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that I could scarce believe this, because he shed so many tears, and was so sorry, and so much concerned.

"After some consideration, he said: Of what use would it be to me? No, (here he took me by the hand,) it is not out of complaisance to you.' He then said: "I remember that in the Christian instructions, which I received in my younger days, I was told, a Christian ought to die with the utmost cheerfulness and confidence. But I am so anxious about doubts. They return always again, notwithstanding I endeavour to remove them, and will not let them gain ground.'

"I suspected, and found afterwards but too justly, that he was throwing out a hint about some strange inward feelings, which some Christians pretend to have, as indisputable signs and consequences of their being pardoned before God. I therefore told him, that such inward feelings, if there ever were things of that kind, could not be looked upon as absolutely necessary, and as things which must inevitably follow. I knew many sincere Christians that were without them; and I myself, though conscious of being a Christian, had never perceived them.

"He interrupted me, by saying: I myself saw a pious man dying, who left this world in great anxiety.'

"I continued: Good Count, that ease of mind which I wish you, when you are dying, and which it is possible you may attain, does not consist in a visible joy; it is rather a certain tranquillity of the soul, which arises from a conviction, that we have fulfilled all those conditions which God has laid down as the only ones for our receiving his pardon." P. 30.

The attention of Struensee is next directed to the morality of the New Testament, as a step in order to his reception of the mysteries of Christianity. To this succeeds a close examination into his private and public life; in which he pleads guilty to the several charges of voluptuousness, ambition, and misgovernment, alleged against him, occasionally justifying them by the. plea of good intentions; but, on the whole, expressing his serious repentance for his past crimes. Munter then asks his opinion of the history of Christ, which he had been employed in reading. He an

swers:

"His morals and his personal conduct are excellent. The first are undoubtedly the best advice for men to make themselves happy in all situations of life. Here and there I found something which I did not understand, and which perhaps is to be explained from the manners and condition of those times. But I have met with many things that have affected me much. It has humbled me to find here many good things, which I had learned in my youth from Scripture, and which I afterwards believed I owed to the reading of other books."

"When I inquired of him, if it was likely that a man whose life and morals were so excellent, and who acted so disinterestedly (' and,' as he added himself, who sacrificed his life to confirm the truth of what he preached') was capable of imposing upon the world by false miracles, he answered:

"No! it is quite improbable.'

"I then told him, that there are two ways to become convinced of the truth of the Christian religion. The first and the more sure one, was a constant practice of Christ's precepts. By this a man may be convinced by his own experience of the excellency of his religion. The other was, a candid examination whether Christ bad proved himself to be a true messenger of God, by delivering a doctrine which was worthy of God, and by performing undoubted miracles. As to the doctrine, be had owned already that it was really divine; and if the greatest of his miracles, his resurrection, could be proved, it fol lowed in course, that the rest of his miracles were true, or at least could be so. I told him it was necessary for him to examine the evidences in behalf of this miracle himself; and for this purpose I should give him a book which was written by a deist, who was induced to turn Christian after examining the resurrection of Christ." P. 51.

The following passage from the seventh conference, throughout which the once reckless infidel appears a humble and contrite and weeping penitent, serves to exhibit his repentance in its true light. He had been very deeply affected, in particular, by the perusal of a letter from his parents, full of tender expostulation, and warnings of repentance, upon which Munter ob

serves:

"I had now given him opportunities enough for self-examination. His repentance was really sincere, and I could trust

in it so much the more, as he was a man of cool blood, and one who, through prin-ciples and practice, had obtained great power over his passions*, and who certainly could not have been moved by any thing else, but by the serious remonstrances of his conscience. I reminded him of that hope, which he formerly had entertained, that God would shew him mercy on account of his philosophical repentance. I desired him to tell me whether he thought this still to be true? He hardly knew what to answer, but at last, he said: 'I feel it too much, that I have no grounds for such a hope. I am no more inclined to deceive myself."" P. 60.

In the eighth conference Struensee is instructed, "that mere repentance is not sufficient to satisfy divine justice respecting our crimes," and accordingly, "that faith in Christ is the only way for reconciliation." Munter also answers his objections against the doctrine of future punishment, and against the fact of the resurrection.

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The ninth conference turns chiefly on the argument derived from prophecy in favour of Christ's mission, and the redemption of mankind by Him. Struensee has still some misgivings of his own sincerity of repentance, and expresses his wish for a more lively sensation of the comfort of religion, in regard to which he is cautioned not to entertain too sanguine an expectation.

In the tenth conference his faith appears triumphant over the difficulties with which he had been hitherto struggling --Munter has given us the following lively description of his own delight at the victory gained over the infidelity of his con

vert.

"Hereupon I proved that the doctrine of redemption glorifies the divine perfections, and is absolutely necessary to human happiness. At the conclusion of my arguments I intreated the Count to profess himself a Christian by believing in Christ. 'Cease,' said I, 'good Count, to be an unhappy man. Believe in Jesus, and your sins will be forgiven you. Your death will open you the door into a blessed eternity.'

This must certainly be understood with some reserve.

"Here ensued a scene which was moving to me beyond description. Never felt I such joy. Never have I been so sure of the happiness of having brought back a sinner from his errors! I shall never forget this solemn and joyful hour, and never cease to praise God for it.

"I should be guilty of the greatest folly,' said the Count,' if I would not embrace Christianity with joy, when its arguments are so overbalancing, and when it breathes such general benevolence. Its effects upon my heart are too strong. Oftentimes I cannot help crying when I read the history of Christ. I think already with hope on my death. I have acquainted myself with its most terrifying circumstances. I do not know how I shall be when the awful hour comes. At present I am not uneasy about it; I find nothing that makes me anxiously wish for this life. I will confidently expect forgiveness of my sins through Christ. And to you, my dear friend, I am infinitely obliged that you have brought me so far.'

"I embraced him, and exhorted him to thank God for it. We prayed together.”

P. 72.

The effect which his conviction of the truth of Christianity had produced on his mind and behaviour, subsequently described in the course of the account of the eleventh conference, is well worth attention.

"From this time I observed in the Count a certain calmness and serenity of mind, which seemed to arise from the hopes that God, for Christ's sake, would pardon him. This situation of his mind had been

particularly visible to his judges in his last examination. They had not seen him since the time I had visited him, and could therefore better observe the alteration than I, who had conversed with him so often during this time. One of them told me, that tremely well, and had appealed once, with a visible joy, to that blessed eternity he hoped to enter into. He had been among them as among his friends, and had talked about his affairs as one who speaks about indifferent things. His conduct had been very moving to them all.

he had behaved on his examination ex

"But since it appeared to me as if he expected still a certain particular sensation of his being pardoned before God, I endeavoured to set him to rights in this point. I told him, that with regard to these sensations, the matter was very un certain, I would not absolutely deny their existence, but I found no Scripture proofs that they were either necessary, or to be

expected as certain consequences of re pentance and faith. The best and most certain conviction of our being pardoned before God was, to be conscious that we repent of our sins sincerely, that we ac knowledge Christ to be our Redeemer, that we perceive our progress in godliness, and that we most earnestly endeavour to conform our sentiments and our actions to the will of God. Whoever thinks other sensa→ tions to be necessary, is in danger of being carried away by enthusiasm.

"He then answered me: That he néver could bear enthusiasm in religion, and that this was one great reason that had made him averse from Christianity.' He said, He remembered still that once in that public school, where he had received his instruction in religion, some hundreds of young people were at once given out to be illuminated and converted, though he himself was sure that some of them, with whom he was nearly acquainted, were very immoral and wicked. Many strange things had been transacted by these converted boys; so that he and others that were not among the number, could not help being greatly scandalized on account of religion."" P. 78.

Agreeably to this, he again speaks of himself in a subsequent confer

ence:

"Thank God! I am fully convinced of the truth of the Christian religion, and I feel its power in quieting my conscience and reforming my sentiments. I hope God will forgive me those doubts which, perhaps, might start in my mind, and those slight emotions of my former passions by which I was ruled, and which even now sometimes will disturb me. I find no pleasure in them, and endeavour to suppress them immediately. I am ready to convince you by any fact you may demand of me to show how ready I am to sacrifice my former affections. Never should I have done so before I was enlightened by religion. I do not know whether this is sufficient reason for you to be satisfied with me. Try me in what manner you shall think proper: and if you are satisfied with me, do not mind if others should judge otherwise, according to their opinion, and say you had attempted to bring me over by reasoning. I acknowledge it with gratitude before God, that you took this method. In no other manner you would have prevailed upon me. I should have opposed with obstinacy. Perhaps some impression might have been made upon me, but a solid and lasting conviction never would

“The Orphan-house at Halle."

have been brought about. Besides, God cannot be displeased, since religion is so reasonable, that men are gained over by reason. Christ himself acted so, and Paul accommodated himself at Athens, and before Felix and Agrippa, to the way of thinking of those he had to deal with. I hope the manner in which I came to alter my sentiments in regard to religion and virtue will raise the attention of those that think as I formerly did. The deists will never trust the conversion of their brethren which is brought about in the latter days of their life. They say, they are taken by surprize, through the declamation of the clergyman-they have lost their reason— they are stupid or frantic by the violence of their illness-the fear of death made them ignorant of what they did.—But now, since I came to learn Christianity in the manner I did, nobody shall say so. I have examined the Christian religion during a good state of health, and with all the reason I am master of. I tried every argument, I felt no fear, I have taken my own time, and I have not been in haste. The chief business which I, for the sake of my own mind's ease, have still to transact is, to search whether I find those signs within

me, which are required, if upon a good foundation I believe myself to be pardoned

before God.'" P. 93.

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We have thus far followed up the regular stages by which the conversion of Struensee was effected, so far as they appear from the narrative of the first conferences between Munter and himself. Evidently, however, many considerations gested by the different writers, whose works Munter had placed in his hands, had contributed to bring about the happy change in his sentiments, so that we do not see the whole process fully displayed. But from what we do see, we perceive that the change was effected by gradual and gentle steps. Though Struensee appears a man possessed of considerable feeling, we do not find him hurried away into any passionate fervour of religion, when once his affection was gained to the truth as it is Christ, but he even scruples to believe what he wishes, is fearful of himself, lest he should not be sincere in his profession of the faith, and lest his former doubts and difficulties should again rise up

to shake his confidence. A conviction, thus founded on a sensibility of the heart, controlled by the reluctant power of a strong intellect, is of a very different character from those agonies of conversion, on which the dark genius of Methodism so much delights to dwell. Here was conflict indeed, but it was not the conflict of frenzy,-there were no unutterable pangs of the new birth, the only conflict was that between a prejudiced mind and the love of Christianity;-the only pangs were those of keen remorse for a life so unworthy of the God who gave

and who redeemed it.

His spiritual instructor, however, is not satisfied with his conversion alone, he endeavours now to strengthen him in the faith, and to carry him forward in the work of improvement. Accordingly, their conferences are continued up to the moment, when, by the sentence of the law, the unhappy Count was summoned to appear before his God. In the course of them, several in teresting topics of religion are discussed. Upon the subject of teries, there are some excellent observations, explanatory of the use of analogical terms in religion, which, from not being rightly considered, have led to much of the perplexity attributed to the mysterious doctrines themselves. The importance of practical Christianity being introduced, the Count thus expresses himself on the subject:

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"My ideas of that reformation in man, which is to be brought about by conver sion, are greatly rectified by this book t⚫ I own with joy, I find Christianity more amiable the more I get acquainted with it.

Our readers probably are not unac◄ quainted with a recent edition of Archbishop King's Sermon on Predestination, with notes by the Rev. R. Whately, Fellow of Oriel College, a work in which the ua ture of language as an instrument of Re velation, is admirably explained.

+ Spalding on the Value of the inward Feelings of Christianity, for which Mr. Rennell substitutes Dr. D'Oyly's Essay on the Doctrine of Assurance.

I never knew it before. I believed it con

tradicted reason and the nature of man, whose religion it was designed to be. I thought it an artfully contrived and ambiguous doctrine, full of incomprehensibili ties. Whenever I formerly thought on religion in some serious moments, I had always an idea in my mind how it ought to be, which was, it should be simple and accommodated to the abilities of men in every condition. I now find Christianity to be exactly so; it answers entirely that idea which I had formed of true religion. Had I but formerly known it was such, I should not have delayed turning Christian till this time of my imprisonment. But I had the misfortune to be prejudiced against but afterwards likewise through so many religion, first through my own passions,

human inventions, foisted into it, of which I could see plainly that they had no foundation, though they were styled essential parts of Christianity. I was offended when God was always represented to me as an angry, jealous Judge, who is much pleased when he has an opportunity of shewing his revenge, though I knew he was love itself; must punish, yet he takes no kind of delight in it, and is rather for pardoning. From my infancy, I have known but few Christians that had not scandalized me by their enthusiasm and wickedness, which they wanted to hide under the cloak of piety. I knew, indeed, that not all Christians were such, or talked such an affected language; but I was too volatile to inquire of better Christians after the true spirit of religion. Frequently I heard sermons in my youth, but they made no impression upon me.

and am now convinced, that though he

That without Christ there was

no salvation, was the only truth which served for a subject in all sermons, and

this was repeated over and over again in synonymous expressions. But it was never set in its true light, and never properly proved. I saw people cry at church, but after their tears were dried up, I found them in their actions not in the least bet

ter, but rather allowing shemselves license in every transgression, upon the privilege of being faithful believers. Lastly, I could not comprehend those inward feelings which many Christians pretend to have. It appeared to me unnatural and miraculous. Nevertheless, it has made me uneasy during our acquaintance, that I have found nothing of these inward feelings: and I believe you have observed my uneasiness. I found my real sorrow for my sins not adequate to those expressions, which I had heard frequently in my youth, and which had terrified me so much. I endeavoured to heighten my grief to such a degree; but

I saw on the other side, that this forcing myself, by means of imagination, was not that grief I sought for, or what might have pleased God. Spalding's book has satified me on this account. I am now sure that the chief point is a confidence in God through Christ, and a true reformation of mind from what is bad to what is good. I myself can find out and be sensible, whether I have this confidence, and I myself am able to judge, whether such a reformation has taken place within my mind.'" P. 113.

His observation of the torment which must necessarily accompany the wicked is very just and striking:

"If even the punishments of a future world were only to last during the life of a man, it would be very terrifying, and sufficient to keep us from sin. It would be dreadful enough if the punishments consisted in nothing else but the natural consequences of sin, without any further dispensation of God. I thought men might be punished in eternity by those passions to which they were addicted in this world. They leave this world with all their internal appetites, which attend them in all their strength. There is nothing in the other world to satisfy these desires. They consume themselves in insatiable longings and vain wishes, God need only say to them, You shall remain as you are." P. 138.

He would have rejoiced could he have forseen the extent to which the following opinion has been acted upon at the present period, through the channel of the Society for Promoting Christian Knowledge.

"He continued- I wish you and other divines would write small pamphlets, to acquaint the people with the advantages of Christianity, which might be of greater service than preaching. In this manner Voltaire has written, as you know, innumerable little pieces against religion, which contain always the same thing over again under different titles, and in a different dress. Rational friends of Christianity should learn of him this method, by which he does much mischief, and apply it to better purposes. Voltaire boasts of having found out this method, as he says, to enlighten the world. I remember that when I conversed with D'Alembert at Pa

ris, in my travels, that he spoke much in praise of this method, and admired Voltaire's wisdom in this point. However I REMEMBRANCER, No. 69.

do not believe him to be the inventor of it. Perhaps he has borrowed this way of spreading his principles from Christ himself, who taught truth, sometimes in parables, sometimes in questions and answers, sometimes in sermons." P. 142.

The Christian fortitude which Struensee had now acquired, enabled him to receive the account of his sentence, and the immediate prospect of his execution, with the greatest composure of mind. He now more solemnly prepares himself to meet his end, and for this purpose requests that he may receive the Sacrament of the Lord's Supper. The account of his behaviour on the occasion of receiving it is very affecting :

"I came to-day to the Count with General Lieutenant Holben, who, at my request, was present at his receiving the saerament. I administered it to him; and this man, who received his sentence of death without any appearing alteration of mind, was during the whole time of this sacred transaction as if he was melting into tears. I never observed a tear in bis eyes as often as we were talking about his misfortunes and death; but on account of his sins, the moral misery into which he had thrown himself and others, on account of the love of God towards him and all mankind, he has wept more than I myself should have believed, if I had not seen it.

"When the whole transaction of receiv

ing the sacrament was over, he begged leave of the commander of the castle to make presents of the trifles that he had left, his bed, his linen, and the little money which he had saved out of his allowance, which was a rix-dollar or a crown every day. He said, I have now no more property.'

"He then took his farewell of the commander in a very affecting manner; thanked him for all kindness he had shewn him, and declared that he had not denied him any favour that was in his power to grant. The old venerable man left him with these words: I am sure we shall find one another again before the throne of God.'" P. 169.

His tranquillity of mind appears indeed to increase as he approaches more nearly to his end. Instead of exerting the power of fancy to dispel the horrors of the scaffold, we find him laying a restraint on its excur4 A

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