to be still resisting it, is for the poor human soldier to have done
right well. To ask to see some fruit of our endeavour is but a
transcendental way of serving for reward; and what we take to be
contempt of self is only greed of hire.

And again if we require so much of ourselves, shall we not require much
of others? If we do not genially judge our own deficiencies, is it not
to be feared we shall be even stern to the trespasses of others? And he
who (looking back upon his own life) can see no more than that he has
been unconscionably long a-dying, will he not be tempted to think his
neighbour unconscionably long of getting hanged? It is probable that
nearly all who think of conduct at all, think of it too much; it is
certain we all think too much of sin. We are not damned for doing wrong,
but for not doing right; Christ would never hear of negative morality;
_thou shalt_ was ever his word, with which he superseded _thou shalt
not_. To make our idea of morality centre on forbidden acts is to defile
the imagination and to introduce into our judgments of our fellow-men a
secret element of gusto. If a thing is wrong for us, we should not dwell
upon the thought of it; or we shall soon dwell upon it with inverted
pleasure. If we cannot drive it from our minds--one thing of two: either
our creed is in the wrong and we must more indulgently remodel it; or
else, if our morality be in the right, we are criminal lunatics and
should place our persons in restraint. A mark of such unwholesomely
divided minds is the passion for interference with others: the Fox
without the Tail was of this breed, but had (if his biographer is to be
trusted) a certain antique civility now out of date. A man may have a
flaw, a weakness, that unfits him for the duties of life, that spoils
his temper, that threatens his integrity, or that betrays him into
cruelty. It has to be conquered; but it must never be suffered to
engross his thoughts. The true duties lie all upon the farther side,