storical, which originated in the object which I have stated.

I wrote my essay on Justification in 1837; it was aimed at the
Lutheran dictum that justification by faith only was the cardinal
doctrine of Christianity. I considered that this doctrine was either
a paradox or a truism--a paradox in Luther's mouth, a truism in
Melanchthon. I thought that the Anglican Church followed Melanchthon,
and that in consequence between Rome and Anglicanism, between high
Church and low Church, there was no real intellectual difference on
the point. I wished to fill up a ditch, the work of man. In this
volume again, I express my desire to build up a system of theology
out of the Anglican divines, and imply that my dissertation was a
tentative inquiry. I speak in the Preface of "offering suggestions
towards a work, which must be uppermost in the mind of every true son
of the English Church at this day,--the consolidation of a
theological system, which, built upon those formularies, to which all
clergymen are bound, may tend to inform, persuade, and absorb into
itself religious minds, which hitherto have fancied, that, on the
peculiar Protestant questions, they were seriously opposed to each
other."--P. vii.

In my University Sermons there is a series of discussions upon the
subject of Faith and Reason; these again were the tentative
commencement of a grave and necessary work; it was an inquiry into
the ultimate basis of religious faith, prior to the distinction into
creeds.

In like manner in a pamphlet which I published in the summer of 1838
is an attempt at placing the doctrine of the Real Presence on an
intellectual basis. The fundamental idea is consonant to that to
which I had been so long attached; it is the denial of the existence
of space except as a subjective idea of our minds.

The Church of the Fathers is one of the earliest productions of the
Movement, and appeared in numbers in the _British Magazine_, and was
written with the aim of introducing the religious sentiments, views,
and customs of the first ages into the modern Church of England.

The translation of Fleury's Church History was commenced under these
circumstances:--I was fond of Fleury for a reason which I express in
the advertisement; because it presented a sort of photograph of
ecclesiastical history without any comment upon it. In the event,
that simple representation of the early centuries had a good deal to
do with unsettling me; but how little I coul