with the regulating principles of the human mind. And farther, if the doctrine be not only true in morals and in its natural adaptation to the mind of man, but if the fact which it records coincides also and harmonizes with that general idea of the Divine character which reason forms from the suggestions of conscience, and from an observation of the works and ways of God in the external world, then we are bound to acknowledge that this doctrine appears to be true in its relation to God. In the Bible, the Christian doctrines are always stated in this connexion: They stand as indications of the character of God, and as the exciting motives of a corresponding character in man. Forming thus the connecting link between the character of the Creator and the creature, they possess a majesty which it is impossible to despise, and exhibit a form of consistency and truth which it is difficult to disbelieve. Such is Christianity in the Bible; but in creeds and church articles it is far otherwise. These tests and summaries originated from the introduction of doctrinal errors and metaphysical speculations into religion; and, in consequence of this, they are not so much intended to be the depositories of truth, as barriers against the encroachment of erroneous opinions. The doctrines contained in them therefore are not stated with any reference to their great object in the Bible, the regeneration of the human heart, by the knowledge of the Divine character. They appear as detached propositions, indicating no moral cause, and pointing to no moral effect. They do not look to God, on the one hand, as their source; nor to man, on the other, as the object of their moral urgency. They appear like links severed from the chain to which they belonged; and thus they lose all that evidence which arises from their consistency, and all that dignity which is connected with their high design. I do not talk of the propriety or impropriety of having church articles, but of the evils which spring from receiving impressions of religion exclusively or chiefly from this source. I may instance the ordinary statement of the doctrine of the Trinity, as an illustration of what I mean. It seems difficult to conceive. that any man should read through the New Testament candidly and attentively, without being convinced that this doctrine is essential to and implied in every part of the system: But it is not so difficult to conceive, that although his mind is perfectly satisfied on this point, he may yet, if his religious knowledge is 1 exclusively derived from the Bible, feel a little surprised and staggered, when he for the first time reads the terms in which it is announced in the articles and confessions of all Protestant churches. In these summaries, the doctrine in question is stated by itself, divested of all its Scriptural accompaniment; and is made to bear simply on the nature of the Divine essence, and the mysterious fact of the existence of Three in One. It is evident that this fact, taken by itself, cannot in the smallest degree tend to develop the Divine character, and therefore cannot make any moral impression on our minds. In the Bible, it assumes quite a different shape; it is there subservient to the manifestation of the moral character of God. The doctrine of God's combined justice and mercy in the redemption of sinners, and of his continued spiritual watchfulness over the progress of truth through the world and in each particular heart, could not have been communicated without it, so as to have been distinctly and vividly apprehended; but it is never mentioned except in connexion with these objects; nor is it ever taught as a separate subject of belief. There is a great and important difference between these two modes of statement. In the first, the doctrine stands as an isolated.. fact of a strange and unintelligible nature, and is apt even to suggest the idea that Christianity holds out a premium for believing improbabilities. In the other, it stands indissolubly united with an act of Divine holiness and compassion, which radiates to the heart an appeal of tenderness most intelligible in its nature and object, and most constraining in its influence. The abstract fact that there is a plurality in the unity of the Godhead, really makes no address either to our understandings, or our feelings, or our consciences. But the obscurity of the doctrine, as far as moral purposes are concerned, is dispelled, when it comes in such a form as this," God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him might not perish, but have everlasting life." Or this," But the Comforter, which is the Holy Ghost, whom the Fa-ther will send in my name, he shall teach you all things." Our metaphysical ignorance of the Divine essence is not indeed in the slightest degree removed by this mode of stating the subject; but our moral ignorance of the Divine character is enlightened; and that is the thing with which we have to do. We love or hate our fellow creatures-we are attracted to or repelled from them-in consequence of our acquaintance with their moral characters; and we do not find ourselves barred from the exercise of these feelings, because the anatomical structure of their frames is unknown to us, or because the mysterious link which binds the soul to the body has baffled all investigation. The knowledge communicated by revelation is a moral knowledge, and it has been communicated in order to produce a moral effect upon our characters; and a knowledge of the Divine essence would have as little bearing upon this object, as far as we can see, as a knowledge of the elementary essence of matter. I shall give one example more of the mode in which the truth of God has been perverted by passing through the hands of men. The doctrine of the atonement through Jesus Christ, which is the corner-stone of Christianity, and to which all the other doctrines of revelation are subservient, has had to encounter the misapprehension of the understanding as well as the pride of the heart. This pride is natural to man, and can only be overcome by the power of the truth; but the misapprehension might be removed by the simple process of reading the Bible with attention; because it has arisen from neglecting the record itself, |