New-York daily tribune. [volume] (New-York [N.Y.]) 1842-1866, 1865-08-03
NEW PUBLICATIONS.
HEDGES REASON IN RELIGION.

The postion of the author as one of the most pro-
foupd thinkers and cultivated scholars IN New
ENGLAND than from its representative character IN
relation to modern speculation on the most import
an, theories in religion. Although ranked among |
the most progressive minds OF the hDcTal school'
DIR. Hedge is singularly free from all party re-
strctions; as he adheres TO none OF the speclhc
creeds of Christendom. he has no narrow preudices
AGAINST am of them he is rather philosopher than
theologian and perfectly familiar with the course
of religious inquiry these latter years he exercises
the functions of Judge, rather than of an advocate
or partisan. The expression of his opinions IN
this volume accordingly, is the result of calm
survey of the whole field of religious thought, not
of desire to make proselytes to a school, or even
10 set forth an exclusive system of principles.
The foundation of religion, Dr. Hedge maintains,
Is laid in the nober elements of mans nature. lie
allows little right to the exercise OF the mere IN
telect as the elder theologans were wonto ascribe
TO the carnal reason In his view, the under
standing, or "thc faculty which judges according
70 sense" is incompetent to discover and establish
the truths of religion. These are not grasped by
scientific research The understanding has no God,
no spiritual calling, no immortal destiny. The
truth of this is recognized by the most enlightened
scientific men Of the present day. They exclude
from the sphere of human knowledge all ideas OF
God and spirit. Whatever transcends the facts OF
sense and the scope of the understanding is beyond
the pale of legitimate inquiry. On this point the
phiosophic tbeologian and the positive philosopher
meet on common ground. Whoever would attain
he knowledge of spiritual truths, must follow the
,1,o no latr Writ
heart must fall back on the munitions of the soul
as the authentic source OF divine light. To the IN
derstandng alone, the belief in a God is unnecessary
to explain the existence of the world. If the only
use of this belief TO account for the origin Of
things, humanity could do without it, for, after ALL
st does not solve the problem of the universe to the
intellect but gives US, instead of an inexplicable
world, still more incxplicable God. The mere
understanding does not recognize the nadequacy Of
aword without God. But there are other facul-
ties and functions in man which suggest higher
order of perceptions and convictions than those
which pertain to the understanding. The longing
of the soul for an infinite good, the sentiments OF
faith devotion, and loyalty to an invisible Supreme
demand the belief in God and the spiritual world.
In these views, DR.. Hedge takes substantially the
same ground with the greatest German philosopher
of the last century, Emmanuel Kant. Kant denied
any scientific validity to the primary ideas Of re-
iigion. He labored to show that the belief in God,
infnty, eternity as resting on logical argument,
was without foundation. But he saw that convic-
lions so inseparabe from human nature, were not
vain illusions. They rcposed some basis beside
tradition and popular prejudice. Kant, therefore,
concluded that religious ideas were the legitimate
&c no nd fou nd on Z no
practical, not the speculative, reason OF man. In
his construction of the philosophy of Kant, car
dinal principle of which is the supremacy Of the
moral nature the basis of religious truth, DIR
Hedge maintains the same position with Coleridge
President Marsh, and other eminent thinkers, who
find the source of religions ideas in the intuitv,
practical reason Of man. He consequently holds
the opposite ground to that set forth by Sir William
Hamilton, and his disciple Mr.. Aansel, that man ha.
no intutivc perception of religious truth. He thus
frankly abandons the modern Cambridge plat
form of which Professor Andrews Norton if not the
founder the yigilant and unrelenting champion.
The theory of revelation set forth by DIR. Hedge,
as might naturally be inferred, rejects the common
idea of an arbitrary, outward, mechanical interven-
ton of the Deity for the instruction Of man. The
necessity of revelation is grounded in the character
of God. 1t is addressed to the moral sense. All
direct revelation is internal. II combines inspira-
sion and reflection. The mind is not passive re.
cipient, but active cooperating power. In every
original intuition of the soul, there is something
divine. In all inspiration, there is voluntary
effort, intense thought, meditation musing till the
fire burns. When certain truths are said to be re.
vealed, we are not to understand, that they are
given, so to speak, bodily; that they are breathed
into the mind in distinct propositions from without;
but they imply, on the contrary, state Of moral
exaltation in which the prophet or seer arrives at
perceptions beyond the reach Of ordinary powers.
The prime condition of all revelation is entire sur
render of the mind to the leadngs of the Spirit.
The truth comes only to such seekit with perfect
simplicity and singleness Of purpose. Only TO such
does God reveal himself In like manner, these
elect souls may be supposed TO be specially endowed
"a the oraces and organs Of spiritual truth.
With regard to the evidence of miracles which
has such important bearings on the theory Of reve
lation, DIR. Hedge remarks that in a rude and IN
critical age, the prophet who appears as the organ
ofrevelaton will be a roputed worker of miracles.
Whether he actually performs them or not. he will
have the credit of miraculous works In the nonu
lar judgment which deifes material power. and OK.
ats material phenomena as the chief witnesses of
God, material signs and wonders are the only an,
thentic warrant of divine authority. On the other
hand, in an age of scientific culture, the reality Of
such performances will be disputed Indeed, in tho