6 S

11 F 12 S

13 S 14 M Put ye in the sickle, Joel 3. 13.

17 T

18 F 19 S

[Thee according to the joy in harvest, Is. 9. 3. 9th aft. Trin. 1st stone Metlakahtla ch., 1873. They joy before M. 1 K. 10. 1-25. Ro. 6. E. 1 K. 11. 1-15, or 11. 26. Mat. 19. 27 to 20. 17. 7 M 2nd Niger exped. at furthest point, 1854. Blessed are ye that sow be8 T In the morning sow thy seed, Ecc. 11.6. [side all waters, Is. 32. 20. 9 W In the evening withhold not, Ecc. 11. 6. [life, Ro. 6. 22. 10 T E. Auriol d., 1880. Fruit unto holiness, and the end everlasting Peet d., 1865. Shall come again, his sheaves with him, Ps. 126. 6. To him that soweth righteousness a sure reward, Pro. 11. 18. [bountifully shall reap also bountifully, 2 Co. 9. 6. 10th aft. Trin. H. Wright drowned, 1880. He which soweth M. 1 K. 12. Ro. 11. 1-25. E. 1 K. 13 or 17. Mat. 23. 13. [reapeth, Jo. 4. 37. 15 T 1st Niger exped. ent. River, 1841. One soweth and another 16 W Gordon killed at Kandahar, 1880. If it die, it bringeth forth much The harvest is the end of the world, Mat. 13. 39. [fruit, Jo. 12. 24. The reapers are the angels, Mat. 13. 39. Krapf vis. Rabai, 1844. The seed should spring and grow up, [he knoweth not how, Mk. 4. 27. 20 S 11th aft. Trin. From Me is thy fruit found, Hos. 14. 8. M. 1 K. 18. 1 Co. 1. 1-26. E. 1 K. 19 or 21. Mat. 26. 57. 21 M First the blade, then the ear, then the full corn in the ear, Mk. 22 T The husbandman waiteth for the precious fruit, Jas. 5.7. [4. 28. 23 W Be ye also patient, Jas, 5. 8. [reap, Gal. 6. 9. 24 T St. Barthol. Jowett to the East, 1815. In due season we shall 25 F 1st Miss. sailed for N. Z., 1809. If we faint not, Gal. 6. 9. 26 S Japan Treaty Ports op., 1858. Look on the fields, for they are [white already to harvest, Jo. 4. 35. 27 S 12th aft. Trin. My word shall not return to Me void, Is. 55. 11. M. 1 K. 22. 1-41. 1 Co. 7. 25. E. 2 K. 2. 1-16, or 4. 8-38. Mk. 2. 1-23. 28 M It shall prosper, Is. 55. 11. [the labourers are few, Mat. 9. 37. 29 T China Treaty Ports op., 1842. The harvest truly is plenteous, but 30 W Lord Dufferin vis. Metlakahtla, 1876. The fruit thereof shall [shake like Lebanon, Ps. 72. 16. 31 T Pray ye therefore the Lord of the harvest, that He will send [forth more labourers into His harvest, Mat. 9. 38.

THERE

"Freely ye have received, freely give."

ERE is, on the coast of Somersetshire, a small fishing village, with a population of above one hundred souls. A short time since I received a letter from the valued clergyman who has the spiritual charge of this little flock, and, in answer to an inquiry which I had put to him as to what he had been able to do for the C.M.S., he makes the following interesting and suggestive reply:

"You ask what I have done for you in the way of improvement. Little, I fear; but still, progress may be hoped for. I told the people here that we must do something, and it seemed better to have a quarterly subscription, I thought, than a yearly collection. I waited some weeks, and then, having all the heads of families, about twenty, one evening at my Bible class, I asked for the names of any who, as a thank-offering to God for the free of cost spiritual blessings they received in this parish, were anxious to give each quarter for this year something, as they could afford, to the C.M.S. It was pleasant to hear the ready response, and offers varying from one shilling to threepence a quarter, to count from last October, will, I trust, make a worthy offering by October, 1882" (the time of the annual sermons and meetings in the parish of which this fishing village is a hamlet).

Very earnestly do I trust that the example thus set may be followed by many a small village and hamlet, and that so many more even of the very poorest in our land may have the opportunity of doing something to tell others of that Saviour whom they themselves have been taught to love.

H. H. S.

Topics for Thanksgiving and Prayer. Thanksgiving for Mr. W. C. Jones's benefaction of £72,000 for China and Japan. Prayer that the money may be wisely used, and be greatly blessed to the extension of the kingdom of Christ in those empires. (Page 89.) Thanksgiving for the Giriama Christians. Prayer for the advance of missionary enterprise in East Africa. (Page 90.)

Prayer for the Holy Land (page 94); particularly for Nazareth (page 96). Prayer for the Caste Girls' Schools at Masulipatam (page 97); for Agarpara (page 97); for the new Girls' Boarding School at Calcutta (page 99); for the Catechists at Nagasaki (page 99); for the new Native Clergy in Tinnevelly (page 100): for the new Secretary of the Niger Mission (page 100).

EPITOME OF MISSIONARY NEWS.

The C.M.S. Committee have lately had interesting testimonies respecting the Society's work from influential independent witnesses who have attended their meetings. On April 11th, they received Archdeacon Matthew, of Kandy, Ceylon; on May 8th, Bishop Strachan, the new Bishop of Rangoon, late a missionary of the S.P.G. in South India; on May 15th, Bishop Suter, of Nelson, N.Z.; on June 6th, Bishop Steere, of the Universities' Mission, Zanzibar; on July 4th, Mr. F. Holmwood, H.B.M. Consul at Zanzibar, and Mr. Odell, a merchant at Fuh-Chow; on July 10th, Archdeacon Mathews, of Mauritius. All of them spoke in warm terms of the C.M.S. Missions they had visited. Mr. Holmwood's testimony concerning the men and the work in East and Central Africa was especially important.

We are thankful to say that the Rev. A. E. Moule is now permitted by the Medical Board to return to China. The Revs. J. P. Ellwood and G. H. Weber, and Miss Neele, are returning this autumn to North India; the Rev. R. Bateman, to the Punjab; the Rev. R. Bruce, to Persia; and the Rev. J. A. Maser to Lagos. These, with the new missionaries whose appointments have been before-mentioned, and also Miss Alice Sampson, appointed to Calcutta, and Miss A. H. Ansell to Sierra Leone, received their instructions at a Valedictory Dismissal on July 17th, too late in the month for us to give full particulars in this number.

On St. Peter's Day, June 29th, Bishop Crowther held an ordination at St. Paul's, Onslow Square, when the Rev. T. Phillips, B.A., who is about to join the Niger Mission as English Secretary, was admitted to Priest's Orders. The Rev. W. N. Ripley, Vicar of St. Giles's, Norwich, preached the sermon; and the Revs. H. W. Webb-Peploe, W. H. Barlow, and F. E. Wigram, also took part in the service. This is the first instance of a white clergyman being ordained by a black Bishop.

:

On March 5th, at Trinity Church, Palamcotta, Bishop Sargent ordained eight more Tamil clergymen for the Tinnevelly Mission, viz. the Revs. N. Mutthu, Arulanantham, Selvanagagam, P. Suviseshamuttu, A. Gurubathem, S. Sarkunen, J. Kohlhoff, and E. Asirvadem. The candidates were presented by the Rev. T. Kember, Principal of the Training Institution; and the sermon was preached by the Rev. V. W. Harcourt, Principal of the Sarah Tucker Female Institution. There was a congregation of 1,246 Native Christians, including 44 Native clergy.

On Whit-Sunday, the Bishop of Lahore held an Ordination at Simla, when Mr. Thomas Howell, a Native Agent of the C.M.S., was admitted to Holy Orders. He will be in charge of the Jhelum Mission, Pind Dadan Khan, as a "deacon evangelist," that is, he will not be a pastor of a congregation under the Native Church Council, but be employed directly by the Society as an evangelistic missionary.

The Bishop of Madras writes that in his recent charge (noticed in our June number), he under-stated the number of Natives confirmed in his Diocese in the four years 1878-81. He gave it as 8,722: it should be 11,432, viz.-by himself, 1,290 males and 1,100 females; by Bishop Caldwell, 2,080 males and 1,981 females; by Bishop Sargent, 2,753 males and 2,228 females. Bishop Moule, in January last, made a tour in the Chu-ki district (better known by the name of one of the villages, "Great Valley," concerning which interesting accounts have appeared in the GLEANER), in the province of ChehKiang, Mid-China. He confirmed 42 Chinese Christians there. The Rev. A. Elwin writes, "Five years ago, there was not one Christian in this vast district; indeed the name of Jesus was unknown. Now there are Christians in 33 villages, and the Bible is read, prayer offered, hymns sung, the Gospel preached, at nine convenient centres every Lord's Day in rooms set apart for the purpose."

The Divine blessing is manifestly resting upon the labours of the C.M.S. missionaries in Japan. The number of baptisms in the year was 99. Of these, 44 were of children, which in a young Mission is a noteworthy sign of progress, as indicating an increasing number of Christian families. Among the 55 adult converts were some men of position and influence, including a leading ex-official, well-known for his scholarship, and a Shinto priest, in the Island of Yezo; and two gentlemen Samurai, father and son, with their respective families, at Kagoshima.

The number of Christian adherents connected with the C.M.S. Mission to the Hindu coolies in Mauritius, has increased during the year from 1.406 to 1,551. There were 96 adult baptisms. Forty services are held weekly in different parts of the island, most of them conducted by the two Native clergymen and a staff of Native teachers, but a good many by volunteer Christians, who, writes Mr. Buswell, "are happily beginning to understand that the way to enjoy religion is to communicate it to others." The newly-formed Native Church Council is working well, "a supply of the oil of kindliness having kept the wheels in motion with hardly a jarring sound."

The reports from the Fuh-Kien Mission this year are again deeply interesting. The Christian adherents now number 4,099, an increase of 549 in the year. The communicants number 1,386. There are 112 stations and out-stations. We hope to print some extracts from the reports shortly in the GLEANER.

The Editor acknowledges the following contributions to the Society's Funds with many thanks :-Two Friends, South Devon, £5; Anonymous (Almonds. bury), £1; Anonymous, Bath, £1; Miss Joy, for Persia, 10s.; Topsy, 10s. Among recent remittances to the Society are:-5s. from "A Christian," proceeds of books sold; and 13s. from the Rev. W. Lloyd, Lillingstone Lovell, Bucks, being moiety of a church collection in his parish, which contains 160 souls, 76 of them under 20 years of age, and all of the labouring class.

culties of such a work are illustrated by an incident recorded by Gobat. A Turkish woman, having married a Greek, made the mark of the cross on her arm. She was arrested, and on confessing herself a Christian was put into a boat on the Nile, and her clothes and ornaments having been stripped off and her arms tied behind her back, was thrown into the river, and drowned. Müller retired in 1835; but Lieder and Krusé continued the Egypt Mission for many years. Schools for boys and girls (Moslems and Copts) were carried on, and an important "Coptic Seminary," in which Egyptian boys of the Coptic Church received a scriptural education with a view to their ordination as ministers of that Church. One of them, in consequence of his attainments, was selected by the Patriarch, at the early age of twenty-one, to be Abuna, or Bishop of Abyssinia. When, however, Bishop Gobat visited the Mission in 1849, he was of opinion that it was conducted too cautiously, and that Protestant truth should be more boldly maintained; and he urged that younger missionaries be sent out for that purpose. But the Society, with the claims of India and China and East and West Africa upon it, was unable then to do more for Egypt; Kruse was in 1852 transferred to Palestine; and although Lieder remained at his post for many years, universally respected, and exercising a wholesome influence over the Coptic Patriarch and Bishops until his death from cholera in 1865, the Mission retained only a lingering existence,

EGYPTIAN FORECOURT.

and was closed three years before Lieder died. Its visible results were small; but some few Egyptians were brought to true faith in Christ by its means, and died trusting in Him alone; while hundreds of youths who had learned the truth in its schools were dispersed over the land, and only the Omniscient One can know which of the seed thus scattered sprang up and bore fruit. That some did we may be quite sure.

The principal Mission in Egypt now is that of the American Presbyterians, who have more than twenty agents at work, and report about 1,000 communicants, drawn, no doubt, from the Oriental Churches. The most successful effort to reach the Mohammedans has been Miss Whately's, through her admirable schools. She has been very desirous that the C.M.S. should send a missionary to work with her at Cairo; and the Committee were hoping to appoint one for this purpose, when the present war broke out. A Society like the C.M.S., which has far more work among Mohammedans than any other, should certainly be represented in Egypt, and particularly at Cairo, "the most Mohammedan city in the world (see GLEANER, Feb., 1877, and Sept., 1879). There is, we may be sure, a purpose of mercy for Egypt yet. "The Lord," says Isaiah (xix. 21), "shall be known to Egypt, and the Egyptians shall know the Lord. They shall return even to the Lord, and shall be entreated of Him, and He shall heal them."

..

THE WORLD OF MISSIONS.

[The GLEANER does not often borrow from others. But we feel sure that our readers will thank us for reprinting the following comprehensive review of Missions all over the world, which was delivered a year or two ago at the Chautauqua Foreign Mission Institute in America, by Mr. H. K. Carroll, Editor of the Religious Department of the New York Independent. We have somewhat shortened it, and made one or two very slight corrections.]

HE history of the rise and course of the modern missionary movement, brief as it is, is a history of noble sacrifices, of Herculean endeavours, of marvellous successes. It has been less than two centuries since the first Protestant missionary society was formed, and less than one century since the work of converting the heathen was actively and earnestly begun. The results have been wonderful. The standard raised in India has been carried round the world, and people of every country have been gathered under it. There is scarcely a tribe now that has not heard the sound of the Gospel.

The Protestant idea of heathen Missions is as old as Protestantism itself. There were some among the first Protestants who were desirous that nations living in idolatry should have the Gospel. Luther was concerned about the "6 misery of pagans and Turks," and asked for prayers and missionaries for them. But Protestantism was engaged in a struggle which required all its attention and all its energies, and it could not respond to Luther's request. The first foreign missionaries were sent from Geneva to Brazil, in the middle of the sixteenth century; but they were soon driven from the country, and the Mission came to naught. A few years later the King of Sweden established a Mission in Lapland. Some of the German princes tried, in the seventeenth century, to awaken an interest in foreign Missions, but without success. It is said that three conversions are necessary in the case of a German: first, of the head; next, of the heart; and lastly, of the pocket. Baron Von Wels proposed a "Jesus Association," to send the Gospel to the pagans; but there were few, perhaps, besides the baron himself, who had experienced the "three conversions." The association was not organized; but, as was fitting, the man who had the honour to propose the first missionary society went himself into the field, and died in the midst of his labours in Surinam. The Dutch, who were a great commercial people in those days, sent many missionaries into their East Indian colonies, who baptized a large number of converts, especially in Ceylon. Of other missionary enterprises in the seventeenth century there were none worth mentioning, except that of Eliot, Mayhew, and others, among the Indians of America.

In none of the Missions of those days was there promise of permanence or great results. The labourers were few, and their support uncertain. There were needed the "third conversion " and concerted action. The time for a beginning, however, was near at hand. In the first year of the eighteenth century there was organized the Society for the Propagation of the Gospel in Foreign Parts. It was formed especially for the benefit of British colonists, and did not for more than a century send missionaries of its own among the heathen. The Society still carries on its colonial Missions; but its work among the heathen is an important and growing one.

The call of Luther for missionaries for the "pagans and Turks" may be called the first epoch in Protestant missions; the organization of the Society for the Propagation of the Gospel may be regarded as the second epoch; the third epoch was, perhaps, the entrance of the Moravians into the Mission field, with the declaration of the principle that the Church of Christ is under obligation to send the Gospel to the heathen. Faithfully have these people kept that obligation, from the day they planted their first Mission in the West Indies, in 1732, until now, nearly

one hundred and fifty years. They have been, in the true sense, a Missionary Church, counting the majority of their communicants in the Mission field, and devoting head, heart, and pocket to the cause.

66

The fourth epoch in Protestant Missions was the formation of the Baptist Missionary Society in England, in 1792. There were then but two societies in existence, the Moravian and the Propagation Society. The latter had roused but little missionary spirit, and when William Carey, a young and devoted minister, began to plead before his brethren the cause of the heathen, he received no encouragement. On one notable occasion he was sternly rebuked. Young man, sit down," cried an aged minister; "when God pleases to convert the heathen, he will do it without your aid or mine." The Baptist Society was the first of five societies which sprang into existence in the last decade of the last century. The London Society was formed as a union society, in 1795, and now represents the Congregationalists. The Church Missionary Society, the leader of all societies in income, was instituted in 1799. The other societies formed in that decade were the Scottish and the Glasgow, whose names and missions were turned over to the present missionary organizations of Scotland, after many years of honourable labour. The Wesleyan Society dates its rise from 1813.

In Scotland, the Kirk was opposed to heathen Missions for many years. Its General Assembly passed a resolution in 1796 declaring that the idea of converting the heathen was "highly preposterous." preposterous." Twenty-eight years later this action was reversed, and the Kirk sent forth, in 1829, Alexander Duff as its first missionary. The division of the Kirk, in 1843, which gave rise to the Free Church, gave also to the seceding body all the Missions and missionaries of the Kirk, which thus had a second beginning to make. The United Presbyterians entered the Mission field in 1847.

On the Continent more than half a century elapsed, after the beginning of Moravian Missions, before another society came into existence. The Netherlands Society was formed in 1797; but most of the Continental societies now at work are less than fifty years old. Among them are the Basel, the Rhenish, the Berlin, the Leipsic, the Hermannsburg, the Swedish, and the Paris Evangelical. Although the Continental Churches have been tardy in the support of Missions, they have probably furnished their full quota of missionaries. Some of the earliest missionaries sent out by the English societies were Germans, and German names are still frequent in the lists of those societies. Such men as Ziegenbalg, Schwartz, Krapf, Rebmann, Vanderkemp, and Gossner have added to the dignity and success of missionary labour.

The Churches of the United States were slower in taking up the work of Foreign Missions than those of England, partly because they had a large and increasing work at home to do. Churches were to be built, colleges to be endowed, and a rapidly increasing population to be provided with the Gospel. Besides, there were heathen enough at their own doors to employ their spare men and dollars. But there was little enough of the missionary spirit. The men who founded the American Board, in 1810, were regarded by many as visionary and fanatical; and when the application for a charter for the Board came before the Legislature of Massachusetts, a member opposed the granting of it. "We have," said he, "no religion to spare." He feared that if much of the precious commodity were exported, the country would be impoverished. We have learned since then the great truth that prodigality begets wealth in our dealings with the Gospel. The American Board was organized as a union society, and for many years Congregationalists, Presbyterians, and the Reformed (Dutch) Church co-operated in its support. The Reformed Church organized a Board of its own in 1882, and with the reunion of the Old and New School Presbyterians,