To deny oneself,-to love whom we ought to love with an affection pure from all motives of self,-this is the height and completion of all wisdom of life, in the Home, the Nation, and the Church.

And as it is the most difficult of all moral tasks, so it is the best rewarded. For if the most selfish soul only knew the calm and certain joy of him who has trained himself to Unselfishness,-if he only knew how soon Selfishness is found out and hated when even buried under the deepest disguise ;—and how soon Unselfishness is found out and loved and respected, and given of men power and influence and authority, these things which the selfish man most desires to get, and the being baffled in the attainment of which, is his most frequent torment and truest punishment :-if he only could find out and experience this, even his selfishness would drive him to cast away selfishness.

But again, I would impress upon my readers that "Selfishness" is the substitution of Desires for Affections; and that merely to fling away the Desire or the object of the Desire, this is of no avail except the Affection take its place: and herein lies the difference between Abstinence and Fasting, Benevolence and mere Prodigality, money-careless Goodnature and Compassion. To renounce things is not hard; to have Affections rightly directed, in consequence of which "Desires" are kept away, and “things” renounced, this is the completeness of "Unselfishness."

One thing more in reference to this and I have done with the subject; "Selfishness" is not "Self" verbally or actually. A man's "Self" is his Being, his Identity, that which makes him what he is. Now there is a religious philosophy that now and then springs up, an error that the noblest often fall into, that confound these two, that says "let us annihilate self;" and then prescribes a denial of all emotions whatsoever, an attempt to be without emotion and almost without being, and calls this Perfection.

This is the philosophy of the Mystics or Quietists, and plainly takes Self as if it meant "Selfishness." It is a verbal error, one nevertheless that many have fallen into. We mention it here merely for the sake of caution. Selfishness you can annihilate completely by the Grace of God, given in his Covenant-" Self," that is your individual emotions and feelings, you cannot annihilate-if you could your situation then would be that of an idiotthe Perfect Man of the Mystics only and merely exists as an idiot.

But man as God made him, and as God intended him to be, was to enjoy all the emotions of an Heart overflowing with love to God and man, under the guidance of God's law and the ruling power of his own inward being, and not to dream of annihilating them, for these all are good in themselves and not evil. That they should be guided, governed, controlled, repressed, moderated under God's Law, and by God's Grace, with and by means of the internal governing nature of man, this as a right and true desire ;-but the "annihilation" of them is a Quietist dream that has led many astray.

We come now to the last natural fault of the Affections, that is, Sensuality. Upon this we have already remarked, that it consists in the substituting habitually the mere "Animal Desires" for the Affections.

This, in the Scriptures, is called "Lust," or the "Carnal Mind," these words meaning one and the same thing, the man's acting merely as an Animal, and putting aside altogether his moral and spiritual being. This we have termed "Sensuality."

Now, it is worth while to examine the ground and foundation of this. We have seen that man is made up of three elements-the Body, the Animal Mind, the Spirit. We have looked at the Spirit, and seen whereunto its desires tend, in our examination of its various powers. Again: we have seen of the Animal Mind that its desire is towards visible things-things of the Senses, which, by virtue of his organization, man desires to have. Again: we look at the Body, we find that it has Sensibility, the power of being affected by external things, that is, of feeling from them the sense of Pleasure and of Pain; that this is strictly and scientifically the sense that preserves the body from disorganization. Hence has man, as such, a threefold natural instinctive guide, born with him and awakened in him to act, by the action upon him of Society and Nature-first, the four spiritual senses, that we have so often enumerated, which bind him to God and to things eternal, immortal, invisible.

Secondly he has with reference to things seen, the sense "of having," the natural feeling of the Possession of Property, of Life, and of Rights-this, we take it, belongs to the Mind, as one and the first of its faculties.

And he that considers the origin of Property, he shall see that there is a natural instinct and ineradicable feeling in Man, by his

being, the Desire of Having, which urges him to labor of mind and body, and thereby to obtain as his own that which he desires. It is an indestructible and fundamental faculty and feeling of his nature to be ruled, of course, by law and equity, but not originating in them, but in the man's nature, concurring with the external means of gratifying it.

The Desire to Have-Labor-Property-these are as the eye -its power of sight-things visible. They belong to the Individual Man, as the power of making honey,-the desire to make it,and the honey, to the Bee. Inherent in Man, they are connatural, always existing; 'belonging to the very nature of the being, and to that of the world wherein that being is. They can be regulated, never destroyed.* This is the second natural tie, and it connects man in a very strong way with the world of things palpable to the senses and perceptible by them.

Thirdly the "Body" is manifestly a material organization-a living organization, too, in the midst of forces, some of which are destructive, some tend to its support. It needs, evidently, a protective sense, by which it shall be instinctively guarded against those that are destructive, and turned to those that are for its

* I have stated thus briefly the foundation of Property to be,-First, in an inherent faculty of our being, that cannot be eradicated from it. Secondly, in an action of the man, labor, that is always necessary to man's being, always has its Rights, and always must exist. Thirdly, in the provision in the external world of rewards for Labor, and incentives to the Desire of Having. If, then, from the system of the world you would destroy Property, you must be able to eradicate from the nature of man in each individual and in the whole race, an inherent and essential faculty of the mind. You must destroy Labor, and the value of its rewards. Better rule this desire by wise laws, and true and rational principles of Morality and Policy, than waste strength in doing that which cannot be done.

Another thing I would just say to those who may read this book. As in beasts, a certain shape of hoof always implies horns, and horns always imply that peculiar shape of hoof, and yet we cannot trace the logical reason, or even the natural one,-only as a fact of Natural Science it is so ;-so with regard to the doctrine of "Community of Property," always through history as a fact, we see it has implied another "Community-that of Wives. These two always have been connected, one always has inferred the other. The "hoof" has always implied the "horns"-the "horns" the "hoof." Let those, therefore, who may have been pleased with these notions, be slow-look carefully-examine cautiously-and perhaps they may see the "hoof" and the "horns," and escape from both.

good-this is manifestly in what we call Sensibility* "the power of Sensation in the various tissues of the body, by which it has perceptions and emotions of Pleasure and Pain." This is branched out into the five Senses, which, besides their giving us kno vledge of many qualities in bodies of which without them we should be otherwise ignorant, are of themselves organs of Pleasure and Pain.

Now, with reference to this subject, let us consider a little. Here, we will say, is a Child-its eyes are delighted naturally with anything bright, clear, sparkling-it has never had experience-a lamp is brought close at hand to it-it puts its hand directly into the flame. And instantly the emotion of pain is caused in a very great degree, and the hand is withdrawn.

Now observe, had there been no Pain, the hand would have remained there, and have been destroyed; and secondly, the pain occurs before any material injury takes place, or rather cotemporaneous with the smallest, so as to be an immediate warning. This emotion, therefore, is in its simplest form, purely defensive and protective.

Again, look at Physical Pleasure, this in its simplest form tends manifestly to the preservation of the body, guiding us towards those physical things external, that most conduce to that end. To the uncorrupted appetite, the most pleasant food is always the most healthy. The things that to the senses uncorrupted give a natural feeling of pleasure are to them the best-and those things that are not pleasant but painful, are destructive.

Now, when we look at the power of Habit and Experience, we find that these experiences of Pleasure and Pain, by man and by the animals having bodily organization, are enrolled in the memory, so that the experience of the past is a guide to the present and the future, and thus, that the period of infancy in the animals as well as in man is by this means a period of Education with respect to outward things.

Here then are three guides. The Spiritual Sense in reference to man's Spiritual being. The Sense of Having in reference to the mind. The Sense of Pleasure and Pain in reference to the integrity and preservation of the bodily organization.

Pleasure and Pain then are strictly bodily, for the preservation

*Sensibility is here used in the Physiological sense.

of the Body, and when we apply them to the mind it is in a purely figurative sense. The delight for instance that a conscientious man has in obeying his conscience, is not only not bodily pleasure, but is of a kind so wholly and entirely different, that it may exist along with the highest degree of bodily pain, caused by that very action.

Good and Evil then are not determined by Pleasure and Pain; for the Good is not always pleasant, nor the Evil always painful. The Good may bring exceeding Pain and the Evil exceeding Pleasure; and yet we shall be bound to do the Good and not to do the Evil; nay, to do the Good when the Pain is so great that it ends in the utter destruction of the body, as martyrs that have suffered death in fire, because they felt themselves bound to maintain the truth; as patriots that have died in torments for their country's sake; and as women that have borne all affliction for their children, have found, and received the applause of all ages for it.

Pleasure and Pain then are for the Good and Evil of the Body. They meddle not with the Good of the Spirit. It is not to be measured by them, but itself is to be superior to them.

I have already, in the early part of this treatise, shown that each man has in his estimation some one object that he considers to be his Highest Good:-now let us take these ordinary objects we see men pursue, and we shall plainly see that they admit of a threefold division. If the man places his Highest Good in obeying his Conscience, or living with justice, holiness or truth-then shall his Highest Good be in and within the regions of the Spirit or Moral Being. If he places it in "Having," no matter what form of it,— having power, or having wealth, or having fame, or having property; then it is within the animal mind. The man is Selfish. Again, if his main object be bodily Pleasure, no matter how or in what way it is, the man is Sensual.

This is the true definition of Sensuality. The Sensual man makes the pleasure of the body his Highest Good-he lives for the sake of feeling bodily pleasure and avoiding bodily pain.

When we consider the glutton, the drunkard, the epicure, the licentious man, in them all we shall see that they are all Sensual, they make the pleasure of the physical frame the end for which they live, and that by which they measure their Good and their Evil.

And we see plainly that these are the Good and the Evil of the