1889.]

into the sick-room pictures or images of the Virgin and put them around the bed; and if she does not heal them, it is evident that it is determined that they shall die, and it would be wrong to endeavor to prevent it. They are superstitious in the extreme and in part idol-worshippers. At one place, in our journey among them, we found the people very uneasy over the continued drought; and after continued prayer to the small image of the Virgin in the church, they concluded that she had refused to hear their prayers, and decided, in order to propitiate her, that they must have a procession of the faithful, and carry the image before them with music and other demonstrations to the fields all about the place, and beseech her to hear and send them rain. After various such parades, they began to get vexed, and turned the face of the image to the wall, and because still obdurate they finally, after giving warning, publicly whipped the image; but still no rain, when at last they gave up in despair.

are

They are nearly all Romanists, and have been kept in the grossest ignorance for the past two hundred years. Few of them can read or write. Their amusements drinking, horse-racing and cock-fighting. Without the restraints of the Christian religion or of intelligence, is it strange that they have become what they are? They have been led in these evil ways by many of the Jesuit priests and by evil and vicious white men who have gone among them, frequently fugitives from justice.

These are a strange people, unique and peculiar, who must be assimilated to our manner of life. It is no easy task to lift out of their degradation a people who have been so long steeped in superstition and ignorance; but the prospect yearly grows brighter as the railroads open up the country to our people, who for gain and health make their homes among them. The past year has been our best and most fruitful one since our missions were opened, and the outlook for the coming year is that this one, by God's blessing, will be still better than the last. Never have we had such openings for schools and calls for missionaries. If only

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the Church will give us the necessary money, we can expand this work greatly to the good of this people and the glory of our divine Master.

The work of the Presbyterian Church in behalf of the Mexicans began in Santa Fé in 1866. Rev. D. F. McFarland and wife. were the first missionaries of our Church. The Baptists had done some good missionary work before we began, and when they withdrew we found the way somewhat prepared. A church and school were started, and have been in operation ever since. The church now numbers 49 members, and the school expanded into a large and well-ordered boarding industrial school for girls of 16 scholars, with day-school of 50 scholars. new brick building has just been built at a cost of $12,000, and will open this year with a large number of boarding pupils. We have also an academy of about 60 pupils, which is in more successful operation than for some years. It is a most helpful adjunct to our church work in Santa Fé. The pastor, Rev. G. G. Smith, is increasing its influence for good by faithful labors.

A

Las Vegas is one of the most important of our stations in New Mexico. There is a self-supporting English church, and also a church for the Mexicans under the care of Rev. John Whitlock. The school has both boarding and day pupils, 65 of the former and 66 of the latter. This is the largest school we have among the Mexicans, and is one of the best. We have been compelled to enlarge almost yearly the already extensive buildings, in order to accommodate the increased number of pupils. The good work done here is not confined to the literary work of the school; the spiritual results have been very great. Neither is it confined to the place, but extends in the surrounding towns, which are calling for schools and missionaries. Much of this is the result of the labors of Rev. James Fraser, who has for the present charge of these missions, and also those in and around Mora. At the urgent request of the presbytery and its members, the Board last year opened new day-schools

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at Tecolote, Buena Vista, Los Alamos and Golondrinas. In each of these we placed a teacher, whose labors have been so successful as to awaken in many other towns a desire for similar schools; we have requests from sixteen such places for schools and teachers. We have teachers whom we could send, but we have not the money. The cost per annum of such a school is from $600 to $800, including salaries and expenses. One of the ministers in attendance upon the General Assembly reported, as the result of five years labor of one of our teachers in a town of 700 people, "that the whole place had been elevated, lifted up out of its ignorance and superstition, and many were rejoicing in new life through Jesus Christ." Of one of the towns in which a new school is asked, Dr. Kirkwood writes, "The people have lately become Protestant and in sufficient number to sustain a good school. This they very much need to give them a more perfect understanding of the truth and to prepare them for spreading the gospel among their neighbors. The people are very anxious to have a school and teacher, and would do all in their power to help in the work." A check for $5000 would enable us to begin and carry on for a year six or seven of such missions. In addition to the teachers we employ a number of native evangelists, who go from place to place preaching the word and visiting the people; they are very helpful in spreading the gospel among the people who would not otherwise hear it.

The Mora field is without a minister, except as Mr. Fraser visits them. The large boarding-school is doing much good. It had about 90 pupils last year. Those who have been educated here are already beginning to be helpers in the general uplifting. Ocaté is an out-station of Mora, and has been under the care of Mr. and Mrs. Hall.

Taos is the central point around which clusters a group of churches and mission schools, teachers and native evangelists who labor among about 10,000 Mexicans. Rev. S. W. Curtis is the minister in charge. The stations are El Ranche, Prado, Cordova, Aqua Negra, El Rito, Rinconnes, Penasco, Llano, Agua de Lobo and Embuda. Several of the new schools asked are situated in

[September,

this region, and are the results of the work of the missionaries.

Glorietta, on the railroad between Las Vegas and Santa Fé, is the place where Mrs. Hughes has a school. Going farther south, near Albuquerque we have schools at Pajarito and Corrales, where good progress has been made. These are under the care of Rev. J. Y. Perea as minister.

Rev. J. M. Shields lives at Jemez Hot Springs, and ministers to a large field. We have had two teachers and two native helpers, who report the need of more schools. The missions in this field are at Jemez Hot Springs, Capuline, Salazar and neighboring valleys.

At Las Cruces and Dona Ana, in the far south, Rev. M. Matthieson, assisted by a teacher and native helper, carries on the work, which also reaches out into the regions round about.

Just across the line in Colorado, in the great and beautiful San Juan valley, are the missions of Antonito and Costilla, and the native churches of La Jara, De Herrera, Cinicero and Aqua Calientes. These are now under the care of Rev. F. M. Gilchrist, who is assisted by the native evangelists, M. D. J. Sanchez, James Fullerton and L. Marquez. The teachers are the Misses Wilson, Ross, Brengle and Guy.

The last mission to be named in this region is that under the care of Rev. J. B. Cameron, at Trinidad, Huerfano Cañon, El Moro and Raton. D. de Luna and J. B. Chacon are his native assistants.

Rev. A. M. Merwin is the general missionary to the Mexicans in California; Rev. A. Dios is the native minister at Los Nietos.

There is only one school in California, which is at Los Angeles, and taught by Miss Ida L. Boone.

As we have rapidly sketched these simple statements of missions and workers, we could but wonder what an intense interest would be given to each one if we could have space and time to narrate their various incidents. If we could tell of the cases where, by constant prayer and watching, the teacher or minister had brought one of these darkened minds to see the light as it is in Jesus, or

The term "Mexican," as understood in home mission work, naturally includes the Mexicans of our western states and territories, including to some extent the Indian population. The term ought also to include the Mexicans of old Mexico, as this is a nation and a people which we can no longer consider as merely a neighbor. Mexico is a country and a people with whom we are coming into most intimate connection, commercially, socially, morally and religiously, and with whom we are daily interchanging ideas and customs.

That "eternal vigilance is the price of freedom" is conceded by all; that it is so in regard to the pure Christian religion is equally so. It requires an eternal vigilance on the part of God's people to preserve entire the simple doctrines of salvation by faith in Christ. The constant tendency of the human mind is to wander from the plain truth and to substitute for it some self-devised form of righteousness, some human system of serving God.

This error is not confined to any race or nation, or any form of civilization or government; nor is it confined to the ignorant or unphilosophical. It is as liable to show itself in the priest as in the people. It is the common trend of every religious system which discards divine revelation. The history of all error might be written in five words, "They forsook the living God."

This is simply the history of Romanism today. Romanism has as really set aside the

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word of God as any of the forms of heathenism have done. She has retained only what suits her own assumptions. What she retains of it is retained as a mere form, as a charm, as a part of an elaborate system gathered up from traditions, customs, councils, popes and prelates. If there are conflicting doctrines to be reconciled, the word of God has to give place to the teaching of the Church. Hence, to replace the word of God in the hearts and hands of the Roman Catholic people is the great object of evangelical mission work.

Much has been done by Bible societies and evangelical denominations toward supplying the Mexican people with the Spanish Bible. It is already in the hands of many who are diligent students of its pages, and who earnestly wish to have it circulated among their people. But the people in general have been so long under the stultifying power of Romanism that very few of them will venture to interpret the Bible for themselves. They cannot well help considering it a sealed book. Hence the need of Bible exposition, of explanatory discourses, to enable them to understand its teachings.

That we may better understand this need of the Mexican mission work, let us look for a moment at the vast amount of evangelical reading matter it requires to nourish and maintain cur American Protestantism. Our thousands of preachers are printing and having printed their sermons by hundreds of thousands. Even our secular papers print millions of copies weekly of grand Bible sermons. Then in our English language we have tens of thousands of the best evangelical books, which are cheap and within the reach of even the poorest.

Now, if our people, born and educated in the Bible faith, need so much mental nourishment to maintain their spiritual growth, how much more do these Mexican people, coming out of a religious system as unbiblical as most heathen systems are, need evangelical reading matter to help them to a clear knowledge of God in Christ! This Bible education is needed all the more on account of Rome's undying hatred of the Bible. She drives it out of the

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hands of her priests and people, from all her institutions of charity and of learning, from the school and the family.

There is, however, a great advantage in working for the Mexican or Spanish-speaking people. They are not addicted to the degrading rites of most heathen systems. They have a knowledge of God and of Christ, and need only to be convinced of God's exclusive right to be worshipped to cease the worship of Mary, saints, angels and images.

Wherever we find the Mexicans willing to know the truth, and willing to take God's word as their guide in finding the truth, the fact of their conversion is only a matter of time and investigation.

We find the same mental difficulties among them that we find among ourselves; so that our evangelical literature, translated into Spanish, is well adapted to the Mexican mission work. Their chief difficulty in coming out of Romanism consists in overcoming the belief that outside of the Roman Church there is no salvation, that the Bible is a very bad book, and is not to be handled or read, etc. These teachings naturally block the very first steps in the inquirer's path.

There are a large number of the Mexican people who will read Protestant books or tracts, their priest and people to the contrary notwithstanding. What these read they put into immediate practice by religious debates with their friends and neighbors; so that the truth is urged upon others who could not otherwise be induced to seek it for themselves. These inquirers need and ought to have the means of rightly judging for themselves between God

[September.

and the pope, between the teachings of the Bible and the harangues of the parish priest.

Then there are a large number of Mexican men and women, with their families, who have cast off Romanism and put on the righteousness of Christ. They no longer bow their knees to graven images, but serve the living God in spirit and in truth. These believers urgently need a plain, clear exposition of biblical faith and practice. This want has been felt and deplored by our missionaries and teachers from their first efforts to evangelize the Mexican people.

It was to supply to some extent this need that the Presbytery of Santa Fé and the Synod of Colorado have urged the carrying on of the Spanish tract work and authorized its maintenance and enlargement. This is a work done among and for the Mexican people in their own language and put in their hands by missionaries and teachers.

A worker in Las Vegas, N. Mex., says that a certain tract had been the starting point in the organization of two churches in his field. He says, "Before the distribution of that tract we could not find a place to preach in either of those two towns. Now we have a church organized in each of them." The same is true of many other places in and outside of New Mexico.

It is the earnest desire and the sincere hope of all those in the Mexican mission work, and of all those interested in the evangelization of the Mexican and Indian people, that this Spanish tract work should be continued and enlarged, especially in view of the encouraging condition of missionary work among the Mexican people.

A CHRISTIAN CONVENTION of evangelical ministers and laymen is to be held in Chicago for ten days, commencing about the 20th of September, the exact date of which will be announced as soon as definite replies are received from the speakers who have been invited from abroad. The singing will

be led by Ira D. Sankey. The Bible Institute will open about the 1st of October. Information about the ladies' department may be had by addressing Mrs. S. B. Capron, or about the men's department by addressing F. G. Ensign, 154 Madison St., Chicago, Ill.

D. L. MOODY.

REV. JOHN IRWIN.

This Board has experienced a severe affliction in the death of Rev. John Irwin, who for the last five years has acted as its assistant secretary.

Mr. Irwin was the son of Rev. Leslie Irwin, for many years a pastor in Pennsylvania, and was born in the neighborhood of Bath, Pa., in 1849.

Before entering the ministry, he was for a number of years in mercantile life, residing in Quincy, Ill., where for some time he held office as a ruling elder. As a layman he took great interest in the work of church erection, and built largely at his own expense a chapel for the furtherance of the missionary work of the church with which he was connected.

At this time, however, his thoughts had turned toward the ministry, and in 1879 he was licensed to preach by the Presbytery of Schuyler. For a year or more he served as a missionary in Minnesota, and then for three years was the presbyterial missionary of the Presbytery of Red River, Minn. For a year he was commissioned as synodical missionary in Minnesota and Dakota. In all these positions he manifested an earnestness and zeal that, united with his ready tact and thorough business training, gave him great success in the work.

In 1884, during the illness of the late Dr. Wilson, he was invited to come to New York and assist in the office of this Board. His experience upon the mission fields of the West, his business ability and his interest in the work especially qualified him for usefulness, while his genial spirit and ready sympathy endeared him to all who were associated with him.

For nearly a year his health has been manifestly failing, and in January last it became necessary for him to find entire rest. The Board granted him leave of absence, and it was hoped that after a few months he might resume his place. But such was not

the will of his Master. His strength gradually failed, and upon June 6 he passed quietly from earth to the rest that remains for the people of God.

IN MEMORIAM.

DEAR BROTHER:-It was with deep feeling of sadness that I noted the death of Brother Irwin, with whom I was so intimately associated in the early work of missions in North Dakota. He has left the impress of his indefatigable efforts upon this field, and his works will live long after him. We made many long, tedious, tiresome journeys together, and often cheered each other at times when the prospects looked fruitless, and oftener did we rejoice together over the bountiful manner in which the Lord blessed our efforts, in gathering the scattered people together and assisting them in organizing into churches and building houses of worship. May the Lord care for his widow and children. Yours, etc.,

F. W. IDDINGS.

AN ANSWER TO MANY INQUIRIES. It is a proof of the value of the manse fund and of the need of such provision to aid our young churches in providing homes for their pastors, that every mail brings inquiries in regard to the conditions under which the fund is administered.

A few words of information may be of service to many who are considering the question of a parsonage.

1. The manse fund is a provision entirely apart from the ordinary income of the Board. It was originally the gift of a lady -a devoted friend of all the boards of our Church-and has been somewhat increased by smaller gifts from others like-minded. There are no stated annual contributions that may be used in this department of the Board's work, and by the Assembly's plan it is expressly provided that no part of the