There is, as it appears to us, a mixture of some truth with much grave and dangerous error, in these and similar speculations. It is an important truth, and one which has been too often overlooked in treating the evidences of Natural Theology, that the _sentiments_ of the human mind, not less than its intuitive perceptions or logical processes, have a close relation to the subject of inquiry; but it is an error to suppose that _all_ the sentiments having a religious tendency can be reduced to _one_, whether it be called "a sense of dependence" or "a consciousness of the infinite," for there are other sentiments besides these which are equally subservient to the uses of Religion, such as the sense of moral obligation, of the true, of the ideal, of the sublime, and of the beautiful. It is also an important truth, that there are spontaneous "intuitions of reason," or fundamental and invariable "laws of thought," which come into action at the first dawn of experience, and which have a close connection with the proof of the being and perfections of God; but it is an error to suppose that the proof depends _exclusively_ on these, or that it could be made out irrespective of the evidence afforded by the works of Creation and Providence. It is further an important truth, that the religious sentiment, or religious tendency, is natural to man, and that it may appear either in the form of Religion or Superstition: but it is an error to suppose that "there is but _one religion_, although _many theologies_;" for these theologies must spring from fundamentally different "conceptions of God," and what are these conceptions, in their ultimate analysis, but so many beliefs, doctrines, or dogmas, which, whether formally defined or not in articles of faith, have in them the self-same essence which is supposed to belong only to the bigotry of "articled churches?" But the fundamental, the fatal error of all these speculations, is the denial of any _stable and permanent standard of objective truth_. Truth is made purely _subjective_, and, of course, it must also be progressive, insomuch that the truth of a former age may be an error in the present, and the supposed truth of the present age may become obsolete hereafter. So that there is really nothing certain in human knowledge; and "truth" may be justly described as never existing, but only _becoming_, as never possessed, though ever pursued; it is a _verite mobile_, a truth not in _esse_, but in _fieri_. Hence we read in recent speculations of a "new Christianity," of a "new Gospel," and of "the Church of the Future," as if there could be any other Christianity than that of the New Testament, any other Gospel than that of Jesus Christ, or any other Church than that of apostolic times.