Let us pause a moment to look at the theological latitudes and longitudes of the self-taught young man at this time, before he leaves to carry his message towards the regions of sunrise in the more intelligent east. In theology he has acknowledged no human master, has sat at the feet of no Edwards, Channing, or Wesley, nor read in musty dogmatical lore what he shall publish as the essential doctrine. The following views, however, may be gathered from the various utterance of his mind, expressed as occasion called, without the intention of making a system. 1. That man bears a living relation to God; that he may now as of old come to him confidingly, and seek effectually for wisdom and salvation. 2. That the being of God is One; that his influences are constantly felt in the moral world, promoting the joy and life of his people, and subjecting the sinful to the solemn conviction of their sin and danger. 3. That Regeneration is the want of all men; that _all_ may, like the prodigal of Scripture memory, return to their Sovereign Father. 4. That the Scriptures are the great storehouse of sacred wisdom; that through them the will of God is infallibly revealed. 5. That Jesus is "the sinner's friend," the Son of God, the centre of Christianity, and that his Gospel is of celestial birth and mission; "the power of God unto salvation to all that believe." 6. That experience is the basis of religion; that the only authorized test of fellowship for the church is Christian character. 7. That no sect in Christendom, as such, is _the_ church of God; that _the_ church is everywhere composed of such only as have passed from death unto life. 8. That sectarian names do not fit the catholicity of the institution; that the names "disciples," "brethren," "friends," "Christians," are the better designations. 9. That human creeds, traditions, "doctrines and commandments of men," are abolished in the light and authority of the Gospel. 10. That sons of God are freemen, owing no allegiance to Pope, Bishop, Prelate, or Council. These views all fairly reside in the writings which unfold this early period of his life; and when we consider the exceeding scarcity of liberal thought in the religious world at so early a day, and the isolation of his position from the most active and enlightened minds on the continent, his stand in the church and the world becomes a wonder, only to be solved by the recognition of the original and superior intellect that gave him intuitive insight into the right and wrong of whatever problems may have won his earnest attention. The liberality of many is but a mere scepticism of thought. His liberality was a part of the most devoted labor and unabated zeal. It was one with prayer and tears. Now, in this last day, (1854,) with all that learning and comprehensive thinking have done for us, where and what are the heights of liberality occupied by the theological reformers whose names have gone abroad as