and abdication, as she met her brother in the national assembly which he had convoked. He retained her in his council, or cabinet. The young ruler did not fulfil the promise of his childhood when he prayed and spoke at the dedication. He was disposed to yield to some of the chiefs and residents in the new struggle to repeal the prohibitions of selling and using liquors. An infidel chief made strong efforts towards a revolution. Kinau proclaimed a fast. The great body of communicants sustained the more rigid principles. The wavering monarch had to confess "the kingdom of God is strong."

The progress of religion was steady and diffusive throughout the islands from the beginning. Stations, churches, schools, and missionaries had increased beyond what the limits of our rambling sketch have permitted us to mention. But the years 1838 and 1839 are marked as the era of a "great revival." The attention to religion extended to every district. Thousands sought for personal direction and advice. The churches and other places of meeting were thronged. The gospel was preached as often as there was opportunity, and the best efforts made to instruct the awakened. The applicants for churchmembership were usually retained on probation for two or three months; yet by midsummer five thousand had been received, and twenty-four hundred left on trial. Six hundred children and youth were reckoned among the converted. The missionschools were greatly blessed. The whole population appeared to feel the influence of the work. Theft and intoxication were scarcely known, and the Sabbath generally respected. In 1839 the additions to the eighteen churches amounted to 10,725, nearly one half of which were to the one church of Hilo.

In 1839 the whole Bible was printed in the Hawaiian language, the translation having employed a number of hands for fifteen years. In 1840 the king and chiefs adopted a civil Constitution or Bill of Rights and a code of laws, the first fruits, doubtless, of their instructions from Mr. Richards. In these documents the supremacy of the Word of God is solemnly acknowledged, protection guaranteed to all forms of worship, the succession to the throne established in the heir nominated by the king and chiefs, or if no nomination shall be made in the king's life-time, the designation to be by the chiefs and representatives. The islands were to be under the immediate ad

ministration of four governors, each having his particular district. The chiefs or nobles, together with representatives chosen by the people, form a council, meeting annually to legislate coordinately with the king; the organization being very similar to that of the British Parliament. The judges of each island are appointed by the respective governors, and the king, the premier, and four judges chosen by the representatives, form a Supreme Court. The nobility are limited to the king, a female premier, the four governors, four women of rank and five chiefs. The number of representatives at first was only seven. This sketch shows, perhaps as clearly as any thing else, how radical was the change wrought by the spread of intelligence and religion in the institutions of a country that until this recent epoch had known no law but the will of an ignorant and violent despot.

We should like to transfer to this page the engraved view of a church opened for worship at Honolulu in 1842: a church built of coral rock, 144 feet by 78, with basement, gallery, tower and clock, at an expense of $20,000, contributed chiefly from the funds and labour of the people, the king heading the list with a subscription of $3000. In erecting this building the male communicants divided themselves into five companies, who gave thei: labour in rotation. About the same time that this church was built in Oahu, another stone church was erected in the island of Hawaii 120 feet by 57. The builders were the members of the church. They carried the stones on their shoulders, dived into the bay to bring up coral to be used for lime, to burn which others carried wood from the mountain, and the women took the burnt coral, sand and water, in calabashes or gourds to the place of building; the female part of the work alone being estimated to be equal to the drawing of three hundred and fifty wagon-loads a quarter of a mile.

Mr. Bingham's twenty-one years' residence ended in 1840, the declining health of his wife obliging him to return to the United States. From the annual Report of the American Board for 1847 we gather the latest particulars of the state of the missions. At the dates comprised in that report there were seven stations in Hawaii, five in Maui, one in Molokai, five in Oahu, and three in Kauai making twenty-one stations. These were supplied with twenty-five missionaries, (including wives,) ten

male and forty-one female assistant missionaries, four native preachers and two physicians, making a total of eighty-one. There were seven boarding-schools, containing two hundred and ninety-three pupils, including thirty-three children of missionaries. The whole number of communicants admitted to all the churches from the beginning to May 1846 is above 33,000. The number now in the churches is about 23,000. Yet according to the table before us the average congregations on the Sabbath cannot much exceed (allowing for two or three imperfections in the report) thirteen thousand. Some of these disparities appear to be very great; as for example the whole number of communicants in good standing belonging to the single church of Hilo is put down at six thousand four hundred and twenty, whilst the average congregation is given at eight hundred and fifty. But on turning to the report for 1846 we find that the people of Hilo assemble every Sabbath in about thirty congregations in different parts of the district. These local meetings have been probably omitted in the table. It is painful to observe that of the whole number of members in all the churches one thousand two hundred and eighty-three were suspended and four hundred and thirty-one excommunicated in the two last years of the table. In two years the different churches contributed in cash $9300 for building and repairing their churches, supporting preaching and schools, and for other benevolent purposes. In twenty-two months, of the latest date, three hundred and thirty-nine thousand copies of school-books, the New Testament, and the newspaper were printed. In one district singing-schools had suddenly awakened great enthusiasm, so that where the missionary was formerly the only chorister and sometimes the only singer, native choirs and leaders were found to have qualified themselves for this inestimable service. The islanders, however, let it be observed, are beyond the barbarism of giving up the work of singing to representatives. Persons of all ages flocked to the school that they might learn to sing in church.

Whilst so much is to be found in the results of this mission to prove the practicability of evangelizing an entire heathen nation, and the concurrence of all social and civil advancement with the progress of a people in gospel knowledge, and to excite the praise of God's people everywhere or His blessing on

the enterprize, and their prayers for its continuance, yet it should not be concluded that the Sandwich Islands constitute a paradise, in comparison with all the rest of the world. Degradation, sin, hypocrisy, back-sliding, are to be found there, as elsewhere, even among professed Christians. Few of the pious natives have been found suitable for ordination as preachers, and none, as yet, for the pastoral office. Education has not yet had time for its full development among a people whose intellectual strength had degenerated before the counteracting remedy had been applied. The nation is not yet strong enough to stand alone either in its religious or civil concerns. Let not the Missionary Board grow weary of their work in helping them on, nor Christians in sustaining the Board.

ART. II.-Sketches of Moral and Mental Philosophy. Their Connexion with each other, and their bearings on Doctrinal and Practical Christianity. By Thomas Chalmers, D.D. and LL.D., Professor of Theology in the University of Edinburgh, and Corresponding Member of the Royal Institute of France. New York: Robert Carter, 58 Canal Street and Pittsburg, 56 Market Street.

SOME persons entertain the idea that there is very little benfit derived from the study of mental and moral science. They are of opinion, that plain common sense and the Bible, are our surest guides; and that the speculations of philosophers have tended rather to perplex than elucidate the great practical principles which should be the guide of our lives. No doubt there is some truth in these opinions. Men who are governed by the plain principles of common sense, without further inquiry seldom err widely from the truth; while speculative men, misled by their own reasonings, on metaphysical subjects, arrive at conclusions contradictory to evident, intuitive truths. But this very thing evinces the necessity of paying diligent attention to these subjects; in order that the errors of speculative men may be refuted, and that truth-which always has evidence and right reason on its side-may be established, on its true founda

tion. We admit that the Bible contains the purest and most perfect system of moral duties; but the Bible assumes as true the radical principles of morality; such as that man is a free, accountable, moral agent; that man cannot be under obligations to perform what is naturally impossible; and that all actions which possess a moral character must be in some sense voluntary, &c. Now, in regard to these assumed principles, there may be a diversity of opinion, and errors may be maintained and propagated which tend to subvert the whole system of morality. These errors should certainly be met, and the reasoning by which they are maintained, shown to be sophistical or inconclusive.

Dr. Chalmers, who, like Paul was set for the defence of the gospel, was fully aware of the close connexion which exists between science and religion; and in most of his writings has exerted his mighty mind in opposing the inroads and assaults of error and infidelity, from whatever quarter they might arise. In his Preface to this volume he says, "There seems a special necessity, in the present times, for laying open to the light of day, every possible connexion, which might be fancied or alleged, between Theology and the other sciences. All must be aware of a certain rampant infidelity that is now abroad, which, if neither so cultivated, nor so profound as in the days of our forefathers, is still unquelled and as resolute as ever; and is now making fearful havoc, both among the disciples of the other learned professions, and among the half educated classes of British society." It would be difficult to estimate too highly the labours of this great man in defence of the fundamental truths of morality and religion. He was undoubtedly raised up by Providence to do an important work, for his own and future generations; for his writings will continue to be read, as long as the English language is in use; and when read will produce a salutary effect on the minds of men. As he is now taken from the world, there can be no impropriety in expressing the opinion, that he was the most important author who flourished in the first part of the nineteenth century. Dr. Chalmers made free use of his pen, and his published works are numerous and very important; and none more so than those on Natural Theology, and in defence of Christianity. For some years, he was professor of Moral Philosophy in the University