side. Bat the supposition, which this observation is founded upon, is the very thing now before us; namely, that men are exceedingly prone to deceive themselves, and judge too favourably in every respect, where themselves, and their own interest, 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 reflec-
