the small work on Heterodoxy and Orthodoxy, of which a 2nd edition has appeared not long since, with considerable additions; some Reviews, of which I have no clear recollection. I do not remember any thing else of any consequence. I must end abruptly, leaving you to guess the cause when you look at the bottom of this page, but I cannot omit my best thanks and regards to Mrs. Norton. Ever your most sincere and respectful friend, J. BLANCO WHITE.

P. S.-I quite forgot Second Travels of an Irish Gentleman; 2 vols. 8vo, without my name.

To Miss Norton.

My very kind young friend,

I cannot resist the desire which your few words on Doblado's Letters have given me, of making your acquaintance, at least in writing. I am very old, and have been long tottering on the brink of the grave, but I preserve a heart so quick to every indication of kindness, that I look already upon you with affection. I implore God to bless you, and make you grow up in virtue and knowledge, as I confidently trust you will under your excellent parents. If any one inquires about the author of Doblado's Letters, do not doubt to tell them that he is your friend.

JOSEPH BLANCO WHITE.

Oct. 16th.

My bird made the first attempt to sing, since he began moulting, I believe, in August.

Oct. 17th.

Very severe pain repeatedly in the night; great dizziness and nausea in the morning. Mr. Thom brought me the life of Dr. Paulus from Dr. Brabant.

Justification.

I often have found myself agreeing with the freeinquiring divines of Germany, in the most unprepared and unexpected manner. I am reading Dr. Paulus's Account of Himself (Skizzen aus meiner Bildungs-und-Lebens-Geschichte), which Dr. Brabant has had the goodness to lend me. In that interesting and instructive narrative, I am gratified to find many points of similarity between the temper of my own mind and the moral characteristics of Dr. Paulus. But I find, also, a perfect agreement in some leading views which I have opened to myself. In endeavouring to extricate the foundation of morals from the great difficulties which lie at the foundation of the common theories, I have been finally convinced, that the difference of right and wrong is only to be found in the conscience of each individual. What the conscience approves as right, after having carefully excluded all selfishness, that is right: the opposite to this is wrong. But, that we may not involve ourselves in the difficulties which the consideration of invincible ignorance, habit, enthusiasm, &c., will raise against this principle, we must carefully distinguish between conscientious morality and political morality; the two moralities do often coincide in practice and detail, but they also frequently differ. Supposing the case of Abraham to be so far historical, that his determination to offer Isaac as a victim be a fact, there is no doubt that any properly civilized society would have punished the patriarch,

or at least confined him as a dangerous enthusiast. Let us, however, take the narrative as figurative, as representing in the glaring colours of oriental metaphor, the determined purpose of Abraham to sacrifice the dearest treasure of his heart, to the supreme Will of God (a will which cannot be known but through the conscience), Abraham would truly deserve to be the model of that trust, that faith in God, which the rabbinical Jews made him. So far I have entirely coincided with Dr. Paulus. But he has gone beyond me, in the application of this principle to the Apostle Paul's theorems relating to Faith, and in the interpretation of the two leading words Πίστις (Faith) and Δικαιοσυνὴ (Righteousness). Give the name of Faith to that perfect coincidence of the will of man with the will of God, which is represented in the history of Abraham, and it is certain that Faith is the only ground of Justification. Here Dr. Paulus and I meet again; for supposing it possible to commit the greatest offence against social morality, under the conviction that it is a duty, the criminal (unquestionably criminal before the laws of society) is not only innocent, but positively virtuous before God. This is probably the case with many an individual of half-civilized nations. A very high civilization alone can make the practice of the two moralities agree. Their principle is really the same. N.B. That by the Will of God is to be understood that normal symbol of moral perfection under which we acknowledge and worship God.-See p. 97 of the Skizzen, Heidelberg ed. 1839.

Oct. 19th.

The sufferings I endured yesterday were horrible. I begin to fear some organic disease. I have continued worse the whole day; totally deprived of the use of the right hand.

Oct. 20th.

A note from Dr. Sutherland, desiring me to lose 10 oz. of blood by cupping,-which was done in the evening with immediate good effect.

Oct. 21st.

The acute pain almost gone: could play on the piano for a considerable time.

Oct. 22nd.

As I could play a little on the piano, I amused myself with playing Fenaroli's Partimenti.

I have this moment received a letter from Jto acquaint me with the sudden death of Lord Holland. She kindly wished to prevent my learning this melancholy event through the newspapers. For thirty-two years, he has been a kind, affectionate, friend to me. Alas! it will not be easy to fill up his place in society. Mr. Studley Martin came in the evening to read to me two paragraphs in the papers, announcing the death of Lord Holland.

My dear Charles,

To Colonel Fox.

Carlisle Cottage, Liverpool,

Oct. 23rd, 1840.

In the midst of my sorrow I have hesitated whether by expressing it to you I should be adding to the agony of your pain. I know how greatly you must be suffering in your affectionate heart. But the sympathy of one who for thirtytwo years has uninterruptedly experienced the friendship of your incomparable father, cannot be unwelcome to you under any circumstances. It is now four and twenty hours since I received the sad news, and I cannot yet suppress my tears. I could not grieve more for a dear brother. From that moment to the present I have constantly thought of you. May God allay your pain. Mention my deep sympathy to Lady Mary. How long have I been expecting to be removed from this scene of sorrow; and yet, in the midst of debility and excruciating bodily pain, I have been kept to experience this bitter loss.

Believe me with the sincerest friendship and gratitude for your long-continued kindness,

I scarcely knew how much I loved Lord Holland. But thirty-two years of friendship had so intimately united me with that kind, benevolent, affectionate man, that his loss has inflicted a severe blow upon me. The effect of my sorrow is visible upon me. I could not stop my tears for a long time, and the least incident renewed them. I felt your kindness in softening the bitterness of the news by making it pass through your dear hand.