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MY DEAR MADAM,-I have been with my son at his living in Hampshire, which has caused this delay in my answer to your friendly letter, and in expressing to your ladyship how much I was pleased and honoured by such a communication; but let me just assure you that you mistake Mr. Woodward if you do not think that in him you have not only a steadfast friend, but also a warm panegyrist, as it was his report which so disposed me to fall in love with your ladyship at first sight. You will readily excuse this playful expression from an old gentleman like me, with his old wife to boot, and put it down for what it means-a lively pleasure in your society, a deep interest in your spiritual estate, and a hearty wish to contribute in any degree to your well being. And while I thus acknowledge your power, you will not be disposed to abridge my Christian liberty in the full and free expression of my sentiments, even where they may differ essentially from your own.

You seemed to think in our last conversation that I wished to draw you too much to a contemplative life. No, my good lady, for this in your circumstances would be a sullenness against Providence, which by its gifts of large means of usefulness, and by investing you with such various social graces, points out to you your calling. And indeed after reading your enumeration of the large sources of happiness which indulgent Heaven has placed in your reach, and finding all this followed by the expression, "Yet I am not happy," I could not but think there must be somewhat of the undisciplined will of our first mother in Paradise; and if the object of this restless desire be the tree of knowledge, the likeness is the stronger. But to speak more seriously, if we have faith in the Christian religion, ought not such glorious truths to make the favoured mortal happy-to whom they are revealed; and if they do not so, may we not suspect that

our faith is weakened, our mental vision dimmed by a latent worldliness, and ought we not with the whole regulation of our course of life to adopt those rules which may best contribute to restore our awakened minds to clearer vision, or elevate us above the smoke and stir of this dim spot. And this it is which makes me distrust the system of your friend ; that it does not make him happy, that he seems scarcely to imagine a state of that sacred and home felt delight, that calm certainty of waking bliss, which I think every chapter of the Bible speaks of as the privilege of Christians, that which the Psalmist so sweetly describes"Thou shalt hide them privily by thine own presence from the provoking of all men; Thou shalt keep them secretly in thy pavilion from the strife of tongues."

I speak to you in confidence. Though I know the high talent of -, and respect his integrity and admire his manly and generous sentiments, yet it does appear to me that he apprehends religion too logically. He has worked out for himself the problem of the truth of Christianity, and would go to death in testimony of his convictions; but he does not seem to me to have gotten those new tastes and affections which denote the new birth, and enable us instinctively to lay hold on God, and to see with the mind's eye the adorable perfections of the Father, and the spiritual beauty of our Lord Jesus Christ, the Holy One and the Just, which at once decides the soul for ever, which now devotes itself without hesitation, and solemnly adopts the sentiment, "Whom have I in heaven but Thee, and there is none on earth that I desire in comparison of Thee."

I fear that some of the friends to whom you were so acceptable have but a feeble hold of Christianity, and feel inward scorn of its pure and lowly disciples; but how am I trespassing on your patience? Do you not already repent of your inviting such a correspondent? Truly I should be

sorry for this, as I do most gladly accept of your proffered friendship, and am ready to profess myself your true knight against all gainsayers. But in sober earnest I do assure you that few things have given me more pleasure than the prospect of improving that friendship which you so graciously offer, and it will be a strong inducement to visit Ireland that I may hope to have freer and fuller discourse with you on the best and happiest subjects. This letter I feel is no answer to yours, but I would not defer, even for a day, to assure you how gratefully and sincerely I receive your kindness.

Yours truly,

J. DUNN.

17, Chester Terrace.

MY DEAR LADY OSBORNE,-I am very sorry that I am not equal to the very agreeable engagement I had made for this evening, but indeed I am not well, and was unable to go to church yesterday morning. Will you please to give the enclosed note to Mrs. Benson. I hope you will let me house, as my lady wishes

know when you move into your much for the honour of being presented to you, and you must soon fix a day, when we can have a conference from six o'clock till ten. There is a good and very able man now in London, Mr. Thomas Erskine, author of several valuable tracts, whom I think you would like dearly, and I would get him to meet you.

I remain, my dear Lady Osborne,

Yours truly and affectionately,

JAS. DUNN.

17, Chester Terrace, March 19.

MY DEAR LADY OSBORNE,-I have been in close attendance at the death bed of an uncle of mine, who closed his mortal career on Friday, and has left a widow and large family, who needed all the consolation I could minister, otherwise I should have called on you before this to inquire how you get on in this wicked city. My lady has eloped from me for a week. I have been greatly troubled with rheumatism in my head. I think I have scarcely recovered the effects of my dissipation at the Colosseum, so I must be on my guard how I follow whereever your ladyship may lead, to which I am a little too prone. Yours, my dear Madam, very truly,

J. DUNN.

June 19.

MY DEAR LADY OSBORNE,-You complained, and justly, that I puzzled you with my metaphysics, but remember it was at the unpropitious hour before dinner when Dr. Johnson himself was stupid and cross, and if he were so, "non ego homunculus;" and now this fine morning, when I have slept off the effects of your feast, and my eyes are no longer dazzled with the golden embroidery of cabinet ministers, I must try to incense you as to Coleridge's distinction between thoughts and ideas, not that I defend his use of the word, which he borrowed from one of the peculiarities of Plato's doctrine, but only to unfold his meaning, by giving an example as you required. Thus, a single rose or a leaf in your hand suggests a "thought," something that stands alone without connection or consequence; but a seed which you are going to plant affords "an idea," because it leads on the mind to growth and expansion as containing a principle within it, which is to work out its own development, and will go on, if it gets fair play, to bring forth its proper leaf and flower,

full of beauty and fragrance. So when Coleridge speaks of the idea of the constitution, he means some seminal principle which is at work throughout it, and is continually producing fruit of public freedom, security, and prosperity. This which is called the heart of a country is to be discovered, and is itself dependent on a large number of particulars, by extensive acquaintance with its history, knowledge of its social relations and habits, its popular customs and traditions, its literature, and innumerable other agencies, which it requires a comprehensive, a candid, and sagacious mind fully to embrace; and so must be formed our idea or leading principle of Christianity, that vital truth or truths which, received into the heart, grows up and expands into all the blessed fruits of a holy life. This our Lord refers to when He says, "One thing is needful." And again, "God is a spirit, and to be worshipped in spirit and in truth;" "make the tree good;" and when St. Paul says, "The law of the life of the spirit has set me free from law of sin." All these passages refer to some great principle, which by its vital working is to produce in us all the fruits of holiness, and its end everlasting life. Now, to apply this, a man may make laws, but if he does not know what is the heart of the country they will prove finally inoperative; so casuists may heap up rules and make distinctions, but if they do not cherish the vital principle of action, their rules will prove a dead letter. So particular acts or offences suggest "a thought," but every passion is an idea, because it works inwardly and unseen to produce its own fruits of good or evil.

Now, my good lady, I beg of you to receive all this as from the Pope, as infallible wisdom; though after all you cannot see it to be quite so clear as I seem to think it, but positively I can say nothing more upon the subject, and therefore will be very glad to get Mr. Babbage's book, which you can send to me by that very convenient system (whether a thought

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