has had the honour of producing a number of able ministers, who are now occupying eminent stations, and usefully employed in preaching the gospel, in what is called the Secession," in various parts of the united kingdom. Whatever may be thought of their particular plan of Ecclesiastical discipline, a subject on which we entertain opinions very different from theirs, justice compels us to admit, that the Seminary at Selkirk has produced as great a number of ministers of distinguished talents, as any similar institution in modern times; and in the praise of this, the character of Dr. Lawson, must be allowed to participate. The work before us comprises a course of Lectures on the book of Proverbs, composed by him, with great care and unwearied application of mind, and into which he had thrown all the wisdom and experience that resulted from a long life, devoted to the duties of instructing others. As the work had lain by him for years, he was much importuned, by several of his earliest and most esteemed friends in the ministry, to publish it. And he had serious thoughts of complying with their solicitations, when death frustrated his purpose, and the task devolved upon the surviving members of his family. Though we take a different view of some of the Proverbs, such as chap. viii. 22, in which he finds the doctrine of the eternal generation of the Son of God, and though we cannot help thinking, that the worthy Professor, in some instances falls into the common error of accommodating the dictates of the Spirit to that of the party, yet we are exceedingly glad to see the work published. It is an inexhaustible mine of profound reflections on men and things, the result of the Professor's own extensive reading, added to a long experience of human life. The wisdom of the sage here unfolds its lore in illustrating the lessons of divine revelation, and that man or woman must be intolerably dull and stupid, that can take up a volume of the work and peruse it with attention, and not become wiser thereby. It would have given us pleasure to produce some extracts, but we cannot make room for them. Napoleon in Exile; or, a Voice from St. Helena. The Opinions and Reflections of NAPOLEON on the most important events of his life and government, in his own words. By BARRY E. O'MEARA. Esq. his late Surgeon. London: Simpkin and Marshall; two vols. 8vo. about 558 pages in each vol. price 28s. bds. 1822. THE British press, prolific as she is well known to be in new publications, has not, for many years, produced a work which is calculated to take a firmer hold on the public mind than these volumes. The late emperor, Napoleon, was, in all respects, so extraordinary a personage, that, so long as one of his cotemporaries survives, it is impossible he should cease to be talked of; and his history, when it is all fairly before the world, will be as enchanting as the finest romance! 'The towering height to which he ascended; the selfpossession which he displayed during his meteor-like ascent; the humble level from which he darted; and the presence of mind, or rather perfect ease which he displayed, when he alighted on that narrow and giddy summit, evidently proved that his genius was of the eagle kind. He rose by the natural strength of his wings; and when he soared at a vast distance above the ordinary region of humanity, in that keen air where mortals can scarcely breathe, it was plain that he was in a congenial element.' His military talents are so deeply engraven in the brazen tablet of fame, that it would shew less stupidity than the envy of a base spirit, to deny them. But his character, we suspect, has hitherto been very imperfectly understood by the people of England: and, unless we greatly mistake the matter, Mr. O'Meara's pages are destined to produce a considerable alteration in the public mind concerning it, at least, in some of its leading features. Our readers must understand, that it is not the object of the work before us, to furnish a succinct narrative of the life of Napoleon; yet, we are of opinion, that it is very possible to collect and compile from it a more authentic and detailed account of him, than has hitherto appeared in our language. It is written pretty much upon the plan of Boswell's Life of Johnson, and contains a kind of journal, not only of the events that happened at St. Helena, but also of the ex-emperor's conversation, during the period that Mr. O'Meara attended and others; that, therefore, as I had restored them to all their privileges, and made them equal to my other subjects, they must consider me the head of their nation, like Solomon or Herod, and my subjects as brethren of a tribe similar to permitted to practise usury with me or theirs. That, consequently, they were not them, but to treat us as if we were of the tribe of Judah. That having similar privi leges to my other subjects, they were, in like manner, to pay taxes, and submit to the him in the capacity of a surgeon; and what gives it peculiar interest is, that no small portion of it has evidently been dictated by Napoleon himself, with a view to publication. (See vol. i. p. 430.) As the title page well expresses it, we have "the opinions and reflections of Napoleon, on the most important events of his life and government, in his own words." How can such a work fail of being read as extensively as the English language is known! Here we are in-laws of conscription and others. By this I troduced by himself into his Arcana; we are favoured with his opinions of all the leading characters of the eventful period in which he lived-emperors, kings, and princes; statesmen, warriors, and diplomatists-the leading men who figured away during the whole of the French revolution, particularly his own generals and ministers: their characters all pass in review before and us, appear to be sketched with much impartiality. We have his own explanation of, and apology for, the part he took in those stupendous occurrences which signalized his reign, and which have hitherto so greatly divided the sentiments of mankind; and though last, not the least interesting to us, we have his free and unreserved sentiments on a variety of points connected with religion and the moral state of man. great part of the work is doubtless of a political cast: with these things, however, we meddle not; they are quite beyond our province, both as Christians and the conductors of a religious magazine. Our extracts shall be restricted to such topics as have a relation, more or less, approximate to the concerns of religion; and we commence with laying before our readers, Napoleon's sentiments regarding the Jews, the Catholics, the Jesuits, &c. 66 A During the conversation, I took the liberty of asking the emperor his reasons for having encouraged the Jews so much. He replied, I wanted to make them leave off usury, and become like other men. There were a great many Jews in the countries I reigned over; by removing their disabilities, and by putting them upon an equality with Catholics, Protestants, and others, I hoped to make them become good citizens, and conduct themselves like others of the community. I believe that I should have succeeded in the end. My reasoning with them was, that, as their rabbins explained to them, that they ought not to practise usury to their own tribes, but were allowed to do so with Christians gained many soldiers. Besides, I should He replied,Yes, but they if the permission were to be granted by the must obtain a special permission.' I asked pope. By the pope?' said he, No; catching me by the ear, and smiling; 'I tell you, that neither the pope nor any of his priests had power to grant any thing.-By the sovereign.' "I asked some questions relative to the free-masons, and his opinions concerning them. 'A set of imbeciles who meet faire bonne chère, and perform some ridicu lous fooleries. However,' said he, they do some good actions. They assisted in the revolution, and latterly to diminish the power of the pope, and the influence of the clergy. When the sentiments of a people are against the government, every society has a tendency to do mischief to it. I then asked, if the freemasons on the continent had any connexion with the illuminati. He . 6 replied, 'No, that is a society altogether different, and in Germany is of a very dangerous nature.' I asked if he had not encouraged the freemasons? He said, 'Rather so, as they fought against the pope.' I then asked if he ever would have permitted the re-establishment of the Jesuits in France ? Never,' said he, it is the most dangerous of societies, and has done more mischief than all the others. Their doctrine, is, that their general is the sovereign of sovereigns, and master of the world; that all orders from him, however contrary to the laws, or however wicked, must be obeyed. Every act, however atrocious, Committed by them pursuant to orders from their general at Rome, becomes in their eyes meritorious. No, no, I would never have allowed a society to exist in my dominions, under the orders of a foreign general at Rome. In fact, I would not allow any frati. There were enough of priests for those who wanted them, without having monasteries filled with canaglie, who did nothing but gormandize, pray, and commit crimes.' I observed, that it was to be feared the priests and the Jesuits would soon have great influence in France. Napoleon replied, Very likely. The Bourbons are fanatics, and would willingly bring back both the Jesuits and the inquisition. In reigns before mine, the Protestants were as badly treated as the Jews; they could not purchase land-I put them upon a level with the Catholics. They will now be trampled upon by the Bourbons, to whom they, and every thing else liberal, will always be objects of suspicion. The Emperor Alexander may allow them to to enter his empire, because it is his policy to draw into his barbarous country men of information, whatsoever their sect may be; and, moreover, they are not to be much feared in Russia, because their religion is different."" The following paragraph is rather amusing, but it serves to show how childishly even men of strong minds can talk upon the subject of religion. 66 Had some conversation with the emperor concerning religion. I observed, that, in England, there were different opinions about his faith; that some bad latterly supposed him to be a Roman Catholic. Ebbene,' replied he. 'Credo tutto quel che crede la chiesa.' (I believe all that the church believes). I used,' continued he, to make the bishop of Nantes dispute with the pope frequently in my presence. He wanted to re-establish the monks. My bishop used to tell him, that the emperor had no objection to persons being monks in their hearts, but that he objected to allow The ing any society to exist publicly. pope wanted me to confess, which I always evaded by saying, 'Holy father (santo padre), I am too much occupied at present. When I get older'. I took a pleasure in conversing with the pope, who was a good old man, ma testardo, (though obstinate.) "There are so many different religions,' continued he, " or modifications of them, that it is difficult to know which to choose. If one religion had existed from the beginning of the world, I should think that to be the true one. As it is, I am of opinion that every person ought to continue in the religion in which he was brought up; in that of his fathers. What are you?' A Protestant,' I replied. 'Was your father so?" I said, 'Yes.' Then continue in that belief.' "In France,' continued he,' I received Catholics and Protestants alike at my levee. I paid their ministers alike. gave the Protestants a fine church at Paris, which had formerly belonged to the Jesuits. In order to prevent any religious quarrels in places where there were both Catholic and Protestant churches, I prohibited them from tolling the bells to summon the people to worship in their respective churches, unless the ministers of the one and the other made a specific request for permission to do so, and stating that it was the desire and request of the members of each religion. Permission was then given for a year, and if, at the expiration of that year, the demand was not renewed by both parties again, it was not continued. By these means I prevented the squabble which had previously existed, as the Catholic priests found that they could not have their own bells tolled, unless the Protestants had a similar privilege.' "There is a link between animals and the Deity. Man,' added he, is merely a more perfect animal than the rest. He reaBut how do we know that sons better. animals have not a language of their own? My opinion is, that it is presumption in us to say no, because we do not understand them. A horse has memory, knowledge, and love. He knows his master from the servants, though the latter are more constantly with him. I had a horse myself, who knew me from any other person, and manifested by capering and proudly marching with his head erect, when I was on his back, his knowledge that he bore a person superior to the others by whom he was surrounded. Neither would he allow any other person to mount him except one groom, who constantly took care of him, and when rode by him, his motions were far different, and such as seemed to say, that he was conscious he bore an inferior. When I lost my way, I was accustomed to throw * Friars. the reins down his neck, and he always discovered it in places where I, with all my observation, and boasted superior knowledge, could not. Who can deny the sagacity of dogs? There is a link between all animals. Plants are so many animals who eat and drink, and there are gradations up to man, who is only the most perfect of them all. The same spirit animates them all in a greater or lesser degree."' We add a short paragraph from another part of the volume, of a similar cast. "Saw Napoleon in his bath. He was reading a little book, which I perceived to be a French New Testament. I could not help observing to him, that many people would not believe that he would read such a book, as it had been asserted and credited by some that he was an unbeliever. Napoleon laughed, and replied, Cependant ce n'est pas vrai. Je suis loin d'étre Athée. (Nevertheless, it is not true. I am far from being an Atheist). In spite of all the iniquities and frauds of the teachers of religion, who are eternally preaching up that their kingdom is not of this world, and yet seize every thing which they can lay their hands upon, from the time that I arrived at the head of the government, I did every thing in my power to re-establish religion. But I wished to render it the foundation and prop of morality and good principles, and not à prendre l'essor of the human laws, Man has need of something wonderful. It is better for him to seek it in religion, than in Mlle le Normand.* Moreover, religion is a great consolation and resource to those who possess it, and no man can pronounce what he will do in his last moments." Speaking of the friars, he says, "I rendered all the burying places independent of the priests. I hated friars (frati), and was the annihilator of them, and of the receptacles of crime, the monasteries, where every vice was practised with impunity. A set of miscreants, (scelerati), who, in general, are a dishonour to the human race. Of priests I would have always allowed a sufficient number, but no frati, (friars).' "Before my reign,' said he, the oath taken by the French kings was, to exterminate all heretics! At my corronation, I swore to protect all worship! Louis has not yet sworn, because he has not been crowned, and in all probability will not take the oath of extermination through fear of you and of the Prussians; not that he has not the will, on the contrary, he would with pleasure both swear and cause it to be effected. For the family of the Bourbons are the most intolerant upon earth. The English will yet discover what they are." Referring to his invasion of Spain, we have the following declaration of his intention: "In answer to a remark of mine, that the invasion of Spain had been a measure very destructive to him, he replied, If the government I established had remained, it would have been the best thing that ever happened for Spain. I would have regenerated the Spaniards; I would have made them a great nation. Instead of a feeble, imbecile, and superstitions race of Bourbons, would have given them a new dynasty, that would have no claim on the nation, except by the good it would have rendered unto it. For an hereditary race of asses, they would have had a monarch, with ability to revive the nation, sunk under the yoke of superstition and ignorance. Perhaps it is better for France that I did not succeed, as Spain would have been a formidable rival. I would have destroyed superstition and priestcraft, and abolished the inquisition, and the monasteries of those would at least have rendered the priests lazy bestie di frati, (beasts of friars). harmless. The guerillas, who fought so bravely against me, now lament their success. When I was last in Paris, 1 had letters from Mina, and many other leaders of the guerillas, craving assistance to expel their friar from the throne." I sake of shewing Napoleon's opinion reWe quote one paragraph more for the specting a much contested point among ourselves; we refer to the emancipation of the Catholics: "If,' said he, I were at the head of affairs in England, I would devise some means of paying off the national debt. I would appropriate to that purpose the whole of the church livings, except a tenth, (always excepting those whose incomes are moderate), in such a manner that the salary of the highest amongst the clergy should not exceed eight hundred or a thousand a year. What business have those priests with such enormous incomes? They should follow the directions of Jesus Christ, who ordered that, as pastors to the people, they should set an example of moderation, humanity, virtue, and poverty, instead of wallowing in riches, luxury, and sloth. In Cambray, before the revolution, two-thirds of all lands belonged to the church, and a fourth in most other provinces of France. I would appropriate to a similar purpose all sinecures, except those enjoyed by men who had rendered most eminent services to the state; and, in deed, even those might be rewarded by * A celebrated fortune-teller at Paris, consulted by emperors and kings. · giving them some office, in which they | [To be continued.] Sunday School Dialogues. By the REV. J. MARSHMAN, D.D. one of the senior Missionaries at Serampore; in two parts, price four-pence. London, S. Lawson, Ivy Lane, AMONG the innumerable books which are constantly issuing from the Press, for the instruction of that interesting portion of the rising generation, The Sunday School Scholars, there are a few which merit particular attention, and with these, the little book under consideration is entitled to hold a respectable rank. Its estimable author арpears to have struck out a plan at once novel, and eminently adapted to accomplish the great purpose for which it is intended; namely, "to familiarize children in the language and ideas of the Bible." It is no mean employment for a venerable missionary thus to devote a portion of his valuable time to the interests of education. Dr. Collyer's Errors stated and corrected," in which you correct an error of the writer. In that work it is stated, Calvin, as any careful reader of his Institutes may see, believed in universal restitution." This is a mistake, it should have been redemption. It was found out only yesterday, or you should have heard from me before this time. My authority is the declaration of Mr. Dore in the sermon noticed, which sermon I heard about the year 1808. Mr. Dore's argument was precisely the same and those of modern Calvinists, are difas mine; viz. that the opinion of Calvin, ferent. In strongly recommending the original name (of Christian)he remarked, that many who are fond of calling themselves Calvinists, are not aware of what the sentiments of Calvin were, as they are correctly stated by Dr. Watts, in his "Ruin and Recovery." Then followed an instance in proof, which I had mistaken. But with the correction to which your criticism has led, my argument is greatly strengthened. The passage in my book should be, Calvin, as any careful reader of his Commentaries may see, believed in universal redemption, whereas modern their faith in particular redemption." Calvinists are chiefly distinguished by Be pleased to notice that it was not the subject of "Universal Restitution," which I had before me, but that of the difference of opinion between Calvin and modern Calvinists. As to the fact, a passage to this effect will be found in the Commentaries, Tom. i. 236; from which Dr. Watts makes an extract to shew this very thing, and that Calvin's sentiment was, that Christ died for all men. This is what Mr. Dore referred to in Watts's Works, vol. VI. 286 to 288. be I hasten to send you this, that it may To as many of our readers as may be employed in this labour of love, this little work will be particularly acceptable. It needs no recommendation of ours. The Dialogues are excellent for their simplicity, point, and suitableness to the capacities of children; and we think every Sunday School Teacher, into whose hands they may fall, will unite with us in thanking Dr. Marshman for this useful accession to our Sunday School library. It is neatly got up, and Having complied with our corresponcontains "The Child's Soliloquy, Se-dent's request, in laying his explanation ven Dialogues on Practical Religion, and Three on Reading with propriety. ON THE SENTIMENTS OF CALVIN. MR. EDITOR, IN your number for November last, is a review of "Some of VOL. VIII. The Author of "Some of Dr. Collyer's Errors Stated and Corrected." London, June 12, 1822, before our readers, we shall merely observe, that there must be a mistake somewhere respecting the sentiments of Calvin, for he certainly did not hold the doctrine of Universal Redemption_any more than that of Universal Restitution. EDITOR. 2 K |