that they will not have it. Does he mean to give up the veto and all the privileges they petition for together, and then to banish the catholics for not complying with the veto? We are really confounded at the proposition: let catholics learn from this specimen of specious benevolence, the policy of some of the friends in whom they confide. Let the public understand the monstrous measures into which any precipitancy in this great question is likely to betray them. And let Mr. Smith learn the folly of clergymen quitting the cloBet for the cabinet, volunteering upon the political arena, and condemning their clerical brethren for silence upon points on which they have received no commission to speak; and let him, instead of soiling the robes of the sanctuary with the dust of political controversy, consecrate his time and powers to the quiet and devout discharge of the duties of his own sacred office.

In

As to the veto itself, no reasona, ble man disputes its propriety, or its imperious necessity to the peace and security of Great Britain: It is no undue concession to demand from the catholics, because it is a concession which has been virtually made for a succession of ages to the catholic power of France, and which it would be most perilous for Great Britain not to obtain. all instances, the imperium in imperio, the erection of an ecclesiastical kingdom independent of the political, is pregnant with danger both to the sovereign and the people. At the present period, this argument may be pressed with additional force:- the head of the Romish church resides no longer in Rome, but in Paris; he is no longer the chief of a petty principality, but the sovereign of the continent; be no longer sends to battle the enfeebled bands of Italy, but heads almost myriads of the best disciplined troops in Europe; he no longer regards the prosperity of England with indifference, but eyes us from his towering eminence as

the only barrier between himself and the subjugation of the world. Bonaparte controuls the pope; and if the pope is to controul Ireland, what rampart remains to Great Britain against the ambitious invasions of France. It is not the disloyalty of the powerful and the wise among the catholics we dread; but it is the fury of a superstitious populace, inflamed by a corrupt priesthood. It is the influence of France, passing, like an electric fluid, from man to man-from the pope at Avignen, to the poor deluded worshipper of bis sixpenny god or saint of wood er bone-from which, if the veto is dispensed with, we apprehend the shock which is to convulse Ireland and shake the throne of Great Bri tain to its foundation.

The space we have been led al most insensibly to give to this great topic, must shorten our critique upon the moral and religious sentiments of this discourse. Of these, however, we shall enter upon a brief review.

In tracing the features of a good minister, the author successively treats of propriety, activity, toleration, fanaticism, timidity.

Under the head of." propriety," we find the following strong and, with some exceptions, excellent passage.

"It is painful, I am afraid, disgusting, to see the members of a sacred profession dedi cated to all the frivolous amusements of the world to see them living as if they had no

other occupation; as if it was the great purpose, and leading principle of their existence. What crime, it is asked, if a clergyman follow this, or that innocent pursuit? No crime, if he does it within the strict limits of mode- * ration; no crime, if he remembers that he is tried by a more rigid rule, and watched with a keener eye than other men; no crime, if the world see when he does this, that be can do something better, and that he does

do something better; that it is the diversion, and not the occupation of his life. But to show mankind that he, whom they look up to as an example of useful purposes, and strong resolutions, can trifle away his life in the most frivolous pursuits, and yield per petually to the most ordinary temptations

new faction of ministers, pretending to more than ordinary sanctity, and emphatically distinguishing themselves by the name of the evangelical clergy. The disposition of mankind to get wrong upon religious sub jects is so excessive, that this growing evil

deserves to be well watched: the horizon of the religious world is naturally stormy, and variable; a cloud, no bigger than a man's hand, will often bring on a tempest, and therefore we must be vigilant and see what it portends, and observe if it gets bigger.

What we have to fear from all this fresh impetuosity is, that it will produce a crisis; it can never be stationary; it must come to an end: it is a contest of extravagance, a perverted struggle, where the least wise is the most honourable, and where the object seems to be to lash mankind to a state of the greatest folly, and delirium, which the wide limits of human imbecility will permit. It is not impossible this end may be attained; but what is the consequence? Why, that mankind will, at last, awake from that delirium, and then down goes the temple of the true God with the images of Dagon: men get tired of all religion; they say there is no God, and become obstinate,

and vindictive in their vices, till the whole

lund is one continued scene of enormity,

and crime: buman passions go round, and round in a circle; and this is one of the most

antient which they have ever trod: that such

men as I have described have entered, and are entering, into our establishment, is one of the greatest misfortunes by which the, church is this day afflicted; it is not, I fear, possible to prevent it; for all that the most provident guardians of the church can look to, is the religious creed, which is not al

grandeur, and to violate the unity of the church.” pp. 13–15.

One useful conclusion to which this most intolerant tirade has led us is, that what was only hinted in our last review of this gentle man's works, may be now stated as a certainty: He is a writer in the Edinburgh Review; and he is the writer of the review of" Ingram on Methodism." The latter part of the passage we have now quoted is in fact an epitome of that review; and the expressions and manner are adopted, or rather maintained, with a fidelity of which a plagiarist would be ashamed. Let the reli gious measure of Mr. Smith, then, be taken upon the scale of the fraternity to which he belongs; and let him divide that throne, on which, as loyal subjects, as defenders of the faith, as orthodox Christians, as true churchmen, the Edinburgh Reviewers are elevated by the common voice of the people.. In order fully to expose the mis statement, the extravagance, and bigotry of the passage we have quoted, it would be necessary to examine its several parts in succession. But we shrink from a drudgery we have already more than once undergone, when roused to the task by assaults as daring and as scarrilous as that of Mr. Smith. We have in former reviews shewn that

the evangelical body cannot be considered as a faction, since they have neither head, plan, object, nor confederacy. We have shewn that the title of "evangelical clergy" is not so much assumed by them as it is fixed upon them--as an honourable appellation by some-as a stigma by controversialists and reviewers. We have proved, that they do not merely « pretend to more than ordinary sanctity," but, "their enemies themselves being the judges," that they are allowed, with small exception, to possess it; that the charge of seeking popularity, by pleasing instead of instructing, can least, be long to those who are ordinarily charged with severity, and are de

nominated "superfine Christians;" -that, far from indulging a "spirit of prophecy," or "pretending to an acquaintance with the inscrutable ways of Providence," they are dis posed to censure, at least as strongly as the author, but with more discrimination, all who "exercise themselves in matters too high for them;" for though they hold the doctrine of a minute and particular providence, which the Reviewer of Ingram, in the face of Scripture, denies, they yet affirm that the word, and not the interferences, of God is intended for our guide ;-that, far from designing to "adulterate the purity, to break down the grandeur, to violate the unity of the church," the sum and substance of their desire are to restore the church to its pristine "purity," to erect its "grandeur" upon the substantial basis of a holy priesthood and people, and, by allying its members in faith and character to their common Master, to give them "union" with him and with one another. We cannot insult our readers with a repetition of the facts, statements, and reasonings, by which these positions have been established, as they relate generally to the clergy called evangelical (for doubtless these are exceptions.) We must leave Mr. Smith, the Re. viewer and Preacher, for refutation, to the numerous volumes which these men have written; and for conviction, to his conscience and his God. When, however, he next seats himself to pen an essay upon candour and toleration, we must beg him to declare of what rule of charity or justice his method of assault is a specimen. Is it not "painful, and we are afraid disgusting," to see a controversialist dress up a man of straw, clothe him with hideous vestments, call him an evangelical clergyman, and then amuse himself with stabbing at him? Is it reconcileable to the loosest notions of justice or good sense, that a writer should overleap the vast interval between the different bodies who are called, or

who call themselves, evangelical; should amalgamate the most discor dant materials; should compel us, nolens, volens, to speak the language of the Evangelical Magazine; should identify some of those who command senates, and wield the destinies of our oriental empire, with the preacher in a tub; and should, in fact, decree that philosophy and piety can have no concord, and that the devout Christian cannot be a good churchman and a sound pa triot?

Let our readers, in conclusion, take the following fine passage on ministerial courage.

timid; as if we were not sufficiently aware of "It seems as if we were, in general, too the high ground on which we stand, and the important interests committed to our charge. If our situation in society is in general humble, here it is the highest, and the most dignified. He who stands where I now stand, is placed between God, and the people, and trusted with the most solemn of all trusts. Whom need he fear? Whom ought he to fear? For what ought he to be so solicitous as the dignity of his high charge? In this place, no man is powerful office, and the faithful performance of his to us, no man nobly born; no situation too splendid for our censure, no guilt too lofty for our reproof; a faithful churchman knows not whom he addresses; he sees before him neither prince, nor beggar, nor his fellow priest, nor the prelate who rules him; he sees only before him, the victims of ignorance and passion; he remembers only that the eternal interests of truth are intrusted to his hands; and that God will never pardon him if he sacrifices them to any temporal con sideration: in fact, if it is not from us, that the lords, and rulers of the earth hear of their faults, where are they to hear of them? Who is to save them from the perdition of pride? Who is to awaken them from the lethargy of pleasure? Who is to tell them that they will die, and be judged by God? Who are to call mankind back to holy desires, to good counsels, and just works, if fear makes their natural pastors

silent, or if interest makes them false? It

is very easy to follow the times, and to cen

sure where we know the breath of the mul

titude will be raised in our favour: but if a man has God in his heart, and desires to do the little good he ever can do, he should venture upon topics where there is a risk of

his being mistaken, and misrepresented; where motives may be imputed to him, by which he never was actuated; and sentiments fastened upon him, which he never advanced." pp, 16, 17,

We have only to regret that the application of this passage should diminish any thing of its effect, It is applied by the author, not so much to encourage boldness in asserting religious truth, as in advocating the cause of opposition politics. Our readers will at once discover, that, if applied to the fundamental principles of religion, it

presents us with no inaccurate portrait of that very body of clergy vilified by the author; if referred to the clamour of party politicians, it is a correct delineation of the author himself. Some starving curates, who are yet friends to the present ministers, will be tempted to remind Mr. Smith that he forgets what he ought to remember, that there are two roads to preferment, and that it is sometimes a less "wretched game' to clamour for a change, than to resist innovation.

GREAT BRITAIN. In the press: Reprints of Lord Berner's Translation of Froissart's Chronicles; of Restall's Pastyme of the People; of Arnold's Chronicles, containing the Charter, &c. of London, and of England; of Hardyng's Chronicle of England; of Fabian's Chronicle of England; and Fuller's Worthies of England;-Voyages and Travels to Pekin, Manilla, and the Isle of France, by M. de Guignes; and County Archives (to be continued annually), giving the Annals of each County during the past Year, under the Heads of Public Business, Civil and Criminal Jurisprudence, Chronicle, and Biography.

Preparing for publication: An Introduction to Entomology, by the Rev. W. Kirby and Mr. W. Spence;--A Volume of Letters of Sir George Radcliffe, by Dr. Whitaker; -A Hebrew and English Dictionary, on a new Plan, without Points, by the Rev. W. P. Scargill.

The Works of the Rev. Richard Cecil, in 3 vols. 8vo., will not appear, as was first intended, in separate volumes, but will be published together in the course of a few months.

The subjects of Sir W. Browne's three gold medals, for the present year, are; for the Greek ode, Ad Regem, "Serus in Colum redeas, diuque lætus intersis populo:" for the Latin ode, " Injuriarum Africauarum finis:" for the Greek epigram, "Biblioma nia:" for the Latin epigram, "Brevis esse laboro obscurus fio,"

The Rev. W. Bowdwen proposes to publish a Translation of Domesday Book, in 10 vols. 4to., with the modern Names, Indexes, and a Glossary. The volumes may be subscribed for separately, at two guineas each. The volume already published contains the counties of York, Derby, Nottingham, Rut land, Lincoln, and part of Lancashire, Westmorland, and Cumberland.

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