What! do you call this 'loving the Lord your God with all your heart, with all your soul, with all your strength, and all your mind,--and your neighbour as yourself'?
Whereas in truth you love nothing, not even your own soul; but only set a superlative value on whatever will gratify your selfish lust of enjoyment, and insure you from hell-fire at a thousand times the true value of the dirty property.

If you have the impudence to persevere in mis-naming this "love," supply any one instance in which you use the word in this sense?
If your son did not spit in your face, because he believed that you would disinherit him if he did, and this were his main moral obligation, would you allow that your son loved you--and with all his heart, and mind, and strength, and soul ?--Shame! Shame! Now the power of loving God, of willing good as good, (not of desiring the agreeable, and of preferring a larger though distant delight to an infinitely smaller immediate qualification, which is mere selfish prudence,) Bunyan considers supernatural, and seeks its source in the free grace of the Creator through Christ the Redeemer:--this the Kantean also avers to be supersensual indeed, but not supernatural, but in the original and essence of human nature, and forming its grand and awful characteristic.

Hence he calls it 'die Menschheit'-- the principle of humanity;--but yet no less than Calvin or the Tinker declares it a principle most mysterious, the undoubted object of religious awe, a perpetual witness of that God, whose image ([Greek: eikon]) it is; a principle utterly incomprehensible by the discursive intellect;--and moreover teaches us, that the surest plan for stifling and paralyzing this divine birth in the soul (a phrase of Plato's as well as of the Tinker's) is by attempting to evoke it by, or to substitute for it, the hopes and fears, the motives and calculations, of prudence; which is an excellent and in truth indispensable servant, but considered as master and primate of the moral diocese precludes the possibility of virtue (in Bunyan's phrase, holiness of spirit) by introducing legality; which is no cant phrase of Methodism, but of authenticated standing in the ethics of the profoundest philosophers--even those who rejected Christianity, as a miraculous event, and revelation itself as far as anything supernatural is implied in it.

I must not mention Plato, I suppose,--he was a mystic; nor Zeno,--he and his were visionaries:--but Aristotle, the cold and dry Aristotle, has in a very remarkable passage in his lesser tract of Ethics asserted the same thing; and called it "a divine principle, lying deeper than those things which can be explained or enunciated discursively." Ib.p.45, 46.
Sure I am that no father of a family that can at all estimate the importance of keeping from the infant mind whatever might raise impure ideas or excite improper inquiries will ever commend the Pilgrim's Progress to their perusal.
And in the same spirit and for the same cogent reasons that the holy monk Lewis prohibited the Bible in all decent families;--or if they must have something of that kind, would propose in preference Tirante the White! O how I abhor this abominable heart-haunting impurity in the envelope of modesty! Merciful Heaven! is it not a direct consequence from this system, that we all purchase our existence at the price of our mother's purity of mind?
See what Milton has written on this subject in the passage quoted in the Friend in the essays on the communication of truth.

[6] Ib.p.