ham, the whole of his argumentation appeared to us to be summed up in this: It is inexpedient to adopt Lord Ashley's proposition, because it goes to destroy two hours daily of the labour of those to whom it refers, and, consequently, to deprive the nation of labour to that amount, as well as numerous families of the wages which that prevented labour might have procured. Now, had Sir James opposed the principle altogether, we should have said that in this case the choice lay between physical and moral mischiefs, on the one hand, and commercial disadvantages on the other; but we can see no force in the objection as urged by Sir James, who is willing, not only to apply the principle of protection in other cases, but to apply it in this particular form of limitation. He is willing to restrict the hours of actual labour to twelve, but not to ten. Now, his argument as to the annihilation of the two hours, between ten and twelve, has equal force against the annihilation of four hours, between ten and fourteen; or, indeed, against the annihilation of labour by any extent of restriction whatever. Sir James's objection is equally valid against his own proposition, and Lord Ashley's. Standing on the ground which he had chosen, he admitted that an evil existed, to which it was necessary to apply a remedy; and as between himself and the noble Lord, the real point to be settled was, whether of the two had fixed on the right quantity: whereas, his objection, as urged by himself, was conclusive against the provision of any remedy at all. Without denying the evil, his argument went to establish the fact, that other evils would be occasioned by the remedy; and between the two,-on the one side, moral and physical evils, with a proposed remedy, supported on grounds of Christian humanity and justice; and on the other side, commercial evils occasioned by the remedy, as proved to be such by the maxims of political economy, he made his choice: in effect he said, "I should he glad to apply the remedy; but, though it may be morally right, yet, as tending to pecuniary loss,

it is commercially and politically wrong: it is therefore inexpedient, and I must oppose it."

We shall now lay aside the particular question in debate, leaving it to be settled by those who have the best opportunity of acquainting themselves with the facts of the case, whether the evidence does indeed establish such an amount of evil, as that the proposed remedy is absolutely called for by Christian justice and humanity. On this we pronounce no opinion whatever; but we do contend that, supposing the necessity of the remedy to be made out, the objection derived from the possible occurrence of some temporary, or even permanent, commercial inconvenience, ought not to be allowed to prevail. To us, the grand question to be decided appears to be this: which of these two grounds should be taken by a British Legislator,-that of a visible expediency, ascertained solely by reference to immediate and secular results; or of submission to the moral requirements of humanity and justice, even though the practice required by that submission should issue in some present inconvenience? In other words: are Legislators, sitting as Legislators, to confine themselves in their deliberations to what is visible in the constitution of human society; or are they, as Legisla tors, to recognise the fact, that there is an authority superior to their own; and that as that authority implies the dominion of a living, personal ruler, so has it expressed itself in actually promul gated laws, according to which, with a rule which is almighty, which extends to all, and is ceaselessly exercised, in reference to certain 'plainly declared purposes, the affairs of mankind are governed? The whole science of legisla tion, in its higher branches, hinges on this question. And we do not see how any believer in an actually given, and sufficiently-promulgated revelation, can doubt as to the reply which it ought to receive. Either legislation must be confined to regulations merely secular,— which it never has been, nor do we see how it can be; or if it refers at any time

to subjects directly moral, it is as much the duty of the Legislators, as constituting the executive of the entire body politic, to acknowledge the expressed and exercised authority of the Supreme, personally existing, and personally ruling Sovereign, by conforming their regulations to his declared will, as when they lay down rules for the government of their own conduct as individuals, or for their household economy as heads of families.

And in taking this ground, Christian Statesmen and Legislators are to look at the divine Sovereignty, not only as speaking in law, but as exercised in what is usually called "providence ; and to that providence the issues of obedience are to be left. Statesmen would do well to study those chapters of Butler's Analogy, in which he shows that what he calls "the course of nature implies moral government; and, according to this, as well as according to that which Revelation describes, right doing may in some cases expose to some present inconvenience or loss. Right is nevertheless to be done; and confidence reposed in the Governor that, eventually, the consequences shall be as advantageous as, at first, they may seem to be unfavourable. It were a refreshing sight, in this age of secular utilitarianism, to behold a Statesman occupying this noble position; and, having ascertained what was right by the application of a far higher rule than that of a present and visible expediency, resolving to do it, reposing an unhesitating trust in the government of Providence, and calmly awaiting the issue: satisfied that even though the immediate consequences might seem to indicate the inexpediency of the measure, sooner or later it should be undeniably manifest, that what is right is also expedient; that, in fact, right is the true measure of expediency, not expediency the rule of right. Paley, who is so often quoted in favour of the doctrine of expediency, is careful to guard his statements by an expression which, were it properly considered, would be seen to render the doctrine itself practically useless. "It must be,"

In

he says, "expedient in the long-run." Yes; but few are able, and still fewer willing, to trace onwards, a whole series of consequences to their final issue, especially when several of the earlier steps of the process present nothing but inconvenience. The true rule, therefore, is as we have stated it. What is right is expedient, both because it is right, and sooner or later it will be beneficial. dividuals have often to submit to inconvenience in preserving rectitude. What would be the consequence of introducing into private life expediency as the rule of moral conduct? And just as the individual in private life must do right, and leave the issue to God, so must the Statesman in public life. If the protection for which Lord Ashley contended is right, let it be granted; and, in granting it, let the Legislature do homage to that "never-failing Providence which ordereth all things in heaven and earth." If it be wrong, let it be shown to be so, and let not an argument of justice and humanity on one side, be met merely by an argument of pounds, shillings, and pence on the other. On a similar method of reasoning, the legal maintenance of the Sabbath must be at once abandoned; for, whatever the ultimate consequences may be, the first and most obvious effect is, the annihilation of the seventh part of a man's labour. Let all such questions be thoroughly examined; but, in examining them, let it be with the Christian doctrine of God's providence in our Senates, as it is with public Acts of Parliament in our law courts. The Judges on the bench recognise these Acts as of undoubted authority, and found their decisions upon them. So let our Senators act in regard to the doctrine of Providence. Let it be considered as constitutional public doctrine, according to which they are both to argue and act. Were this the case, we should hear a great deal less of expediency; and we are deeply persuaded that we should not have so many inexpedient measures. What is called the doctrine of expediency is not only erroneous, but mischievous; and the history of the opera

a

will go away with a much better knowledge of theology than those who have not been so instructed, and take with them a book of lectures of two hundred and fifty folio pages, and also an abstract of them in a small book. The lectures are by no means what I should wish them to be; but I have done my best, and have had to work hard to make them what they are. I have endeavoured to form the character of those committed to my charge, as well as give them instruction; and though this is the most difficult, as well as the most important, part of my work, I am thankful that I have had some success. The young men exhibit in some measure a serious and devout behaviour, diligence and regularity in their studies and other employments, and submission and respect to those who are over them in the Lord; and, what is the best, because the foundation of all, they have been growing in grace, and in the knowledge and love of our Lord Jesus Christ. Mrs. Hunt has taught them English. I do not think they will ever know it perfectly; yet they can now read two or three chapters in the New Testament, and translate most of them. One of the Teachers says he understands the Scriptures in Feejeean much better for his knowledge of English; so that it is not labour in vain.

I have not been able to do much in geography, for want of a globe and suitable maps. These, however, are now provided for me by the kindness of Mr. Williams, who has nearly finished both." I should feel perfect confidence in placing in Circuits at once two of those who have been under my care. May God make them workmen that need not be

ashamed!

The account which Noah gave of his first attempts at preaching will not soon be forgotten by us.

I told him he must go to Naivuruvuru, a small place about three miles from Viwa, where we have four or five lotu people, (as the Christian converts are called,) and make his first attempt at preaching to them. To this, however, Noah had a great objection; but I could no persuade him to tell me what it was. He said he wished much to preach in the large chapel at Viwa, especially for the first time. I told him I could not allow him to do so; and assured him he must take the appointment I had given him. When he saw I was determined, he sub

An excellent set of globes and maps will have been received, since this letter was written, from London.-EDIT.

mitted, and went to his appointment. Several of the youths accompanied him to hear his first sermon, and he had a good congregation of the inhabitants of the place.

When he came home in the evening I asked him how he succeeded; and he gave us the following account :

"I have been told by the Tonga Teachers that the young Preachers are generally much afraid on making their first attempt at preaching, and that they generally fall down flat on the ground. I fully expected this would be the case with me; and this was the reason of my requesting to preach in the large chapel, because I thought I could take hold of both sides of the pulpit, and, by holding very fast, save myself a fall. I went, however, because you told me, and stood up and gave out my hymn; and the lads sang so well, that a woman began to cry; and, while I was praying, she cried out aloud. I read my lesson, and found my month very strong to explain it. We sang again, and I gave out my text, and felt very strong in my body, and great freedom in speaking to the people."

The only thing that surprised Noah was, that he did not fall down all his length before the congregation. He was much encouraged by his success, and has proceeded very comfortably ever since.

PUBLIC SERVICES.

Our congregations are good for such a small place as Viwa. We average from one hundred to one hundred and forty on the Sabbath. The Lord has been pleased to favour us with his presence in our asriably been constrained to say, semblies; so that we have almost inva"Master, it is good to be here." We are looking for more directly-saving power to attend the preached word; and we know God will hear our prayers, because he "will have all men to be saved, and to come unto the knowledge of the truth."

The class-meetings and public prayer. meetings are well attended. I have a weekly meeting for examining the youths as to what they have heard on the Sabbath, &c.; and have several times met the little children and the adults for the same purpose. These are valuable meetings.

OUT-STATIONS.

This Circuit is now rather extensive, and it takes a considerable portion of time to visit all the places in it.

Naivuruvuru is only about three miles from Viwa, and is attended to by the young men who are under my instruc