religion—either the principle or the sentiment thereof—so far he has that, by whatever name he may call it. For, strictly speaking, there if but one kind of religion, as there is but one kind of love, though the manifestations of this religion in forms, doctrines, and life, be never so diverts. It is through these, men approximate to the true expression of this religion. Now while this religion is one and always the same thing, there may be numerous systems of theology or philosophies of religion. These, with their creeds, confessions, and collections of doctrines, deduced by reasoning upon the facts observed, may be baseless and false, either because the observation was too narrow in extent, or otherwise defective in point of accuracy, or because the reasoning was illogical, and therefore the deduction spurious. Each of these three faults is conspicuous in the systems of theology. Now the solar system as it exists in fact is permanent, though the notions of Thales and Ptolemy, of Copernicus and Descartes, about this system, prove transient, imperfect approximations to the true expression. So the Christianity of Jesus is permanent, though what passes for Christianity with popes and catechisms, with sects and churches, in the first century or in the nineteenth century, prove transient also. Now it has sometimes happened that a man took his philosophy of nature at second-hand, and then attempted to make his observations conform to his theory, and nature ride in his panniers. Thus some philosophers refused to look at the moon through Galileo's telescope, for, according to their theory of vision, such an instrument would not aid the sight. Thus their preconceived notions stood up between them and nature. Now it has often happened that men took their theology thus at second-hand, and distorted the history of the world and man's nature besides, to make religion conform to their notions. Their theology stood between them and God. Those obstinate philosophies have disciples in no small number.
What another has said of false systems of science will apply equally to the popular theology: “It is barren in effects, fruitful in questions, slow and languid in its improvement, exhibiting in its generality the counterfeit of perfection, but ill filled up in its details, popular in its choice, but suspected by its very promoters, and therefore
