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and self-deceit, and remarked the occasions upon which it exerts itself, there are several things further to be observed concerning it: that all of the sources to which it was traced up, are sometimes observable together in one and the same person; but that one of them is more remarkable, and to a higher degree in some, and others of them are so in others; that, in general, it is a complicated thing, and may be in all different degrees and kinds: that the temper itself is essentially in its own nature vicious and immoral. It is unfairness, it is dishonesty, it is falseness of heart, and is, therefore, so far from extenuating guilt, that it is itself the greatest of all guilt in proportion to the degree it prevails; for it is a corruption of the whole moral character in its principle. Our understanding, and sense of good and evil, is the light and guide of life: "If, therefore, this light that is in thee be darkness, how great is that darkness?" Matt. vi. 23. For this reason our Saviour puts an evil eye as the direct opposite to a single eye; the absence of that simplicity which these last words imply being itself evil and vicious. And whilst men are under the power of this temper, in proportion still to the degree they are so, they are fortified on every side against conviction; and when they hear the vice and folly of what is in truth their own course of life exposed in the justest and strongest manner, they will often assent to it, and even carry the matter further; persuading themselves, one does not know how, but some way or other persuading themselves, that they are out of the case, and that it hath no relation to them. Yet, notwithstanding this, there frequently appears a suspicion that all is not right as it should be : and perhaps there is always at bottom somewhat of this sort. There are, doubtless, many instances of the ambitious, the revengeful, the covetous, and those whom, with too great indulgence, we only call the men of pleasure, who will not allow themselves to think how guilty they are, who explain and argue away their guilt to themselves; and though they do really