barber here will not do it. He is run away lest he should be compelled. He says he will not shave Yesoo Kreest's people!-Ibid. p. 493. Success greater by importunity in prayer. With respect to their success, there are several particulars attending it worthy of notice. One is, that it was preceded by a spirit of importunate prayer. The brethren had all along committed their cause to God: but in the autumn of 1800, they had a special weekly prayer-meeting for a blessing on the work of the mission. At these assemblies, Mr. Thomas, who was then present on a visit, seems to have been more than usually strengthened to wrestle for a blessing; and writing to a friend in America, he speaks of "the holy unction appearing on all the missionaries, especially of late; and of times of refreshing from the presence of the Lord, being solemn, frequent, and lasting." In connecting these things, we cannot but remember, that previous to the outpouring of the Spirit in the days of Pentecost, the disciples "continued with one accord in prayer and supplication." -Bapt. Miss. Pref. Vol. III. p. vii. What this success is, we shall see by the following extract: The whole number baptised in Bengal since the year 1795, is forty-eight. Over many of these we rejoice with great joy; for others we tremble; and over others we are compelled to weep.'-Bapt, Miss. Vol. III. p. 21, 22. Hatred to the Gospel. April 2. This morning, several of our chief printing servants presented a petition, desiring they might have some relief, as they were compelled, in our Bengalee worship, to hear so many blasphemies against their gods! Brother Carey and I had a strong contention with them in the printing-office, and invited them to argue the point with Petumber, as his sermon had given them offence; but they declined it; though we told them that they were ten, and he only one; that they were Brahmins, and he was only a sooder!-Ibid. p. 36. P. 38. The enmity against the gospel and its professors is universal. One of our baptised Hindoos wanted to rent a house: after going out two or three days, and wandering all the town over, he at last persuaded a woman to let him have a house: but though she was herself a Feringa, yet when she heard that he was a Brahmin who had become a Christian, she insulted him, and drove him away: so that we are indeed made the offscouring of all things.'-Ibid. I was sitting among our native brethren, at the Bengalee school, hearing them read and explain a portion of the word in turn, when an aged, grey-headed Brahmin, well dressed, came in ; and standing before me, said, with joined hands, and a supplicating tone of voice, "Sahib! I am come to ask an alms." Beginning to weep, he repeated these words hastily; "I am come to ask.. . an alms."He continued standing, with his hands in a supplicating posture, weeping. I desired him to say what alms; and told him, that by his looks, it did not seem as if he wanted any relief. At length, being pressed, he asked me to give him his son, pointing with his hand into the midst of our native brethren. I asked which was his son? He pointed to a young Brahmin, named Soroop; and setting up a plaintive cry, said, that was his son. We tried to comfort him, and at last prevailed upon him to come and sit down upon the veranda. Here he began to weep again; and said that the young man's mother was dying with grief.'-Ibid. p. 43. This evening Buvoo, a brother, who is servant with us, and Soroop, went to a market in the neighbourhood, where they were discovered to be Yesoo Khreestare Loke (Jesus Christ's people). The whole market was all in a hubbub: they clapped their hands, and threw dust at them. Buxoo was changing a rupee for cowries, when the disturbance began; and in the scuffle, the man ran away with the rupee without giving the cowries.'-Ibid. p. 55. 'Nov. 24. This day Hawnye and Ram Khunt returned from their village. They relate that our brother Fotick, who lives in the same village, was lately seized by the chief Bengalee man there; dragged from his house; his face, eyes, and ears clogged with cow-dung-his hands tied-and in this state confined several hours. They also tore to pieces all the papers, and the copy of the Testament, which they found in Fotick's house. A relation of these persecutors being dead, they did not molest Hawnye and Ram Khunt; but the towns-folk would not hear about the gospel: they only insulted them for becoming Christians. Ibid. p. 57. Cutwa on the Ganges, Sept. 3, 1804.-This place is about seventy miles from Serampore, by the Hoogley river. Here I have procured a spot of ground, perhaps about two acres, pleasantly situated by two tanks, and a fine grove of mango trees, at a small distance from the town. It was with difficulty I procured a spot. I was forced to leave 39 one, after I had made a beginning, through the violent opposition of the people. Coming to this, opposition ceased; and therefore I called it REHOBOTH; for Jehovah hath made room for us. Here I have raised a spacious bungalo.'Ibid. p. 59. It would perhaps be more prudent to leave the question of sending missionaries to India to the effect of these extracts, which appear to us to be quite decisive, both as to the danger of insurrection from the prose cution of the scheme, the utter unfitness of the persons employed in it, and the complete hopelessness of the attempt while pursued under such circumstances as now exist. But, as the Evangelical party who have got possession of our Eastern empire have brought forward a great deal of argument upon the question, it may be necessary to make it some sort of reply. We admit it to be the general duty of Christian people to disseminate their religion among the Pagan nations who are subjected to their empire. It is true they have not the aid of miracles; but it is their duty to attempt such conversion by the earnest and abun dant employment of the best human means in their power. We believe that we are in the possession of a revealed religion; that we are exclusively in possession of a revealed religion; and that the possession of that religion can alone confer immortality, and best confer present happiness. This religion too, teaches such a system, the conversion of Heathens, can be a us the duties of general benevolence; and, how, under matter of indifference, we profess not to be able to understand. So much for the general rule :-now for the excep tions. tend that it is our duty to preach the natives into an No man (not an Anabaptist) will, we presume, coninsurrection, or to lay before them, so fully and emphatically, the scheme of the gospel, as to make them rise up in the dead of the night and shoot their instructors through the head. If conversion be the greatest of all objects, the possession of the country to be converted is the only mean, in this instance, by which that conversion can be accomplished; for we have no right to look for a miraculous conversion of the Hindoos; and it would be little short of a miracle, if General Oudinot was to display the same spirit as the serious part or the Directors of the East India Com. pany. Even for missionary purposes, therefore, the utmost discretion is necessary; and if we wish to teach the natives a better religion, we must take care to do it in a manner which will not inspire them with lose our disciples altogether. a passion for political change, or we shall inevitably To us it appears quite clear, from the extracts before us, that neither Hindoo nor Mahomedan is at all indifferent to the attacks made upon his religion; the arrogance and the irrita. bility of the Mahomedan are universally acknow. ledged; and we put it to our readers, whether the Brahmins seem in these extracts to show the smallest disposition to behold the encroachments upon their religion with passiveness and unconcern. ary who converted only a few of the refuse of society, might live for ever in peace in India, and receive his salary from his fanatical masters for pompous predictions of universal conversion, transmitted by the ships of the season; but, if he had any marked success among the natives, it could not fail to excite much more dangerous specimens of jealousy and discontent than those which we have extracted from the Anabaptist Journal. How is it in human nature that a Brahmin should be indifferent to encroachments upon his religion? His reputation, his dignity, and, in a great measure, his wealth, depend upon the preservation of the present superstitions; and why is it to be supposed that motives which are so powerful with all other human beings, are inoperative with him alone? If the Brahmins, however, are disposed to excite a rebellion in support of their own influence, no man have it in their power to effect it. who knows anything of India, can doubt that they A mission It is vain to say that these attempts to diffuse Christianity do not originate from the government in India. The omnipotence of government in the East is well known to the natives. If Government does not pro empire is governed by men who, we are very much afraid, would feel proud to lose it in such a cause. who still retain the fear of God, and who admit that reli'But I think it my duty to make a solemn appeal to all gion and the course of conduct which it prescribes are not to be banished from the affairs of nations-now when the political sky, so long overcast, has become more lowering and black than ever-whether this is a period for augmenting the weight of our national sins and provocations, by an exclusive TOLERATION of idolatry; a crime which, unless the Bible be a forgery, has actually drawn forth the heaviest denunciations of vengeance, and the most fearful inflictions of Divine displeasure.'-Considerations, &c. p. 98. hibit, it tolerates; if it tolerates the conversion of the natives, the suspicion may be easily formed that it encourages that conversion. If the Brahmins do not believe this themselves, they may easily persuade the common people that such is the fact; nor are there wanting, besides the activity of these new missiona ries, many other circumstances to corroborate such a rumour. Under the auspices of the College at Fort William, the Scriptures are in a course of translation into the languages of almost the whole continent of Oriental India, and we perceive, that in aid of this object the Bible Society has voted a very magnificent subscription. The three principal chaplains of our Indian settlement are (as might be expected) of princiCan it be credited that this is an extract from a ples exactly corresponding with the enthusiasm of pamphlet generally supposed to be written by a noble their employers at home; and their zeal upon the Lord at the Board of Control, from whose official insubject of religion has shone and burnt with the most terference the public might have expected a correcexemplary fury. These circumstances, if they do tive to the pious temerity of others? not really impose upon the minds of the leading na- The other leaders of the party, indeed, make at tives, may give them a very powerful handle for mis-present great professions of toleration, and express representing the intentions of government to the lower the strongest abhorrence of using violence to the orders. natives. This does very well for a beginning, but we We see from the massacre of Vellore, what a pow-have little confidence in such declarations. We be erful engine attachment to religion may be rendered lieve their fingers itch to be at the stone and clay in Hindostan. The rumours might all have been false; gods of the Hindoos; and that, in common with the but that event shows they were tremendously power- noble Controller, they attribute a great part of our ful when excited. The object, therefore, is not only national calamities to these ugly images of deities on not to do anything violent and unjust upon subjects of the other side of the world. We again repeat, that religion, but not to give any stronger colour to jealous upon such subjects, the best and ablest men, if once and disaffected natives for misrepresenting your inten-tinged by fanaticism, are not to be trusted for a single tions. but to our existence. moment. themselves, after a short residence in India, consider to be insuperable. All these observations have tenfold force when ap- 2dly, Another reason for giving up the task of conplied to an empire which rests so entirely upon opi-version, is the want of success. In India, religion nion. If physical force could be called in to stop the extends its empire over the minutest actions of life. progress of error, we could afford to be misrepresent. It is not merely a law for moral conduct, and for ed for a season; but 30,000 white men, living in the occasional worship, but it dictates to a man his trade, midst of 70 million sable subjects, must be always in his dress, his food, and his whole behaviour. His the right, or at least never represented as grossly in religion also punishes a violation of its exactions, not the wrong. Attention to the prejudices of the subject by eternal and future punishments, but by present is wise in all governments, but quite indispensable in infamy. If an Hindoo is irreligious, or, in other a government constituted as our empire in India is words, if he loses his caste, be is deserted by father, constituted; where an uninterrupted series of dexter- mother, wife, child, and kindred, and becomes in ous conduct is not only necessary to our prosperity, stantly a solitary wanderer upon the earth: to touch him, to receive him, to eat with him, is a pollution These reasonings are entitled to a little more consi-producing a similar loss of caste; and the state of deration, at a period when the French threaten our such a degraded man is worse than death itself. To existence in India by open force, and by every species becomes a Christian; and this difficulty must a misthese evils an Hindoo must expose himself before he of intrigue with the native powers. In all governments everything takes its tone from the head; fana- sionary overcome before he can expect the smallest ticism has got into the government at home; fanati-success-a difficulty which, it is quite clear, they cism will lead to promotion abroad. The civil servant in India will not only dare to exercise his own judg ment in checking the indiscretions of ignorant missionaries, but he will strive to recommend himself to his holy masters in Leadenhall-street, by imitating Brother Cran and Brother Ringletaube, and by every species of fanatical excess. Methodism at home is no unprofitable game to play. In the East it will soon be In the year 1766, the late Lord Clive and Mr. Verelst the infallible road to promotion. This is the great employed the whole influence of Government to restore a evil: if the management was in the hands of men who Hindoo to his caste, who had forfeited it, not by any newere as discreet and wise in their devotion as they are glect of his own, but by having been compelled, by a most in matters of temporal welfare, the desire of putting an unpardonable act of violence, to swallow a drop of cow end to missions might be premature and indecorous. the case, were very anxious to comply with the wishes of broth. The Brahmins, from the peculiar circumstances of But the misfortune is, the men who wield the instru-government; the principal men among them met once at ment, ought not, in common sense and propriety, to Kishnagur, and once at Calcutta; but after consultations, be trusted with it for a single instant. Upon this sub- and an examination of their most ancient records, they deject they are quite insane and ungovernable; they clared to Lord Clive, that as there was no precedent to would deliberately, piously, and conscientiously ex-justify the act, they found it impossible to restore the unfor pose our whole Eastern empire to destruction, for the tunate man to his caste, and he died soon after of a broken heart.'-Scott Waring's Preface, p. lvi. sake of converting half a dozen Brahmins, who, after stuffing themselves with rum and rice, and borrowing money from the missionaries, would run away, and cover the gospel and its professors with every species of ridicule and abuse. Upon the whole, it appears to us hardly possible to push the business of proselytism in India to any length without incurring the utmost risk of losing our empire. The danger is more tremendous, because it may be so sudden; religious fears are very probable causes of disaffection in the troops; if the troops are generally disaffected, our Indian empire may be lost to us as suddenly as a frigate or a fort; and that As a proof of the tenacious manner in which the Hindoos cling to their religious prejudices, we shail state two or three very short anecdotes, to which any person who has resided in India might produce many parallels. It is the custom of the Hindoos to expose dying people upon the banks of the Ganges. There is something peculiarly holy in that river; and it soothes the agonies of death to look upon its waters in the last moments. A party of English were coming down in a boat, and perceived upon the bank a pious Hindoo, in a state of the last imbecility-about to be drowned by the rising tide, after the most approved and orthodox manner of their religion. They had the curiosity to land; and as they perceived some more signs of life than were at first apparent, a young Englishman poured down his throat the greatest part of a bottle of la vender water, which he happened to have in his pocket. [ any other: and even if the religion of Brama is the The effects of such a stimulus, applied to a stomach most ancient of the two, it is still to be proved, that accustomed to nothing stronger than water, were in-the Ceylonese professed that religion before they stantaneous and powerful. The Hindoo revived suffi- changed it for their present faith. In point of fact, ciently to admit of his being conveyed to the boat, was however, the boasted Christianity of the Ceylonese is carried to Calcutta, and perfectly recovered. He had proved by the testimony of the missionaries themdrunk, however, in the company of Europeans-no selves, to be little better than nominal. The follow. matter whether voluntary or involuntary-the offence ing extract from one of their own communications, was committed: he lost caste, was turned away from dated Columbo, 1805, will set this matter in its true his home, and avoided, of course, by every relation light :and friend. The poor man came before the police, making the bitterest complaints upon being restored to life; and for three years the burden of supporting him fell upon the mistaken Samaritan who had rescued him from death. During that period, scarcely a day elapsed in which the degraded resurgent did not appear before the European, and curse him with the bitterest curses-as the cause of all his misery and desolation. At the end of that period he fell ill, and of course was not again thwarted in his passion for dying. The writer of this article vouches for the truth of this anecdote; and many persons who were at Calcutta at the time must have a distinct recollection of the fact, which excited a great deal of conversation and amusement, mingled with compassion. It is this institution of castes which has preserved India in the same state in which it existed in the days of Alexander; and which would leave it without the slightest change in habits and manners, if we were to abandon the country to-morrow. We are astonished to observe the late resident in Bengal speaking of the fifteen millions of Mahomedans in India as converts from the Hindoos; an opinion, in support of which he does not offer the shadow of an argument, except by asking, whether the Mahomedans have the Tartar face? and if not, how they can be the descendants of the first conquerors of India? Probably not altogether. But does this writer imagine, that the Mahomedan empire could exist in Hindostan for 700 years without the intrusion of Persians, Arabians, and every species of Mussulman adventurers from every part of the East, which had embraced the religion of Mahomed? And let them come from what quarter they would, could they ally themselves to Hindoo women without producing in their descendants an approximation to the Hindoo features? Dr. Robertson, who has investigated this subject with the greatest care, and looked into all the authorities, is expressly of an opposite opinion; and considers the Mussulman inhabitants of Hindostan to be merely the descendants of Mahomedan adventurers, and not converts from the Hindoo faith. 'The armies,' (says Orme)' which made the first conquests for the heads of the respective dynasties, or for other invaders, left behind them numbers of Mahomedans, who, seduced by a finer climate, and a richer country, forgot their own. Dutch congregation, came to see us, and we paid them a What success the Syrian Christians had in making converts; in what degree they have gained their num bers by victories over the native superstition, or lost their original numbers by the idolatrous examples to which for so many centuries they have been exposed, are points wrapt up in so much obscurity, that no kind of inference as to the facility of converting the na. tives, can be drawn from them. Their present number is supposed to be about 150,000. It would be of no use to quote the example of Japan and China, even if the progress of the faith in these empires had been much greater than it is. We do not say it is difficult to convert the Japanese, or the Chinese; but the Hindoos. We are not saying it is difficult to convert human creatures; but difficult to convert human creatures with such institutions. To mention the example of other nations who have them not, is to pass over the material objection, and to answer others which are merely imaginary, and have never been made. 3dly, The duty of conversion is less plain, and less imperious, when conversion exposes the convert to great present misery. An African or an Otaheite proselyte might not perhaps be less honoured by his countrymen if he became a Christian; an Hindoo is instantly subjected to the most perfect degradation. A change or faith might increase the immediate happiness of any other individual; it annihilates for ever all the human comforts which an Hindoo enjoys. The eternal happiness which you proffer him, is therefore less attractive to him than to any other heathen, from the life of misery by which he purchases it. Nothing is more precarious than our empire in India. Suppose we were to be driven out of it to-morrow, and to leave behind us twenty thousand converted Hindoos, it is most probable they would relapse into 'The Mahomedan princes of India naturally gave a heathenism; but their original station in society could preference to the service of men of their own religion, not be regained. The duty of making converts, therewho, from whatever country they came, were of a fore, among such a people, as it arises from the genemore vigorous constitution than the stoutest of the ral duty of benevolence, is less strong than it would subjected nation. This preference has continually be in many other cases; because, situated as we are, encouraged adventurers from Tartary, Persia, and it is quite certain we shall expose them to a great deal Arabia, to seek their fortunes under a government of misery, and not quite certain we shall do them any from which they were sure of receiving greater en- future good. couragement than they could expect at home. From 4thly, Conversion is no duty at all, if it merely dethese origins, time has formed in India a mighty na-stroys the old religion, without really and effectually tion of near ten millions of Mahomedans.'-Orme's Indostan, I. p. 24. Precisely similar to this is the opinion of Dr. Robertson, Note xl.-Indian Disquisition. teaching the new one. Brother Ringletaube may write home that he makes a Christian, when in reality he ought only to state that he has destroyed an Hindoo. Foolish and imperfect as the religion of an HinAs to the religion of the Ceylonese, from which the doo is, it is at least some restraint upon the intempeBengal resident would infer the facility of making con- rance of human passions. It is better a Brahmin verts of the Hindoos, it is to be observed that the re- should be respected than that nobody should be religion of Boudhou, in ancient times, extended from the spected. An Hindoo had better believe that a deity north of Tartary to Ceylon, from the Indus to Siam, with an hundred legs and arms, will reward and pu and (if Foe and Boudhou are the same persons) over nish him hereafter, than that he is not to be punished China. That of the two religions of Boudhou and at all. Now, when you have destroyed the faith of an Brama, the one was the parent of the other, there can be very little doubt; but the comparative antiquity of the two is so very disputed a point, that it is quite unfair to state the case of the Ceylonese as an nstance of conversion from the Hindoo religion to Hindoo, are you quite sure that you will graft upon his mind fresh principles of action, and make him any thing more than a nominal Christian? You have 30,000 Europeans in India, and sixty mill. ions of other subjects. If proselytism were to go on as 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 importy? 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 nadness is 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 unfaof doubt and speculation. He is quite certain, how-vourable to human happiness, and to make men 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 benethan a drunken reprobate, who conceives himself at fiting us much more by their absence, than the Hinliberty to eat and drink any thing he pleases, and an- doos by their advice? nexes hardly any other meaning to the name of Christianity. Such sort of converts may swell the list of names, and gratify the puerile pride of a missionary; but what real, discreet Christian can wish to see such Christianity prevail? But it will be urged, if the present converts should become worse Hindoos, and very indifferent Christians, still the next generation will do better; and by degrees, and at the expiration of half a century, or a century, true Christianity 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. It is somewhat strange, in a duty which is stated by one party to be so clear and so indispensable, that no man of moderation and good sense can be found to perform it. And if no other instruments remain but visionary enthusiasts, some doubt may be honestly raised whether it is not better to drop the scheme entirely. 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 centuries, 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 be quite incredible. tions who want it more.* 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 run 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 balhad 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 sincere piety; but the misfortune is, all extra superfine persons accustom themselves to a familiar phra seology upon the most sacred subjects, which is quite shocking to the common and inferior orders of Chris 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. of a religious party, who are loud in their complaints It is folly to talk of any other ultimatum in governof 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 tion against further concessions; and, in six months that of accusing their antagonists of infidelity. No afterwards, government were compelled to introduce, art can be more unmanly, or, if its consequences are themselves, those further relaxations of the penal code, foreseen, more wicked. If this publication had been of which they had just before assured the Catholics the work of a single individual, we might have passed they must abandon all hope. Such is the absurdity it over in silent disgust; but as it is looked upon as of supposing that a few interested and ignorant indi the organ of a great political religious party in this viduals can postpone, at their pleasure and caprice, country, we think it right to notice the very unworthy the happiness of millions. 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? 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 indisputable rights. When we see it done, we will believe it. Till it is done, we shall always consider it to be highly improbable-much too improbable-to justify the smallest relaxation in the Catholics themselves, or in When the those who are well-wishers to their cause. tion arrives, new scruples may arise fresh forbearfanciful period at present assigned for the emancipaance be called for-and the operations of common 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, teaching sense to some, and inspiring others with shame, have left those only on the field who can neither learn nor blush. 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. The answer which Paul received from Felix, he owed to the subject on which he spoke. When justice and righteousness were his theme, Felix told him to go away, and he would hear him some other time. All But, though the argument is given up, and the justice men who have spoken to courts upon such disagreeof 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 hopeless; and that, to advocate it any longer, will ill-directed. He trembled at the subject-he ought to 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 century, would postpone all remedies for a pestilence, if the preservation of their places depended upon the propagation of the virus. To us, such kind of conduct conveys no other action than that of sordid, avaricious impudence: it puts to sale the best interests of the country for some improvement in the wines and meats and carriages which a man uses-and encourages a new political morality which may always postpone any other great measure-and every other great measure as well as the emancipation of the Catholics. We do not understand what is meant in this country by the notion, that a measure, of consummate wisdom and imperious necessity, is to be deferred for any time, or to depend upon any contingency. Whenever it can be made clear to the understanding of the great mass of enlightened people, that any system of political conduct is necessary to the public welfare, every obstacle (as it ought) will be swept away before it; and as we conceive it to be by no means improbable, that the country may, ere long, be placed in a situation where its safety or ruin will depend upon its con- We terminate this apologetical preamble with exduct towards the Catholics, we sincerely believe we pressing the most earnest hope that the Catholics will are doing our duty in throwing every possible light on not, from any notion that their cause is effectually this momentous question. Neither do we understand carried, relax in any one constitutional effort necessary where this passive submission to ignorance and error to their purpose. Their cause is the cause of common is to end. Is it confined to religion? or does it ex-sense and justice; the safety of England and of the tend 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 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 Numbers; 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 |