We pass on to other scenes. We go to the Gold Coast in the Dutch Colony of Guinea, where Huckoff, another German Moravian, and Protten, a mulatto theological scholar, attempted to found a school for slaves {1737.}, and where, again, the work was opposed by the Governor. We pass to another Dutch Colony in Ceylon; and there find David Nitschmann III. and Dr. Eller establishing a society in Colombo, and labouring further inland for the conversion of the Cingalese; and again we find that the Dutch clergy, inflamed by the "Pastoral Letter," were bitterly opposed to the Brethren and compelled them to return to Herrnhut. We take our journey to Constantinople, and find Arvid Gradin, the learned Swede, engaged in an attempt to come to terms with the Greek Church {1740.}, and thus open the way for the Brethren's Gospel to Asia. We step north to Wallachia, and find two Brethren consulting about a settlement there with the Haspodar of Bucharest. We arrive at St. Petersburg, and find three Brethren there before us, commissioned to preach the Gospel to the heathen Calmucks. We pass on to Persia and find two doctors, Hocker and Rüffer, stripped naked by robbers on the highway, and then starting a practice at Ispahan (1747). We cross the sandy plains to the city of Bagdad, and find two Brethren in its narrow streets; we find Hocker expounding the Gospel to the Copts in Cairo! And even this was not the end of the Brethren's missionary labours {1738-42.}. For some years the Brethren conducted a mission to the Jews. For Jews the Count had special sympathy. He had vowed in his youth to do all he could for their conversion; he had met a good many Jews at Herrnhut and at Frankfurt-on-the-Main; he made a practice of speaking about them in public on the Great Day of Atonement; and in their Sunday morning litany the Brethren uttered the prayer, "Deliver Thy people Israel from their blindness; bring many of them to know Thee, till the fulness of the Gentiles is come and all Israel is saved." The chief seat of this work was Amsterdam, and the chief workers Leonard Dober and Samuel Leiberkühn. The last man was a model missionary. He had studied theology at Jena and Halle; he was a master of the Hebrew tongue; he was expert in all customs of the Jews; he was offered a professorship at Königsberg; and yet, instead of winning his laurels as an Oriental scholar, he preferred to settle down in humble style in the Jewish quarter of Amsterdam, and there talk to his friends the Jews about the Christ he loved so deeply. His method of work was instructive. He never dazed his Jewish friends with dogmatic theology. He never tried to prove that Christ was the Messiah of the prophecies. He simply told them, in a kindly way, how Jesus had risen from the dead, and how much this risen Jesus had done in the world; he shared their hope of a national gathering in Palestine; and, though he could never boast of making converts, he was so beloved by his Jewish friends that they called him