once thought to be always due to religion. The modern doctrine is that
they are producible without such aid. Let us treat, then, the beauty of
holiness, the love of truth, '_the treasure of human affection_,' and so
forth, as Dr. Tyndall has treated the infusions in which life is said to
originate. Let us boil them down, so to speak, and destroy every germ of
religion in them, and then see how far they will generate the same
ecstatic happiness. And let us treat in this way vice no less than
virtue. Having once done this, we may honestly claim whatever yet
remains to us. Then, we shall see what materials of happiness we can, as
positive thinkers, call our own. Then, a positive moral system, if any
such be possible, will begin to have a real value for us--then, but not
till then.

Such an analysis as this must be naturally a work of time; and much of
it must be performed by each one of us for ourselves. But a sample of
the operation can be given here, which will show plainly enough its
nature, and the ultimate results of it. I shall begin, for this purpose,
with reconsidering the moral end generally, and the three primary
characteristics that are ascribed, by all parties, to it, as
essentials. I shall point out, generally also, how much of religion is
embodied in all these; and shall then proceed to one or two concrete
examples, taken from the pleasures and passions that animate the life
around us.

These three characteristics of the moral end are its inwardness, its
importance, and, within certain limits, its absolute character.

I begin with its inwardness. I have spoken of this several times
already, but the matter is so important that it will well bear
repetition. By calling the moral end inward, I mean that it resides