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of the former, we are assured, " contain a body of authenticated information, enough to convince those who are so slow of belief as not to be already convince, that the world never produced such monsters of iniquity, as it has done since the French revolution; and that the present Sultan and Grand Vizier of France, Buonaparte and Talleyrand, are doubtless two of the most able, but at the same time most remorseless and unprincipled characters, whose plots and actions ever disgraced the page of history?" (vol. vi, p. 173, 184.)

To the same effect, in opposition to Mr. Pardon, who admires the cause of the revolutionists, and represents the disasters which have attended it, as the blessed results of what he calls "the first coalition against French liberty," they remark: " We too can glow at the name of liberty; but we camet couple that sacred name with the maure of Frenchinen; we can bestow no praise on that cause whose notorious and avowed object was the subversion of established governments, and the dethroning of legitimate kings." (vol. iv, p. 277.)-And, with regard to the terible disasters which we have witnessed, "Those," they say, “who excite a revolution are themselves the authors of all the horrors of a counter-revolution." (vol. vi, p. 248.) This revolution is moreover denominated, a "torrent of unprincipled aggression, which has threatened, and continues to threaten, with destruction, every sacred establishment in Europe." (vol. iv, p. 289.) The symptoms which they say prevailed at its very "commencement," were those of a tremendous distemper which attacked the vitals of civilized society:" it was "rebellion" assuming every shape, and promoting its "diabolical purposes by every artifice." (vol. v, p. 409,) &c. &c.

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To such a system our reviewers, therefore, consider the most determined opposition as the obvious duty of every friend of his species; as “the last struggles of independence;"" the common cause of jus tice and humanity." Nor do they know how sufficiently to ridicule the absurdity of those who dignify the abettors of it with the name of patriots, and pretend to contemplatè in its progress the advancement of human happiness, (vol. vi, p. 245, 247.) Thus, the invasion of Holland by the English is styled "a very natural and a very commendable effort of the court of St. James's; a generous attempt to deliver the United Provinces from a state of servitude and degra dation ;" "from French tyranny and oppression," (vol. vi, p. 250.) The object of Suwarroff in Italy is represented as having been similarly laudable, to "deliver Italy" from "the most insolent and capricious tyranny," and "the most cruel oppressors," (ibid. p. 244.) The brave conduct and generous loyalty displayed by the Tyrolese in this opposition, are represented as worthy of being recorded for the everlasting admiration of posterity, (vol. vii, p. 93.) And, lamenting in 1805, that the vile creatures of Talleyrand and the arch-fiend his master, have too painfully fulfilled their most diabolical threats, these critics add: "but the time seems to be arrived, when the horizon of Europe is brightening; when, awakened to a sense of their impending dauger, the two greatest potentates are

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at length united with us in the common cause of justice and humanit 1! We trust ere long to see others join the confederacy." (vol. vi, p. 183,) &c. &c. &c.

How truly British is all this. O si sic omnia! But what must not be our disgust to find after this, these same Critical Reviewers extolling the principles and tendencies of the revolution in the highest strain of panegyric; reprobating with the utmost severity all who have opposed it; and ascribing the sufferings of Europe wholly to these its opposers! Yet such is literally the fact. After all this, these same critics really talk in rapturous admiration of the “ pacific genius and virtuous principles of the revolution;" of the "pacific and generous principles of the French revolution;" of the "purity," the "pacific spirit," the "generous views," the "beneficent tendencies," &c. &c. by which it was characterized! After all this, they have courage to represent its opposers as wretches who regarded its first openings "as Satan viewed Paradise;" as culprits justly suffering the signal vengeance of heaven for having endeavoured "to ruin the cause which was auspicious to humanity, and adverse only to the selfishness, the pride, and tyranny of a few;" for having, in order to gratify the basest passions, the most sordid and un-` hallowed ends, obscured the brightest prospects and disappointed the most cheering hopes of the human race!" After all this, they gravely tell us, that "the enemies of the revolution by the calumnies which were so lavishly disseminated against the authors, the spirit, and the principles of it," were the authors of all the mischief which has been perpetrated: that "the principles of the revolution were good,” and "can with no more justice be charged with the massacres of September, the distresses of nations, &c. than the precepts and genius of Christianity can be made accountable for the massacres of St. Bartholomew, or the ravage of the crusades:" that "the pernicious effects and wide-wasting ruin of the revolution can justly be ascribed ONLY to those who conspired to hinder its beneficial consequences, to alter its nature, to vitiate its purity," &c. These abominable conspirators, they say, were, "the unprincipled, perfidious, and cowardly nobles, who abandoned their country and their sovereign; hordes of assassins against the liberties of France, in conjunction with the courts of Vienna, of Berlin, &c.:" they were "blind zealots, intriguing and half-sighted politicians, lawless and rapacious despots, the fiends of ambition, of avarice, of tyranny, and priestcraft:" they were, in short, in the account of these review ers, miscreants, influenced by the "basest passions," combining by the most " malignant attempts," to obstruct the diffusion of the very greatest blessedness," the fairest promise of freedom and of happiness; and who, therefore, besides the sufferings which, "by the wise retributions of the Deity," they experience in this world, must give a dread account" of their behaviour "at the impending day of moral retribution!!" &c. &c. &c. (See vol. xi, p. 301, 308; and vol. x, p. 369.)

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Such a light to the ignorant, and stay to the doubtful," is the Critical Review on the most important political questions! Let the

reader restrain his indignation if he can. Let him estimate as he ought, a publication which thus impudently insuits him with epi nions and statements so palpably contradictory; which, in this high tone of confidence, anathematizes at one time what it eulogizes at another, and thus eulogizes what it has before anathematized.

Nor is this Review less disgustingly inconsistent on theological subjects. Here indeed, Sir, it is so completely, and passionately, at variance with itself; so unequivocally, and unqualifiedly, and viru lently, does it reprobate on some occasions what at other times itextols, on almost every leading doctrine of Christianity, and every topic connected with religion, that it is impossible in a few short extracts to convey any adequate idea of its absurdity.

Thus: at one time, the writings of St. Paul" are praised as "given by inspiration of God, and profitable for doctrine, for re proof, for correction, for instruction in righteousness:"(vol. v, p. 45). At another time, "The peace of the church," they say, "would have been much less disturbed if the epistles of St. Paul, which St. Peter himself confesses that he found it difficult to understand, had perished with the churches to which they were first addressed, and for whose direction in many points of temporary expediency or fugitive interest, they were particularly composed." (vol. xii, p. 212.) On some occasions, these reviewers profess themselves churchmen, warmly recommend the defence of the establishment, and largely expas tiate on the incalculable evils of schism. See, for example, their re view of the Sylloge Confessionum, vol. vii, p. 113; of Lawrence's Bampton Lectures, ibid. p. 1; and of the Replies to Dr. Gill, au thor of the Dissenter's Reasons for separating from the Church of England; vol. v, p. 433. In a letter from a rector, "A satisfactory answer," they say, " is given by him to the several reasons of Dr. Gill, and their futility, bigotry, and unreasonableness is [are] very ably exposed." They add: "We should trust that the church can suffer nothing by their crambe repetita, by the revival of the old, narrow-minded objections of the dissenter, while she can find advocates in her behalf such as the present, such as the learned and venerable Mr. Hart, and such as Mr. Cobbold, whose labours we noticed with merited commendation in a former Review." (vol. v, p. 434). Mr. Cobbold's Tract is said to furnish "a very pleasing example of a triumph effected by sound judgment and good argument, over misrepresentation, error, and bigotry. We commend the work," they add, after other remarks on Mr. C.'s complete success in his cause, "to the laity of our church; we recommend it to the clergy; we recommend it, generally, with our good wishes, to those who are not of our own communion." It is well calculated, they think, to excite in generous minds, even among the dissenters, emotions of honest indignation, cr of regret and shame, when it displays the frivolous pretences, and the unfounded charges which have been urged by the most zealous champions of the dissenting cause in justification of their separation from the church, and thereby propagating and extending through the world the incalculable evils resulting from religious dis

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union." (vol. v, p. 322-See also p. 98 and 260; and vol. iv, p. 436, &c. &c.)

On other occasions, they avow themselves to be of no particular religious communion, plead zealously the cause of Papists and Dissenters from the church of England, furiously contend for the abolition of all religious tests, and calumniate, as interested knaves or bigotted fools, all persons who think and act otherwise. (See, for example, vol. xi, p. 174–182, 294–301, 344, 420-427, 439-441; vol. xii, p. 97, 99, 214, 220, 324, 374-381; vol. xiii, p. 26, 33.) "While," say they, "we profess an unfeigned good-will to all sects, we are ourselves of none! Nullius addicti,' &c. We reject the invidious appellations of Trinitarian, Arian, or Socinian; the only name which we covet is that of Christian." (vol. xi, p. 344.) "It appears," they tell us, that, upon a late occasion," the dread of the secret cabal behind the throne was not excited more by the indulgencies which were designed for the Irish Catholics, than by those which were intended for the English Presbyterians and other descriptions of Protestant dissenters. A repeal of the religious tests was proposed in the clause which was introduced into the mutiny act by Lord Howick, and which was inserted in the bill which he afterwards brought into the House of Commons. Hinc illæ lachrymæ." Yet these intended indulgencies, they say, "Were only an act of common justice to both" the Catholics and Dissenters. (vol. xi, p. 298, 301.) "The empire," they add, "is at present standing on the very brink of perdition, and nothing can long avert its fall, but the complete and unqualified emancipation of the Catholics, the repeal of the unnatural, unreasonable, and unscriptural tests against every sect of dissenters, and the restoration of the late ministry" to their places! Those who oppose these measures of obvious destruction to the established church are "the anti-papistical Mr. Perceval and his pensioned coadjutors;" pensioned list of men," in whom these impartial critics say they are apt to think that they see "the abstract qualities of selfishness, fatuity, and ignorance personified!' a clergy in whom" the luxury of tithes is sure to generate a disposition to swallow the Athanasian creed, and all other creeds, which the legislature in its wisdon may impose:" a body of teachers whose "mental somnolency and indolence" are "the natural consequence of pluralities, of tithes, and of the many diversities of sensual repast which are appended to the altar," and who," finding themselves perfectly at their ease in the good things which are attached to obsequicus assent, never feel the will nor harbour the presumption of thinking for themselves." Even the venerable Society for promoting Christian Knowledge, when employed in defending their church, are "a junto of miserable and priest-ridden politicions," &c. &c. (vol. xi, p. 298, 439, 441, 421; vol. xii, p. 374.) Whoever has impartially perused the three last volumes of these Reviewers, or only their critiques on the articles relating to the Catholic question, and on their favourite authors, Lancaster, Evanson, and Stone, must be satiated usque ad nauseam, with their impudent clamour and gross calumnies on these heads.

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Sometimes with Bishop Skinner, Bishop Cleaver, and others, these

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eritics commend in the strongest terms, the piety, moderation, prudence, charity, and truly evangelical principles, displayed in our thirty-nine articles of religion, and other authorized forms of doctrine; and, as they say, in the public confessions of all the reformed churches, at the period of the reformation." From the authoritative documents, contained in the Sylloge Confessionum, published at Oxford, in 1804, they say, we may learn to emulate and copy the truly evangelical principles of those great and holy men, who at the imminent peril, or with the loss of their fortunes, and of life itself, preached, taught, and defended those weightier matters of the gospel, which must ever be the life and ornament of the Christian church," as well as to avoid the corruptions and errors both of the Romanists and some of the Reformers, (vol. vii, p. 114.) Besides, they add, the important advantages which this volume will afford, for the general illustration and exposition of our public and authorized books of doctrine, by shewing us how "truth displayed herself by degrees to the earnest search and solicitations of her enamoured and illustrious votaries of those days, we shall feel a peculiar gratification in perceiving, that in the high and lofty arguments in which the piety and reverential awe, the prudence, moderation, and charity of all were laudable and admirable, THESE VIRTUES WERE PRE-EMINENTLY

AND PECULIARLY CONSPICUOUS IN THE HEAVEN-BLEST AND

FAVOURED REFORMATION OF THE ENGLISH CHURCH." (Ibid, p. 117.) These admirable virtues, they tell us, were particularly displayed by the English Reformers "respecting those arduous and mysterious doctrines" which are connected with "the Calvinistical controversy," as hath been well shewn by the Bishop of Bangor. (Ibid, p. 115.) And, having extolled the Enchiridion Theologicum, published at Oxford by Dr. Randolph in 1792, which includes King Edward's Cetechism, Jewell's Apology, Nowell's Catechism, and other works of our very principal reformers; having mentioned as peculiarly adapted for the instruction and improvement of our clergy, a succession of publications which have issued from the Clarendon Press since that period, among which are the Homilies of our Church; the Canons, and Thirty-nine Articles; the works of the judicious Hooker, and the Syntagma Confessionum, they observe: "To those who are not entire strangers to English Literature, a very large portion of this ⚫ series cannot need any recommendation from us. They are works of the very first-rate importance and excellence.-He who has made these his own by long and habitual meditation, will be well qualified to maintain, with inestimable benefit to others, and with unspeakable satisfaction to himself, the exalted character of a minister rightly. dividing the word of truth." (Ibid, p. 118.) They think no clergyman, who has the means, can easily be acquitted of serious blame, who neglects the golden opportunity of making the entire treasure of this collection his own: they know no gift to the young student in theology, which might be expected more to answer the affectionate wishes of friends or the pious intentions of the charitable than the enriching his library with these works: they consider the curators of the Clarendon Press as entitled to "the thanks of all true friends to

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