excitable in man, towards ideal truths, which are always mysteries to the understanding, for the same reason that the motion of my finger behind my back is a mystery to you now-your eyes not being made for seeing through my body. It is the reason only which has a sense by which ideas can be recognised, and from the fontal light of ideas only can a man draw intellectual power.

Samuel Johnson,' whom, to distinguish him from the Doctor, we may call the Whig, was a very remarkable writer. He may be compared to his contemporary De Foe, whom he resembled in many points. He is another instance of King William's discrimination, which was so much superior to that of any of his ministers. Johnson was one of the most formidable advocates for the Exclusion Bill, and he suffered by whipping and imprisonment under James accordingly. Like Asgill, he argues with great apparent candour and clearness till he has his opponent within reach, and then comes a blow as from a sledgehammer. I do not know where I could put my hand upon a book containing so much sense and sound constitutional doctrine as this thin folio of Johnson's Works; and what party in this country would read so severe a lecture in it as our modern Whigs!

A close reasoner and a good writer in general may be known by his pertinent use of connectives. Read that page of Johnson; you cannot alter one conjunction without spoiling the sense. It is a linked strain throughout. In your modern books, for the most part, the sentences in a page have the same connection with each other that marbles have in a bag; they touch without adhering.

Asgill evidently formed his style upon Johnson's, but he

1 Dryden's Ben Jochanan, in the second part of Absalom and Achitophel. He was born in 1649, and died in 1703. He was a clergyman. In 1686, when the army was encamped on Hounslow Heath, he published "A humble and hearty Address to all English Protestants in the present Army." For this he was tried and sentenced to be pilloried in three places, pay a fine, and be whipped from Newgate to Tyburn. An attempt was also made to degrade him from his orders, but this failed through an informality. After the Revolution he was preferred.H. N. C.

only imitates one part of it. Asgill never rises to Johnson's eloquence. The latter was a sort of Cobbett-Burke.

James the First thought that, because all power in the state seemed to proceed from the crown, all power therefore remained in the crown;-as if, because the tree sprang from the seed, the stem, branches, leaves, and fruit were all contained in the seed. The constitutional doctrine as to the relation which the king bears to the other components of the state is in two words this:-He is a representative of the whole of that, of which he is himself a part.

WHE

MAY 17, 1833.

Sir P. Sidney.-Things are finding their Level.

HEN Sir Philip Sidney saw the enthusiasm which agitated every man, woman, and child in the Netherlands against Philip and D'Alva, he told Queen Elizabeth that it was the spirit of God, and that it was invincible. What is the spirit which seems to move and unsettle every other man in England and on the Continent at this time? Upon my conscience, and judging by St. John's rule, I think it is a special spirit of the devil-and a very vulgar devil too!

Your modern political economists say that it is a principle in their science that all things find their level;—which I deny; and say, on the contrary, that the true principle is, that all things are finding their level like water in a storm.

MAY 18, 1833.

German.-Goethe.-Shakspere's Witches.*- -God's Providence.-Man's Freedom.

GERMAN is inferior to English in modifications of

expression of the affections, but superior to it in

modifications of expression of all objects of the senses.

Goethe's small lyrics are delightful. He showed good

taste in not attempting to imitate Shakspere's Witches, which are threefold,-Fates, Furies, and earthly Hags o'

the caldron.

Man does not move in cycles, though nature does. Man's course is like that of an arrow; for the portion of the great cometary ellipse which he occupies is no more than a needle's length to a mile.

In natural history, God's freedom is shown in the law of necessity. In moral history, God's necessity or providence is shown in man's freedom.

THE

JUNE 8, 1833.

Dom Miguel and Dom Pedro.-Working to better One's Condition.-West Indies.*-Negro Emancipation.-Fox and Pitt.-Revolution. HERE can be no doubt of the violations of strict gross neutrality by this government in the Portuguese affair; but I wish the Tories had left the matter alone, and not given room to the people to associate them with that scoundrel Dom Miguel. You can never interest the common herd in the abstract question; with them it is a mere quarrel between the men; and though Pedro is a very doubtful character, he is not so bad as his brother; and, besides, we are naturally interested for the girl.

It is very strange that men who make light of the direct doctrines of the Scriptures, and turn up their noses at the recommendation of a line of conduct suggested by religious truth, will nevertheless stake the tranquillity of an empire, the lives and properties of millions of men and women, on the faith of a maxim of modern political economy! And this, too, of a maxim true only, if at all, of England or a part of England, or some other country;-namely, that the desire of bettering their condition will induce men to labour even more abundantly and profitably than servile compulsion,—to which maxim the past history and present state of all Asia and Africa give the lie. Nay, even in England at this day, every man in Manchester, Birmingham,

and in other great manufacturing towns, knows that the most skilful artisans, who may earn high wages at pleasure, are constantly in the habit of working but a few days in the week, and of idling the rest. I believe St. Monday is very well kept by the workmen in London. The love of indolence is universal, or next to it.

Must not the ministerial plan for the West Indies lead necessarily to a change of property, either by force or dereliction ? I can't see any way of escaping it.

As

You are always talking of the rights of the negroes. a rhetorical mode of stimulating the people of England here, I do not object; but I utterly condemn your frantic practice of declaiming about their rights to the blacks themselves. They ought to be forcibly reminded of the state in which their brethren in Africa still are, and taught to be thankful for the providence which has placed them within reach of the means of grace.1 I know no right except such as flows from righteousness; and as every Christian believes his righteousness to be imputed, so must his right be an imputed right too. It must flow out of a duty, and it is under that name that the process of humanization ought to begin and to be conducted throughout.

Thirty years ago, and more, Pitt availed himself, with great political dexterity, of the apprehension, which Burke and the conduct of some of the clubs in London had excited, and endeavoured to inspire into the nation a panic of property. Fox, instead of exposing the absurdity of this by showing the real numbers and contemptible weakness of the disaffected, fell into Pitt's trap, and was mad enough to exaggerate even Pitt's surmises. The consequence was, a very general apprehension throughout the country of an impending revolution, at a time when, I will venture to say, the people were more heart-whole than they had been for a hundred years previously. After I had travelled in Sicily and Italy, countries where there were real grounds See May 3, 1832.

2 These statements are put somewhat differently, May 1, 1832.

for fear, I became deeply impressed with the difference. Now, after a long continuance of high national glory and influence, when a revolution of a most searching and general character is actually at work, and the old institutions of the country are all awaiting their certain destruction or violent modification-the people at large are perfectly secure, sleeping or gambolling on the very brink of a

volcano.

THE

JUNE 15, 1833.

Virtue and Liberty.-Epistle to the Romans.-Erasmus.—Luther. HE necessity for external government to man is in an inverse ratio to the vigour of his self-government. Where the last is most complete, the first is least wanted. Hence, the more virtue the more liberty.

I think St. Paul's Epistle to the Romans the most profound work in existence; and I hardly believe that the writings of the old Stoics, now lost, could have been deeper. Undoubtedly it is, and must be, very obscure to ordinary readers; but some of the difficulty is accidental, arising from the form in which the Epistle appears. If we could now arrange this work in the way in which we may be sure St. Paul would himself do, were he now alive, and preparing it for the press, his reasoning would stand out clearer. His accumulated parentheses would be thrown into notes, or extruded to the margin. You will smile, after this, if I say that I think I understand St. Paul; and I think so, because, really and truly, I recognize a cogent consecutiveness in the argument the only evidence I know that you understand any book. How different is the style of this intensely passionate argument from that of the catholic circular charge called the Epistle to the Ephesians!-and how different that of both from the style of the Epistles to Timothy and Titus, which I venture to call ἐπιστολαὶ Παυλοειδεῖς.

Erasmus's paraphrase of the New Testament is clear and explanatory; but you cannot expect anything very deep