Conversion and Death of Count
Struensee.

(Concluded from page 38.)

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, Inany considerations, suggested 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 in 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 VOL. IX.

[VOL. IX.

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 interesting topics of religion are discussed. Upon the subject of mysteries there are some excellent observations, explanatory of the use of analogical terins* 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:

"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. 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 incomprehensibilities. 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 religion, first through my own passions, but afterwards likewise through so many human inventions, foisted into it,

*Our readers probably are not unacquainted 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 nature of language, as an instrument of revelation, 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.

9

of which I could see plainly that they had no foundation, though they were styled essential parts of Christianity. I was of fended when God was always represented to me as an angry, jealous Judge, who is much pleased when he has an opportunity of showing his revenge, though I knew he was love itself; and am now convinced, that though he 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 scandal. ized 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. 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 better, but rather allowing chemselves 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 satisfied 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."

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

He would have rejoiced could he have foreseen 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 the 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 dif ferent dress. Rational friends of Christi anity should learn of him this method, by which he does much mischief, and apply having found out this method, as he says, it to better purposes. Voltaire boasts of 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 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."

The Christian fortitude which Stru ensee 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 sup per. The account of his behaviour on the occasion of receiving it, is very af fecting:

"I came to-day to the count with General Lieutenant Holben, who, at my request, was present at his receiving the sacrament. 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 his 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 shown 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. "

His tranquillity of mind appears in deed 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 excursions, and confining himself to cool considerationto meditation on "the walk of Christ to his death," and its application to his own case.

We close our extracts from the narrative of Dr. Munter, with the account of the last moments of the life of Struensee.

"Now the door of the prison opened, for which the count himself never, but I very often, had looked with a fearful expectation. An officer came in, and desired me, if I pleased, to step into the coach, and to go before the count to the place of execution. I was much moved and affected. The count, as if it did not concern him in the least, comforted me by saying-Make yourself easy, my dear friend, by considering the happiness I am going to enter into, and with the consciousness that God has made you a méans of procuring it for me.'

"I embraced him, recommending him to the love and mercy of God, and has tened to the place of execution.

"He being soon called after me, got up from his couch, and followed those which were to conduct him. Coming out of the prison and getting into the coach, he bowed to those that were standing around. Upon the way to the place of execution, he partly spoke to the officer who was

with him in the coach, partly sat in deep meditation.

"As soon as both the condemned were arrived in their respective coaches near the scaffold, and Count Brandt had mounted it first, I got into the coach of Struensee, and ordered the coachman to turn about, to prevent his having the prospect of the scaffold.

"I have seen him already,' said he. I could not recollect myself so soon, and he finding my uneasiness, said, with a smiling countenance-' Pray do not mind me. I see you suffer. Remember that God has made you an instrument in my conversion. I can imagine how pleasing it must be to you to be conscious of this. I shall praise God with you in eternity, that you have saved my soul.'

"I was still more affected than before, and said, that I should look upon this transaction of mine as the most remarkable one during my whole life, since God had blessed it with so self-rewarding a success. It was a pleasing thought to me, that we should continue our friendship in a future world. I should have comforted him, but he, in this case, comforted me.

He desired me then to remember him to

several of his acquaintance, and to tell some of them, that if he, by his conversation and actions, had misled them in their notions of virtue and religion, he, as a dying man, acknowledged the injury he had done, begged them to efface these impressions, and to forgive him."

"On seeing the great number of spectators, I told him, that among these thousands were many that would pray to God to have mercy upon him.

"I hope so,' said he, and the thought pleases me. He soon after added

"It is a solemn sight to see so many thousands of people together; but what are these thousands, when compared with the whole sum of all God's creatures, and how very little appears one single man in such a comparison? Nevertheless, God loves every individual man so much, that he has procured his salvation by sacrificing his own Son. What a love is this!

"You see me, continued he, outwardly, the same as I find myself within.' And I perceived, all the while I was sitting with him in the coach, no alteration, but that he was pale, and that it was more difficult for him to think and to converse, than it was some days before, or even this very morning. However, he had his full presence of mind, knew several of those that stood about the coach, bowed to many by pulling off his hat, and to some he bowed with a friendly mien.

"My ease,' said he, is not a forced one. I cannot recollect any cause from which this ease arises, that could displease God. I am not ambitious to gain

the applause of men, and I do not proImise that I shall not show my uneasiness upon the scaffold. I now have disagree able sensations, and I shall have more there, which I will not endeavour to conceal. But you may be assured, that my soul will look with calmness and hope beyond death. And how little is that which I am going to suffer, when I compare it with the sufferings Christ bore when he died! Recollect only his words "My God, my God, why hast thou for saken me?" and consider, what excruciating pain it must have caused him, to hang for several hours on the cross before he died!'

"I exhorted him again not to show any affected fortitude in these last moments which was not natural to him. Such affectation would certainly displease God, and if he now still would mind what the spectators might think, I must tell him, that only a few short-sighted people would believe his affected firmness to be true.

"I then said, Christ prayed for his murderers even on the cross. May I rely upon your leaving this world with the same sentiments of love towards those you might have reason to think your enemies?

"First,' said he, I hope that there is no one who has a personal hatred against me; but that those who have promoted my misfortunes, have done it with an intent of doing good. Secondly, I look upon myself already as a citizen of another world, and that I am obliged to entertain sentiments conformable to this dignity and I am sure, that if I was to see those, who might perhaps be my enemies here, in the bliss of that world which I hope to enter into, it would give me the highest satisfaction. I pray to God that if my enemies might repent of their be haviour towards me, this repentance may induce them to look out for that salvation which I promise myself through the mercy of God.'

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Though I could not see the scaffold, yet I guessed from the motion of the spectators, that it was Struensee's turn to mount it. I endeavoured to prepare him for it by a short prayer, and within a few moments we were called. He passed with decency and humbleness through the spectators, and bowed to some of them. With some difficulty he mounted the stairs. When we came up, I spoke very concisely, and with a low voice, upon these words of Christ-' He that believ eth in me, though he were dead, yet shall he live. It would have been impossible for me to speak much and loud, even if I had attempted it.

"I observe here, that he showed not the least affectation in his conduct upon the scaffold. I found him to be one who knew that he was to die, on account of his crimes, by the hands of the execu

tioner. He was pale-it was difficult for him to speak-the fear of death was visible in his whole countenance; but, at the same time, submission, calmness, and hope, were expressed in his air and deportment.

"His sentence, and afterwards the king's confirmation of it, were read to him; his coat of arms was publicly shown, and broken to pieces. During the time that his chains were taking off, I put the following questions to him:

"Are you truly sorry for all those actions by which you have offended God and men?

"You know my late sentiments on this point, and I assure you they are this very moment still the same.'

Do you trust in the redemption of Christ, as the only ground of your being pardoned before God?

"I know no other means of receiving God's mercy, and I trust in this alone.' "Do you leave this world without hatred or malice against any person whatever?

"I hope nobody hates me personally; and as for the rest, you know my senti. ments on this head-they are the same as I told you just before.'

"I then laid my hand upon his head, saying-Then go in peace whither God calls you! His grace be with you!

"He then began to undress, and inquired of the executioners how far he was to uncover himself, and desired them to assist him. He then hastened towards the block, that was stained and still reeking with the blood of his friend, laid himself quickly down, and endeavoured to fit his neck and chin properly into it. When his hand was cut off, his whole body fell into convulsions. The very moment when the executioner lifted up the axe to cut off his hand, I began to pronounce slowly the words' Remember Jesus Christ crucified, who died, but is risen again.' Be fore I had finished these words, both hand and head, severed from the body, lay before my feet."

The confession of the count himself, which is subjoined, is important, as verifying the previous account of Dr. Munter, and testifying the sincerity of the penitent, as well as his anxiety to make reparation, as far as he could, to the world for the evil of his former example. It is time for us, however, to return to Mr. Rennell, and his suggestions of the practical usefulness to be derived from the Narrative which we have been considering. Its importance, generally, as an unsophisticated detail of a conversion from infidelity to serious faith in the promises of God through

Christ, has been already noticed. Mr. Rennell further regards the work, in its application to four different classes of persons:-to the professed unbeliever -to the young man just entering on the world-to the theological student -to the practical minister. We cannot better promote the edification to be derived from the work, than by transcribing his observations, with which we shall conclude this article.

"Should this book happen to fall into the hands of a professed unbeliever, he will not perhaps find it uninteresting to observe the progress of opinions the same with his own in a strong and powerful understanding, and to find the sources of infidelity dissected and laid open, by one who knew well the human heart in others, and was at last brought to a knowledge of his own. He may then perhaps be tempted to look inwardly upon himself, and to examine whether there is any resemblance between his own scepticism and that of the unfortunate Struenseewhether it proceeds from the same cause, and has been attended by the same effects -whether the fabric of both systems is not reared on the same shallow and dangerous foundations. Could he, under the blessing of a higher power, be induced to investigate with calmness and with candour these most important points, this little history will not have fallen into his hands in vain.

By the young man just entering into the world, this volume may be read with peculiar advantage. He will first observe upon what slender grounds all objections against revelation are raised and sustained, and that they are the result, not of investigation, but of indolence-notof knowledge, but of ignorance. Struensee, like Hume, had never, since his childhood, read with the slightest attention the very Scriptures which he affected to deride; he knew nothing of the evidences of religion, nor of any, excepting the most popular, objections which might be urged against them. "He will afterwards be enabled to trace all infidel opinions to their principal, it may be said their single, source-corruption of heart and profligacy of life. It is not, perhaps, a single act of intemperance (though single acts are sufficiently dangerous) that will lead the young and inexperienced mind into scepticism; but it is a continued indulgence in some bad habit, which is contrary alike to the laws both of reason and revelation. It is the unwillingness to relinquish a favourite sin, and a growing attachment to the object of some desire, added to a consciousness of an inereasing neglect of the Almighty, of his laws, and probably of his worship, which

renders the mind of a young man dissatis. fied both with itself and with those principles which are the cause of such dissatisfaction; he finds them incompatible with his mode of life, and then he listens to any suggestion that would teach him how to abandon them; and thus it is that scepti cism finds an easy access to the mind. **** "From these pages the young man may also discover the full extent of his danger, when he quits the path of Christianity, and trusts himself to the shoals and quicksands of infidelity. A man, when he begins to reject the gospel, generally reserves to himself the privilege of making a system of religion and a code of morality of his own, which he fully believes will answer every purpose of those which he has abandoned. But he little knows how soon each of these will dwindle into nothing, or, what is perhaps worse, accommodate themselves to his favourite passions and sins. *

These are but treacherous safeguards; they soon give way, and leave the unfor. tunate dupe of his own moral and religi ous systems to fall from one step of infi delity to another, till he denies the superintending providence of God, the essential distinction between right and wrong, and lastly, the immortality of his own soul; in short, until his wretched career terminates in practical Atheism.

"Thus it is that he who commences his infidel career by abandoning revelation, will soon find that his objections are equally strong against the religion of nature; they have both the same Almighty Author, they are both parts of one connected system, and they rise and fall together.

"The student in theology may not altogether find the time lost which he may expend upon the volume before us. He will there find the best and surest method of treating a case of infidelity, whenever, in the course of his future profession, such a one may come under his care. The tenderness and the anxiety of Dr. Munter, accompanied as they are by the most decisive appeals to the conscience, and the most deliberate system of reasoning, are admirable: the plan which he adopts is most judicious, and so exactly suited to the circumstances of his convert, (and the cases of all infidels are more or less of the same cast,) that Struensee himself testifies'I assure you, that by no other means you would have found access to my heart than by those which you have chosen.' It would, also, be no useless employment to supply the omissions in the chain of argument by making an abridgment of those books which are recommended for perusal.

"But, as the theological student may learn from the narrative of Munter how he may best convert a dying sinner, so the practical minister may also learn how he may best treat him after he is converted. To those who may, either from duty or in