from the discourse on Rom. v. 1. "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ," for the purpose of bringing more distinctly before our readers the sentiments of M. Cellerier upon the important subject of justifying faith. "Avoir la paix avec Dieu, M. C. F., que ces paroles sont belles! que l'idée qu'elles nous offrent est grande et ravissante! Quoi! pouvoir regarder comme un père le plus auguste et le plus parfait des êtres; pouvoir s'approcher de lui, se reposer dans son sein avec une donce confiance; pouvoir compter sur sa protection; pouvoir s'appliquer ces paroles si tendres qu'il addresse aux fidèles dans nos saints livres, et ces espé rances maguifiques qu'il leur présente, où est l'homme qui ne soit ému par ces pensées, et ne désire un bien si précieux!" "Chrétiens! la religion de Jésus pent seule nous assurer cette heureuse paix." "Qu'il est donc important d'examiner ce que nous avons à faire pour l'obtenir!" "Les dispositions nécessaires pour avoir la paix avec Dieu peuvent se réduire à une seule, la foi. Etant justifiés par la foi, nous avons la paix avec Dieu. "Voilà pour des Chrétiens une vérité première et fondamentale. Dès l'enfance on nous la répète; dès l'enfance, le mot sacré de foi frappe nos oreilles; mais qu'il est rare de se former sur son importance et sa nature des idées justes et précises. La plupart des membres de l'eglise se partagent entre deux erreurs. Les uns méconnoissent la né cessité de la foi, les autres son efficace. Prouvons aux premiers que la foi seule peut nous justifier. Montrons aux seconds, quels sont les vrais caractères de cette foi qui justifie. C'est tout le plan de ce discours." M. Cellerier accordingly proceeds to point out, that of the two only methods by which man can be accepted in the sight of God— by his own perfect righteousness, or by forgiveness through the merits of another-the latter is that which alone is suited to us as fallen and guilty creatures, and that which is revealed by the Gospel. sur la croix, par le grand Mediateur, par son propre Fils: cette condition, c'est le recours à ce Redempteur généreux; c'est la foi. Ouvrez l'Evangile, vous y verrez à chaque page que l'homme est justifié, non par le mérite de ses œuvres, mais par la foi; justifié, non comme les tribunaux humains justifient, mais comme il appartient à la bonté infinie de justifier. Il n'est pas reconnu innocent, mais il est rétabli dans les priviléges de l'innocence. Il faut que lui-même, il lève les yeux avec espésentant qu'il n'a point de ressource en fans d'Adam. Il faut qu'il le regarde, rance sur celui qui meurt pour les encomme les Juifs mourans contemploient jadis le serpent d'airain élevé pour guérir leurs blessures. Voila le seul moyen de salut. Ainsi, M. F., dès que de toutes les puissances de son âme, ô l'homme vient á Jésus avec sincérité, et divin pouvoir de la foi! les mérites de justice de Jésus devient sa justice, les Jésus couvrent ses transgressions, la droits de Jésus ses propres droits; et comme il s'identifie avec ce Sauveur a dorable, par ses désirs et ses espérances, il peut avoir la paix avec Dieu; il peut il ne forme plus qu'un avec lui. Alors avoir communion avec Dieu." After pointedly enforcing upon the mere moralist and the selfrighteous, the necessity of this faith for justification in the sight of God, M. Cellerier adverts to the opposite error upon this subject, to which he had referred-to the fatal error of those who are contented with an inefficacious and unproductive faith. "Comme si la foi Chretienne,” as he justly observes, "la foi qui justifie, n'etoit pas inséparable des œuvres. "Rien n'est plus certain, M. F. le mot de foi dans nos saints livres comprend toutes les vertus, par ce que toutes en decoulent. Elle est sans doute sou. mission de l'esprit, mais elle est plus encore amour, devouement du cœur. pénétrée de sa misere naturelle, et des C'est le sentiment profond d'une âme bienfaits de Jésus, qui aime beaucoup, par ce que ses péchés qui sont en grand nombre, lui ont étés pardonnés, d'une âme qui, s'attachant à son Divin Sauveur, comme à sa seule espérance, à son seul bien, lui soumet tout sou être, se donne à lui sans reserve, n'aspire qu'à etre ani"Ce moyen, c'est le sacrifice offert mé de son Esprit, n' existe plus que par lui et pour lui; ses affections se réforment et se reglent sur celles de son Maître; elle participe en quelque sorte à sa sainteté, et vit de sa vie. Ainsi, quand le cultivateur ente une branche fragile sur un tronc vigoureux, si cette union s'opere, elle ne peut demeurer stérile; le rameau se nourrit de la même sève qui circule dans l'arbre dout il fait partie; il se couvre de fleurs, et se con ronne de fruits. "Maintenant, M. F., concevez-vous le prix et l'etendue de la véritable foi. Vous avez vu quels sont ses effets merveilleux. Par rapport à Dieu, elle le désarme, elle l'appaise. Par rapport à l'homme, ce n'est pas assez de dire qu'elle le calme, le console, l'enchante par les plus ravissantes espérances: elle l'anime d'une âme nouvelle. C'est de celui qui la possède, que l'Ecriture a dit ces belles paroles: Quiconque est né de Dieu ne pèche plus. Est-il rien de plus noble, de plus grand, de plus heureux qué cette foi? "Desirons-la, Chretiens; faisons tout ce qui est en notre pouvoir pour en être revêtus." "Sont-ce là vos sentimens, M. C. F. Prions Dieu de les produire ou de les fortifier, de les fixer à jamais dans nos âmes par son Esprit. Cette foi, qui justifie et qui régénère en même temps, est un de ses dons, (Ephes. ii. 8.) elle en est le plus precieux." "O Dieu, Dieu des misericordes ! Achève ton ouvrage: donne-nous d'être puissamment fortifiés par ton Esprit dans Phomme interieur, ensorte que Christ habite dans nos cœurs par la foi Seigneur Je. sus! fais nous entendre aujourd'hui cette voix de grâce que tu addressois jadis à ceux qui recouroient à toi. Votre foi vous a sauvé; «llez en paix. Fais-nous ainsi jouir du repos de l'âme au milieu des orages et des souffrances de cette vie, jusqu'à l'heureux periode òu tu nous introduiras dans le séjour de l'éternelle paix, et où nous ne serons plus qu'un avec toi !" that which was lost." In this excellent sermon the lost and corrupt condition of mankind and redemption through Jesus Christ are plainly stated and powerfully proved. The corruption of human nature is argued by an appeal to ourselves, to the state of the world, and to the testimonies of Scripture. After referring to our natural and intellectual weakness in proof of the fallen condition of mankind, M. Cellerier thus proceeds : "Mais c'est dans notre âme surtout, que je trouve les preuves de notre degradation. C'est là qu' est le siege du mal, le foyer de la blessure que l'homme s'est faite à lui-meme. Il n'est aucun de nous dont le cœur à côté des plus nobles principes du bien, n'a les semences de l'orgueil, de la sensualité, de ces passions fatales qui ont perdu nos premiers parens, et qui désolent encore aujourd'hui la societé. L'enfant lui meme témoigne du vice de son origine : nous appelons merite ce nom, c'est plus par l'ignoson âge, âge de l'innocence; helas! s'il rance du mal que par l'amour du bien. Avant même que l'enfant commence à bégayer, on démélè dans ses cris, dans ses gestes, l'obstination, la violence, le desir de la domination. combien de pensées mauvaises, de ment, avec douleur, ce combat interieur, "On sent, si je l'ose dire, que l'equilibre de cette belle machine est rompu. J'en appelle ici à tout homme droit et sincère. "Est-ce donc là l'ouvrage d'un être souverainement bon et heureux, qui ne doit rien produire qui ne lui ressemble? Non, non, une creature si miserable ne seroit point digne d'un tel Créateur. Il ne l'a pas formée dans l'état où nous la voyons. Elle est tombée. Elle s'est perdue." The redemption of a race thus fallen and lost, by the mediation, sufferings, and death of the Son of God, is then declared in terms which, after the preceding view of M. Cellerier's sentiments upon this great subject, it would be unnecessary to repeat. We have dwelt upon this discourse rather than upon some others equally valuable and important, from the circumstance of its being composed upon the very same passage of Scripture which forms the text of one of M. Malan's, which was the occasion of so much offence at Geneva; a coincidence which allows us, in closing for the present our review of these volumes, to recur to the subject with which we commenced it.-It must, we think, have appeared suf. ficiently clear, after the extracts which we have given from M. Cellerier's sermons, that the doctrines which he preaches, without being formed upon the peculiar system of Calvin, are substantially those of every reformed and Protestant church; that is, scriptural and evangelical: we would add, that, with the exception of some harsh and revolting addresses to his hearers, they are virtually the same as those which M. Malan has asserted. Now, upon this fact, we beg leave to make one or two brief observations. In the first place, is there not some inconsistency in the proceedings of the dominant party in the Church of Geneva? We are aware of the advantage which M. Cellerier enjoys from being himself a member of the Company of Pastors a privilege which he possesses in common with several others of his pious and orthodox brethren; but, is it not surprising, that a church, which, from the very circumstance of its having unhappily discarded every confession of faith, is bound to allow an unlimited freedom of opinion to all its members, should exhibit the singular anomaly of tolerating, in one or more of its beneficed clergy, sentiments which it proscribes in another of inferior rank and station; or, if the manner and not the matter be the ground of objection, that it should visit with so heavy a punishment a defect in the former? We do not mean to say that this inconsistency is at all contrary to the principles of human nature; we have too many in stances of it among ourselves ;— but, for the honour of our Protestant sister of Geneva, we should truly rejoice in its removal. On the other hand, it becomes M. Malan to call himself to a strict account, and to consider whether the inconveniences he has incurred, and the dissensions which have unhappily arisen between him and the Company of Pastors, might not have been obviated, by closely imitating that meekness of Christian wisdom which shines so conspicuously in M. Cellerier. In concluding this portion of our review, we beg to express our heart-felt satisfaction in the delivery and publication of such discourses as those of M. Cellerier. Were it not for the general sentiment which prevails concerning the absence of sound doctrine among the Genevese clergy, and for the painful facts to which we have referred, we should have supposed that a church in which statements and exhortations so pure and scriptural as those which we have exhibited in the preceding passages, have been produced, could not be defective in its avowed standard of faith and practice. We cannot but entertain a sanguine hope, that the labours of M. Cellerier will be crowned with an abundant blessing to the body of which he is so distinguished an ornament, and to which he is evidently so affectionately attached; and that its leading members will, ere long, perceive the necessity of recurring to those grand and unchangeable truths of the Gospel which M. Cellerier has so ably developed, and so persuasively recommended, and which form the only solid foundation both of public and of private happiness. In the sequel of this article we shall have an opportunity of making a few general remarks upon the style and manner which cha racterize the sermons before us, as well as of pointing out any im. perfections which may occur to us. In the mean time, we cordially recommend them to the attention of such of our readers as can obtain access to them, assuring them, that they cannot fail to derive both edification and pleasure from such pious and interesting instructions. Prefixed to most of M. Celle rier's discourses are appropriate prayers, agreeably to the practice of the Church of Geneva, which breathe the genuine spirit of their devout author, and of the Gospel of Christ. (To be continued.) LITERARY AND PHILOSOPHICAL INTELLIGENCE, &c. &c. GREAT BRITAIN. PREPARING for publication ::-Operations and Discoveries in Egypt and Nubia, by G. Belzoni;-Travels in Syria and Mount Sinai, by J. L. Burkhardt; -History of the House of Guelph, by Dr. Halliday;-Notes on Rio de Janeiro, by J. Luccock;-Memoirs of Arthur Young, by Dr. Paris. In the press-Travels in Sicily, Greece, and Albania, by the Rev. T. Hughes;-An Architectural Tour in Normandy, by D. Turner;-Italy and its Inhabitants, by J. Galiffe;-Chinese Narrative of an Embassy to the Tartars, translated by Sir G. Staunton ;-Sacred Leisure, a Collection of Poems, by the Rev. F. Hodgson. Oxford.-Prize Compositions. Chancellor's Prizes:-Latiu Essay, J.S. Boone, of Christ Church. English Essay, A.Macdonnell, M. A. of Christ Church. Latin Verse, William Ralph Churton, of Queen's College.-Sir Roger Newdigate's Prize, English Verse, William Ewart, of Christ Church. The Vice-President and Fellows of Magdalen College lately went in procession fromSt.Mary's church to the dissolv. ed college of Hertford, for the purpose of laying the foundation-stone of the new buildings intended for the future residence of the members of Magdalen Hall.-Hertford College having escheated to the Crown, his present majesty, when Regent, was graciously pleased to direct a grant of the site, with all the property attached to it, including an excellent library of books, to be made to the Chancellor, Masters, and Scholars of the University, in trust for the Principal and other Members of Magdalen Hall for ever. Cambridge.-The University has granted 5000l. towards building and furnishing an Observatory, which is to be com menced as soon as an additional 50001. by subscription are collected. Sir W. Browne's three gold medals for the present year are adjudged as follow: Mr. Coleridge, of King's College; and For the Greek Ode and Latin Ode, to the same society. for the Epigrams, to Mr. Rich. Okes, of The subject of the Seatonian prize poem, for the present year, is "The Omnipresence of the Supreme Being." The Court of Chancery has ordered that three new CravenUniversity Scholarships shall be established, at a stipend of 501. each. It has been determined by Government, on the recommendation of the Board of Longitude, that an astronomical observatory shall be erected at the Cape of Good Hope, upon the same scale as the Royal Observatory at Greenwich, and the appointment of Astronomer at the Cape has been conferred on Mr. F. Fallows, of Cambridge. The Report of the last year's proceedings of the Society for promoting the Enlargement and Building of Churches and Chapels, after noticing the exertious and progress of the Society, states, that 211 applications had been received; 120 of which were under consideration; and that 111 grants had been made for enlarging, building, repairing, and giving free seats. The grants amounted to 29,3477. and increased accommodation had been given for 36,557 persons, of which there were 26,386 free sittings. The Royal Humane Society has, since its establishment in 1774, restored 4889 persons to society, in the metropolis and its neighbourhood. At its last anui versary, the Secretary, Mr. Barber, stated, that its objects were two-fold ;the first, relating to persons who were rescued from drowning; and the second, to individuals, in a state of suspended animation, from whatever cause. With in forty years, more than twenty thousand claimants had received the rewards due to their meritorious exertions in having saved so many of their fellowbeings from a premature death, and there were instances upon record of the most heroic bravery on the part of many of the persons to whom the Society had presented the tribute of its approbation. France.-Count Volney has bequeathed in his will a sum amounting to a perpetual rent of 1,200 francs (50l. sterling) as a prize to be adjudged by the Institute to the author of the best treatise on Eastern Languages, and especially on the simplification of their characters. United States.-Considerable attention is paid to theological literature in several states of the American Union. Dr. Ely has published three volumes of a Theological Review, which a correspondent describes, as "well written, chiefly original, and highlyCalvinistical." Bishop White of Philadelphia has just published a History of the Episcopal Church in the United States; but it is chiefly confined to Pennsylvannia. There are several monthly and quarterly publications in Boston, New York, and Philadelphia, on religion. The last in Philadelphia is the Episcopal Magazine. In this part of the United States great harmony prevails among the different sects: but, in Boston and New York, the sectarian controversies are carried on with zeal. In Massachussets, Uni. tarianism flourishes: and a quarterly publication, intitled The Christian Disciple, supports that doctrine. A complete edition of the works of Mrs. More has recently been printed at New York. Mr. Horne's valuable "Introduction to the critical Study andKnowledge of the holy Scriptures," has been announced for publication, by subscription, at Boston. We are glad to find there is a demand for works like these in the United States. We could add a number of other reprints of religious publications; besides a large variety in secular literature. Egypt.-The Pacha of Egypt has sent several youths to Milan to study the sciences and arts of Europe, under the direction of Sig. Morosi. These young Egyptians are charged with the duty of translating the Gazette of Milan into Arabic. By this means the Pacha will have the news of Europe, as well political as literary, &c. transmitted to him with speed and convenience. India.-Government have determined on dedicating another new building in Calcutta to Divine worship. The Bishop has allowed his chaplain, the Rev. Mr. Hawtayne, to perform the clerical duties. A school-room is to be built in the vicinity, the expenses of which will be defrayed out of certain funds at the disposal of the bishop. LIST OF NEW PUBLICATIONS. THEOLOGY. A Letter to the Lord Bishop of St. David's, in Reply to his Letter entitled Popery incapable of Union with a Protestant Church;" by S. Wix. 2s. 6d. Hora Homileticæ; or, 1200 Discourses on the whole Scriptures; by the Rev. C. Simeon. 11 vols. 8vo. 5l. 15s. 6d. boards. The Domestic Minister's Assistant; or Prayers for the Use of Families; by the Rev. William Jay. 8vo. 9s. boards. Biblical Criticism on the Books of the Old Testament, and Translations of Sacred Songs; by Samuel Horsley. 4 vols. 8vo. 21. 2s. boards. Sermons; by the Rev. D. W. Garrow. 10s. 6d. Sermons; by the Hon. W. Herbert. 4s. Sermons; by the Rev. W. Gilpin. Svo. 12s. boards. CHRIST. OBSERV. No. 222. A Course of thirteen Sermons on Regeneration; by J. Sutcliffe. 68. An Inquiry, chiefly on Principles of Religion, into the Nature and Discipline of Human Motives; by the Rev. John Penrose. 10s. 6d. boards. Discourses and Dissertations; by the Rev. L. Booker. 2 vols. 8vo. 11. 1s. bds. A Sermon preached at Selkirk after the lamented Death of the Rev. George Lawson; by Adam Lawson. 1s. 6d. The School Visitor's Assistant, in a Collection of Prayers; by Harriet Corp. 1s. Evidences of Christianity, stated to an ingenuousMind doubtful of itsAuthority; by the Rev. James Bean. 8vo. 1s. The Best of Kings; or, George III. ; a Sermon preached Feb. 27, 1820, in the French Protestant Church, called Le Quarré, Little Dean-street, Soho; by J. L. Chirol, A. M. 8vo. 2s. 6d. 3 H |