evangelisation was at work. Besides these palpable evidences of successful labour, there was another most encouraging fact. The native leaders and chiefs had begun to look to the missionary for help in their affairs; he was recognised as one who could be relied upon to give sound counsel, and impartially to compose a quarrel; at last he had won a trust which was more precious to him than fine gold. The Mission planted on the shores of the Dark Continent was a light held up by faithful men, and sheltered by the hand of God.

SPANISH PERSECUTION.

Whilst matters were thus quietly advancing throughout the African Mission, trouble long brewing in Fernando Po became active. The Spanish Government, even as early as 1841, had revived an old claim to the sovereignty of the island, and, by 1845, full possession of it had been obtained. At that time complete religious liberty was guaranteed to the inhabitants, but later, attempts were made to curtail this precious freedom, until at last, in 1848, an edict was issued forbidding, under severe penalties, all religious worship save that of the Roman Catholic Communion. The velvet glove was drawn off the iron hand, and toleration was at an end. To the members of the little Baptist church this edict was a cruel blow; it meant either entire silence as to their religion, apostacy, or banishment. Under the guidance and inspiration of Mr. Saker, they bravely chose the last. It happened thus.

Mr. Saker heard of the impending stroke, and came over from the Cameroons to see if it were possible, by the exertion of personal influence with the governor, to obtain some mitigation of the decree. In this he failed. When the governor's ultimatum had been received, a meeting of the church was called; all sat silent, sorrowful, almost overwhelmed, and many an agonised prayer rose speechless to heaven. The ultimatum was read, Mr. Saker asked the people what they would do, and they resolved, if a home could be secured for them elsewhere, to leave all, and under new conditions begin life again. Thus did these Africans suffer for faith and freedom, and prove that the Gospel of Christ can lift men up, conquer their native weakness, and make them strong. They proved themselves of one blood with those sturdy Puritan forefathers of ours, who under parallel conditions left kindred and fatherland to find liberty of faith and worship beyond the broad Atlantic.

FOUNDING OF VICTORIA.

This resolve being solemnly come to, Mr. Saker immediately undertook the task of discoverer and pioneer. He returned to Cameroons, and, taking with him Mr. Fuller and a guide, he set out to explore the sea-coast north of the station at Bimbia. The journey was not free from peril, and only after much difficulty, their clothes in tatters, and themselves worn out with fatigue, did the travellers light upon that of which they were in search. They found a lovely land-locked bay, with a soft sandy shore; inland the ground rose, the great peak of the Cameroons Mountain overtopping all, and seaward three islands protected the beach from the full force of the Atlantic. To complete the fitness of the place for the purpose in view, a stream of fresh water was discovered, descending from the uplands to the sea. Here then, on the shores of Amboises Bay, land was secured, and the work of settlement begun. The ground was partially cleared and plotted out for building, a prominent place being reserved for the chapel and school-house, a rude dwelling was erected, and Divine worship instituted. For the first time the woodland echoed to the words of prayer and praise which the little company of Christian adventurers offered to the Almighty Father. The formal work of settlement was completed by the removal of a portion of the Mission community from Fernando Po, and the drawing up of a constitution, which guaranteed freedom of faith and worship to the present and to all future settlers. The colony was called Victoria, in honour of the Queen.

It was hoped that in process of time our Government would avail themselves of the advantages of the excellent harbour, and erect storehouses and wharves for the use of the navy, and that thus a healthy trade might spring up, conducted upon the principles of honesty and godliness. Indeed, Mr. Saker thought that the place might become a centre of commerce, of education, and of freedom, and the opening of a highway into the interior. It cannot be said that all these hopes were realised, but from Victoria Christian influences penetrated the darkness beyond, and the little company of Christian people who lived upon its shores were established and comforted.

For a while the entire oversight of all the stations fell upon Mr. Saker, but in 1859, the Rev. T. Diboll took charge of Victoria, and Mr. Pinnock, from Jamaica, reinforced the workers on the Cameroons River. Later they were joined by the Rev. Robert Smith and the Rev. J. Peacock.

THE DUALLA NEW TESTAMENT.

By 1862 the translation of the New Testament into the Dualla was completed; the Book of Psalms had already issued from the Mission Press. The labours of the missionaries were incessant; they had to be at once engineers, artisans, doctors, teachers, and preachers of the Word. They often had to arrange disputes, acting as mediators and referees between the natives themselves and the natives and the European traders. That mistakes should now and then have been made is not to be wondered at; the wonder rather is that they were so few, and that placed in circumstances demanding such readiness of resource, and such a balanced judgment, Mr. Saker and his coadjutors were able to do what they did.

In 1864, the Rev. Q. W. Thomson joined the Mission at Cameroons. He was of a choice and eager spirit, strenuous and self-denying, almost to the point of asceticism, and unflinching in whatever he considered to be his duty. In 1866 Horton Johnson died. He had been in the Mission from its commencement, and was a most faithful, loving, and efficient worker.

From this time we may consider the West Coast Mission to have been fully established. Bimbia had been relinquished, as unhealthy, and in other ways unsuitable; but Victoria, under the Cameroons Mountain, and the station at Hickory, A'qua, Bethel, and Bell Town, on the Cameroons River, were in full work. For a while there were unhappy differences of judgment between the younger men and the senior missionary as to the method in which the work should be prosecuted. Looking back, and pronouncing no judgment upon the points at issue, one feels that the very strength of purpose that made these men so fitted for their work tended to make them somewhat unrelenting in the prosecution of their own views; men who had cared less than they did for the prosperity of the whole undertaking might have been more pliant and easy in the accommodation of their differences. But in course of time divergencies died down, and by wise readjustments of departments of labour, the various missionaries were able to work out the great problem in their several ways, and to respect and appreciate methods of service that might not be their own.

In 1874 the Rev. George Grenfell joined the Mission staff. Mr. Saker's strength visibly failed, and at length there came a time beyond which even his iron will could not hold out. In November, 1876, he left the Cameroons never to return. He lived long enough