learning, and with such amazing powers, and with so much love
and admiration of Christ, and God, and goodness, could go to such
extremes seemed a mystery. And I resolved, that if ever I published an
edition of _his_ works, I would add a refutation of his revolting
extravagances. Yet time, and intercourse with the more advanced
Unitarians, brought me, in a few years, to look on Parker as my model
man.

When I first heard an Unitarian say, "Supernaturalism is superstition,"
I gave him to understand that I did not feel easy in his company. "You
are right," said Dr. Bateman, "Pay no regard to such extreme views:
preach your own old-fashioned practical doctrines." This made me feel
more at ease. Yet the gentleman who spoke to me thus, as I afterwards
found, was himself on anti-supernaturalist. But he saw that I had to be
dealt with carefully,--that I was not to be hurried or argued, but led
gently and unconsciously, into ultra views. This was the gentleman that
busied himself more than any other in obtaining subscriptions towards
the steam press. He professed to like my supernatural beliefs much
better than the anti-supernatural views of the extremer portion of his
brethren. And perhaps he _did_ like them better, though he had lost the
power to believe them himself. But whether he liked them or not, he won
my confidence, and gained an influence over me, which an honest avowal
of his opinions, and especially an open attempt to induce me to accept
them, would have rendered it impossible for him to gain.

Strange as it may seem, I still retained many of my old methodistical
habits, and tastes, and sensibilities. My mind was still imbued to a
considerable extent with true religious feeling. My head had changed
faster than my heart. And I still took delight in reading a number of my
old religious books. And I had no disposition to indulge myself in
worldly amusements. I could not be induced to go to a theatre, or even
to a concert. I would not play at draughts or chess. I hated cards. And
all this time I held myself prepared to defend, in public discussion,
what I considered to be the substance of Christianity. An arrangement
was actually made for a public debate on Christianity about this time,
between me and Mr. Holyoake. It was to take place at Halifax, and I
attended at the time, and stated my views in two lectures; but Mr.
Holyoake did not attend. He was prevented from doing so by illness, it
was said.

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