works which lead God to justify us." (Luth. ad Melancthon. op.)

“Undoubtedly the renewing of the heart must follow faith," says Melancthon, "but if justification is in question, turn away thine eyes from this renewing, and fix them only on the promises, on Christ, knowing that we are justified only for the love of Christ, and not on account of our own renewal. Faith justifies us, not as you write, because it is in us the root of the good tree, but because it apprehends Jesus Christ, for whose sake we are acceptable in the sight of God." (Melanct. ad Brentium op.)

"We offer nothing to God," says Calvin, "but we are anticipated by his grace—a grace that is altogether free, without his having any regard to our works.” (Calv. in epist. ad Titum.)

All the reformers, however they may differ in some respects, are united on this point. In Germany, Switzerland, France, Great Britain, Holland, Italy, and even Spain they announce justification by faith, and they say, If this article subsists, the church subsists; if this article falls, the church falls also.

But why is it necessary to insist on this point? have we not in our hands the confessions of their faith, and do not the enemies, as well as the friends of this faith acknowledge with one consent that this is indeed the doctrine of the reformation?

Gentlemen, a fifth period-a fifth form of the church is now commencing-a form mysterious and unknown, of which it is not yet given us to discern the features. But there is one thing which the history of past forms may teach us. The same fundamental truths will constitute the essence and glory of that coming form.

This saving doctrine that we have every where found will not quit the helm of the church: it will not abandon this precious vessel to the perfidious, but ephemeral breath of the heresies of a Theodotus, an Arius, a Pelagius or a Socinus. That which has been will be.

Yet more, gentlemen, the history of past forms is an assurance to us that the future form will reunite all that was good in those gone by. God does not suffer any thing to be lost in his church and for his church. And this leads us to touch upon an error of pious and well-meaning Christians, who speak only of returning to the primitive form, caring little for all that is to be found in the road from us to them. The church can no more escape the influence of the successive forms through which it has passed, than a tree can despoil itself of the increase with which each spring has clothed it, or the adult of the growth that each year has brought him. For ourselves, gentlemen, we do not turn away our eyes from the future; but we do not reject the past, the past will be in the future. Life, doctrine, system, all will be found reunited in the new form.

Will it not, however, have something to characterize it, and thus distinguish it from the form of the reformation. Doubtless, but this something is future, and who shall explain it? However, I will venture my opinion. Will not this character of the new form be a universal activity, to convey to the race of men and to every man of every race, what the preceding forms have produced? Did not the period of the reformation reunite the isolated benefits of the three first ages, for the very end that the new period might stretch its hand towards these blessings, and

spread them throughout mankind ? Are not life, doctrine and system, or to speak more properly, Christian science, to become the property of our race in a manner which they have never hitherto been? But I will keep silence upon these subjects which an obscure veil at present conceals.

But there is one thing that we ought to know: we are entering on an era and form of thought, new, both as regards Christian science and the church, and it is the present generation which will be God's instrument, to give to this era its first impulse. Here there is an immense work to be done, and but few labourers. My voice now, at least, shall invite you whom it reaches or may reach hereafter. Array yourselves, ye scribes and teachers, destined under the hand of God to prepare the new road of knowledge and of piety. Understand that to vanquish a mighty infidelity you need mighty faith and mighty knowledge: To prepare for the future enrich yourselves with the past. Young men who prepare to minister to the churches of him who gave his life for his sheep, or who are already established over the flocks of the Lord, comprehend well what a sound theology requires of you; profit by the instructions of history; let her free you from that narrow sphere, within which surrounding prejudices perhaps confine you; let her deliver you from that unworthy track where servile spirits alone will tread; live not in the passing moment, but in the view of ages past and to come. History evokes them, encompasses you with them, and causes you to hear their solemn testimony. Will you reject the faith of the whole church, the voice of Jesus Christ himself, for that of some isolated teacher? Disdaining the glory which cometh of God will you

seek that of the world? Continue that wonderful chain of which the first link is the Lord, and which, formed in every age of the great Christian teachers, reaches even to yourselves. Do not put yourselves aside and apart, for the service of some obscure heresy. Were you to be alone amidst your fellow disciples and colleagues-alone in your church-alone in the world, in the confession of God manifested in flesh-console yourselves with the thought that you are in company with all these illustrious witnesses, of so many forms and eras whose testimony we have now laid before you. History shews us that in all ages Christianity has not ceased to act powerfully on the life and thought of men, but it likewise shews that is ever by the same doctrines, that this regenerating influence has been exercised. The orthodox doctrines of Christianity have alone the power of renewing nations and individuals every other doctrine serves only to amuse souls or to ruin them. Never will you find life where truth is not found. Would you wear the character of an orator, who charms people by his eloquent phrases; or will you be a benefactor of man, serving him by the wisdom of God? Join yourselves to that which is saving, immutable and eternal; move onward as a holy band. May new and powerful efforts be made in Switzerland, France, Germany, Holland, Great Britain and America, to restore this sound theology, and establish in the world the throne of truth. And do thou, thrice holy God, in whose light we see light, enlighten us, and open to us the doors of that knowledge whose immense treasures are all hid in Jesus Christ.

FAITH AND KNOWLEDGE.

TO THE

STUDENTS IN THEOLOGY

IN

SWITZERLAND AND FRANCE.

A TOKEN OF THE

SINCEREST AND AFFECTIONATE REGARD OF THE AUTHOR.

ADVERTISEMENT.

THE opening for the winter half-year 1834-5, of the theological school at Geneva took place on the 3rd of November, 1834, at eleven o'clock. The meeting was held in the Oratory, in the presence of the college of professors, the members of the committee of the Evangelical Society, some friends of the gospel, and