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 relito persuade the Hindoos that their own religion was gious hoy riding at anchor in the Hoogley river? or folly, it would be infiniteiy 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 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 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 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 As the duty of making proselytes springs from the calculated to bring ridicule and disgrace upon the duty of benevolence, there is a priority of choice in gospel; and in the discretion of those at home, whom conversion. The greatest zeal should plainly be di- we consider as their patrons, we have not the smallest rected to the most desperate misery and ignorance. reliance; but, on the contrary, we are convinced they Now, in comparison to many other nations who are would behold the loss of our Indian empire, not with equally ignorant of the truths of Christianity, the Hin- the humility of men convinced of erroneous views and doos are a civilized and a moral people. That they projects, but with the pride, the exultation, and the have remained in the same state for so many centualacrity of martyrs. ries, is at once a proof that the institutions which established that state could not be highly unfavourable to human happiness. After all that has been said of the vices of the Hindoos, we believe that an Hindoo is more mild and sober than most Europeans, and as honest and chaste. In astronomy the Hindoos have certainly made very high advances-some, and not an unimportant progress in many sciences. As manufacturers, they are extremely ingenious-and as agriculturists, industrious. Christianity would improve them, (whom would it not improve?) but if Christianity cannot be extended to all, there are many other nations who want it more.*

Of the books which have handled this subject on either side, we have little to say. Major Scott War ing's book is the best against the Missions; but he wants arrangement and prudence. The late resident writes well; but is miserably fanatical towards the conclusion. Mr. Cunningham has been diligent in looking into books upon the subject: and though an evangelical gentleman, is not uncharitable to those who differ from him in opinion. There is a passage in the publication of his reverend brother, Mr. Owen, which, had we been less accustomed than we have been of late to this kind of writing, would appear to be quite incredible.

I have not pointed out the comparative indifference,

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 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 wretchorder to accomplish its conversion.'-Owen's Address, p. 38. edness that men and women should be shut up in religious houses; but it is only an object of legislative to have read. This is really beyond any thing we ever remember interference, when such incarceration is compulsory. ligious newspaper, are pure reason when compared to The hoy, the cock-fight, and the reMonasteries and nunneries with us would be harmless it. The idea of reducing Providence to an alternative!! institutions, because the moment a devotee found he had acted like a fool, he might avail himself of the discovery and run away; and so may an Hindoo, if he

a

We are here, of course, arguing the question only in worldly point of view. This is one point of view in which it must be placed, though certainly the lowest and least important.

and, by a motion at the India House, carried by ballot! We would not insinuate, in the most distant manner, that Mr. Owen is not a gentleman of the most fine persons accustom themselves to a familiar phra sincere piety; but the misfortune is, all extra super. 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 govern. 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 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 indithe 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?

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 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 those who are well-wishers to their cause. When the

fanciful period at present assigned for the emancipation arrives, new scruples may arise fresh forbear ance 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, 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 neither learn nor blush. 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 generable topics, have received the same answer. Felix, ally conceived, that their case, at present, is utterly hopeless; and that, to advocate it any longer, will only irritate the oppressed, without producing any 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.

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 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

however, trembled when he gave it; but his fear was ill-directed. He trembled at the subject-he ought to have trembled at the delay.

Little or nothing 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 & 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 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 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

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; 20l. 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 discould not by them be considered as a crime. This war close every particular which has come to his know. terminated 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 trus 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 ing creed is so fond of heaping upon its subjugated more than two apprentices, except in the linen trade. rivals. All the Catholic clergy to give in their names and 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 challenged.

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 compe-iticians will still argue that the time is not yet come. tent allowance to the son, at their own discretion, not Sacred and lay sycophants will still lavish upon the only for his present maintenance, but for his future Catholic faith their well-paid abuse, and England still portion after the death of his father. An increase of passively submit to such a disgraceful spectacle of injointure to be enjoyed by Papist wives upon their con- gratitude and injustice. If, on the contrary (as may version. Papists keeping schools to be prosecuted as probably be the case), the Spaniards fall before the convicts. Popish priests who are converted, to receive numbers and military skill of the French, then are we 301. per annum. left alone in the world, without another ray of hope and compelled to employ against internal disaffection

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 intolera ble infamy 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 Edinburgh Review, on the Subject of Methodism and Missions; with Remarks on the Influence of Reviews, in general, on Mor. als and Happiness. By John Styles. 8vo. London, 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 se vere 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.

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 out of their province, and become the teachers of the land?-when men, whose proper talk is of bullocks, pretend to have wisdom and understanding,' is it not lawful to tell them they have none? An ironmonger is a very respectable man, so long as he is merely an ironmonger, an admirable man if he is a religious ironmonger; but a great blockhead if he sets up for a bishop or a dean, and lectures upon theology. It is 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.

These very impudent people have one ruling canon, which pervades every thing they say and do. Whois unfriendly to Methodism, is an infidel and an atheist. This reasonable and amiable maxim, repeated, in every form of dulness, and varied in every attitude of malignity, is the sum and substance of Mr. Style's pamphlet. Whoever wishes to rescue religion from the hands of didactic artisans,-whoever prefers a respectable 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 declarelate? 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 Methattack? 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 his own little chapel, and his own deranged instructor? 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

road, appeared to us to be blasphemous and mischie vous nonsense. With great events, which change the destiny of mankind, we might suppose such interfe rence, the discovery of which, upon every trifling oc casion, we considered to be pregnant with very mischievous consequences. To all which Mr. Styles replies, that, with Providence, nothing is great, or nothing little,-nothing difficult, or nothing easy; that a worm and a whale are equal in the estimation of a Supreme Being. But did any human being but a Meth

and rough honesty are broken down into meanness prevarication, and fraud.

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 cotta-state the merit of the two parties is, to estimate what ger; but we are surely neither impious nor obscure, when we say, that one would be an important interfe rence of Providence, and the other comparatively not 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 Methodism, 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!

While Mr. Styles is so severe upon the indolence c. 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 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 reason. able.

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 fanatical 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 eloquence of the tub usually vociferate. In speak. the 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 tinction of mankind into godly and ungodly-if by readers with the idea of some unknown instrument. godly 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 Hindoos; 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 si may hereafter prove to be truly terrific; and a dy- lent on this subject, it is for us to explain the plan and nasty of fools may again sweep away both church and nature of this terrible and unknown piece of mechan state 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 niacs, who would insanify them with some degree of from this blunder of the printer has Mr. Styles manu prudence, and keep them only half mad, if they could. factured this Dædalean 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 missioncongregation; 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 man in London who prays for what garments he wants, and finds them next morning in his room, tight and fit. 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 mischievous? 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

the errata, and found Mr. Styles to be always Mr. Styles, always cut off from every hope of mercy, and remaining for ever himself.

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 conform able to their religion; and it is upon the authority of their condemnation that we have proceeded to abolition.

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