but cannot be stated so as to make one feel that one has stated it in the most judicious and attractive manner.  Of course it is the work of God’s Spirit to work this conviction in the heart.  But it is very hard so to speak of it as to give (if you can understand me) the heathen man a fair chance of accepting what you say.  Forgetfulness of God; ingratitude to the Giver of life, health, food; ignorance of the Creator and the world to come, of the Resurrection and Life Everlasting, are all so many proofs to us of a fallen and depraved state.  But the heathen man recognises some outward acts as more or less wrong; there he stops.  “Yes, we don’t fight now, nor quarrel, nor steal so much as we used to do.  We are all right now.”

’"Are you?  I never taught you to think so.  You tell me that you believe that the Son of God came down from heaven.  What did He come for?  What is the meaning of what you say that He died for us?”

’It is the continual prayer and effort of the Christian minister everywhere, that God would deepen in his own heart the sense of sin, and create it in the mind of the heathen.  And then the imperfect medium of a language very far from thoroughly known!  It is by continual prayer, the intercession of Christ, the power of the Spirit (we well know) that the work must be carried on.  How one does understand it!  The darkness seems so thick, the present visible world so wholly engrosses the thoughts, and yet, you see, there are many signs of progress even here, in changed habits to some extent, in the case of our scholars, real grounds of hope for the future.  One seems to be doing nothing, yet surely if no change be wrought, what right have we to expect it.  It is not that I looked for results, but that I seek to be taught how to teach better.  The Collect for the first Sunday after Epiphany is wonderful.

’It requires a considerable effort to continually try to present to oneself the state of the heathen mind, to select illustrations, &c., suitable to his case.  And then his language has never been used by him to set forth these new ideas; there are no words which convey the ideas of repentance, sin, heartfelt confession, faith, &c.  How can there be, when these ideas don’t exist?  Yet somehow the language by degrees is made the exponent of such ideas, just as all religious ideas are expressed in English by words now used in their second intention, which once meant very different and less elevated ideas.

’I find everywhere the greatest willingness to listen.  Everywhere I take my pick of boys, and now for any length of time.  That is the result of eleven scholars remaining now in New Zealand.  Everyone seems to wish to come.  I think I shall take away five or six young girls to be taught at Kohimarama, to become by and by wives for scholars.  Else the Christian lad will have to live with a heathen girl.  But all this, if carried out properly, would need a large number of scholars from only one