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the atrocious calumnies of Haweis and other virulent schismatics. Now, undoubtedly, the editors of the Orthodox Churchman's Magazine, are not answerable for every particular assertion or opinion which may appear in the corresponding part of their work; neither does it follow, that those reverend and zealous divines are inconsistent in their approbation of this publication, because there may now and then, be some opinions advanced in it different from their own.

But Mr. Overton stoops from his lofty height to quibble about the very title of our miscellany, which he by a wonderful sagacity has found to be schismatical! "It is not," says he, "the Orthodox Church of England-man's Magazine," but the Orthodox Churchman's Magazine; "the members of a new sect!!"

What an alarming discovery is this, and how ought our friends and correspondents to feel ashamed for having given their countenance and patronage all this while to a vehicle of schism, and to a new school of dangerous sectaries.

We are, however, no more disposed to alter the title of our work, notwithstanding this formidable objection, than we are to change our principles from the weight of Mr. Overton's authorities, or the cogency of his reasonings. We know our own strength, and we have thoroughly examined that of our adversary. His stringing quotations into the form of arguments, and crowding his margins with references, may amuse, surprize, and satisfy many of his readers, but upon us they have a far different effect. The device, however ingeniously varied, is but a stale one, and can only deceive those who take things upon trust, and who are satisfied with high sounding names and many words, rather than with streight-forward argument.

We are Churchmen, and trust too, notwithstanding Mr. Overton's dictum to the contrary, that we are trueand Orthodox Churchmen. To our Title, therefore, we shall still adhere, and by our principles, we shall continue to abide, till Mr. Overton or some one of his party shall produce stronger proofs for the Calvinism of the Scriptures, and the Calvinism of the Church, than any which have yet appeared. Our readers cannot but have heard or read, very warm commendations bestowed upon Mr. Overton for his candour and moderation; for his great liberality and his Christian Spirit. Nothing of this, however, will


be found in the bulky pamphlet before us. On the contrary, the spirit of Dominic and John Calvin breathes through every page of it, especially when the names of Dr. Kipling and Mr. Daubeny occur. On the last gentleman, in particular, the most abusive epithets are poured out, and he is repeatedly charged with being guilty of wiltul and deliberate falsehood. Nay, the very title of his book, “ Vindiciæ Ecclesiæ Anglicanæ,” is in decently termed scurrilous! So much for Calvinistic charity! On the other hand, the author of Pietas Oxopiensis, the patron of preaching tinkers, barbers, and coblers; the defamer of bishops, whether living or dead, and who has been emphatically and truly called the spiritual Killigrexo, is here respectfully denominated the venerable! So much for Calvinistic candour and urbanity.

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The Lord Jesus Christ's Sermon on the Mount, with a

Course of Questions und Answers, explaining that valu-
able Portion of Scripture, and intended chiefly for the
Instruction of Young Persons. By the Rev. Jonn Ex-
TON. 12mo. pp. 37.
HIS little tract is well calculated to answer the pious

and judicious intention of the author. The Sermon on the Mount is divided into nine sections, and is very happily illustrated by a series of questions and answers; the sentiments of which are sound, and the language is clear and forcible.

In the preface, Mr. Eyton observes, that

“ The following Catechism, formed upon the substance of our Lord's Sermon upon the Mount, was drawn up in conformity to a promise made to a few young persons who have usually spent an hour with me on the Sunday evening, for being instructed in this and other portions of the word of God. It is now published with a desire of impressing upon their minds, in particular, the instructions which have been delivered to them on such occasions; likewise with a further view to the spiritual benefit of young people in general.

We have quoted this passage for the purpose of recommending the practice and example to the initation of Pp 2


the parochial clergy in general; as a means admirably adapted to check the alarming progress of enth usiasm and scepticism.

As a specimen of the tract itself we extract the following:

Q. Where does our Lord'exhort his disciples to lay up treasures for themselves ?

A. In Heaven.
Q. By what means does a man lay up treasures in Heaven?
A. By being rich towards God in faith, love, and good works.

Q. What consideration does our Lord suggest, in order to dissuade us from laying up for ourselves treasures on the earth?

A. The consideration that there " the moth and rụst do cor, rupt, and thieves break through and steal.”

Q. What do these words imply?
A. That every earthly thing is perishable and transient.
Q. Is this the case with heavenly treasures ?
A. No:--They fail not, but remain for ever.
Q. When may any thing be called our treasure ?
A. When our affections are supremely fixed upon it.
Q. What is the proper object of our affections ?
AGod; who hath said, “ Mỹ son, give me thine heart.”

Q. Can we comply with this command, if we lay up treasures on earth ?

A. No:---For“ where our treasure is, there will our hearts be also.”

Q. What is that in the soul, which answers to the eye body.

A. The intention.
Q. What does our Lord mean“ by a single eye.”

A. A simple and pure intention to know, love, serve, and enjoy God, as the one thing needful.

Q. What do you understand by that promise, that “if thine eye be single, thy whole body shall be full of light ?"

A. That if the intention be pure, the soul shall be filled with knowledge, holiness, and happiness.

Q. What does our Lord mean by an

A. An intention which is not singly directed towards God; or a double mind,

Q. What will be the consequence of such an ill-directed, and wavering intention ?

A. It will involve the soul in darkness ; that is, in ignorance, sin, and misery.

Q. What do you understand by the light that is in a man be. ing darkness

A. The intention, which ought to enlighten the soul, being evil, and thereby occasioning ignorance, sin, and misery.'


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We take upon us with great chearfulness, the liberty of earnestly recommending this useful little manual to the clergy and other charitably-disposed persons, as being well calculated for the instruction, not only of youth, but adults.

Trial for a Libel in the Anti-Jacobin Review, Troy v. Symonds, Svo.


HIS Trial was brought by Dr. Troy against the publisher of the Anti-Jacobin Review for some observations contained in a critique on the correspondence between Lord Redesdale, late Chancellor of Ireland, and the Earl of Fingall. After the atrocities in Dublin, wherein poor Lord Kilwarden fell a victim, Dr. Troy published a pastoral letter to the people of his persuasion, exhorting them to obedience and loyalty. On that letter the Reviewer made some severe animadversions; for which the present action was brought, and which terminated in a verdict for the plaintiff of fifty pounds damages.

Mr. Erskine was counsel for Dr. Troy; and his speech is sufficiently eloquent and declamatory. But that of Mr. Garrow's, for the defendant, is a master-piece of nervous language and sound reasoning.

It had been objected to the loyalty of the Catholic Clergy, that they concealed from the government those treasonable plots and conspiracies which, from the practice of auricular confession, could not but have come to their knowlege. This objection certainly has been strongly stated: how justly we shall not say. It gave, however, Mr. Garrow an opportunity of laying before the jury the following curious and accurate account of the practice of confession.

"Gentlemen When do you think Roman Catholics begin to confess? I mean at what age does confession become a duty, and abstinence from which a deadly sin? Would you suppose that they began to confess earlier than they began to sin? That is, when we suffer our will to be abused by doing acts which the will condemns. Would you suppose, that at an age when the mind is hardly capable of forming an opinion, or be led to any thing like a distinction between good and evil, the season of con


fession by the Roman Catholic faith commences? and yet the fact is so, for confession is enjoined to commence at the age of SEVEN years! Nor is this all, it might be said to be a ceremony without a meaning, until the mind is capable of discerning its use; but the Catholic Religion enjoins it as a duty to come to confession, and declares the omission of it to be a mortal sin: that is, the Catholic Religion pronounces it to be a mortal sin not to confess sins, before we are capable of sinning. Do I say too much when I say this? What is the age at which confession begins? The age of seven years. An age at which that judgment which God gave us to guide and direct us, under the aid of Revelation, through this transitory life, does not begin to operate; and yet this is the age at which one human creature is to begin to confess his sins to another, for the purposes of obtaining ab-` solution. Such is the doctrine of which this defendant proposes to question the divinity or wisdom. Now that I may not be taken to be slandering the Catholic Religion, or to misrepresent its tenets, the Catholic Catechism shall explain the case: "What sort of a confession is this to be? Why, it is to be a pure confession, an entire confession. You must humble yourself by a confession of all the sins you have committed, since the last confession." All this must be done at the age of seven years; for what purpose? In order that the priest may give you absolution! What is the consequence if you do not thus confess? That you will incur damnation! Why? Because you have endeavoured to deceive Omniscience, and for which you are told you shall be doomed to eternal damnation! And all this horror assails your mind, if it were possible that horror could assail the mind at the early age of seven years.---For what offence? For not making confession of your sins to the holy priest, anointed by his holiness the Pope, the vice-gerent of Christ upon earth, which is a mortal sin, and subject to eternal damnation! What are you to do besides? To amend your life by hearty sorrow for your sins; but you are not to imagine that when you have done this your impurity is taken off; but if you do go to this confession, without the mind being pure, and you confess all your sins before God and your confessor, you had better stay away, for this impurity also is damnation! But are you to confess once only for your sins, and then to obtain your absolution? No, you must confess often, as man is frail and liable to sin often; and this you must do, because confession brings a man before God; leads him to a good train of thinking, and the mind brings itself back again to the sins of the world: that therefore nothing leads a man to the discharge of his duty better than frequent confession; besides, after this you are to receive the holy Sacrament, a ceremony infinitely more august, if I may use such an expression, than confession can be, but this also in a manner very different from that which is observed by us under the reformed religion. All these ceremonies,

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