is said, that "the interest or good of the whole, must be the interest of the universal Being, and that He can have no other." Be it so. This author has proved, that vice is naturally the misery of mankind in this world. Consequently, it was for the good of the whole, that it should be so. What shadow of reason, then, is there to assert, that this may not be the case hereafter? Danger of future punishments (and if there be danger, there is ground of fear) no more supposes malice than the present feeling of punishment does.
The sermon upon the character of Balaam and that upon self-deceit both relate to one subject. I am persuaded that a very great part of the wickedness of the world is, one way or other, owing to the self-partiality, self-flattery, and self-deceit endeavoured there to be laid open and explained. It is to be observed amongst persons of the lowest rank, in proportion to their compass of thought, as much as amongst men of education and improvement. It seems that people are capable of being thus artful with themselves, in proportion as they are capable of being so with others. Those who have taken notice that there is really such a thing—namely, plain falseness and insincerity in men, with regard to themselves, will readily see the drift and design of these discourses: and nothing that I can add will explain the design of them to him, who has not beforehand remarked at least somewhat of the character. And yet the admonitions they contain may be as much wanted by such a person as by others: for it is to be noted, that a man may be entirely possessed by this unfairness of mind, without having the least speculative notion what the thing is.
The account given of resentment, in the eighth sermon, is introductory to the following one, upon forgiveness of injuries. It may possibly have appeared to some, at first sight, a strange assertion, that injury is the only natural object of settled resentment; or that men do not, in fact, resent deliberately anything but under this appearance of injury. But I must desire the reader not to take any assertion alone by itself, but to consider the whole of what is said upon it: because this is necessary, not only in order to judge of the truth of it, but often, such is the nature of language, to see the very meaning of the assertion. Particularly as to this, injury and injustice is, in the sermon itself, explained to mean, not only the more gross and shocking instances of wickedness, but also contempt, scorn,
