both languages, and the laws printed in both on opposite pages of the volume. During thirtynine years our government has done nothing to Americanize New Mexico, and establish our own language. The object of continuing this state of things must be plain to all who are familiar with the educational condition of countries under the control of the Romish church. It is to continue and perpetuate this control. What schools there are do very little in the way of educating the people, and, in fact, it is not intended that they should be educated. Take New Mexico as an example of this. Although there has been a large intermingling of the people from the States among the native population, the census of 1880 disclosed that but 62 per cent. of the entire population could read or write. This is education in the Spanish language, and the Federal Government, which has just made the order concerning the Indian schools, having entire political control of the Territories, is responsible by its non-action, at least, for this state of things. One great purpose of depriving the people of New Mexico of education and the use of the English language, is, to prevent the danger of their becoming Protestantized. Our government should have no part in such un American schemes. Standard, Chicago.

The Carlisle School.

The

The Eighth Annual Report of Captain Pratt, the head of the Indian Industrial School at Carlisle, Pa., is an interesting document. During the year 642 pupils from 42 tribes have been instructed at the Institution. Of these 206 were new pupils. There were 414 boys and 228 girls. The system of manual training is a great feature of this school. There were 20 students in carpentering, 13 in wagon making, 30 in harness making, 27 in tailoring, 39 in shoe making, 14 in tinning, 4 in painting, 15 in printing, 5 in baking, 202 in farming, 186 in sewing, 159 in laundry, 98 in housework.

During the summer many of them work on farms, and some remain a considerable portion of the year. During the past year Congress appropriated $18,000 for the purchase of a farm. Through the offerings of the boys from their earnings and through the gifts of friends, Captain Pratt has erected a dormitory with 86 sleeping rooms and other accommodations, the building being 292 feet long, 36 feet wide, three stories high. He has also erected a gymnasium

150 by 60 feet and 20 foot walls. For these he is in debt about $15,000.

The students have earned more than $8,000 during the year, as wages paid for labor on farms, etc.

Of the 642 pupils, 331 had never been in school before. Captain Pratt says:

"The literary work of the school has met with its usual gratifying success. Young Indians beginning without a knowledge of English may be taught to speak and think, read, write and cipher in this language almost as readily as white children, and their is no good reason why the innumerable Indian languages should be much longer continued, not to say elaborated.

"The charitable gifts in cash to the school during the year amount to $14,720.68, which sum was almost all invested in the buildings. Five of the gifts were of $1,000 each. The donors numbered 334."

English Versus Indian.

Some

There are in the United States upwards of seventy different Indian languages. It can't be claimed that there is a written vernacular language system for more than three of the seventy, and while all of the three systems are very limited and lame in their operation, two of them are so very lame as to be quite valueless. of the editorials and other newspapers' expressions, in which the government is denounced, convey the notion that very elaborate systems of written Indian languages have been established, reaching all the tribes, and with great benefit to the Indians; that Indians can only be Christanized through their own heart language, therefore, if the vernacular language systems do not prevail the Indians are doomed to perdition; that the order of the department, prohibiting the use of Indian languages in Indian schools, is a death blow to all missionary effort among the Indians. If these positions be true, sad indeed and hopeless is the lot of sixtyseven of our Indian tribes, for they have no written vernacular language system, nor prospect of any.

If the past three centuries have produced at most only four or five written vernacular language systems for the Indians, the crack of doom will certainly sound long before the seventy tribes are provided for.

It does not appear from the Government's orders that any prohibition rests upon missionaries who desire to learn Indian languages, and

to spread, so far as they may, divine truth among those of that language, through their knowledge of it. The order is directed against the instruction in the Indian vernacular in Indian schools.

It is not claimed by the vernacularists that there is a magic in the system or systems by which the Indians are at once able to read and write understandingly in them. It would not be reasonable for them to make such a claim. No English speaking child gains an education in the written vernacular English system without years of schooling. Neither will the Indian youth or adult gain a knowledge of the written Indian vernacular, except by years of schooling.

Our experience and observation show that the Indian child may gain an intelligent use of the written English language nearly or quite as quickly as he would an intelligent use of the written vernacular Indian system. If this be so, then comes the question of relative value to the possessor of the two languages.

In the one case he has thrown open to him all the avenues to the greatest store-houses of knowledge in the world, and is only limited in his acquirements by his own application and capacity. On the other hand, after having spent about the same time in acquiring the Indian language, he is limited to the allowance to be had from one or two little monthly newspapers, added to the Bible and a few hymn and school-books.

-The intelligent possession of the one language draws him upward and attaches him to one of the greatest and mightiest nations of the earth, and helps him pull his birth nation that way and gives him greater power to help it.

The possession of an intelligent use of his written mother language without the English only tends to prolong his alienation from the English, and to unify and strengthen his disposition to remain a separate people.-The Morning Star, Carlisle, Pa.

—The Indian Bureau has decided that all instruction given in Indian schools must be in the English language, that no other language must be taught, and orders have gone forth to that effect. Commissioner Adkins, writing to General Clinton B. Fiske, states that this order will be carried out notwithstanding the opposition against it; he says:

"I am thoroughly convinced an Indian cannot become useful and civilized unless he is ed. ucated in the English language. If the Indian

is ever to become a citizen as the land in severalty act contemplates, he must know the language of the constitution, the laws and the people."

-Reports at the office of Indian affairs indicated that, as a rule, the work of alloting the Indian laws in severalty is progressing satisfactorily. In some instances, however, there is opposition to the abandonment of the tribal system. Probably some chiefs, like white politicians, are reluctant to abdicate and go to work for an honest living.

The Mohonk Conference.

The Mohonk Conference on Indian affairs in

September, 1887, resulted in the drafting of a "platform" embodying the views of the members on various matters relating thereto. It congratulates the country on the notable progress toward a final solution of the Indian problem which has been made during the past year, in the passage of the Dawes' bill, providing for lands in severalty to Indians. It considers that further legislation will be required to fully realize the expectations of friends of this measure. It asserts that the new era lays on the Christian churches of this country new and grave duties, because before them it lays new and larger opportunities. It advises a general meeting of representatives of religious bodies for cooperative action. It insists that the Government has no right to prohibit voluntary missionary organizations from teaching the vernacular in Indian mission schools. It urges that the Government, out of Indian trust funds, enlarge its educational work for the Indians, and that Christians everywhere unite in most vigorous efforts to prepare the Indian for citizenship as rapidly as the Dawes' bill will confer it on him. It commends Industrial education and the use of the English language only in all Government schools, and even in missionary schools "as fast as the requirements of proper religious instruction will permit." Finally, it calls for the application of Civil service rules in the Indian department, and "demands the absolute divorce of the Indian Bureau from party politics in all its appointments and removals."

SYSTEMATIC AND PROPORTIONATE

GIVING.

REPORT OF THE COMMITTEE OF THE MINNESOTA BAPTIST CONVENTION ON SYSTEMATIC BENEFICENCE.

MR. PRESIDENT, AND BRETHREN OF THE CONVENTION:

EVERY CHRISTIAN OUGHT TO SET ASIDE FROM ALL RECEIPTS OF INCOME, AT THE TIME OF RECEIPT, A PORTION, WHICH MAY BE VARIED ACCORDING TO HIS PROSPERITY, FOR THE CURRENT EXPENSES OF HIS CHURCH AND ALL OBJECTS OF CURRENT DENOMINATIONAL BENEFACTION, AND TO PAY THIS PORTION WEEKLY, OR AS HE RECEIVES IT, INTO THE TREASURY OF THE CHURCH ON THE LORD'S DAY.

We believe this to be God's plan for the regular worship of His people in giving. Upon it, the hundred and ninety Baptists churches in Minnesota ought, in our opinion, now to unite. There should be a preconcerted simultaneous general movement among us to secure, if possible, its adoption by every church member. Such a general movement, it is hoped, this report may in some degree promote.

Your committee will first explain a little more fully, point by point, what the plan contemplated is; second, present some of the principal considerations that recommend the plan, at the same time noticing the objections most likely to be urged against it; third, show why just now is an exceedingly opportune time to set the plan in operation; and finally, suggest certain practical ways of commending the plan to universal, hearty adoption, both by churches and by individual church members.

What The Plan Is.

1. The plan is, that each one shall set aside from all receipts of income, at the time of receipt, a portion, which may be varied according to his prosperity, for the current expenses of his church, and all objects of current denominational benefaction, and pay this weekly, or as he receives it, into the treasury of the church on the Lord's day. A large part of our church membership is composed of children, wives, aged and dependent persons, who have little or no means which they can call their own. Of the adaptation of the plan to these we shall speak later in the report. We have now in mind receivers of income, persons who receive monetary proceeds from their labor, their business or their property, above their necessary business expenses. Each person may fix for himself the proportion which he shall set apart for the Lord. It is a matter between himself and his God. But the proportion should be chosen intelligently, in view of all that God has said upon the subject, obediently, devoutly.

The proportion chosen should be taken from all items of income, as nearly as possible at the time of receipt. Obedience to this rule will

soon become a fixed habit. The Lord's portion should be set apart, not mentally, nor on one's books merely, but actually, the money itself being separately deposited in a bank, or in a receptacle provided at home. The fund should be deposited with the treasurer of the church on the first Lord's day after any receipts of income. Each contributor may be provided with envelopes for this purpose, properly designated and suitable in form and material. The treasurer should distribute all the deposits of each individual to all objects chosen, according to a schedule of ratios handed in by the giver himself when he adopts the plan. Blank schedules should be furnished to each giver to be filled out and returned to the treasurer. The following form may serve as a guide:

The Benev

Beginning with....... 1887, until further notice I promise to set aside for the objects of Christian Benefaction named below........per olent Fund so created I will pay weekly or as I cent. of my income as I receive it. receive it, into the treasury of the church on the Lord's day, and hereby direct the treasurer until otherwise ordered: to distribute all sums so paid in as follows,

For Pastor's Salary and Church Expenses
For Relief Fund of the church...
For Foreign Missions.

For Home Missions (The Nat'l Soc)
For State Missions (The Minn. StateCon.)
For Church Edifices in Minnesota.....
For Publication Society.

For Ministerial Education..

For Woman's Foreign Mission Society.
For Woman's Home Mission Society..
Total..
Remarks....

Signature..

- per cent. .per cent. per cent.

per cent.

per cent.

per cent.

per cent.

per cent.

per cent.

per cent.

ICO.

Observe that the card provides that the percentage chosen may be varied with varying prosperity on notice to the treasurer. It is desirable that such notice be given, in order that the current expenses of the church may be adjusted so far as possible to the probable receipts. Observe that the card also provides for any change in the ratios of distribution which the varying needs of our denominational societies or of the church treasury may suggest to the giver.

The treasurer need not make the actual distri

bution weekly, as this would entail a needless labor, but keeping an exact record of the contributions of each individual, he may distribute monthly or quarterly, and remit to all the objects designated. Such in details is the plan proposed by your committee. The main point of insistence, however, is the law of regular and proportionate giving. The details of practice may be modified to suit the habits or local circumstances of the church adopting it.

Reasons For Its Adoption.

2. We now consider some reasons why this plan should be adopted. The first is that proportionate giving is God's will for the benevolence of His people. The rule may be derived from many passages both in the Old and New Testament; it is based on the primal relations of

the church for distribution, according to (7) above. The system is thus designed obediently to meet the spirit of each one of the Apostolic requirements.

That the rules of conduct laid down in the

The several clauses of this scripture should be carefully considered. (1.) Now concerning the collection for the Saints. This then was a recognized and accepted object of current church giving. It continued, we suppose, so long as the need continued, or so long as the opportunity was afforded. It was of the nature of a regular object of current church benefaction. As I gave order. ..so do ye. The Apostle is imperative. The matter is not left to the convenience or the discretion of those to whom he writes. (2.) On the first day of the week let each one of you lay by him in store. The laying by was to be on the Lord's day; it was therefore to be an act of worship. (3.) On the Lord's day, regularly and habitually therefore as the income was received. It was to be weekly rather than monthly or yearly, because, as we suppose, the majority of the Corinthians received their income weekly. The principle involved is │| that of giving the first fruits, that of laying by from the income as soon as possible after any receipts. (4.) Lay by in store as he may prosper; proportionately therefore, the sum each time laid by was to be proportionate to the amount received. (5.) The Apostle does not here command the giver to choose a proportion that he must invariably and under all circumstances employ. The percentage itself may be changed with varying prosperity. (6.) The Apostle commands each to lay by in store, on the first day of the week, rather than to hand in, on the first day of the week, obviously because he was absent at this time, and no provision had as yet been made for the reception of the gifts. This belongs to the local coloring of the system. (7.) Paul elsewhere says that officers must eventually be appointed to receive and convey the gifts to their destination.

Now the system which we commend exactly fulfills the spirit and purpose of these apostolic rules at every point, divesting them of what is merely local. It provides that for all current objects of church bestowment, according to (1) above, each one shall lay by in store as an act of worship, according to (2) above as nearly as possible at the time of any receipt, according to (3) above, a proportion of his income, according to (4) above, which itself may be varied with varying prosperity, according to (5) above, and that he shall deposit this on the Lord's day, according to (6) above, with a chosen officer of

|

Epistles are everywhere obligatory is admitted by all Christians. Even where individuals or churches are specifically addressed, the principal involved in any command is held to be universally binding. It happens, moreover, in case of this particular Epistle, that though it is addressed first to the Corinthians, it is written not

call upon the name of Jesus Christ, both their Lord and ours." Paul states thus in the beginning of the letter, that the rules of conduct set forth in this Epistle are designed to be universal. In case of the particular admonition we are now studying, we have still further evidence of universality of application. For the Apostle says he has ordered the churches of Galatia to do the same thing. The proof from all these sources combined is irresistible, that the Holy Spirit designed the practice of proportionate giving for all objects of regular benefaction to be a fixed and authoritative rule of the Christian life. It is therefore obligatory upon us.

Observe finally on this passage, that the Apostle lays down this rule in order for one reason, to avoid the very method of benevolence now current among our churches-the method of collections. "Do this," he says, "that no collection be made when I come." A collection is sometimes better than nothing. The Apostle intimates that he would be obliged to resort to a collection if the Corinthians should disobey him by failing to lay by in store regularly and proportionately as he commands. The collections which the Apostle wished to avoid, would have been precisely such doubtless as we are accustomed to take. He would have made an earnest appeal as we are accustomed to do, a transient impulse of benevolence would have been created, such as we are accustomed to create, the Corinthians, under the excitement of the hour, would have made a spasmodic effort, perhaps, to raise a generous sum, and such funds as they happened to have on hand, and could spare, and much, perhaps, that the more responsive could ill spare, would have been bestowed. Now that sort of thing the Apostle seeks to prevent. He wishes to avoid it, and to avoid it by forestalling the need of it by regular and proportionate giving.

Let us pause here a moment to consider the objections to this method of giving through collections. It is enough indeed that the Scriptures name it for condemnation. But the condemnation will appear more vivid and reasonable, if we consider the probable grounds on which it rests. All bestowments should be made directly to God, spontaneously, in worshipful recognition of His providential care, and of His ownership of all we have and are. The duty of giving is not created by appeals to our benevolence; our gifts should be independent, therefore, of such appeals, and as regular and