who loses all that he has ever learned to think desirable, will be desolate indeed, but not resigned; and he loses that of which he never knew the value, whether it be by a wanton carelessness, or by a studied or an overstrained indifference, will not exercise a sober or becoming resignation, or yield that tribute with the best grace to the Sovereign Lord." P. 91.

The inquiry into the exaggerated notions of some heathen schools of morality, and the answer to Paley's doctrine-that certain virtues, such as friendship and patriotism, are excluded from the Christian scheme of morals, are topics into the consideration of which we cannot at present enter. On both of them the Archdeacon of London furnishes us with many valuable observations. There is another subject on which he has not dwelt quite so fully as we could desire; which appears more immediately connected with his main object, namely, how mankind may be effectually exhorted to observe that golden mean which has been described with such eloquence and truth.

Among those who are most deeply sensible of the dangers of this world's friendship, some enter upon the subject with very slight preparation, and think that it is sufficient to preach earnestly, without any attempt at preaching accurately. They denounce the world and its enjoyments in terms, which lead at once to the monastery. And as their practice is in no wise conformable to their precepts, they expose the Christian cause to the charge of inconsistency, they unsettle the minds of weak men; and they tempt others to err upon the opposite side by omitting all mention of a doc-trine which is so often exaggerated and abused. It is impossible to justify either of these extremes. They proceed in reality from ignorance or from carelessness, and inflict a serious wound upon the Church, in whose name they are adopted. But the former is occasionally defended upon specious grounds. We are told that men never act up to their imaginary standard of excellence; and that the mark is hit by those only who aim above it. On the strength of a few proverbs and similes, we are required to approve of extravagance and distortion, and are referred to the crowds in the tent and the tabernacle as unanswerable proofs of their effect. Archdeacon Pott, as might be expected, takes a very different view of the question. No one ever stood more clear of encouraging undue compliance with the world; no one better knows the inefficiency and the mischief of a fanatical opposi tion to its innocent customs.

"The love of dictating to others in religious matters, according

to a man's peculiar humour, is incident to well meaning persons. Let us then be sure to take such admonitions in good part, even when the Monitors may chuse to set up their own habits as the standard of religion, and perhaps as the tests of piety and grace. Concerning real blemishes, let no reproof be spared, and let such censures and advices never be regarded with resentment. Let all deviations from character and duty, be exposed to view, and condemned in any sober way. Again, if admonitions be proposed to us with regard to things which are of little moment, nay, if they should chance to be nice or narrow, scrupulous or harsh, provided they be well intended, let us take them in good part. Let us be ready always to prove ourselves; to examine whether that which we allow in our deportment, be entitled to the deliberate approbation of the conscience. Let us never shun that test, or retain one habit which shall not be able to abide that scrutiny. But let us remember that we have the laws and lessons of our Lord, the privileges of his covenant, and the sober rules of our spiritual household for our guidance and direction. There are no persons in all society more obnoxious to voluntary censures, than we are; none upon whom they are bestowed more freely. I am far from wishing that any limits should be put to this freedom, except the limits of sound reason, and of Christian charity. I will explain a little further, why I think these limits should be put. Where a great deal of zeal is laid out in reproofs, with very little reason, many inconveniences will follow. Indifferent things will be magnified into crimes. But he who is told that a thing is sinful, which he knows to be indifferent, will despise the monitor. He will never benefit at all by such mistaken censures. He, on the other hand, who is told to study his own case, and to consider the effects of things upon his own mind, may find, perhaps, that he has something to correct, something which requires to be rescinded. Thus the first Censor will overshoot his mark, but the other, who is more rational and candid, is more searching and effectual in his applications. He will point out many a remedy which fierce and violent opinions will not furnish. He will put many a limit which positive and injudicious zeal will not induce one reasonable person to adopt." P. 44.

To this head we may also refer a useful observation in the first Charge, respecting religious books. The Archdeacon has adverted in several parts of his work to the effects which in our renewed intercourse with continental nations, may be produced upon the inexperienced by Popery. His warning against Popish books is not uncalled for, nor we trust will it be vain.

"Something surely may be due to those who are of all others the most susceptible of good impressions, and the most easily affected by what shall bear but the semblance of religious motives

or persuasions; the young, the docile, the prompt and inexperienced in the Christian school. I confess I have sometimes wondered that divines of much eminence in our Church should have employed their pains in giving to their countrymen in their own tongue the writings of Asceticks of other countries and communions, fitted for the gloomy and fanatical abstractions of a visionary and secluded life, when our own shelves are so well furnished with the best and most judicious transcripts of the Christian pattern, conformable in all points with its known rules and examples in the sacred volume. What member of our own Church can have reason to prefer the flights of fantastic devotees to the solid treatises of our own guides, of persons so well versed in spiritual things as Taylor, Hail, and Hammond; as Patrick, Tillotson and Kidder; as Synge, and Sherlock; Fleetwood, Sharp and Stillingfleet; as Secker, Scott, and Lucas? And once more let those who press things upon others from the bias it may be of their own peculiar temper, consider, if they have not learned an utter scorn for rules of common prudence, as well as for the privilege of Christian freedom, that they who frame high schemes and make their own advances in them; may have good reserves of sober judgment; they may retreat in due time when they find themselves bewildered, or when experience reads a better lesson; but the fervor which they kindle in another's breast may rise higher and last longer, and be followed by that fixed cast of mind and temper against which neither reason nor persuasion may be able to prevail. Let men be contented to call things by right names, not confounding what is innocent and blameless, indifferent and perhaps good and beneficial in their place and order, with things sinful, and they may reap a benefit themselves and leave others too to find the same advantage from blameless things, which after all are much more easily renounced and trampled than wisely regulated and directed to good ends. Let others too beware of putting soft names upon ill things, and defending careless, indolent, or trifling habits by the just and lawful privilege of Christian liberty. Let them adopt due caution in their own ways, and put wise restrictions where what is only blameless may enlarge its bounds in undue measures, or win too much on the affections.

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By such discriminations we may preserve ourselves and others from the mischiefs and illusions of mistaken zeal, and from the self-gratulations, or self-flatteries, the sloth and scandal of a careless and unprofitable course." P. 34.

As a case in point, we may remind the reader that the fanaticism of the primitive Methodists was the legitimate offspring of this austerity, and that they learned their austerity from Thomas à Kempis.

ART. II.

Memoirs of the Marchioness de Bonchamps, on la Vendée; edited by the Countess de Genlis. Translated from the French. 8vo. 190pp. 5s. Knight. 1823. CHARLES Melchior Arthus, Marquis de Bonchamps, was born on the 10th of May, 1760, of one of the most ancient families in the province of Anjou. He is described to have been endowed by nature with a manly countenance and figure, warm feelings, and a quick understanding. His abilities were cultivated by a regular education, and by assiduous study. Like most of the French Noblesse under the old regime, he entered the army at an early age; and during his youthful service he signalized himself, not only by high personal, but, what is far more extraordinary in a soldier and a Frenchman, by high moral courage. He was never known to be involved in a duel; and, on one occasion, when he had received a challenge from the celebrated Stofflet, his character stood sufficiently above imputation to permit him to return this dignified reply, "No, Sir, I will not accept your defiance. God and the King can alone dispose of my life; and our cause would lose too much if it were deprived of yours."

The Marquis de Bonchamps served first as a lieutenant in India. Here he was promoted to a captainship of grenadiers under the Duke de Damas. At the conclusion of the war he was attacked, on the voyage home, by a fit of lethargy, which affected him so strongly, that he was supposed for some time to be dead, and an order was already given to throw his body overboard. Through the intercession of one of his own serjeants, Villefranche, a short respite was granted, and the care of this sincere, though humble friend, soon restored him to animation. On his return, he married the heroic lady from whose recitals the Countess de Genlis has put together these interesting and affecting Memoirs.

The Marchioness de Bonchamps, whose maiden name we do not learn from the volume before us, was of an ancient family of the province of Maine. Her forefathers were distinguished for their loyalty, and for the favour of the Monarchs under whom they flourished. As far back as the reign of Henry II. one of these noble ancestors, François de Scepeaux, Sire de Vielleville, had been a Marshal of France: and the Marchioness brought as a dowry hereditary sentiments of fidelity to the Throne equally deep rooted with those of the House into which she was incorporated. She had received the customary education of her time and country; and she passed from the tranquil monotony of a

convent, into the bloody and eventful scenes of which she is here a narrator.

It was on the very eve of the Revolution that these ill-fated nuptials were solemnized. Two months were passed in retirement at M. de Bonchamps chateau, and during that time "all promised a happiness of which nothing could disturb the charm and the purity." The Marquis was too soon called off to his regiment. After a six months absence he returned, and, in the words of the Marchioness, "this reunion caused me the last pure and unmixed joy which I have tasted on earth." The oath, which at an early period was required by the revolutionary faction from the army, was rejected by the Marquis as contrary to the royal dignity and true interests of France, and under this impression he resigned his commission, and determined to retire to his estates; little foreseeing the terrific storm which was soon about to tear him from repose and domesticity.

At the first call of duty he hastened to Paris, for his was not a temper to shrink from the task imposed upon him by his rank, nor to shun danger, if by encountering it he could be useful to the principles which he valued far beyond life. The Marchioness accompanied him, and during the butche ries of the 2d of September, MM. Henri de la Rochejaquelein and Charles d'Autichamp found a place of safety under their roof. The house of the Marquis was soon exposed to domiciliary visits. He was accused of concealing gunpowder in it; and a barrel which he had really buried in his garden fortunately escaped the observation of the Jacobin spies: and he was thus perhaps saved from the scaffold, or the still more dreadful ferocity of the delirious rabble. No hope remained of assisting the royal cause by a longer stay in Paris, and he determined once again to revisit his Chateau de la Baronnière. A law couched in the fantastic phraseology of the Convention at that time permitted the free circulation "des personnes et des grains.' It was passed as a trap for the unwary, in order that those who thought by flying to save themselves from the bloody pursuit of the Committee of Public Safety, might the more readily be seized by the armed bodies who were scattered widely over the provinces ; and by the very act of retreat from the Capital might furnish evidence against themselves of their disapproval of the Revolution. The darkness of night alone, on one occasion during their journey, saved the Marquis and Marchioness from arrest. They passed through a whole battalion of troops who were lying in wait for travellers.

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On his return to Anjou the Marquis was summoned before