altogether deny. I ask for proof what seems to us an assumption, and (if an assumption) surely an unwarranted and presumptuous one.
Notice was above taken of the selfishness of that philosophy, which resolves to sit at home and make every thing subordinate to the individual, Is not this painfully instanced in one of the foregoing passages? "What is the history of another world to me, unless it have some intelligible relation to my duties and happiness?" Was this Moses' temper, when he turned aside to see the great sight of the fiery bush?
Further, be it observed, the above theory has undeniably a tendency to disparage, if not supersede the mysteries of religion, such as the doctrine of the Trinity. It lays exclusive stress upon the character of God, as the substance of the Revelation. It considers Scripture as a Manifestation of God's character, an intentional subjecting of it in an intelligible shape to our minds, and nothing more. The author says:—
"The reasonableness of a religion seems to me to consist in there being a direct and natural connexion between a believing [its] doctrines, and being formed by these to the character which it recommends."
Again
"These terms ["manifestation," and "exhibition,"] suit best with the leading idea which I wish to explain, viz. that the facts [i.e. doctrines, as is just before explained] of revelation are developments of the moral principles of the Deity, and carry an influential address to the feelings of man." p. 26.
Now, is the theological doctrine of the Trinity such a development? Is it influentially addressed to our feelings? Is it "an act of the divine government," as the author expresses himself? Further, does he not also tell us the "reasonableness of a religion seems 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?" We need not dwell on the assumption hazarded in this passage; for surely it is conceivable that reasons may exist in the vast scheme of the Dispensation, (of the bearings of which we know nothing perfectly,) for doctrines being revealed, which do not directly and naturally tend to influence the formation of our cha-
