it is equally certain, that in a highly philosophical and enlightened community, the greatest judgment and moderation are demanded from the Christian minister. While he is bound faithfully to expose prevailing errors, and fearlessly to assert the fundamental doctrines of the Gospel, he should be careful not needlessly to shock the prejudices of his hearers, or, in his application of those doctrines to the conscience, to offend and to irritate, rather than to convince and to persuade; and this would become more emphatically his duty, if, like M. Malan, he had actually stipulated to avoid objurgatory and irritating language. But whatever may have been the faults of M. Malan, as to the style in which some of his addresses from the pulpit were framed, and how ever indiscreet and injudicious may have been his general deportment, they formed no adequate ground, not only for depriving him of his ministerial functions-a measure which would have been harsh and intolerant in any church, and was peculiarly inconsistent with justice and propriety in one constituted like that of Geneva-but for doing this without allowing him, as we under stand to have been the case, a fair opportunity of explanation or defence. We fully admit, that every church must possess a power both of expelling its members, and silencing its ministers; and therefore that the Church of Geneva has a full right to exercise this power in the case of M. Malan. But then it ought to proceed by known and fixed rules, and the grounds of its decisions should be clearly and explicitly stated. Without this, the punishment cannot operate benefi cially even in the way of example. About the same time that M. Malan was suspended from his clerical office, it was notified to him that the academical company, who regulate the affairs of the college, were dissatisfied with the mode in which he, as one of the Regents, conducted the instruction of his class in moral and religious knowledge. When questioned on the subject, he avowed" that his principles were entirely Calvinistic; that he taught in conformity to the Catechism of Calvin, and according to the Confession of Faith of the Synod of Dort, and the Confession of Geneva." He was then told, "that the duties of his situation required him to follow in his instructions the book received and prescribed, namely the catechism," (meaning, not the Catechism of Calvin, but that of Vernet). M. Malan, however, replied, "I must candidly declare the impossibility of my teaching religion otherwise than according to the principles above mentioned;" adding, that he had held these principles for three or four years. It was then observed, that he had not fulfilled the tacit engagement made with his superiors to teach according to the method sanctioned by them. His answer was as follows. "If I were now to be elected Regent, and it were made a condition of the election that I should teach only by the catechism received in the college, I could not submit to that condition*.” M. Malan's dismissal from his office was the consequence of this avowal; and, however we may lament the state of religious opinions in Geneva which produced this result, we cannot impugn the strict justice of the proceeding. If we should deem it our duty to deprive an avowed Arian or Socinian of the power of inculcating his erroneous views into the minds of our offspring, we cannot refuse to those who regard Calvinism with abhorrence, a similar right of guarding their youth against its influence. Under all the circumstances of the case, therefore, we do not think that the academical company can be severely blamed for their conduct *See Documents relative to the de position of M. Malan, printed for Rivingtons. -- in this particular instance, however we may condemn those doctrinal views which led to it. It is due to M. Malan to remark, that he was enabled to appeal on this occasion to the actual progress of his scholars in religious knowledge; to the visible improvement of their moral conduct; to the grateful acknowledgments of their parents, and to the approbation which he had repeatedly received from his superiors themselves. It is also no small proof of M. Malan's sincerity and disinterestedness, that he should have sacrificed to the claims of duty and conscience, an office on which the greater part of his own support and that of his family depended. The sentence of dismissal pronounced upon him, shortly afterwards received the sanction of the council of state. Now, whatever may be thought of the strict legality of these proceedings, or of the conduct of the different parties concerned in them, it is impossible not to deplore the practical result. In addition to the new church established by M. Empeytaz and his friends, M. Malan has thought it right to collect a congregation in his own house, which will, in all probability, terminate in a fresh secession from the established church, to the interests of which, if it be permitted to continue, there can be little doubt that in so small a sphere as the canton of Geneva, it must be ultimately very prejudicial. The evil is indeed already greatly aggravated; yet we would hope that it is not wholly irremediable. As in all similar cases, faults have been committed on both sides, "Iliacos intra muros peccatur et extra." The conduct of the Dissidents has been in some respects unadvised and precipitate, and their accusations against the Company of Pastors far too unmeasured and exaggerated; while these have been deficient in the explicit avowal of their theological sentiments, and in justice and candour towards those whom they have deemed it expedient to oppose. tion of the Creed. late to make discoveries of any kind in religion; and though we are aware of the prejudice in Geneva against confessions of faith, we are fully persuaded that the venerable church of that highly civilized and interesting city will never regain her former celebrity, heal her present divisions or prove the nursing mother of her members in the pure and unadulterated principles of the Gospel, until she shall in some shape or other recognise the grand and fundamental doctrine of the Cross" the redemption which is in Christ Jesus." Happily for her, she needs not to look abroad for a model or a guide in this important concern. The excellent author of the sermons before us, in conjunction with M. Gaussen, the successor of M. Cellerier in the parish of Satigny, and also a member of the Company of Pastors, has in the preface to their new edition of the Helvetic Confession pointed out, with equal ability and moderation, the true nature, legitimate use, and necessity of confessions of faith. The reasons urged in those valuable reflections in favour of such formularies, more particularly under the present circumstances of the Church of Geneva, are peculiarly forcible and seasonable; and we cannot but hope that they will be maturely weighed by all the parties whom they especially concern. We certainly feel, that in a case of this kind, we have no right to expect that our suggestions should be received with much deference or attention. Yet, anxious as we are for the general interests of Protestantism, and sincerely desirous as we are of the prosperity of the Church of Geneva, we cannot avoid expressing our fervent wishes and prayers, that some favourable change may ere long be accomplished in the dispositions and the measures both of the Company of Pastors and of their opponents. Let the latter cultivate a spirit of greater humility and moderation; and let the former recur to those grand principles and doctrines which are common to all the reformed churches, and which may be justly pronounced to be the "articuli stantis aut cadentis ecclesiæ;" and let both earnestly implore the gracious influence of the Holy Spirit, to guide them into all truth, and to unite them in the bonds of Christian faith and charity! It is time, however, to proceed to the principal object of this article, which is to enable our readers to judge for themselves of the sentiments of one distinguished member of the Church of Geneva, whose name has been already introduced into the preceding observations. It appears by the preface to the sermons of M. Cellerier, that they were not originally intended for publication. Contented, as he modestly observes, with labouring in the small portion of the spiritual vineyard which had been confided to him, and knowing how to appreciate the sweets of retirement in a country parish, he could have wished never to have quitted that happy obscurity. His only ambition was to leave to his parishioners some of the familiar discourses which he had addressed to them, and which form one of the volumes before us. Called, however, most happily for the instruction and edification of its inhabitants, to preach occasionally in the city, M. Cellerier could neither excuse himself from this important duty, nor remain a stranger to the discussions which have lately arisen in Geneva. We are perfectly aware how painful it must be, for a man of his character and feelings, to find himself thrown into the midst of theological controversies; and we cannot wonder, therefore, that he should shrink from mingling in them: but we trust that his wisdom, experience, and moderation, his scriptural views, and his distinguished piety will there render him emi nently useful, and give him an influence with all parties which may be made happily subservient to the interests of Christian peace and unity. Among the duties which M. Cel lérier considered as having devolved upon him in the present state of his country, and as an antidote to existing evils, was the task of publish ing the work to which we have already alluded, on the Confession of the Helvetic Churches. Another, no less salutary and seasonable, was that of preparing for the press the sermons and prayers comprized in these volumes, to the publication of which he felt himself urged not only by the solicitations of many distinguished friends, but by the dying request of the partner of his life; and which, we are persuaded, are better calculated to benefit the community of Geneva than volumes of controversy. Of the discourses thus presented to the world under these interesting circumstances, the following general character is all that the humility of their reverend and pious author will allow him to assert. "Une exposition de l'Evangile, faite avec fidelité, j'ose le croire, avec simpli cité, avec une sénsibilité douce, et ac compagnée de détails sur les mœurs plus ou moins heureux, voilà ce qui est à mes yeux cet ouvrage. Voilà tout ce qui peut le recommander à l'attention des fidèles." "Au reste, en revoyant ces discours pour les faire imprimer, je me suis peu occupé de ce qu'ils pouvoient avoir de défectueux ou de louable sous le point de vue littéraire : j'aspirois à un prix plus relevé et plus beau; je désirois de pouvoir offrir aux ames religieuses un ouvrage de piété qui êut pour eux quelque attrait. "Cé seroit pour moi, dans les derniers jours de la vie, un grand adoucissement à mes peines, un grand sujet de bênir l'Auteur de toute grâce, et de me réjouir en lui, si je pouvois croire que ceux de mes frères qui s'occupent de leur salut, trouveront ici avec une saine doctrine, des consolations, des encouragemens et des directions utiles. "C'est pourquoi fléchissant les genoux devant Dieu le Père de notre Seigneur Jésus Christ, je le supplié d'agréer cette chétive offrande, et de donner efficace à sa parole non à cause de celui qui l'annonce, et de lui-meme et pour l'umour du Seigneur.” qui s'en recounoît indigne, mais à cause opera We can assure our readers that they will find in these volumes not only all that their author has thus modestly promised, but such correct and scriptural views of Divine truth, so elevated a standard of practical religion, and such eloquent and affecting appeals to the conscience and the heart, as cannot fail to impress them with a high idea of his qualifications as preacher; and we are the more a Christian desirous of noticing these qualities in the present volumes, because they seem to us to prove beyond dispute, that even under the tion of the offensive réglement of 1817, and notwithstanding the prevailing heterodoxy of the Genevese Church, a minister of Christ is not debarred from plainly exhibiting and boldly enforcing the truths of the Gospel, and from faithfully pleading the cause of his Divine Master, if of meekness, forbearance, and love. he be content to do so in a spirit And this circumstance, so contrary to the impression which has been produced in this country by some recent publications, we would particularly recommend to the conscientious consideration of those, in Geneva itself, who have separated, from the established communion; or are on the point of separating, who, from an erroneous view of the as well as of those among ourselves facts, are disposed--in the warmth of their Christian zeal, and the largeness of their liberality to encourage that separation. We cannot but believe that if they were willing to sacrifice, on the altar of feelings, and, we would add, their peace, their wounded and irritated fallacious and unmeasured views of the good to be effected by independent and unfettered exertion," the breach might yet be healed. But we return to the sermons. - The first of the volumes before us comprizes sermons on festival and other solemn occasions. Of these the two first were preached on the reception of catechumens into the church, a solemnity analogous to that of our Confirmation, or to the preparation for the first approach to the Lord's Supper. The former of these discourses is from Luke xviii. 17, on the correspondence between the dispositions of a true Christian and those of a child. These M. Cellerier considers as consisting chiefly in simplicity of heart, humility, purity or innocence, and sensibility. For simplicity of heart," Dês qu'on lui montre la vérité, il la reconnoît, il en est frappé; il se soumet à elle; il ne cherche point à se déguiser à luimême ni aux autres: sans savoir même ce que c'est que la sincerité, ses regards, ses discours vous font lire au fond de son cœur."-Humility: "Il regarde tout ce qui l'entoure comme lui étant supérieur; il a la conscience de sa foiblesse; et voilà le grand principe de l'humilité." In tracing the third quality of childhood, that of innocence, M. Cellerier adopts a few expressions which might seem to betray a forgetfulness of the original corruption of human nature; but they are evidently intended only to describe the disposition which is properly characteristic of infancy, and which is still ordinarily perceptible in that interesting age. The sensibility of a child, the sincerity and the warmth of its affections, are, perhaps, more striking than its innocence. The analogy is then pursued; and here we feel disposed to extract the following passage on the subject of Christian bumility. "L'humilité, catéchuménes, ne vous est pas moins nécessaire. Vous en avez besoin pour croire, car la foi est en quelque sorte l'humilité de l'esprit qui reconnoit ses bornes et sa foiblesse. Vous en avez besoin surtout pour vous approcher de Dieu. Et comment sans humilité avoir part à une alliance de grace! L'orgueil avoit perdu l'homme; répétés dans nos saints livres, rédemp- We could with pleasure extend "Souffrez donc, Chrétiens, que cette méditation leur soit consacrée," thus beautifully M. Cellerier opens the subject of this discourse. "Personne ici n'est étranger à l'intérêt qu'elles inspirent. Leurs amis, leurs parens, les auaire. Un grand nombre de cœurs viveteurs de leur jours sont dans le sanctument émus pour elles, partagent nos craintes, nos espérances, nos perplexités. L'eglise entière s'unit à vos vœux. Chacun de nous d'ailleurs en cette solennité peut repasser sa propre histoire. prosterné dans ce temple pour prêter Qu'il rappelle à sa pensée le temps où, au Seigneur serment de fidélité, on lui fense. Qu'il examine l'usage qu'il a signala les perils et les moyens de défait de ces avertissemens; qu'il se demande compte de la route qu'il a suivie; qu'il fasse sur lui-même un retour sa lutaire. |