conformity to its precepts. He then says, that in matter of fact the doctrine of the Trinity is only influential as it exhibits the moral character of God; that is, that so far as it does not, so far as it is abstract (as he calls it) and in scientific form, i.e. viewed as the Catholic Doctrine, it is not influential, or reasonable, or by consequence important, or even credible. He has cut off the Doctrine from its roots, and has preserved only that superficial part of it which he denominates a "Manifestation,"—only so much as bears visibly upon another part of the system, the character of man,—so much as is perceptibly connected with it, so far as may be comprehended.
But he speaks so clearly on this subject that comment is perhaps needless.
"In the Bible the Christian doctrines … stand as indications of the character of God, and as the exciting motives of a corresponding character in man."
This assumption must not pass without notice; often they so stand, not always, as he would imply. When St, Paul bids Timothy hold fast the form of sound words, or St. Jude exhorts us to contend earnestly for the faith, these Apostles seem so to direct for the sake of the faith itself, not for any ulterior reason. When St. John requires us to reject any one who brings not the true doctrine, nothing is said of it as an "exciting motive" of a certain character of mind, though viewed on one side of it, that doctrine certainly is so. St. Paul glories in the doctrine of Christ crucified as being a strange doctrine and a stumbling block. St. John states the doctrine of the Incarnation in the first chapter of his gospel, as a heavenly truth, which was too glorious for men, and believed on only by the few, by which, indeed, the Father was declared, but which shone in darkness. But to return:
