went, and thither was their Spirit to go: for the Spirit of the living creature was in the wheels also.

2. To establish the distinct characters of Prudence, Morality, and Religion: and to impress the conviction, that though the second requires the first, and the third contains and supposes both the former; yet still Moral Goodness is other and more than Prudence, or the Principle of Expediency; and Religion more and higher than Morality. For this distinction the better schools even of Pagan Philosophy contended. (See pp. 20 21.)

3. To substantiate and set forth at large the momentous distinction between Reason and Understanding. Whatever is achievable by the Understanding for the purposes of worldly interest, private or public, has in the present age been pursued with an activity and a success beyond all former experience, and to an extent which equally demands my admiration and excites my wonder. But likewise it is, and long has been, my conviction, that in no age since the first dawning of Science and Philosophy in this island have the truths, interests, and studies that especially belong to the Reason, contemplative or practical, sunk into such utter neglect, not to say contempt, as during the last century. It is therefore one main object of this volume to establish the position, that whoever transfers to the Understanding the primacy due to the Reason, loses the one and spoils the other.

4. To exhibit a full and consistent Scheme of the Christian Dispensation, and more largely of all the peculiar doctrines of the Christian Faith; and to answer all the objections to the same, which do not originate in a corrupt Will rather than an erring Judgment; and to do this in a manner intelligible for all who, possessing the ordinary advantages of education, do in good earnest desire to form their religious creed in the light of their own convictions, and to have a reason for the faith which they profess. There are indeed Mysteries, in evidence of which no reasons can be brought. But it has been my endeavour to show, that the true solution of this problem is, that these Mysteries are Reason, Reason in its highest form of Self-affirmation.

Such are the special Objects of these "Aids to Reflection." Concerning the general character of the work, let me be permitted to add the few following sentences. St. Augustine, in one of his Sermons, discoursing on a high point of theology, tells his auditors—Sic accipite, ut mereamini intelligere. Fides enim debet præcedere intellectum, ut sit intellectus fidei præmium. Now without a certain portion of gratuitous and (as it were) experimentative faith in the writer, a reader will scarcely give that degree of continued attention, without which no didactic work worth reading can be read to any wise or profitable purpose. In this sense, therefore, and to this extent, every author, who is competent to the office he has undertaken, may without arrogance repeat St. Augustine's words in his own right, and advance a similar claim on similar grounds. But I venture no further than to imitate the sentiment at a humble distance, by avowing my belief that he who seeks instruction in the following pages, will not fail to find entertainment likewise; but that whoever seeks entertainment only will find neither.

Reader!—You have been bred in a land abounding with men, able in arts, learning, and knowledges manifold, this man in one, this in another, few in many, none in all. But there is one art, of which every man should be master, the art of reflection. If you are not a thinking man, to what purpose are you a man at all? In like manner, there is one knowledge, which it is every man's interest and duty to acquire, namely, self-knowledge: or to what end was man alone, of all animals, endued by the Creator with the faculty of self-consciousness? Truly said the Pagan moralist, e cælo descendit, Γνωθι σεαυτον.

But you are likewise born in a christian land: and Revelation has provided for you new subjects for reflection, and new treasures of knowledge, never to be unlocked by him who remains self-ignorant. Self-knowledge is the key to this casket; and by reflection alone can it be obtained. Reflect on your own thoughts, actions, circumstances, and—which will be of especial aid to you in forming a habit of reflection,—accustom yourself to reflect on the words you use, hear, or read, their birth, derivation and history. For if words are not things, they are living powers, by which the things of most importance to mankind are actuated, combined, and humanized. Finally, by reflection you may draw from the fleeting facts of your worldly trade, art, or profession, a science permanent as your immortal soul; and make even these subsidiary and preparative to the reception of spiritual truth, "doing as the dyers do, who having first dipt their silks in colours of less value, then give them the last tincture of crimson in grain."