THE Sermon upon the Character of Balaam, and that upon Self-Deceit both relate to one Subject. I am perfuaded, 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. 'Tis to be obferved amongst Perfons 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 fo with Others. Those who have taken Notice that there is really fuch a Thing, namely, plain Falfenefs and Infincerity in Men with Regard to Themfelves, will readily fee the Drift and Design of these Discourses: And nothing, that I can add, will explain the Defign of them to him, who has not beforehand remarked, at least, fomewhat of the Character. And yet, the Admonitions they contain, may be as much wanted by fuch a Perfon, as by Others; for 'tis to be noted, that a Man may be intirely poffefs'd by this Unfairness of Mind, without having the least fpeculative Notion what the Thing is.

THE

THE Account given of Refentment in the Eighth Sermon, is introductory to the following one Upon Forgiveness of Injuries. It may poffibly have appeared to fome, at first fight, a ftrange Affertion, that Injury is the only natural Object of fettled Refentment, or that Men do not in Fact refent deliberately any thing but under this Appearance of Injury. But I must defire the Reader not to take any Affertion alone by itself, but to confider the whole of what is faid upon it: Because this is neceffary, not only in order to judge of the Truth of it, but often, fuch is the Nature of Language, to see the very Meaning of the Affertion. Particularly as to this, Injury and Injustice is, in the Sermon itself, explained to mean, not only the more grofs and fhocking Inftances of Wickedness, but alfo Contempt, Scorn, Neglect, any fort of difagreeable Behaviour towards a Perfon, which he thinks other than what is due to him. And the general Notion of Injury or Wrong, plainly comprehends this, though the Words are moftly confined to the higher Degrees of it.

FORGIVENESS of Injuries is one of the very few moral Obligations which has been difputed. But the Proof that it is really an Obligation, what our Nature and Condition require, feems very obvious, were

it only from the Confideration that Revenge is doing Harm merely for Harm's fake. And as to the Love of our Enemies: Refentment cannot fuperfede the Obligation to univerfal Benevolence, unless they are in the Nature of the thing inconfiftent, which they plainly are not *.

THIS Divine Precept, to forgive Injuries and love our Enemies, though to be met with in Gentile Moralifts, yet is in a peculiar Senfe a Precept of Chriftianity; as our Saviour has infifted more upon it, than upon any other fingle Virtue. One Reafon of this doubtless is, that it fo peculiarly becomes an imperfect, faulty Creature. But it may be obferved alfo, that a virtuous Temper of Mind, Consciousness of Innocence and good Meaning towards every body, and a strong Feeling of Injustice and Injury, may itself, fuch is the Imperfection of our Virtue, lead a Perfon to violate this Obligation, if he be not upon his Guard. And it may well be fuppofed, that this is another Reason why it is fo much infifted upon by Him, who knew what was in Man.

THE chief Defign of the Eleventh Difcourfe is to ftate the Notion of Self-love and Difinterestedness, in Order to fhew that Benevolence

* P. 165.

*

nevolence is not more unfriendly to Selflove, than any other particular Affection whatever. There is a ftrange Affectation in many People of explaining away all particular Affections, and reprefenting the whole of Life as nothing but one continued Exercife of Self-love. Hence arifes that furprizing Confufion and Perplexity in the Epicureans of old, Hobbs, the Author of Reflexions Sentences et Maxims Morales, and this whole Sett of Writers; the Confufion of calling Actions interested which are done in Contradiction to the most manifest known Interest, merely for the Gratification of a prefent Paffion. Now all this Confufion might eafily be avoided, by ftating to Ourselves wherein the Idea of Self-love in

general confifts, as diftinguished from all particular Movements towards particular external Objects; the Appetites of Sense, Refentment, Compaffion, Curiofity, Ambition,

and

One need only look into Torquatus's Account of the Epicurean Syftem, in Cicero's firft Book De Finibus, to fee, in what a furprizing Manner this was done by Them. Thus the Defire of Praife, and of being beloved, he explains to be no other than Defire of Safety: Regard to our Country, even in the moft virtuous Character, to be nothing but Regard to Ourfelves. The Author of Reflexions &c. Morales fays, Curiofity proceeds from Interett or Pride; which Pride alfo would doubtlefs have been explained to be Self-love. Pag. 85. Ed. 1725. As if there were no fuch Paffions in Mankind, as Defire of Efteem, or of being Beloved, or of Knowledge. Hibbs's Account of the Affections of Good-will and Pity, are Inftances of the fame Kind.

and the reft *. When this is done, if the Words Selfish and Interested cannot be parted with, but must be applied to every thing; yet, to avoid fuch total Confufion of all Language, let the Diftinction be made by Epithets And the firft may be called cool or fettled Selfifhnefs, and the other paffionate or fenfual Selfishness. But the most. natural Way of fpeaking plainly is, to call the first only, Self-love, and the Actions proceeding from it, Interested: And to fay of the latter, that they are not Love to Ourfelves, but Movements towards fomewhat external Honour, Power, the Harm or Good of Another: And that the Pursuit of thefe external Objects, so far as it proceeds from these Movements (for it may proceed from Self-love +) is no otherwise interested, than as every Action of every Creature muft, from the Nature of the thing, be; for no one can act but from a Defire, or Choice, or Preference of his own.

SELF-LOVE and any particular Paffion may be joined together; and from this Complication, it becomes impoffible in numberless Inftances to determine precifely, how far an Action, perhaps even of one's own, has for its Principle general Self-love, or fome particular Paffion. But this need create no Confufion in the Ideas themselves

of