HIGHER LAWS. 
237 
none but has cause for shame on account of the inferior 
and brutish nature to which he is allied. I fear that 
we are such gods or demigods only as fauns and satyrs, 
the divine allied to beasts, the creatures of appetite, and 
that, to some extent, our very life is our disgrace. — 
“ How happy’s he who hath due place assigned 
To his beasts and disaforested his mind ! 
* * * * 
Can use his horse, goat, wolf, and ev’ry beast, 
And is not ass himself to all the rest! « 
Else man not only is the herd of swine, 
But he’s those devils too which did incline 
Them to a headlong rage, and made them worse.” 
All sensuality is one, though it takes many forms ; all 
purity is one. It is the same whether a man eat, or 
drink, or cohabit, or sleep sensually. They are but one 
appetite, and we only need to see a person do any one 
of these things to know how great a sensualist he is. 
The impure can neither stand nor sit with purity. When 
the reptile is attacked at one mouth of his burrow, he 
shows himself at another. If you would be chaste, you 
must be temperate. What is chastity ? How shall a 
man know if he is chaste? He shall not know it. We 
have heard of this virtue, but we know not what it is. 
We speak conformably to the rumor which we have 
heard. From exertion come wisdom and purity; from 
sloth ignorance and sensuality. In the student sensual¬ 
ity is a sluggish habit of mind. An unclean person is 
universally a slothful one, one who sits by a stove, whom 
the sun shines on prostrate, who reposes without being 
fatigued. If you would avoid uncleanness, and all the 
sins, work earnestly, though it be at cleaning a stable. 
Nature is hard to be overcome, but she must be over- 
