sacred to us,--'the word of God' written on the human heart: to no other
words can the same associations be attached. We cannot explain them
adequately on principles of utility; in attempting to do so we rob them of
their true character. We give them a meaning often paradoxical and
distorted, and generally weaker than their signification in common
language. And as words influence men's thoughts, we fear that the hold of
morality may also be weakened, and the sense of duty impaired, if virtue
and vice are explained only as the qualities which do or do not contribute
to the pleasure of the world. In that very expression we seem to detect a
false ring, for pleasure is individual not universal; we speak of eternal
and immutable justice, but not of eternal and immutable pleasure; nor by
any refinement can we avoid some taint of bodily sense adhering to the
meaning of the word.

Again: the higher the view which men take of life, the more they lose
sight of their own pleasure or interest. True religion is not working for
a reward only, but is ready to work equally without a reward. It is not
'doing the will of God for the sake of eternal happiness,' but doing the
will of God because it is best, whether rewarded or unrewarded. And this
applies to others as well as to ourselves. For he who sacrifices himself
for the good of others, does not sacrifice himself that they may be saved
from the persecution which he endures for their sakes, but rather that they
in their turn may be able to undergo similar sufferings, and like him stand
fast in the truth. To promote their happiness is not his first object, but
to elevate their moral nature. Both in his own case and that of others
there may be happiness in the distance, but if there were no happiness he
would equally act as he does. We are speaking of the highest and noblest
natures; and a passing thought naturally arises in our minds, 'Whether that
can be the first principle of morals which is hardly regarded in their own
case by the greatest benefactors of mankind?'