337 
by the Supreme Governor. 
Limits of our Judgment here, deontological : 
(yet our powers to know and to judge may be elevated.) 
(1) The tone of Revelation naturally positive : 
This does not demand mere acquiescence. 
Obedience must be moral. 
(2) Revelation cannot continue merely external. 
(Case of Judaism : — and of Christianity, its literature and 
Polity.) 
(3) Objective and Subjective Character of Christianity, distinct. 
(§ 142-152.) 
XXI. Internal Reception of Revelation. 
(1) Gratuitous aid to the Responsible agent : = “ Grace” : 
(akin, in some respects, to “ influence : ”) 
May be through human media, Divinely directed ; 
and connected with human polity. 
(2) Responsibility here implied : 
(What failure in Responsibility may be.) 
Inference as to Religious Responsibility : 
Its gradations : (implying a primary element of Faith.) 
(3) Parallel of Moral, and other knowledge. 
(§ 153-162.) 
XXII. Reasoning not Disparaged by Faith. 
No antagonism between them. 
(1) We choose , — both Virtue and Religion. 
(2) The ascertainment of Religious Truth is necessary 
and part of our Strict Deontology. 
(3) Certainty of Faith. (§ 163-167.) 
Conclusion. 
XXIII. Postscript. (Ad Fideles.) 
(§ 168-173.) 
Note. — It will be observed throughout the 'present Analysis , that the least 
possible reference is made to the names of philosophical schools and writers. 
The mere mention of half a dozen well-known metaphysicians would rouse a 
partisanship of so strong a kind as to disqualify many , for a time , from 
considering the subject itself in the simple form here presented. For the same 
reason , hard terms , and words which do not explain themselves either by their 
etymology, or their common use , are avoided. They would lead, too, to the 
conviction that none could discuss these subjects who had not been through the 
bewildering round of uniters who have attempted metaphysics; some of ivhom 
are unintelligible to others without a glossary. A subject of such universal 
importance as that which is here before us, ought to be expressed in language 
which they who are interested in it may undei'stand , whether' they have mastered 
or not all the philosophies outlined in Tenneman or Brucker. In saying this , 
it is not meant, of course, that no metaphysics are essential to ethics ; but that , 
being essential, they are capable of being disincumbercd of many technicalities 
which, though they look knowing to the uninitiated, have to the common-sense 
world much of the ddei'ring effect of jargon. At all events , in the present 
pages, every effort will be made to avoid that atmosphere in which all plain 
meaning escapes in the cloud of words. 
2 a 2 
