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106 and self-deceit, when traced up to its original. Whether it be, or be not, thought satisfactory, that there is such a thing is manifest; and that it is the occasion of a great part of the unreasonable behaviour of men towards each other; that by means of it they palliate their vices and follies to themselves; and that it prevents their applying to themselves those reproof and instructions which they meet with either in Scripture or in moral and religious discourses, though exactly suitable to the state of their own mind, and the course of their behaviour. There is one thing further to be added here, that the temper we distinguish by hardness of heart with respect to others, joined with this partiality, will carry a man almost any lengths of wickedness, in the way of oppression, hard usage of others, and even to plain injustice, without his having, from what appears, any real sense at all of it. This, indeed, was not the general character of David; for he plainly gave scope to the affections of compassion and good-will, as well as to his passions of another kind.

But as some occasions and circumstances lie more open to this self-deceit, and give it greater scope and opportunities than others, these require to be particularly mentioned.

It is to be observed, then, that as there are express determinate acts of wickedness, such as murder, adultery, theft; so, on the other hand, there are numberless cases in which the vice and wickedness cannot be exactly defined, but consists in a certain general temper and course of action, or in the neglect of some duty, suppose charity or any other, whose bounds and degrees are not fixed. This is the very province of self-deceit, and self-partiality; here it governs without check or control. "For what commandment is there broken? Is there a transgression where there is no law? a vice which cannot be defined?"

Whoever will consider the whole commerce of human life, will see that a great part, perhaps the greatest part, of