no other companions but natives, and everywhere he received from them. the kindest attention. His good opinion of their kindness and hospitality did not diminish; on all occasions he trusted himself amongst them without any apprehensions of danger. He went from tribe to tribe, accompaying them in their wanderings through portions of the country hitherto untrodden by the feet of Europeans, and dispensing around him the blessings which the Gospel is designed to impart.

At this period, the publication of Mr. Marsden's journals had excited much attention in England. He was made an Honorary Life Member of the Church Missionary Society, and, at the annual meeting, a resolution of gratitude for his labours was proposed by the Rev. William (now Dr.) Marsh (of Leamington), and seconded by the late Rev. Charles Simeon. But notwithstanding his endeavours to promote peace amongst the New Zealanders, the fierce spirit of that people was still unsubdued, and war and devastation reigned triumphant among them, to the great danger of the Missionaries. Shunghee laid waste all before him, slaughtering and devouring his adversaries, and plundering their habitations. But nothing could subdue Mr. Marsden's undaunted spirit. In a letter to the Society, he observes :

I greatly lament the evils which have taken place, but they do not make me despair. I have no doubt but that the New Zealanders will, in due time, become a civilized nation. God will deliver them from the dominion of the Prince of the World, and they shall see His Salvation. The way is still open, if labourers can only be procured fit for the work; and God will find these, and send them forth, when He sees meet. You have some very pious labourers, some excellent ones of the earth, in New Zealand, whom the Lord will assuredly bless. We must not sow, and expect to reap, the same day. When it shall please God to pour out His Spirit on the inhabitants of New Zealand, then will His Word have effect indeed."

(To be continued.)

THE DOCTRINE OF INTENTION IN THE CHURCH OF ROME.

For the Christian Observer.

ONE of the most terrible doctrines of Popery, when considered in what would be its awful consequences if it were true, is the doctrine of Intention. The Church of Rome has seven sacraments, and to render them grace-conferring, there must be, not only faith in the recipient, and the authorised form of administration; but also the intention of the administrator. If in Baptism or the Lord's Supper the priest does not deliberately intend to render the water life-giving, or to transmute the bread and wine; or if in the administration he, by frailty, by illness, by casualty, or by roving thought, loses for one momen this intention of doing in fact what he does in words; the apparently baptised person is not baptised with that baptism which the Church of Rome maintains to be essential to his salvation; and he may die, and never discover the mistake till he awakes in everlasting destruction. The same applies to the Lord's Supper, which is alleged to be necessary to preserve that justification which was bestowed in baptism. No person therefore who believes the doctrine of intention, and seriously considers its consequences, but must feel the most alarming uncertainty as to his eternal prospects. They depend not upon God's promise, and are not attached to the faith of the recipient, or even to the prescribed outward forms, but hinge upon the feeling, the temper, the memory, the conscience, the health, the recollection, the unperturbed frame,-nay, upon the caprice or malignity—of a frail, fallible, and sinful mortal.

And then as respects the administrator; what a direful responsibility

rests upon him! and what minister of Christ-even the most prayerful, vigilant, and devoted-but would be overwhelmed with horror if he really believed this doctrine? The following passage in Dr. Sirr's memoir of Archbishop Trench shows that the most heavenly-minded man is subject to infirmity even in the most holy things.

"Nearly one hundred persons received at the Archbishop's hands the rite of confirmation. Among them was a very aged convert from popery-a blind man named Duffy. He had a heavenly countenance and a most enlightened mind, and was made instrumental in the conversion of others. It was old Duffy who once said to me, when asking him if he still had any favourable thoughts of transubstantiation- What, Sir, do you think I could believe a scrap of bread to be the Saviour of the world?' My two sons were on that occasion presented to his Grace for confirmation. We drove after the service to Louisburgh, ten miles. He said to me- How humbling is it that in that beautiful service it is so hard to keep the mind in a state of actual prayer for each child or person in the act of confirmation.' I remarked that the same feeling was often experienced by myself at the administration of the Lord's Supper. He then replied, Well, it is at least satisfactory to know that what we individually deplore is a temptation common to man.””

This was distressing to a tender spirit. But what if the good Archbishop had believed that his frailty had ruined the soul of the recipient? Yet such is the doctrine of Rome. It is a notion so extravagant,-converting sacraments into mere charms, and placing one man's salvation on all the accidents of another's unknown feelings,-that it carries its refutation upon its front. Yet it is maintained by the Synod of Trent. In the debates in that Council upon the Sacraments, it was the embodied opinion that the validity of a sacrament depends upon the intention of the priest; without which all its benefits are lost, whatever may be the frame of mind of the receiver. Father Sarpi relates that Ambrose Catharin earnestly endeavoured to procure some qualification of this rigorous opinion. He urged that a priest might be a hypocrite or an unbeliever; and that instead of administering with a view to do what the church means, he might secretly treat her ordinances with contempt; and that it was dreadful to think that a person baptised, confirmed, absolved, or partaking of the sacrifice of the altar, or of extreme unction, or receiving holy orders, might have a mockery instead of a sacrament; and in the case of a priest, would perpetuate that mockery, without knowing it; he not being able to confer what he had not received-for such is the fancy. But the Assembly refused to yield; and passed those canons on the Sacraments, the eleventh of which passes an anathema upon those who should say that a sacrament might be valid though the priest at the moment of performing or conferring it might not be intending at the moment to do what the church does. Thus no Romanist knows whether he has received a sacrament or not. Mr. Newman is no more sure that he is rightly baptised now, than that he was rightly baptised before; and the half communion which as a layman he now submits to, may be no communion at all.

Thus it is, that look at Popery how or where we may, we find it one mass of delusion and deformity.

ON THE EMPLOYMENT OF NATIVE LABOURERS IN MISSIONARY

STATIONS.

To the Editor of the Christian Observer.

I HAVE been reading the Church Missionary Society's last Report, with great interest, and, generally speaking, with satisfaction. While the CHRIST. OBSERV. No. 97.

D

increase of the Society's funds, and the success of its labours in many places, excite gratitude and hope, there is no ground for discouragement on account of partial failures, perhaps more apparent than real. But the often-repeated complaint of the want of labourers in the harvest, and the urgent appeal with which the Report concludes, left a painful impression on my mind; for, it may be asked, is it likely, is it possible, considering the present state of our Church and country, that this urgent demand for men and money can be adequately supplied? Why do not the congregations of converted heathen themselves supply both in a greater measure than it appears they do? May it not be, that we have not followed the example of the Apostles, who, wherever they planted churches, "ordained elders," and inculcated upon their converts the duty of supporting their teachers? Two passages in the Report strike me as indications that there has been an error in this respect. In page 73 it is mentioned as a new thing" to the Madras native congregations, to pay even the expenses of their worship; and page 69, the mission at Meerut, "one of the oldest in that part of India," is spoken of as in danger of becoming utterly extinct, for want of a resident English Missionary. Ought this so to be? Are our Church rules too stringent, the requirements of our rulers too high? or can it be that an "old" Mission has not yet produced one from among themselves who is able to feed the flock and prevent its dispersion?

It is with much diffidence that I make these remarks, nor do I venture to suggest the remedy; I write as a sincere friend and admirer of this noble institution, in the humble hope of bringing the subject under the notice and consideration of some who may have influence to introduce improvements or effect alterations in the system, if necessary. I am an attached member of the Church of England; but I own that the state of things in Polynesia, as described in Mr. Pritchard's delightful little book, "The Missionary's Reward," appears to me to present a favourable contrast in this respect to that of our own Missions. From his statements, the invariable practice of the Missionaries there appears to have been, as soon as a society of Christians has been formed, to employ the most zealous and intelligent as teachers in various capacities, and to expect the natives, as a matter of course, to build a place of worship, and to provide according to their means for the support of those who minister among them. There seems to be no lack of persons sufficiently qualified to act as teachers of schools, catechists, and even preachers and missionaries. See especially pp. 77, 89, and the whole of chap. vi., for instances of their zeal, and willingness to contribute of their substance. I am aware that some such instances are to be found in our own Missions, but with us they seem to be exceptions-with them the rule.

I will conclude with an extract from Mr. Pritchard's book, the truth of which, I am sure, will be admitted by all :— "We ought not to consider Christianity as firmly established in any country till they furnish their own ministers, cheerfully support them, and feel the cause to be their own. Missionaries will do well to keep this constantly in view, and consider it an important part of their labours to select and train agents suitable for carrying on the work on an extensive scale, with permanence and success.' May we not add, Thus was the Gospel propogated at first, and thus only can it maintain and extend its conquests throughout the world?

A. W.

We cheerfully insert the above, for two reasons. First, the subject is of great importance; for, as we have often urged, it ought to be the earnest

endeavour of Missionaries, the Lord blessing their efforts, to build up native churches under the care of native pastors, as in the Apostolic times; their own labours being regarded as only preliminary to that great object, yet not to be withdrawn till there appears to be so much of scriptural knowledge and religious stability, that the tender plant may, in the exercise of Christian discretion, be left without this protecting shelter. Secondly, because some sincere and attached friends of the Church Missionary Society are not so well informed as might be wished respecting its operations; and our correspondent's letter will afford a favourable occasion for furnishing information upon the subject of his inquiry. We could, and would, at once ourselves mention some particulars; but his letter will probably elicit a more satisfactory reply from some who are minutely versed in the details. The Church Missionary Society has always been most solicitous to establish, as it shall please the Lord of the harvest to prosper their labours, an indigenous ministry throughout the wide field of its missions.

REPLY TO BESSER ON JOHN II. 4.

To the Editor of the Christian Observer.

CRITICAL Commentators on Holy Scripture are apt to find difficulties where there are none, and to make mountains of mole-hills. Surely this is the case with the German divine Besser, in the criticism quoted by one of your correspondents, at page 781 of your Appendix for 1845. Besser makes a difficulty that Jesus, after saying, "Mine hour is not yet come" (John ii. 4), proceeds "almost immediately" to work the miracle; and he solves this alleged difficulty by supposing that when Mary, by her reply, had proved her humility and faith, then the hour was come, though one minute before it was not.

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But what evidence is there that the working of the miracle followed "almost immediately" after our Lord's saying that the time had not arrived? None whatever. It might be a considerable time after. the conciseness of the sacred narratives it often occurs that only the leading particulars are mentioned, without any notice of the intervening circumstances. Our Lord might purposely keep the guests waiting without wine, that they might be well certified that all that was provided was spent, so that there might be no mistake about the miracle. But, after all, the supposed difficulty arises only from taking the word "hour" as if it necessarily implied a prolonged postponement; whereas the remark was only a reproof to Mary for interfering with our Lord's designs: he alone knew the exact moment.

R. N.

SUPPORT DERIVED FROM PRAYER AND THE SCRIPTURES IN EXTREME PERIL:-CASE OF CAPTAIN GREY.

For the Christian Observer.

THE appointment of Captain George Grey, late Governor of South Australia, to the arduous and responsible office of Lieutenant-Governor of New Zealand, under the present distracted state of affairs in those islands, has led us to peruse with anxious interest the journals of his two

with a view

expeditions of discovery in Australia, published in 1841, to ascertain his qualifications for his new office; seeing how much depends, under the guidance of divine providence, upon his wise, firm, and Christian discharge of its perplexing and onerous duties. We have risen from the perusal with admiration of his skill and enterprise; his patience and perseverance; his powers of moral and physical endurance; his firm but kind and considerate habits of command; and his justice and humanity, as specially evinced in his conduct towards the wild Aborigines of Australia, under many trying circumstances. He expresses poignant grief at having been obliged on one occasion, in self-defence, and for the preservation of the party committed to his care, to shoot one of the natives; a considerable body of whom had attacked him without provocation, and had severely wounded him, and were upon the point of overpowering and murdering him and a companion, after he had in vain endeavoured to scare them away by firing over their heads, which only emboldened them to the attack. His conduct upon this and other occasions contrasts honourably with the recklessness of human life too often exhibited by Europeans in their intercourse with barbarous tribes ; and leads us to hope that he will adopt a just and humane course of policy in regard to the New Zealanders.

Captain Grey's volumes describe many interesting and important discoveries; and abound in perilous adventures. These, as we are not reviewing the work, we pass over; but the following passages which describe the support which the writer derived from prayer and the Holy Scriptures in seasons of deep distress and fearful peril, are peculiarly appropriate to our pages.

"Such was the state to which we were now reduced, on a barren and unknown coast, which the foot of civilized man had never trodden: many of my party were suffering acute bodily pain from the badness of the provisions on which they were compelled to subsist; the weakness of most of them, and myself among the number, precluded the possibility of any distant explorations being made, and we were kept in a constant state of watchfulness in order to prevent the natives again surprising us; for they repeatedly shewed themselves in our vicinity, hovering around us with no friendly intentions. All that was left therefore for us, was to sit upon the lonely beach, watching the winds and the waters, until some favourable moment might enable us to get off.

"Day after day did we sit and wait for this favourable moment, until the noise of the hoarse-breaking surf had become a familiar sound to our ears; but the longer the men watched, the more dispirited did they become; each returning day found them more weak and wan, more gloomy and petulant than the preceding one; and when the eighth day of constant and fruitless expectation slowly closed upon us, I felt a gloomy foreboding creeping over me.

"By making observations, drawing, writing up my journal, &c., I had hitherto managed to keep my mind employed. I had also tasked my ability to the utmost to constantly invent some occupation for the men; but my resources of this nature were all now exhausted; and on Friday night I stretched myself on the sand, not to sleep, but to brood throughout the weary night on our perilous position.

"It may be asked if during such a trying period I did not seek from religion that consolation which it is sure to afford. My answer is,-Yes; and I further feel assured that but for the support I derived from prayer and frequent perusal and meditation of the Scriptures, I should never have been able to have borne myself in such a manner as to have maintained discipline and confidence amongst the rest of the party; nor in all my sufferings did I ever lose the confidence derived from a firm reliance upon the goodness of Providence. It is only those who go forth into

*The work is entitled "Journals of two Expeditions of Discovery in NorthWest and Western Australia, during the years 1837, 38, and 39, under the authority of her Majesty's Government; describing many newly discovered, im

portant, and fertile districts, with observations on the moral and physical condition of the aboriginal inhabitants by George Grey, Esq., Governor of South Australia; late Captain of the EightyThird Regiment." Two Vols. Octavo.