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least, one mortal sin, one sin that deserves God's wrath and indignation. What then ?'

• Your case is entirely and awfully changed. That one sin destroyed your faith. It is now dead. There remains no representative of baptism to sustain its efficacy. Consequently your regeneration and justification have ceased. There is now no cross erected within you. “ The Shekinah of the Word Incarnate” has passed away. Your sin is condemning to the soul, and abideth on you.'.

• O tell me then what must I do to be saved ? I am old and greyheaded. The grave waits for me. The wrath of God is upon me. What can I do?'. Oxford Divinity says, · Repent of this thy wickedness !'

But how can I repent ? (answers the enquirer, I have been taught that there is no true repentance without love to God, and that the love of God is shed abroad in the heart only in baptism, and as I cannot be baptized again, how shall I get the love of God, and how can I truly repent? Besides, what sort of repentance is necessary for this mortal sin, and of what avail will it be? Do help my aching heart.'

Dr. Pusey answers : « Who truly repent (for such a sin); what are helps towards true repentance; when a man who has been guilty of deadly sin wilfully committed after baptism may be satisfied that he is truly repentant for it; whether and to what degree he should all his life continue his repentance for it; whether he be altogether pardoned ; wherein bis penitence should consist; whether continued repentance would efface the traces of bis sin in hiniself; whether be might ever in this life look upon himself as restored to the state in which he had been, had be not committed it; whether it affect the degree of his future bliss (after being repented of); whether it shall appear again at the day of judgment; these are questions upon which a modern popular theology has decided very peremptorily,'* but on which our better Divinity of Oxford, the Catholic verity, does not presume to speak to you with any definitiveness.

• Then, (answers the enquirer,) am I to be left here on the brink of the grave, uninformed as to what is true repentance, what are its effects, and how I am to get it, for this one mortal sin after baptism?'

Oxford Divinity replies,We have no more light to give

• But, besides repentance, (says the enquirer,) I cannot be saved without a living faith; and now all the faith I ever had is dead, because of this one sin. How can I ever have it made alive again?'

Dr. Pusey answers, 6. The church has no second baptism to give,' and therefore, as we know of no way for the regeneration of faith but in that Sacrament, the Eucharist being only for those whose faith is living, we must decline any further answer to that question.'

• Then what shall I do? I have lost my regeneration and justification ; I cannot be saved unless I can regain them : baptism is the only instrument of both. It cannot be repeated—what shall I do? To go to the grave in such a state of awful uncertainty is intolerable.'

Dr. Pusey answers, · Friend, be not surprised that we can give you no better consolation. Romanism, as well as Ultra-Protestantism,

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would readily consult for this your feverish anxiety to be altogether at ease.' Our Oxford Divinity considers it her special excellence that she leaves you in all this uncertainty. She sets you in the way in which God's peace MAY descend upon you, but forestalls not his sentence. She has no second baptism to give, and so she cannot pronounce you altogether free' from that mortal sin. There are but two periods of absolute cleansing-baptism and the day of Judgment. She therefore teaches you continually to repent that so your sins may be blotted out, though she bas no commission to tell you absolutely that they are.' *

* But is this the whole consolation the Gospel brings to me a poor dying sinner? Soon shall I be upon my death-bed. I have sinned once after baptism, and for that, the provision of the Gospel is so limited that I must die in the awful uncertainty whether I have repented for it, as sin after baptism requires, and whether it will not meet me, and return upon me, at the judgment, even if I have truly repented. Is there no better peace than this ?'

• Friend, (answers Dr. Pusey) should we endeavour to remove your trouble, it would be consulting for your“ feverish anxiety to be at ease. This uncertainty which we administer, as part of the benefits of our system of divinity, is no other than “ the bitterness of the ancient medicine.” This is “ the deep and searching agony, · whereby God, as in a furnace of fire, is purifying your whole man, by the Spirit of judgment and the Spirit of burning.” There are two other ways indeed. The one is that of our Holy Mother, the Church of Rome, which system as to the present matter is precisely the same as ours, except in this, that for sin after baptism, it provides a Sacrament for its express remission. The sacrament of Penance, in the Romish Church, takes the repentance and faith of him whose conscience is defiled with such sin ; and those deficiencies which we cannot supply, since baptism cannot be repeated, and because we have adapted, as yet, no substitute, she supplies by the sacramental absolution of the Priest, with expiatory penances and satisfaction. This is her way of comforting troubled souls. We object to it because it is consulting “ man's feverish anxiety for ease” of mind. The other way is that of Ultra-Protestants, which tells you that repentance for sin after baptism is no other than that for sin before baptism, just the sorrow of a contrite heart ; that a living faith can be obtained as well after baptism, as by baptism ; and with such repentance and such faith, it directs you immediately to Christ, allowing of no necessity of any sacrament to intervene between you and the Saviour, but promising you entire release from the bond of your sin, the moment you embrace with a true penitent heart, the cross of Christ, as all your hope. Now if you are determined not to be content with such con. solation as it is consistent with our system to offer you, and ask which of these two systems you should choose, we have no hesitation in saying that the way of the Romish Church, even should you take up with her system of Indulgences, is the better. “The abuse of the doctrine of Justification, in the other system, sears men's consciences as much as the Indulgences of the Romish system.” If this has " but

* Pusey's Letter, p. 62. This doctrine is kept up through the Tracts.

the dregs of the system of the ancient Church, stale and unprofitable as these often are, they have yet something of the strength or bitter. ness of the ancient medicine"-" Romanism in practice as well as in doctrine, is decayed”-" yet there is often reality in it, to those who would find it,"* while the way of peace proclaimed by the Ultra-Protestant, that of the imputed righteousness of Christ, embraced only by faith, is “unreal”_roa real corruption ” and “another gospel.” ,'

Alas! reader, what shall we do to be saved, so as to have any consolation in Christ, if all our refuge is in such a system as that which we have thus so imperfectly, and yet most truly and accurately, so far as we have gone, exhibited ? It is not a change of mere names from what we have learned of Christ; it is not a departure from the usual doctrine, by a few shades of difference only. It does not demand of us, a mere bending, and shortening, or lengthening of our accustomed views of truth, so as to make them fit the mould presented to us. It is a change of great fundamental doctrines; a new creation of our whole belief of the way of salvation ; old things must pass away; all things concerning the nature of the Gospel remedy, its application to the sinner, the number and efficacy of the means of that application, must become new. The cross of Christ lifted up on high for every soul to be ever looking at, as the single object of his justifying faith, and foundation of his only hope, must be borne away from its central position in the grand panorama of gospel truth, and laid down almost out of sight, and Baptism be set up in its stead, having for its symbol a name of faith, and for its virtue, a cross within, Christ crucified, only in the sense of self-mortification. Thus must we change our hopes, and desert our consolations, and bring a cloud of dark uncertainty over our eternal prospects, and refuse to rejoice in Christ, and fear, as presumption, a confidence of plenary justification through the blood of Jesus, except we can persuade ourselves, as never a mortal being could, with truth, that since our baptism in infancy, we have never committed a mortal sin.

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The following important Declaration made which appear to obviate all agreed to at Lambeth, last year, has difficulty as to endowment. now received the signature of the Our next object will be to make a Bishops of every Diocese in England similar provision for the congregations and Ireland :

of our own communion, established

in the islands of the Mediterranean. At a Meeting of Archbishops and and in the countries bordering upon

Bishops, held at Lambeth Palace, that sea; and it is evident that the on the Tuesday in Whitsun Week, position of Malta is such as will ren1841, the following Declaration was der it the most convenient point of agreed to by all present:

communication with them, as well as

with the Bishops of the ancient We, the undersigned Archbishops Churches of the East, to whom our and Bishops of the United Church of Church has been, for many cenEngland and Ireland, contemplate turies, known only by name. with deep concern the insufficient We propose, therefore, that a See provision which has been hitherto be fixed at Valetta,* the residence of made for the spiritual care of the the English Government, and that members of our National Church re- its jurisdiction extend to all the clergy siding in the British Colonies and in of our Church residing within the distant parts of the world, especially limits above specified. In this city, as it regards the want of a systema- through the munificence of Her Matic superintendence of the Clergy, jesty the Queen Dowager, a church and the absence of those ordinances, is in course of erection, which, when the administration of which is com- completed, will form a suitable Camitted to the Episcopal order. We, thedral. therefore, hold it to be our duty, in Our attention will then be directed compliance with the Resolutions of a to the countries named in the foreMeeting convened by the Arch- going lists, without binding ourselves bishop of Canterbury on the 27th of to the exact order therein followed, April last, to undertake the charge or precluding ourselves from grantof the Fund for the endowment of ing assistance to any place where additional Bishoprics in the Colonies, means may be found for the earlier and to become responsible for its endowment of a Bishopric. application.

In no case shall we proceed withOn due consideration of the rela- out the concurrence of Her Majesty's tive claims of those dependencies of Government; and we think it exthe empire which require our assist- pedient to appoint a Standing Comance, we are of opinion, that the im- mittee, consisting of the Archbishop mediate erection of Bishoprics is of Canterbury, the Archbishop of much to be desired in the following York, the Archbishop of Armagh, places :-New Zealand, the British the Archbishop of Dublin, the Bishop Possessions in the Mediterranean, of London, the Bishop of Durham, New Brunswick, Cape of Good Hope, the Bishop of Winchester, the Bishop Van Diemen's Land, Ceylon. . of Lincoln, the Bishop of Rochester,

When competent provision shall with full powers to confer with the have been made for the endowment Ministers of the Crown, and to arof these Bishoprics, regard must be range .measures, in concert with had to the claims of Sierra Leone, them, for the erection of Bishoprics British Guiana, South Australia, in the places above enumerated. Port Philip, Western Australia, We appoint as our Treasurers, the Northern India, Southern India. Hon. Mr. Justice Coleridge, the

In the first instance, we propose that an Episcopal See be established

* The Standing Committee of Bishops has at the seat of government in New

recommended that the See be founded at Zealand, offers having heen already Gibraltar.

Venerable Archdeacon Hale, and W. E. Gladstone, Esq. M. P. and as Honorary Secretary, the Rev. Ernest Hawkins.

For the attainment of these most desirable objects a sum of money will be required, large as to its actual amount, but small when compared with the means which this country possesses, by the bounty of Divine Providence, for advancing the glory of God and the welfare of mankind. Under a deep feeling of the sacredness and importance of this great work, and in the hope that Almighty God may graciously dispose the hearts of his servants to a corresponding measure of liberality, we earnestly commend it to the good will, the assistance, and the prayers of all the members of our Church. W. Cantuar, J. Ely, J. G. Armagh, E. Sarum, C. J. London,

E. Norwich, E. Dunelm, T. Hereford, C. Winton,

J. Lichfield, C. Bangor,

C. St. David's, G. Rochester, P. N. Chichester, E. Llandaff, R. Derry and J. H. Gloucester | Raphoe,

and Bristol, T.V.Sodor & Man.

We, the undersigned, desire to express our concurrence in the foregoing Declaration : E. Ebor, IR. P. Clogher, Rd. Dublin,

J. Elphin,
G. H. Bath and R. Ossory and

Wells, | Ferns,
W. St. Asaph, James Dromore,
:J. Lincoln, R. Down and
H. Carlisle,

J. B. Chester, S. Cork,
R. Oxford,

Edmond Limerick, H. Exeter,

Stephen Cashel, C. T. Ripon,

Ludlow, Killaloe G. Peterborough, I and Clonfert, H. Worcester, Thomas Tuam, Geo. Kilmore, Charles Meath. C. Kildare,

Summary of the Colonial Bishopric's Fund, corrected up to January 1, 1842:

Donations. Ann. Sub.

£. $. d. £. s. d. General Fund - 52,601 3 2 318 96 New Zealand

39 00 600 0 0 Malta

472 11
New Brunswick -
Cape of Good Hope 10 10 0

10 0 0 5 5 0 South Australia - 200 0 0 -

Total £53,373 4 2 £923 14 6

40 00


NEW ZEALAND. Rev. Robert Maunsell states, under date of Nov. 30, 1840 :

The congregation of Otawao has lately sustained a great loss in the death of Broughton, the head Native Teacher of that place. He was a native of Matamata; and shortly after the plunder of that settlement, he began to think seriously on the subject of religion; and almost all his relations, except his father, a chief of head rank, followed his example. About a year afterward, he was admitted, by Mr. Brown, into the church, by baptism; and having removed to Otawao, he continued at our request to act as native teacher at that place.

His intelligence, his knowledge, and his consistent carriage, soon secured him the esteem of his fellows; and to him we are indebted, under God, for the order and harmony by which that Church has heretofore been distinguished.

Eight months ago, however, a deep MARCH, 1842.

cough, and all the signs of incipient consumption, gave him warning to return to his native place, and to urge his still heathen father to accompany him in the happy ways of Zion. A large number of the church at Otawao, as a parting token of their affection, conveyed him to Matamata, a two-days' journey: and on his being advised by his friends to proceed to this settlement, Waikato Heads, they brought him to the Waikato River; and having seen him safely on board the canoe which was to convey him hither, they fell on his neck and wept, and returned. Here he continued for about three months, manifesting throughout an intelligent dependence on the Saviour, and the natural fruit of it-a holy and humble conversation.

The medicines administered seemed to benefit him; and he hastened back to his friends at Otawao. Consumption, however, had laid too fast a hold of him ; and having remained

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