6

dan Pastorini ventures to assign to A.H. 1270, answering to about A.D. 1855. And such,' says Dr. Walsh, is the Sultan's sup'posed tendency to Christianity, that the Bible is expected soon to supersede the Koran.' Such a prophecy, by begetting such an expectation, tends to pave the way for its own fulfilment.

6

6

It is, however, not a little singular, that both from the metropolis of Islam, and from that of the Papal Anti-Christ, the note of doom to their respective creeds should be thus uttered by their own oracles. The prophetical catalogue of Popes ascribed to St. Malachy, and believed to be the forgery of the sixteenth century, leaves only twelve pontifical reigns yet to elapse, before the city upon seven hills shall be destroyed, and the awful judge shall 'judge the people.' The last twelve pontificates have extended through 136 years (A.D. 1700 to 1836). According to the average duration, therefore, in little more than a century the fate of the Papacy is to be consummated.

6

We have dwelt so long upon this interesting topic, and upon the remarkable revolution in progress in the Ottoman world, that we must very briefly advert to the general contents of these entertaining volumes. In the first, we have much valuable information and description relating to Gibraltar, Malta, Gozo, and the islands of the Ionian and Egean seas, together with some valuable notices illustrative of the Greek Revolution. Dr. Walsh was at Zante, when the dreadful earthquake of 1820 occurred, of which that island was the unfortunate centre. His description of this catastrophe, which appeared some years ago in the Amulet, is one of the most thrilling narratives of the kind that we ever read.

Cerigo and its magnificent port would have been found more worth visiting than its rocky aspect seems to promise. Instead of 4000 inhabitants, which our Author allows it, the population is about 10,000; and the island has undergone considerable internal improvement since the days of Spon and Wheler, for which the inhabitants are chiefly indebted to the disinterested and enterprising exertions of the Resident Commandant under the administration of Sir Thomas Maitland,— Captain Macphail. Our Author touched at several of the Cyclades; in particular, both Paros and Antiparos. The ninth chapter introduces us to Constantinople, of which we have a very excellent description. Not long after his arrival, the Greek insurrection broke out, and our Author was an eye-witness of its first effects in the capital. Some portions of the narrative have found their way into print, but the greater part will be new to our readers; and there are some touching anecdotes, which place in a very estimable and interesting light the character of the civilized Greeks; those especially who, under the name of Fanariotes, have been injuriously depreciated. Unlike most travellers in the

Levant, who have thought it necessary either, as Phil-hellenists, to deny any virtues to the Turk, or, taking part with the Ottomans, to represent the Greeks as altogether worthless, Dr. Walsh does justice to the estimable qualities and capabilities of both

nations.

In the second volume, we have an account of the Author's visit to Smyrna and Scio; a description of the singular groupe called Princess' Islands, in the Sea of Marmora; and an excursion to Nicomedia, Brusa, and Mount Olympus. Chap. IX. brings us down to the Author's departure from Constantinople in Oct. 1824 (misprinted repeatedly 1834). The tenth contains an account of the changes which presented themselves on his return; and the subsequent chapters are occupied with the occurrences during his second residence, a visit to Mount Athos, and some valuable information relating to the present state of the Greek Church, the Armenians, the Jews, and the Turks. We had marked several passages for observation; but the length to which this article has extended, compels us to refrain from entering on any fresh topic; and we must dismiss these volumes with an emphatic recommendation of them to the perusal of our readers, as fraught with more valuable information respecting the region of the Mediterranean, than any volumes of Travels that have appeared in recent times.

Art. III.-1. An Account of the Infancy, Religious and Literary Life of Adam Clarke, LL.D., F.A.S., &c., &c., &c. Edited by the Rev. J. B. B. Clarke, M.A., Trin. Coll., Cambridge. 3 Vol. 8vo, pp. xc. 1224. London, 1833.

2. Memoirs of the Life and Writings of the Rev. Richard Watson, late Secretary to the Wesleyan Missionary Society. By Thomas Jackson. 8vo, pp. xvi. 668. London, 1834.

3. The Life, Character, and Literary Labours of Samuel Drew, A.M. By his Eldest Son. 8vo, pp. xii. 530. London, 1834.

HA

AD Methodism sprung up in the Roman Catholic Church, its Founder, in all probability, like another Ignatius Loyola, would have established a new order within its bosom. The policy of the Vatican would have converted the incipient heresiarch into a saint, and the Wesleyans would have been regarded as the coadjutors or the rivals of the Jesuits and Dominicans. Zeal and piety, and whatever qualities of a different nature human infirmity too often associates with them in the leaders of sects, would have been consecrated, by the aggrandizement of the order, to the extension of the power and influence of Rome. Schism within its

pale, this Church knew well how to turn to the best account, and therefore allowed as many schismatics as there were forms of fanaticism; taking care, however, to guard against any outburst of separation or rebellion against its own absolute sovereignty.

The Church of England, reformed and protestant as she is, has in this respect shewn herself far less tolerant and politic than the Church of Rome. Uniformity has been her idol; and conciliation, even on points of minutest insignificance, she has always rejected with contempt and scorn. Her renouncement of papal infallibility was only its appropriation under another name; and, like all usurpers, she is in such perpetual alarm lest her title should be questioned, that she seizes every opportunity to assert and to vindicate it. One striking instance of this we have in her treatment of the first Methodists,-though Methodists, in the modern and conventional sense of the term, they were not. There was no alleged heresy in their opinions, no fanaticism in their spirit:-for what then were they expelled the university, and driven out of the Church? For no other reason that we have been able to learn, than the seriousness of their demeanour, the fervency of their piety, and their unremitting attention to their collegiate duties and pursuits. The Church of Rome would have canonized those whom the English hierarchy proscribed and persecuted; a lamentable proof that piety and reformation may be divorced from each other, and that a Church may exist without a religion.

It is an evil symptom in a Church, when it knows no other care than to secure its temporalities; when all its zeal is intolerance, and that intolerance directed, not against heresy or ecclesiastical insubordination, but simply against the religious spirit. This was precisely the state of the Church of England at the rise of Methodism. The piety of a few young men at Oxford set the nation in a flame. In vain they professed the strictest adherence to the doctrines of the Church, and their perfect readiness to conform to her canons and her ceremonies, if they might only be allowed to instruct the people, and reclaim them from the ignorance and profligacy into which they had been permitted to sink, till there was scarcely to be found, in many parts of the land, a vestige of the Reformation. They were compelled to exercise an irregular ministry, or to abandon their sacred functions. Sincere, though inconsistent churchmen, they had neither courage nor inclination to profess Dissent, while they every day practically availed themselves of the toleration intended solely for the protection of Dissenters. Mr. Wesley at length, and by slow degrees, framed and organized the system which bears his name in connexion with that of Methodism ; and fain are his successors, who seem to inherit all his subtle policy, to impress upon the public mind, that Methodism is

the coadjutor of the Church of England, both as a political and an ecclesiastical institution; that to this Church, notwithstanding all its corruptions and abominations, it is, as a system, connatural and adhesive, while towards every form of Dissent, and every species of Dissenters, it is as unconquerably repugnant. To convey an impression to this effect, and to render it as general as possible, is the policy of Methodism; and under this mask, this most exclusive of all ecclesiastical systems, and which must stand alone, or entirely lose itself by amalgation with any other, continues daily to augment its power by multiplying its converts. From the Church of England, it is continually drawing its members and resources; and the connexion of which it boasts, is like the Irishman's reciprocity, all on one side. Those who pass the barriers of Methodism, never return; and should the crisis arrive, which shall place the existence of the Church of England in jeopardy, what assistance, in the hour of her utmost need, can she derive from Methodism ? Methodism, from its complete organization, may supplant or supersede the Church of England; but never will it make a sacrifice, either of its numbers or of its wealth, to save that or any other Church from perdition. It is, no doubt, a refined and subtle policy, thus to stand by the Church, for the purpose of disarming its enmity, and strengthening ourselves at the expense of its weakness. But Methodism has even improved upon this. By stigmatizing Dissenters as political partizans, as aiming to subvert the Church, under the influence of a close and worldly ambition, it further lulls to sleep the suspicions of the hierarchy as to the selfishness of its own designs; while, by exciting the prejudices of its people against Dissent, it secures them within its pale, and preserves them from the contamination of those principles of Christian liberty which Dissenters are known to cherish, and which, once introduced among the Methodist laity, would soon prove fatal to the supreme dominion of their clerical Conference.

'Political Dissenters,' is a term of reproach of which, in their magazines and other publications, the Methodists have not been sparing, when, at any time, the body they mean to reprobate have sought, by constitutional means, to obtain a redress of those grievances which press not only upon themselves, but upon all who are not members of the dominant church. But are not political Dissenters on the side of liberty quite as respectable, and may they not be quite as religious and spiritual, as political Methodists on the side of Toryism? The volumes before us exhibit sufficient proof that the Methodists entertain no horror of politics, as such; but, as it suited their policy to conciliate the High Church party, and to affect reverence not only for the principle which a civil establishment of Christianity involves, but also for the very abuses and evils which it engenders, they have usually

ranged themselves with the enemies of civil and religious liberty. This is their exact position at the present moment. As constituting a large and distinct portion of the community, they are so far opposed to Dissent, as association with Dissenters might affect the unity of Methodism; and they are so far in alliance with the Church, as that alliance is favourable to its own exclusive advancement and extension. They are of the Church just so long as, in point of affluence and power, the Church maintains its precedence; and it will be no fault of theirs, if they do not instantly become the Methodist hierarchy, the moment the Church of England is compelled to descend from her established preeminence.

But it is due to the Methodists, that we should take a view of their operations and character, as a religious body attached to our common Christianity, irrespective of their political and civil relations in society; and here they are entitled to the highest commendation. It was theirs to infuse new life and vigour into the dead forms of religion at a period of unexampled ignorance and spiritual destitution. Every step of their progress is a history of their zeal and devotedness. They were the apostles of the poor. They relaid the foundation of the great pyramid of society with materials firm and enduring; and this is the work best suited to their genius, their capacities, and their resources. Every where they have created imperishable monuments of usefulness, and of that kind of usefulness which makes a virtuous, a happy populace. They first roused the popular mind, and they have ever since kept it awake. In this view, Methodism is continually operating as a quickening spirit. This accounts for its rapid advancement, and for the efficiency and variety of its instruments. Whatever is usable, it prepares and employs; and, in a few instances, it produces rare specimens of intellectual and moral worth,-such as would adorn and dignify any rank, or station, or office, in the most enlightened community on earth. And if proof of this be demanded, the volumes on our table furnish it in abundance. Adam Clarke, Richard Watson, and Samuel Drew, are names which in all probability, but for the awakening energies of Methodism, would never have been heard of beyond the precincts of the places which gave them birth; and now they are familiar, household names, whereever letters and religion have found their way and obtained a home. Probably, no individuals, deriving the elements of their characters from one peculiar source, were in so many other respects dissimilar; yet each attained and was entitled to eminence-eminence in which they were contemporaries, rather than rivals. There are, however, many points of agreement between them. Their early life was beset with difficulties; and every thing around them was unfriendly to the culture of their minds. ligion taught them to feel that they possessed intellect, and fur

Re