pect such a departure, and hence has left us no excuse for permitting our religious faith to rest upon such a foundation.
And is it not equally manifest to every observing man, that the wants of the present age are already demanding a purer and more perfect faith, deeper and more rational principles, than can be found in the doctrines which have been handed down to us as orthodox? What connection, for example, has the doctrine of the tri-personality, or that of justification by faith alone, with those principles which are now forming the public mind, and directing its energies. With the various benevolent and charitable enterprizes of the day, those energetic and unparalleled movements of the public mind which are so rapidly advancing not only the physical but also the intellectual and moral condition of mankind,—with these movements, it is notorious that the doctrines referred to, and other similar ones, have scarcely a nominal connection. In many instances, the public teachers of those doctrines have manifested more than an indifference,—a decided hostility towards these efforts for promoting the welfare of society. And though many of the clergy, who nominally adhere to those doctrines, are now foremost in these charitable efforts, yet it is well known that the doctrines contained in their creeds are not the means through which they operate upon the public mind.
We might also refer to the entire want of correspondence between the Theology of the Old Church, and those rational and scientific truths, which are everywhere taught and believed. The teacher of science demonstrates his principles, and all who hear him, see and know them to be truths. The teacher of religion delivers opinions, directly opposed to those demonstrations, and requires you to receive and adopt them as matters of faith; and perhaps intimates to you, very distinctly, that there will be no hope of your salvation, unless you do so.
