As for the rest of the book, I believe it will be of good service to the reading of many beyond the inner circle of my friends. I am sure, for instance, that, in these collected writings, numerous time-pictures have been faithfully sketched of the movement of Liberal Christian thought in the last half-century, even in far-away parts of the world.

Here, particularly, are given some reliable illustrations of the social, literary, political and religious agitations and changes of the people of Japan during the past twentyfive years.

Then, in the record of my experiences, through the four years of the American Civil War, are preserved some helpful historic materials concerning the great conflict.

And further, I venture to believe that in some of the more mature of these gathered essays and lectures are real contributions to a study of the deepest problems which involve man's intellectual development and spiritual enlightment.

For these reasons, although the book is primarily the outcome of a wish to tell more fully to inquiring friends the story that many of them know in part, I do not object, should any one, who cares about the things of which I have written, read it, and should he make it a matter of comment, too, if he so choose.

It is my request, however, that, during my life-time, no published review of the book shall be given.

2.

A few words here about the manner of speech which I have used in the presentation of these "Memories."

Because of the close personal relationship I bear to those

whom I have had chiefly in mind, I have been quite unconventional in my speech; indeed, I have spoken, often, with but little formality, or even reserve. I have all along allowed myself the frankness and the egotism usual in intimate personal intercourse. I have not attempted any mockmodesty as a cover for what has come naturally in these self-disclosures and frequent self-appreciations. I offer no apology for this. No one could tell the story truthfully but myself; and it would only embarrass the telling were I to try to avoid the obtrusive Ego.

But, in calling attention to this continuous self-reference, I am confident that those of my readers who know me well will not be repelled as they read; or be inclined to discredit what I have written. I believe that they will assume that I have been sincere throughout this record of mental and spiritual experience; and, however else I may have failed, that I sought while undergoing the experiences to know and to do just what is true and right. I think that if I have any commendable mental characteristic it is a generous sincerity. I am habitually ready to hear what others affirm of a question under discussion, and to weigh, as strictly as possible at their real value, the reasons offered by others for the faith that is them. Then, when reporting of a discussion and the conclusions drawn, I know I try to tell what I believe to be the truth.

Relying upon this confidence of my friends, I have ventured in these "Memories" to comment at length upon three distinctly marked events which were of specific importance to me and others; of which very few know the decisive facts, but about which inquiry has often been made. I refer to what I say of the reasons for my declining the renewed invitation of the Congregational Church at

while multitudes of others, practically heedless of the great

Faith," are living "without God in the world."

Also, in my story and in the essays and lectures accompanying it, I have continually dwelt upon "the Things of the Spirit;" emphasizing my conviction that, as a soul, only, does man fully realize the purpose of his existence, and that "by the soul, only, shall the nations be great and free." Yet, there is widely spread, seemingly as the most powerful regulative principle among both individuals and social organizations to-day, a practical Materialism, or mere Phenomenalism, accompanied by a Utilitarian Expediency. It is an age distinctive in mechanical achievement and physical progress.

I have, further, been led to eulogize Christianity as the highest form of religion, when accepted and lived as sincere obedience to the law of "Love to God and Love to Man" of which Jesus was Prophet and Example. Yet, on the one hand, almost all the professed Christian Churches are identifying Christianity with either the cult of the Roman hierarchic autocracy, or, if hostile to that, with the dogmatic, contra-natural creeds and sacraments of the Middle Ages; while, on the other hand, are hosts of men and women who make no pretence to any Christian discipleship,-preferring the hazards of insistent self-assertion in an individual and social “Struggle for Existence."

Moreover, I have written much of the supreme value of "ideals," and of the profound worth of "intuition," as an inspiration to human motive and conduct. Yet, I well know that multitudes despise both, and claim that only tangible realities and things of logical demonstration have any value.

And I have dared, because of the sublime philosophy

into which my speculations have been led, to assume as the highest gain for man, faith in the "Immanent God," and the consequent essential Divine life of man,--his exalted natural dignity and his immortality. Yet, I know well,-none knows better,-that in the mankind of to-day there are unimaginative, inert multitudes who have no consciousness of their own innate worth; and who care practically naught for an answer to the question, "If a man die shall he live again.?"

I have not written in ignorance of, or as being unmindful of, the indifference, or antagonism, abounding at the present time concerning the thinking, feeling, hoping and trusting which pervade this book. Nevertheless I have so lived and learned, wrought and been guided, that any real personal token to my friends must set forth what I have accepted as the supreme motive force of my life. This testimony I must bear, though I hold it with but few others, or may bear it alone. Any one who knows me will understand that this book could not be essentially other than it is, and be from me. My friends will therefore understand the message with which I close this Foreword :

The consummate gain of my many years of longing and effort to know the truth, is Faith: faith, which, with much else, makes me confident that at some time every human being will come into his own as an immortal soul; indeed, that he will humbly, yet with steadfast conviction, become conscious of himself as in reality the offspring of the Eternal,-of the God "in Whom me live, and move and have our being,"-with Whom, therefore, we can commune in filial adoration and love.

There met me, as I wandered,
One who said, “This burden bear!"
Steep before me rose the pathway,
Yet I felt nor doubt nor fear.

The bright day slowly vanished,
And there came a long, drear night;
But, though wearied, 'neath my burden
I still struggled up the height.

At last, from very faintness,
I fell prostrate in the dust;

And a voice arose in judgment,
"Thou art faithless to thy trust."

The voice with anguish filled me,
And my eyes wept bitterest tears;
Had I been, indeed, so faithless?
Were so vain my toils and cares?

I prayed, "O show me mercy!"
Then I prayed-I know not how,-
For I heard this only judgment,
"Faithless to thy trust art thou."

And death was cruelly near me
In that night, prone in the ust,
When that voice was saying only,
"Thou art faithless to thy trust."

But, joy! there came the morning;
And, oh bliss! with heavenly might,
He, who laid the burden on me,
Came and made my burden light,

He said, "My well-beloved,

Faithful to thy trust thou art;

Know that, though thy heart condemn thee, God is greater than thy heart."

"MET' AGŌNA STEPHANOS."

Waltham, Mass., 1870.