and beg you, if you have an opportunity, to drop it at Mr. Eagles'
feet, so that he may pick it up and look at it. I have not gone
through it (I have another copy), but it appears to me to be full of
fine things. As to the author's fantasy of selling it for a farthing,
I do not enter into the secret of it--unless, indeed, he should
intend a sarcasm on the age's generous patronage of poetry, which is
possible.

[Footnote 78: _Orion_, the early editions of which were sold at a
farthing, in accordance with a fancy of the author. Miss Barrett
reviewed it in the _Athenaum_ (July 1843).]

_To John Kenyan_
June 30, 1843.

Thank you, my dear Mr. Kenyon, for the Camden Society books, and also
for these which I return; and also for the hope of seeing you, which
I kept through yesterday. I honor Mrs. Coleridge for the readiness of
reasoning and integrity in reasoning, for the learning, energy, and
impartiality which she has brought to her purpose, and I agree with
her in many of her objects; and disagree, by opposing her opponents
with a fuller front than she is always inclined to do. In truth, I
can never see anything in these sacramental ordinances except a
prospective sign in one (Baptism), and a memorial sign in the
other, the Lord's Supper, and could not recognise either under any
modification as a peculiar instrument of grace, mystery, or the like.
The tendencies we have towards making mysteries of God's simplicities
are as marked and sure as our missing the actual mystery upon
occasion. God's love is the true mystery, and the sacraments are only
too simple for us to understand. So you see I have read the book in
spite of prophecies. After all I should like to cut it in two--it
would be better for being shorter--and it might be clearer also. There
is, in fact, some dullness and perplexity--a few passages which are,
to my impression, contradictory of the general purpose--something
which is not generous, about nonconformity--and what I cannot help
considering a superfluous tenderness for Puseyism. Moreover she is
certainly wrong in imagining that the ante-Nicene fathers did not as
a body teach regeneration by baptism--even Gregory Nazianzen, the most
spiritual of many, did, and in the fourth century. But, after all,
as a work of theological controversy it is very un-bitter and
well-poised, gentle, and modest, and as the work of a woman _you_ must
admire it and _we_ be proud of it--_that_ remains certain at last.

Poor