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75 are raised about fixing bounds and degrees; and thus every moral obligation whatever may be evaded. Here is scope, I say, for an unfair mind to explain away every moral obligation to itself. Whether men reflect again upon this internal management and artifice, and how explicit they are with themselves, is another question. There are many operations of the mind, many things pass within, which we never reflect upon again, which a by-stander, from having frequent opportunities of observing us and our conduct, may make shrewd guesses at.

That great numbers are in this way of deceiving themselves is certain. There is scarce a man in the world, who has entirely got over all regards, hopes, and fears, concerning God and a future state; and these apprehensions in the generality, bad as we are, prevail in considerable degrees; yet men will and can be wicked, with calmness and thought; we see they are. There must, therefore, be some method of making it sit a little easy upon their minds, which, in the superstitious, is those indulgences and atonements before mentioned, and this self-deceit of another kind in persons of another character. And both these proceed from a certain unfairness of mind, a peculiar inward dishonesty; the direct contrary to that simplicity which our Saviour recommends, under the notion of "becoming little children," as a necessary qualification for our entering into the kingdom of heaven.

But to conclude: how much soever men differ in the course of life they prefer, and in their ways of palliating and excusing their vices to themselves; yet all agree in one thing, desiring to "die the death of the righteous." This is surely remarkable. The observation may be extended further, and put thus: even without determining what that is, which we call guilt or innocence, there is no man but would choose, after having had the pleasure or advantage of a vicious action, to be free of the guilt of it, to be in the state of an innocent man. This shows at least a