acterizes these opinions. It is no longer Christ who enlightens, Christ who saves, Christ who forgives, Christ who commands, Christ who judges; it is the church, and always the church, that is to say, an assembly of sinful men, as weak and prone to err as ourselves. "They have taken away the Lord, and we know not where they have laid him.”

* * *

There are two ways of destroying Christianity: one is to deny it, the other to displace it. To put the church above Christianity, the hierarchy above the word of God; to ask a man, not whether he has received the Holy Ghost, but whether he has received baptism from the hands of those who are termed successors of the apostles and their delegates; all this may doubtless flatter the pride of the natural man, but is fundamentally opposed to the Bible, and aims a fatal blow at the religion of Jesus Christ. If God had intended that Christianity should, like the Mosaic system, be chiefly an ecclesiastical, sacerdotal, and hierarchical system, he would have ordered and established it in the New Testament, as he did in the Old. But there is nothing like this in the New Testament. All the declarations of our Lord and of his apostles tend to prove that the new religion given to the world, is "life and spirit," and not a new system of priesthood and ordinances. "The kingdom of God,” saith Jesus, "cometh not with observation; neither shall they say, 'Lo, here! or, Lo, there! for behold, the kingdom of God is within you." "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost."

Let us, then, attribute a divine institution and a divine authority to the essence of the church, but by no means to its form. God has undoubtedly established the ministry of the word and sacraments, that is to say, general forms, which are adapted to the universal church; but it is a narrow and dangerous bigotry which would attribute more importance to the particular forms of each sect than to the spirit of Christianity. This evil has long prevailed in the Eastern Church (Greek), and has rendered it barren. It is the essence of the Church of Rome, and it is destroying it. It is endeavoring to insinuate itself into every church; it appears in England in the Established Church; in Germany in the Lu. theran, and even in the Reformed and Presbyterian Church. It is that mystery of iniquity which already began to work in the time of the apostles. Let us reject and oppose this deadly principle wherever it is found. We are men before we are Swiss, French, English, or German; let us also remember that we are also Christians before we are Episcopalians, Lutherans, Reformed, or Dissenters. These different forms of the church are like the different costumes, different features, and different characters of nations; that which constitutes the man is not found in these accessories. We must seek for it in the heart which beats under this exterior, in the conscience which is seated there, in the intelligence which shines there, in the will which acts there. If we assign more importance to the church than to Christianity, to the form than to the life, we shall infallibly

reap that which we have sown; we shall soon have a church composed of skeletons, clothed, it may be, in brilliant garments, and ranged, I admit, in a most imposing order to the eye, but as cold, stiff, and immovable as a pale legion of the dead. If Puseyism (and, unfortunately, some of the doctrines which it promulgates are not, in England, confined to that school), if Puseyism should make progress in the Established Church, it will, in a few years, dry up all its springs of life. The feverish excitement which disease at first produces, will soon give place to languor; the blood will be congealed, the muscles stiffened, and that church will be only a dead body, around which the eagles will gather together.

All forms, whether papal, patriarchal, episcopal, consistorial, or presbyterian, possess only a human value and authority. Let us not esteem. the bark above the sap, the body above the soul, the form above the life, the visible church above the invisible, the priest above the Holy Spirit. Let us hate all sectarian, ecclesiastical, national, or dissenting spirit; but let us love Jesus Christ in all sects, whether ecclesiastical, national, or dissenting. The true catholicity which we have lost, and which we must seek to recover, is that of "holding the truth in love." A renovation of the church is necessary; I know it; I feel it; I pray for it from the bottom of my soul; only let us seek for it in the right way. Forms, ecclesiastical constitutions, the organization of churches, are important, very important. "But let us seek first the kingdom of God and his righteousness, and all these things will be added unto us.”

Let us then, be firm and decided in the truth; and while we love the erring, let us boldly attack the error. Let us stand upon the Rock of ages the word of God; and let the vain opinions and state innovations which are constantly springing up and dying in the world, break powerless at our feet. "Two systems of doctrine," says Dr. Pusey, "are now, and probably for the last time, in conflict: the system of Geneva, and the Catholic system." We accept this definition. One of the men who have most powerfully resisted these errors, the Rev. W. Goode, seems to think that by the Genevan system, Dr. Pusey intends to designate the Unitarian, Pelagian, Latitudinarian system, which has laid waste the church, not only in Geneva, but throughout Christendom. "According to Romish tactics," says Mr. Goode, "the adversaries of the Oxford school are classed together under the name that will render them most odious; they belong, it is said, to the Genevan school.

Certainly, if the Unitarian school of England and Geneva were called upon to struggle with the semi-papal school of Oxford, we should much fear the issue. But these divines will meet with other opponents in England, Scotland, Ireland, on the continent, and, if need be, even in our little and humble Geneva. Yes, we acknowledge that it is the system of Geneva which is now struggling with the Catholic system; but it is the system of ancient Geneva; it is the system of Calvin and Beza, the system of the gospel and the Reformation. The opprobrium they would

cast upon us we receive as an honor. Three centuries ago, Geneva arose against Rome; let Geneva now rise against Oxford. "I should like," said one of the Oxford divines, "to see the Patriarch of Constantinople and our Archbishop of Canterbury go barefoot to Rome, throw their arms round the Pope, kiss him, and not let him go till they had persuaded him to be more reasonable;" that is to say, doubtless, until he had extended his hand to them, and ceased to proclaim them heretics and schismatics.

Evangelical Christians of Geneva, England, and all other countries! It is not to Rome that you must drag yourselves, "to those seven mountains, on which the woman sitteth, having a golden cup in her hand, full of abominations;" the pilgrimage that you must make is to that excellent and perfect tabernacle "not made with hands;" that "throne of grace, where we find grace to help in time of need." It is not upon the neck of the "man of sin" that you must cast yourselves, covering him with your kisses and your tears; but upon the neck of him with whom "Jacob wrestled, until the breaking of the day;" of him "who is seated at the right hand of God, in the heavenly places, far above all principality, and power, and every name that is named, not only in this world, but also in that which is to come."

Yes, let the children of God in the east and in the west arise; let them, understanding the signs of the times, and seeing that the destinies of the church depend upon the issue of the present conflicts, conflicts so numerous, so different, and so powerful, form a sacred brotherhood, and with one heart and one soul, exclaim, as Moses did when the ark set forward, "Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee."

DISCOURSE XI.

S. R. L. GAUSSEN, D.D.

DR. GAUSSEN is Professor of Systematic Theology, in connection with Dr. Merle D'Aubigné, in the Evangelical School at Geneva. He is a native either of the Canton or of the city of Geneva, and about sixty years of age. Educated in his native city, he was first settled as pastor in the beautiful rural parish of Santigny. This was about the year 1815, when few of the pastors belonging to the Canton were decidedly evangelical in their views. It was during his connection with this church, according to his own account, that he first became a true Christian. He preached with great simplicity and earnestness, and his flock looked up to him with much reverence and affection. In his teachings among his parishioners, he became dissatisfied with the catechism imposed for instruction by the national church, chiefly because it contained no recognition of the fundamental doctrines of the gospel. On this account, he laid it aside, and began to teach the children and candidates for communion in his own way, using for a text-book nothing but the sacred Scriptures. For this he was arraigned before the "Venerable Company of Pastors," by whom he was censured, and finally suspended, for a year, from his right to sit in the Company.

But Gaussen, D'Aubigné and others, "in nothing terrified by their adversaries,” proceeded yet further, and formed the Evangelical Society of Geneva, established a new theological seminary, and took measures to preach the gospel in the city of Geneva. In consequence of this, Mr. Gaussen was ejected by the Company of Pastors from the church of Santigny, and forbidden to exercise the functions of the ministry in any of the churches or chapels of the Canton. A similar interdict was laid upon the ministry of Merle D'Aubigné, Galland, and others. But these noble and self-denying men rejoiced in their freedom, went forward with their plans, and to-day are rejoicing in the progress of truth and liberty, not only in Geneva, but throughout the world.

Dr. Gaussen not only performs the duties of his professorship, but officiates as pastor at "The Oratoire." Deeply interested in the young, and possessing peculiar tact in addressing them, he has taken the children and youth connected with the church in "The Oratoire" under his special care; and every Sabbath, at eleven o'clock in the morning, conducts a catechetical exercise, for their benefit. This exercise is attractive, not only to the young, but to their parents and others, being frequently attended by citizens and strangers.

Some particulars as to personal appearance, etc., are thus given by Dr. Turnbull:* "In stature he is rather short, and slightly made, and possesses much dignity

* See "Pulpit Orators of France and Switzerland;" to which we are largely indebted in the preparation of this sketch.

and urbanity of manners. His countenance is expressive of great amiableness and refinement of character. He is justly esteemed for his fine literary attainments, and his profound, but radiant and cheerful piety. No one combines in a higher degree manly energy with delicacy and fervor of feeling. He is a great lover of nature, and lives in a charming rural retreat, just beyond the city walls, and on the way to Ferney, the former residence of Voltaire, commanding a magnificent view of the Alps, and the surrounding scenery." Dr. Cheever, who knows him well, says, "His countenance is full of life, frankness, and intelligence. There is a pleasing combination of energy and suavity in his manners, indicating, perhaps, the characteristics of his mind; for he is a man of learning in action, and of solid accomplishments gracefully employed. His style is admirable for its united richness and vivacity. There is the same interest and life in his conversation as in his writings, with the great charm of a simplicity and friendliness of character as open as the sun, and a most attractive warmth and enthusiasm of Christian thought and feeling. His mind kindles and glows, especially on the preciousness of the word of God, the advancing kingdom of the Redeemer, and the nature of the enmity which the church of Christ in Europe must now encounter."

The work of Dr. Gaussen, which has gained for him his principal reputation as an author, is a very ingenious and able treatise on "The Inspiration of the Bible." He has also published one or two volumes of discourses. These have been widely circulated by the Society for publishing Christian books, stationed at Toulouse, in France. They abound in fine thoughts and lively appeals. The style of Gaussen is easy and flowing, much resembling that of Fénélon-rather diffuse and redundant, but sparkling with a quiet beauty, and often rising to a high degree of eloquence.

We have met with no discourse that gives a fairer idea of Dr. Gaussen's preaching than the one published below. It is translated from his "Ten Sermons," printed at Toulouse in 1842. A single local allusion at the close is omitted.

THE FALL OF CHARLES THE TENTH.*

"Behold, I come quickly; hold that fast which thou hast, that no man take thy crown." REV., iii. 11

ONE of the greatest events of history has just happened in our sight. It shakes Europe; it astonishes the world; and the fame of it will, for a long time, resound to the extremities of the earth. The descendant of forty kings, the powerful monarch of France, who, but within the past week, was seated upon his throne in all the greatness of his power, has in the space of four days been overthrown, and three generations of kings, with him fallen from this ancient seat, have also lost their crown. It is on this occasion that I would have you listen to the words of the King of kings: "Behold, I come quickly; hold that fast which thou hast, that no man take thy crown."

God grant that no minister of the gospel should, in this pulpit, turn *Preached on the Sunday which followed this event.