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The object of this Book is, First, to explain a portion of my own history, and, Secondly, to check the spread of infidelity, and promote the interests of Christianity. How far it is calculated to answer these ends I do not pretend to know. I have no very high opinion of the work myself. I fear it has great defects. On some points I may have said too much, and on others too little. I cannot tell. I have however done my best, and I would fain hope, that my labors will not prove to have been altogether in vain.

I have spent considerable time with a view to bring my readers to distinguish between the doctrines of Christ, and the theological fictions which are so extensively propagated in His name. It is exceedingly desirable that nothing should pass for Christianity, but Christianity itself. And it is equally desirable that Christianity should be seen in its true light, as presented in the teachings and character, in the life and death of its great Author. A correct exposition of Christianity is its best defence. A true, a plain, a faithful and just exhibition of its spirit and teachings, and of its adaptation to the wants of man, and of its tendency to promote his highest welfare, is the best answer to all objections, and the most convincing proof of its truth and divinity. And the truth, the reasonableness, the consistency, the purifying and ennobling tendency, and the unequalled consoling power of Christianity, can be proved, and proved with comparative ease; but to defend the nonsense, the contradictions, the antinomianism and the blasphemies of theology is impossible.

I have taken special pains to explain my views on the Divine Inspiration of the Scriptures. I am satisfied that no attempts to answer the objections of infidels against the Bible will prove satisfactory, so long as men's views on this subject go beyond the teachings of the Scriptures themselves. To the fanciful theories of a large number of Theologians the sacred writings do not answer, and you must therefore, either set aside those theories, and put a more moderate one in their place, or give up the defence of the Bible in despair. I therefore leave the extravagant theories to their fate, and content myself with what the Scriptures themselves say; and I feel at rest and secure.

The views I have given on the subject in this work, and in my pamphlet on the Bible, are not new. You may find them in the works of quite a number of Evangelical Authors. The only credit to which I am entitled is, that I state them with great plainness, and without reserve, and that I do not, after having given them on one page, take them back again on the next.

How far my friends will be able to receive or tolerate my views on these points, I do not know. I hope they will ponder them with all the candor and charity they can. I have kept as near to orthodox standards as I could, without doing violence to my conscience, and injustice to the truth. I would never be singular, if I could honestly help it. It is nothing but a regard to God, and duty, and the interests of humanity, that prevents me going with the multitude. It would be gratifying in the extreme to see truth and the majority on one side, and to be permitted to take my place with them: but if the majority take sides with error, I must take my place with the minority, and look for my comfort in a good conscience, and in the sweet assurance of God's love and favor.

A Dream.

In looking over some manuscripts some time ago, belonging to a relation of my wife's father-in-law, I found the following story of a dream. Some have no regard for dreams, but I have. I have both read of dreams, and had dreams myself, that answered marvellously to great realities; and this may be one of that kind. In any case, as the Preface does not take up all the space set apart for it, I am disposed to give it a few of the vacant pages.

The dreamer's account of his dream is as follows.

'After tiring my brain one day with reading a long debate between a Catholic and a Protestant about the Infallibility of the Church and the Bible, I took a walk along a quiet field-path near the river, full of thought on the subject on which I had been reading. The fresh air, the pleasant scene, and the ripple of the stream, had such a soothing effect on me, that I lost myself, and passed unconsciously from the World of realities, into the Land of dreams. I found myself in a large Hall, filled with an eager crowd, listening to a number of men who had assembled, as I was told, to discuss the affairs of the Universe, and put an end to controversy. The subject under discussion just then was the Sun. I found that after the world had lived in its light for thousands of years, and been happy in the abundance of the fruit, and grain, and numberless blessings produced by his wondrous influences, some one, who had looked at the Great Light through a powerful telescope, had discovered that there were several dark spots on his disk or face, and that some of them were of a very considerable size. He named the matter to a number of his friends who, looking through the telescope for themselves, saw that such was really the case.

'Now there happened to be an order of persons in the Land of dreams whose business it was to praise the Sun, and extol its Light. And they had a theory to the effect, that the Light of the Sun was unmixed, and that the Sun itself was one uniform mass of brightness and brilliancy, without speck, or spot, or any such thing. They held that the Head of their order was the Maker of the Sun—that He Himself was Light, and that in Him was no darkness at all; and that the Sun was exactly like Him, intense, unmingled, and unvarying Light. When these people heard of the alleged discovery of the spots, they raised a tremendous cry, and some howled, and some shrieked, and all united in pronouncing the statement a fiction, and in denouncing in severe terms, both its author, and all who took his part, as deceivers; as the enemies of the Sun, as blasphemers of its Author, and as the enemies of the human race.

'This was one of the great controversies which this world-wide convention had met to bring to an end.

'As I took my place in the Hall, one of the Professors of the Solar University was speaking. He said the story about the spots was a wicked calumny; and he went into a lengthy and labored argument to show, that the thing was absurd and impossible. 'The Sun,' said he, 'was made by an All-perfect Artificer—made on purpose to be a Light, the Great Light of the world, and a Light it must be, and nothing else but a Light; a pure unsullied Light all round, without either spot, or speck of any kind, or any varying shade of brilliancy in any part.' He added, 'To say the contrary, is to do the Sun injustice, to dishonor its All-glorious Author, to alienate the minds of men from the Heavenly Luminary, to destroy their faith in his Light and warmth, to plunge the world into darkness, and reduce it to a state of utter desolation. If the Sun is not all light, he is no Light at all. If there be dark spots on one part of his face, there may be dark spots on every part. All may be dark, and what seems Light may be an illusion; a false Light, 'that leads to bewilder, and dazzles to blind.' He is not to be trusted. Every thing is uncertain.' And he called the man who said he had seen the spots, an impostor, a blasphemer, a scavenger, an ass, a foreigner, and a number of other strange names.

'The man he was abusing so unmercifully, stepped forward, and in a meek and quiet spirit said, 'I saw the spots with my own eyes. I have seen them scores of times. I can show them to you, if you will look through this glass.' 'Your glass is a cheat, a lie,' said the Professor. 'But others have seen them,' said the man, 'as well as I, and seen them through a number of other glasses.'

''It is impossible,' answered the Professor. 'A Sun made by an All-perfect God, and made on purpose to be a Light, cannot possibly be defaced with dark spots; and whoever says any thing to the contrary is a——.'

'Here the Professor rested his case;—'A Sun without spots, or no Sun. Light without variation of shade, or no Light. Prove that the Sun has spots, and you reduce him to a level with an old extinguished lamp, that is fit for nothing but to be cast away as an unclean and worthless thing. The honor of God, and the welfare of the universe all hang on this one question—Spots, or no spots!'

'His fellow professors took his part, and many spoke in the same strain. But the belief in the spots made its way, and spread further every day, and the consequence was, the obstinate Professors were confounded and put to shame. Facts were too strong for them, and their credit and influence were damaged beyond remedy.

'After the Professors of the Sun were silenced, the Man in the Moon arose and spoke. He contended that both Sun and Moon were free from spots, but said, that no one could see the Sun as it really was, unless he lived in the Moon, and looked at it from his standpoint. 'The Moon,' said he, 'like the Sun, is the work of the All-perfect Creator; and its face is one unchanging blaze of absolute and unvaried brightness.'

'Now all who had ever looked at the Moon, had noticed, that no part of her face was as bright as the Sun, and that some portions were of a shade considerably darker than the rest. And I noticed that even the Professors who had spoken extravagantly about the Sun, looked at each other and smiled, when they heard the statements of the Man in the Moon. Indeed there was such a tittering and a giggling through the Hall, that the meeting was broken up.

'I hastened out, and found there were a hundred discussions going on in the street. Many of the disputants seemed greatly excited. I felt melancholy. A quiet-looking man, with a very gentle expression of countenance, came up to me, and in tones of remarkable sweetness, said, 'You seem moved.' 'I feel troubled,' said I. 'I don't know what to think; and I don't know what to do.' He smiled, and said, 'None of these things move me.' Then lifting up his eyes towards Heaven he said—'The Sun still shines; and I feel his blessed warmth as sensibly as ever. And the millions of our race still live and rejoice in his beams.' 'Thank God,' said I: 'Yes, I see, he still shines; and I will rest contented with his light and warmth.' 'The spots are there,' said he, 'past doubt; but experience, the strongest evidence of all, proves that they do not interfere with the beneficent influences of the Great and Glorious Orb, or lessen his claims to our respect and veneration, or diminish one jot our obligations to his great Author. They have their use, no doubt. The Sun might be too brilliant without them, and destroy our eyes, instead of giving us light. Too much light might prove as bad as too little. All is well. I accept plain facts. To deny them is to fight against God. To admit them and trust in God is the true faith, and the germ of all true virtue and piety.

''I have no faith in the kind of absolute perfection those professors contend for, either in Sun or Moon, Bible or Church; but I believe in the SUFFICIENCY, or practical perfection of all, and am as happy, and only wish I were as good and useful, as——'

'Just as he spoke those words, I awoke. He seemed as if he had much to say, and I would fain have heard him talk his sweet talk till now; but perhaps I had heard enough, and ought now to set myself heartily to work, to get through with the business of my life.'

So ends the Dream-story.

Some writers seem to think that their readers should understand and receive their views, however new and strange they may be, the moment they place them before their minds. They cannot understand how that which is clear to them, should not be plain to everybody else. And there are some readers who seem to think, that every thing they meet with in the books they read, however much it may be out of the way of their ordinary thought, or however contrary to their long-cherished belief, should, if it be really intelligible and true, appear so to them at first glance. How can anything seem mysterious or untrue to them, that is not mysterious or untrue in its very nature?

It so happened, that along with the dream-story, I found the following fragment. It is not an interpretation of the dream, but it seems as if it might teach a useful lesson, both to writers and readers.

'Something more than light, and eyes, and surrounding objects, is necessary to seeing. A new-born child may have light, and eyes, and surrounding objects, and yet not see anything distinctly. And a man born blind may have the film removed from his eyes, and be placed, at noontide, in the midst of a world of interesting objects, and yet, instead of seeing things, as we see them, have nothing but a confounding and distressing sensation. Seeing, as we see, is the result of habit, acquired by long-continued use. The new-born babe must have time to exercise its eyes, and exercise its little mind as well, before it can distinguish face from face, and form from form. The man who has just received his sight must have time for similar exercise, before he can enjoy the rich pleasures and advantages of sight to perfection. Even we who have had our sight for fifty years do not see as many things in a picture, a landscape, or a bed of flowers, when we see them for the first time, as those who have been accustomed to inspect and examine such objects for years.

'And so it is with mental and moral vision. Something more than a mind, and instruction, and mental objects are necessary to enable a man to understand religion and duty. Attention, study, comparison, continued with calmness, and candor, and patience, for days, for months, or for years, may be necessary to enable a skeptic to understand, to believe, and to feel like those who have long been disciples of Christ.

'And a change of habits, continued till it produces a change of tastes and desires, is necessary to prepare the sensualist to judge correctly with regard to things moral and religious. We must not therefore expect a good lecture, or an able book, to cure a skeptic of his doubts at once. It may produce an effect which, in time, if the party be faithful to duty, will end in his conversion at a future day. The seed committed to the soil does not produce rich harvests in a day. A change of air and habits does not at once regenerate the invalid. The husbandman has to wait long for his crop: and the physician has to wait long for the recovery of his patient. And the skeptic has to wait long, till the seed of truth, deposited in his soul, unfolds its germs, and produces the rich ripe harvest of faith, and holiness, and joy.

'And preachers and teachers must not think it strange, if their hearers and readers are slow to change. Nor must they despond even though no signs of improvement appear for months or years. A change for the better in a student may not be manifest till it has been in progress for years. It may not be perfected for many years. You cannot force a change of mind, as you can force the growth of a plant in a hot-house. An attempt to do so might stop it altogether. Baxter said, two hundred years ago, 'Nothing so much hindereth the reception of the truth, as urging it on men with too much importunity, and falling too heavily on their errors.'

'Have patience, then. Teach, as your pupil may be prepared to learn, but respect the laws of the Eternal, which have fixed long intervals for slow and silent processes, between the seed-time and the harvest-home.'

While I am in doubt as to whether I have put into my book too much on some subjects, I am thoroughly convinced that I have put into it too little on others. I have not said enough, nor half enough, on Atheism. I ought to have exposed its groundlessness, its folly, and its mischievous and miserable tendency at considerable length.

This defect I shall try to remedy as soon as possible, and in the best way I can.

Some weeks ago I read a paper before the M. E. Preachers' Meeting of Philadelphia, on Atheism—what can it say for itself? The paper was received with great favor, and many asked for its publication. It will form the first article in my next volume.

I expect, in fact, to give the subject of Atheism a pretty thorough examination in that volume, and to show that it is irrational and demoralizing from beginning to end, and to the last extreme.

John Stuart Mill, the head and representative of English Literary and Philosophical Atheists, has left us a history of his life, and of his father's life. In this work he presents us with full length portraits of himself and his father, and both gives us their reasons for being Atheists, and reveals to us the influence of their Atheism on their hearts and characters, as well as on their views on morality, politics, and other important subjects.

And though the painter, as we might expect, flatters to some extent both himself and his father, yet he gives us the more important features of both so truthfully, that we have no difficulty in learning from them, what kind of creatures great Philosophical Atheists are, or in gathering from their works a great amount of information about infidelity, of the most melancholy, but of the most interesting and important character.

This Autobiography of Mr. Mill I propose to review. I meant to review it in this volume, but I had not room. I intend therefore to give it a place in my next volume, which may be looked for in the course of the year.

Another work has just been published, called The Old Faith and the New. It is the last and most important work of D. F. Strauss, the greatest and ablest advocate of antichristian and atheistic views that the ages have produced—the Colossus or Goliath of all the infidel hosts of Christendom. In this work, which he calls his CONFESSION, Strauss, like Mill, gives us a portrait of himself, exhibiting not only his views, and the arguments by which he labors to sustain them, but the influence of those views on the hearts, the lives, the characters, and the enjoyments of men. If this Book can be answered—if the arguments of Strauss can be fairly met, and his views effectually refuted, infidelity must suffer serious damage, and the cause of Christianity be greatly benefited. I have gone through the Book with great care. I have measured and weighed its arguments. And my conviction is, that the work admits of a thorough and satisfactory refutation. If I had had space, I should have made some remarks on it in this volume: but I had not. I propose therefore to review it at considerable length in my next.

Some time ago Robert Owen was a prominent man in the infidel world. He was extolled by his friends as a great Philanthropist. He too left us a history of his life, and his son, Robert Dale Owen, has just been repeating portions of that history in the Atlantic Monthly. It may be interesting to my readers to know what Atheism can do in the way of Philanthropy. We propose therefore to add a review of the Life of Robert Owen to those of Strauss and Mill.

Robert Dale Owen himself was an Atheist formerly, and a very zealous and able advocate of Atheistical views. He gives his articles in the Atlantic Monthly as an autobiography, and seeks to make the impression that he has revealed to his readers all the important facts of his history without reserve. And he has certainly revealed some strange things. But there are certain facts which he has not revealed, facts of great importance too, calculated to show the demoralizing tendency of infidelity. We propose to render the autobiography of Mr. Dale Owen more complete, more interesting, and more instructive, by the addition of some of those facts.

Frances or Fanny Wright was a friend of Mr. Dale Owen's. She was the great representative female Atheist of her time. Like Mr. Dale Owen's father, she was rich, and like him, seemed desirous to do something in the way of philanthropy. Mr. Dale Owen, who was her agent for some time, gives us some interesting facts with regard to her history, which may prove of service to our readers.

In Buckle we have an Atheistical Historian, who endeavors to prove that we are indebted for all the advantages of our superior civilization, not to Christianity, but to natural science and skepticism alone. He represents Christianity as the enemy of science, and as the great impediment to the advance of civilization. These views of Buckle we regard as false and foolish to the last extreme, and we expect to be able to show that Europe and America are indebted for their superior civilization, and even for their rich treasures of natural science, not to infidelity, but to the influence of Christianity.

Matthew Arnold has just published an interesting book entitled LITERATURE AND DOGMA. It is however a mixed work; and we propose, while noticing a number of its beautiful utterances, to make a few remarks on some of its objectionable sentiments.

There is a great multitude of important facts with regard to Christianity—facts which can be understood and appreciated by persons of ordinary capacity, and which no man of intelligence and candor will be disposed to call in question; yet facts of such a character as cannot fail, when duly considered, to leave the impression on men's minds, that Christianity is the perfection of all wisdom and goodness, and worthy of acceptance as a revelation from an all-perfect God, and as the mightiest and most beneficent friend of mankind. A number of those facts we propose to give in our next volume.