flesh. rapidly as the most visionary Anabaptist could dream | repents of his resolution of running hooks into his or desire, in what manner are these people to be taught the genuine truths and practices of Christiani- The duties of conversion appear to be of less impor. ty? Where are the clergy to come from? Who is to tance, when it is impossible to procure proper persons defray the expense of the establishment? and who to undertake them, and when such religious embassies, can foresee the immense and perilous difficulties of in consequence, devolve upon the lowest of the people. bending the laws, manners, and institutions of a coun- Who wishes to see scrofula and atheism cured by a try to the dictates of a new religion? If it were easy single sermon in Bengal? who wishes to see the reli. to persuade the Hindoos that their own religion was gious hoy riding at anchor in the Hoogley river? or folly, it would be infinitely difficult effectually to teach shoals of jumpers exhibiting their nimble piety before them any other. They would tumble their own idols the learned Brahmins of Benares? This madness in into the river, and you would build them no churches; disgusting and dangerous enough at home. Why are you would destroy all their present motives for doing we to send out little detachments of maniacs to spread right, and avoiding wrong, without being able to fix over the fine regions of the world the most unjust and upon their minds the more sublime motives by which contemptible opinion of the gospel? The wise and you profess to be actuated. What a missionary will rational part of the Christian ministry find they have do hereafter with the heart of a convert, is a matter enough to do at home to combat with passions unfa of doubt and speculation. He is quite certain, how-vourable to human happiness, and to make inen act ever, that he must accustom the man to see himself up to their professions. But if a tinker is a devout as infamous; and good principles can hardly be ex-man, he infallibly sets off for the East. Let any man posed to a ruder shock. Whoever has seen much of read the Anabaptist missions-can he do so without Hindoo Christians must have perceived, that the man deeming such men pernicious and extravagant in their who bears that name is very commonly nothing more own country-and without feeling that they are bene than a drunken reprobate, who conceives himself at fiting us much more by their absence, than the Hin. liberty to eat and drink any thing he pleases, and an- doos by their advice? nexes hardly any other meaning to the name of Chris- It is somewhat strange, in a duty which is stated tianity. Such sort of converts may swell the list of by one party to be so clear and so indispensable, that names, and gratify the puerile pride of a missionary; no man of moderation and good sense can be found to but what real, discreet Christian can wish to see such perform it. And if no other instruments remain but Christianity prevail? But it will be urged, if the pre-visionary enthusiasts, some doubt may be honestly sent converts should become worse Hindoos, and very raised whether it is not better to drop the scheme indifferent Christians, still the next generation will do entirely. better; and by degrees, and at the expiration of half a century, or a century, true Christiamiy may prevail. We may apply to such sort of Jacobin converters what Mr. Burke said of the Jacobin politicians in his time: To such men a whole generation of human beings are of no more consequence than a frog in an air pump.' For the distant prospect of doing what, most probably after all, they will never be able to effect, there is no degree of present misery and horror to which they will not expose the subjects of their experiment. Shortly stated, then, our argument is this :-We see not the slightest prospect of success-we see much danger in making the attempt ;-and we doubt if the conversion of the Hindoos would ever be more than nominal. If it is a duty of general benevolence to convert the Heathen, it is less a duty to convert the Hindoos than any other people, because they are already highly civilized, and because you must infalli bly subject them to infamy and present degradation. The instruments employed for these purposes are calculated to bring ridicule and disgrace upon the gospel; and in the discretion of those at home, whom we consider as their patrons, we have not the smallest reliance; but, on the contrary, we are convinced they would behold the loss of our Indian empire, not with the humility of men convinced of erroneous views and projects, but with the pride, the exultation, and the alacrity of martyrs. As the duty of making proselytes springs from the duty of benevolence, there is a priority of choice in conversion. The greatest zeal should plainly be directed to the most desperate misery and ignorance. Now, in comparison to many other nations who are equally ignorant of the truths of Christianity, the Hindoos are a civilized and a moral people. That they have remained in the same state for so many centu. ries, is at once a proof that the institutions which esta Of the books which have handled this subject on blished that state could not be highly unfavourable to either side, we have little to say. Major Scott Warhuman happiness. After all that has been said of ing's book is the best against the Missions; but he the vices of the Hindoos, we believe that an Hindoo wants arrangement and prudence. The late resident is more mild and sober than most Europeans, and as writes well; but is miserably fanatical towards the honest and chaste. In astronomy the Hindoos have conclusion. Mr. Cunningham has been diligent in certainly made very high advances-some, and not an looking into books upon the subject: and though an unimportant progress in many sciences. As manufac-evangelical gentleman, is not uncharitable to those turers, they are extremely ingenious-and as agricul- who differ from him in opinion. There is a passage turists, industrious. Christianity would improve them, in the publication of his reverend brother, Mr. Owen, (whom would it not improve?) but if Christianity which, had we been less accustomed than we have cannot be extended to all, there are many other na- been of late to this kind of writing, would appear to tions who want it more.* be quite incredible. The Hindoos have some very savage customs, which it would be desirable to abolish. Some swing on hooks, upon Mr. Twining's principles, between one religion and I have not pointed out the comparative indifference, some rum knives through their hands, and widows another, to the welfare of a people; nor the impossibility, burn themselves to death: but these follies (even the on those principles, of India being Christianized by any hulast) are quite voluntary on the part of the sufferers. man means, so long as it shall remain under the dominion We dislike all misery, voluntary or involuntary; but of the Company; nor the alternative to which Providence the difference between the torments which a man is by consequence reduced, of either giving up that country chooses, and those which he endures from the choice to everlasting superstition, or of working some miracle in of others, is very great. It is a considerable wretch. order to accomplish its conversion.'-Owen's Address, p. 39. edness that men and women should be shut up in religious houses; but it is only an object of legislative to have read. The hoy, the cock-fight, and the reThis is really beyond any thing we ever remember interference, when such incarceration is compulsory. ligious newspaper, are pure reason when compared to Monasteries and nunneries with us would be harmless it. The idea of reducing Providence to an alternative!! institutions, because the moment a devotee found he and, by a motion at the India House, carried by bal. had acted like a fool, he might avail himself of the lot! We would not insinuate, in the most distant discovery and run away; and so may an Hindoo, if he manner, that Mr. Owen is not a gentleman of the most We are here, of course, arguing the question only in a worldly point of view. This is one point of view in which must be placed, though certainly the lowest and least important. sincere piety; but the misfortune is, all extra superfine persons accustom themselves to a familiar phraseology upon the most sacred subjects, which is quite shocking to the common and inferior orders of Chris tion against further concessions; and, in six months afterwards, government were compelled to introduce, themselves, those further relaxations of the penal code, of which they had just before assured the Catholics they must abandon all hope. Such is the absurdity of supposing that a few interested and ignorant individuals can postpone, at their pleasure and caprice, the happiness of millions. tians. Providence reduced to an alternative!!!!! Let | abandon the only instrument by which the few are it be remembered, this phrase comes from a member ever prevented from ruining the many. It is folly to talk of any other ultimatum in governof a religious party, who are loud in their complaints of being confounded with enthusiasts and fanatics. ment than perfect justice to the fair claims of the subWe cannot conclude without the most pointed repro-ject. The concessions to the Irish Catholics in 1792 bation of the low mischief of the Christian Observer; were to be the ne plus ultra. Every engine was set a publication which appears to have no other method on foot to induce the grand juries in Ireland to petiof discussing a question fairly open to discussion, than that of accusing their antagonists of infidelity. No art can be more unmanly, or, if its consequences are foreseen, more wicked. If this publication had been the work of a single individual, we might have passed it over in silent disgust; but as it is looked upon as the organ of a great political religious party in this country, we think it right to notice the very unworthy manner in which they are attempting to extend their influence. For ourselves, if there were a fair prospect of carrying the gospel into regions where it was before unknown,-if such a project did not expose the best possessions of the country to extreme danger, and if it was in the hands of men who were discreet, as well as devout, we should consider it to be a scheme of true piety, benevolence, and wisdom: but the baseness and malignity of fanaticism shall never prevent us from attacking its arrogance, its ignorance, and its activity. For what vice can be more tremendous than that which, while it wears the outward appearance of religion, destroys the happiness of man, and dishonours the name of God? CATHOLICS. (EDINBURGH REVIEW, 1808.) History of the Penal Laws against the Irish Catholics, from the Treaty of Limerick to the Union. By Henry Parnell, Esq. M. P. As to the feeling of irritation with which such continued discussion may inspire the Irish Catholics, we are convinced that no opinion could be so prejudicial to the cordial union which we hope may always subsist between the two countries, as that all the efforts of the Irish were unavailing,-that argument was hopeless,-that their case was prejudged with a sullen inflexibility which circumstances could not influence, pity soften, or reason subdue. We are by no means convinced, that the decorous silence recommended upon the Catholic question would be rewarded by those future concessions, of which many persons appear to be so certain. We have a strange incredulity where persecution is to be abolished, and any class of men restored to their indisputa ble rights. When we see it done, we will believe it. Till it is done, we shall always consider it to be high. ly improbable-much too improbable-to justify the smallest relaxation in the Catholics themselves, or in those who are well-wishers to their cause. When the fanciful period at present assigned for the emancipation arrives, new scruples may arise-fresh forbearance be called for-and the operations of com non THE various publications which have issued from sense be deferred for another generation. Toleration the press in favour of religious liberty, have now near-never had a present tense, nor taxation a future one. ly silenced the arguments of their opponents; and, The answer which Paul received from Felix, he owed teaching sense to some, and inspiring others with to the subject on which he spoke. When justice and shame, have left those only on the field who can righteousness were his theme, Felix told him to go away, and he would hear him some other time. All neither learn nor blush. But, though the argument is given up, and the justice men who have spoken to courts upon such disagree. of the Catholic cause admitted, it seems to be gener-able topics, have received the same answer. Felix, ally conceived, that their case, at present, is utterly however, trembled when he gave it; but his fear was He trembled at the subject-he ought to hopeless; and that, to advocate it any longer, will ill-directed. only irritate the oppressed, without producing any have trembled at the delay. change of opinion in those by whose influence and authority that oppression is continued. To this opinion, unfortunately too prevalent, we have many reasons for not subscribing. Little or othing is to be expected from the shame of deferring what is so wicked and perilous to defer. Profligacy in taking office is so extreme, that we have no doubt public men may be found, who, for half a cenWe do not understand what is meant in this country tury, would postpone all remedies for a pestilence, if by the notion, that a measure, of consummate wisdom the preservation of their places depended upon the and imperious necessity, is to be deferred for any propagation of the virus. To us, such kind of conduct time, or to depend upon any contingency. Whenever conveys no other action than that of sordid, avaricious it can be made clear to the understanding of the great impudence: it puts to sale the best interests of the mass of enlightened people, that any system of poli- country for some improvement in the wines and meats tical conduct is necessary to the public welfare, every and carriages which a man uses-and encourages a new obstacle (as it ought) will be swept away before it; political morality which may always postpone any and as we conceive it to be by no means improbable, other great measure-and every other great measure that the country may, ere long, be placed in a situa-as well as the emancipation of the Catholics. tion where its safety or ruin will depend upon its conduct towards the Catholics, we sincerely believe we are doing our duty in throwing every possible light on this momentous question. Neither do we understand where this passive submission to ignorance and error is to end. Is it confined to religion.? or does it extend to war and peace, as well as religion? Would it be tolerated, if any man were to say, Abstain from all arguments in favour of peace; the court have resolved upon eternal war; and, as you cannot have peace, to what purpose urge the necessity of it?' We answer,-that courts must be presumed to be open to the influence of reason; or, if they were not, to the influence of prudence and discretion, when they perceive the public opinion to be loudly and clearly against them. To lie by in timid and indolent silence, to suppose an inflexibility, in which no court ever could, under pressing circumstances, persevere-and to neglect a regular and vigorous appeal to public opinion, is to give up all chance of doing good, and to 6 We terminate this apologetical preamble with expressing the most earnest hope that the Catholics will not, from any notion that their cause is effectually carried, relax in any one constitutional effort necessary to their purpose. Their cause is the cause of common sense and justice; the safety of England and of the world may depend upon it. It rests upon the soundest principles; leads to the most important consequences; and therefore cannot be too frequently brought before the notice of the public. The book before us is written by Mr. Henry Parnell, the brother of Mr. William Parnell, author of the Historical Apology, reviewed in one of our late Num bers; and it contains a very well written history of the penal laws enacted against the Irish Catholics, from the peace of Limerick, in the reign of King Wil liam, to the late Union. Of these we shall present a very short, and, we hope even to loungers, a readable abstract. The war carried on in Ireland against King William 44 rivals. WORKS OF THE REV. SIDNEY SMITH. cannot deserve the name of a rebellion:-it was a of the Popish clergy: 501. for discovering a Popish struggle for their lawful Prince, whom they had sworn | bishop; 201. for a common Popish clergyman; 107. to maintain; and whose zeal for the Catholic religion, for a Popish usher! Two justices of the peace can whatever effect it might have produced in England, compel any Papist over eighteen years of age to dis could not by them be considered as a crime. This war close every particular which has come to his knowterminated by the surrender of Limerick, upon condi- ledge respecting Popish priests, celebration of mass, tions by which the Catholics hoped, and very rationally or Papist schools. Imprisonment for a year if he hoped, to secure to themselves the free enjoyment of refuses to answer. Nobody can hold property in trust their religion in future, and an exemption from all for a Catholic. Juries, in all trials growing out of those civil penalties and incapacities which the reign- these statutes, to be Protestants. No Papist to take All the Catholic clergy to give in their names and ing creed is so fond of heaping upon its subjugated more than two apprentices, except in the linen trade. places of abode at the quarter-sessions, and to keep no curates. Catholics not to serve on grand juries. In any trial upon statutes for strengthening the Protestant interest, a Papist juror may be peremptorily In the next reign Popish horses were attached, and challenged. allowed to be seized for the militia. Papists cannot be either high or petty constables. No Papists to vote at elections. Papists in towns to provide ProIn the reign of George II. Papists were prohibited testant watchmen; and not to vote at vestries. from being barristers. Barristers and solicitors marrying Papists, considered to be Papists, and subjected to all penalties as such. Persons robbed by privateers by grand jury presentinents, and the money to be during a war with a Popish prince, to be indemnified levied on the Catholics only. No Papist to marry a Protestant; any priest celebrating such a marriage to be hanged. By the various articles of this treaty, they are to enjoy such privileges in the exercise of their religion, as they did enjoy in the time of Charles II: and the King promises upon the meeting of Parliament, to endeavour to procure for them such further security in that particular, as may preserve them from any disturbance on account of their said religion. They are to be restored to their estates, privileges, and immunities, as they enjoyed them in the time of Charles II. The gentlemen are to be allowed to carry arms; and no other oath is to be tendered to the Catholics who submit to King William than the oath of allegiance. These and other articles, King William ratifies for himself, his heirs and successors, as far as in him lies; and confirms the same and every other clause and matter therein contained. These articles were signed by the English general on the 3d of October, 1691; and diffused comfort, confidence, and tranquillity among the Catholics. On the 22d of October, the English Parliament excluded Ca tholics from the Irish Houses of Lords and Cominons, by compelling them to take the oaths of supremacy before admission. In 1695, the Catholics were deprived of all means of educating their children, at home or abroad, and of the privilege of being guardians to their own or to other person's children. Then all the Catholics were disarmed-and then all the priests banished. After this (probably by way of joke), an act was passed to confirm the treaty of Limerick-the great and glorious King William totally forgetting the contract he had entered into of recommending the religious liberties of the Catholics to the attention of Parliament. On the 4th of March, 1804, it was enacted, that any son of a Catholic who would turn Protestant, should succeed to the family estate, which from that moment could no longer be sold, or charged with debt and legacy. On the same day, Popish fathers were debarred, by a penalty of 500l., from being guardians to their own children. If the child, however young, declared himself a Protestant, he was to be delivered immediately to some Protestant relation. No Protestant to marry a Papist. No Papist to purchase land, or take a lease of land for more than thirty-one years. If the profits of the lands so leased by the Catholics amounted to above a certain rate settled by the act-farm to belong to the first Protestant who made the discovery. No Papist to be in a line of entail; but the estate to pass on to the next Protestant heir, as if the Papist were dead. If a Papist dies intestate, and no Protestant heir can be found, property to be equally divided among all the sons; or, if he has none, among all the daughters. By the 16th clause of this bill, no Papist to hold any office, civil or military. Not to dwell in Limerick or Galway, except on certain con ditions. Not to vote at elections. Not to hold advow. sons. In 1709, Papists were prevented from holding an annuity for life. If any son of a Papist chose to turn Protestant, and enrol the certificate of his conversion in the Court of Chancery, that Court is empowered to compel his father to state the value of his property upon oath, and to make out of that property a competent allowance to the son, at their own discretion, not only for his present maintenance, but for his future portion after the death of his father. An increase of jointure to be enjoyed by Papist wives upon their conversion. Papists keeping schools to be prosecuted as convicts. Popish priests who are converted, to receive 301. per annum. Rewards are given by the same act for the discovery During all this time there was not the slightest rebellion in Ireland. In 1715 and 1745, while Scotland and the north of England were up in arms, not a man stirred in Ireland; yet the spirit of persecution against the Catholics continued till the 18th of his present Majesty; and then gradually gave way to the increase of knowledge, the humanity of our Sovereign, the abilities of Mr. Grattan, the weakness of England struggling in AmeSuch is the rapid outline of a code of laws which rica, and the dread inspired by the French revolution. reflects indelible disgrace upon the English character, in which the English name has been so long held in and explains but too clearly the cause of that hatred Ireland. It would require centuries to efface such an impression; and yet, when we find it fresh, and operating at the end of a few years, we explain the fact by every cause which can degrade the Irish, and by none which can remind us of our own scandalous policy. With the folly and horror of such a code before our eyes, with the conviction of recent and domestic history, that mankind are not to be lashed and chained out of their faith-we are striving to teaze and worry them into a better theology. Heavy op. And this is the pression is removed; light insuits and provocations are retained; the scourge does not fall upon their shoulders, but it sounds in their ears. conduct we are pursuing, when it is still a great doubt whether this country alone may not be opposed to the united efforts of the whole of Europe. It is really difficult to ascertain which is the most utterly destitute of common sense-the capricious and arbitrary stop we have made in our concessions to the Catholics, or the precise period we have chosen for this grand effort of obstinate folly. In whatsoever manner the contest now in agitation on the Continent may terminate, its relation to the emancipation of the Catholics will be very striking. If the Spaniards succeed in establishing their own liberties, and in rescuing Europe from the tyranny under which it at present labours, it will still be contended, within the walls of our own Parliament, that the Cath olics cannot fulfil the duties of social life. Venal politicians will still argue that the time is not yet come. Sacred and lay sycophants will still lavish upon the Catholic faith their well-paid abuse, and England still passively submit to such a disgraceful spectacle of ingratitude and injustice. If, on the contrary (as may probably be the case), the Spaniards fall before the left alone in the world, without another ray of hope, numbers and military skill of the French, then are we and compelled to employ against internal disaffection 45 that force which, exalted to its utmost energy, would | Methodists to have been attacked; but Mr. John in all probability prove but barely equal to the exter. Styles should remember, that it is not the practice nal danger by which we should be surrounded. Whence with destroyers of vermin to allow the little victims a comes it that these things are universally admitted to veto upon the weapons used against them. If this be true, but looked upon in servile silence by a coun- were otherwise, we should have one set of vermin try hitherto accustomed to make great efforts for its banishing small-tooth combs; another protesting prosperity, safety, and independence? against mouse-traps; a third prohibiting the finger and thumb; a fourth exclaiming against the intolerable infainy of using soap and water. It is impossible however, to listen to such pleas. They must all be caught, killed, and cracked, in the manner, and by the instruments which are found most efficacious to their METHODISM. (EDINBURGH REVIEW.) Strictures on two Critiques in the Edingburgh Review, on the Subject of Methodism and Missions; with Re. marks on the Influence of Reviews, in general, on Morals and Happiness. By John Styles. Svo. Lon. don, 1809. IN routing out a nest of consecrated cobblers, and in bringing to light such a perilous heap of trash as we were obliged to work through, in our articles upon the Methodists and Missionaries, we are generally conceived to have rendered an useful service to the cause of rational religion. Every one, however, at all acquainted with the true character of Methodism, must have known the extent of the abuse and misrepresentation to which we exposed ourselves in such a service. All this obloquy, however, we were very willing to encounter, from our conviction of the necessity of exposing and correcting the growing evil of fanaticism. In spite of all misrepresentation, we have ever been, and ever shall be, the sincere friends of sober and rational Christianity. We are quite ready, if any fair opportunity occur, to defend it, to the best of our ability, from the tiger-spring of infidelity; and we are quite determined, if we can prevent such an evil, that it shall not be eaten up by the nasty and numerous vermin of Methodism. For this purpose, we shall proceed to make a few short remarks upon the sacred and silly gentleman before us,-not, certainly, because we feel any sort of anxiety as to the effect of his strictures on our own credit or reputation, but because his direct and articulate defence of the principles and practices which we have condemned, affords as the fairest opportunity of exposing, still more clearly, both the extravagance and the danger of these popular sectaries. destruction; and the more they cry out, the greater Plainly is the skill used against them. We are convinced a little laughter will do them more harm than all the arguments in the world. Such men as the author before us cannot understand when they are outargued; but he has given us a specimen, from his irritability, that he fully comprehends when he has be come the object of universal contempt and derision. We agree with him, that ridicule is not exactly the weapon to be used in matters of religion; but the use of it is excusable, when there is no other which can make fools tremble. Besides, he should remember the particular sort of ridicule we have used, which is nothing more than accurate quotation from the Methodists themselves. It is true, that this is the most severe and cutting ridicule to which we could have had recourse; but, whose fault is that? Nothing can be more disingenuous than the attacks Mr. Styles has made upon us for our use of Scripture language. Light and grace are certainly terms of Scripture. It is not to the words themselves that any ridicule can ever attach. It is from the preposterous application of those words, in the mouths of the most arrogant and ignorant of human beings;-it is from their use in the most trivial, low, and familiar scenes of life;-it is from the illiterate and ungrammatical prelacy of Mr. John Styles, that any tinge of ridicule ever is or ever can be imparted to the sacred language of Scripture. not the poor we have attacked, but the writing poor, the publishing poor,-the limited arrogance which mistakes its own trumpery sect for the world: nor have we attacked them for want of talent, but for want of modesty, want of sense, and want of true rational religion,-for every fault which Mr. John Styles defends and exemplifies. We admit also, with this gentleman, that it would certainly evince the most vulgar and contracted heart, to ridicule any religious opinions, methodistical or otherwise, because they were the opinions of the poor, and were conveyed in the language of the poor. But are we to respect the poor, when they wish to step These very impudent people have one ruling canon, out of their province, and become the teachers of the which pervades every thing they say and do. Who land?-when men, whose proper talk is of bullocks, is unfriendly to Methodism, is an infidel and an atheist, pretend to have wisdom and understanding,' is it not This reasonable and amiable maxim, repeated, in lawful to tell them they have none? An ironmonger every form of dulness, and varied in every attitude of is a very respectable man, so long as he is merely an malignity, is the sum and substance of Mr. Style's ironmonger, an admirable man if he is a religious pamphlet. Whoever wishes to rescue religion from ironmonger; but a great blockhead if he sets up for a the hands of didactic artisans,-whoever prefers a re-bishop or a dean, and lectures upon theology. It is spectable clergyman for his teacher to a delirious mechanic,-whoever wishes to keep the intervals beteen churches and lunatic asylumns as wide as possible, all such men, in the estimation of Mr. Styles, are nothing better than open or concealed enemies of Christianity. His catechism is very simple. In what hoy do you navigate? By what shoemaker or carpenter are you instructed? What miracles have you to It is scarcely possible to reduce the drunken decla. relate? Do you think it sinful to reduce Providence to mations of Methodism to a point, to grasp the wrig an alternative, &c. &c. &c. Now, if we were to con- gling lubricity of these cunning animals, and to fix tent ourselves with using to Mr. Styles, while he is them in one position. We have said, in our review of dealing about his imputations of infidelity, the un- the Methodists, that it is extremely wrong to suppose courtly language which is sometimes applied to those that Providence interferes with special and extraordiwho are little curious about truth or falsehood, what nary judgments on every trifling occasion of life: that Methodist would think the worse of him for such an to represent an innkeeper killed for preventing a Meth attack? Who is there among them that would not odist meeting, or loud claps of thunder rattling along glory to lie for the tabernacle? who that would not the heavens, merely to hint to Mr. Scott that he was believe he was pleasing his Maker, by sacrificing not to preach at a particular tabernacle in Oxfordtruth, justice, and common sense, to the interests of road, appeared to us to be blasphemous and mischiehis own little chapel, and his own deranged instruc-vous nonsense. With great events, which change the tor? Something more than contradiction or confutation, therefore, is necessary to discredit those charitable dogmatists, and to diminish their pernicious influence; and the first accusation against us is, that we have endeavoured to add ridicule to reasoning. We are a good deal amused, indeed, with the extreme disrelish which Mr. John Styles exhibits to the humour and pleasantry with which he admits the destiny of mankind, we might suppose such interfe odist, and a third or fourth rate Methodist, ever make such a reply to such an argument? We are not talking about what is great or important to Providence, but to us. The creation of a worm or a whale, a Newton or a Styles, are tasks equally easy to Omnipotence. But are they, in their results, equally import ant to us? The lightning may as easily strike the head of the French emperor, as of an innocent cottager; but we are surely neither impious nor obscure, when we say, that one would be an important interference of Providence, and the other comparatively not so. But it is a loss of time to reply to such trash; it presents no stimulus of difficulty to us, nor would it offer any of novelty to our readers. To our attack upon the melancholy tendency of Me. thodism, Mr. Styles replies, that a man must have studied in the schools of Hume, Voltaire, and Kotzebue, who can plead in behalf of the theatre; that, at fash ionable ball-rooms and assemblies, seduction is drawn out to a system; that dancing excites the fever of the passions, and raises a delirium too often fatal to innocence and peace; and that for the poor, instead of the common rough amusements to which they are now addicted, there remain the simple beauties of nature, the gay colours, and the scented perfumes of the earth.' These are the blessings which the common people have to expect from their Methodistical instructors. They are pilfered of all their money, shut out from all their dances and country wakes, and are then sent pennyless into the fields, to gaze on the clouds, and to smell dandelions ! and rough honesty are broken down into meanness, prevarication, and fraud. While Mr. Styles is so severe upon the indolence of the Church, he should recollect that his Methodists are the ex-party; that it is not in human nature, that any persons who quietly possess power, can be as active as those who are pursuing it. The fair way to state the merit of the two parties is, to estimate what the exertions of the lachrymal and suspirous clergy would be, if they stepped into the endowments of their competitors. The moment they ceased to be paid by the groan, the instant that Easter offerings no longer depended upon jumping and convulsions, Mr Styles may assure himself, that the character of his darling preachers would be totally changed; their bodies would become quiet, and their minds reasonable. It is not true, as this bad writer is perpetually saying, that the world hates piety. That modest and unob trusive piety which fills the heart with all human charities, and makes a man gentle to others, and severe to himself, is an object of universal love and veneration. But mankind hate the lust of power when it is veiled under the garb of piety; they hate canting and hypoc risy; they hate advertisers and quacks and piety; they do not choose to be insulted; they love to tear folly and imprudence from that altar which should only be a sanctuary for the wretched and the good. Having concluded his defence of Methodism, this fa. natical writer opens upon us his Missionary battery, firing away with the most incessant fury, and calling Against the orthodox clergy of all descriptions, our names, all the time, as loud as lungs accustomed to sour devotee proclaims, as was to have been expected, the cloquence of the tub usually vociferate. In speakthe most implacable war, declaring that, in one century, ing of the cruelties which their religion entails upon the they would have obliterated all the remaining practical Hindoos, Mr. Styles is peculiarly severe upon us for not religion in the church, had it not been for this new sect, being more shocked at their piercing their limbs with everywhere spoken against. Undoubtedly, the dis- kimes. This is rather an unfair mode of alarming his tmction of mankind into godly and ungodly-if by readers with the idea of some unknown instrument. gedly is really meant those who apply religion to He represents himself as having paid considerable the extinction of bad passions-would be highly de-attention to the manners and customs of the Hindoes; sirable. But when, by that word, is only intended a and, therefore, the peculiar stress he lays upon this sect more desirous of possessing the appellation than instrument is naturally calculated to produce, in the of deserving it-when, under that term, are compre- minds of the humane, a great degree of mysterious hended thousands of canting hypocrites and raving terror. A drawing of the kime was imperiously called enthusiasts-men despicable from their ignorance, for; and the want of it is a subtle evasion, for which and formidable from their madness-the distinction Mr. Styles is fairly accountable. As he has been simay hereafter prove to be truly terrific; and a dy. lent on this subject, it is for us to explain the plan and nasty of tools may again sweep away both church and nature of this terrible and unknown piece of mechanstate in one hideous ruin. There may be, at present, ism. A kime, then, is neither more nor less than a some very respectable men at the head of these ma- false print in the Edingburgh Review for a knife; and nincs, who would insanify them with some degree of from this blunder of the printer has Mr. Styles manuprudence, and keep them only half mad, if they could. factured this Daedalean instrument of torture called a But this won't do; Bedlam will break loose, and over. kime! We were at first nearly persuaded by his ar. power its keepers. If the preacher sees visions, and guments against kimes; we grew frightened; we has visitations, the clerk will come next, and then the stated to ourselves the horror of not sending mission. congregation; every man will be his own prophet, and aries to a nation that used kimes; we were struck dream dreams for himself: the competition in extrava- with the nice and accurate information of the Taber. gance will be hot and lively, and the whole island a re. nacle upon this important subject; but we looked into ceptacle for incurables. There is, at this moment, a the errata, and found Mr. Styles to be always Mr. man in London who prays for what garments he wants, Styles, always cut off from every hope of mercy, and and finds them next morning in his room, tight and fit. remaining for ever himself. ting. This man, as might be expected, gains between two and three thousand a year from the common people, by preaching. Anna, the prophetess, encamps in the woods of America, with thirteen or fourteen thousand followers, and has visits every night from the prophet Elijah. Joanna Southcote raises the dead, &c &c. Mr. Styles will call us atheists, and disciples of the French school, for what we are about to say; but it is our decided opinion, that there is some fraud in the prophetic visit; and it is but too probable, that the clothes are merely human, and the man measured for them in the common way. When such blasphemous deceptions are practised upon mankind, how can remonstrance be misplaced, or exposure m'schievous? If the choice rested with us, we should say-give us back our wolves again, restore us our Danish invaders, curse us with any evil but the evil of a canting, deluded, and Methodistical populace. Wherever Methodism extends its banetul influence, the character of the English people is constantly changed by it. Boldness Mr. Styles is right in saying we have abolished many practices of the Hindoos since the establishment of our empire; but then we have always consulted the Brahmins, whether or not such practices were conformable to their religion; and it is upon the authority of their condemnation that we have proceeded to aboli tion. To the whole of Mr. Styles's observations upon the introduction of Christianity into India, we have one short answer :-it is not Christianity which is introduced there, but the debased mummery and nonsense of Methodists, which has little more to do with the Christian religion than it has to do with the religion of China. We would as soon consent that Brodum and Solomon should carry the medical art of Europe into India, as that Mr. Styles and his Anabaptists should give to the Eastern World their notions of our religion. We send men of the highest character for the administration of justice and the regulation of trade; nay, we take great pains to impress upon the minds of the na |