There is another frequent source of self-deception, which is productive of so much mischief in life, that, though it may appear to lead to some degree of repetition, it would be highly improper to omit the mention of it in this place. That we may be the better understood, it may be proper to premise, that certain particular vices, and likewise that certain particular good and amiable qualities, seem naturally to belong to certain particular periods and conditions of life. Now, if we would reason fairly in estimating our moral character, we ought to examine ourselves with reference to that particular "sin which does most easily beset us," not to some other sin to which we are not nearly so much liable. And in like manner, on the other hand, we ought not to account it matter of much self-complacency, if we find in ourselves that good and amiable quality which naturally belongs to our period or condition; but rather look for some less ambiguous sign of a real internal principle of virtue. But we are very apt to reverse these rules of judging: we are very apt, on the one hand, both in ourselves and in others, to excuse "the besetting sin," taking and giving credit for being exempt from others, to which we or they are less liable; and on the other hand, to value ourselves extremely on our possession of the good or amiable quality which naturally belongs to us, and to require no more satisfactory evidence of the _sufficiency_ at least of our moral character. The bad effects of this partiality are aggravated by the practice, to which we are sadly prone, of being contented, when we take a hasty view of ourselves, with negative evidences of our state; thinking it very well if we are not shocked by some great actual transgression, instead of looking for the positive signs of a true Christian, as laid down in the holy Scripture. But the source of self-deception, which it is more particularly our present object to point out, is a disposition to consider as a conquest of any particular vice, our merely forsaking it on our quitting the period or condition of life to which that vice belongs; when perhaps also we substitute for it the vice of the new period or condition on which we are entering. We thus mistake our merely outgrowing our vices, or our relinquishing them from some change in our worldly circumstances, for a thorough, or at least for a sufficient, reformation.