MISCELLANEOUS. MODERN CHARACTERS. NO. V. CHARACTER OF EUSEBIA CONTINUED. transferred to her that blind and superstitious allegiance, which was heretofore given to the papal authority. Though Protestants, they seem not to admit the right, or the duty, of protesting against any error or corruption Grounds of her Attachment to the Church of into which our own Church may slide. England. EUSEBIA is a Protestant and a member of the Church of England. I shall in this paper explain the grounds on which she is attached to our ecclesiastical establishment. Among persons in this country, whose loyalty is not only unquestioned but very conspicuous, there are some who unhappily lean so much towards the side of arbitrary power, that they contradict those principles of the revolution to which the reigning monarch of Great Britain owes his title to the crown. According to their doctrine King James was unjustly dethroned. They are, however, by no means inclined to any plot for introducing a pretender. On the contrary, having dismissed from their thoughts the hereditary rights of the ancient monarch, they have transfer red their allegiance, and with it their very prejudices, to the house of Bruns wick; for which they are now as ready to fight, as the ancient assertors of the same principles were to die for the family of King James. There are other friends of his present majesty, and these are much the larger party, who defend his title on more consistent grounds. They avow that had they lived under James the Second, they should have favoured the revolution; and they conceive themselves to be not inferior in loyalty, because they lay a somewhat different foundation for that duty of allegi ance which they no less conscientiously observe. Great Britain has experienced not only a political revolution, but also a reformation in religion, and its present ecclesiastical constitution has friends who defend it on somewhat inconsistent principles. As the persons just described are zealous even to intemperance in favour of the existing government, so these are more warm than they are discreet on the side of the Church; and they have They appear to conceive, that a reformed religion can be in no danger of degenerating. They almost impute to it an infallibility like that which was once ascribed to the Pope. They discourage examination of the lives and doctrines of our clergy. They speak as if salvation entirely depended on being the member of an episcopal Church: and they denounce against as many as are without its pale anathemas, scarcely interior to those which the Pope flminates against all who are not of his own catholic community. These are Protestants with Popish principles. Amanda who was formerly describ ed as submitting with the utmost deference to the tenets of the Church, though not truly believing or underderstanding them, is a little inclined to this species of protestantism. Theodosia is in the contrary extreme. Had she lived in the days of Luther, she would have wished to reform the very reformers; and in point of doctrine, I suspect that she is a stronger Calvinist than Calvin. Eusebia is a true Protestant. She claims the right of private judgment in all matters of religion; and exercises her opinion, though it is a modest one, on the doctrine as well as character of the clergy. Anxious for the salvation of her own immortal soul, she fears lest she should be misled by her very teachers. Her father instilled into her many lessons of caution on this subject; he taught her to consider several of the corruptions of Popery to be, not so much those of any particular Christian community, as of human nature in general. “The best Churches," he would often say, to her*, "may degenerate; the most pure congregations may degenerate; the most pious families may degenerate. Religion," he would add, “is a personal thing. Beware, therefore, * See the nineteenth article. lest you fall into the Popish error of fancying that you shall be saved merely by being one of a community of Christians." Will any one say that this remark was unnecessary? In our age especially, when religious indifference characterizes so many professed Christians, and when even a multitude of profane, dissipated, and licentious persons call themselves members of the Church of England; is it not of unspeakable moment, that the broad distinction between the true follower of Christ, and a member merely of his visible Church, should be clearly set forth, and zea lously asserted, in every Christian pulpit? Some of the more irreligious and unworthy members of our national establishment, together with a party of those papistical Protestants who have been recently described, have circulated a rumour, that Eusebia is no true member of the Church, and Amanda has been infected with their prejudice. A few years ago, Eusebia and Amanda passed some part of the summer at the same bathing-place; and Amanda then took credit for being the firmer friend of the establishment, and, therefore, also the better Christian, because she never failed to go on the Sunday morning to the parish Church; while Eusebia attended the morning as well as evening service, in a neighbouring parish, the rector of which was intimately ac quainted with her father. The origin of the rumour, which has been spoken of, will be more fully developed when I shall have explained in what sense, and also on what grounds, Eusebia is a member of the Church of England. If by this term is meant a person who classes together the Dissenter and the Heathen, and commits them equally to the uncovenanted mercies of God;" who esteems, for example, the most pious member of the established Church of Scotland to be as entirely out of the Christian pale as a Hindoo idolater, or a Mahometan, Eusebia is, undoubtedly, no true member of our Church. Again, if in order to establish her title to that name, it is necessary that she should be able to maintain a learned argument on the subject of episcopacy, or to defend, with ability, every point affirmed in the thirty-nine articles, sl.e is but an imperfect Churchwoman. Eusebia is disposed to range herself under the orthodox standard, but aware of the inaptitude of her sex for such combats, she leaves to scholars, metaphysicians, and divines, the detailed defence of the Church in these respects. The following circumstances have contributed to make her a stedfast member of the Church of England. First. It is the existing establishment. She considers that it makes provision for the religious instruction of every individual in the kingdom; that every village has its house of God for worship, and its pastor for the spiritual improvement of its inhabitants. Are any, nevertheless, destitute of the means of edification through the ignorance or corruption of the appointed ministers: She regards this evil as arising from the imperfection which cleaves to the administration of all human systems. When she reflects on the multitudes who, through more than two centuries, have, by means of the Church, been taught to understand the word of God, and to live a sober, righteous, and godly life; when she contemplates also the superiority of our national character, to the formation of which it is obvious that our religious establishment has greatly contributed; and when she weighs against these considerations the probable consequences of destroying the Church of England, the risque and danger which must attend any attempt to erect a new system, and the tendency of each separation from the Church to weaken and endanger it; she judges that very strong reasons indeed ought to be produced, in order to justify departure from it. She even doubts, when she considers how various and heterogeneous are the opinions of the different sectaries, whether, having agreed only on pulling down the present fabric, their mutual jealousies would not prevent their erecting any other; so that the scattered ruins of the venerable and ancient structure might remain as a monument of the rashnes and foily of innovation. She also reverences the Church on account of the excellent men it has produced. The names of Cranmer, Ridley, Latimer, Jewel, Andrews, Hooker, Usher, Hall, and of a glorious company of others, are justly ve nerated by her. No Church, as she thinks, can claim men of more solid judgment, of sounder learning, and of greater piety, and she cannot but reverence that establishment by which they were nurtured; an establishment which they loved with entire affection, and defended with fervent zeal; some of them, as confessors, enduring for its sake, loss, reproach, and persecution; and others, sealing their testimony to its excellence with their blood. There is also in Eusebia's mind, something which might be termed by many, a superstitious reverence for antiquity. She loves to worship in the place where her father and her father's father worshipped; and she treads with affectionate reverence upon the hallowed ground under which her ancestors lie buried. She dislikes all kind of novelty in religion. She enquires for the good old way. She loves the ancient doctrine, the ancient discipline, and the ancient forms as well as places of worship. She is a friend, as I grant, to the reformation; but she is so, because she considers it to have been a return to primitive Christianity, and a deliverance from Popish innovations. She is, moreover, aware that every leader of a new sect is not a Luther: her eyes are open to the dangers of selfconceit, and to all the evils of division. She approves of the reformers, partly for the very reason which has induced some Dissenters to complain of them; I mean because they did not indiscriminately renounce every thing which formed a part of the ancient Church. Her feelings, on this subject, may be explained, in some degree, by the following anecdote. Eusebia once went into a Jewish synagogue. She was grieved when she saw the inattention of the worshippers, and felt inclined to despise the solemn pomp of the service, when she was restrained by the following reflection. "This," she said to herself," was the ancient Church of God; and I now behold some imperfect traces of the worship ordained from Mount Sinai. The glory is, indeed, departed from it, but let me at least honour its antiquity, and reverence its divine original. Let me remember, that the Christian Church arose out of it. Let me respect even the despised Jew, "to whom once pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises, whose are the father's, and of whom, as concerning the flesh, Christ came." In like manner, while she protests against the corruptions in the Roman Catholic Church, she nevertheless feels some veneration for it. She respects its antiquity, and approves the epis copacy which has been derived through it. In short, her great aim is to build on the old foundation; "on the foundation," I mean, "both of the prophets and the apostles, Jesus Christ himself being the chief corner stone." Eusebia loves the Church for the propriety, decency, and piety of its forms of worship. She considers its liturgy as the most excellent. ritual ever composed by man; possessing a simplicity and dignity in its style, admirably suited to a congregation worshipping the God of Heaven; a variety well adapted to keep alive the attention, and a spirit of fervent devotion exactly corresponding with the religious feelings of every true Christian. She, at the same time, cordially approves of the doctrines taught by the Church. Her attachment to it, which is confirmed by the various particulars already mentioned, is chiefly founded upon this basis. She finds the same doctrines asserted, and interwoven into its service, which she reads in scripture. The doctrines of the Bible are also, as she conceives, exhibited in the same order and proportion which they maintain in the sacred writings; none being neglected, none unduly magnified. She observes in the venerable writings of the Church, no partiality for favourite phrases, no undue attachment to a prevailing system. The fault of sectaries, in every age, has been, not so much that they did not hold the truth, as that they held it in a disproportionate manner. In the Church of England she marks also, with cordial approbation, a catholic spirit of moderation and charity worthy of an institution formed for the several classes of mankind, and the varying tastes of different ages. She sees that the Church endeavours to embrace, in its extended arms, the whole body of the faithful; that for this purpose it avoids those extremes of doctrine to which some other Churches have inclined; that it judges charitably of its members; and that it so interprets in its liturgy whatsoever seems repulsive in its articles, as to appear to breathe in every part the language of invitation and encouragement. But I shall, perhaps, best explain the general views which she has been led to entertain, both of Church government and of the present state of religion in this country, by laying before your readers a letter*, which she received from her father when at a distance from him, and which has served, in some degree, to guide her judgment on these subjects. (To be continued.) To the Editor of the Christian Observer. As it is one object of your work to render amusement subservient to instruction, you will not, I conceive, be displeased with the following extracts from an unpublished Tour, which is distinguished from many other flippant, unfaithful, and, frequently, vicious productions of the same character, by an undeviating regard to truth, and a constant respect to religious improvement. This Tour was performed and written before the principles of anarchy and impiety, on the continent, had attained their maturity, and produced those effects which have exposed their real nature, and excited the mingled contempt and indignation of the present age. To this circumstance, therefore, it must be attributed, if those principles are not always detected under their specious disguises, and reprobated with sufficient severity. I have only to add, that the original work is not more conspicuous for the piety of its author, than, I have no doubt, your readers will find it to be for the elegant taste and the cultivated talents which it discovers. Your's, &c. PONTICUS. EXTRACTS FROM AN UNPUBLISHED MANUSCRIPT TOUR ON THE CONTINENT, BY A GENTLEMAN OF MAGDALEN COLLEGE, OXFORD, CONSISTING PARTLY OF LETTERS ADDRESSED TO THE *The length of this letter precludes our insertion of it in the present number. LATE DOCTOR HORNE, BISHOP OF Rouen.-The Convent of the Chartreux.-The romantic prospects must prove a considerable alleviation to the rigour of confinement, and that the liberty of freely roaming through these shady environs, might easily reconcile a contemplative mind to the life of a Chartreux. But my reflections were soon interrupted by our companion, who informed us that the severity of their order was such, that only two hours in a week were allotted them for the enjoyment of so grateful a recreation, (except a short walk on a Sunday); and as these two hours are always at a fixed time, they sometimes prove an act of penance; for they are obliged to be in the open air, be the weather ever so inclement. Their diet is of the simplest kind; a slight repast at noon, and a piece of dry bread in the evening, suffice them for the whole day. Their dress is equally simple; they wear a kind of white woollen cloth, which comes down to the bottom of their feet, with coarse rough shirts of serge next their skin. Their whole time, except two or three hours in the day for manual labour, is taken up in prayers: their public offices last six or seven hours, and immediately after leaving the chapel, they retire to their separate oratories, and betake themselves to their private devotions. They refuse to indulge themselves even in the innocent and rational amusements of literature, which seem so well adapted to the retired habits of a recluse; for from the first day of their admission to the order of priests, (till which time the necessity of a proper qualification obliges them to study,) they never attempt to divert the tedious hours by the slightest application to any branch of learning or science. Other religious communities indulge themselves during the hour of repast with each other's company and conversation, and thus, in some measure, enjoy the pleasures of society. But these rigid votaries of mortification refuse to partake of these blessings: unlike other professors of the monastic life, they avoid, as much as possible, the company of their brethren, and (festivals excepted) dine in private, each in his respective cell. When necessary business obliges them to have any commerce with the world, they depute four of their order to transact it, that the fraternity, in general, may suffer no distraction from this indispensable communication with the rest of man kind. No women are permitted to enter the interior part of the convent, on any pretext whatever. At certain seasons of the year, when public mass is celebrated in a more extraordinary manner, an external chapel is provided for any females, who may chance to come from the neighbouring towns. I was informed by a gentleman of seeming veracity, that a short time ago, four ladies disguised in male habits paid a visit to this convent, and were conducted by an unsuspecting monk through the several apartments of the house. What was the end of this frolic I never could learn, but fancy that it passed off in silence, a strong proof of the declining power of the ecclesiastical body. Had such an affair happened in the last century, the principal actors would, most probably, have been consigned to the flames. On re-entering the convent from the gardens, I was struck with the motto over the door"Solitudo exaltabitur et florebit sicuti lilium." We here took leave of our friend and guide, whose simplicity of manners and heavenly countenance charmed us not less than the obliging condescension with which he answered all our enquiries, relative to the life and manners of his sequestered brethren. In the afternoon we visited the college, which stands in an airy part of Rouen. As we were returning from viewing the quadrangle, which in every respect resembles those in the English universities, we met at the gate a gentleman in an ecclesiastical habit, whom we afterwards found to be the professor of natural philosophy. He conducted us through the gardens, and explained to us several things respecting the college, which seems to partake of the nature of a school as well as of an university. There are about eight hundred students, who enter at eight years old, and remain there till twenty. Here are twelve professors, whose stipend amounts to no more than fifty louis annually, and a principal. It was inhabited by the Jesuits till the year 1762, when they were obliged to quit the kingdom. The professors, except two, are all ecclesiastics; and being graduates in the university of Paris, frequently succeed, like our Fellows, to country benefices. On Sunday the 29th, we were present at the grand military mass, which |