adding, in language very unlike the usual phrase of camps or courts, "So great a change upon earth could only have been effected by the special power of God. The destinies of nations and states rises and falls by the power of his Almighty Arm. Who is powerful without him? Who is strong and stable, unless by his will? Let us turn to him with our whole heart and mind. Let us not be proud of our own deeds. Let us never imagine that we are more than weak mortals. What are we? So long as the hand of God is with us, we are in possession of wisdom and might, but without him we are nothing. Let all the praise of man therefore be silenced before him. Let each of us present the sacrifice of praise to him to whom it is due. Our true glory and honour is humility before him."

Our readers will also recollect the remarkable ukase issued at Moscow, October 27, 1817, expressing the pain the Emperor had felt in his travels through the provinces, at hearing his own praises sounded from the pulpits, and enjoining the clergy to omit so exceptionable a practice. "I am convinced in the depth of my heart," said the Emperor," of that Christian truth, that every blessing flows to us through our Lord and Saviour Jesus Christ alone; and that every man, be he who he may, without Christ, is full only of evil; and therefore to ascribe to me the glory of deeds in which the hand of God has been so eminently manifested before the whole world, is to give to man that glory which belongeth to God alone." He in consequence urges, that, instead of celebrating his actions, the bishops and clergy "should pray to God for the outpouring of his grace upon himself and his people," and " give all the honour to him who alone is worthy to be praised, the King eternal, immortal, invisible, the only wise God and our Saviour."

Again, we find him saying, some

time after, in his address to the Frankfort Bible Society,-" The dissemination of the word of God among all nations of the earth is a new and extraordinary blessing from God our Saviour to the children of men, and it is calculated to promote the work of their salvation. Blessed are they who take a part in it; for such gather fruit unto eternal life, when those who sow and those who reap shall rejoice together. I consider this undertaking not merely worthy of my attention; no, I am penetrated by it to the inmost recesses of my soul; and I reckon the promotion of it my most sacred duty, because on it depends the temporal and eternal happiness of those whom Providence has committed to my care."

Our readers will not have forgotten various other public expressions of his reverence for God, and gratitude to him for his mercies; such as his falling upon his knees after the battle of Leipsic, with the Emperor of Austria and the King of Prussia, and on the bare earth, uncovered and in silence, returning his tribute of thanks to God for his mercies. His letter also, of July 4, 1817, to the Secretary of the American "Peace Society," is a remarkable document; for though he certainly did not follow the opinions of the members of that society, as to the utter unlawfulness of war under all circumstances, yet he expresses the strongest approbation of the labours of the society, as " eminently congenial to the spirit of the Gospel of Jesus Christ," and pledges himself, and we doubt not sincerely,-for otherwise, why give himself the trouble to write to the secretary of a not very popular institution in a foreign land, beyond the Atlantic?

"to strive to secure to the nations the blessings of peace which they now so happily enjoy."

But the most remarkable measure, in which the real motives and policy of the Emperor have been a subject of controversy, was the holy alliance. When the articles of that celebrated

secret compact were first promulgated, they were hailed by the friends of religion as indicating a new era in modern politics; kings and emperors were becoming the nursing fathers of the church of Christ. On the other hand, this alliance has more recently been generally viewed as a specious instrument for perpetuating civil despotism, and stifling every nascent germ of liberty. On this subject, the statements of M. Empeytaz throw much light; and we think it impossible to read them without being convinced that the Emperor was sincere, nay, ardent, in the religious professions expressed in that remarkable treaty, however much some secular politicians might after wards abuse it for purposes not contemplated by the imperial projector. The preamble solemnly stated, " in the name of the most holy and indivisible Trinity," that the parties to this engagement, the Emperors of Austria and Russia, and the King of Prussia, having witnessed the providence of God displayed in behalf of those nations who put their trust in him alone, felt a deep conviction of the necessity of founding all their mutual relations upon the principles of the Gospel; and they solemnly declared, that they had no other object in this act but to publish to the whole world their resolution to make the precepts of the Holy Scriptures their sole guide in all their tranactions, foreign and domestic. They pledged themselves to maintain peace, religion, and justice, as members of one great Christian nation; each monarch viewing himself and his people as one branch of this common family, "having for its only sovereign, Him to whom all power belongs;"" in whom are all the treasures of love, of knowledge, of infinite wisdom, Jesus Christ the Divine Saviour, the Word of the Most High, the Word of Life."

This treaty, so novel in its stipulations, was equally so in its ratification; for it was signed by the sovereigns themselves, without the

intervention of their ministers. All these circumstances, and the internal evidence of the document itself, inclined us to think, as we stated at the time (see our vol. for 1816, p. 128), and we continue in the same opinion still, that it was honestly what it professed to be, at least on the part of the Emperor of Russia, "a solemn recognition of the supreme authority of the great Sovereign of heaven and earth, and a declaration of the cordial purpose of the monarchs to be henceforth governed by his laws." Lord Bexley, then chancellor of the exchequer, shortly after, publicly stated at the meeting of the Bible Society, that our government had been confidentially acquainted with every stage of the proceeding; and he attested, in the strongest terms, his conviction of "the sincerity and integrity of the principles in which it originated." Our own king also wrote a letter to his allied brethren, fully concurring in the objects of the treaty, though the forms of our constitution would not allow of his becoming a party to it.

Let us now turn to the interesting statements of M. Empeytaz. That gentleman, as our readers are aware, was one of those students in theology at Geneva who was greatly impressed by the exhortations of Madame de Krudener, and attended her prayer-meetings; on which account his name was excluded from the books of the university, and he shortly after addressed a pamphlet to his late companions, setting forth the defective character of the theology then taught at Geneva, and shewing that the company of pastors had even adopted the Socinian heresy. M. Empeytaz subsequently officiated in the family of Madame de Krudener *, and in that situation

M. Empeytaz afterwards preached to a small Christian assembly in one of the rooms of a house, once a convent, and in which, as appears by an inscription on the wall, Farel first preached the Reformation. "It was delightful," says Beza, "to see those three great men, Viret, Farel, and Calvin, labouring in Geneva with such

had many interviews of a religious nature with the Emperor. That monarch had been a man of the world, and devoted to the pleasures which his high station profusely commanded; but amidst all, as he himself confessed, he found no true happiness: he in vain attempted to turn a deaf ear to the remonstrances of conscience; the day of judgment and eternity forced themselves on his thoughts, and caused him great distress of mind. He even made a resolution to lead a new life; but all his plans of reformation vanished almost as soon as they were conceived.

Having heard of the piety of the aged and much respected M. Yung Stilling, a counsellor at the court of the Grand Duke of Baden, the Emperor had an interview with him in 1812, in the hope of religious consolation; but, adds M. Empeytaz, M. Yung, not having clear ideas of the Gospel, spoke only of the right of God to govern men, and the duty of men to obey God and overcome sin, and said nothing of "the great and eternal salvation which Christ has wrought out and of the pardon of sin bestowed freely on all who believe." The result was, that the interview imparted no

concord. Farel was particularly remarkable for extraordinary greatness of soul and heroic sentiments; his voice of thunder

made his hearers tremble. Viret preached with such sweet and insinuating eloquence that nothing could interrupt the attention of those who listened; Calvin pronounced as many sentences as words." Madame de Krudener was eventually banished from several states of Europe, and died in Georgia, whither she had repaired on a mission amongst the Tartars. The friends of this lady state, that her sentiments were much misrepresented; and that though imagination too much prevailed in the constitution of her mind, she was a woman of great piety; and certainly not, as some have asserted, either a Roman Catholic, or an intriguing politician.

We give M. Empeytaz's own words, though they appear not to make the requisite distinction between redemption and salvation. Our readers will observe that M. Empeytaz adopts that class of sentiments which has been called in Geneva," Malaniste."

consolation to the Emperor's suffering mind. How could it be otherwise, says M. Empeytaz? for what true peace is there except in the assurance of reconciliation with God? He became, however, increasingly serious: he exerted himself to conquer his passions, and to subdue any angry feeling that arose in his breast against those who opposed his will; and he applied with assiduity to the perusal of the Holy Scriptures (a copy of which, in a French translation from the Vulgate, he constantly carried about him), and to keep the commandments of God.

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Such was the state of the Emperor's mind, when he quitted his capital for the campaign of 1813. A lady of the court, who was not ignorant of his internal conflicts, put into his hand, at the moment of his departure for Riga, a copy the ninety-first Psalm, and entreated him to read it often, since it contained the very consolations which he needed. He put it hastily into his pocket, and forgot it for three days, not having taken off his clothes during that period. Arriving on the frontiers of his realm, he heard a sermon by a bishop, on the thirteenth verse of that very Psalm; but though the discourse powerfully arrested his attention, he did not recollect the copy that had been put into his hands, till, looking over his papers in the evening, he found it, and read it with great emotion, viewing it as a direction of Divine Providence that he should reflect seriously upon his eternal interests.

Some time afterwards he heard a letter read, which Madame de Krudener had written to Mademoiselle de Stourdza, and was struck with the glowing and pathetic of God's mercy through Christ to manner in which the writer spoke sinners. Here, said he, within himself, is a person who can understand what is passing in my mind.

Napoleon's return from Elba having re-kindled the flames of war in Europe, the allied forces again

took the field in 1815; and M. Empeytaz's pamphlet presents us with an interesting picture of the state of the Emperor's mind at that period. On the 4th of June he entered Heilbronn; and on his way the contents of Madame de Krudener's letter came afresh into his mind, and he felt desirous to see her, though he was not then aware that she had resided about three months in that very neighbourhood; having repaired thither in hopes of finding an opportunity for an interview with him. As soon as he arrived, she presented herself in the antichamber, and sent in, through Prince Volkonski, a letter of introduction. As soon as he heard her name he exclaimed, "What a providence! Where is she? Do desire her to come in." A long conversation ensued, in which Madame de Krudener expatiated with powerful appeals to his conscience, on his condition as a sinner, the irregularities of his past life, and the pride combined with his plans of reformation. "No, sire," said she with great energy and pathos," you have not yet approached the Godman as a criminal suing for pardon. You have not yet received grace from him who alone has power to forgive sins. You are yet in your sins. You have not yet humbled yourself before Jesus Christ. You have not, like the publican, said from the bottom of your heart, Lord be merciful to me a sinner. And

this is why you have not obtained peace. Listen to the voice of one who has been also a great sinner, but has found pardon for all her sins at the foot of the cross of Christ." For between two and three hours this lady conversed in this strain with her sovereign, who, with his head leaning upon his hand, wept bitterly, and uttered only broken sentences in reply, whilst her words penetrated the very recesses of his soul. Madame de Krudener, alarmed at the agitation which he betrayed, apologized for the freedom with which she had

spoken; but, added she, "it was in the sincerity of my heart, and as in the sight of God. These truths have not, perhaps, been set before you; and I have only discharged a sacred duty which I owed you." The Emperor replied, that so far from being offended, every word had carried conviction to his mind. "You have enabled me to discover in myself what I had not before suspected: I thank God for it: I need to have many such conversations, and I entreat you not to go to a distance from me."

The next day Alexander set off for the head-quarters at Heidelberg, took a small house near the city, and wrote to request Madame de Krudener to come to that neighbourhood. "You will find me," said he, “in a small house out of the town, which I selected, in preference to any other, because in the garden I found erected my bannerthe Cross." She accordingly removed with her household, and occupied a cottage at ten minutes' walk from the Emperor's. To that humble abode Alexander came every other evening after the business of the day, at ten o'clock, and remained till two o'clock in the morning, joining with Madame de Krudener's family, in which M. Empeytaz officiated as chaplain, in reading the Scriptures, prayer, and religious conversation; politics and all other secular subjects being utterly excluded. "No," exclaims M. Empeytaz, "none of the persons who incessantly surrounded us could ever induce us to enter into their political views: for believing that after death comes judgment and eternity, and that out of Christ there is nothing but condemnation, it was impossible that we could occupy the mind of one who wished to learn the truths of the Gospel with any inferior subject." So anxious was the Emperor to advance in the knowledge of Divine truth, that he was always the first to point out suitable parts of Scripture for discussion; and his remarks, says

M. Empeytaz, shewed that he was enlightened by the teaching of the Holy Spirit. The first time that M. Empeytaz was presented to him he expressed deep sorrow for the sins of his past life. M. Empeytaz respectfully asked if his majesty then enjoyed the peace of God, and an assurance of forgiveness. After a pause, as if for self-inspection, lest he should deceive himself, he looked up to heaven with a calm and serene aspect, and said, "I am happy, very happy; I have peace, -the peace of God. I am a great sinner; but since this lady has explained to me that Jesus came to seek and to save that which was lost, I know I believe that my sins are pardoned. The word of God says, He that believeth in the Son of God-God the Saviour-is passed from death unto life, and shall not come into condemnation.' I believe-yes, I have faith. John the Baptist says, ' He that believeth in the Son hath eternal life.' But I have need of pious conversations; of telling what passes in my mind, and receiving advice: I find it necessary to have persons near me to assist me to walk in the Christian's path, to raise me above earthly objects, and to fill my heart with heavenly."

The Emperor often spoke of the benefits to be derived from reading the Bible when perused with a spirit of submission. He told us one evening, says M. Empeytaz, that God had for a good while past given him an earnest disposition for reading and prayer; and that, however numerous his occupations, he read three chapters daily, one in the Old Testament, one in the Gospels, and a third in the Epistles. Even during the war, and when the cannon thundered around his tent, he did not discontinue his devotions. He added, that at the time when he became thus attracted towards Divine things, he made every effort to conform his life to what the Holy Scriptures require, and to abstain from what they forbid; but that he

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had not been able to eradicate any one sin from his heart; that at present, however, he felt the power the grace and Spirit of Jesus Christ, who alone can impart strength to practise that which he commands; and that he experienced calmness and peace of mind under all the vicissitudes of life. One day M. Empeytaz spoke to him of the efficacy of the prayers of a believer who approaches his heavenly Father in faith, and cited many examples of prayers answered in a very extraordinary manner. The Emperor replied, "And I can also assure you, that, having often found myself in very perilous situations, I have been always extricated from them by prayer. I will even tell you one thing which would surprise persons in general if they knew it, which is, that in my conferences with my ministers, who are far from entertaining my views, when they differ from me in opinion, instead of disputing, I pray inwardly, and I then see them gradually coming nearer to the principles of charity and justice." Another day M. Empeytaz spoke to him of the necessity of walking by faith, observing to him, that this faith should repose upon the word of God, which is an immoveable basis; that thus Abraham believed God, and it was imputed to him for righteousness. "Yes," replied the Emperor," we must have that simple and living faith which looks to the Lord alone, which hopes against hope: but courage is wanted to sacrifice an Isaac; and in that I am very deficient. Beg of God to give me strength to sacrifice all, in order to follow Jesus Christ, and confess him openly before men." At his request, united prayer was offered, that he might obtain this grace. When Alexander rose from kneeling, his eyes were bathed in tears, whilst his countenance beamed with inward joy. He took M. Empeytaz by the hand, and pressing it, said to him, "Oh how much I feel the strength of that brotherly love which