catholic; it is full of the yvwors, though of the most simple and pleasing sort. I think the same of Hermas. The Church would never admit either into the canon, although the Alexandrians always read the Epistle of Barnabas in their churches for three hundred years together. It was upwards of three centuries before the Epistle to the Hebrews was admitted, and this on account of its yvwois: at length, by help of the venerable prefix of St. Paul's name, its admirers, happily for us, succeeded.

So little did the early bishops and preachers think their Christian faith wrapped up in, and solely to be learned from, the New Testament,-indeed, can it be said that there was any such collection for three hundred years? that I remember a letter from to a friend of his, a bishop in the East, in which he most evidently speaks of the Christian Scriptures as of works of which the bishop knew little or nothing.

1

I

APRIL 4, 1832.

Unitarianism.-Moral Philosophy.-Paley.*

MAKE the greatest difference between ans and isms. I should deal insincerely with you, if I said that I thought Unitarianism was Christianity. No; as I believe and have faith in the doctrine, it is not the truth in Jesus Christ; but God forbid that I should doubt that you, and many other Unitarians, as you call yourselves, are, in a practical sense, very good Christians.2 We do not win heaven by logic.

By the by, what do you mean by exclusively assuming the title of Unitarians? As if Tri-Unitarians were not necessarily Unitarians, as much (pardon the illustration) as an apple-pie must of course be a pie! The schoolmen would, perhaps, have called you Unicists; but your proper

I have lost the name which Mr. Coleridge mentioned.-H. N. C. 2 Coleridge often dwells on this distinction, which Mrs. Barbauld told him she could not understand. Compare, for instance, the concluding pages of the "Biographia Literaria.”

name is Psilanthropists-believers in the mere human nature of Christ.

Upon my word, if I may say so without offence, I really think many forms of Pantheistic Atheism more agreeable to an imaginative mind than Unitarianism as it is professed in terms in particular, I prefer the Spinozistic scheme infinitely. The early Socinians were, to be sure, most unaccountable logicians; but, when you had swallowed their bad reasoning, you came to a doctrine on which the heart, at least, might rest for some support. They adored Jesus Christ. Both Lælius and Faustus Socinus laid down the adorability of Jesus in strong terms. I have nothing, you know, to do with their logic. But Unitarianism is, in effect, the worst of one kind of Atheism, joined to the worst of one kind of Calvinism, like two asses tied tail to tail. It has no covenant with God; and looks upon prayer as a sort of self-magnetizing-a getting of the body and temper into a certain status, desirable per se, but having no covenanted reference to the Being to whom the prayer is addressed.

1

The sum total of moral philosophy is found in this one question, Is Good a superfluous word, or mere lazy synonyme for the pleasurable, and its causes;-at most, a mere modification to express degree, and comparative duration of pleasure ?-Or the question may be more unanswerably stated thus, Is good superfluous as a word exponent of a kind?—If it be, then moral philosophy is but a subdivision of physics. If not, then the writings of Paley and all his predecessors and disciples are false and most pernicious; and there is an emphatic propriety in the superlative, and in a sense which of itself would supply and exemplify the difference between most and very.

IT

APRIL 5, 1832.

Moral Law of Polarity.

T is curious to trace the operation of the moral law of polarity in the history of politics, religion, &c. When

1 See Coleridge's Poem, "The Pains of Sleep."

the maximum of one tendency has been attained, there is no gradual decrease, but a direct transition to its minimum, till the opposite tendency has attained its maximum; and then you see another corresponding revulsion. With the Restoration came in all at once the mechanico-corpuscular philosophy, which, with the increase of manufactures, trade, and arts, made everything in philosophy, religion, and poetry objective; till, at length, attachment to mere external worldliness and forms got to its maximum,—when out burst the French revolution: and with it everything became immediately subjective, without any object at all. The Rights of Man, the Sovereignty of the People, were subject and object both. We are now, I think, on the turning point again. This Reform seems the ne plus ultra of that tendency of the public mind, which substitutes its own undefined notions or passions for real objects and historical actualities. There is not one of the ministersexcept the one or two revolutionists among them-who has ever given us a hint, throughout this long struggle, as to what he really does believe will be the product of the bill; what sort of House of Commons it will make for the purpose of governing this empire soberly and safely. No; they have actualized for a moment a wish, a fear, a passion, but not an idea.

TH

APRIL 7, 1832.

Epidemic Disease.—Quarantine.

HERE are two grand divisions under which all contagious diseases may be classed:-1. Those which spring from organized living beings, and from the life in them, and which enter, as it were, into the life of those in whom they reproduce themselves—such as small-pox and measles. These become so domesticated with the habit and system, that they are rarely received twice. 2. Those which spring from dead organized, or unorganized matter, and which may be comprehended under the wide term malaria.

You may have passed a stagnant pond a hundred times without injury: you happen to pass it again, in low spirits

and chilled, precisely at the moment of the explosion of the gas the malaria strikes on the cutaneous or venoglandular system, and drives the blood from the surface; the shivering fit comes on, till the musculo-arterial irritability re-acts, and then the hot fit succeeds: and, unless bark or arsenic-particularly bark, because it is a bitter as well as a tonic-be applied to strengthen the veno-glandular, and to moderate the musculo-arterial, system, a man may have the ague for thirty years together.

But if, instead of being exposed to the solitary malaria of a pond, a man, travelling through the Pontine Marshes, permits his animal energies to flag, and surrenders himself to the drowsiness which generally attacks him, then blast upon blast strikes upon the cutaneous system, and passes through it to the musculo-arterial, and so completely overpowers the latter that it cannot re-act, and the man dies at once, instead of only catching an ague.

There are three factors of the operation of an epidemic or atmospheric disease. The first and principal one is the predisposed state of the body; secondly, the specific virus in the atmosphere; and, thirdly, the accidental circumstances of weather, locality, food, occupation, &c. Against the second of these we are powerless: its nature, causes, and sympathies are too subtle for our senses to find data to go upon. Against the first, medicine may act profitably. Against the third, a wise and sagacious medical police ought to be adopted; but, above all, let every man act like a Christian, in all charity, and love, and brotherly kindness, and sincere reliance on God's merciful providence.

Quarantine cannot keep out an atmospheric disease; but it can, and does always, increase the predisposing causes of its reception.

APRIL 10, 1832.

Harmony.

ALL harmony is founded on a relation to rest—on rela

tive rest. Take a metallic plate, and strew sand on it; sound an harmonic chord over the sand, and the grains will whirl about in circles, and other geometrical figures,

all, as it were, depending on some point of sand relatively Sound a discord, and every grain will whisk about without any order at all, in no figures, and with no points of rest.

at rest.

The clerisy of a nation, that is, its learned men, whether poets, or philosophers, or scholars, are these points of relative rest. There could be no order, no harmony of the whole, without them.

TH

APRIL 21, 1832.

Intellectual Revolutions.-Modern Style.-Journalism.*

HERE have been three silent revolutions in England:first, when the professions fell off from the church; secondly, when literature fell off from the professions; and, thirdly, when the press fell off from literature.

Common phrases are, as it were, so stereotyped now by conventional use, that it is really much easier to write on the ordinary politics of the day in the common newspaper style, than it is to make a good pair of shoes. An apprentice has as much to learn now to be a shoemaker as ever he had; but an ignorant coxcomb, with a competent want of honesty, may very effectively wield a pen in a newspaper office, with infinitely less pains and preparation than were necessary formerly.

THE

APRIL 23, 1832.

Genius of the Spanish and Italians.-Vico.-Spinoza.

'HE genius of the Spanish people is exquisitely subtle, without being at all acute; hence there is so much humour and so little wit in their literature. The genius of the Italians, on the contrary, is acute, profound, and sensual, but not subtle; hence what they think to be humorous, is merely witty.

To estimate a man like Vico, or any great man who has made discoveries and committed errors, you ought to say to yourself" He did so and so in the year 1720, a Papist,