My first suggestion is, that as boxes are made use of in every parish where the Society has any standing whatever, so in every parish or small association there should be a box manager (call him, as you please, box manager, secretary, or jack of the boxes!) -a gentleman (or lady) who is competent and willing to devote himself to the conduct, direction, and carrying on of the business of these boxes. How rarely is this the case! Do we not too often find that the duties of president, secretary, treasurer, box manager, and even collector, are centred and combined in the person of the vicar or rector and his curate (if he has one)? Centred they should and must be there; combined they should not be. The rector should be the centre, the main-spring, the heart of the movement; and just as the heart pulsates in the centre of our bodies, and drives the blood through numerous channels to the extremities of the body, so the missionary work should be carried from the centre, the rector, by means of various channels into the furthest parts of the parish.

What then are the qualifications necessary for a box manager? He must be one who has realised the importance of the work, the privilege of being called to assist in it, and who is able to give a humble, but hearty and willing, response to the invitation of those who call him to assist in carrying out our Lord and Master's last command. I would strongly advise that no box be given out without a collecting book to accompany it. The Society's little collecting books, ruled as they are specially for small weekly subscriptions, form a most valuable appendage to the box. If we desire to cultivate a talent for music, we do not arrange to take one lesson per annum and have done with it; on the contrary, the lessons are made as frequent as possible, so that the talent may take root downwards and bear fruit upwards. In the same way, if we desire to encourage and foster a missionary spirit (surely a talent of matchless value), we must have short but frequent lessons; the subject must not be set aside and forgotten (especially in the case of the young); let there be small weekly subscriptions. I believe that one penny contributed. weekly during the year is a more valuable missionary subscription than the same amount, 4s. 4d., given as one sum per annum. Many people would not give 4s. 4d. per annum who would be glad to contribute 1d. per week. For collecting these small sums, and for fostering a missionary spirit, the book must be considered a necessary adjunct in the management of boxes.

The box manager, now duly appointed, will not be long before he has the opportunity of commencing his duties. Probably at the close of the meeting where he has been formally announced as manager he is asked for boxes. Surrounded by a dozen or more eager inquiries for boxes, he is only too proud of his first flash of success, and he distributes the boxes right and left with the utmost despatch, and when the applicants have retired, he is able to announce to the rector that he has got rid of ten boxes; but he can only add that he knows Miss Brown has one, while a second passed into the hands of Mr. Jones, and he thinks Mrs. Robinson must have taken a third, while he has no idea who have taken the remaining seven.

Is this management? How does this manager propose to

conduct, direct, carry on the business of these boxes? Experience shows that boxes given out in this way are of little value. As a rule the close of a meeting is the very worst possible time for giving out boxes; yet, mark, it is the very best

time for receiving names of those willing to become box collectors. On such occasions there is not sufficient time for full directions to be given, there is too much hurry and haste, no words of encouragement and advice, no prayer offered for a blessing on the means about to be employed. Let the name and address of each person desiring to collect be given at the close of a meeting, and then let the manager call at the earliest possible moment at the various residences, and deliver up the boxes and books, when he will have the opportunity of setting out the working of the system, giving such explanations as are desired, such advice and encouragement as may be needed.

M

Are the manager's duties now at an end? By no means. They are but just commencing-in the very bud. The boxes when issued must be constantly remembered by the manager, if he is really to conduct and direct the business of the boxes. If he shows little interest in them, they will yield him little income. They must be constantly looked after; they must be called for, opened, and renewed, every quarter. You will readily understand that boxes opened at irregular intervals or yearly will produce much less than those opened half-yearly and quarterly. To illustrate this, let me give you one or two instances which came within my own knowledge recently, where the box system had not been thoroughly organised. At the close of a meeting takes a box, and at the end of the quarter is waited on by the manager to open the box. He is kept some time in the house before the lady can see him, but in the interval his ears are delighted with the well-known sound of money being dropped into a box in one of the other rooms of the house. Presently the lady enters, makes the usual apology for the smallness of the contents, but she did not expect the box would be called for under a whole year, and therefore during the four months which had elapsed since the box was given out to her she had not asked a single person to contribute, the amount in the box being entirely her own donation (the manager might have added, yes, and placed in the box since I entered the house). How much, I inquire, would you expect this box to contain in the second, third, and fourth quarters of the year after such a miserable beginning? Here was need of management indeed. At the same meeting G- takes a box, and is waited on by the manager at the end of the quarter. Miss G expresses much surprise that the box is asked for so soon, regrets she has nothing for the manager. He, however, would like to see the box to make an entry on it, when Miss G tells him she has given it over to a little girl who was with her at the meeting, and who so teased her about this box that she was obliged to give it over to her; and she adds, that as her brother collects for the C.M.S. in another town forty miles distant, she had better send her own subscription to her brother. The little girl is then visited, and it is found that though anxious to possess the box, she has not yet learnt to begin collecting. The box has produced between two collectors 5d. in the quarter. The manager's duties are not yet enumerated. Between the close of each quarter he must be actively engaged in looking for fresh opportunities of issuing boxes. No quarter should be barren in this respect. There are various fields to which he may turn his attention for this purpose where boxes may be utilised. No Sunday-school class should be without one; the teacher should set the example of a small weekly subscription, and the scholars will not be slow to follow a hearty example. Collectors should endeavour to introduce them where there are families, and where people are too poor to give annual subscriptions. Private families and schools should be encouraged to make a larger use of them. Juvenile Associations should be carefully watched, interested, and supplied with boxes and books. With these spheres of action before him the box manager will find ample occupation. H. M. LAURence.

[We shall be glad if some of our readers will give us their experiences of Missionary Boxes.-ED.]

PICTURES FROM SIERRA LEONE.

HE name SIERRA LEONE signifies "Mountain of the Lion," and the peninsula on the West Coast of Africa which bears it was so called from a fancied resemblance of its mountain range, when seen at sea, to the King of Beasts. "Sierra" literally signifies "saw," and is applied by the Spanish and Portuguese to a serrated outline of mountain crests, and hence the name Sierra Leone.

Sixty years ago the country was in a deplorable condition. It was known as the "White Man's Grave," and dreaded by travellers and sailors. Dense forests covered the interior, and the atmosphere was very fatal to European life; but even worse than this was the deplorable heathenism of the inhabitants.

The country was selected by the early friends of the negro as the settlement of such Africans as had been redeemed from slavery. In 1808 the settlement was transferred to the British Crown, and the population for a long time continued to be increased by the living cargoes of slave ships captured at sea by English cruisers engaged in the suppression of the hateful traffic in human beings. As these negroes had been gathered from upwards of a hundred different tribes, speaking widely different languages, practising various kinds of heathenism, we can understand, untutored and ignorant as they all were, how they must have been deeply sunk in their own native superstitions and degraded rites.

But God soon began to bless the labours of His servants the missionaries. Undeterred by the deadly climate and torrid air, they came to Sierra Leone, with the message to the negroes that God had made of one flesh all nations of men, and that Jesus the Saviour had died for them as well as for the white man. The first signal success attended the labours of the Rev. W. A. B. Johnson, at Regent, between the years 1816 and 1820, who was the honoured instrument in God's hands of turning many to righteousness.

If we take our stand before sunrise on some mountain top, we shall behold, as the sun rises, peak after peak catch his early rays, while all below is still in darkness. But soon the light spreads, and valley and plain become partakers of it, and all the land becomes light. So it may be said to have been in Sierra Leone; the light spread, the mists were scattered, the Sun of righteousness arose "with healing in His wings," heathenism vanished before it, and at the present moment Sierra Leone is one of the Christian lands of the earth. Heathenism is extinct. A Native Church is planted, with Native clergymen in every parish, for the parochial system even has long been introduced; schools and institutions flourish, newspapers are published, and books printed, all by Native Africans themselves. The labourers, the Church missionaries, had been so blessed of God, that in 1862 the Home Committee thought that the Native Christians could stand alone, and therefore gradually withdrew its labourers, transferring the congregations to the Native Church, the last transfer having been made only this year; and now for the first time in the Society's Report there are no Christians registered in Sierra Leone for which it is responsible, its work now being confined only to the educational establishments. The figures of the Native Church show now a total of 17 churches, with 18 Native Clergy, 79 Lay-Teachers, 5,351 Communicants, 15,782 Native Christians, 45 Schools, and 4,381 Scholars; and last year there were 774 baptisms, of which 725 were of infants, showing how complete the profession of Christianity has now become. As far back as 1842, a Parliamentary Committee attributed the "considerable intellectual, moral, and religious improvement " of the people to "the invaluable exertions of the Church Missionary Society more especially."

Our pictures tell their own tale; one represents a scene now

almost impossible in the colony-a heathen "greegree" man. Still, even his audience do not appear to be frightened, as would have been the case sixty, or even fifty or forty years ago. Then the visit of a greegree man was terrible to the people. A missionary wrote: "A man covered from head to foot made his appearance this afternoon. Particular pieces of ground are held sacred to the greegrees. Their deeds of darkness and secrecy are as little called in question as those of the Inquisition were formerly in Europe. When the purrah comes into the town the inhabitants are obliged to shut themselves within doors. Should any be discovered peeping at what is going on he would be put to death." This was in 1826, but gradually the greegree man, and the purrah man too, lost his hold of the people. In 1853 an Egugu" (devil) came into Freetown with a party of drummers, and the missionary, Mr. Beale, determined to expose the cheat. He ran out, seized the egugu, and dragged him into the mission yard. His dress made him stand seven feet high. "I tore his upper garment to shreds," says Mr. Beale, “and drew his gown over his head. Underneath were many charms. When the crowd saw that the egugu was only a human being like themselves, and known to many, they raised a loud shout. I delivered the man to the constable, not as a conjurer, but as a disturber of the peace; but he so begged for pardon, that I agreed to forgive him if he would find sureties for his future good conduct." After this egugus got rarer and rarer, and now, where they practised, the sound of praise goes up to heaven.

The other cuts show what is well-known to missionary readers as Christ Church, Pademba Road, the market at Waterloo, and a village inhabited by the Sherbro tribe.

If all Africa could become as Sierra Leone, the promise would be fulfilled that "Ethiopia shall stretch out her hands to God." Let us pray that nation after nation may "catch the flying joy," till "earth rolls the rapturous hosanna round." B.

MISSIONARY LESSONS FROM THE LIFE OF ST. PETER.

XIV. In Prison and Out.

"The angel of the Lord encampeth round about them that fear Him, and delivereth them."-Ps. xxxiv. 7.

Acts xii.

O missionaries ever get put in prison? Not often, but sometimes. Judson in Burmah; Ramseyer in Ashanti. Once Bishop Crowther was seized by a hostile chief, but escaped. In India, Ceylon, New Zealand, N. W. America, missions are in British dominions, so are safe. But under heathen and Mohammedan rulers, Native teachers sometimes imprisoned: in Fuh-Kien (China), many cases; in Turkey, two years ago, Ahmed Tewfik, though not a Christian, arrested for helping a missionary.

But often missionaries, English and Native, in great dangers of other kinds. So a good thing to see in the Acts how Peter was in danger, and how delivered; and see if we can do anything for them.

Read Acts xii. 1-5. Passover time: great joy in Jerusalem-what for? Because the new king has killed one leader of the Nazarene sect, and seized another; and this one the greatest, and he to be executed as soon as feast over.

While Jews rejoicing, what Peter doing? Ver. 6-asleep! Not afraid -can "rest in the Lord"-if the Lord wills, can deliver him, and if not, well, ready to die and be with Jesus. And what the Church doing? Ver. 5-prayer without ceasing." Any use praying? Peter had been let out of prison before (chap. v. 19); but God had let James be killed this time-perhaps Peter to die too now. Never mind, pray on"Lord, if Thou wilt"-"Thy will be done."

Why

Night-Mary's house-many praying very earnestly, we may be sure. Suddenly a knocking-dreadful sound-is it Herod's soldiers come to seize them too? No: Peter's voice! Can't be, impossible. impossible? Is not this just what they were praying for? Ah, but never looked for such an answer: God has done "more than they asked or thought" (Eph. iii. 20). How did it happen? Read ver. 6--11. We can do that for our missions and missionaries What perils may some of them be in at this moment, at sea, on long march, in sickness, or amid fierce Afghans or jealous Africans. God's angels always ready: God always ready to send them: are we ready to ask for them?

MAORI CHRISTIANS IN PROSPERITY AND

IN ADVERSITY.

HE Rev. J. McWilliam, the C.M.S. Missionary at Otaki, New n 3Zealand, writes:

I have had the pleasure and satisfaction of opening another Native church in this district. It was wholly built by the Natives of a village called Ngawhakarana, about fifty miles up the Manawatu River. It is neatly and strongly built of timber, and in very good style, well painted without, and varnished within, and provided with a good bell. It will seat about 150 persons. There were nearly 200 present at the opening, and forty partook of the Holy Communion. I preached from Psalm cxxvii. 1, "Except the Lord build the house, their labour is but lost that build it." The collection amounted to £7 10s. The people seemed all pleased and thankful that they had been enabled to finish their church, and that they should henceforth have regular services and communions. I left them happy and prosperous, their green fields and plantations smiling around them, their flocks and herds feeding in abundance.

The

When I next visited them in May all was changed. They had been afflicted by a terrible flood, higher than it has been known to rise for many years. It also came on most unexpectedly in the middle of autumn, and it caused immense damage. Happily only two human lives were lost, but the whole of their crops, just harvested, were swept away. A mere remnant of their domestic animals were saved. water stood ten feet deep over all their fields for two or three days, and the country being almost a perfect level, there was no escape, all but a few sheep and pigs saved in canoes perished in the water. When the flood subsided, the whole face of the country was changed. A deposit of sand and mud, four and five feet deep, was left over all their fields. The water had stood in the church up to the level of the communion-table, and nearly all their books were spoiled. Yet notwithstanding this severe visitation, and a prediction uttered by a Hauhau prophet, that this was but a beginning of the evils that were to befall them if they did not listen to his teaching, I was pleased and astonished to find them so resigned and trustful in God. They said, "He knows best. He can bring good out of this evil." And so it was, for He opened the hearts of their Native Christian brethren up and down the coast, and a plentiful supply of provision and seed for the next year was at once sent them, and when I last visited them in September, their fields were again fenced and planted, with the promise of an abundant harvest. Only three or four persons afraid of the prophet's prediction had joined his cause; the rest were all as earnest and steadfast as ever.

GOSPEL TROPHIES.

"Out of every kindred, and tongue, and people, and nation."-Rev. v. 9.

VII.-D'Alrew, the Buddhist Priest; or, "They shall come from ... the East." AR away from the snows and the great solitudes where we last met with a recruit for "the great multitude which no man can number," lies the bright island of Ceylon. Set in "dark purple spheres of sea," and fanned by the spicy breezes" celebrated at every missionary meeting, it might seem a favoured spot indeed. In sharp contrast to the Red Indian's simple creed of a Great Spirit creating and superintending all things, of a happy hunting ground where the spirits of departed chiefs enjoy very substantial felicity, are the strange refinements of Buddhism. No personal God; no individual future; nay, no individual present; such are some of the strange negations of Buddhism. Meanwhile, do the followers of "the light of Aisia" find it a satisfactory light of life? One, at least, did not.

Charles Edward D'Alrew † was educated as a Buddhist priest, but put off his priestly robes that he might support his mother and family as a Native doctor. He came in contact with a missionary (the Rev. R. T. Dowbiggin), and in the course of conversation they frequently spoke of Christianity. The Buddhist listened, as might be expected, chiefly that he might find arguments against the new system thus obtruded on his

* The writer evidently refers to her own last contribution in this series, in the May number.

↑ His name D'Alrew was no doubt that of some old Portuguese settlers in Ceylon.

notice. He made no objection, however, to reading the Epistle to the Romans in Singhalese. The first chapter astonished him, as holding up to his view sins common amongst his countrymen, and even, alas! amongst his Buddhist priests. "The light of Asia," indeed, warned its followers that they had evil passions, and must by all means get rid of them if they would enjoy peace, but being only a light shining calmly above the heads of the multitude, it could never reach those who loved darkness.

But the words in the second chapter, about that law which is written in the heart, came home to the Buddhist presently. "Do you ever," inquired his friend, "feel anything make you unhappy when you have done what you know to be wrong?" 'Yes, I do; it makes me very miserable." "Do you find that you have any power over this which troubles you that you can drive it away?" "No; I have tried, but I can't drive it away." "Do you think this witness of the heart is a bad thing, or a good one?" "Bad it can't be; it tells me when I "Do you think it comes from yourself?" 'No, else I would put it away." "Then do you think that what St. Paul says may be true, and it may come from God, whose very existence you deny?" "It may be so," he answered, and quitted the room in deep thought.

do wrong.

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At different times he renewed the subject of the law written in the heart. The missionary, very wisely, did not press him on the subject, but left his own convictions to work. At last he exclaimed one day, "Is there any peace to the conscience, and pardon of sin, in the Christian religion? I have been trying and trying according to Buddhism, but there is no pardon and no peace. Then God's messenger delivered God's message. "Emmanuel-God with us," was the substance of that message. The glad tidings reached the listener's soul: "From this day I am a Christian," he said.

His resolve caused bitter grief and anger to his family. They taunted him with interested motives; he wanted to be a paid agent of the Society, they said. But no, he continued to earn his bread by his former calling, only preaching the Gospel whenever he could. He could appeal to the Christian's strongest testimony-a changed heart and a changed life. Once, he had defrauded the people about his medicines, and practised deceit. Now, he had put away all lying, practical or verbal. Once, he had given way to anger whenever he happened to feel it, and had abused and illtreated his wife. Now, as became the "servant of the Lord," he was "slow to wrath." He appealed to his family, above all to his wife; were not these things so? Was he not a changed man? "Yes," his wife admitted, "that was true; he had acted differently of late. But anything," she added, was better than your becoming a Christian." She had not yet learned to know the tree by its fruits.

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Buddha knew not of.

He continued to do all in his power to lead his family to know the only true God, and Jesus Christ whom He had sent, and also to speak to others of the pardon and peace which About four or five years after his conversion he fell into a consumption, and presently it became clear that he was dying. Mr. Dowbiggin came to see and to speak with him of the love of Christ, and the immortal life which death and disease cannot reach. The dying man had no doubt of the pardon he had sought years ago; in him was the promise fulfilled: "Thou wilt keep him in perfect peace, whose mind is stayed on Thee."

When he could no longer speak, he wrote on a slate his last message to his friends: "Do all of you, while seeking the other revealing the darkness, had ultimately brought light to his own world, live correctly." It was the same message which, by soul. Once convinced of sin, he thought, they must seek for pardon, and he had heard that those who seek shall find. The Christian's hope in death seemed to impress those who had been apparently callous to his life. "We are satisfied that he was