Man, as a conscious being, can be governed only through some department of his consciousness. That which induces in him volition must address his perceptions, and proceed thence to his affections. For man’s affections can not be approached externally except through his perception. This is most manifest to the reflecting mind. Before an individual can love or hate an object, he must be able to perceive it. And his love or hatred thereof will be according to his perceptions. Hence it will be perceived that the individual who is in the ruling love of self, if governed at all as a conscious being, must be governed by an appeal to his selfish nature; that is, by an appeal to his hopes and fears. For so long as he is not under the rule of his moral nature, he can not be governed by its influence. If man is to be controlled, he must be controlled by controlling that which controls him. The selfish and lustful man is under the dominion of his selfish nature, and whatever controls that nature governs him. And he can be governed, as a lustful being, only by controlling his selfish nature. The same is true in principle of the moral man, or he who is under the dominion of his moral nature. Whatever controls the moral nature governs him; and so long as he is under the dominion of his moral nature he must be so governed. Thus it will be perceived that our proposition is true, that man, as a conscious being, must be governed through that department thereof which rules in him. If it be the selfish, he must be governed by an appeal to selfishness; if it be charity or moral love, then that nature must be appealed to. Since, then, man must be governed by an appeal to that impulse which rules in him, and since mankind are naturally under the selfish impulse, the first government to which man becomes subject naturally is that of force; and it appeals to his hopes and fears—that is, to his selfish desire for gain or happiness, and his dread of suffering and loss. Hence _selfishness_ is the basis of the first dispensation of government. This dispensation of government is not calculated, nor is it designed, to make the comer thereunto perfect. Its end and use is to protect the individual from external or outward evils, and not from that which comes from within. It can not extend beyond the cleansing of the outside of the cup and platter.