Once more: turning from theory to practice we feel the importance of retaining the received distinctions of morality. Words such as truth, justice, honesty, virtue, love, have a simple meaning; they have become 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?'