PREFACE.

Ir may be very fairly asked, how an humble individual, who does not seem to have had any extraordinary opportunities of acquainting himself with the truth, and who has no pretensions to extraordinary ability or genius, can dare to propose a view of Christianity which is not only opposed to that taken by so many wise and able theologians, but also contradicts in some respects the almost universal opinion of Christendom?

The answer that "I dare not refrain," though true, is not sufficient for any one that may interest himself enough in the matter to make any inquiry at all; and any detail of the motives that urge me would be tedious to read and impertinent to write, if it were merely a defence of myself—an apology for my act. And if that were all I could expect from giving some account of myself, I should publish my views, proclaim the truth as far as I see it, and let the praise or the blame fall upon the writer, without an attempt to seek the one or avert the other. If I am sincere, the only way in which either can affect me is by its being, in my estimation, a token that the truth I have declared is appreciated, or the contrary, to the great advantage or loss of him who may agree with or condemn that truth.

While I do not pretend to have seen all the truth, nor to have always drawn correct conclusions, nor to have made, perhaps, no decided mistakes; neither do I pretend to that false humility which can admit as true that which contradicts the views I have taken. I see plainly that, if I advance one step in the direction towards which my face is turned, I must do so in the face of a whole army of opponents, who are confident both of the rightness of their cause and of the impregnable strength of the fortress in which they are posted.

If I advance, I see that I am in the case of an attacker of that position, and of the assaulter of that fortress, however courteous and gentle be the terms in which my message may be delivered.

If I am right, the mass of those called authorities in the Christian churches must be wrong in some of the views which they take, and in much of the doctrine which they teach as Christian.

And I cannot but be aware how likely it is that I may fail in my purpose, which is not to gain assent to myself, or to my views as mine, but to provoke earnest, sincere inquiry after the truth. If the time be come, if men are tired of trying the power and effect of a view of Christ and Christianity, which leaves Christian England with a metropolis like London, and a rural population such as prevails in her counties; if men want, and feel they want, something better (I do not say than Christianity can produce, but) than Christianity, such as we have it, has wrought among us; if the idea of GOOD and GOODNESS, in their eternal con

nexion with HAPPINESS, has taken hold of men's minds, so that they will have no substitute for goodness nor for happiness, then I shall be understood, and the ideas I endeavour to suggest will be appreciated and have some effect too. Those who understand and appreciate will not become followers of me, nor proclaimers of my views; they will become followers of the truth, and proclaimers of a perpetually advancing system (unlike old systems, although itself the oldest of all); for these tie their victims to a centre, and compel them continually to run round and round in one confined circle, while the very essence of the system of truth is continual and unending advance;-progress in eternal knowledge, eternal good, eternal happiness,-a system worthy of THE ETERNAL Himself.

My purpose is to induce some one, or many, to inquire after such a system, and to ascertain whether the simple and pervading principle of true Christianity does not afford the clue to lead us to it, and the key to open its treasures; and in order to induce others, and perhaps to assist them, no way better adapted presents itself to me, than to give a very concise sketch of the manner in which I was myself led to an inquiry which, while it can never end, because its object is eternal truth, yet at every step of its advance gives more and more real happiness,-urges more and more to real goodness.

I was many years ago led by the urgent and faithful words of a sermon to see the great duty of caring and working for the salvation of others. In itself the

doctrine is good;-I erred in applying it to myself as to one in a condition to teach the truth to others, and to lead the ignorant to the knowledge of true religion. I was not ignorant of the words of Scripture, and was not without religion, such as it was-a religion that made me satisfied in mind, although not in heart,—a bigot to system; and such a one is not ever satisfied in heart, nor can be.

However, there was a higher hand than mine at work. My erroneous estimate of my own position led me to begin to teach others. Any one who begins to teach anything enthusiastically will soon have learners, followers, enough; so it was with me; schools, Sundayschools, adult classes, sprang up under my feet like mushrooms. In the Sunday-schools at first there was no inquiry on the part of the children, so that a very formal sort of routine teaching passed for good: but when adult-classes began (I did not seek them, they forced themselves upon me), then inquiry began; then teaching was demanded from him who had set up as a teacher. I could not bid men old enough to be my grandfathers to hold their tongue, and mind their lessons, as I could children in the schools. My pride spurred me on. I said, "Yes, I will teach you. We will begin regularly; let us take the first Psalm, and the first chapter of the Gospels, and I will teach you what they mean."

I thought I could teach them something that would do for them, and felt no want of confidence in myself, though I felt vexed at being brought into far more

trouble than I intended. However, I went home and took up my Bible to see how I should begin when I should meet those whom I was to teach.

I read, "Blessed is the man;" and somehow I found myself bewildered. "Blessed" "the man."

"is"

There was something implied here far beyond all that I had ever known or thought of.

I felt, "I do not understand this matter, so I will give up the attempt to teach it. It belongs to the clergy to do so."

I

But it would not do. Pride was engaged. go back where I have proposed to go on ?" "No; I must go on."

"Shall

But a higher and better Spirit than my own suggested, "You must not pretend to teach what you do not know.” "Then I must learn."

I did try to learn; and did not give up the position of a leader of others; but I sincerely endeavoured to lead them, as I found I had need to be led myself. I endeavoured to lead them to learn, not to induce them to

submit to be taught by me. I began to search after truth; and when I found, or thought I found, some truth, I pointed it out to them, and the reasons why I considered it true.

I took for my rule and guide the Scriptures; but not as the Scriptures themselves would have taught me to do so. I required of myself and of others unhesitating, uninquiring submission to the letter of Scripture, without an idea of either the duty or privilege of proving or understanding it. The idea of understanding God Him