declaring that it was the _same God_ that gave the _Christian law to men_, who gave those laws of nature to inanimate creatures that we spake of before; for we read that the elected saints of God have wished themselves anathematised, and razed out of the book of life, in an ecstasy of charity, and infinite feeling of communion.' And having first made good his assertion, that this being set down, and _strongly planted_, determines most of the _controversies_ wherein moral philosophy is conversant, he proceeds to develop still further these scientific notions of good and evil, which he has gone below the popular notions and into the nature of things to find, these scientific notions, which, because they are scientific, he has still to go out of the specific nature to define; and when he comes to nail down his scientific platform of the _human_ good with them, when he comes to strike their clear and simple lines, deep as the universal constitution of things, through the popular terms, and clear up the old confused theories with them, we find that what he said of them beforehand was true; they do indeed throw great light upon that which follows. To that exclusive, incommunicative good which inheres in the private and particular nature,--and he does not call it any hard names at all from his scientific platform; indeed in the vocabulary of the Naturalist we are told, that these names are omitted, 'for we call a nettle but a nettle, and the faults of fools their folly,'--that exclusive good he finds both passive and active, and this also is one of those primary distinctions which 'is formed in all things,' and so too is the _subdivision_ of passive good which follows. 'For there is impressed upon _all things_ a triple desire, or appetite, proceeding from _love to themselves_; one, of preserving and continuing their form; another, of _advancing_ and perfecting their form; and a third, of multiplying and extending their form upon other things; whereof the multiplying or signature of it upon other things, is that which we handled by the name of active good.' But passive good includes both conservation and perfection, or _advancement_, which latter is the highest degree of passive good. For to preserve in state is the less; to preserve with advancement is the greater. As to _man_, his approach or assumption to DIVINE or ANGELICAL NATURE is the perfection of _his_ form, the error or false imitation of which good is that which is the tempest of human life. So we have heard before; but in the doctrine which we had before, it was the dogma,--the dogma whose inspiration and divinity each soul recognized; to whose utterance each soul responded, as deep calleth unto deep,--it was the Law, the Divine Law, and not the _science of it_, that was given.