drawn from the one to the other, then it will be plain that Faith, however profoundly implanted in our hearts, does not convey to us any assurance of a single religious truth; for the impressions which we call our Faith may be as purely illusory as the fancies of delirium, or the images of our dreams. If, on the other hand, an internal sentiment may be accepted, not so much as a basis for truth, but as itself true; as leading, and not misleading us; then we must further examine what are the truths which are in a manner contained in Faith, and of which Faith is the warrant.
The first Book, therefore, will deal mainly with Belief. Its object will be, by a comparison of some of the various creeds that are, or have been, accepted by men, to discover the general characteristics of Belief, and to separate these from the more special and distinctive elements peculiar to given times, districts, and races. These general characteristics will, however, belong exclusively to the region of Belief, and not to that of Faith. In other words, they will have no title to a place in a Universal Religion.
In the second Book we shall proceed to investigate the nature of Faith. We shall endeavor to lay bare the foundation of the vast superstructure of Theology and Ritual erected by the piety of the human race. We shall seek to discover, if that be possible, the element of unity amid so much variety, of permanence amid so much change. And should we be successful in the search, we shall be in a position, if not absolutely to solve, at least to attempt the solution of the great problem which ever has interested, and ever must interest mankind: Is there any such thing as positive truth in the sphere of Religion? And if so, what is it? Or are the human faculties strictly limited to that species of knowledge which is acquired through the medium of the senses, and doomed, in all spiritual things, to be the victims of endless longings for which there is no satisfaction, and of perpetual questionings to which there is no response?
