Pagina-afbeeldingen
PDF
ePub

"I verily believe that if we were fully convinced by the Holy Ghost in our ownselves, of sin and righteousness and judgment, we should not be anxious to prove that lost spirits repent and are saved."

I verily believe that if we were convinced, as above, we should be anxious to know what the revealed will of God is in all matters; that we should be ready to throw aside all preconceived notions, and to bring every thought and imagination in subjection to the will of God, thankfully accepting every discovery which it has pleased him to make of his merciful designs, and deeply impressed with a conviction that the grace which could renew our own hearts would be sufficiently powerful to renew all other hearts, however hardened.

I am sure that no unrepenting sinner can inherit the kingdom of God; and it is only because it is revealed that his kingdom shall eventually come, and his will be done in earth as it is heaven-that all opposing rule and authority shall be overthrown, and God be all in all-that I am led to believe that all shall be brought to repent, and to confess that Christ is Lord to the glory of God the Father. This opinion is not flattering to human pride and vanity; for it implies that every haughty look shall be brought down, and the Lord shall be exalted in that day.

As to reason-I read, indeed, that some men had become "vain in their

hearts were darkened”—and that "professing themselves to be wise, they became fools."

A truly wise man has observed that the sluggard is wiser in his own conceit than seven men that can render a reason. He also said that he had applied his own heart to know and to search, and to seek out wisdom, and the reason of things. "Now, therefore," said Samuel, "stand still that I may reason with you, before the Lord, of all the righteous acts of the Lord." God speaking to his people by the Prophet Isaiah, invites them to reason with him, ch. i. ver. 18. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob," ch. xli. ver. 21. When Paul was arraigned before Felix, "he

reasoned of righteousness, temperance, and judgment to come," Acts xxiv. 25. He disputed with the Jews, and so far from interdicting the exercise of reason, he prayed that he might be delivered from unreasonable and wicked men, 2 Thess. iii. 2. Our reason, like every other good thing which we enjoy, is the gift of God; and the devotion of all our faculties to him is a reasonable service. It is reasonable that when he has made known his pleasure we should exercise our minds humbly but diligently, without partiality and without hypocrisy, in understanding it, and in the study of his laws and judgments. Such has been the practice of good men of old, and they, experiencing the profit of such exercises, have recommended and enjoined them upon us. There is a wide distinction between a self-sufficient, gainsaying temper of mind, and a spirit of inquiry; the former I disclaim, the latter I wish to cherish; and, encouraged by past experience, I doubt not that it will be rewarded by a deeper insight into the mind and will of God, whose counsels are nevertheless unsearchable, and his ways past finding out; that is to say, the riches of his wisdom and the extent of his love infinitely exceed the most enlarged comprehension of any created being.

SIR,

(To be continued.)

I.

HE passage your correspondent a specimen of the "bigotry of the Evangelical Magazine," is a proof that while the Calvinists cry out against Papists, they themselves preserve the malignant essence of Popery. I am led to make this remark by the perusal of a pamphlet just published, under the name of John Merlin, meant, I suppose, for John Milner, the Roman Catholic Bishop and Vicar Apostolic, and entitled, "Strictures on the Poet Laureate's Book of the Church.'” That Merlin is Milner would seem unlikely from the praises which Merlin lavishes on Milner's works, if the character of the V. A. were not pretty well known. The writer vindicates, of course, St. Dunstan, and having enumerated his virtues, says, they were sure to draw

[ocr errors]

down on this illustrious character the obloquy and calumnies of modern Infidel and Protestant historians." (P. 12.) This is bad enough, but not quite so bad as the language of the Evangelical Magazine. Milner, or Merlin, however, crescit eundo. He tells Southey that "he should have continued his narrative till the alteration of the established faith, in the important article of non-resistance, was practically denied by its former advocate, the Arian Primate, Tillotson; till the damnable heresy of Socinianism,' as this church had defined it, (in the canons of the Synod of 1640,) was publicly preached up by the famous Bishop Hoadley, and effectually protected by government; till the same doctrine was taught in the Divinity Lectures of the University (Lectures of Professor Hey, delivered at Cambridge); and till a learned Bishop and Professor (Watson) had proclaimed, without contradiction, that the Protestant religion consists inspeaking what you think, and thinking what you please.' And John Merlin further advises the Laureate to exert his means to induce the majority of the clergy " to believe in and openly to profess their own articles, and especially the great fundamental articles of the Unity and Trinity of the Godhead, and the Incarnation and Death of the Second Person of it. Without this" (he adds) "they are not Christians."-This man the Evangelical Magazine must consider as after its own heart.

[ocr errors]

It is curious to see a sturdy Roman Catholic grappling with such a nondescript multifarious believer as the Laureate. He pinches him very hard. Throughout, he speaks of the author of the "Book of the Church" as a Poet, by which he explains that he means an Inventor. He says of him "after writing D'Esperilla's (D' Espriella's) Letters in commendation of the Catholic Religion, and Wat Tyler's Drama, to excite popular tumults against government, he has latterly celebrated and recommended the chief and most dangerous schismatics from the Establishment, the Wesleys, White fields, and their associates; and now, in the frantic style, and with the lying

☛ The italics are Milner's or Merlin's.

memorials of another such schismatic, John Fox, he raves through the history of many centuries, in abusing and calumniating the common source of Christianity, in order to court the heads of the present Establishment, under pretence of vindicating it."This is written according to Ecclesiastical recipes, which Merlin has well studied: but Wat Tyler! Is the Laureate always to hear of this love-child? Merlin not only refers to it, again and again, but pronounces it the finest of Southey's works, and extracts, in an Appendix, no less than two pages of the most democratic passages! The irritable and orthodox bard will resent this more deeply than Merlin's fling at his idolized church, in asking whether there be a man so blindly bigoted as to believe that any young or uninformed person will collect the Thirtynine Articles "from the mere perusal of the Bible"?

CANTABRIGIENSIS.

Biographical Notice of Prince Eugene by Lieut.-General G. De Vaudoncourt.

(From the Morning Chronicle.)

WE have just lost one of the

WE

greatest men who have done honour to Europe within the last century; one of the small number of those who, when elevated to dignity and power, preserved all the mildness of virtue in a humbler sphere, and all the simplicity of private life. He also possessed a generosity not always found among the upper classes.-The splendour of power had not dazzled him; and a reverse of fortune could not humble a mind which found its greatness in its own powers. Inexorable fate has ravished him in the flower of his age from his family, from his friends, and from those to whom he was for many years a cherished and adored chief. In descending from the steps of a throne where he had been placed by the choice of his sovereign and adoptive father, he carried with him the respect, esteem and regret of the major part of the nation he had governed, and in a manner organized. In descending to the tomb, he has been followed by the just sorrow of all those who knew how to appreciate the eminent merit

of a skilful and brave general, of an enlightened and philosophic statesman, and the more rare virtues of a prince who never forgot, when clothed in purple, that he was a man.

Prince Eugene was born at Paris, September 3, 1781. His father, General Viscount Beauharnois, perished in the midst of eminent services he was rendering to his country. He fell a victim to those men who diverted the Revolution from its course, wishing to bring forward events which were then far distant. The mother of Eugene, Josephine Tascher de la Pagerie, is sufficiently known by virtues that made her dear to all Europe. At the age of 14, Eugene bore arins for the defence of his country, and served under the orders of the illustrious General Hoche. In 1796 he was appointed Aid-de-Camp to Bonaparte, then Commander-in-Chief, and now become his father-in-law. After the treaty of Campio Formio, he was sent to Corfu to see it carried into execution as far as the Ionian Islands were concerned. He served with Bonaparte as Aid-de-Camp in Egypt and Syria, and distinguished himself at the capture of Suez, and at the two assaults which were made on Saint Jean d'Acre. After the 18th of Brumaire he was appointed Captain Commandant of the Chasseurs à Cheval, of the Consular Guard; in 1800, he was appointed Major on the field of battle at Marengo; in 1802, General of Brigade, and Colonel-General of Chasseurs. In 1804, he was raised to the dignity of a prince, and appointed Arch-Chancellor of the Empire. In 1805, he accompanied Napoleon to Milan, who left him there with the dignity of Viceroy, and confided to him the civil and military government of Naples.

This was the beginning of the political career of Prince Eugene, who was then hardly 24 years of age, and soon displayed the great talents with which nature had endowed him. Al though the Italian Republic had an administration, organized laws, and an army, it was not the less necessary to create all these for the kingdom of Italy. If stability was to be given to establishments, the foundation of which yet suffered from the temporary state under which they arose, to have the basis of a permanent military or

ganization which should find in itself the elements of reproduction, it was necessary to form into one nation provinces separated for several centuries; to unite in one opinion and one interest, people long opposed to each other; and to this difficult task Prince Eugene bent his mind from the year 1805 to 1814.

This intention merely would confer honour on him, but he did not stop there. I shall not, however, enter into details of all the operations of a wise and brilliant administration; an enumeration of the principal establishments which owe their origin or their improvement to him, will be sufficient to give the public a correct opinion of his government of Italy.

The army was increased to 60,000 men, completely disciplined and provided with excellent officers by the creation of military schools. Immense fortifications were built or improved at Mantua, Venice and Palma. The administration of justice was organized on one uniform system. The civil administration was regulated with such order and economy, that, notwithstanding the burdens which pressed on the kingdom, the public treasure which was laid by, increased every year. The Universities of Padua, Bo logna and Pavia, were re-established. Lyceums were opened in all the principal departments; schools for girls were established at Milan and Verona. The Conservatory of Music and the Museum of Paintings were founded at Milan, which presaged the return of the best days of Italy. The superb road of the Simplon was opened. The canal of Milan and Pavia, the façade of the Cathedral at the former place, after four centuries of attempts, were finished. Mendicity was abolished by the establishment of workhouses and charitable institutions. These are the works which gave Prince Eugene a claim to the gratitude of a country, the happiness and prosperity of which he had commenced. At the conclusion of 1805 he formed the siege of Venice, at the head of the army of reserve. In January 1806, he was summoned to Munich to receive the hand of the Princess Augusta Amelia, the daughter of the King of Bavaria. The war of 1809 gave him the first opportunity of displaying his military talents as General-in-Chief, and his

first effort was not successful; but history will say that his want of success arose from circumstances over which he had no controul. The battle of Sacile will be estimated by every enlightened military man, as it was estimated by Napoleon: there was little chance of success, but by the rules of strategy it was proper to fight. But this trifling defeat was soon effaced by the passage of the Piave, of the Julian Aips, the rapid junction of the Italian ariny, and the brilliant victory of Raab. The pacification of the Tyrol, due even more to the prudence than to the military talents of Prince Eugene, terminated this glorious year. In 1812 he commanded a corps of the grand army in Russia; and a large part of the glory acquired at the victory of Moskowa is due to him; but the immortal laurels of Malojaroslawitz belonged entirely to himself. In 1813, this Prince, hitherto conspicuous for his ardent courage, changed his character, and reached the height of military glory. He was able, like Fabricius, with the wreck of an army, saved from the ravage of the frozen climate of the North, to stop the progress of a formidable army, and to dispute foot by foot the last provinces of Poland and Prussia, and to keep a position behind the Elbe till Napoleon was able to reach Lutzen. There Prince Eugene secured the victory by a march on the flank of the allied army.

Recalled shortly afterwards to Italy, where war was about to begin, he was able, by organizing the recruits and depots, which were his only resources, to form an army. The history, which I have traced, of the two skilful campaigns of 1813 and 1814, is known to the greater number of military men, and I shall not now stop to describe them. There remained, however, another trial for Prince Eugene; that those virtues might be all displayed, on which great talents can only firmly repose. This was furnished him by the catastrophe of 1814. No person is ignorant at what price he might have obtained a crown, but he merited one doubly by refusing it. In a delicate and difficult position, honour and fidelity were the rules of his conduct, and he might take them for his motto. Public opinion has sanctioned his conduct. Hav

ing thus fulfilled severe and almost opposite duties, he returned without regret and without reproach to private life. The respect and approbation of his father-in-law were his first rewards. He found true happiness with a wife, who is as illustrious by her virtues as her birth, and in the midst of an interesting family. The esteem justly merited which the Emperor Alexander entertained for him, may have taught Europe that virtue always obtains the approbation of noble and generous minds.

But Prince Eugene is now no more, and is deeply regretted not only by his illustrious family, his former dependents, and his numerous friends, but even by the nations he governed. May this pure homage, rendered by one whose sincere devotedness he knew, be placed on his tomb. Older than he was, only a few years separate me from that moment when I may hope that inviolable fidelity will find a place by the side of the hero who was its object.

LIEUT.-GENERAL G. DE
VAUDONCOURT.

Dr. J. Pye Smith in Reply to Professor Chenevière, on the late Theological Controversies at Geneva.

SIR,

T

(Continued from p. 409.)

Homerton, August 9, 1824. HE further remarks which I beg permission to offer upon Professor Chenevière's papers, will refer to the PERSONS upon whom he has, in particular, animadverted.

Geneva, he says, "was fixed on by a zealous sect for the scene of its labours, the central point whence its missionaries should go forth to propagate Methodism on the continent." (Mon. Repos. p. 1 of the present vol.) This passage may serve as a specimen of a disposition of M. C., apparent in every part of his pretended Summary, which cannot be represented more mildly than by calling it extravagant credulity, and the habit of making positive assertions upon subjects of which he is totally ignorant. Had there been such a concerted movement as he affirms, I can see in it nothing to be blamed. It is the absolute right and the duty of those who embrace the doctrines and precepts of Christ, ac

cording to their own conscientious persuasion, to use all fair and open means of propagating them, by solemnizing divine worship, teaching in private or public, diffusing books, and recommending religious inquiry; and to choose any place which they think suitable, as the scene or centre of their operations. In doing so, they obey the express commands of our Divine Master; and they invade the just province of no government, nor the rights ever sacred and unalienable of any man's private judgment. Men of all sects and denominations have, by the law of nature, reason and Christianity, this EQUAL right to lay their claims before the world; and, after the fair proposal, unbiassed on the one hand and unobstructed on the other, of sentiments and arguments, "great is THE TRUTH, and it will prevail." But I assure M. C. (and I think that I have the means of knowledge) of my full belief that no such concerted scheme as he assumes ever existed; and I further inform him that, notwithstanding all the contemptuous, offensive and calumnious declarations which he has made, he is profoundly ignorant of both Methodism and Methodists. The different persons whom he wishes to stigmatize were visitants to Geneva, in consequence of the general curiosity and love of foreign travel, which were so extensively felt upon the removal of the barriers which for so many years had kept Englishmen from the most interesting parts of the continent. They acted under no arrangement. Some of them were not even known to the others. Though agreed in the great essentials of religion, they were of different outward denominations; -members of the Church of England; Presbyterians of the Scots Church, of the Associate Reformed Church of the United States of America, and of the Dutch Reformed Church; Congregationalists, who (I must say it to save M. C. from further mistakes) are often, but less properly, called Inde pendents; Antipædobaptists; and, I believe, I may also add Lutherans and members of the Society of Friends; but, so far as my knowledge extends, none of them belonged to either of those respectable and useful bodies, the Calvinistic Methodists, and the

[blocks in formation]

Wesleian or Arminian Methodists. Their visits to Geneva were more or less casual, and were longer or shorter, according to circumstances; and their religious conduct was induced by the occurrences, for the most part altogether unexpected, which at the moment presented themselves. To give the most frank exposure in my power of the opinions entertained by at least some of those persons, I beg leave to introduce an extract from the private journal of one, who belonged to a party which visited Geneva in July and August, 1816, who was very desirous of ascertaining the state of religion in that interesting city, and who was honoured with a kind reception from some of the Venerable Pastors, in whose society he met M. Chenevière. This passage shews the impressions made upon the writer's mind by all that he could, in so short a time, see and hear. It is here copied without the slightest alteration.

"Geneva, considered under a religious respect, appears to me to present a melancholy instance of decayed religion and a fallen church. The relaxation of religious principles under the plausible influence of Alphonsus Turrettin, the tendencies to formality in a civil establishment of religion, the corporation spirit of a body of privileged clergy, enjoying here every facility for its exercise, the extravagant respect entertained for Rousseau bccause he was a fellow-countryman, the seducing effect of his writings, the long-continued residence of the dæmon of infidelity at Ferney, and the contamination of false philosophy and lax manners received from the worst part of the French nation ;-these have been the causes and occasions of the effects so visible and deplorable. A regard to the essential truths of the gospel is scarcely to be found, and where it is not entirely extinct it is feeble and injudicious, like the languid and incorrect sensation of a dying man. The Lord's-day is publicly profaned, by work, merchandise and pleasure, almost as much as in France and Italy. Their political restoration seems to have raised their ideas of self-importance and their pride of patriotic feeling, and to have encouraged the Laodicean spirit,I am rich, and I am in abundance, and I have

« VorigeDoorgaan »