and infamously governed as they have been, would never have made any efforts to shake off the yoke of England? Surely there are causes enough to account for their impatience of that yoke, without endeavouring to inflame the zeal of ignorant people against the Catholic religion, and to make that mode of faith responsible for all the butchery which the Irish and English for these last two centuries have exercised upon each other. Every body, of course, must admit, that if to the causes of hatred already specified there be added the additional cause of religious distinction, this last will give greater force (and what is of more consequence to observe, give a name) to the whole aggregate motive. But what Mr. Parnell contends for, and clearly and decisively proves is, that many of those sanguinary scenes attributed to the Catholic religion, are to be partly imputed to causes totally disconnected from religion; that the unjust invasion, and the tyrannical, infamous policy of the English, are to take their full share of blame with the sophisms and plots of Catholic priests. In the reign of Henry the Eighth, Mr. Parnell shows that feudal submission was readily paid to him by all the Irish chiefs; that the Reformation was received without the slightest opposition; and that the troubles which took place at that period in Ireland are to be entirely attributed to the ambition and injustice of Henry. In the reign of Queen Mary there was no recrimination upon the Protestants;-a striking proof, that the bigotry of the Catholic religion had not, at that period, risen to any great height in Ireland. The insurrections of the various Irish princes were as numerous, during this reign, as they had been in the two preceding reigns;—a circumstance rather difficult of explanation, if, as is commonly believed, the Catholic religion was at that period the main-spring of men's actions. In the reign of Elizabeth, the Catholic in the pale regularly fought against the Catholic out of the pale. O'Sullivan, a bigoted Papist, reproaches them with doing so. Speaking of the reign of James the First, he says, And now the eyes even of the English Irish (the Catholics of the pale) were opened; and they cursed their former folly for helping the heretic.' The English Government were so sensible of the loyalty of the Irish English Catholics, that they entrusted them with the most confidential services. The Earl of Kildare was the principal instrument in waging war against the chieftains of Leix and Offal. William O'Bourge, another Catholic, was created Lord Castle Connel for his eminent services; and MacGully Patrick, a priest, was the state spy. We presume that this wise and manly conduct of Queen Elizabeth was utterly unknown both to the Pastrycook and the Secretary of State, who have published upon the dangers of employing Catholics even against foreign enemies; and in those publications have said a great deal about the wisdom of our ancestors - the usual topic whenever the folly of their descendants is to be defended. To whatever other of our ancestors they may allude, they may spare all compliments to this illustrious Princess, who would certainly have kept the worthy confectioner to the composition of tarts, and most probably furnished him with the productions of the Right Honourable Secretary, as the means of conveying those juicy delicacies to a hungry and discerning public. In the next two reigns, Mr. Parnell shows by what injudicious measures of the English Government the spirit of Catholic opposition was gradually formed; for that it did produce powerful effects at a subsequent period, he does not deny; but contends only (as we have before stated), that these effects have been much overrated, and ascribed solely to the Catholic religion when other causes have at least had an equal agency in bringing them about. He concludes with some general remarks on the dreadful state of Ireland, and the contemptible folly and bigotry of the English*;—remarks full of truth, of good sense, and of political courage. How melancholy to reflect, that there would be still some chance of saving England from the general wreck of empires, but that it may not be saved, because one politician will It would be as well, in future, to say no more of the revocation of the Edict of Nantes. any human being, let his dignity be what it may. These minor and domestic dangers we must endeavour firmly and temperately to avert as we best can; but, at all hazards, we must keep out the destroyer from among us, or perish like wise and brave men in the attempt. 1807.) lose two thousand a year by it, and another three thousand—a third a place in reversion, and a fourth a pension for his aunt! -Alas! these are the powerful causes which have always settled the destiny of great kingdoms, and which may level Old England, with all its boasted freedom, and boasted wisdom, to the dust. Nor is it the least singular, among the political phenomena of the present day, that the sole consideration which seems to TRAVELS FROM PALESTINE (E. REVIEW, influence the unbigoted part of the English people, in this great question of Ireland, is a regard for the personal feelings of the Monarch. Nothing is said or thought of the enormous risk to which Ireland is exposed, -nothing of the gross injustice with which the Catholics are treated,-nothing of the lucrative apostasy of those from whom they experience this treatment: but the only concern by which we all seem to be agitated is, that the King must not be vexed in his old age. We have a great respect for the King; and wish him all the happiness compatible with the happiness of his people. But these are not times to pay foolish compliments to kings, or the sons of kings, or to any body else: this journal has always preserved its character for courage and honesty; and it shall do so to the last. If the people of this country are solely occupied in considering what is personally agreeable to the King, without considering what is for his permanent good, and for the safety of his dominions; if all public men, quitting the common vulgar scramble for emolument, do not concur in conciliating the people of Ireland; if the unfounded alarms, and the comparatively trifling interests of the clergy, are to supersede the great question of freedom or slavery, it does appear to us quite impossible that so mean and so foolish a people can escape that destruction which is ready to burst upon them;-a destruction so imminent, that it can only be averted by arming all in our defence who would evidently be sharers in our ruin,—and by such a change of system as may save us from the hazard of being ruined by the ignorance and cowardice of any general, by the bigotry or the ambition of any minister, or by the well-meaning scruples of The Travels of Bertrandon de la Brocquière, First The following is a brief extract of this place of St. John the Baptist; to the house of Zechariah; and, lastly, to the holy cross, where the tree grew that formed the real cross.' From Jerusalem the first gentlemancarver betook himself to Mount Sinai, paying pretty handsomely to the Saracens for that privilege. These infidels do not appear to have ever prevented the Christian pilgrims from indulging their curiosity and devotion in visiting the most interesting evangelical objects in the Holy Land; but, after charging a good round price for this gratification, contented themselves with occasionally kicking them, and spitting upon them. In his way to Mount Sinai, the esquire-carver passed through the Valley of Hebron, where, he tells us, Adam was created; and from thence to Gaza, where they showed him the columns of the building which Samson pulled down, though of the identity of the building the esquire seems to entertain some doubts. At Gaza five of his companions fell sick, and returned to Jerusalem. The second day's journey in the desert the carver fell ill also, -returned to Gaza, where he was cured by a Samaritan,—and finding his way back to Jerusalem, hired some pleasant lodgings on Mount Sion. Before he proceeded on his grand expedition over land, he undertook a little expedition to Nazareth, hearing, first of all, divine service at the Cordeliers, and imploring, at the tomb of our Lady, her protection for his journey. From Jerusalem their first stage was Acre, where they gave up their intended expedition, and repaired to Baruth, whence Sir Samson de Lalaing and the author sallied afresh, under better auspices, to Damascus. He speaks with great pleasure of the valley where Noah built the ark, through which valley he passed in his way to Damascus; upon entering which town he was knocked down by a Saracen for wearing an ugly hat,as he probably would be in London for the same offence in the year 1807. At Damascus, he informs us the Christians are locked up every night, as they are in English workhouses, night and day, when they happen to be poor. The greatest misfortune attendant upon this Damascene incarceration is the extreme irregularity with which the doors are opened in the morning, their janitor having no certain hour of quitting his bed. At Damascus, he saw the place where St. | Paul had a vision. 'I saw also,' says he, the stone from which St. George mounted his horse, when he went to combat the dragon. It is two feet square; and they say that, when formerly the Saracens attempted to carry it away, in spite of all the strength they employed, they could not succeed.' After having seen Damascus, he returns with Sir Samson to Baruth; and communicates his intentions of returning over land to France to his companions. They state to him the astonishing difficulties he will have to overcome in the execution of so extraordinary a project; but the admirable carver, determined to make no bones, and to cut his way through every obstacle, persists in his scheme, and bids them a final adieu. He is determined, however, not to be baffled in his subordinate expedition to Nazareth; and, having now got rid of his timid companions, accomplishes it with ease. We shall here present our readers with an extract from this part of his journal, requesting them to admire the naïf manner in which he speaks of the vestiges of ecclesiastical history. Acre, though in a plain of about four leagues in extent, is surrounded on three sides by mountains, and on the fourth by the sea. I made acquaintance there with a Venetian merchant called Aubert Franc, who received me well, and procured me grimages, by which I profited. With the aid of his much useful information respecting my two pil advice, I took the road to Nazareth; and, having crossed an extensive plain, came to the fountain, the water of which our Lord changed into wine at the marriage of Archétréclin; it is near a village where St. Peter is said to have been born. 'Nazareth is another large village, built between two mountains; but the place where the angel Gabriel came to announce to the Virgin Mary that she would be a mother, is in a pitiful state. The church that had been there built is entirely destroyed; and of the house wherein our Lady was when the angel appeared to her, not the smallest remnant exists. From Nazareth I went to Mount Tabor, the place where the transfiguration of our Lord, and many other miracles, took effect. These pasturages attract the Arabs, who come thither with their beasts; and I was forced to engage four additional men as an escort, two of whom were Arabs. The ascent of the mountain is rugged, because there is no road; I performed it on the back of a mule, but it took me two hours. The summit is terminated by an almost circular plain of about two bow-shots in length, and one in width. It was formerly enclosed with walls, the ruins of which, and the ditches, are still visible: within the wall, and around it, were several churches, and one especially, where, although in ruins, full pardon for vice and sin is gained. "We went to lodge at Samaria, because I wished to see the lake of Tiberias, where it is said St. Peter was accustomed to fish; and by so doing, some pardons may be gained, for it was the ember week of September. The Moucre left me to myself the whole day. Samaria is situated on the extremity of a mountain. We entered it at the close of the day, and left it at midnight to visit the lake. The Moucre had proposed this hour to evade the tribute exacted from all who go thither; but the night hindered me from seeing the surrounding country. "I went first to Joseph's Well, so called from his being cast into it by his brethren. There is a handsome mosque near it, which I entered with my Moucre, pretending to be a Saracen. Further on is a stone bridge over the Jordan, called Jacob's Bridge, on account of a house hard by, said to have been the residence of that patriarch. The river flows from a great lake situated at the foot of a mountain to the north-west, on which Namcardin has a very handsome castle.'(pp. 122-128.) got drunk privately, and was nearly murdered by some Saracens, who discovered that he had money. In some parts of Syria, M, de la Brocquière met with an opinion, which must have been extremely favourable to the spirit of proselytism, in so very hot a country - an opinion that the infidels have a very bad smell, and that this is only to be removed by baptism. But as the baptism was according to the Greek ritual, by total immersion, Bertrandon seems to have a distant suspicion that this miracle may be resolved into the simple phenomenon of washing. He speaks well of the Turks, and represents them, to our surprise, as a very gay, laughing people. We thought Turkish gravity had been almost proverbial. The natives of the countries through which he passed pray (he says) for the conversion of Christians, and especially request that there may be never sent among frey of Boulogne. At Couhongue the caravan them again such another terrible man as Godbroke up; and here he quitted a Mameluke soldier, who had kept him company during the whole of the journey, and to whose courage and fidelity Europe, Philip le Bon, and Mr. Johnes of Hafod, are principally indebted for the preservation of the first esquire-carver. 'I bade adieu,' he says, 'to my Mameluke. This good man, whose name was Mohammed, had done me innumerable services. He was very charitable, and never refused alms when asked in the name of God. It was through charity he had been so kind to me; and I must confess that, without his as had it not been for his kindness, I should often have without incurring the greatest danger; and that, been exposed to cold and hunger, and much embarrassed with my horse. From Damascus, to which he returns after his expedition to Nazareth, the first carver of Philip le Bon sets out with the caravan for Bursa. Before he begins upon his journey, he expatiates with much satisfaction upon the admirable method of shoeing horses at Da-sistance, I could not have performed my journey mascus,—a panegyric which certainly gives us the lowest ideas of that art in the reign of Philip le Bon; for it appears that, out of fifty days, his horse was lame for twenty-one, owing to this ingenious method of shoeing. As a mark of gratitude to the leader of the caravan, the esquire presents him with a pot of green ginger; and the caravan proceeds. Before it has advanced one day's journey, the esquire, however, deviates from the road, to pay his devoirs to a miraculous image of our Lady of Serdenay, which always sweatsnot ordinary sudorific matter — but an oil of great ecclesiastical efficacy. While travelling with the caravan, he learnt to sit crosslegged, 'On taking leave of him, I was desirous of showing my gratitude; but he would never accept of any thing except a piece of our fine European much. He told me all the occasions that had cloth to cover his head, which seemed to please him come to his knowledge, on which, if it had not been for him, I should have run risks of being assassinated, and warned me to be very circumspect in my connections with the Saracens, for that there were among them some as wicked as the Franks. I write this to recal to my reader's memory, that the person who, from his love to God, did me so many and essential kindnesses, was a man not of our faith.'-(pp. 196, 197.) For the rest of the journey, he travelled with the family of the leader of the caravan, without any occurrence more remarkable than those we have already noticed ;-arrived at Constantinople, and passed through Germany to the court of Philip le Bon. Here his narrative concludes. Nor does the carver vouchsafe to inform us of the changes which time had made in the appetite of that great prince,—whether, veal was now more pleasing to him than lamb,-if his favourite morsels were still in request,-if animal succulence were as grateful to him as before the departure of the carver,- -or if this semisanguineous partiality had given way to a taste for cinereous and torrefied meats. All these things the first esquire-carver might have said, none of them he does say,- -nor does Mr. Johnes of Hafod supply, by any antiquarian conjectures of his own, the distressing silence of the original. Saving such omissions, there is something pleasant in the narrative of this arch-divider of fowls. He is an honest, brave, liberal man; and tells his singular story with great brevity and plainness. We are obliged to Mr. Johnes for the amusement he has afforded us; and we hope he will persevere in his gentlemanlike, honourable, and useful occupations. METHODISM. (E. REVIEW, 1808.) Causes of the Increase of Methodism and Dissension. By Robert Acklem Ingram, B.D. Hatchard. THIS is the production of an honest man possessed of a fair share of understanding. He cries out lustily (and not before it is time), upon the increase of Methodism; proposes various remedies for the diminution of this evil; and speaks his opinions with a freedom which does him great credit, and convinces us that he is a respectable man. The clergy are accused of not exerting themselves. What temporal motive, Mr. Ingram asks, have they for exertion? Would a curate who had served thirty years upon a living in the most exemplary manner secure to himself, by such a conduct, the slightest right or title to promotion in the Church? What can you expect of a whole profession, in which there is no more connection between merit and reward, than between merit and beauty, or merit and strength? This is the substance of what Mr. Ingram says upon this subject; and he speaks the truth. We regret, however, that this gentleman has thought fit to use against the dissenters the exploded clamour of Jacobinism; or that he deems it necessary to call in to the aid of the Church the power of intolerant laws, in spite of the odious and impolitic tests to which the dissenters are still subjected. We believe them to be very good subjects; and we have no doubt but that any further attempt upon their religious liberties, without reconciling them to the Church, would have a direct tendency to render them disaffected to the State. Mr. Ingram (whose book, by the bye, is very dull and tedious) has fallen into the common mistake of supposing his readers to be as well acquainted with his subject as he is himself; and has talked a great deal about dissenters, without giving us any distinct notions of the spirit which pervades these people-the objects they have in view-or the degree of talent which is to be found among them. To remedy this very capital defect, we shall endeavour to set before the eyes of the reader a complete section of the tabernacle; and to present him with a near view of those sectaries, who are at present at work upon the destruction of the orthodox churches, and are destined hereafter, perhaps, to act as conspicuous a part in public affairs, as the children of Sion did in the time of Cromwell. The sources from which we shall derive our extracts are the Evangelical and Methodistical Magazines for the year 1807;-works which are said to be circulated to the amount of 18,000 or 29,000 each, every month; and which contain the sentiments of Arminian and Calvinistic methodists, and of the evangelical clergymen of the Church of England. We shall use the general term of Methodism, to designate these three classes of fanatics, not troubling ourselves to point out the finer |