Vermont telegraph. [volume] (Brandon [Vt.]) 1828-1843, 1843-04-26

oCdt uOWu \ HilOSOJIlSS duu ueOlOglSS
Temple and Church, though never so old
and rcvered. How do we know there is
not perishing element in what we call
Christianity! Jesus tells Us, his Word is
the word of God, and so shall never pass
away. But who tells us, that our word
shall never pass away? that our notion of
his Word shall stand forever2
Let US look a: this matter a little more
closely. In actual Christianity, that is,
in that portion of Christianity which is
preached and believed, there seem to have
been, ever since the tine Of its earthly
founder, two elements. the one transient,
the other permanent. The one is the
thought, the folly the uncertain wisdom,
the theological notions, the impiety of
man. the other the eternal truth Of God.
These two bear perhaps The sane relation
to each other that the phenomena of out.
ward nature, such as sunshine and cloud,
growth, decay, and reproduction, bear 10
the great law of nature, which underlies
and supports then all. AS in tina. case,
more attention is commonly paid to the
particular phenomena than 10 the general
law, go in this case, more is generally
given Ia the transient in Christianity than
TO the permanent therein.
1t must be confessed though with SCR.
row, that transient things form a great
par: Of what is commonly taught as Re-
lgion. An undue place has Of en- been
assigned to forms and doctrines, while TOO
little stress has been laid on the divine
life OF the soul, love to God, and love to
man. Religious forms may be useful
and beautiful They are So whenever
/ they speak TO the soul, and answer want
thereof. In our present state some forms
are perhaps necessary. But they are on
ly the accident of Christianity not its
substance. They are the robe, not the
! angel, who may take another robe. quite
as becoming aud useful. One sect has
many forms another none. Ye: both
may be equally Christian, in spite OF the
! reduDdance or the deficiency. They are
a part Of the language 10 which religion
speaks, and exists, with few exceptions,
wherever man is found. In our caculat-
ing nation, in our lationalizing sect, we
have retained but two ofthe rites so nu
merous in the early Christian churc land
even these we have attenuated 10 the last
| degree, leaving them little more than
! spectre of the ancient form. AGother
age may continue or forsake both; may
revive old forms. or invent new ones 10
suit the altered circumstances ofthe times,
and yet be Christians quite as good as
We, or our fathers of the dark ages.
Whether The Apostles designed these rites
TO be perpetual, seems a question which
belongs to scholars and antiquarlans, not
to US, as Christian men and women. So
long as they satisfy or help the pious
heart, so long they are good. Looking
behind, or around US, we see that the
forms and rites of the Christians are quite
as fuctuating as those OF the heathens (;
from whom some of them have been, not
unwisely, adopted by the earlier church.
Again, the doctrines that have been
connected with Christianity, aud taught
in lis name are quite as changeable as
the form. This also takes place unavoid-
ably. If observations be made upon Ma
ture,-which must take place so long as
: man has senses and understandings
there will be a philosophy Of Nature, and
! philosophical doctrines These will dit
fer as The observations are just or inaccu
} rate, and as the deductions from observed
!. facts are true or false. Hence there vii
5 be different schools Of natural philosophy
!, SO long as men have eyes and understand
e ings Of different clearness aud strength
e And if men observe and reflect upon Re
g | ,,b Io a
q man is a religious and reflective being
5. there must also be philosophy Of Rellg
y ion, theology and theological doctrines
y These will differ, as men have felt mucl
or liule Of religion. as they analyze thel
Il sentiments correctly or Otherwise, and a
/, thew have reasoned right or wrong
Is Now the true system of Nature which eS
}. lists in the outward facts, whether dIscov
/, cred or not, is always the same thing
II though the philosophy of Nature, whlc
r men invent, change every month, ana Q
n one thing at London and the opposite
v Berlin. Thus there is but one system
/. Nature as it exists in fact, though man
is theories of Nature, which exist IN GU
Of imperfect notions Of that system, and b
is which we NAV approximate and at lengt
,e reach it. Now there can be but one Re
S, Iigion which IS absolutely true, exstln
= ia the facts of human nature, ADD The idea
ne OF Infinite God That, whether acknow
ne edged or not, is always the same thln
&c and never changes. So Ear as a man p7
he any real relgion-either tbe principle
10 the sentiment thereof-so far he has ihs
e. by whatever name he may call It. f''
nd strictly speaking there is but one KIND
re religion as there is bot one kind OF Low
10, though the manifestations Of this relgio
ity in forms, doctrines. and life, be never
". diverse. 1t is through these, men apPro
sti. innate 10 The true eXpress ion Of this Tell