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two stones and put on the kettle to boil that we might have a cup of tea before our morning ride of 15 miles. The train arrived before 4 A. M., and brought my wife and baby, Miss Esther De Vine and Miss Laura Hyde, M. D., both of Cawnpore. We had the comfortable waiting room all to ourselves where we drank our tea and indeed had what is called here a "little breakfast."

Mules hired for the sum of thirty cents each for the day were waiting for our baggage, and so lively did they travel that, with but a little start, they kept ahead of us the whole way into Kotchvara. One dooley with six men took Mrs. G., and baby, one man called a bangewala, fastening our lunch and wraps from a bit of bamboo that rested on his shoulder. Like a pair of scales his load hung from his shoulders as he trotted off with a spring. The rest of us were accommodated

with ponies, ponies, two of

which had been sent us by the kindness of the Rev. J. H. Messmore, of Pauri.

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As we crossed and entered the town, 11 A. M., was just struck at the police station, where time is kept by a water clock-that is, a bowl perforated by one small | hole so that it leaks enough to fill a sink once every hour. It is rumored that the man on watch often helps it to sink when desire to sleep or hunger makes him anxious for the arrival of his successor on duty.

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It was simply an inverted charpoy and cost less than sixty cents. Our road lay through the jungle land which is called, where dry, the "bhabir," and where wet, the tarai," and is a part of that great belt of forest which skirts the whole of the Himalayas. Government has encouraged the inhabitants on all sides of it to cultivate the land, felling the trees and disputing with the wild beasts the right of ownership.

Alongside of our road a beginning has been made and cultivation has begun. We had our fears about the condition of the road itself, for it is proverbially bad at the close of the rains, but as we were mounted our fears were groundless. Wheeled vehicles would have been hindered at several places where water had badly cut up the highway, which, by the way, was not high at all, but simply a cart road cleared of timber in the midst of the forest.

We were well into this "forest primeval " before the sun looked on us. In a few places the tall grass had grown up in the midst of the road and touched our elbows as we passed. We were happily disappointed in finding the Koh river, which is always clear, swift, and full of boulders, easily fordable.

Leroy M. Vernon.

Leroy M. Vernon, D. D. was born in Montgomery Co., Indiana, April 23, 1838, and was reared in a Christian home of the old Methodist type. The early itinerants knew "Brother Vernon's" house as one of their homes where they were always welcome, and sure of hospitable entertainment.

The subject of this sketch was thus brought early under the influence of these Godly, earnest men, and at the age of eighteen, while at College, he was converted to God, and became an earnest worker in the Methodist Church.

He graduated from Iowa Wesleyan University in 1860, then under the presidency of

Dr. Charles Elliot, and the same year he joined the Iowa Conference. In Nov ember, 1860, he married Miss Fannie B. Elliott, the daughter of President Elliott.

In the spring of 1862, he was transfered to Missouri and stationed at Simpson Church, St. Louis. The following year he was chosen Professor of Greek in McKendree College, Ill., which position he declined.

In March, 1864 he was appointed Presiding Elder of the Springfield District in Missouri, and in 1866 was chosen President of St. Charles College, St. Charles, Missouri.

He was delegate to the General Conference of 1868, which met in Chicago, at which he was appointed a member of the Book Committee for four succeeding years. From the General Conference he went directly to Europe, returning near the close of the year. While absent he was elected to the Chair of Latin Language and Literature in the State University of Missouri, of which he had been a curator most of the time since 1864. This position he declined.

In 1869 he received the degree of D. D. from the Missouri State University.

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Progress of Christianity. The word Christian properly denotes a follower of Christ. It is, however, often used in a more comprehensive sense, and "Christians" made to include all who are followers of Christ, and, in addition, all who are not Jews, or Mohammedans, or Heathen, though they may have no living faith in Christ, and be making no effort to do his will. It is in this broader sense we use the word when we speak of the progress of Christianity. The number of Christians at different periods in the past has been given as follows:

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There was one at the beginning of the Christian

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These 415 millions of Christians in 1880 include all the members of the Protestant, Roman Catholic, Greek, Armenian, Nestorian, Coptic and Abyssinian Churches, and all who claim to believe in the faith of one of these rather than that of any other.

It will be seen that there was an increase of 50 millions during the first 1,000 years; doubling in the next 500 years; doubling again after 300 years, and more than doubling the first 80 years of this century. According to Behm and Wagner, the population of the

world in 1880 was as follows:

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1,433,644,100.

These were divided divided as follows: Christians, 415 millions, of whom 135 millions were Protestants, 195 millions Roman Catholics, 85 millions members of the Eastern Church; Mohammedans, 175 millions; Jews, 8 millions; Pagans (Shintos, Buddhists, Brahmanists, Fetish, etc.), 835 millions..

Christianity was at first considered by the Roman authorities as a sect of Judaism which needed to be watched and possibly repressed. During the first three hundred years there were ten distinct persecutions of Christians under the following Emperors, and in the following periods: Nero, A. D., 64; Domitian, 95; Trajan, 107; Aurelius Antonius, 163; Severus, 201; Maximinus, 235; Decius, 249; Valerian, 257; Aurelian, 274; Diocletian, 303.

These persecutions did not destroy the Christian Church. "The united conclusion of Gibbon and Dr. Lightfoot is that in the middle of the third century, the Christians were one-twentieth of the subjects of the empire, and one hundred and fiftieth of the whole human

race."

It was in the year 312 that Constantine, the Roman Emperor, believed he saw a cross in the heavens, with the legend "In this conquer," and he placed Christianity on the throne of the empire. It was only a partial conversion on his part, for "he still remained chief pontiff of Jupiter, and allowed prayers to be addressed to the genius of the emperor." He summoned the members of the council that met in the city of Nicea. It was composed of 318 bishops and presided over by Constantine. The Nicene Creed which they formed was "simple, moderate and comprehensive," and has exerted an important influence upon the faith of the Church.

In 390 the Emperor Theodosius issued the edict, "It is our will and pleasure that none of our subjects, whether magistrates or private citizens, however exalted or however humble may be their rank and condition, shall presume in any city or in any place to worship an inanimate idol by the sacrifice of a guiltless victim." The close of paganism in the Roman empire may be said to date from the publication of the Theodosian Code in 438. The Christian Church, thus patronized by the State, often exhibited but little of the true spirit of its Christ.

It is not known when Christianity was first carried into Great Britain. Tertullian, in the year 208, speaks of Christian conquests there. In the early part of the fifth century England supported twenty-six missionary bishops. It was in this century that the missionary from England to Ireland named Sukkat, and best known as St. Patrick, was so successful in his evangelizing

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"The conversion of Western Europe may be said to have been nominally or historically completed when in 1066, the Normans, Christianized, became conquerors, under William, of the Saxon and ultimately the Celtic peoples, who had been the chief instruments in God's hand of turning the Northern nations from natureworship and hero-worship, animal sacrifices and human sacrifices, and dumb idols like the colossal Irmin-Saule First the Scoto-Celt and Thor, to the living God. transformed the Saxons so that they should not give England back again to a demon-driven barbarism. Then Christian Celt and Saxon became the missionaries to Frank and Goth, Hun and Scandinavian. Western Europe was saved by the Christianization of the Northern nations from the fate which was fast overtaking Eastern and Southern Europe, where the Saracens and

then the Turks swept away Church and State, creed and polity together, even in the land where Christ had taught and suffered, and where his followers were first called by his name."

The religious enthusiasm of Europe exhibited itself in the six Crusades from 1096 to 1248, but these failed to accomplish their purpose of bringing and keeping Palestine under the control of the Christians. The dark ages that followed resulted from a reliance upon forms and ceremonies and a neglect of the spiritual claims of the Gospel upon the inner life of the soul.

The reformation under Wiclif and Huss, Luther and Knox in the sixteenth century aroused the Church not to evangelize the world but to seek its own salvation. It was a "Home mission to Christendom." It was a successful struggle against the tyranny and the blighting superstition of the Papacy.

"As a Protestant Foreign Mission the Reformation had only indirect or long delayed results, and for two reasons. The spiritual conflict against so tremendous a power as papal Rome required and received the aid of -(1), Political and civil authority, through which it worked out personal liberty in Europe, but sacrificed or obliterated the duty of every individual Christian to propagate the Gospel; (2), Reason or intellect as a basis of private judgment and necessary for the study of the Bible and elaboration of Divine truth, but this became exaggerated into the intellectual orthodoxy of the seventeenth and the repellent rationalism of the eighteenth century."

It was not until the early part of the eighteenth century that the missionary spirit exhibited itself in Protestant Christianity. In 1705 two missionaries went out from Denmark to India. They were Bartholomew Ziegenbalg and Henry Plutschau. In 1721 Hans Egede, a Norwegian pastor went forth as a missionary to Greenland. In 1732 two Moravians, Dober and Nitschmann left Europe as missionaries to St. Thomas in the West Indies. The same year the Moravians sent missionaries to Greenland, in 1734 to the American Indians, in 1786 to the Hottentots and Bushmen of South Africa. The Society for the Propogation of the Gospel in Foreign Parts was organized in 1701, but did little mission work in heathen lands until the present century. In the latter part of the eighteenth century the labors of Wesley, Whitfield and others in England spiritualized the Church and started missionaries first to America, and afterward to the East Indies, West Indies, and other lands. The English Baptist Society was organized

in 1792.

William Carey, who is called "the first Englishman. who was a Foreign Missionary," went from England as a missionary to India in 1793. Before the close of the century there were organized the London Missionary Society (1795); Scottish Missionary Society (1796); Netherlands Missionary Society (1797); English Church Missionary Society (1799); Religious Tract Society (1799).

The present century has witnessed the fast growing interest in the evangelization of the world, and the progress of Christianity is seen first in the organization of many different missionary societies, and secondly in the blessed work they have accomplished.

The following Foreign Missionary Societies have been organized since the commencement of this century:

British.-London Society for the Jews, 1808; Wesleyan, 1814; General Baptist, 1816; Bible Christian, 1821; Colonial and Continental, 1823; Established Church of Scotland, 1827; Free Church of Scotland, 1827; Presbyterian Church of Ireland, 1840; Welsh Presbyterian, 1841; Edinburgh Medical, 1841; British Society for the Jews, 1842; Primitive Methodist, 1843; South American Missionary Society, 1844; Presbyterian Church of England, 1847; United Presbyterian Church of Scotland, 1847; Free Church of Scotland, 1847; United Free Methodists, 1857; Methodist New Connection, 1860; Universities' Mission, 1860; Friends, 1865; China Inland Mission, 1865; Indian Home Mission to the Santhals, 1868; Livingstone Inland Mission, 1878.

American.-American Board, 1810; Baptist Missionary Union, 1814; Methodist Episcopal, 1819; Methodist Church in Canada, 1824; Reformed Church in America, 1832; Protestant Episcopal, 1855; Free Baptist, 1836; Presbyterian North, 1837; Lutheran, General Synod, 1839; Seventh-Day Baptist, 1842; African Methodist Episcopal, 1844; Presbyterian Church in Canada, 1844; Southern Baptist Convention, 1845; Methodist Episcopal, South, 1845; Disciples, 1849; United Brethren in Christ, 1853; United Presbyterian, 1858; Reformed Presbyterian, 1859; Presbyterian, South, 1862; Baptist Church of Canada, 1866; Lutheran General Council, 1869; Friends, 1869; Christian, 1875; Cumberland Presbyterian, 1876; Evangelical Association, 1876; Adventists, 1876; Reformed, German, 1878; Associate Reformed Synod of the South, 1878; Methodist Protestant, 1878; Baptist Southern Convention, Colored, 1880; Free Methodists, 1881; Tunkers, 1881.

Continental.-Basle, 1815; Danish Lutheran, 1821; Paris, 1822; Rhenish, 1828; Leipzig, 1836; Gossner, 1836; Berlin, 1836; North German, 1836; St. Chrischona, 1840; Norwegian, 1842; Lund's, 1845; Jerusalem, 1845; Hermannsburg, 1849; Stockholm Stads, 1853; Java, 1855; Ermelo, 1856; Netherlands, 1858; Utrecht, 1859; Dutch Reformed, 1859; Christian Reformed, 1860; Angarius Union, 1865; Finnish, 1868; Free Church of Canton de Vaud, 1869; Mennonite, 1880.

The above are the leading Foreign Missionary Societies. There also a number of Woman's Missionary Societies and several Independent Missions.

There are over one hundred Foreign Missionary Organizations with about three thousand ordained foreign. missionaries, seven hundred lay foreign missionaries, and twenty-four hundred female foreign missionaries. They are assisted by about twenty-four hundred ordained

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The first 116 squares are the lightest, and represent the Protestants, numbering 116 millions, to be found chiefly in the United States, Canada, Great Britain, Germany, Denmark, Sweden, and Norway, and in smaller communities in every country in the world. The squares are not white, for probably not more than one in five are communicants of the Church, and many of the four-fifths evidence by their conduct that they are making no effort to obey Jesus, but still they range themselves under the banner of Protestantism rather than under any other form of religion.

There are 84 squares representing the 84 millions of the Greek Church. These are chiefly found in Russia, Greece, Bulgaria, and European Turkey. Claiming to be Christians, the superstitious beliefs, teachings, and

practices of its adherents leave the mass of the people dependent upon a lifeless formalism for salvation.

There are 190 squares representing 190 millions of Roman Catholics. They are found chiefly in Italy, Austria, Spain, Portugal, Belgium, France, Ireland, Mexico, and South America, and in considerable numbers in many other countries. Calling themselves Christians, the great majority evidence the sad result of elevating the teachings of man above the Word of God, and the "Traditions of the Pharisees" are repeated in the binding nature of the decrees of Councils and Popes.

There are eight squares representing the 8 millions of Jews, to be found chiefly in Europe. Refusing to receive Christ Jesus as their Messiah, many still look for his appearing. Proud of their lineage they are the "scattered race," a "nationality without a nation."

There are 170 squares representing the 170 millions of Mohammedans, chiefly in Turkey, Persia, Northern, Eastern and Central Africa, and found also in China, and India. Deeply religious, intensely opposed to all other religions, vindictive and bitter in spirit, the effort to reach them with the Gospel has been, so far, almost entirely futile.

There are 855 squares representing the 855 millions of Heathen, more than one half of the human race. A portion of these are not more heathenish in their beliefs and practices than some not so designated, but as a rule they are idolators practicing rites, the tendency of which is to degrade, and which testify to the dense darkness of their minds respecting the God we worship. The most degraded are the inhabitants of some of the islands, and the people of Central Africa, Central South America, Northwestern North America, and South Eastern Asia. A higher type is seen in the Brahmans of India the Buddhists, of India, Burma, Siam, China, Japan, Tibet, etc., the Shintooists of Japan and the Confucianists of China.

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Leaving the divisons made by the Chart, we see the work and responsibility devolving on the Protestant Church.

It is probable that at the present time there are 1,450 millions of persons on this earth. Of these about 138 millions are adherents of Protestantism.

Of these Protestants in name, about 25 millions are communicants in the different branches of the Protestant Church. They profess to love and to serve Jesus, and to believe that they possess the Word of God in its purity, and that Jesus has commanded them to give the Gospel to every creature.

What are these 25 millions to the 1425 millions unsaved? What a mighty leavening power these 25 millions would be, if every one possessed a burning controlling desire to evaneglize the world!

The need is great, and responsibility commensurate with opportunity. Stewards of God, the time of accounting will soon be here. Are you getting ready for it?

There are 100 millions of souls in Protestant lands who must be converted, or they will be lost.

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