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THE following tracts, having passed through various editions at home and abroad, are now collected to meet the wishes of those, who may incline to possess them in a durable form. In common with all writings, which have obtained a good degree of notice, they have been criticized freely; but as they have been published not to dictate opinions, but to excite thought and inquiry, they have not failed of their end, even when they have provoked doubt or reply. They have, I think, the merit of being earnest expressions of the writer's mind, and of giving the results of quiet, long-continued thought.

Some topics will be found to recur often, perhaps the reader may think too often; but it is in this way, that a writer manifests his individuality, and he can in no other do justice to his own mind. Men are distinguished from one another, not merely by difference of thoughts, but often more by the different degrees of relief or prominence, which they give to the same thoughts. In nature, what an immense dissimilarity do we observe in organized bodies, which consist of the same parts or elements, but in which these are found in great diversity of proportions! So, to learn what a man is, it is not enough to dissect his mind, and see separately the thoughts and feelings which successively possess him. The question is, what thoughts

and feelings predominate, stand out most distinctly, and give a hue and impulse to the common actions of his mind? What are his great ideas? These form the man, and by their truth and dignity he is very much to be judged.

The following writings will be found to be distinguished by nothing more, than by the high estimate which they express of human nature. A respect for the human soul breathes through them. The time may come for unfolding my views more fully on this and many connected topics. As yet, I have given but fragments; and, on this account, I have been sometimes misapprehended. The truth is, that a man, who looks through the present disguises and humbling circumstances of human nature, and speaks with earnestness of what it was made for and what it may become, is commonly set down by men of the world as a romancer, and what is far worse, by the religious, as a minister to human pride, perhaps as exalting man against God. A few remarks on this point seem, therefore, a proper introduction to these volumes.

It is not, however, my purpose in this place to enter far into the consideration of the greatness of human nature, and of its signs and expressions in the inward and outward experience of men. It will be sufficient here to observe, that the greatness of the soul is especially seen in the intellectual energy which discerns absolute, universal truth, in the idea of God, in freedom of will and moral power, in disinterestedness and self-sacrifice, in the boundlessness of love, in aspirations after perfection, in desires and affections, which time and space cannot confine, and the world cannot fill. The soul, viewed in these lights, should fill us with awe. It is an immortal germ, which may be said to contain now within itself what endless ages are to unfold. It is truly an image of the infinity of God, and no words can do justice to its grandeur.

There is, however, another and very different aspect of our nature. When we look merely at what it now is, at its present developement, at what falls under present consciousness, we see in it much of weakness and limitation, and still more, we see it narrowed and degraded by error and sin. This is the aspect, under which it appears to most men; and so strong is the common feeling of human infirmity, that a writer, holding higher views, must state them with caution, if he would be listened to without prejudice. My language, I trust, will be sufficiently measured, as my object at present is not to set forth the greatness of human nature, but to remove difficulties in relation to it, in the minds of religious people.

From the direction, which theology has taken, it has been thought, that to ascribe any thing to man, was to detract so much from God. The disposition has been, to establish striking contrasts between man and God, and not to see and rejoice in the likeness between them. It has been thought, that to darken the creation, was the way to bring out more clearly the splendor of the Creator. The human being has been subjected to a stern criticism. It has been forgotten, that he is as yet an infant, new to existence, unconscious of his powers; and he has been expected to see clearly, walk firmly, and act perfectly. Especially in estimating his transgressions, the chief regard has been had, not to his finite nature and present stage of developement, but to the infinity of the being against whom he has sinned; so that God's greatness, instead of being made a ground of hope, has been used to plunge man into despair.

I have here touched on a great spring of error in religion, and of error among the most devout. I refer to the tendency of fervent minds, to fix their thoughts exclusively or unduly on God's infinity. It is said, in devotional writings, that exalted and absorbing views of

God enter into the very essence of piety; that our grand labor should be, to turn the mind from the creature to the creator; that the creature cannot sink too low in our estimation, or God fill too high a sphere. God, we are told, must not be limited; nor are his rights to be restrained by any rights in his creatures. These are made to minister to their Maker's glory, not to glorify themselves. They wholly depend on him, and have no power which they can call their own. His sovereignty, awful and omnipotent, is not to be kept in check, or turned from its purposes, by any claims of his subjects. Man's place is the dust. The entire prostration of his faculties is the true homage, he is to offer God. He is not to exalt his reason or his sense of right against the decrees of the Almighty. He has but one lesson to learn, that he is nothing, that God is All in All. Such is the common language of theology.

These views are exceedingly natural. That the steady, earnest contemplation of the Infinite One, should so dazzle the mind as to obscure or annihilate all things else, ought not to surprise us. By looking at the sun, we lose the power of seeing other objects. It was, I conceive, one design of God in hiding himself so far from us, in throwing around himself the veil of his works, to prevent this very evil. He intended that our faculties should be left at liberty to act on other things besides himself, that the will should not be crushed by his overpowering greatness, that we should be free agents, that we should recognise rights in ourselves and in others as well as in the Creator, and thus be introduced into a wide and ever enlarging sphere of action and duty. Still the idea of the Infinite is of vast power, and the mind, in surrendering itself to it, is in danger of becoming unjust to itself and other beings, of losing that sentiment of self-respect, which should be inseparable from a moral nature, of de

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