W. Thou wilt understand, that no mind can be disinterested in its welfare, however much it may desire to overcome the nature which is selfish, and consults selfish good. The good of self is well, and what is well should not be overcome. It is necessary to the good of all. Self is a part of all. If a part be not well, the whole can not be, as the whole is made up of parts. When one part is neglected, the other parts will suffer. Thy mind is a part of the great body of mind. It is dependent on the body, and the body is dependent on it. These parts embrace the whole family of mankind. There can be no joy without all the parts participate in it, neither can there be sorrow, without all sympathize in it. Thou wilt see that minds are united by the law of sympathy in one body. The sympathy is natural, and when one part monopolizes the control of the other to its disadvantage, it must sympathetically suffer for its folly. It will not be happy in any disturbance of the rest. M. Then, are not minds disturbing their own happiness, when they neglect those with whom they are united? W. Thou wilt see that governments and societies, in the rudimental world, deny the law of God, which should govern all his works. They unite in compacts for the purpose of promoting the public good; but the compacts do not seem to understand that sympathy is not a law which grants favors to one and withholds them from another. In all human governments, you will find that the few who control, make slaves of the many who are controlled. The ruler should fare as the ruled, and know that injuries inflicted upon the latter, will result in his injury. There should be no favoritism of one part over another. Governments study to govern; and, in order to govern, coercive measures are adopted. The governed must submit, and pay the expense of their own folly. They must not disobey their rulers, because their rulers will enforce either the law or their own authority, to induce submission. No matter what the cost may be; it must be borne by the ruled. When the ruled consent to be ruled, they should not refuse the cost; but when rulers ask submission to rules which are obnoxious to the good of one part for the support of another part, they are wanting in wisdom, and their demands will be rejected, when the ruled understand their own wants, and the means which are essential to their gratification. The wisdom of the ruler consults his own supposed good. He wants what will make him respected and happy. But, being aided only by a narrow and limited wisdom, he sees not the wisdom of nature’s laws. He sees not the dependence of one part upon the other; and, consequently, he rules in wisdom of self, or in the wisdom of ignorance of the relation on which enjoyment depends. Now, he should love self, and he should neglect no means which are necessary to produce his own happiness; but, when he rules over others, he should understand that, if he injure