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When the note was written I followed, and I well remember my sensations as I stepped out into the delicious air and sunshine. I wandered on, and my thoughts naturally recurred to the events of the past week. Self-satisfied and confident, I congratulated myself that my uneasy feelings towards Rosie were nearly overcome, for I had heard her praised without pain, and had responded with readiness, if not with cordiality.

I went slowly on till a turn in the deep glen, through which our little river ran, brought me to a place where it spread out into a wide clear pool; a few small white water-lilies were lying upon it, and it reflected the rich blue of the sky, excepting where a steep gravel bank, crowned by the beautiful green ash trees, was seen in it. I looked in as I stood on the opposite side, something white was under the ash tree: I instantly recognised it as the figure of Rosie. She, too, was standing looking down into the water. She had taken off her bonnet, and every feature of her sweet face, every lock of her yellow hair, and every fold of her flowing muslin gown, was distinctly mirrored in that nether world. She had some peculiar ornament on her head-flowers. I looked again, not at the living girl, but at her clear image, and saw that she had made a coronet of the waterlilies, and set it on her head.

She, as well as myself was silent and motionless; the small water-lilies, no larger than roses, studded the sunny water, they were all far beyond the reach of her hand; her shawl and bonnet lay at her feet, and her face was radiant with its tenderest expression of peace and tranquillity.

For a minute or two I stood gazing at her, and thinking that a painter would have given something for such a sight. First, I only admired her and her delicate coronet, but then I began to consider that there would soon be others to admire as well as myself; next, to regret that she should possess an ornament so more than commonly beautiful; then to envy her, and wish I had it instead of her.

I could not conceal my vexation; and when I had walked round to her, and she, turning to me with a smile, put her finger to the flowers, and said, "Are they not pretty, Millicent ?" my annoyance was so great at the idea of meeting all my young friends in my common cottage bonnet, while she presented herself crowned like some lovely princess, and just suiting her crown, that I could not help saying, under the faint hope that she might be induced to discard them, "They are pretty enough as they float on the water, Rosie, but they are queer things to wear on one's head."

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Oh, I dried their stalks," said Rosie, innocently.

"I see a drop of water twinkling at the yellow tip inside or

of them now," I continued, regarding them with an air of strong disfavour.

"Oh I am so sorry you don't like them," said Rosie; "I thought you would exclaim about their beauty the moment you saw them."

I was so weak and so envious at this moment that I could not help laughing sarcastically.

"But," said Rosie, "I am glad I did not begin by asking you to wear them. It was an amusement to me to make the coronet, and twine it with ivy leaves. I thought you would look so well in it."

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What," I exclaimed, biting my lip with vexation, "did you make it for me?"

66 Yes," said Rosie, "but never mind. It was no trouble, you know; on the contrary, a great deal of amusement, getting out the lilies. See, I have gathered every one that was within reach."

How much, while she said this, the folly of my envious manners stared me in the face!

If I had only expressed the admiration I felt, or even refrained from disparaging it, Rosie would have given me the crown which she had made on purpose for me, and would have gone unadorned herself to this rural feast.

As it was I had completely outwitted myself. I could not accept what I had disapproved of, and I could not ask her to take it off without betraying myself. What base, what evil feelings are these to describe, perhaps the basest that deform our fallen nature; but you know them, you can understand them, you can follow me as I detail their workings.

We sat silent for a few minutes-we were still too early for the pic-nic. I know not what Rosie was thinking of. My thoughts were made up of shame, envy, and ill-humour; till, suddenly, Rosie exclaimed, "Oh, Millicent, I quite forgot to bring my music."

A sudden thought struck me. "Go back for it, then," I said, "and I will sit here and wait for you; it is only a quarter of a mile, and we shall still be in plenty of time, for it is not like a formal party."

Rosie thanked me, and instantly started off on her errand, wearing the lily crown on her head. Now, I thought, here is a chance for me; I am perfectly determined to get some lilies for a crown while Rosie is away. There will be time to plait them, and I can easily say, when she returns, that I have altered my mind, and think they look very tolerable. I can tie a stick to the end of my parasol, and by that means I shall easily draw them to land.

Accordingly, I procured a stick, and having fastened it, looked about for a favourable place where they grew nearest to the edge of the pool. As I stood on the bank the reflection of the blue sky was so clear in it that even the small black images of the little swallows, floating high in the air, were as distinctly visible as the nearest grasses, or the yellow flags that grew thickly by the brink. There was one change in it, however, for a small white cloud had come up, and its image lay down in the pool like a heap of snow.

I saw that, small as it was, it would soon obscure the sun, and for a little while change the hues of the whole landscape; and I have a recollection of thinking at the moment, that it was an apt emblem of misfortune, coming up, when least expected, and bringing instantaneous dimness over the brightest and most sunny scenes.

But I did not think that the emblem had any significance for me; and I took my stick and descended cautiously to the margin of the glassy pool.

ORRIS.

PUSEYISM:

ITS ORIGIN AND ITS CHARACTER.

[Some of our correspondents have desired a brief delineation of this modern heresy. We therefore request their attentive perusal of the following paper, and we trust they will preserve enough of it in their memory to be able to convince all gainsayers that Puseyism is only Popery new spelt.-ED.]

THE modern sect known by the name of Tractarians or Puseyites, and which has caused such mischief in the Church of England, had its origin some twenty years ago. Its authors were an association of Oxford Clergymen, of whom Dr. Hook, the Vicar of Leeds, the Rev. H. J. Rose, Principal of King's College, London, the Rev. J. H. Newman, (now a Papist), the late Rev. R. H. Froude, the Rev. Dr. Pusey, Regius Professor of Hebrew in the University of Oxford, the Rev. J. Keble, &c., were the chief.

The party thus formed seem to have laid down three

principles in the course they are pursuing.-1. To restore everything practised or believed in the Papal communion, not expressly forbidden and plainly prohibited by some decision of the established Church of England. This they call "inquiring after the ancient usages of the holy Catholic Church; ""cherishing a transmissive religion;" and "listening to the venerable voice of the fathers, councils," &c.-2. To enjoin silence on all the Protestant tenets of the Church, such as the atonement, justification by faith.-3. To make a liberal use of phrases expressive of their abhorrence of Popery, which, however, has not succeeded in deceiving the Roman Catholics, who perfectly understand this politic language of their best friends and most useful allies.

The "Tracts for the Times" were commenced in 1833, and were intended to awaken attention to what their authors called "Church Principles," and to lead back the Protestant Church of England to the doctrines and practices of the third and fourth centuries. The Oxford party also published in English the works of many of the fathers, and edited a number of Roman Catholic and Laudean devotional books. The essential elements of the apostate church were adopted and taught with much tact, and alas! with lamentable success. To show the estimate formed of them at Rome, we quote the following from a periodical published there in 1839:-"The attention of all good Catholics, and especially of the Congregation for the Propagation of the Faith, cannot be enough excited by the present state of religion in England, in consequence of the new doctrine propagated with so much ability and success by Messrs. Newman, Pusey, and Keble, with arguments drawn from the holy fathers, of which they have just undertaken a new edition (translation) in English. These gentlemen labour to restore the ancient Catholic Liturgy-the Breviary, (which many of them, to the knowledge of the writer, recite daily)

fastings, the monastic life, and many other religious practices.

"Moreover they teach the insufficiency of the Bible as a rule of faith; the necessity of tradition, and of ecclesiastical authority; the real presence; prayers for the dead; the use of images; the priests' power of absolution; the sacrifice of the Mass; the devotion to the Virgin, and many other Catholic doctrines, in such sort as to leave but little difference between their opinions and the true faith, and which difference becomes less and less every day. Faithful! redouble your prayers, that these happy dispositions may be increased."

Let us now present an account of the heretical doctrines they have themselves propounded. The following summary almost entirely taken from Tractarian works, is from the pen of an English clergyman, and was inserted in the Bulwark for March, 1853. It is reprinted here with the only alteration of placing the authorities immediately after the extracts, in the earnest hope that all who peruse them may have their eyes opened to the dangerous character of the system, and by all means in their power protest against and discourage it.

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“WHAT IS PUSEYISM?"-It is to "utterly reject and anathematize the principle of Protestantism as a heresy, with all its forms, sects, or denominations. Palmer's Letter to Golightly, p. 9. "To hate the Reformation and the Reformers more and more." Froude's Remains, vol. i., p. 389. "To mourn under the miserable and soul-sickening feeling of being cut off from Christendom," (i. e., Popery).-British Critic, vol. xxix, p. 357. "To hold that by the abandonment of Popery our Church is Ichabod, the glory is departed."-Tracts for the Times, No. 31, p. 2. Indulging merely a faint hope, "should the pure light of the Gospel be ever, by God's grace, restored to this benighted land."-British Critic, Oct. 1841, p. 340.

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