of his own conversion and in the character of his attachment to the new faith; he was a revolter of the heart; he was liberalized by his feelings. "My inquiries," he said, "grew out of the shock given to my moral nature by the popular system of faith." He was moved by sentiment in his rejection of Calvinism, and he was kept by sentiment from giving up the theory of the mysterious character and mission of Christ. The strength of his feelings operated to render him conservative, and the low estimate he apparently placed upon logical processes contributed to the same end. "It is a good plan," he wrote, "ever and anon to make a clean sweep of that to which we have arrived by logical thought, and take a new view; for the mind needs the baptism of wonder and hope to keep it vigorous and healthy for intuition." Either this distrust of the understanding working by logical processes, or else a native inaptitude for theological reasoning, prevented him from following out his principles to their conclusion. If he had framed a system, he would have held his views with greater certainty; as it was, he not only allowed the greatest liberty to individual opinion, but he dis-
