"There lived in Poughkeepsie, at this time, a venerable lady and her talented son-in-law. The former was exceedingly anxious about the latter, because of his loose and infidel opinions on religious subjects; and yet few men were more amiable in manners or more sprightly in conversation. 'O, sir,' said the lady to the writer, 'I wish you to have a serious conversation with my son-in-law, on the subject of Christianity. Perhaps he may hearken to you, though to all of us he turns a deaf ear whenever we speak on the Holy Scriptures.' A proposal of this nature seemed to be identified with the writer's profession. Accordingly a day was appointed when the lady would spend a social afternoon with the writer and his family, there being no doubt that the interesting young lawyer would, if properly invited, join the party at tea. The interview took place as was expected, and, in the full flow of talk, something was designedly introduced touching the Christian religion. Contrary to the expectation of his relative and friends, this interesting gentleman did neither evade nor oppose what was said, but candidly confessed he was differently impressed on that subject from what he had been. Till a few days ago,' said he, I should have brought forward my preliminaries, and before the threshold of Christianity were passed, I would have insisted that they be all satisfactorily answered; but at present I feel differently disposed.' And what has wrought the change?' asked the writer.' 'O sir,' said he, I must tell the whole story it relates chiefly to General Hamilton.' "You know, said he, that preeminent character-how that he is not only the greatest in the field, in the senate, and at the bar, but also the most agreeable man in social intercourse. In pursuit of his professional duties, he passes from New York to Albany to keepsie is his stopping place for rest attend the higher courts, and Poughand social chat. We young lawyers delight to meet him at Hendrickson's tavern, and there breathe together the atmosphere of wit and satire. Not long since he passed by: we gathered round him, and he greeted us with his usual cordiality. But there was something altered in his wit-it was solemn, yet more affectionate. At length, to break the spell, I ventured, as erst, a story, the edge of which was ridicule against Christians and their creed. As I finished the anecdote, instead of the loud laugh and responsive tale, the General gravely asked me, if I knew what I had been talking of? Confusion is the best name I can give my feelings and behaviour before the great man, at such a question from his lips. Seeing my embarrassment, he said he did not design to give me pain, but by his question to call my attention to his own case. "Not many months ago,' said he, 'I was, as you are, doubtful of the truths of Christianity; but some circumstances turned my thoughts to the investigation of the subject, and I now think differently. I had been in company with some friends of a similar sentiment in New York. I had indulged in remarks much to the disad vantage of Curistians, and disparagement of their religion. I had gone farther than ever before I had done in this way. Coming home, I stood late at night on the door steps, waiting for my servant. In this moment of stillness, my thoughts returned to what had just passed at my friend's, and on what I had said there. And what if the Christian religion be true after all? The thought certainly was natural, and it produced in my bosom the most alarming feelings. I was conscious that I had never examined it-not even with that attention which a small retaining fee requires in civil cases. In this, I hold myself bound to make up my mind according to the laws of evidence; and shall nothing be done of this sort, in a question that involves the fate of man's immortal being? Where every thing is at stake, shall I bargain all without inquiry? Wilfully blinding my own eyes, shall I laugh at that which, if true, will laugh me to scorn in the day of judgment? These questions did not allow me to sleep quietly. In the morning I sent to my friends, the clergy, for such books as treated on the evidences of Christianity. I read them, and the result is that I believe the religion of Christians to be the truth-that Jesus Christ is the Son of God-that he made an atonement for our sins by his death, and that he rose for our justification. "This is the substance of General Hamilton's declaration to me at Hendrickson's, and you may judge how I feel since. As I have followed the General in many other respects, so would I imitate him here. Will you lend me books that I may read as he did, before I give my opinion?' "The books were accordingly taken to his house, but he never read them. A press of business intervened. He put off his duty till a more convenient season; that season never came till it was too late. A sudden disease deprived him of reason and of life. Thus this talented and interesting young lawyer passed from a temporal to an eternal state and let the word of God tell the rest. The story of General Hamilton, which this lamented person was the means of communicating to the writer, ought not to be forgotten. from the time the writer heard it, of the deepest interest; and when the tidings came of the General's death, it formed the basis of a sermon preached in Poughkeepsie, on the 2d day of July, 1804." It was, We will now give an anecdote of a different character, headed "Conscience its own accuser." We do not think that our worthy friend acted quite discreetly in the matter. "In the year 1803 or 4, the writer taught the academy in Poughkeepsie, New York. About half his pupils were well advanced youths, and the other half were small boys of seven or nine years of age. Among the latter were three sons of a rich widow lady in New York, who, to shew her love to her departed husband, lavished her bounties on her little boys, who were the smallest and youngest in the school. Among other things of great extravagance, she would insist on their sleeping on a better bed than the rest of the students, and the bedstead also must be of a better quality. I will purchase a new bedstead,' said she, and send it to you from New York; there is none here fit for my precious babes to sleep on.' Accordingly the bedstead came. It was indeed a splendid affair for those days-large, wide, and having a canopy. What distinguished it particularly were wide embossed brass ornaments, which were made to cover a much larger space than usual, concealing the ends of the screws that kept the bedstead together. All the boys from the country thought that New York mothers must be rich and happy who could send their children such rich bedsteads. "One morning, immediately after prayers, it was whispered round among the boys that the little fellows from New York were weeping immoderately. 'What for?' The brass screw-covers are broken off,' said one. 'Yes,' said another, I thought they would not stand the racket made about them long!' Who has done this envious deed?' said another. It is a mean trick,' said a fourth; the preceptor will surely find him out.' not The writer stepped to his study, and having prepared them, returned with a handful of splints of pine about the size of matches, but all of the same length, being split from one and the same block or piece of board, 23 inches in length. These he held in his hand concealed from every one. He then ordered the parlour to be darkened by closing the shutters. 'Are all the little boys here?' said he. After a little space of time it was answered, ‘Yes, sir.' 'Shall I call Bill?' said one next the door. Yes,' said the writerYes, come, Bill, come, all the little boys.' Now this boy, Bill, was one of the scholars, but a yellow servant that waited on the tables, and about the oldest of the whole number present. Bill came slowly in. the door and lock it, that none may escape. Now, my dear boys,' said the writer, remember what is said in the blessed book, The wicked flee when no man pursueth, but the righteous are bold as a lion.' Don't fear, you that are innocent; the boy that broke off the brass, he alone should tremble. Here, form yourselves all in one round ring; let none fly from the ranks. You that are next me give me your hands.' It was done. There, hold fast all I give you! fast in your hand, and your hand hold fast in your bosom, till Ï bid you return me this.' While this was saying, the writer put into each boy's hand one of the cuts or splints just mentioned, all being of equal length. 'Shut "Each boy received his splint, and put it, with the hand that held it, into bis bosom, and as he did so, passed by the teacher; and then another came, and so they all did, until each had received his cut or splint into his hand. Thus all went round and returned into the place which they at first occupied. Nothing was heard during this solemn, gloomy scene, but the one sentence, Hold fast all I give you.' "When the ceremony was over, and all were waiting the issue, they all heard distinctly pronounced- He that hath the longest splint is the guilty boy!' They all then returned their splints as they had received them, in perfect order. The cuts all remained as they were but the yellow boy, Bill's; his was broken short off, leaving a little more than half in his hand; the rest he had thrown away!! The writer seized hold of him, and, ordering his trunk to be searched, found the articles in it!!" We have expressed a doubt as to the propriety of this proceeding. It was not true that the guilty boy would have the longest splint, for they were all of one length; nor was it well to lead the children to believe in sortilege. not certain that the guilty boy would break short his splint; one more cunning would not have done so; and then the experiment would have failed. It was The salary afforded by the parish in Poughkeepsie being inadequate to the writer's comfortable support, he had recourse to the common expedient of school keeping. His pupils were numerous, and from the most respectable families in New York and other places. The duties of so large a school blended with those of two parishes, Fishkill and Poughkeepsie, became insupportable. To add to the load that bore heavy on him, it pleased God to threaten his beloved wife with consumptive symptoms, so that if she recovered it must be under the influence of a warmer climate. Accordingly in the year 1805, the Bishop of New York having been apprised of his wishes, and having received from New Orleans the invitation of the Protestants in that place to send them a clergyman of the Episcopal Church, appointed the writer to go thither, and see what could be effected in the permanent organization of the Church in that city, then, with the whole territory, just ceded to the United States. So undefined, however, were the means of support offered, and so expensive was said to be the place for the maintenance of a family, that it seemed hazardous to move even his wife with him at once thither. He saw no way but to go first himself, and see what could be done, and return for his family as soon as possible. (To be concluded in the Appendix.) PUBLICATIONS ON THE OXFORD TRACTS. By the 1. A Charge delivered to the Clergy of the Diocese of Chester. Right Rev. JOHN BIRD (SUMNER) Lord Bishop of Chester. 1841. 2. Resignation and Lay Communion: Professor Keble's View of the Position and Duties of the Tractarians, as exhibited in his letter to Mr. Justice Coleridge, submitted to the Members of Convocation, with reference to the approaching vacancy in the Poetry Professorship. By the Rev. W. SIMCOX BRICKNELL, M.A. of Worcester College; Incumbent of Grove, Berks, and one of the Oxford City Lecturers. 1841. 3. Letters on the Tendency of the "Tracts for the Times." By the Very Reverend EDWARD N. HOARE, A.M., Dean of Achonry. 1841. 4. Brief Remarks upon No. 90, second edition, and some subsequentpub lications in defence of it. By the Rev. C. P. GOLIGHTLY, M.A., of Oriel College, Oxford. 1841. 5. A short Letter respectfully addressed to the Lord Bishop of Oxford, on a passage in the Rev. J. H. Newman's Letter to the Rev. Dr. Jelf. By a Catholic of the Anglican Church. 1841. 6. The Controversy between Tract 90 and the Oxford Tutors. 1841. 7. A Sermon at the Visitation of the Lord Bishop of Durham, August 1841. By the Rev. R. C. COXE, Vicar of Newcastle upon Tyne. The Standard of Faith." A sermon preached at the Visitation of the Lord Bishop of Durham, August 2nd 1841, at St. Mary le Bow, Durham. By the Rev. J. DAVIES, B.D., Rector of Gateshead. 8. 9. A Sermon at the Consecration of the Rt. Rev. S. Elliott, D.D. for the Diocese of Georgia. By the Rt. Rev. W. MEADE, D.D. Assistant Bishop of Virginia. 1841. 10. Correspondence between the Rt. Rev. Bishop Doane of New Jersey, and the Rev. H. A. Boardman, on the Oxford Tracts. 1841. THE above list of a pile of new publications on the Oxford Tractsnotwithstanding the many which we have already noticed, and many which have not fallen in our way-shews that the interest excited by the subject has not abated. Many recent circumstances have tended to call public attention to it, and not least Mr. Sibthorp's perversion to Popery, and the strenuous efforts in progress at Oxford to secure the election of the Rev. Isaac Williams, Fellow and (alas!) Tutor of Trinity College, the author of the wellknown tracts upon "Reserve in communicating religious knowledge," to the Professorship of Poetry, upon the approaching expiration of Mr. Keble's term of office. A few words upon both these matters. Mr. Sibthorp's lamented perversion is only Tractarian logic consistently embodied in practice. Our very first argument with Mr. Newman, Dr. Pusey, and Mr. Keble, was, that they were bound to advance or recede, for that they had no legitimate standing-place where they were. We have not had any special controversy with Mr. Sibthorp, because he does not happen (that we know of) to have communicated his views by the press; but the characteristic decorations of his chapel, the manner of conducting the service, and the tone of his preaching, were sufficiently notorious to induce us to make the following remarks and as the event has proved significantly-in our Number for May, p. 320: "Among the topics of the month, we might mention the stirring discussions at Oxford, and throughout the kingdom, respecting the Tracts for the Times; but of this we have already treated in our review of Professor Sewell's Christian Morals.' Mr. Newman is hardly used by some who approve of the doctrines of the Tracts, without venturing to inform the world the Thirty-nine Articles. how they contrive to hold them with He has boldly answered this oft-proposed question; which they prudently shrink from encountering. His extraordinary quibbling upon the explanation appended to the Communion Service, which declares that Christ's natural body and blood cannot be in heaven' and here' too, is no more than is necessary to reconcile the formularies of our Church with any doctrine which asserts more than a spiritual presence, whether as taught at Ryde, or Leeds, in the writings of Mr. Dodsworth, or by Dr. Christ's actual body is here really Pusey. Mr. Newman's solution, that though not locally!' though palpable nonsense, is less strikingly inconsistent than to maintain that it is here, and yet to sign a declaration that it cannot be here because it is in heaven. The slightest deviation from the doctrine of Mr. Sibthorp has now practically attested the truth of our statement. Mr. Newman wrote Tract 90 expressly to enable tender consciences to reconcile Tractarianism with Anglicanism; and he avowed that some such process of argument was necessary in order to prevent many of those who have adopted what he considers "Catholic" principles, from seceding from the Church of England. His friends, Dr. Pusey, Mr. Keble, and Dr. Hook, acknowledged, in print, the necessity, and approved of the solution. Mr. Keble, in his letter to Judge Coleridge, which we noticed in our Number for June, p. 384, though we refrained from review ing it, as though it was both legally and morally published by extensive circulation, it was not exposed to sale-stated that he perused the proof sheets of No. 90; that he strongly advised the publication of the Tract: that some such exposition was necessary, in order to meet the arguments of those who affirm that the doctrines of the Tracts and the Articles are dissonant, as well as the conscientious scruples of those who, (like Mr. Sibthorp,) embraced Tractarian notions, and therefore found themselves embarrassed by the Anglican Articles, which the Tractators freely allow do, primâ facie, oppose their system, and do not carry out "Catholic doctrine" to its legitimate fulness. We read No. 90 honestly, as we doubt not did Mr. Sibthorp; and we arrived at the conclusion which he appears to have done respecting it. Logically it was a failure; and tactically it was a blunder; for nothing has effected so much as this unhappy apology towards opening the eyes of many who were at first mystified by Tractarian sophistry; and leading them to the inevitable conclusion, that if they cannot get over, or under, the Anglican Articles, by worse than than Jesuitical quibbles, they must give up either the Tracts or the Church of England. We said and reiterated this several years ago, when Mr. Newman wrote to us to know upon what ground we expressed our surprise that Dr. Pusey could conscientiously subscribe to the Articles, and yet write as he did in his publication upon Baptism. The able author of "Ancient Christianity" remarked to the same effect two years since (No. 4, p. 344) "The Protestant episcopal establishment of this country, as fashioned by the reformers, the bishops, and martyrs of the Marian persecutions is not the church which High Church [No, Tractarian, not Anglican Church at all] principles can well consist with. This is now confessed on all sides. Although the wording of the Offices and Articles may be submitted to until better times shall come, they are far from giving contentment to men who know what consistency on their side must demand." He justly added, "These high churchmen [we protest against the epithet] as compared with the most rigid Romanists want nothing but their consistency." Mr. Sibthorp was consistent, as were Mr. Spencer, Mr. Biden, and others. He now repudiates his pretended holy orders, and seeks the priestly office in the Church of Rome. The sacraments, which he has for years administered, attributing to them the superstitious and fanatical effects (why should we not describe unscriptural tenets by cha |