neither give them nor take them away; yet we taste them even while in it. This world is not the contradictory of the world to come; it is not heaven, indeed, and cannot be heaven, yet it is related to heaven as a medium, and the medium must partake, in some measure, of both the principle and the end. {5} The great merit of the essay is in deducing political and social from theological principles. This is undoubtedly not only the teaching of the church, but of all sound philosophy; and what I regard as the principal error of the book is the desire to transfer to the state the immobility and unchangeableness which belong to the church, an institution existing by the direct and immediate appointment of God. The author seems to be as unwilling to recognize the intervention of man and man's nature in government and society as in the direct and immediate works of the Creator. He is no pantheist or Jansenist, and yet be seems to me to make too little account of the part of second causes, or the activity of creatures; and sometimes to forget, or almost forget, that grace does not supersede nature, but supports it, strengthens it, elevates it, and completes it. He sees only the Divine action in events; or in plain words, he does not make enough of nature, and does not sufficiently bring out the fact that natural and supernatural, nature and grace, reason and faith, earth and heaven, are not antagonistic forces, to be reconciled only by the suppression of the one or the other, but really parts of one dialectic whole, which, to the eye that can take in the whole in all its parts, and all the parts in the whole, in which they are integrated, would appear perfectly consistent with each other, living the same life in God, and directed by him to one and the same end. He, therefore, unconsciously and unintentionally, favors or appears to favor a dualism as un-christian as it is unphilosophical. God being in his essence dialectical, nothing proceeding from him can be sophistical, or wanting in logical unity, and one part of his works can never be opposed to another, or demand its suppression. The one must always be the complement of the other. Christianity was given to fulfil nature, not to destroy it. "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil." (St. Matt. v. 17.)