doctrine and practice, solid arguments addressed to the understanding, exhortations and reproofs pressed upon the conscience, urgent persuasion and kind remonstrance, tones and gesture perfectly natural, pathos produced by the overflowings of a pious heart-conspired to place him among the first preachers of his age. In counsels and admonitions to his exiled brethren, the French refugees who composed part of his auditory, he was more than commonly impressive. His instructions from the pulpit were enforced by the unblemished purity of his life. He always exhibited a sanctity becoming his profession: but in his latter years it seemed to acquire additional lustre. To those who visited him in his retirement, his conversation was truly edifying. He was particularly careful to impress upon them the necessity of possessing the religion of the heart as well as of the head. Long familiarized with death, he beheld its approach without alarm and without regret: he even desired and prayed for its coming, to dissolve his earthly tabernacle, and remove him to a house not made with hands eternal in the heavens." As a specimen of the animated style of Superville, we make the following extract from the close of a volume of his Sermons, translated by John Allen, and published in London in 1816: "Ye Christians, long attached to Jesus Christ, who desire yet to draw closer the bonds which unite you to him; how great is your happiness! I cannot, indeed, suppose you to be without imperfections and infirmities, without some trepidation and dread at the dissolution of the body and the prospect of the tomb. But these relics of weakness are not sufficient to counterbalance your assurance and joy. Persevere in the means which we have been recommending, and which will always be useful to you as well as to the feeblest of your brethren: perpetual supplication for pardon, mortification of sin, the formation of the new man. Yet a little while, and your labours will be ended. Soon the angels will come to bring you to the ancient of days,' to carry you to the bosom of Christ. Ah! when will that glorious day arrive? Methinks I behold it, all grand and delightful! The heavens open; the clouds divide; Jesus descends, surrounded by cherubim and seraphim. The earth trembles, sensible of the approach of its God. The mountains sink; the sea retires, the abysses appear dry. The trumpet sounds; the voice of Christ is heard, and his power is felt even to the centre of the earth. All nature, agitated, beholds itself teeming with new bodies, formed from the dispersed bones and scattered dust of all mankind. There reappear our first parents, the first fathers of the world, whose Bodies returned to their original elements so many ages ago. There I behold again those martyrs who, devoured by beasts of prey, swallowed up by monsters of the ocean, burnt, consumed in the flames, seemed to have not a particle of matter remaining properly their own. Tyrants, persecutors, death, what have they gained? Christ retrieves and reassembles all the precious relics of his beloved. But in what state will their bodies be raised? How great must be their beauty and glory, fashioned like to that of their Master himself! The infirm, the decrepid, the infant have bodies, how different from those which they left! There I behold also that happy generation who shall pass to immortality without dying; those changed saints on whom death shall have no power, and whom the Lord will change in a moment, by that energy whereby he is able to subdue all things unto himself.' What happiness, my brethren, to find ourselves at that great day, and to find ourselves there under the propitious eyes of Jesus Christ, and at his adorable right hand, surrounded by the righteous, separated from the wicked, and united to the choir of angels! What felicity, to be caught up together with Christ in the air, to follow him to paradise, to see all the gates of heaven unfold, and to enter them in triumph! Then, casting our crowns before him that sitteth on the throne, and before the Lamb, we shall shout with inexpressible transports: Thanks be to God, which hath given us the victory through our Lord Jesus Christ. God grant us this grace. Amen." (From the British Critic.) The History of the Crusades, for the Recovery and Possession of the Holy Land. By Charles Mills. THE first Crusade, viewed separate ly and as a whole, is of all others probably the most noble subject for heroic song. The events are too splendid to need the inventions of fancy, or even the artificial embellishments of language. The loftiness of the theme is capable of inspiring, and occasionally does inspire even the meagre chronicle with the vitality and vigour of poetry. To all the other requisites of epopeia it adds what is essential-unity of action. In one respect it resembles, though the comparison is infinitely in its favour, the Iliad of Homer, and in the very circumstance for which the Iliad is most deservedly admired: we allude to the variety and contrast of its characters. Both are a confederacy of chiefs united for the prosecution of a martial enterprize; but the strong religious feeling, however erroneous, which gave birth to the Crusades, elevates them far above the expedition of the Greeks against Troy. A martial confederacy affords room for the developement and display of character, which we look for in vain when the transcendent mind of a single hero depresses the energies and directs the exertions of the subordinate personages around him. The train of events by which the first Crusade is distinguished, from the pilgrimage of Peter, to the time when Godfrey was invested with the sovereignty of the Holy City, are the most important and diversified that the imagination can picture. So far from meriting the epithets of " tedious and uniform" with which they are slurred over by Gibbon, no two battles or two sieges are alike. So far were the "blind achievements" of the Crusaders "performed by strength" alone, that (to adopt his language in a subsequent page, speaking of the same achievements) they "were varied and balanced by the contrast of arms and discipline." The vices of the Crusaders were the vices of the age, or rather such as belang in a greater or less degree to all ages; their good qualities were their own, such as the common ardour of military glory, or the usual temperament of devotional feeling, has never before produced. Plenty and famine, conquest and defeat, were succeeded in the Crusading army, as in every army, by correspondent crimes; but often was their virulence mitigated, or their duration shortened by the predominance of piety, whether rational or misguided. To the Crusaders, Antioch was calculated to prove a second Capua; but even after they had been enervated by its luxuries, we find them still eager to press forward to Jerusalem, and the enthusiasm of the people more vigorous than that of their lead ers. The first Crusade, as is well known, was suggested by the enthusiastic eloquence of Peter the Hermit, aided by the power of Urban the Second, the sovereign Pontiff. Though none of the sermons of Peter have been preserved, their success is a convincing proof of their efficacy. He traversed the provinces of France and Italy, and was every where received with respect ́and veneration. From the authority of Guibert, we learn that even the hairs of his mule were treasured by the people as relics. We should not have noticed this circumstance but to reprehend the indecent and unauthorized assertion of Gibbon, introduced with a view of vilifying the author of Christianity; "the ass on which he rode was sanctified by the presence of the man of God.” When Europe had been sufficiently prepared by the preaching of Peter the Hermit, Urban summoned a council, first at Placentia, and a few months afterwards at Clermont, to promote the great enterprize. The Pope himself ascended the pulpit at Clermont, and the effects of his exhortation may be seen by the following extract:— "Cries of Deus vult, Deus lo vult, Dieux el volt interrupted the Pontiff. He then raised his eyes to heaven in thankfulness, and, by the motion of his hand commanding silence, he thus proceeded: Dearest brethren, today is verified the scriptural promise, that where two or three are gathered to gether in the name of Christ, he will be with them. The power of God can alone have caused this unanimity of sentiment. Let the very words then which his spirit dictated, be your cry of war. When you attack the enemy, let the words resound from every side, Deus vult, Deus vult. The old, the infirm, the weaker sex altogether, must remain in Europe. They would be an impediment rather than an assistance, In this holy undertaking the rich should succour their poorer brethren, and equip them for war. The clergy must not depart without the license of their bishops; for if they should, their journey will be fruitless. The people must not go without a sacerdotal benediction. Let every one mark on his breast or back the sign of our Lord's cross, in order that the saying may be fulfilled, he who takes up the cross and follows me is worthy of me.'" The undisciplined crowds of plebeians who set forward to the Holy Land, some without a guide, and one division under the conduct of Peter, their calamities and their destruction may be passed over; we hasten to the serious and successful enterprise of the chiefs. In the third chapter Mr. Mills has given the characters of the leaders of the first Crusade. We shall only select the character of Godfrey of Bouillon, who was afterwards king of Jerusalem. "The father of Godfrey VI. was Eustace II. count of Boulogne, celebrated for his bravery and power among the puissant and courageous lords of Belgium. His mother was Ida, daughter of Godfrey le Barbu, duke of the Lower Lorraine. He was apparently destined to act a great part on the theatre of the world, for nature had bounteously bestowed upon him her choicest gifts. His understanding was enriched with such knowledge and learning as his times possessed: and his ready use of the Latin, Teutonic, and (one of their results) the Roman languages, qualified him for the office of mediator among the confederated but 'disputing nations. The gentlest manners were united to the firmest spirit; the amiableness of virtue to its commanding gravity. He was alike distinguished for political courage and for personal bravery. His lofty mind was capable of the grandest enterprizes. His deportment was moral; his piety was fervent; and he appeared, perhaps, to be better fitted for a cloister of reformed monks, than for the command of a furious and licentious soldiery. He regretted the stern necessity which drew him from the immediate service of God; but when in arms he was a hero; and his martial zeal in the cause of heaven was always directed by prudence, and tempered by philanthropy. In the wars between the emperor and the popes, he took the part of Henry IV. he received the distinction of bearing the imperial standard; and his own heroical valour changed the tide of victory, and gave the throne to his friend. On the death of his maternal grandfather, and the termination of the rebellion of Conrad, son of the emperor, he was invested with the titles of duke of Lorraine, marquis of Anvers, and lord of Bouillon. Gratitude preserved the mind of Godfrey firm and energetic in its allegiance. In the siege of Rome he broke through the walls, and opened the gates to the assailants. These services were ill requited. Henry dishonoured, in an outrageous manner, his empress Praxeda, who was sister of the duke of Lorraine. Alive to every call of honour, and knowing that marriage does not supersede the claims of consanguinity, he armed himself against the emperor; his valour triumphed, and Henry was put to flight. From the siege of Rome till the report reached him of the intended expedition to Jerusalem, a lingering fever burnt in Godfrey's veins. But the blast of the holy trumpet roused his martial and religious spirit; and he resolved to go to the Holy Land, if God would restore his health. Immediately,' says Malmsbury, he shook disease from his limbs, and rising with expanded breast, as it were, from years of decrepitude, he shone with renovated youth.' He appeased the wrath of the clergy of Verdun by yielding to them his temporal rights over their episcopal city; and in order to furnish his viati cum, he sold to the church of Liege his beautiful lordship and castle of 6 Bouillon. His brother Baldwin, his relation Baldwin du Bourg, and many other knights high in fame, marched under his standard. The army comprised the Frisons, the Lorrainers, and indeed all the votaries of the sepulchre who dwelt between the Rhine and the Elbe." The different chieftains, with their troops, first assembled at Constantinople, where they experienced the dissimulation of the emperor Alexius, whose treachery was more openly manifested at the capture of Nice. He obtained the homage of the chiefs, and under his character of imperial sovereign, seized their first and one of their most important conquests. They were not permitted to enter the city but by decades, and then only to "take a hasty view of the objects of their veneration." On the ninth day after the capture of Nice, the Crusaders began their hazardous march through Asia Minor, and the battle of Dorylæum taught the "heroes of Asia" the prowess of their new invaders. Perhaps the least interesting part of the history of the Crusaders is their progress towards the capital of Syria. The investiture of that celebrated city-the calamities of the Christian army during the siege and their greater miseries after they had obtained possession of Antioch, are successively detailed. The superstitious fraud of the discovery of the lance, a resource which saved the Christian army, is too interesting to be omitted. We subjoin the following account of the effects of its discovery :— "In a moment twenty-six days of misery were forgotten. Hope succeeded to despair, courage to cowardice. Fanaticism renewed its dominion, and it was resolved that the sacred lance should pierce the hearts of their enemies, if the Turks would not depart in peace. Peter the Hermit, accompanied by an interpreter, was sent on this expedition of mercy. The sultan received him with all the splendour of oriental magnificence, but the fanatic was undaunted, and indeed so contemptuous was his demeanor, that his character of ambassador alone preserved his life. His language was as The Turks haughty as his manner. "The soldiers as well as the chiefs crowded around Peter when he rejoined them, and anxiously inquired whether their fate were peace or war. The Hermit told his tale, and began to be eloquent in his description of the pride and power of the Persians; but the prudent Godfrey, dreading the contagion of the terrors of the ambassador, drew him to his tent, and heard the details in private. Indignation at the contumely of the Moslems spread through the city, and the soldiers prepared to chastise the enemies of God. They polished their shields, and sharpened their swords. What few provisions they had left, they freely gave to each other: and their horses (only two hundred) were allowed a double portion of provender. Temporal cares did not possess them wholly. They sung hymns, they prayed, made religious processions, confessed one to another, and, in receiving the sacrament of the holy supper, they felt their anger kindled against the impious despisers of the efficacy of the death of Christ. The clergy were seen in every church, and among each band of soldiers, promising forgiveness of sins to those who fought bravely. The leaders of the army, the bishops, and particularly the pious Adhemar, poured not their blessings only, but largesses of money and provisions: and now these people who had seemed just before pale, wan, and spirit-broken, appeared with a bold and martial front, anticipating nothing but victory. Religion had changed all. Every one felt that he was the man of God, and that, assisted by the lance of his Saviour, he should discomfit his foes." We need not add any observations on the fate of the battle. From Antioch the reader participates in the impatience of the army, till their arrival at the place of their fondest hopes. The French historian of the Crusades, M. Michaud, tells us that the coup d'œil of Jerusalem is extremely imposing, and that the professors of every religion feel a veneration on approaching it. This is confirmed by Professor Carlyle. The following description of the feelings of the army on this occasion, is well worthy of insertion. "The Holy City was then in view; every heart glowed with rapture; every eye was bathed in tears. The word Jerusalem was repeated in tumultuous wonder by a thousand tongues; and those who first beheld the blessed spot, called their friends to witness the glorious sight. All past pains were forgotten; a moment's happiness outweighed years of sorrow. In their warm imaginations the sepulchre was redeemed, and the cross triumphed over the crescent. But with that rapidity of thought which distinguishes minds when strongly agitated by passion, the joy of the stranger, and the fierceness of the warrior, were changed in a moment for religious ideas and feelings. Jerusa lem was the scene of the resurrection of Christ; and, therefore, the subject of holy rejoicing: but it was the place of his sufferings also; and true devotion, full of self-abasement and gratitude, is as strongly affected by the causes and circumstances as the consequences of the Great Sacrifice. The soldier became in an instant the simple pilgrim ; his lance and sword were thrown aside; he wept over the ground which, he said, his Saviour had wept over; and it was only with naked feet that he could worthily approach the seat of man's redemption." In the siege of the Holy City by the Crusaders, Godfrey occupied the same station as, in the more memorable siege by the Romans, was occupied by Titus; the count of Thoulouse encamped opposite that part of Mount Sion where the Saviour of the world, as it was supposed, celebrated the Last Supper. All the Crusaders had experienced the most horrid draught, and after many unsuccessful attacks, the city was taken by storm on July 15, 1099. "On entering the city, the duke of Lorraine drew his sword and murdered the helpless Saracens, in revenge for the Christian blood which had been spilt by the Moslems, and as a punishment for the railleries and outrages to which they had subjected the pilgrims. But after having avenged the cause of heaven, Godfrey did not neglect other religious duties. He threw aside his armour, clothed himself in a linen mantle, and, with bare head and naked feet, went to the church of the sepulchre. His piety (unchristian as it may appear to enlightened days) was the piety of all the soldiers: they laid down their arms, washed their hands, and put on habiliments of repentance. In the spirit of humility, with contrite hearts, with tears and groans, they walked over all those places which the Saviour had consecrated by his presence. The whole city was influenced by one spirit; and the clamour of thanksgiving was loud enough to have reached the stars.' The people vowed to sin no more; and the sick and poor were liberally relieved by the great, who thought themselves sufficiently rich and happy in living to see that day, |