in things in sists in a certain general temper and course of action, or in which they themselves are concerned, if these things have no the neglect of some duty, suppose charity or any other, whose relation to their particular favourite passion or pursuit. Hence bounds and degrees are not fixed. This is the very province arises that amazing incongruity, and seeming inconsistency of self-deceit and self-partiality; here it governs without of character, from whence slight observers take it for granted, check or control. "For what commandment is there broken? that the whole is hypocritical and false; not being able other- Is there a transgression where there is no law? a vice which wise to reconcile the several parts: whereas in truth there is cannot be defined ?"

real honesty, so far as it goes. There is such a thing as Whoever will consider the whole commerce of human life, men's being honest to such a degree, and in such respects, will see that a great part, perhaps the greatest part, of the but no further. And this, as it is true, so it is absolutely intercourse amongst mankind, cannot be reduced to fixed denecessary to be taken notice of, and allowed them; such gen- terminate rules. Yet in these cases there is a right and a eral and undistinguishing censure of their whole character, as wrong: a merciful, a liberal, a kind and compassionate bedesigning and false, being one main thing which confirms haviour, which surely is our duty; and an unmerciful conthem in their self-deceit. They know that the whole censure tracted spirit, a hard and oppressive course of behaviour, is not true; and so take for granted that no part of it is. which is most certainly immoral and vicious. But who can But to go on with the explanation of the thing itself: Vice define precisely, wherein that contracted spirit and hard usage in general consists in having an unreasonable and too great of others consist, as murder and theft may be defined? There regard to ourselves, in comparison of others. Robbery and is not a word in our language, which expresses more detestmurder is never from the love of injustice or cruelty, but to able wickedness than oppression; yet the nature of this vice gratify some other passion, to gain some supposed advantage: cannot be so exactly stated, nor the bounds of it so determinand it is false selfishness alone, whether cool or passionate, ately marked, as that we shall be able to say in all instances, which makes a man resolutely pursue that end, be it ever so where rigid right and justice ends, and oppression begins.much to the injury of another. But whereas, in common and In these cases there is great latitude left, for every one to deordinary wickedness, this unreasonableness, this partiality termine for, and consequently to deceive himself. It is chiefly and selfishness, relates only, or chiefly, to the temper and in these cases that self-deceit comes in; as every one must passions, in the characters we are now considering, it reaches see that there is much larger scope for it here, than in exto the understanding, and influences the very judgment. And, press, single, determinate acts of wickedness. However it besides that general want of distrust and diffidence concerning comes in with respect to the circumstances attending the most our own character, there are, you see, two things, which may gross and determinate acts of wickedness. Of this, the story thus prejudice and darken the understanding itself: that over- of David, now before us, affords the most astonishing infondness for ourselves, which we are all so liable to; and stance. It is really prodigious, to see a man, before so remarkalso being under the power of any particular passion or appe-able for virtue and piety, going on deliberately from adultery tite, or engaged in any particular pursuit.. And these, espe- to murder, with the same cool contrivance, and, from what cially the last of the two, may be in so great a degree, as to appears, with as little disturbance, as a man would endeavour influence our judgment, even of other persons and their be- to prevent the ill consequences of a mistake he had made in haviour. Thus a man, whose temper is formed to ambition any common matter. That total insensibility of mind with or covetousness, shall even approve of them sometimes in respect to those horrid crimes, after the commission of them, others. manifestly shows that he did some way or other delude him

This seems to be in a good measure the account of self-self: and this could not be with respect to the crimes thempartiality and self-deceit, when traced up to its original.selves, they were so manifestly of the grossest kind. What Whether it be, or be not thought satisfactory, that there is the particular circumstances were, with which he extenuated such a thing is manifest; and that it is the occasion of great them, and quieted and deceived himself, is not related. part of the unreasonable behaviour of men towards each Having thus explained the nature of internal hypocrisy and other that by means of it they palliate their vices and follies self-deceit, and remarked the occasions upon which it exerts itself; there are several things further to be observed conThat peculiar regard for ourselves which frequently produces are sometimes observable together in one and the same percerning it: that all of the sources, to which it was traced up, this partiality of judgment in our own favour, may have a quite contrary effect, and occasion the utmost diffidence and distrust of our-son: but that one of them is more remarkable, and to a higher selves; were it only, as it may set us upon a more frequent and strict degree, in some, and others of them are so in others: that in survey and review of our own character and behaviour. This search general it is a complicated thing; and may be in all different or recollection itself implies somewhat of diffidence; and the dis-degrees and kinds that the temper itself is essentially in its coveries we make, what is brought to our view, may possibly in-own nature vicious and immoral. It is unfairness: it is discrease it. Good-will to another may either blind our judgment, so honesty; it is falseness of heart: and is therefore so far from as to make us overlook his faults; or it may put us upon exercising

that judgment with greater strictness, to see whether he is so fault- extenuating guilt, that it is itself the greatest of all guilt in less and perfect as we wish him. If that peculiar regard to our-proportion to the degree it prevails; for it is a corruption of selves leads us to examine our own character with this greater sever- the whole moral character in its principle. Our understandity, in order really to improve and grow better, it is the most com- ing, and sense of good and evil, is the light and guide of mendable turn of mind possible, and can scarce be to excess. But life: "If therefore this light that is in thee be darkness, how if, as every thing hath its counterfeit, we are so much employed great is that darkness!" For this reason our Saviour puts about ourselves in order to disguise what is amiss, and to make a

better appearance; or if our attention to ourselves has chiefly this an evil eye as the direct opposite to a single eye; the absence effect; it is liable to run up into the greatest weakness and excess, of that simplicity, which these last words imply, being itself and is like all other excesses its own disappointment: for scarce any evil and vicious. And whilst men are under the power of show themselves to advantage, who are over solicitous of doing so. this temper, in proportion still to the degree they are so, they

are fortified on every side against conviction: and when they the other side. But the supposition, which this observation hear the vice and folly of what is in truth their own course is founded upon, is the very thing now before us; namely, of life, exposed in the just st and strongest manner, they will that men are exceedingly prone to deceive themselves, and often assent to it, and even carry the matter further; persua- judge too favourably in every respect, where themselves and ding themselves, one does not know how, but some way or their own interest are concerned. Thus, though we have not other persuading themselves, that they are out of these, and the least reason to suspect that such an interested person that it hath no relation to them. Yet, notwithstanding this, hath any intention to deceive us, yet we of course make great there frequently appears a suspicion, that all is not right, or allowances for his having deceived himself. If this be genas it should be; and perhaps there is always at bottom some-Jeral, almost universal, it is prodigious that every man can what of this sort. There are doubtless many instances of think himself an exception, and that he is free from this selfthe ambitious, the revengeful, the covetous, and those whom partiality. The direct contrary is the truth. Every man may with too great indulgence we only call the men of pleasure, take for granted that he has a great deal of it, till, from the who will not allow themselves to think how guilty they are, strictest observation upon himself, he finds particular reason who explain and argue away their guilt to themselves: and to think otherwise.

though they do really impose upon themselves in some mea- Secondly, There is one easy and almost sure way to avoid sure, yet there are none of them but have, if not a proper being misled by this self-partiality, and to get acquainted with knowledge, yet at least an implicit suspicion, where the our real character: to have regard to the suspicious part of it, weakness lies, and what part of their behaviour they have and keep a steady eye over ourselves in that respect. Supreason to wish unknown or forgotten for ever. Truth, and pose then a man fully satisfied with himself, and his own real good sense, and thorough integrity, carry along with them behaviour; such a one, if you please, as the Pharisee in the a peculiar consciousness of their own genuineness: there is a Gospel, or a better man.-Well; but allowing this good opinfeeling belonging to them, which does not accompany their ion you have of yourself to be true, yet every one is liable to counterfeits, error, folly, half-honesty, partial and slight re- be misrepresented. Suppose then an enemy were to set about gards to virtue and right, so far only as they are consistent defaming you, what part of your character would he single with that course of gratification which men happen to be set out? What particular scandal, think you, would he be most upon. And, if this be the case, it is much the same as if we likely to fix upon you? And what would the world be most should suppose a man to have had a general view of some ready to believe? There is scarce a man living but could, scene, enough to satisfy him that it was very disagreeable, from the most transient superficial view of himself, answer and then to shut his eyes, that he might not have a particular this question.. What is that ill thing, that faulty behaviour, or distinct view of its several deformities. It is as easy to which I am apprehensive an enemy, who was thoroughly acclose the eyes of the mind, as those of the body: and the quainted with me, would be most likely to lay to my charge, former is more frequently done with wilfulness, and yet not and which the world would be most apt to believe? It is attended to, than the latter; the actions of the mind being indeed possible that a man may not be guilty in that respect. more quick and transient, than those of the senses. This may All that I say is, let him in plainness and honesty fix upon be further illustrated by another thing observable in ordinary that part of his character for a particular survey and reflection; life. It is not uncommon for persons, who run out their for- and by this he will come to be acquainted, whether he be tunes, entirely to neglect looking into the state of their affairs, guilty or innocent in that respect, and how far he is one or and this from a general knowledge, that the condition of the other.

them is bad. These extravagant people are perpetually ruined Thirdly, It would very much prevent our being misled by before they themselves expected it: and they tell you for an this self-partiality, to reduce that practical rule of our Saviour, excuse, and tell you truly, that they did not think they were" Whatsoever ye would that men should do to you, even so so much in debt, or that their expenses so far exceeded their do unto them," to our judgment and way of thinking. This income. And yet no one will take this for an excuse, who rule, you see, consists of two parts. One is, to substitute is sensible that their ignorance of their particular circumstan- another for yourself, when you take a survey of any part of ces was owing to their general knowledge of them; that is, your behaviour, or consider what is proper and fit and reasontheir general knowledge, that matters were not well with able for you to do upon any occasion: the other part is, that them, prevented their looking into particulars. There is you substitute yourself in the room of another; consider yoursomewhat of the like kind with this in respect to morals, self as the person affected by such a behaviour, or towards virtue, and religion. Men find that the survey of themselves, whom such an action is done: and then you would not only their own heart and temper, their own life and behaviour, see, but likewise feel, the reasonableness or unreasonableness doth not afford them satisfaction: things are not as they should of such an action or behaviour. But, alas! the rule itself may be therefore they turn away, will not go over particulars, or be dishonestly applied: there are persons who have not imlook deeper, lest they should find more amiss. For who partiality enough with respect to themselves, nor regard would choose to be put out of humour with himself? No one, enough for others, to be able to make a just application of it. surely, if it were not in order to mend, and to be more tho-This just application, if men would honestly make it, is in roughly and better pleased with himself for the future. effect all that I have been recommending; it is the whole

If this sincere self-enjoyment and home-satisfaction be thing, the direct contrary to that inward dishonesty as respectthought desirable, and worth some pains and diligence; the ing our intercourse with our fellow-creatures. And even the following reflections will, I suppose, deserve your attention; bearing this rule in their thoughts may be of some service; as what may be of service and assistance to all who are in the attempt thus to apply it, is an attempt towards being fair any measure honestly disposed, for avoiding that fatal self- and impartial, and may chance unawares to show them to deceit, and towards getting acquainted with themselves. themselves, to show them the truth of the case they are conThe first is, that those who have never had any suspicion sidering. of, who have never made allowances for, this weakness in Upon the whole it is manifest, that there is such a thing as themselves, who have never (if I may be allowed such a this self-partiality and self-deceit: that in some persons it is manner of speaking) caught themselves in it, may almost to a degree which would be thought incredible, were not the take for granted that they have been very much misled by it. instances before our eyes; of which the behaviour of David For consider: nothing is more manifest, than that affection is perhaps the highest possible one, in a single particular and passion of all kinds influence the judgment. Now as case; for there is not the least appearance, that it reached his we have naturally a greater regard to ourselves than to oth- general character: that we are almost all of us influenced by ers, as the private affection is more prevalent than the public; it in some degree, and in some respects: that therefore every the former will have proportionally a greater influence upon one ought to have an eye to and beware of it. And all that the judgment, upon our way of considering things. People I have further to add upon this subject is, that either there is are not backward in owning this partiality of judgment, in a difference between right and wrong, or there is not: religion cases of friendship and natural relation. The reason is ob- is true, or it is not. If it be not, there is no reason for any vious, why it is not so readily acknowledged, when the inte- concern about it: but if it be true, it requires real fairness of rest which misleads us is more confined, confined to our-mind and honesty of heart. And, if people will be wicked, they selves: but we all take notice of it in each other in these cases. had better of the two be so from the common vicious passions There is not any observation more common, than that there without such refinements, than from this deep and calm source is no judging of a matter from hearing only one side. This of delusion; which undermines the whole principle of good; is not founded upon supposition, at least it is not always, of darkens that light, that candle of the Lord within, which is to a formed design in the relater to deceive: for it holds in cases, direct our steps; and corrupts conscience, which is the guide where he expects that the whole will be told over again by of life.

SERMON XI.

UPON THE LOVE OF OUR NEIGHBOUR.

(Preached on Advent Sunday.)

And if there be any other commandment, it is briefly comprehended whatever can possibly act but merely from self-love; and in this saying, namely, Thou shalt love thy neighbour as

Rom. xiii. 9.

arising from its gratification is as much my own pleasure, as the pleasure self-love would have, from knowing I myself should be happy some time hence, would be my own pleasure. And if, because every particular affection is a man's own, and the pleasure arising from its gratification his own pleasure, or pleasure to himself, such particular affection must be called self-love; according to this way of speaking, no creature thyself.-every action and every affection whatever is to be resolved up into this one principle. But then this is not the language of mankind: or if it were, we should want words to express the It is commonly observed, that there is a disposition in men difference, between the principle of an action, proceeding to complain of the viciousness and corruption of the age in from cool consideration that it will be to my own advantage; which they live, as greater than that of former ones; which and an action, suppose of revenge, or of friendship, by which is usually followed with this further observation, that man- a man runs upon certain ruin, to do evil or good to another. kind has been in that respect much the same in all times. It is manifest the principles of these actions are totally difNow, not to determine whether this last be not contradicted ferent, and so want different words to be distinguished by: by the accounts of history; thus much can scarce be doubted, all that they agree in is, that they both proceed from, and are that vice and folly takes different turns, and some particular done to gratify an inclination in a man's self. But the prinkinds of it are more open and avowed in some ages than in ciple or inclination in one case is self-love; in the other, others: and, I suppose, it may be spoken of as very much the hatred or love of another. There is then a distinction between distinction of the present to profess a contracted spirit, and the cool principle of self-love, or general desire of our own greater regards to self-interest, than appears to have been happiness, as one part of our nature, and one principle of done formerly. Upon this account it seems worth while to action; and the particular affections towards particular exinquire, whether private interest is likely to be promoted internal objects, as another part of our nature, and another prinproportion to the degree in which self-love engrosses us, and ciple of action. How much soever therefore is to be allowed prevails over all other principles; or whether the contracted to self-love, yet it cannot be allowed to be the whole of our affection may not possibly be so prevalent as to disappoint inward constitution; because, you see, there are other parts itself, and even contradict its own end, private good. or principles which come into it.

And since, further, there is generally thought to be some Further, private happiness or good is all which self-love peculiar kind of contrariety between self-love and the love of can make us desire, or be concerned about: in having this our neighbour, between the pursuit of public and of private consists its gratification: it is an affection to ourselves; a regood; insomuch that when you are recommending one of gard to our own interest, happiness, and private good: and these, you are supposed to be speaking against the other; and in the proportion a man hath this, he is interested, or a lover from hence arises a secret prejudice against, and frequently of himself. Let this be kept in mind; because there is comopen scorn of all talk of public spirit, and real good-will to monly, as I shall presently have occasion to observe, another our fellow-creatures; it will be necessary to inquire what sense put upon these words. On the other hand, particular respect benevolence hath to self-love, and the pursuit of pri- affections tend towards particular external things: these are vate interest to the pursuit of public: or whether there be any their objects: having these is their end: in this consists their thing of that peculiar inconsistence and contrariety between gratification: no matter whether it be, or be not, upon the them, over and above what there is between self-love and whole, our interest or happiness. An action done from the other passions and particular affections, and their respective former of these principles is called an interested action. An pursuits. action proceeding from any of the latter has its denomination These inquiries, it is hoped, may be favourably attended to: of passionate, ambitious, friendly, revengeful, or any other, for there shall be all possible concessions made to the favourite from the particular appetite or affection from which it propassion, which hath so much allowed to it, and whose cause ceeds. Thus self-love as one part of human nature, and the is so universally pleaded: it shall be treated with the utmost several particular principles as the other part, are, themselves, their objects and ends, stated and shown.

tenderness and concern for its interests.

In order to this, as well as to determine the forementioned From hence it will be easy to see, how far, and in what questions, it will be necessary to consider the nature, the ways, each of these can contribute and be subservient to the object, and end of that self-love, as distinguished from other private good of the individual. Happiness does not consist principles or affections in the mind, and their respective in self-love. The desire of happiness is no more the thing objects. itself, than the desire of riches is the possession or enjoyment Every man hath a general desire of his own happiness; of them. People may love themselves with the most entire and likewise a variety of particular affections, passions, and and unbounded affection, and yet be extremely miserable. appetites to particular external objects. The former proceeds Neither can self-love any way help them out, but by setting from, or is self-love; and seems inseparable from all seusible them on work to get rid of the causes of their misery, to gain creatures, who can reflect upon themselves and their own or make use of those objects which are by nature adapted to interest or happiness, so as to have that interest and object to afford satisfaction. Happiness or satisfaction consists only their minds: what is to be said of the latter is, that they pro- in the enjoyment of those objects, which are by nature suited ceed from, or together make up that particular nature, accord- to our several particular appetites, passions, and affections. ing to which man is made. The object the former pursues is So that if self-love wholly engrosses us, and leaves no room somewhat internal, our own happiness, enjoyment, satisfac- for any other principle, there can be absolutely no such thing tion; whether we have, or have not, a distinct particular per- at all as happiness, or enjoyment of any kind whatever; since ception what it is, or wherein it consists: the objects of the happiness consists in the gratification of particular passions, latter are this or that particular external thing, which the which supposes the having of them. Self-love then does not affections tend towards, and of which it hath always a par- constitute this or that to be our interest or good; but, our ticular idea or perception. The principle we call self-love interest or good being constituted by nature and supposed, never seeks any thing external for the sake of the thing, but self-love only puts us upon obtaining and securing it. There only as a means of happiness or good: particular affections fore, if it be possible, that self-love may prevail and exert rest in the external things themselves. One belongs to man itself in a degree or manner which is not subservient to this as a reasonable creature reflecting upon his own interest or end; then it will not follow, that our interest will be promoted happiness. The other, though quite distinct from reason, are in proportion to the degree in which that principle engrosses us, as much a part of human nature. and prevails over others. Nay further, the private and con

That all particular appetites and passions are towards ex-tracted affection, when it is not subservient to this end, private ternal things themselves, distinct from the pleasure arising from good, may, for any thing that appears, have a direct contrary them, is manifested from hence; that there could not be this tendency and effect. And if we will consider the matter, we pleasure, were it not for that prior suitableness between the shall see that it often really has. Disengagement is absolutely object and the passion: there could be no enjoyment or delight necessary to enjoyment: and a person may have so steady from one thing more than another, from eating food more than and fixed an eye upon his own interest, whatever he places it from swallowing a stone, if there were not an affection or ap-in, as may hinder him from attending to many gratifications petite to one thing more than another. within his reach, which others have their minds free and open Every particular affection, even the love of our neighbour, to. Over-fondness for a child is not generally thought to be is as really our own affection, as self-love; and the pleasure for its advantage: and, if there be any guess to be made from