This work is the result of thirty years of devotion to the training of the human mind for the great end for which it was created. Early in that period it was felt that at the very foundation of such efforts were opposing theological theories, that seemed at war with both the common sense and the moral sense of mankind.

In the progress of such duties, a work was prepared on Mental and Moral Science, as a text-book for the institution under the care of the writer, which was printed, but never published. After submitting this work to the criticism of a number of the leading minds of various schools and sects, it was found to contain so much that might result in theological controversy, that it was deemed modest and wise to wait until age, experience, and farther examination had lent their maturing influence.

After a delay of over a quarter of a century, the conviction above stated not only remains, but has been strengthened by the discussions and developments that have intervened in that period.

While the great practical truths both of natural and revealed religion have seemed constantly to be gaining a more controlling influence over the intellect and feelings of mankind, the theological dogmas referred to have been more and more evaded or rejected, even by those who receive and respect the Bible as containing authentic and authoritative revelations from God.

At the same time, there is apparent a manifest and strong tendency, especially among the young and most highly-educated of both sexes, to infidelity; not to that species of a former age which involved a hatred and contempt for the Bible, nor to the entire rejection of it as a very respectable and useful collection of most interesting writings, but to a rejection of it as a sure and authoritative guide in faith and morals.

Though there may be other assignable causes for this, it is certain that not the least powerful is the repellency of dogmas claimed to be contained in the Bible, which are revolting both to the intellect and to the moral nature of man.

Instead of being able to meet their religious teachers with the assumption that all which they have felt to be contrary to reason, to common sense, and to common honesty is not contained in the Sacred Writings, many have gradually drawn off to the religion of reason and nature, and left the Bible to theologians and the Church.

At the same time, there has been a new development of philanthropy, in which those who either repudiate the Bible as of any binding authority, or disallow its commonly-accepted teachings, are as prominent and earnest in works of benevolence as the most orthodox of any sect. To these are added religious teachers, who set forth the morality and benevolence demanded in the Bible as obligatory, and as satisfactorily deducible from the light of nature, so that no revelation is needful to make them more so. Meantime, in popular forms and by popular writers, all the most plausible and startling difficulties that oppose the claims of the Bible are widely disseminated, while little is done to counteract these influences.

Another class of religionists has also arisen, that numbers probably its hundreds of thousands, the Spiritualists, who rest their faith on a new species of so-called revelations, which ordinarily clash with the accepted teachings of the Bible, and by vast numbers are received as of superior authority.

Meantime the press and public lectures are extensively supplanting the pulpit as organs of moral and religious influence over large portions of the community, while a large part of the most popular speakers and writers avowedly reject the Bible as of any binding authority in deciding moral and religious questions.

At the same time, there has arisen a freedom of investigation, and an aversion to all traditional or conservative bonds, such as probably never before was so universal and dominant in this nation, especially among those religiously educated.

All these influences have combined to place the Bible, and the systems of theology that claim to be educed from it, in entirely new relations. Nothing now is safe on the ground of tradition, or of authority, or of the reverence that belongs to age, learning, genius, or experience. Every thing in religion, as well as other matters, is to stand on its own claims, and not by any factitious supports.

In this state of the public mind, the following considerations have had influence in leading to the presentation of the views contained in this volume.

It is the distinctive maxim of Protestant Christianity that "every person is to be his own interpreter of the revelations of God contained in the Bible, responsible only to his Maker." This, of course, implies the practicability of a proper qualification for this duty in every individual, so that no person shall necessarily be dependent on other minds for a correct knowledge of all that relates to his own duty and dangers.

It is manifest that the Creator designed that woman should have the leading position as the educator of mind, especially at that period when the habits and principles of life are formed. This being so, it is clear that it was designed that she should be qualified to gain by her own independent powers all that is revealed by God that will aid her in this great work.

The theological theories referred to, as seemingly opposing the moral sense and common sense of mankind, are those that relate to the foundation principle on which the training of mind is to start. They involve the most practical questions of every-day life, both as to individual responsibility and to the education of the young.

These theories, then, are to be examined and tested by the laity as much as by theologians, and especially are they to be examined and decided on by woman, as the heaven-appointed educator of infancy and childhood.

In this examination, these theories are to be tested, not by the decisions of ecclesiastical bodies, nor by the writings of theologians, but by those principles of reason and common sense, and those laws of language, which guide mankind in all other practical and personal duties. In order to this, these principles must be evolved and stated in simple and popular form, for particular application on these questions; for no man or woman can decide whether a thing agrees with, or is contrary to the moral sense, or to the principles of reason and common sense, till they clearly perceive what those principles are, and have learned to apply them appropriately.

The leading object of this volume is, then, to present these principles in a popular form, and to make it apparent that they can be practically employed by the laity in deciding what is truth, both as to the claims of the Bible as containing authoritative revelations from the Creator, and also as to the true interpretation of it.

In asking the attention of the laity, including her own sex, to the discussion of topics which have heretofore been deemed the most difficult, recondite, and profound, it is with the full conviction that most of the difficulties that heretofore have opposed such investigations have belonged, not to the topics themselves, but to the methods of discussion.

It is believed that, though this small volume embraces most of those points in metaphysics which have been considered the most difficult, there is not a page that can not be perfectly comprehended by any man or woman of only an ordinarily good education, and with less intellectual effort than is demanded of little girls in acquiring an ability to parse the English language. It is true that close thought and attention are requisite for a full appreciation of all in this volume; but not more of these are required than the dignity and importance of the great topics involved properly demand.

In attempting what is here proposed, it can be seen that there are great difficulties to be met. As a general fact, these subjects have not been presented in popular forms, but have been confined to works of metaphysics and theology, and there enveloped in scientific techniques and formulas not interesting or intelligible to the common mind. For this reason, it has been suggested that, before presenting the abstract portion, a practical illustration of the subject, embodied in the history of the opinions of the author, as they have been formed or modified by these principles, would have far more effect on the class of readers for whom the work is written than the bare statement of principles and argument, while it would certainly be more likely to be read.

It has been still farther urged that, in attempting to controvert long-established theories, embodied as a part of religious truth in the popular mind, there will be an opposition of feeling to be overcome, which needs a counterbalancing appeal to the feelings such as an individual history can best offer.

As to the propriety of such a measure, it is now so common to offer autobiographies, and histories of life and opinions by living authors, that this will be no innovation on the customs of the literary world.

To this, a more weighty consideration should be added, and that is, that all questions of propriety and of duty are regulated by circumstances of risk and danger. A woman, suddenly roused from sleep to save her children from the flames, has a very different rule of propriety in appearing before the public from that demanded on ordinary occasions. In this view, a believer in the risks of the eternal loss of the soul must withhold nothing, however sacred and cherished, if there is the shadow of a probability that it will avail aught in aiding, it may be, but one struggling, darkened mind in the death-agony of the soul.

From these considerations, the writer has been led to prefix to the exhibition of principles and arguments of this work, a mental history that shall particularly illustrate the subjects discussed. The article was prepared for certain personal and family friends, and is inserted very nearly in its original form.

ILLUSTRATIVE MENTAL HISTORY.

I wish, before publishing my forthcoming work, to obtain the views of some of my theological friends as to certain phases of experience of my own mind, and, to a certain extent, of other minds known to me.

My intellectual character was a singular compound of the practical and the imaginative. In youth I had no love for study or for reading even, excepting works of imagination. Don Quixote, the novel to which I first had access, was nearly committed to memory, as were a few other novels found at my grandmother's. The poets, both ancient and modern, were always in reach, and with these materials I early formed a habit of reverie and castle-building as my chief internal source of enjoyment. With this was combined incessant activity in practical matters, such as, at first, doll-dressing and baby-house building; afterward drawing, painting, exploits of merriment, practical jokes, snow castles and forts, summer excursions, school and family drama-acting, and the like. Till eighteen, I never wrote any thing but a few letters and scraps of rhyme, and the transforming of some stories into dramas for acting. A kind teacher, who sympathized in my strong love of the comic, described me as "the busiest of all creatures in doing nothing."

Socially, I was good-natured and sympathizing, so that my jokes and tricks were never such as to tease or annoy others.

Morally, I had a strong sense of justice, but was not naturally so conscientious as some of the other children. Add to these, persevering energy, great self-reliance, and such cheerful hopefulness that the idea of danger or failure never entered my head. Even to this day, perfect success and no mischances are always anticipated till reason corrects the calculation.

Thus constituted, my strict religious training made little impression, for I rarely heard any thing of that which seemed so dull and unintelligible. Up to the age of sixteen my conceptions on this subject were about these: that God made me and all things, and was very great, and wise, and good; that he knew all I thought and did; that because Adam and Eve disobeyed him once only, he drove them out of Eden, and then so arranged it that all their descendants would be born with wicked hearts, and that, though this did not seem either just or good, it was so; that I had such a wicked heart that I could not feel or act right in any thing till I had a new one; that God only could give me a new heart; that, if I died without it, I should go to a lake of fire and brimstone, and be burned alive in it forever; that Jesus Christ was very good, and very sorry for us, and came to earth, and suffered and died to save us from this dreadful doom; that revivals were times when God, the Holy Spirit, gave people new hearts; that, when revivals came, it was best to read the Bible, and pray, and go to meetings, but that at other times it was of little use. This last was not taught, but was my own inference.

My mind turned from all this as very disagreeable. When led by my parents and Christian friends to it, I tried to do as they told me, because I saw they were anxious and troubled, and I wished to relieve them. Two or three times, when I saw my father so troubled, I took Doddridge's Rise and Progress of Religion, and tried to go through the process there laid down, but with utter failure. Meantime, I rarely heard any prayers or sermons, and at fifteen I doubt if the whole of my really serious thoughts and efforts would, except the above, have occupied a whole hour.

In the earlier periods of my religious training, my parents, in their instructions, and also my little hymns and catechisms, made the impression that God loved little children, and, though he was angry when they did wrong, he was pleased when they did right; and, as parental government was tender and loving, my impression of the feelings of the heavenly Parent were conformed to this, my past experience. But when, in more mature years, I came under the influence of "revival preaching," all this impression seemed to be reversed. I was taught to look at God as a great "moral governor," whose chief interest was "to sustain his law." Then there seemed to be two kinds of right and wrong, the "common" and the "evangelical." According to this distinction, I could not feel or do any thing that was right or acceptable to God till my birth-gift of a depraved heart was renewed by a special divine interposition.

Meantime, there did not seem to be any direct and practical way of securing this supernatural interference; for it was to be the result, not of any efforts of mine, nor were any divine promises or encouragements offered to secure my efforts. On the contrary, the selection of the recipients of this favor was regulated by a divine decree of "election," without reference to any acts of a being who did nothing but evil, and only evil, till this favor was bestowed. Moreover, all the exhortations to effort were based simply on the fact that, ordinarily, those who took a certain course were selected, though I perceived that sometimes those who did the least were chosen, while those who did the most were passed by.

It was this view of the case that had the chief influence in leading to an entire neglect of all religious concerns. It was so nearly like a matter of mere chance, and there seemed so little adaptation of means to ends, that, to one so hopeful, and, at the same time, so practical, there was very little motive of any kind to lead to a religious life.

The first real earnest feeling I ever had on this subject was when my tender mother died—such a mother as earth has seldom seen; as strong in intellect as she was modest and gentle in manners, and loving and sympathizing in heart. She left seven children younger than myself, one of them a babe, and I only sixteen. I really tried, for some time, to become a Christian, till the load of grief was alleviated by time, and then such efforts ceased; but these new responsibilities turned my practical habits into useful channels.

Once after this, when "a revival" seemed closing, and my father expressed his distress for my indifference, I told him I was so happy I could not do any thing but enjoy life, and that nothing but trials and sorrow would do me any good. Tears came into his eyes as he said, "Dear child, must I die too?" The responsive tears came to my eyes, but soon all was forgotten.

At this time my theory of morals was, that to lie, steal, swear, quarrel, disobey parents, and break the Sabbath, were sins for which I should feel guilty; but for not becoming a Christian, when I could not understand how to do it, never rested on my conscience as a sin, but was felt to be simply a misfortune. And I wondered, if God desired that I should have a new heart, and he only could give it, why he did not do so. This was the amount of my "reasoning" so far. Till nearly twenty, I gained little knowledge except by intercourse with intelligent people, for still I had no love for solid reading or study. At about that age, I remember turning over Reid's work on Mental Science, in which my mother had been deeply interested, and wondering how people could read such stuff. At twenty that betrothal took place, so soon and so tragically ended! It was the realization of all my favorite dreams of earthly bliss. Affection, taste, ambition, every thing most desirable to me and to family friends, seemed secured. In a few months all was ended, and in the most terrible and heart-rending manner.

After the first stunning effect was over, the next feeling was, "This is that indispensable sorrow! this is to save me from eternal death!" And so, as soon as I could do any thing, I began a course of religious reading, prayer, and mental conflict. I tried to remedy that pernicious mental habit of reverie and castle-building; I tried to do I knew not what in "becoming a Christian."

Shut up in entire seclusion, all my dearest hopes forever crushed, without hope or object in life, overwhelmed with grief, horrified less at his dreadful death than at the awful apprehensions he himself had imparted that he was unprepared to die, I spent week after week in reading the stern and powerful writings of President Edwards, Dwight's System of Theology, and other similar works. I hoped for nothing, cared for nothing but to become a Christian. Yet no one could tell me intelligibly how to do it, while it was clear that all expected nothing from my efforts, and that all was dependent on a divine efflatus that was to change the birth-gift of a depraved heart.

And yet I was told that the fault was all my own; that it was my obstinate unwillingness to do what was required that alone made it needful for God to interfere. This was urged as a doctrine from God, and so, though it seemed as if I was not only willing, but that I longed for this change, I submitted my humble intellect to His, and owned that it must be so. So passed several dark and weary months.

Next, I went to visit the parents of the friend I had lost. Here I read his private records of years of almost superhuman effort to govern his mind, and to achieve the very thing I was laboring for, and yet, to his mind, all ended in entire failure; and this, too, without any murmuring, or any accusation of any one but himself. It was, as he maintained, because he was so ungrateful, so hardened, so obstinately "unwilling," so averse from God and his service. And yet he was the model of every domestic, social, and official virtue; so reverent to God, so tender as a son and brother, so conscientious and faithful as an instructor! In not a single duty did he fail that the closest intimacy could discover; and yet, by his own showing, he had no love to God, and was entirely "unwilling" to love and serve him.

At the same time, I found his intelligent, tender, heart-broken mother had for years been living just such a conscientious life, without any hope that she was a Christian, while now her pride and darling son was lost to her forever on earth, and oh! where was he? and where should she meet him at last? And thus she died. The only brother, too, so conscientious and exemplary, was and long continued in the same same position of mind.

These revelations took away all hope of any good from any farther efforts of mine. At this period I almost lost my reason. For some days I thought I should go distracted. The first decided "change of mind" I now recall was an outburst of indignation and abhorrence. I remember once rising, as I was about to offer my usual, now hopeless prayer, with a feeling very like this: that such a God did not deserve to be loved; that I would not love him if I could, and I was glad I did not! It was but momentary, and the long training of years resumed its sway.

It was at this period that I framed my first attempt at serious argument in a letter to my father. I took this position, that our own experience and consciousness were the highest kind of evidence of our mental power, and that I had this evidence of my mental inability to love God as required. My father's reply was published in the Christian Spectator, and was regarded as masterly and unanswerable. Its chief aim was to lessen confidence in my own consciousness, and to show that, as God was just and good, and certainly did require supreme love to him, we had the power to obey. I was unable to meet the argument, and so allowed that it must be so, and that all that was in my way was my own obstinate "unwillingness."

But there was another point about which I attempted to reason that I did not give up so easily. According to the theory of "obstinate unwillingness," there was nothing in the Bible by way of promise, or even encouragement, for any like me. For how could God feel sympathy for obstinate rebels, or how make promises of hope and encouragement to those whose only difficulty was an unreasonable dislike to God and his service? Such texts as I quoted to the contrary (as Prov. 2:1-6; Matth. 7:7; John 4:10) were not for such as I, but for those already converted; and no prayers, even, were acceptable till offered by a renewed heart. So it seemed impossible, in any case, to pray acceptably to God for the greatest of all boons, redemption from the awful doom of eternal death; for at regeneration the blessing was already given, and before that act no prayer was acceptable. So there was no place for such a prayer. This I never accepted, though I did not quite venture to oppose it.

At one time my mind turned with longing and tender emotions toward Jesus Christ. All he said and did appeared so reasonable and so kind that it seemed to me he would hear my prayers. I brought, to sustain this idea, the case of the young man whom "Jesus loved" when he had no religion. Here I was met by a theory that, till now, had not attracted my notice, which was, that there was a human soul in Christ joined to the Divine mind, and that it was this human soul that felt this "human sympathy" for sinners, and bore all the suffering, while the Deity had nothing but calm, unmingled bliss. This made me feel that I could love the human soul, but could not love God. Indeed, the sufferings of this innocent Savior, unshared by God, was the most revolting of all.

At the close of a long year of such darkness and suffering, I went to my friends in Boston, where "a revival" was in progress, and where I met my father. Here I received the most tender sympathy, was taken to prayer-meetings, and every thing was said and done that piety and love could devise for my relief, but all in vain.

Finally, I came to this attitude of mind: "I will not try any more to understand any thing about these doctrines. I will not try any more to 'be convinced of sin' in this inability to love God. Something is the matter: it does not seem like obstinate 'unwillingness;' but if God says so, I will take his word for it. I will assume that He is just, and wise, and good, in spite of all that seems to contrary. I will try to do all He commands the best I can. There must be a dreadful mistake somewhere, but I will trust and obey, and wait quietly for light." At this time my father gave me some little hope. I knew not why, for I did not "love God" according to any of the ordinary tests. But I was encouraged to hope that my heart was "renewed," and I shortly after made a public profession of religion in my father's church.

During my residence with the friends referred to, I attempted the duties of a teacher to two young daughters of the family, and, to prepare myself, for the first time set my mind to real hard study. In five weeks I went through a large Arithmetic, of which I knew almost nothing; in seven weeks I completed Day's Algebra. Two schoolbooks on Chemistry and Natural Philosophy were also mastered that gloomy winter. I had no other resource within or without for so active a mind. Then my father urged me, for the sake of a sister, as my own pecuniary wants had been provided for, to commence a school in Hartford. As I taught only half a day, and "the higher branches" were but just entering female schools, I found no difficulty in keeping sufficiently ahead of my pupils. Thus commenced my career as a teacher.

I went on several years with no other evidence of "love to God," which was the main test of "regeneration," but perseverance in the determination to assume that He was wise, just, and good, and to do all I could to obey him. My great aim in life was to find out what He required from the Bible, and then to try to do it as well as I could. Besides this, I imitated the methods of Christian worthies. I kept a religious diary—read religious books—went to religious meetings—prayed in my school, and taught religion to my pupils as it had been taught to me. Often, when I found suffering young minds embarrassed by my own difficulties, willing and anxious to do all in their power, and yet unable to feel as required, I almost lived over past anguish of spirit, and could scarcely nerve myself to instruct them that all the wrong was their own "obstinate unwillingness." There was a constant conflict between the theories to which I had bowed my intellect, and thought I really believed, and the impulses of my moral nature and common sense.

Sometimes these questions were intolerably imperative. What evidence is there that what God says is true, when He claims to be wise, and just, and good, when He has done such contradictory things? For a single act, done six thousand years ago, the first act of disobedience too, He has so constituted things that all the human minds that might be made right are formed so "depraved" as that not one of them will ever be "willing" to love and obey the Creator till He "renews" their minds. If I were to act thus, I should think it right for every one to believe I was cruel and unjust until I showed good reasons for it. And if I saw any one ruining the minds of young children, or permitting Adam or any one else to do it, when I had power to prevent it, I should say it was right to consider him an abominable and hateful being till he showed good reasons for such a course.

Such thoughts were banished by the force of a strong will, and I continued to hold on to the Bible as a revelation from God, and to His claims as being wise, and just, and good. My renewed decision was, "There is some dreadful mistake somewhere; but I will take God's word and trust it, do the best I can, and wait till all is made clear."

In the later periods of life, a mode of religious training has come repeatedly under my observation, to which a brief reference will here be made. I have known children, no more favorably endowed than myself, and some of them less so, whose parents were no more earnest and faithful than mine, though on a different theory.

These children were first trained to prompt, unquestioning, and universal obedience to their parents' commands, almost such as is required by their Creator to his fixed and unalterable laws. At the same time they were treated with the greatest tenderness and sympathy, and as soon as they could understand the reasons for parental requirements, these reasons were given, but always with the understanding that implicit obedience must often be rendered without understanding the reasons. When these habits of confiding and affectionate obedience were formed, then they were taught that Jesus Christ was the Maker, Friend, and Father of all, who loved all his children as these parents loved their little ones, only more and better; that He created them to be happy, rejoiced to see them so, and was always sorry for them in every trouble.

They were taught that there are right ways and wrong ways of seeking to be happy; that Jesus Christ came into this world to teach us what are these right and wrong ways, and that His instructions are written in the Bible; that it is very difficult to feel and act right in all things; that, when children try to do so, the Savior is pleased with them, and, though they see him not, is present with them to help them; that, when they fail, and feel or act wrong, he is grieved, as their parents are, and as ready to forgive and help them, when they too are sorry, and continue to try to do right in all things; that they are Christians just so far as they succeed in obeying Christ, and that, the more they try, the more help they will have, and the better they will succeed.

Thus these children grew up with the feeling that whenever they did any thing that was kind, honest, honorable, just, and self-denying, they were pleasing, not only their parents, but their best and ever-present Friend. Under such a course, the varied duties of religion and of social and domestic life were gradually not only explained, but enforced, both by parental authority and example, till a character and habits were formed that were far more consistent with the New Testament exhibitions of Christian life than is often seen among mature Christians.

Without at present expressing any other opinion in regard to this method, I am strong in the belief that if this course had been pursued with me in childhood, very different mental habits would have been the result, and that the Christian life would have begun and progressed probably before the severe discipline of sorrow came, and certainly after it had been experienced.

At the same time, there is a deep conviction that many of my young pupils, who turned away from religion as uninviting, severe, and unintelligible, would, by another method, have been easily led into the true paths of pleasantness and peace.

I wish now to exhibit the influence of one doctrine (which I claim to be that of reason as truly as of revelation) on a mind like mine. I have stated something of that hopeful, elastic, and happy temperament that seemed to make sorrow so indispensable to the development of my noblest powers. But the earthly sorrow, time and new interests would have remedied ere youth had passed. But that awful doctrine of THE ETERNAL, IRREMEDIABLE LOSS OF THE SOUL, so ground into my spirit by years of effort, of which this was the mainspring, has been the grand motive power of my whole life ever since. If I could in any way have satisfied myself that a time would come, however distant, when all sufferers would be repaid by eternal ages of bliss, and all the guilty, however long their period of purgation, would at last be pure and happy forever, I should have returned to life and its enjoyments with fresh zest after such a period of privation. But I could not gain any such assurance without the Bible, but rather the reverse; while all the life and teachings of Christ and the Apostles seemed entirely based on the assumption that our whole race were in awful danger, that some were to be saved and some were to be lost forever, and that the great end for which Christ lived, and for which his followers are to live, is to SAVE AS MANY AS POSSIBLE from this awful doom.

Indeed, I could not see how any one could feel any respect for the teachings of Christ when such terrible things were uttered by him, if there was no just reason thus to terrify and alarm mankind. Times without number, I went over the New Testament to see if I could find any honest way of escaping that doctrine, and always ending with a deeper and more awful conviction of its reality. The result was, that while, for the first year, I was driven to such mental effort and suffering to save myself, as soon as the least hope dawned that I was safe, all that was kindly and sympathizing in my nature led me to renewed efforts to save others.

After such a lesson of inability, both in my own case and that of such dear friends, no words can express the ineffable pity, sympathy, and almost horror with which I looked on the world around me. And when young and happy minds, such as once was my own, came under my training, I never felt any need of being "waked up," as some Christian people seemed to do. It only seemed to me I could never sleep. There never has been an hour for thirty years when a moment's consideration of this awful doctrine would not drive away every temptation to earthly ambition, or any longings for earthly good of any sort for myself. Many times, when, by the presentation of such an awful theme, I have brought the young to me with tears and willing docility, and when, to the question "What can we do to be saved?" my shut-up heart was ready to exclaim "Nothing," I have been so burdened and worn as to be obliged to pray to forget, and to take every lawful mode to turn my thoughts to other less exciting themes. It was at such times I understood for what the love of the comic was implanted, and if all Christians should feel as I do, what might be the legitimate use of works of fiction, the drama, and the dance. In such a case, and properly regulated, they would be needful and only beneficial alteratives.

I wish now to ask my theological friends to consider the character of my inner life. In all outward manifestations I took the theory of religion trained into me, and did my best to believe it, and talked, and wrote, and prayed, and acted before others on the assumption of its truth. But my inner life was after this fashion: as to prayer in private, I found great comfort in the preface to the Lord's prayer, "After this manner pray ye." It was a short, comprehensive prayer, which amounted to this, that God's will might be done on earth as in heaven; that our temporal wants might be supplied; that we might do right and escape evil. This I could sincerely feel and pray when all details distressed me. But, still better, this prayer began, "Our Father." Now to me, through my whole life, this word "father" had been associated with unparalleled tenderness, sympathy, and love; with truth, justice, and all that was lovable. I could not apply it to God without such associations, and so it comforted me—and that was all. But the prayers, hymns, and sermons conformed to the theory of religion were occasions when I had to struggle with feelings of disgust and abhorrence. Especially, at times, was this so in reference to the atoning sacrifice of Jesus Christ, until I formed a curious mental habit of letting these things pass through my mind as something I did not understand, and then there seemed to flow in a vague impression of something better, I knew not what.

In the progress of years I came to instruct some of the most vigorous and active minds I ever saw, both in mental science and in the interpretation of the Bible, and thus gradually evolved and applied "the principles of reason and rules of interpretation" in this work. The results will mainly appear in what follows.

Up to this time, my feelings toward God (except sometimes when praying, as above described) were that, as He has said he was wise, and just, and good, I would take his word for it, in spite of all the evidence to the contrary, and feel and act as he required as far as I had power. My service, however, was much like that of a slave to a hard master. If "the fear of the Lord is the beginning of wisdom," I certainly began aright.

But the whole force of my being was turned, not toward Him, but toward my lost, and suffering, and darkened fellow-beings. And when all my darkness was removed, and by a simple intellectual process of argumentation I drew from His Holy Word all my soul had longed for, my chief joy was, not that I was safe, not that I could feel emotions of love to Him, but that He felt as I did for this all-absorbing purpose and end of my existence—to save my fellow-men.

Some minds seem to begin religious life with such emotions of love to the Creator as makes it easy to carry out the purpose to obey him. In my case, I began with the cool intellectual purpose to obey him, while it was love, not to Him, but to my fellow-men, that made it easy to carry out this purpose of obedience. But, in both cases, was it not the spirit of obedience that was the grand requisite? The all-controlling purpose of acting right, by obeying all the laws of the Creator as discovered by the light of Nature, or by His revealed Word—is not this the distinctive feature that marks the "regenerated" soul?

It is theological theories, forced on mankind through popes, emperors, and church councils, by pains and penalties, which has mystified that grand question of life, "What must we do to be saved?" so that the answer to almost every other practical question is more clear than this. What do the great masses of men suppose that they themselves are to do if ever they become "regenerated?" Multitudes imagine that, by going to camp-meetings, or conference meetings, or in "revivals," some Divine efflux will come over them, of which the chief evidence is that the mind is filled with joy, or other delightful emotions. Others deem it a mysterious change, that takes place sometimes in sleep, without any voluntary act of the individual. Others suppose it to consist in certain emotions or mental acts, in reference to Jesus Christ, that come by divine influence. Others consider it an act of the intellect and will, of which emotions may be the preceding state, or may follow as a result. Probably the vast majority regard it as a mysterious indescribable event, that no one can understand till it is experienced, and which can not be made intelligible to an "unrenewed mind." Thousands of excellent, conscientious persons are moving about with dark minds and heavy hearts, who would instantly become happy and consistent followers of Christ if these theories could be removed from their minds, and they were sure that an earnest spirit of obedience to Jesus Christ is what is required; to which the promises of hope and encouragement are made; which is the highest evidence of regeneration, and the chief feature of that "love to God" required; while all emotions, frames, and feelings are nothing without it. Thousands of children and young persons, religiously trained, are held back from a religious life because it is conceived of as so mysterious, uninviting, and painful that they can neither understand or desire it. At the same time, it is true that, after children have been trained wrong, so that bad habits of mind are dominant, the clear understanding of this subject will not, in many cases, make it easy for them to commence a religious life, or make it look desirable.

The fearful sanctions of eternity can not very directly be brought to bear on the minds of young children without great risk of entirely false impressions. We see, in the Old Testament, that when God was training a race, in the infancy of its development He made visible appearances, used temporal motives, and made no appeals to the sanctions of the invisible world. Like the parents just referred to, his first aim seemed to be to teach habits of obedience to God's temporal laws, while, at the same time, He displayed his sympathy, mercy, and love. And among his ancient people men became his obedient children by just such training as is now best fitted to young children. But when the race was farther advanced, so as to be able to act more by reason and on general principles, and when His religion, by new motives and forces, was to be extended from one nation to all the world, then the Creator came himself; and while disclosing those most terrific sanctions of the invisible world, at the same time exhibited such a manifestation of His pity, sympathy, and self-sacrificing love as renders these terrors safe and effective in such a conjuncture, as they would not be without.

With these two classes of motives thus intensified, such a moral power has been generated, leading to self-denying efforts to educate and save mankind, as never existed before. In the case of the writer, the power of these terrible sanctions alone has been illustrated. In other cases, the power of Christ's love and example have been the leading motives. It is the union of both, clearly appreciated, and especially brought to bear on those who form the character of childhood and youth, that eventually is to renew the whole race, and bring every human being to perfect obedience to all the laws of the Creator.

In the investigation which originated at the time the writer commenced teaching mental philosophy in connection with the Bible, this was the first point to which attention was led, "What is that 'reason' or 'common sense' which is so often appealed to as the umpire in religion, morals, and interpretation?" All the works of mental science within reach were examined, but it was long before any clear conceptions on this question were gained, and still longer before any test was evolved that seemed a practical one, as it is presented in this work. Not that these principles and the test are not indicated by metaphysicians in various forms of language, but that there is such a confusing variety of expression, and all is so presented as a speculative instead of a practical question, that years elapsed before that use of these principles which this work illustrates was attained.

This is here referred to in explanation of future passages that otherwise might seem to imply that the author assumes to have discovered something not before known or recognized by metaphysicians. The very writings of Dr. Reid, which, in early life, were turned over with wonder that any one could be interested in them, probably contain the most complete and clear exhibition of these principles, and also recognize the test by which they are to be established. The writings of Sir William Hamilton exhibit other, but less practical tests of these principles.

Until the printing of this volume was nearly complete, it was the plan of the author to have the whole work issued at once; and, with reference to this whole, its title was The Bible and the People, or Common Sense Applied to Religion. But, after submitting this portion of the work to criticism, it was concluded to issue only one volume, and to wait until it was seen what reception the principles it offered would meet. In consequence of this, it seemed proper to transpose the title, as the latter portion of it best describes the contents of the first volume. This accounts for what is unusual in paging and in the running title on the left-hand pages.