history of other effects attributed to it, provided we can trace the connexion between them." p. 3.
Presently he says,
"In [all] these processes of reasoning we have examples of conviction, upon an evidence which is, most strictly speaking, internal,—an evidence altogether independent of our confidence in the veracity of the narrator of the facts." p. 8.
Now, before explaining the precise argument he draws from the contents of Scripture, be it observed, that in these passages, he countenances the principle of "believing or disbelieving in the truth of any system which may be presented to us," according as it contains in it or not, a satisfactory adjustment of causes to effects, the question of testimony being altogether superseded. Accordingly he says a little further on of the Apostles; "Their system is true in the nature of things, even were they proved to be impostors." p. 17. And it will appear from other passages of his work, that he does not hesitate to receive the other alternative contained in the original proposition with which he opens it, viz. that that professed revelation is to be rejected, which implies a system of causes and effects incongruous in man's judgment with each other. To proceed:
His argument is as follows:—
"The first faint outline of Christianity," he says, "presents to us a view of God operating on the characters of men through a manifestation of His own character, in order that, by leading them to participate in some measure of His moral likeness, they may also in some measure participate of His happiness." p. 12.
Again:
"If the actions attributed to God, by any system of religion, be really such objects as, when present to the mind, do not stir the affections at all, that religion cannot influence the character, and is therefore utterly useless." p. 23.
"The object of Christianity is to bring the character of man into harmony with that of God." p. 49.
"The reasonableness of a religion seems to me to consist in there being a direct and natural connexion between a believing the doctrines which it inculcates, and a being formed by these to the character which it recommends. If the belief of the doctrines has no tendency to train the disciple in a more exact and more willing discharge of its moral obligations, there is evidently a very strong probability against the truth of that religion. .... What is the history of another world to me, unless it have some intelligible relation to my duties or happiness?" p. 59.
Now in these passages there is, first, this great assumption,
