would not, through that single force of absolute frankness, fall within the reach of a deep, solemn, and sometimes even of a thrilling interest. Without pretending to an interest of this quality, I have done what was possible on _my_ part towards the readiest access to such an interest by perfect sincerity--saying every where nothing _but_ the truth; and in any case forbearing to say the _whole_ truth only through consideration for others. Into the second class I throw those papers which address themselves purely to the understanding as an insulated faculty; or do so primarily. Let me call them by the general name of ESSAYS. These, as in other cases of the same kind, must have their value measured by two separate questions. A. What is the problem, and of what rank in dignity or in use, which the essay undertakes? And next, that point being settled, B. What is the success obtained? and (as a separate question) what is the executive ability displayed in the solution of the problem? This latter question is naturally no question for myself, as the answer would involve a verdict upon my own merit. But, generally, there will be quite enough in the answer to question A for establishing the value of any essay on its soundest basis. _Prudens interrogatio est dimidium scientiae._ Skilfully to frame your question, is half way towards insuring the true answer. Two or three of the problems treated in these essays I will here rehearse. 1. ESSENISM--The essay on this, where mentioned at all in print, has been mentioned as dealing with a question of pure speculative curiosity: so little suspicion is abroad of that real question which lies below. Essenism means simply this--Christianity before Christ, and consequently without Christ. If, therefore, Essenism could make good its pretensions, there at one blow would be an end of Christianity, which in that case is not only superseded as an idle repetition of a religious system already published, but also as a criminal plagiarism. Nor can the wit of man evade that conclusion. But even _that_ is not the worst. When we contemplate the total orb of Christianity, we see it divide into two hemispheres: first, an ethical system, differing _centrally_ from any previously made known to man; secondly, a mysterious and divine machinery for reconciling man to God; a teaching to be taught, but also a work to be worked. Now, the first we find again in the ethics of the counterfeit Essenes--which ought not to surprise us at all; since it is surely an easy thing for him who pillages my thoughts _ad libitum_ to reproduce a perfect resemblance in his own: [3] but what has become of the second, viz., not the teaching, but the operative working of Christianity? The ethical system is replaced by a stolen system; but what replaces the mysterious _agencies_ of the Christian faith? In Essenism we find again a saintly scheme of ethics; but where is the scheme of mediation?