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It separates that union ot interest which we acknowledge tcbe essentially requisite to both, and is iabvgisi»e ot' the very nature of our constitution. It is a voluntary, seif-created, sad perperjfcl disqualification. The state therefore is not chargeable with the consequences which result from it to individuals. Tho inconvenieace of which they complain is produced by themselves, and will be cheerfully submitted to, whererer conscience predominates over interest. And thus it happens, that a reEgious opinion produces a civil incapacity, and necessarily disables those who hold k, from the administration of the powers of our Protestant Government.

■ What then is the duty of the Cathoficr He may retain his belief in peace and safety ; but be ought not to covet political power, while his principles are at issue with the very nature of the government. I address this to his conscience, and propose to him an example from an age which he professes to venerate. The first Christians could not act upon the principles of heathenism, and therefore never claimed the privileges or the profits of Romas office. They would have been content to be merely safe from the sword of persecution; yet even this was denied to them. The government exercised all its natural rights in the maintenance of a national worship, but it applied no toleration to dissenters. And hence came the unprincipled persecutions of that Kalf-enlijhtened age. Meanwhile, the believers knew the duty of loyalty, and performed it amid the preservation of their conscience to: wards God. They were exemplary subjects of Rome, though idolatrous. They supported its government, though marked with the most bloody hostility to them. They entered freelv into iti armies, fought its battles, arid maintained the cause of the empire till they had matured it for the acknowledgment of the faith of Christ

"To the Dissenter from our Protestant establishment I wtrold say, You experience that toleration which Paganism would not grant, and for which the primitive Christians would have returned their heart-felt thanks and praises to heaven. While therefore you enjoy the privilege of conscience, learn to respect the rights of that government, under which providence has placed you. Rut know, that to demand a share of political power from the hands of the sovereign whose prerogative you continue to deny; to irritate a government which would rather leave you to repose, arid then to upbraid it with persecution, is neither political loyalty iior Chris* tian obedience."

This Sermon for strength of reasoning and calm persua* Con is entitled to high praise, and is particularly deserving the consideration of those who affect more liberality to the Romanists and Separatists, than concern for the united interests of the Church and State.


Of that liberality which would concede the claims of the Establishment to its avowed enemies, the learned preacher fays, " Liberality must consist with justice, or it loses its iiame and nature. I will not be liberal to others at the expence of the prerogative of my sovereign. I will not plunder him of his rights, and scatter them among the deniers of his just authority."

Refleclions on the finsulnefs of Cruelly to Animals, onjbnu of the most prevalent Examples of it, and on some of the most powerful Motives by which it is encouraged: in a Sermon, preached at All-Saints Church, Southampton, on Sunday, August t6, 1807. By Richard Mant, M,A.

Curate of Bunt on, and late Felloto of Oriel College, 0%~ ford. 8vo. pp 29. is. Rivingtons.

*■•' I "'HE following reflections were occasioned by a BeneJL faction made to the town of Southampton, for a Sermon, on the subject of cruelty to animals, to be preached al each of the parish churches in yearly succession. The taslc having been performed five years ago by the rector of one of the parishes, was this year delegated to his son, who now ventures to offer his discourse to the public.

"The reason of his publishing it is, that, although he is acquainted with several works, in which cruelty to animals is censured and deprecated, it has not been his good fortune to meet with many, which enter very fully upon the subject; or which insist so largely and so strongly, as the importance of the argument seems to require, upon what he esteems, and has accordingly treated, as the primary and molt sub, flantial argument in the cause.

"With respect to the animadversions which he has ha*arded on one particular motive and form of cruelty, towards the conclusion of the Sermon, he requests, what every man has a right to expect, a candid and unprejudiced hearing. He is prepared to encounter the ridicule and the sneers of the thoughtless;. but he trusts chat humane and thinking men will weigh his reasons, and answer his questions, before they condemn his judgment."


The species of cruelty here alluded to, is the wantonly killing of animals by way of amusement, and the preacher's animadversions on the practice are as honourable to his understanding as to his humanity.

"There is an essential difference between killing for food, or for any other purpose avowedly legitimate; and killing for amusement.—That the latter is the object of many, probably of most sportsmen, will perhaps be easily granted. And with respect to those with whom this is the object, it cannot I apprehend, be an unreasonable demand, if they be cal!ed upon to show, on what principle they would condemn a child for tormenting and wantonly putting to death one species of animal, whilst (hey indulge themselves in similar treatment of other species; what constitutes the difference between the injury inflicted on the animal in the one case and in the other; or between the motives which actuate the persecutor: whether any license to occasion pain is conferred upon them by the possession of superior power: or rather, whether it is not agreeable to reason to conclude, that in proportion to the extent of their power and to the improvement of their understanding, their conduct is more culpable than his.

"These questions may serve to throw a stronger and clearer light upon the argument which they are designed to illustrate. For, after all the principal inquiry is, as before suggested, Whence does the sportsman derive his authority lo torment and destroy the inferior animals, in any of the various modes which he practices, for his pastime and diversion? On what ground, either of reason or of scripture, does he establish his right to take away in mere wantonness that Pfe which God hath seen fit to give them? And on what principle is he to be acquitted of tyranny over God's creatures, and of abuse of that power with which it hath pleased the Creator to intrust him, and of which he must render an account?"

We have read this sermon with great pleasure: and though there are many excellent discourses and essays on the fame subject in our language, Mr. Mant has touched it occasionally with a novelty of argument, and throughout with great pathjs and energy.

3D Vol. XIII. Churchm. Mag.jor November 1807.

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A Rustical Description of a Fanatical Visitation , at Oxford, 1648.

\From the Latin of Da. Allibond, in our last, page 306.]

In Anton, a Wood's Fasti Oxoniens. p. 723. Part 2. A. D. 1643. 19. Carol. I.

October the 17th. John Allibond, of Magdalene College, was created Doctor of Divinity. This worthy doctor, who was a Buckinghamshire man born, and lately the Chief Master of the Free-School joining to Magdalene College, was a most excellent Latin Poet and Philologist, and hath published,—Rustica Academiæ Oxonienfis nuper Reformat* Defcriptio; una cum Comitiis ibidem 1648, habitis, fee. It was twice printed in 1648. He died at Bradwell in Gloucestershire, of which place he was Rector, anno 1658.

W HILST out of town, strange news alarm'd

My ears which sounded odiy,
That Oxford was to be reform'd
By dunces, call'd, The Godly.

I soon resolv'd, if no ill chance

Should cross my inclination,
To make my eyes the evidence

Of this New Reformation.

Entering the city to inspect

These blessed regulators,
I only found a meagre sect

Of formal ugly creatures.

Those Those who had slept in Decius' den

An age, and then awaking,
Sure never saw suchtill-Iook'd men,

Or monsters of God's making.

Crojses and Temples [they] beheld,

In early days erected,
Which pious guides took care to build

When virtue was respected.

But, in these holier times, our saints

Hold Temples in derision,
And pull down Crosses with pretence,

They're signs of superstition.

First drawn to th' schools by Assemblies Rules,

I found 'em much polluted,
Where Scholars'once, instead of Fools,

In solemn form disputed.

I Kings Professors did expect,

As usual, but I found none, ,v

Nor young Inceptors, but th' elect,

With neither hood nor gown on.

Then cross the Quadrangle I pass,

Where youth were wont to prattle; But found the fame o'errun with grafs,

Enough to fat lean cattle.

To th' Music-School I next repair'd,

By ladies once frequented;
But saw no sports, no music heard,

The place seem'd quite absented

Mounting the Bod'leian Pile, I step'd

To view the kingdom's glory, There only found the knave that kept

That fam'd repository.

Where piles of books, in woful cafe,
, Neglected lay at random,
Because the Saints had not the grace,
Or wit, to understand 'em,

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