University Hall in London, then an important centre of nonconformist education. In 1851 he married, and accepted the post of editor of the Unitarian magazine, 'The Inquirer,' which was offered him by the proprietor, R. Kinder. John Langton Sanford [q. v.] was associated with him in the editorship in 1852, and among the contributors were his brother-in-law, William Caldwell Roscoe [q. v.], and Bagehot. At a time when the traditions of Priestley and Thomas Belsham were still dominant among the Unitarians, Hutton advocated many innovations, and in consequence aroused the disapproval of the more conservative. He 'attempted to prove that the laity ought to have the protection of a litany against the arbitrary prayers of the minister, and that at least the great majority of the sermons ought to be suppressed, and the habit of delivering them discontinued altogether.' These counsels of perfection were urged with so much ardour that Hutton himself playfully acknowledged, long after, that 'only a denomination of just men made all but "perfect" would have tolerated it at all.' In fact the measure of tolerance he received was not large, his views on doctrine alienating those who might have disregarded his innovations in practice. His theology was coloured by the opinions of John Hamilton Thom [q. v.] and James Martineau, when Martineau's name was a word of fear in quiet households. Kinder was repeatedly requested to get rid of his young editors; a formal vote of censure on them was moved at the annual meeting of the London district society, and it was even proposed to start another paper on more orthodox lines. Under such conditions Hutton's tenure of office could hardly have been long continued, but in 1853 the complete breakdown of his health compelled him to relinquish both his editorship and his appointment at University Hall. He found himself threatened with consumption, and was ordered to the West Indies. He returned from Barbados in better health but a widower, his wife having died there of yellow fever.
Hutton, finding his theological course beset with difficulties, turned to the study of the law, in which, however, he did not long persevere. He settled in chambers in Lincoln's Inn, began to read for the bar, and wrote in the 'Prospective Review.' In 1855 he and Bagehot became joint editors of a new magazine, 'The National Review,' which, it is said, was financed by Lady Byron. This journal they continued to direct until its cessation towards the close of 1864. During the first four years of its existence they were aided by Roscoe, who did some of his best critical work on this paper. On his death in 1859 Hutton undertook to edit his writings, which were published in 1860 with a memoir, under the title of 'Poems and Essays' (London, 2 vols. 8vo). Hutton was professor of mathematics from 1856 to 1865 at Bedford College, London, and from 1858 to 1860 he acted as assistant-editor of the 'Economist' [see Wilson, James, 1805-1860].
During this time Hutton, though writing on many and various subjects, had never ceased to make theology his chief interest. He had definitely abandoned the Unitarian creed, and had accepted the main principles and beliefs of the English church. He was early drawn in this direction by his friendship with Frederick William Robertson [q. v.], whose acquaintance he made in 1846 while Robertson was officiating at the English church at Heidelberg. From Robertson he received a new conception of the doctrine of the incarnation, in which he was afterwards confirmed by his intercourse with Frederick Denison Maurice [q. v.] Bagehot took him to hear Maurice preach in Lincoln's Inn chapel, and he was permanently impressed by his voice and manner. In 1853 Maurice was so pleased with a review of his 'Theological Essays' by Hutton in the 'Prospective Review' that he sought an introduction to him through Mr. Henry Solly. The acquaintance rapidly ripened into friendship, and Hutton zealously assisted Maurice in his social work in London. The progress of Hutton's views on the subject of the incarnation is marked by the publication, in 1862, of his 'Incarnation and Principles of Evidence,' which formed No. 14 of 'Tracts for Priests and People.' A doubtful passage in this treatise on the doctrine of the divine birth was omitted on its republication in 1871 in his 'Theological Essays.'
In 1861 Hutton obtained a unique opportunity for placing his theological and literary opinions before the public. Early in the year Mr. Meredith Townsend, who had just returned from India after giving up the 'Friend of India,' purchased the 'Spectator,' the well-known weekly liberal paper which had been founded by Robert Stephen Rintoul [q. v.] in 1828. Hutton was offered a half-share in the concern, and in June he became joint editor and part proprietor. The proposal was made by Mr. Townsend at a first interview, by an afterthought, when Hutton had taken his leave and was on his way downstairs; but the partnership remained unbroken until a few months before Hutton's death. It was arranged that while Towns-
