ood. No! like children they call it good
because it is pleasant. Even the useful must derive its meaning from the
good, not 'vice versa'.

Postscript.

The lines in p. 107, noted by me, are one of a myriad instances to prove
how rash it is to quote single sentences or assertions from the
correctest writers, without collating them with the known system or
express convictions of the author. It would be easy to cite fifty
passages from Archbishop Leighton's works in direct contradiction to the
sentence in question--which he had learnt in the schools when a lad, and
afterwards had heard and met with so often that he was not aware that he
had never sifted its real purport. This eighth Sermon is another most
admirable discourse.

Ib. Serm. IX. p. 12.

The reasonable creature, it is true, hath more liberty in its actions,
freely choosing one thing and rejecting another; yet it cannot be
denied, that in acting of that liberty, their choice and refusal
[A] follow the sway of their nature and condition.

[A] I would fain substitute for 'follow,' the words, 'are most often
determined, and always affected, by.' I do not deny that the will
follows the nature; but then the nature itself is a will.

Ib.

As the angels and glorified souls, (their nature being perfectly holy
and unalterably such,) they cannot sin; they can delight in nothing
but obeying and praising that God, in the enjoyment of whom their
happiness consisteth.

If angels be other than spirits made perfect, or, as Leighton writes,
"glorified souls,"--the "unalterable by nature" seems to me rashly
asserted.

Ib.

The mind, [Greek: phronaema]. Some render it the prudence or wisdom of
the flesh. Here you have it, the carnal mind; but the word signifies,
indeed, an act of the mind, rather than either the faculty itself, or
the habit of prudence in it, so as it discovers what is the frame of
both those.

I doubt. [Greek: Phronaema] signifies an act: and so far I agree with
Leighton. But [Greek: phronaema sarkos] is 'the flesh' (that is, the
natural man,) in the act or habitude of minding--but those acts, taken
collectively, are the faculty--the understanding.

How often have I found reason to regret, that Leighton had not clearly
made out to himself the diversity of reason and the understanding!

Ib. Serm. XV. p. 196.

A narrow enthralled heart, fettered with the love of lower things, and
cleaving to some particular