A second consideration, which may give definiteness to this subject, is, that the formation of a perfect character, involves, not the extermination of any principles of our nature, but rather the regulating of them, according to the rules of reason and religion; so that the lower propensities shall always be kept subordinate to nobler principles. Thus, we are not to aim at destroying our appetites, or at needlessly denying them, but rather so to regulate them, that they shall best secure the objects for which they were implanted. We are not to annihilate the love of praise and admiration; but so to control it, that the favor of God shall be regarded more than the estimation of men. We are not to extirpate the principle of curiosity, which leads us to acquire knowledge; but so to direct it, that all our acquisitions shall be useful and not frivolous or injurious. And thus, with all the principles of the mind, God has implanted no desires in our constitution, which are evil and pernicious. On the contrary, all our constitutional propensities, either of mind or body, He designed we should gratify, whenever no evils would thence result, either to ourselves or others. Such passions as envy, ambition, pride, revenge, and hatred, are to be exterminated; for they are either excesses or excrescences: not created by God, but rather the result of our own neglect to form habits of benevolence and self-control. In deciding the rules of our conduct, therefore, we are ever to bear in mind, that the developement of the nobler principles, and the subjugation of inferior propensities to them, is to be the main object of effort, both for ourselves and for others. And, in conformity with this, in all our plans, we are to place religious and moral interests as first in estimation, our social and intellectual interests, next, and our physical gratifications, as subordinate to all. A third consideration, is, that, though the means for sustaining life and health are to be regarded as necessaries, without which no other duties can be performed, yet, that a very large portion of the time, spent by most persons, in easy circumstances, for food, raiment, and dwellings, are for mere _superfluities_, which _are right, when they do not involve the sacrifice of higher interests_, and _wrong, when they do_. Life and health can be sustained in the humblest dwellings, with the plainest dress, and the simplest food; and, after taking from our means, what is necessary for life and health, the remainder is to be so divided, that the larger portion shall be given to supply the moral and intellectual wants of ourselves and others, and the smaller share to procure those additional gratifications, of taste and appetite, which are desirable, but not indispensable. Mankind, thus far, have never made this apportionment of their means; yet, just as fast as they have risen from a savage state, mere physical wants have been made, to an increasing extent, subordinate to higher objects.