Imágenes de páginas
PDF
EPUB

totally at a loss to know upon what new cause he should be arrested. A pretext was, however, not long wanting

"When men to evil bend their will,

How soon, they find fit instruments of ill."

A young man, accused of emigration, was discovered in his house, and Malesherbes and his whole family, immediately conducted to the prison, called Port Royal-at the same time that Hué, the faithful servant of the King, was also sent there.

The prisons were no longer the homes of the guilty and the wretched. Their cold walls contained all that was left of the beauty, rank, talent, and virtue of unhappy France. The son of Buffon and the daughter of Vernet, the Princess of Monaco, the most accomplished woman of her time, and the greatest of modern chemists, Lavoisier, there met and embraced each other, in common sympathy, for common misfortunes. Malesherbes gave to all a happy example. His constant cheerfulness and contentment were every where the theme of admiration. To him the touching lines of Corneille could well be applied.

"Quoique à peine à mes maux; je puis resister
J'aisue mieux les suffir:-que de les meriter."

He had not been there long before he was summoned to appear before the revolutionary tribunal, along with his whole family. To the unhappy prisoners this summons, at that time, came rather as a warning to prepare for death, than for sustaining the chances of an impartial trial. In many cases, judgments had been had, and executions decreed against the miserable captives, long before they were aware even of their denouncement. In all, the condemnations were pronounced almost as rapidly as the names were called. Indictments were found by hundreds at once, the name of the individual being merely supplied. The questions on the trial were mere brief matters of form.-"Dorival, did you know of the conspiracy of the prisons?" "No." "I expected no other an

It will not avail you." To another, "Are you not an ex-noble?" "Yes." To a third, "Are you not a priest?" "Yes, but I have taken the oath." "You have no right to speak: be silent." No witnesses were called; a hearing was out of the question: and the law of the 22nd Praerial had dispensed with the necessity of taking evidence, when the court were convinced by moral presumption.*

*Process de Fengnie Juiville.-Thiers' vi. 368.

Such was the process in which these brutal men had lost every finer feeling of justice and humanity, and to such bitter mockeries did a gallant people submit, when under the unrestrained influence of their angry passions. When the venerable Malesherbes, however, appeared before them, leaning on the shoulder of his daughter, alike doomed with his whole family to death, even their hardened hearts could not restrain them from one bitter reflection. Fearful that the remembrance of his former moderation and humanity, which they themselves had often occasion to witness and experience, and which was now awakened by his presence, would affect their determination, with heads averted, the judges pronounced the fatal sentence, and the patriot, statesman, and philosopher, the generous Malesherbes, calmly submitted to his fate!* C..

ART. VII.-1. Puseyism no Popery. Boston: published by Dutton & Mulworth.

2. A Narrative of Events connected with the publication of the Tracts for the Times, &c. &c. By the Rev. WILLIAM PALMER, of Worcester College. Oxford: 1843. 3. The Exodus of the Church of Scotland and the Claims of the free Church of Scotlaud to the sympathy and assistance of American Christians. By THOMAS SMYTH, D. D. Charleston: printed by B. Jenkins.

THE spirit of innovation, so rife in all civilized communities for the last sixty years, was not confined to civil or political affairs only. The fear of change perplexes Churches as well as monarchs. Religion in all her forms of faith or discipline, has been exposed to bold and unscrupulous discussion. Nothing has passed unquestioned. The usage or creed of a thousand years, has been arraigned at the bar of reason or skepticism. Yet has truth come forth from the trial unharmed and fearless. There are men yet living who have seen Christianity abolished by law, in the most enlightened nation of Europe, the head of the Catholic Church dragged from the Vatican and degraded to the condition of a prisoner, infidelity assuming all forms-philosophical, meta

* Alison, 301. 2 Lac. 147, 157.

[ocr errors]

physical, poetical, down to the vulgar blasphemy of Paine, and spreading triumphantly everywhere; and they have seen Religion, with renovated brightness and beauty, resuming her dominion in the hearts and minds of men, and acquiring new strength from the assaults of her enemies.

At no period since the time of the apostles, has Christian faith been more a living and active principle. Missionaries are finding their way to the most remote parts of the globe-to the distant islands of the Pacific, to the farthest nations of Asia, to the darkest shores of Africa. Gospel light is dawning on every region. Christian civilization has planted its foot on every land, and henceforth there will be no retrograde step. Among Christian nations, Religion is more a matter of general interest. It is more a topic of every day conversation and public discussion. Religious papers are constantly on the increase, and in the journals of politics or commerce, it is not an unfrequent subject.

Even the extravagance of new sects, Mormonism or Millerism, may be regarded as indicating the vigor of the Religious principle. The fanatic may show that the true faith is abroad, as false religion and false prophets prove the necessary existence of the true. There can be no spurious coin or counterfeit paper, but for the sterling currency and genuine notes. The very being of the one implies the circulation of the other.

This advance or excitement in Religion, is not interesting to the religious only. The intimate connection between the civil, political, and religious concerns of the world, makes it impossible that the one should be the subject of prolonged agitation without producing corresponding effects with the rest. Religious movements, therefore, must possess a claim upon the sympathies of all parties.

The publications at the head of our article, are evidences of the spirit in the Christian world to which we have alluded. The two great communities, the Church of England, and the Church of Scotland, are deeply and generally excited. A large number of the English Church alarmed and indignant at the past acts of Parliament, and apprehensive for the future, have appealed from government to the people. They assert the independent dignity and authority of the Church as derived from a source higher than any earthly power. They intimate, that a time may come, should government persevere in its policy, when they may be driven to the alternative of apostacy or separation from the State.

Numbers in the Scotch Church, dissatisfied also with the acts of the civil authorities, have at once dissolved the band which bound them to the State. What the English Church hints at, they have at once accomplished. The clergy have abandoned their claims for subsistence or aid from government. They have thrown themselves on the people for support, and have established the free Church of Scotland.

In the religious movements thus commenced by these two great and influential bodies of men, we may observe, as in civil or political excitements, the operation of those adverse principles which forever agitate the world on every question, civil or religious; the principles which divide mankind into two great parties in perpetual conflict. Of these, the one asserts the prerogatives of the prince, the other the privileges of the people; one vindicates the demands of authority, the other the immunities of freedom; one requires that the shepherd shall prescribe the rule of faith, the other respects the judgment and conscience of the flock; the war-cry of the one, is order, of the other, liberty; the first is charged by its opponents with the love of despotism and tyranny, the other with a passion for anarchy and licentiousness. Puseyism addresses itself to the one, and the free Scotch Church to the other, of these adverse principles and parties. It is, therefore, a matter of universal interest to enquire, to what these movements are leading?

The free Church of Scotland dates her birth in May, eighteen hundred and forty-three. At that time a large number of the most distinguished members withdrew from the established Church. The patrons of Church livings had insisted on the right to present any minister, however unacceptable to the parish. They required that the Presbytery should ordain him, whatever his qualifications might be. These demands were resisted by the Church, but were overruled by the civil tribunals and supreme authority. Farther resistance seemed vain. Many of the clergy, including the celebrated Dr. Chalmers, and numbers of the people, have therefore dissolved their connection with the establishment. They appeal to the world to sustain them in their asserting the principles of religious freedom, and the eloquent Pastor of the Second Presbyterian Church of our City, paints in glowing colours their piety, zeal and learning, and pleads their claims on the Christian sympathy of this and every other country.

Is there, indeed, in all history, a lesson more touching, or of higher moral influence, than this-pious and excellent men abandoning their homes, and the pleasant places of their wives and children, the old, familiar scenes of quiet and learned leisure for many years, the cherished acquaintance, the neighbors and friends long known and beloved, the fields of their spiritual labors and usefulness, where they had trained the hearts of their people to piety and virtue; and all for conscience sake only? What principle but that which Christianity alone can create, is capable of producing disinterested sacrifices like these? To what other quarter can we look for similar examples of the moral sublime? Expostulation as far as duty will permit; calm submission to civil rule, when argument becomes fruitless; the sacrifice of all that worldly men hold most valuable, in obedience to the command of conscience; a firm reliance on God's good providence for strength and help,--these are the fruits of Christian faith only, and prove its truth, purity and power.

We have no intention to discuss the merits of the proceedings on the part of the Scotch clergy and people, in relation to the claims of the patron or the decision of the government. We consider them in their general aspect only, as another practical assertion of the right of private judg ment in religion,-another appeal to the voluntary principle for the support of a Christian church,-another blow, whatever the parties may intend, at the interference of the State with the religious concerns of the people. It is a decided step, therefore, towards a most important principle, to which, as we shall see, other sects and parties are also approaching, and an illustration of the spirit of excitement and progression, to which we have adverted, as prevailing in the religious world.

Puseyism and we beg to be understood as using the word in no invidious or contemptuous sense, but merely as a convenient term to designate a particular party, or set of opinions-originated in the meeting of a few clergymen and residents of the University of Oxford, in the summer of the year 1833, of whom Mr. Froude, Mr. Newman, Mr. Keble, Mr. Percival and Mr. Palmer, are the most distinguished. These gentlemen, with some others, became alarmed at the proceedings of the government in relation to the established church of Ireland. Their indignation was aroused by the destruction of the ten Bishoprics of that church. They de

« AnteriorContinuar »