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intended to write her life, but from this he was most likely turned by other professional duties. The beginning of it, that is, the history of her youth, has been found among his papers, with the following prefatory remarks :-"I thought it agreeable to the will of God, that I should bring this matter into written form, in order that I might the better be able to put before my mind's eye, and also in future keep in sight, for my edification, the deceased and her virtuous life, which I, as her confessor, was best acquainted with. If what I write should also conduce to the edification and instruction of others, to God be the praise."

After the death of the princess, Overberg lived yet three more years in her house, with her daughter, till becoming Rector of the Episcopal Seminary, he had to take up his abode there.

THE PUSEYITE SCHISM.

(From a Yorkshire Paper.)

We here subjoin the opinions of some of the most eminent prelates of our Church, on the dangerous tendency of Puseyite doctrines :

1. The Archbishop of Canterbury, alluding to "the introduction of novelties in the celebration of divine service,” has declared, that it “ is much to be deprecated;" and that “even the revival of usages which, having grown obsolete, have the appearance of novelties to the ignorant, may occasion dissatisfaction, dissension, and controversy."

II. The Archbishop of Armagh has been delivering, in the course of the past summer, a charge condemnatory of No. 90, and vindicating the censure pronounced upon it by the Hebdomadal Board.

II. The Archbishop of Dublin speaks of the tractarians as having been “ led to adopt very heartily some most erroneous views, through the combined attractions of antiquity and novelty :” and of their system, as tending to revive but a small portion of neglected truth, combined with a great mass of obsolete error.”

iv. The late learned Archbishop of Cashel has left behind him an elaborate exposure of Mr. Newman's mystic theory of justification,

v. The Bishop of London has forbidden Mr. Ward to officiate in his diocese; and has recently refused to license another member of the same party

vi. The Bishop of Calcutta regards the system as one which will, in the end, “ make way for an apostacy in our Church ; unless, indeed, the forethought and fidelity of our divines, of dignified station, interpose by distinct cautions to prevent it.”

vii. The Bishop of Chester, long since, detected in Tractarian views, a revival of the worst errors of the Romish system.” And he has asserted, in his recent charge, that "it does certainly require an elaborate system of argument, in order to prove, that persons holding such opinions, are consistent members of the Church of England.”

VIII. The Bishop of Chichester has recorded his “protest against a system of doctrines recently attempted to be revived, and which had ever appeared to him to be founded upon mistaken views of the general tenor and character of Scripture."

ix. The Bishop of Exeter has publicly " lamented” the leniency with which the tractarians are disposed to treat “ some of the worst corruptions of Rome.” He “more than laments the tendency of their views on reserve in communicating religious knowledge,' as inconsistent with the special and distinct requirements of our own Church.”

x. The Bishop of Durham, after stating that “the effect of tractarian principles has been, not merely to recommend a variety of antiquated forms and ceremonies, but to uphold them with such earnestness as to threaten the revival of the follies of by-gone superstition," does not hesitate to assert, that “an elaborate attempt has been made” by the same parties "to explain away the real meaning of our articles, and infuse into them a more kindly spirit of accommodation to the opinions and practices of the Church of Rome.”

XI. The Bishop of Ripon regards the same attempt as likely to "endanger the integrity of subscription."

XII. The Bishop of Gloucester declares, “the perusal of the 'Remarks upon the Thirty-nine Articles,' has filled me with astonishment and concern. The real object at which the writer seems to be labouring, is to prove that the differences in doctrine which separate the Churches of England and Rome, will, upon examination, vanish.”

XIII. The Bishop of Winchester, in a charge, which is not yet published (but is immediately to appear), has expressed his sentiments no less plainly than his Right Rev. brethren.

xiv. The Bishop of Lichfield, in his primary charge, declared his conviction of the dangerous tendency of tractarian views, and described the system as one which saps the foundations of Protestantism, assails the character of Reformers, and depreciates the Reformation itself.

xv. The Bishop of Lincoln, who seems to have foreseen the present controversy, has spoken strongly on the subject of tradition, and the defence due to the authority of the fathers.

XVI. The Bishop of Oxford has recommended that the “ Tracts for the Times” should be discontinued, as dangerous, and likely to disturb the peace of the Church.

THOUGHTS ON THE LENTEN PASTORALS.

When we look at the course of events around us, with the eye of faith, it is wondrous to see how well all things work together, as St. Paul says, for our good. Where we have no object but the fulfilment of the great end for which being was vouchsafed us, it is easy to believe that all external events, no matter how contrary, or wayward, or in themselves unwilling, nevertheless all bend to the purpose of what is good, and produce a harmony, that like the Platonic chord, we should all hear; but as it is fabled, we are used to these sweet sounds from our infancy, so is it too true, that the vision of faith is full often dimmed by our own neglect, or clogged by an attachment to some less exalted aim. But yet in the annals of history, whether comprehending the long line of kings, or kingdoms, and the minuter annals of individual existence, there is not a day, nor an hour, in which we may not read, in the silence of our hearts, the wondrous rule of God's providence over all, bringing good out of apparent evil, and of good, what seems to us evil, but which if read aright, and used as such, we should be constrained to approve.

Now, though this plastic change in circumstances is ever taking place, yet we too frequently overlook the Great Cause that superintends all; and, in the assurance of our weak judgments, speak of events as certainly evil and good, as if any event could be essentially either good or evil, except such as are morally so. And so it is that we see, that not only external circumstances, but even the thoughts of man, are moulded, as it were, and overruled to work for the good of that wondrous institute, which God has appointed in vicarious stead, to bring back, guard, protect, and restore to justice, those his creatures, who without his aid, must have lain in the slough of disobedience and anarchy; the only beings on the face of this material creation, not in harmony with the intentions of their bounteous Creator. Thus in the long history of the Church, we are continually reminded of the wondrous interposition of God's watchful care, in which he draws good to her from the malice of her enemies, and makes her more pure, by allowing, it may be for the sins of her children, the rod of his chastisement to light upon her; that so, being withdrawn as it were, from the arm of flesh, she may shine the more bright and serene in her loveliness, and men, her sons, may serve her with more single-heartedness, for that they have little to rely on but the gift of faith, which they have received from her.

The history of the Church in this country, for the last three hundred years, is most fruitful in awakening such thoughts as the foregoing, and teaching us to cling with more lively faith and hope to the dawn which in the hearts of men not Catholic, has arisen so widely around us, to enlighten the long night of penance which hung so long and gloomily over the English portion of God's heritage. We know not what the sins of the people were, which called for the sad withdrawal of the Church in this abandoned land, but this we may safely predicate, that intercession from pure hearts has been lifted up, and we in these days now begin to enjoy the return of those long and continual prayers which have been offered up in our behalf; and well may our gratitude and zeal grow the more, when we reflect on its low estate, almost, as far as human foresight could have looked, wholly and for ever extinguished. But while man is at the weakest, still God is all strength. Is it not plain that strength is made perfect in infirmity, says the Apostle. Nonne clarum est," echoes Saint Ambrose, “quod debilitas beatitudinem impedire non possit?” (De Jacob. et Vitâ Beatâ, ix. 34.) The Church was laid in ruins, she smouldered in ashes ; her faith was despised, and her beauty covered with sackcloth. “Quomodo obscuratum est aurum, mutatus est color optimus, despersi sunt lapides Sanctuarii in capite omnium platearum ? Fili Sion inclyti et amicto auro primo; Quomodo reputati sunt in vasa testea, opus manuum figuli? Adhæsit linguæ lactentis ad palatum ejus in siti; parvuli petierunt panem, et non erat qui frangerit eis." (Lam. iv. 1-5.) How was her gold become dim, her finest colour changed—the stones of her Sanctuary scattered in the top of every street ? Her noble sons, that were clothed with the best gold, how were they esteemed as earthen vessels—the work of the potter's hands ? The tongue of the suckling stuck to the roof of the mouth for thirst. Her little

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ones asked for bread, and there was none to break it unto them. They had taken away all her Festival days from the land." Her very name was blotted out from amongst men, and used as a byeword of reproach. The holy oblation was offered up to God in obscurity, and as it were by stealth-no sweet smelling incense, no blaze of lights, no rich adornments or costly vestments--no solemn sound of instrument nor voice of heavenly richness-no goodly adorned chancel, no stately tower or lofty spire “ That points to heaven with silent finger," gave their best gifts, reconsecrated, to add as but at best a faint expression or outward symboling of that higher adoration of the soul which the faith enkindles so warmly in the breast ;—but hunted and goaded like wild beasts of the earth, the true faithful “wandered about, being in want, distressed, afflicted, of whom the world was not worthy." (Heb. xi. 37.) And under the dark cloud served God in fear and trembling-but yet in much merit, as the promises and fruits of these our days so sweetly seem to prove.

“When our fathers were led into Persia, the priests that then were worshippers of God, took privately the fire from the altar, and hid it in a valley, where there was a deep pit without water, and there they kept it safe, so that the place was unknown to all men.

“But when many years had passed, and it pleased God that Nehemias should be sent by the King of Persia ; he sent some of the posterity of those priests that had hid it, to seek for the fire ; and as they told us, they found no fire, but thick water.

“ Then he bade them draw it up, and bring it to him; and the priest Nehemias commanded the sacrifices that were laid on, to be sprinkled with the same water, both the wood and the things that were laid

upon it.

“ And when this was done and the time came that the sun shone out, which before was in a cloud, there was a great fire kindled, so that all wondered.” (1 Mach. i. 19-23.)

Who is there when he looks around him, that does not feel that the state of the Catholic Church in England is not as the antitype of these words of holy Scripture ?--that for a long night the fire has been hid in our native land, that the posterity of holy priests have come amongst us to search for the fire of devotion, and found but thick water, till such time as the sacrifice was restored. When, forthwith, the sun of truth, that before was behind a cloud, shone forth, and a great fire of devotion has been kindled, so that all men wonder !

When we consider, that the ordinary means of grace, namely, the

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