Historical Newspapers of South Carolina

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' ssaaasaaaggag POETRY. , ... - ^ ! i SEXTOX, SPARE THAT GRAVE. \ \ j i vVliil? sojourning, a few years ago. in a j, r.oat little village in New England, I visited one evening, tne burial-place of its dead, which lay near the church, and was filled with "many a mouldering heap," and the humble memorials of those who had left the "warm .precincts oi the cheerful day. A fine Babylonian willow waved us drooping branches over an'humble grave, which seemed to have been , long tenanted and neglected. The sexton, with his mattock and spade, was preparing to excavate a last resting place for one who had just departed this life, and appoared to be 1 ready to re-open the grave to which I have alluded, when a gentleman of prepossessing appearance, and advanced in years, came up ; to the sexton, and desired him to seek some j other spot, as the grave he was about to vio- ! late contained the loved remains of his mother i and *0:1, a neautiful boy, who had died in his J Fix-h year, about twenty years before. This ; incident suggested the following lines: i ensra that nrrarn. OrAluu i-ywi w ?!*?? ^. w7 Touch not a single clod ! There let the wild grass wave Forever o'er that sod. Sexton ! my Mother sleeps In that neglected 6pot; The willow o'er it weeps ; I pray thee touch it not. "Twas ray lov'd Fathct'shand That plac'd it near her grave; Then, sexton, let it stand, And long in sadness wave. I j Long years have pass'd away, B. gloom and care oppress'd, Since ;hat dark, cheerless day When she was laid to rest. i For she who sooth'd my woes, And lull'd my cares to sleep, Shall still tu peace repose, Tho' I am left to weep. And there my beauteous boy, j Whose pale and noble brow Once glow'd with love and joy. There, too, reposes now. His dust has mingled long With hcr's he loved so well, Whose evening prayer and song Could each young care dispel. Sexton, I love the spot, And that old willow tree; Your spade shall harm it not, No, harm'd it must not be. Nut. Intelligencer. GROW IN GRACE. Tnis exhortation is directed to mtn, to bditoers. It implies, therefore, not only increase, but such proportionate increase as is consistent with continuing to be men and believers For, the increase of grace in the soul is illustrated by tho healthful and j proportionate increase of the body. Thus i Eph. iv. 16' ' From whom t.;e who e body fitly joined together and compacted by that which every joist supplieth, according to the effectual working in the measure ol every part, maketh increase of the body, unto the edifying of itself in love." Wneili er we consider mis passage as rctuim^ tu , the increase of grace in the church, as the mystical body of Chris*, or in the in hvi. > dual believer, the illustration is equally per- { tinent. It is drawn from the r< siular, growth of the human body. An 1 the growth of a man as a man, is not t. ?c in- ; crease of one part merely, not the enlarge. ' meat of an arm, a foot, a head, or e ve, of a tongue, bu the increase of all together in harmonious proportion. The cnlargcmcut of one part alone makes a monster, than which nothing can be more incongruous, as ud illustration of growth in grace. Tne same view of growth in grace, is in en >ther place, illustrated by the erection of a building.?Thus, Fph. ii 21; 44 In whom all the building, tiily framed together, growc:th into a holy temple- in the Lord." This passage applies to the church, the mystical body ofChrist, but it is equally applicable to individual character, A building is erected. not by the increase or multiplication or any kind of material, not by a promiscuous assemblage of posts, beams, pint- s, or rafters; not by an immense accumulation of brick and mortar, but by a fily framing togetfier, of the requissite materials. And the building groweth unto an holy temple, not by the increase in quantify of the materials, but by the fitly framing together. When therefore, wo hear the exhortation, grow ix grace, as addressed to arm, to believers, what is its obvious and important import ? Does it mean, the increase of some graces, merely, which go to constitute the Christian character, or the increase of them all ? And does it mean the increa.se> merely, of all, without lesprct to ? a due proportion, even that fitly framing to ^ gelhtr, which is necessary to the beauty and strength of all bodies or edifices ? By understanding this and similar exhor. tations as applying merely to the increase of some things which, in their place and; duo proportion would be Christian graces, the most fatal consequences to true religion, must ensue. For example, zeal, in its place, and i:s due proportion, is a grace, and to grow in grace, is, in connexion with ! other tilings, to increase in zeul. But take j zeal by itself, increase its power and activ- j e i -vl ity, without any due proportion or numin- j ty, love, and nieekn jss, and it becomes the | most wild bitter fanaticism. It produces a j monster instead of a Christian. So modo ! eration, or charity, increased without a due ; proportion of decision and firmness, results f in servility and double_dealing wliich are ! anything but grace. To confine our views j of Christian character to any one part or feature, as the object of cultivation and growth, is to grow out of all shape and symmetry. It is as though the human body were to increase only in one of its members, while the residue remain station ary. How Would a giant's arm or leg look <on an infant body 1 And this view i f the subject applies to practice as well as character. Grow in i grace, is the exhortation. Grace means J industry, says one. So without regard toh anything else, he works himself into a slave i ;.i * w,i- ; id j.;.- B bio as ' ailigait in bu^.uss. '? Uracc me-?ns<'co.ioinv sa\s an ?t.?cr; m< lie t'ro'.vs ioio a iniser. Grace means lib t-rnii*v, says another. So no neglects In i.im iy, and wrongs hfs creditors, to piac h s name iit^h on the list of donors. Grac means action, cries another ; so, withou acknowledging Go.t's supremacy or Ins ow dependence, he attempts to fly away on th wings of his own vanity ; and thus, instea< of growing in grace, professed believer grow in nothing but deformity. They for r* Jauo t\r\* mnnn 5inv Oiifi 1m gtv IIWI UV O I1U IIIVIII! WII , ?... cfcharactet, or point of practice,'out a cor stcliation of moral excellencies?a boil compacted by that which every joint suf plieth, a bw\d\i\g fitly framed together. It is also to be observed that the duty < growing in grace supposes that men spir tually, us well as naturally, are not born i full maturity. In accordance with th view, Paul speaks of babes in Christ, an of those whom ho had fed with milk an not with meat, because the latter they wei not able to bear. CviJentiy, experiment pie'y, in the time ofChrist and his apostle was a matter of small beginning and of re< ular increase through life. So that the e: hortatiou was then seasonable und oppri priate, " grow in grace." It strikes us that the religious expenont of thes t days, is peculiar in two respects viz., first, a large proportion of those th are supposed to be spiritually born, are, i their own estimation, horn in full maturity There is no room for them to grow. The knowledge, their confidence, their cons quence, their airs, their assumptions, ai those ot mature age, and even more the the mature age of former generations. Tl fathers and mothers in Israel are cast in rhn shnilp. nrwl suffer a tO'.al CClinSC bv the superior endowments. Of course, the exhortations on which v have been remarking can have no applici tion to them. Strong meat is their favc r: aliment, from their fir^t breath, and evt the " strong meat," of Paul is mere gru to their digestive powers. They mu make it still stronger by appendages of hi i man wisdom. ! Another peculiarity of modern cxpei J encis, that when it is capable of grown : essays to grow, tbe increase is all in or j thing, and consequently we find many di torted Christians. One has a great nri c? j another a great tongue, ulnio the rest oftl bo Iy is dwarfish, or infantine. And we may ?d I, what, if we arc n greatly mistaken, is ; ;o fact, that the ^ i crease of the church, both collectively at in Iter individual members, is estimati more on the principled' accumulation tin ^>1- >"/?" Im. Rut m Ui llll V I raillll!^ I IV, I L/VH UV/V UlllUiitiiv be it remember d, is not growth.?A pi of incohen. nt materials,. ever so great, w notmke .an edifice; a promiscuous o semblage of flesh and hones will not mil a tna.i.?No more can growth in gnu / * consist of enormities or ultruisms. N< can a curch be built tip, or grow into i holy temple in the LorJ bv an aceumui lion of such enot mires and ultraisms. Northern Watchman. RESULTS OF UNITARIAN ISM AT HARVARD U l IVERSITY. Professor Henry Ware, Jr. of this Un yersity has recently preached and publishi at the request of the member? of tlmDivi ity School, a Sermon euflled 1 The Perso ality of the Deity.' i We believe that this discourse original in the fact that the German pantheistic scheme of Fichto has been embraced I some, who were connected with the Ui versity if not with the Divinity School. A cording to the dogmas of that scheme, tl sum total of all that exists in God, eve I,r>mntPri il (\t t iprf? i< snv ihll] UlSJWVsW ???i?i?Mkv.t iai ^ iw, w . - .J which is immaterial) is a part of the Dcii ia short the o'd Epicurean creed which i lowed to the Deity an existence scparr and distinct from matter, but which at t same time denied to the Deity any creati power or moral government over the ui verse?was quite orthodox when compur with the system ofFichtc. We ha J hithei supposed that there was loo much of tli quality, plain common sence, in our cou trymen ever to allow them to plunge in the bottomless deep of German Neolog but it seems we were mistaken, an I it h become necessary to prove to them that J hovah has any personality, or in plain En, lish, that there is any oilier God, except n ture or the assemblage of tilings which e ist. What an awful warning is furnished i in such fact, that no amount of talent, i cultivation of intellect affords the slijdite ^ D , guarantee, that any vvno wanuirsirom u taiih once delivered to the saints, may n land at last on the dreary coasts of Atheist where 4 Life dies, death lives, and nature bree^ perverse All monstrous, all prodigious things V Gospel Witness. MORE STILL ABOUT TIIE PRAYER MEETING The disciple declined going : He heai the bell. He saw others on iheir way. F. had no soecial en<?airempnt. Tl WI'O U?f ? -r -? - a o # * i,v?w some agitation in his mind on the subjec for the suggestion, that he ought to wou'd keep knocking at the door of hi heart. Dut he rebuked it as well as he wi able, and was not found in the house t of prayer. ile had a reason for this neglect. I] tlioughtifliowent.it was not unlikely 1 should be called on to take a pail in tli meeting. lie had plunged deeply into th world, and had not much heart lor prayci W.th his cold affections, and a mind so dis rant from God, it would have been a trit for him to lead the devotions of the assem bly, and therefore he would not go. Then he had not a heart for prayer ? No he did not wish to meet God. Praying i meeting with God. And it he did not wis to meet God, would he like to have Got meet him 1 No, that he would hot. It i terrible for God to meet him. But a nrnlingnchnn attitude toward* <. .ij. c-iUhui i*??ppy. i ins was Adam's I - sure alter eating Hie lorbiddou fruit. The i 1 ds pie a bo v- named was not happy.?llu - Hid gone away from verdant fields, and s bal.ny air, and pure and radiant skies, 10- 1 t ward the gloomy, frozen zone. The pray, j e er meeting was a kind ot 44 Adam where j it art thou ?" which told the tale of distance j n from his Maker. e We wonder if it was a^lashion among ^ good men of old to decline pra) cr, as many s now do when they arc called upon. We - have thought of the good old Jacob, how it It 1,1 soniu enp htm hpTiTllltr tn lir? r.V ! I WOUiU o? ?*.?? 1? "oo -b - -- j '* ! cused from prayer; and to hear Jeremiah ! y say, ' pass ineifyou please;" and to find ! 0ut that Peter stayed uwny from a prayer j r! meeting in fear, lest he should ho called; ? j upon to prav. We feel rebuked, however,1 at the attempt to have such fancies about 11 j such good men. Wc feel ashamed to cut! 1 * ! oJt such coats, and at trying to see how | ' iboy would look on those venerable saints, ' j Header, you had better love the prayer j ! meeting. Do not grudge the time. The | Lord loves cheerful praying as much as he i s' does cheerful giving. Keep so near Mount! Zion, that it will be the easiest thing in the i world, and the most pleasant to go up into j J* it and commune with God. Never say it I is enough to prav to God in secret. This j 'c kind of prayer is well; but social prayer ' stands on the same authority. Love them ! al both, and they will help each other* If you : In feci at any time dull and iedifFerent about the ' pra)er meeting,go for that very reason.; ir We have known icv hearts niched there ;j heavy hearts unburihencd there, and thev rc t * * that, went in fetters come back as on the in'* | wing3 of eagles. Beware of the guilt and danger of ever saying or thinking,li It is ^ only a prayer mooting Bosl. Recorder. j From the Christian Intelligencer, re ? j 3- THR OXFORD TSACTS.^J Jn j A series of Tracts have within two or ..I ! three years been published in England, en. | i titled ''Tracts for the times." They are j i generally known, and refer re J to as "the ~ i Oxford Tracts" as they are written by Pro.lm \ ftssorsPusey, and Treble of the Urivershy, Jfr; and Rev. Mr. Newman of Oxford. They carry high Church claims to the very ex^ ; treme point, and aro replete with a spirit, ' j and wil l sentiments which approximate, |M' i and savour strongly of Popery. They have '' ] obtained very considerable currency, and ot have attracted considerable attention, and elicited discussion in England. That able 1(j and excellent periodical "the Christian Ob' 2(j server which is edited by members of the Church of England, and which h ts for a n | long time yielded efficient aid to the cause ; of evangelical religion, has for the last two mi ^ years devoted much of its space to the exs l position and reflTutation of the doctrines of 1 these trac's, and of some other works of a i simi'ar character which hive issued from o,. i the English Press. It is said that these m doctrines have been spread to some considerable extent. These tracts mav well he l~ ! considered among the "signs of the times." j They throughout show great kindness, and ; respect for the Church of Rome, and a slight, ; and disregard of the reformation, and its ' " i effects. At the same time they incorporate I some of the most objectionable doctrines of " i the Papal Church in corruption of the vital 2d 1 truths of Christianity. The Princeton Bib| lical Repertory sometime since contained n* 1 an article on the 4 Oxford Tracts," giving i an extended view of ihoir principles and ed | doctrine?. This, however, has reached the a'j notice oi but very hw of our readers. In by tl,e nun ber of the Li n Ion Christian Obser11 ver for October, which wc have just receiv. c- ed, there is a review of a recent valuable be work ent tied "Essays on the Church with ry ; observations on existing circumstances and '? dangers, by a LaymanLarge extracts '.V* are there made from this volume, giving a striking view of the spirit, and theology of the tracis, and of kindred works. We copy be part of these extracts below. Wc shall next ve week furnish what will shew the peculiar ll" theology of these tracts. It will be seen ed that pref r mce is made to, and quotations t0 drawu form not merely ihe "Oxford Tracts," iat but also several recently published works of n- similar theo'ogical charac er, and also two 10 periodicals which have espoused their doc. :>'? trine "the British Critic," and the "British as Magazine." "We have termed it 'modified Popery and it is nothing short of this. But this is * a grave accusation, and we must establish it by proof, before we proceed another step. "Popery, entire and unmitigated, could j not grow up within the pale of our Estab' Ished Church. Were a company of Jesuits j of the most fiery and vehement character, to e especially let loose unon us. for the Dur 01 1 , * * * pose of seducing back again into Popery T)* the Church of England (and no man can say that such a mission may not bo actually i ds at work among us.) they would not venture to counsel, they would not even wish, that those up jn whose minds they had succeeded in making a favourable impression, should at onee avow their conversion, and . boldly secede from the Church of England .j Far tnoro subtile and dangerous would be [e their course of operation ; naini ly to inls struct their proselytes to remain within the >t pale of die Church, but while so preserving 0' their rank and influence, ?o teach, inculcate,1 and defend, as large a portion of the tenets j Rnmp no rnnnlil u*rl? cnfhftr lw? I 3f! Any other plan than this would lead to! ! nothing more than the bare 'toss of a certain ! [c j number of members to the church, counter* iCj acted by increased vigilance on the part of ie , those who remained faithful. Such a proe I cceding, therefore, would be adverse to the r whole system of Jesuitism, and would certainly not be the one prescribed by that undermining body. l "Or, putting the Jesuits entirely out of view ; and supposing only a fresh effort of ; Sa an to draw the Church of England back a again into the hands of Antichrist; what h would be the most obviously probable course i which such a temptation would take ?? s Would it not follow in the old track, aud i bring in Popery now, as it was brought in j < a of old. by and little? And is ?h?r tne very course which things are at present actually taking ? "Popery in the mass could not be at once introduced into the bosom of the English | Church. So violent an invasion would only , lead to as violent an ejection. But it is re- | ally amazing to observe how very large a proportion of the whole has already been introduced, an I is now openly defended and inculcated. Let us take a rapid glance at the facts. "1. The name of Protestant, then, let it! he remarked, is, by the writers to whom ! we are adverting, constantly and vehemently 1 abjured. This is seen in a hundred places, bo:h in the Tracts for the Times, in the j British Magazine, and in otl>er writings of the same schoo'. The English Church is indeed admitted to he a llelbrmed Church ; but the more favourite denomination is 'the 1 Anglican Church,' or 'Catholic Church.' "Such again, is the mischievous error in which the Church in her formal documents certainly has no share, that we are but one among tnany Protestant bodies, and that the differences between Protestants are of little consequence ; whereas the English Church, as such, is not Protestant, only politically, that is, externally, or by so far as it has been made an establishment, and subject to national and foreign influences. It claims to bo merely Reformed, not Protestant,' &c. (Tracts for the Times. No. 71, p. 32.) ' 'To hurry men down the steep descent of ultra-Protestantism to its uniform end ; the denial of the Lord who bought them.'(Ibid, No. 77, j>. 30.) " 'The verv name of Protestantism, cold # and negative, and sceptical as it is, ought to*be abolished among us.' (Quarterly Review, vol. CI, p. 235.) "That odious Protestantism/ 'I am more and more indignant at the Protes'am doctrine on the subject of the Eucharist,' 'I do believe R?? hates the meagreness of Protestantism as much as either of us.' You seem cramped by Protestantism.' (Fronde's Remains, vol. i. pp. 322, 391, 404, 425....Mr. Froude was a contributor to the Tracts for the Times, and to the Lyra Apostolica ; and the author of various papers in the British Magazine and the British Critic. His 'Remains' have been published by his coadjutors, who describe him as 'devoting himself to the promotion of one great cause and justify the publi. cation on the score ot 'the truth and extrerne importance of the views' therein develnped.) "2. The Church of Rome is openly de. clared to be an object of reverence and ol affection. For instance;? " '0 Mother Church of Rome, why lias thy heart Beat so untruly to thy northern child ? ?(Lyra Apostolica, p. 229.) " 'To honour the Roman Church and the | Roman bishops, for example, without counj tenancingthe errors of Popery, is a perplex. ! ing problem.* (Bruish 0'iiiie, Jan. I p. 233.) | 44'But is it then a duty to forget thai Rome was our mother, through whom wc were born to Christ?* (Tracts for the Times. No. 77, p. 33.) "3. The reformation,every-where bu in England, is spoken of as a positive evil i a deep misfortune ! To-wit, I 44 * The perverse nnti-ecclesiastical spir it, to which the Reformation on the Conli nent gave birth.' (British Mag. vol. ix. p 359.) 44 4 Then many a schism evcrlcnped tin banks ; Genevcse, Lutheran, Scotch diversities. ?(Ibid. vol. ix. p. 31.) 441 As to the Reformers, I think worse o them.'?4 Rt ally I hate the Reformatio! and the Reformers more and more.'?4Th< Reformation was a limb badly set?it tnus be broken again in order to be righted. (Froude's Remain's, vol. i. p 379, 389 433.; "4. Scotland, at the present clay, is liken, ed to Samaria, and even to Israel, wher wholly given up to the worship of Baal and a hope is express -d, that as Elijah wai told, when he thought himself the only wor j shipper of Jehovah, that the Lord had main I other hidden ones ; so, in Scotland, a secre | work may be going on, in spite of the appa rent national ipostacy! 4 4 4Oh rail not at our brethren of the North Albeit Samaria finds her likeness there A self-formed priesthood, and the churcl cast forth To the chill mountain air. Whit though their fathers sinned, ard losl the graco Which seals tho holy Apostolic line, Christ's love overflows the bounds his Proph. ets traco In his revealed design. Israel had seers ;?to them the word is nigh ; Shall not that word run forth, and glad, ness give, To many a Shunamitc,?till in his eye Tho full seven thousand live ? ?(Lyra Apostolica, p- 136.) "5. Incredible as it may appear, one o! the greatest disturbers of mankind that the world ever saw,?Mildebrand, who kept the Emperor Henry waiting, bnrefoo', three days in h's court yard, is described as'that celebrated man, who reigns in the Church without the vestige of a rival.' (British Mag. vol. ix. p. 359.) It is supposed, that to ask that a mind like Hildebrand's should be given to the Church,' would be too great a favour; but, on such a supposition, it is added, 'The first business, then, of our Hil lebrand, will be to stop this,' ibid. vol. ix. p. 365. "6. Tradition is made an essential part of the rule of faith, for instance ;? "'We may say,'The Bible and nothing but the Bible,' hut this is an unthankful reccption of another gift, equally from God, such as no true Englishman can tolerate.? If, on the other hand, wc proceed to take the sounder view, that the Bible is the re? | cord of necessary truth, or of matters of faith and the Church Catholic's tradition is theinterpre erofi',t hen we a re,' &c, (Tracts for the Ti nes, No. 71, p. 8.) "7. The rule of faith is also, in some) measure, to be found in the decision of a \ General Council. ? ?!f : \ypr?i possible <htC i ?'h'_v> - Churc'i could, in the nighest and exactesi sense, meet in a Catholic Council, we should receive its sentence as Infallible truth. Ir proportion, then, as a 'general council' rea iises this idea, we hold its decisions in rever. ence.' (British Mag. vol. xii. p. 254.) "8. Monachism and the celibacy of the clergy are declarct. to bo necessary. " 'You must have dissent or monachisn: in a Christian country : so make youi cnoic<(British Mag. vol. ix. p. 366.) " 'Great towns will i e er be evangelizec ! merely by the parochial system ; they art t beyond the sphere of the parish priest bur| dened as lie is with the endearments anc : anxieti s of a family. (British Mag. vol ! ix. p. 368.) | '"It has lately come into my head, tha f the present stale of things, in England ; makes an opening for reviving the monas ; tic system. Fronde's Remains, vol. i. p j 322. "9. Transubstantiation?that vital poin | upon which Cranmer, Ridley, and Latime i went to the stake?evidently has no greo ! evil in their eves. Already are they ex changing the language of the Church o England for that of the Church of Rome.? Tiie rubric in our book ofCommon Prayer ; constantly, no fewer than ten times, speaki | of ulio Lord's Table,' and 'the Tablebut i with those writers it is always 'the Altar, i And fotr times docs the same rubric de ! nomina e the elcrr.eu r, after consecration . *thc br? ad and wine;' whereas these wri I lers constancy assert them to be 'the bodi and blood of Christ.' ? " 'I should like to know, why you find | from saying, that the power of making tin j body and blood of Christ is vested in til . successors of the Apostles.' Froade's Re , mains, vol. i. p. 326. ! '"Can any devout man reckon it a mat i ler of small moment, whether the ministei i wi ll whom he communicates, be a ministe ! by apostolical succession or no? In tli judgment of the Church it makes no le: < difference than this: whether the bread an cup which he partakes of, shall be to hii Christ's body and blood, or no!' Trac ! for the Times, No. 52, p. 7. " 'I verily believe, that he would no ! gladly consent to see our Communion ?Se 11 vice replaced by a good translation oftl i Liturgy ofSt. Peter ; a name which I wii i you to substitute for the obnoxious phrns . "Muss Book.' " Froude's Remains, vol. ! p. 387. j "10. The Virgin is to be honoir-'d . j something more than human ; is raised, ,I fact, to the rank of an intercessor in he* r 1 , f) en. j "The Christian Knowledge Soccty h . i latterly erased from one of its publicatior ' i the piirasc, 'The r * f God ?right > i judging it to be popish. Tbe Uti.idi C'rii demands its re instatement; observing, "'As to styling tbe blessed Virgin, 'Tl Mother of God,' did the Essex minisie ; ever chance to hear of thee- uncil ofEphi ! sus?' British Critic, Jan. 1838, p. 135. "While Mr. Newman asks, j '"What must have been her gifs, wl ?; was chosen to bo the only near relative j the Son of God ?' 'What thiuk you, \vi ' , thosunctity and grace of that human natur 1 of which God formed his sinless Son i 'How is it possible we should bear to-g;u '; on the creature's holiness in its fulness \ Rev. J. H. Newman's Sermons, p. 8. " | "And the 75th number of the Tracts f i the Times is composed of selections fro ' | the Romish Breviary, prepared and recon mended for Proiestant use; in the profai 3 to which the Editor says, , 414Our adversaries have in this, as ; many ther instances appropriated to ther f | selvt s a treasure which was ours as nm< i as theirs. Toe publication then, of the 1 i selections, is, as it were an uct of re-appr 1 j priation.' \ ! "And among these prayers, thus 're-a ! propriatcd' to Protestant use, we find tl ' following ; 44 'Grant, 0 Lord, we beseech thee, th " wo thy firvants may ever prosper in j* 1 petual health of body and mind, nod by I : glorious intercession of the blessed Mai J Ever Virgin, may be delivered from pre * ent sadness, and enjoy eternal bliss.' Tra< ' for the Times, No. 75, p. 53, t ???Hr?l V7 \l nrt7 nnrt nil Ihu cainls Inlnr/in, "7 *'*" /? ? '? Wit MIX. WUIIMO IUIVIVV ' for us to the Lord, that we may be wortl ot His help and salvation, who livcth ai t i reigned), world without end.' ;; l' 'Therefore, 1 beseech thee, Bless* > j Mary, Ever Virgin, the Blessed Micha Archangel, the Blessed John Baptist, tl , , Holy Apostles Peter and Paul, All Saini and thee, My Father, to pray the Lord o God for 010.' Tracts lor the Times, N 75, p. 61, 62. "17. Prayers for the Dead, and praye . to the Saints, are both advocated. To-w ' 'Prayer for God's depaited servants,since, knowing them to be in a state of in perfe< t bliss unt I the insurrection, whenevi we pi ay for the final coming ol Gods Kin* bom, we do in fact, if we have any thougl for the departed, pray at the same for tfc perfecting of their bliss.' Dr. Pusey's Ai swer, p. 23. " 'May their souls rest in peaceP Trac lor the Times, No. 75, p. 148. "Blessed Law rence, Martyr of Cm is intercede tor us.' Tracts lor the Time: No. 75, p. 119. ' Use thou for us thy gift of prayer To cleanse thy brethren's sin. To sweeten earth's infectious air, And gain us peace within.' J racts for the 1 imes, ft o. io, p. 12a. "'Let us keep fast on Wednesdays and Fri days ; let us keep Vigil on the Sabbath wit] the blessed Apostle Peter, by whose deedj of grace \vork:ng together with our prayafs we may obtain wlmt we seek throughout Lord Jesus Christ,' &c. Tracts iV ^ Times, No. 75, p. 168. "12. The power of Absolution and of Censure, not declaratory, but absolute and discretionary, are asserted in /rms which would satisfy tho most impious demands of Rome. For instance, f "Behold your armouryZ&word and lightning shaft, / Cull'd from the st/es of God 's all-judging ire, / ifad in vour wi/oin? inf*. Tb'? word* / t Power to your voice absolving, point i r with fire , \our awful curse.'?-Lyra Apostol, p. 219. "13. To the Seven Sacraments they offer no very decided opposition. Take , the following for an example; "The great divines of our Church, since (| the Reformation, have not thought it incon* r I sistcnt to hold that to the offices of the ' Cl urch, as such there is allied a sacraraenI; tal efficacy, and so they make a distinction 4, buween what may be called 'sacraments,' ' { and line proper sacraments, andatthesame j j time maintain, in the words of the Catechism, i 'that there are two sacraments only, gener0 ' tfvll., Mfl # S\ onltrnflMM D ?" W ; any iidiosui* w oat t uuuu? mjiiu ivxag* t! vol xii. p. 521. "Mr. Palmer, in his Treatise on tie ' I Church vol. ii. p. 440. advocates the same : view. The difference between this belief an J that of the Church of Rome, is the most t trivial that can be conceived. The Reman* ists assert sev?m sacraments ; and this wriw ter offers to admit two sacraments as 'generally necessary/ and five offices posse** j. sing 'sacramental efficacy.' *' '14. And, lastly, the greatest readiness is shewn, to res imc all the external forms [ and ceremonies which our Reformers cast * away, such as the use of the crucifix, crosi I sin? holy water chrism, holy oil; dec. The Oxford poet sings. < ?\Vhen'er across this smful flesh of mine ?j I draw the holy sign, ; All good thoughts stir within me, &c.' / ?Lyra Apost. p. 14. " 'In saying, then, 'worthy fruits of penh ance,' the conscience of every one is suita. b bly addressed, that he may obtain by so e much the m< re advantage of good works by > peniicnce, as lie has incuired heavfer loss by sinning.' Tracts for the Times, No. 75, - ; p. 177. r. j " 'It appears to me plain that in all mat, ;r | ters which set m to us indifferent or even ie | doubtful, we should conform our practices . i i*. ?i i i ?=> io wose 01 me uuurcn wnicn nas preserveu id its traditionary practices unbroken.'? m Fronde's Remains, vol. i. p. 336.] ts ! " But the reader will be almost ready to j ask, after this Ion# enumeration of coiociw j dences with the Romish Church--in what r-1 it is that these writers differ from the Pa. pirs; and wherefore they do not at once rash unite themselves to that communion t It 8 e, righ:t hat these questions should be answeri* ed and it is but just, also, that they should be . nswered by themselves, and in thet as ovn words. Wo therefore quote at onco in their explanation:?now v 4 4\Ve cannot join a Church, did we wi-h it ever so much, whirhdoes not acknovl* as edge our orders ; refuses us the cup; d-? is, m..ndsour acquiescence in image worty s up, and excommunicates us if we do o t ic receive it and all other decisions of Trid^ tine Council.' British Mag. vol. ix. p, he 301. rs "Mere, then, we may ascertain the agree. e- : ment of these wriu rs with Popery nega? ivi-lv, as we have a ea iy ascertained it p >.-ilively. In the above enumeration is 10 included, we may fairly presume, nil the of | chief grounds of difference between themas j selves and the Church of Rome. And e.! u ong these grounds, wc find no mention ? : >.f Transubsiantiat.'on, the Supremacy of '.e 1 the Pope, Purgatory, ihe merit of works, ? Prayers for separation. May we not say, then, wiih truth, that four fifths of the antior Christian system is already acceded to? m But there remain four points on which an o* j objection still exists. These are, tliat c | Rome Moes not acknowledge our orders :* , she 'refuses us the cupshe demands our in ! acquiescence in image worship :* she *ren-1 quirts tie unqualified reception of the de. :h|crets of the Council of Trent* Now, se | these four points, on a closer examination, o- shrink down into two. For the first, when examined, ami unts to little more than this: p- ?'We cannot return to Rome,She w 11 not he receive us.' The fact is, that Rome, con. sidcring the Church of England as in a at state of schism, will not admit her orders to *r- be valid. But there can be no doubt, that he if the whole Church applied for reconciL *y? | iaiion, this point would be overlooked, and ;s~ | her orders be declared valid by one sweep* :ts j ^ absolution and indulgence. At present, ! however, Rome signalizes every victory de over heresy, in the accession of a clerical hy convert, by a public reception, and re.ordi. nd nation. This humiliation, the Oxford writers very natuially say, they cannot sub-d mil to. But it is obvious at a glance, that el it is only for Rome to say, * We dispense ie with this disagreeable ceremonial, and will ts, receive you as you are ;* and the first of ur these four difficulties, at least would be o. wholly remoted. " Tne last of the four interposes still rs slighter obstacle : it relates to the reccprion it, ef trie whole of the decrees of the Cotft^ii - of Trent. Now this difficulty is hardly ? more than an imaginary one; for the Ro -r j mish Church itself does not univereany re? - ! .1 J ?? i' ; coive inosc uecrces. \>t! ? ! Heak lv simpbicity of MtND,w??The > doctrines of the gospel are revealed unto babes. Come, then, with a disposition to -s be taught. Keally to be made wise unto salvation. Come to bear with singleness t of heart, earnestly desiring to know and do s the will oi G ?d. The word will be profi'a. blc to the s/mple-minded and the sincere Christian. As new boin babes desire the I sincere milk of the work. 1 Pet ti. 2. JSav i cept ys be converted, and become as little children, ye cannot enter the kingdom of hejven. Matt, xvii ; 3. Toe wayfaring ' pan, (and whose whole aim is single and ^/sincere, looking only to arrive at the end *; of his journey,) though a jool, shall not err 1 therein. Your simple object in hearing ' I should be,to have your errors and mistakes (; detected, your ignorance removed, your J sins put away, the will of God discovered ! to vou, all holiness promoted in you, andi your soul blessed with all spiritual blessings j in the use of those means which God has i appointed for conveying them. 0 that we j may all desire to receive the word with the : same simplicity that wc desire our daiiv : meals, and have as earnest and keen nil j appetite for spiritual food, as a hungry man ' has f"ir the food of 'be body ! Hxkersteth. . ?