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Rh of the 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 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 the evils which spring from receiving impressions of religion exclusively or chiefly from this source." pp. 93, 94.

It is always a point gained to be able to come to issue in a controversy, as I am able to do here with the writer under consideration. He finds fault with that disjoined and isolated character of the doctrines in the old Catholic creed, that want of system, which to the more philosophical mind of Bishop Butler would seem an especial recommendation from its analogy to the course of nature. He continues,

Now, here, if it were to the purpose, this author might be encountered on his own ground. Surely, if it were religious to do so, it might be asserted, in contradiction to his last remark, that the Catholic doctrine of the Trinity does "tend to develope the Divine character," does "make a moral impression on our minds;" for does not the notion of a Mystery lead to reverence