DISCOURSE X.

J. H. MERLE D'AUBIGNE, D.D.

THIS eloquent and distinguished historian and preacher was born in the year 1794, on the margin of Lake Leman, Switzerland, where he yet resides. Though a native of Geneva, he is, like many of the inhabitants of that "city of refuge," of French origin. His great-grandfather, John Lewis Merle, emigrated, for the sake of his religion, from Nismes to Geneva, about the epoch of the revocation of the Edict of Nantes. His son, Francis Merle, in the year 1743, married Elizabeth d'Aubigné, a daughter of Baron George d'Aubigné, a Protestant nobleman who resided in that city, and who was a descendant of the celebrated Chevalier Theodore Agrippa d'Aubigné, whose memoirs have been recently published in this country; a faithful but poorly-rewarded adherent of Henry IV., a decided Protestant, a brave cavalier, a prolific author; the grandfather of Madame de Maintenon, mistress and wife of Louis XIV.; and in his old age was exiled to Geneva for his religion by the ungrateful race for whose elevation to the throne of France he had spent twenty long years and more in the camp. It is from his paternal grandmother that Dr. Merle derives the addition of D'Aubigné to his name.

His immediate progenitor was Aimé Robert Merle d'Aubigné, born in 1755, the father of three sons, the oldest and youngest of whom are respectable merchants. He was educated at the Academy, or University, as it is somtimes called, of his native city, and was designed for the ministry of the Protestant Church. He was led to embrace evangelical sentiments while a theological student, mainly through the influence of Mr. Haldane, of Scotland, while residing temporarily at Geneva. Having finished his studies at Geneva, M. Merle went to Berlin to hear the lectures of the late distinguished Neander, Professor of Ecclesiastical History in the University of that city. It was while on a visit to Wartburg castle, the scene of Luther's captivity, that he resolved to write the "History of the Reformation of the Sixteenth Century." For several years he was pastor of a French church in Hamburg, and for a longer period occupied a similar position in Brussels, where he was the favorite court. preacher of the late king of Holland, who resided much of his time in that city, from 1815 to 1830. In the summer of 1830, M. Merle returned to his native city, where, upon the founding of the new theological school by the "Evangelical Society of Geneva," he was appointed Professor of Church History, a post which he has held and adorned ever since. "We had the pleasure," says the Rev. Dr. Turnbull, few years ago, of meeting Dr. Merle, at his residence in Geneva, and at the house of Colonel Tronchin, on the south-western shore of the lake. He is a noble-looking man, with much dignity and affability of manner. He has the appearance of robust health, although, like most other hard students, he frequently suffers from indisposition. His complexior is dark, and somewhat florid; his hair black and massive;

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forehead broad and capacious; eyes dark and piercing, overshadowed with immense bushy eyebrows, and his whole countenance indicative of intelligence, decision, and energy. He speaks with rapidity and force, much in the style that he writes, evincing great enthusiasm and imagination. Intermingled with all this, is a vein of sobriety, discrimination, and good sense, exceedingly racy and refreshing. Occasionally, he seems dogmatic, and almost intolerant; but this arises from the clearness and decision of his views, the depth and fervor of his feelings. In his family, and among his friends, he is distinguished by his amenity and kindness. Simple-hearted as a child, he loves his home and his kindred, and takes great delight in long rambles and tours among the mountains. His family is large and interesting; and one of the most pleasing sights that one sees, on entering his house, are the caps, hats, and playthings of the children, hanging in the hall, surmounted by a large and wellused map of the United States."

"It may be added," says Dr. Turnbull, "that Dr. Merle is as much distinguished for the depth of his piety as the splendor of his talents. He is a truly humble, spiritual man. His creed is decidedly Calvinistic. He dwells, with intense relish, on the strong and often picturesque and eloquent lauguage of the old Reformers, and rejoices in their stern and honest advocacy of the grand doctrine of justification by faith alone, the test, as Luther said, of a standing or a falling church."

His first publication consisted of a volume of sermons, printed at Hamburg. He next entered upon his great work, "The History of the Reformation of the Sixteenth Century." This work has had an immense circulation, especially in Great Britain and the United States. It is remarkable for vivacity, and vigor, and the several qualities of an eloquent style, as well as for its historic treasures. M. Merle is also the author of several volumes of less importance, a "Life of Cromwell," "Germany, Scotland, and England," and many sermons and addresses, of which an interesting collection has been translated into English by the Rev. Charles W. Baird, and published in New York by the Harpers. It is remarkable that one descendant of the great Theodore Agrippa d'Aubigné, Madame de Maintenon, should have done so much to destroy the Reformation, and that another, at this distant day, should do so much to vindicate and extend it.

The style of Dr. Merle is vivacious and brilliant. His writings generally glow with life, and sparkle with picturesque beauties, fine conceptions, and striking expressions. The following has the reputation of being the ablest of his published discourses. It was delivered at the opening of the session of the Theological Seminary, in October, 1842, and is aimed principally against the innovations of Oxford and Rome. Its very great length, as originally delivered, has made it necessary to drop some of its more local allusions and extended citations; but the train of remark is carefully kept unbroken. It may be added that the portrait here presented, is the only authentic one ever published in America. It has been engraved from a picture in the possession of his son, W. Oswald Merle d'Aubigné, a resident in this country, and under his own supervision. It is pronounced to be exceedingly life-like and expressive.

THE THREE ONLYS.

"To the law and to the testimony."-" By grace ye are saved."-" Born of the Spirit.” -ISALAH, viii. 20; EPH., ii. 5; JOHN, iii. 6.

THERE are three principles which form the essence of Christianity. The first is what we may call its formal principle, because it is the means by which this system is formed or constituted; the second is what may be called the material principle, because it is the very doctrine which constitutes this religious system; the third I call the personal or moral principle, because it concerns the application of Christianity to the soul of each individual.

The formal principle of Christianity is expressed in few words: THE WORD OF GOD ONLY.

That is to say, the Christian receives the knowledge of the truth only by the word of God, and admits of no other source of religious knowl

edge.

The material principle of Christianity is expressed with equal brevity: THE GRACE OF CHRIST ONLY.

That is to say, the Christian receives salvation only by the grace of Christ, and recognizes no other meritorious cause of eternal life.

The personal principle of Christianity may be expressed in the most simple terms: THE WORK OF THE SPIRIT ONLY,

That is to say, there must be in each soul that is saved, a moral and individual work of regeneration wrought by the Spirit of God, and not by the simple concurrence of the church,* and the magic influence of certain ceremonies.

Recall constantly to your minds these three simple truths: The word of God ONLY. The grace of Christ ONLY. The work of the Spirit ONLY; and they will truly be "a lamp to your feet and a light to your paths." These are the three great beacons which the Holy Spirit has erected in the church. Their effulgence should spread from one end of the world to the other. So long as they shine, the church walks in the light; as soon as they shall become extinct, or even obscured, darkness, like that of Egypt, will settle upon Christendom. As Luther said, "With them the church stands, and without them the church falls." Let us consider them.

I. The formal principle of evangelical Christianity is this: THE WORD OF GOD ONLY.

He who would know and possess the truth, in order to be saved, ought to study that revelation of God which is contained in the sacred

* The words which are used in the French are adjunction de l'Eglise; and are employed to express that additional or concurrent influence which the church is believed by the Puseyites to exert in regeneration by her ministration.

Scriptures, and to reject every thing which is a mere human additionevery thing which, as the work of man, may be justly suspected of being impressed with a deplorable mixture of error. There is only one source at which the Christian quenches his thirst; it is that stream, clear, limpid, perfectly pure, which flows from the throne of God. He turns away from every other fountain which flows parallel with it, or which would fain mingle itself with it; for he knows that on account of the source whence these streams issue, they all contain troubled, unwholesome, perhaps deadly waters. The sole, the ancient, the eternal stream, is God; the new, ephemeral, failing stream, is MAN; and we will quench our thirst but in God alone. God is, in our view, so full of sovereign majesty, that we would regard as an outrage, and even as impiety, the attempt to put any thing by the side of his word.

But this is what the authors of the novelties of Oxford are doing. "The Scriptures," say they, in the Tracts for the Times, "are evidently not, according to the principles of the Church of England, the rule of faith. The doctrine or message of the gospel is but indirectly presented in the Scriptures, and in an obscure and concealed manner." "Catholic tradition," says one of the two principal chiefs of the school, " is a divine informer in religious things; it is the unwritten word. These two things (the Bible and Catholic traditions) together form a united rule of faith. Catholic tradition is a divine source of knowledge in all things relating to faith. The Scriptures are only the document of ultimate appeal; Catholic tradition is the authoritative teacher." "Tradition is infallible," says another divine; "the unwritten word of God, of necessity demands of us the same respect which his written word does, and precisely for the same reason, because it is his word." "We demand that the whole of the Catholic traditions should be taught," says a third.

Such is one of the most pestiferous errors which can be disseminated in the church. Whence have Rome and Oxford derived it? Certainly the respect which we entertain for the incontestable learning of these divines shall not prevent our saying that this error can come from no other source than the natural aversion of the heart of fallen man for every thing that the Scriptures teach. It can be nothing else than a depraved will which leads man to put the sacred Scriptures aside. Men first abandon the fountain of living waters, and then hew for themselves, here and there, cisterns which will hold no water. This is a truth which the history of every church teaches in its successive falls and errors, as well as that of every soul in particular. The theologians of Oxford only follow in the way of all flesh.

Behold, then, two established authorities by the side of each other— the Bible and tradition. We do not hesitate as to what we have to do. “TO THE LAW AND TO THE TESTIMONY!" we cry with the prophet; "if they speak not according to his word, it is because there is no light

in them; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness." We reject tradition, as it is a species of rationalism which introduces for a rule in Christian doctrine, not the human reason of the present time, but the human reason of times past. We declare, with the churches of the Reformation in their symbolical writings (confessions of faith), that "the sacred Scriptures are the only judge, the only rule of faith; that it is to them, as to a touchstone, that all dogmas ought to be brought; that it is by them that the question should be decided, whether they are pious or impious, true or false." Without doubt there was originally an oral tradition which was pure; it was the instructions given by the apostles themselves, before the sacred writings of the New Testament existed. However, even then, the apostle and the evangelist, Peter and Barnabas, could not walk uprightly, and, consequently, stumbled in their words. The divinely inspired Scriptures alone are infallible; the word of the Lord endureth forever. But, however pure oral instruction may have been at the time that the apostles quitted the earth, that tradition was necessarily exposed in this world of sin, to be gradually defaced, polluted and corrupted. It is for this cause that the Evangelical church honors and adores, with gratitude and humility, the gracious good pleasure of the Saviour, in virtue of which, that pure, primitive type, that first, apostolic tradition, in all its purity, has been rendered permanent by being written, by the Spirit of God himself, in our sacred books, for all coming time. And now it finds in those writings, as we have just heard, the divine touchstone which it employs for the purpose of trying all the traditions of men.

Nor does it establish, concurrently, as do the doctors of Oxford, and the Council of Trent, the tradition which is written and the tradition which is oral; but it decidedly renders the latter subordinate to the former, because one can not be sure that this oral tradition is only and truly the apostolical tradition, such as it was in its primitive purity. The knowledge of true Christianity, says the Protestant church, flows only from one source, namely, from the holy Scriptures, or, if you will, from the apostolic tradition, such as we find it contained in the writings of the New Testament. The apostles of Jesus Christ-Peter, Paul, John, Matthew, James-perform their functions in the church to-day; no one has the need nor the power to take their place. They perform their functions at Jerusalem, at Geneva, at Corinth, at Berlin, at Paris; they bear testimony in Oxford and in Rome itself. They preach, even to the ends of the world, the remission of sins and the conversion of the soul in the name of the Saviour; they announce the resurrection of the crucified to every creature; they loose and they retain sins; they lay the foundation of the house of God, and they build it; they teach the missionaries and the ministers of the gospel; they regulate the order of the church, and preside in synods which would be Christian. They do all this by the written word which they have left us; or, rather, Christ-Christ