His uncle, who is President of our Brazilian Convention, as we have already stated, whose family embraces in its immediate connection over a thousand people, in a letter written me after I left Rio, reinforces this appeal. He says:

"I come to call your attention to the State of Piauhy, the field in Brazil at present which seems to me to be the best prepared for evangelization. Many things have contributed to bring this about. The Masons, on the one hand, have done the most they possibly could against Romanism; on the other hand, the propaganda sincere and fervent of a small church founded in the southern part of the State, which happily is receiving the greatest blessing from Almighty God, is greatly contributing to the reception of the gospel throughout the State. My brother, Col. Benj. Nogueira, the founder of that church, has passed away, but he has left sons who are spiritual and who continue to work. With the work developed there it will spread beneficently. In the adjoining townships there exist many believers, and a church will be founded soon in Paranagua, a town situated on the beautiful lake by the same name. In the cities of Jerumenha and Floriano there are already small churches, which united to the others in assiduous labors, will powerfully contribute to the evangelization of the State, which is one of the most promising of Northern Brazil. My friend, Senator Gervazio de Britto Passo, strongly desires that a minister of the gospel come to the section where he is most influential. This Senator greatly sympathizes with our cause and is convinced that his numerous and influential friends as soon as enlightened by a pastor as to what the religion of the Baptists is, will unite with them, becoming evangelical. The best moment to move in that State is the present one, when so many causes concur for our evangelical development. The population of Piauhy, which is over 500,000, will increase considerably as well as its economic wealth.

"I hope that you will not leave this field without pastors, where the gospel is being received as the greatest benefit to which the people can aspire for their civilization."

It was my good fortune to meet the present Senator from the State of Piauhy aboard the ship as he went up the coast, and he, while not a Protestant, urged upon me the importance of our heeding the call of this Nogueira family and personally assured me that he would do his utmost to see that such a missionary would have the widest opportunity to preach the gospel to the people. This must be a Macedonian call, which we hope to soon be able to heed.



CHAPTER XVII.

THE LAST STAND OP THE LATIN RACE.

There was a time in the life of the Anglo-Saxon race When it became necessary for at least a portion of it to go out into a new country in order that it might achieve the larger destiny it was to fulfill in the world. God was behind that exodus as truly as he was behind the transplanting of Abraham into a new environment. Here in our country, unfettered by despotic traditions and precedents, the Anglo-Saxon achieved religious and political liberty with a rapidity and thoroughness that could not have been possible in the old Continent of Europe.

Likewise also did God separate the Latin race from continental oppression that it might grow a better manhood in the freer atmosphere of the Western World. It is true that the Latin movement was not prompted by the same motive that impelled the Anglo-Saxon. Instead of the love of liberty, he was led out by the lure of gold. Nevertheless, we must believe the final result will be the same or else disbelieve in the ultimate triumph of the guidance of God. We should not despair of the success of this providential movement.

In South America is to be witnessed the last stand of the Latin race. There God has given him one last chance to achieve a religious character which will honor his Lord. It is the duty of his Northern brother to sympathize with him and to believe in his ability to build up a character worthy of himself and God. If we cannot bring ourselves to such a belief it is useless for us to expect to be helpful, and it is unfaithful in us to expend money upon a people when we are confident it will be wasted.

We must not forget that these people are the descendants of the Caesars, of Seneca, Napoleon—the race that ruled the world for fifteen centuries. They surely have not lost all of their virility. It must be a case of wasted strength. We believe that this race has in it the possibility of rejuvenation. Lavaleye, the great Belgian political economist, very probably spoke the truth when he said that the Latin race is equal to the Anglo-Saxon, the only difference being the gospel which the Protestants preach and live.

We shall be helpful in our effort to give him the proper sympathy if we remember the handicaps under which he has labored. He was satisfied with his old fossilized religion, which had taught him to believe that despotism is a virtue. He did not, therefore, come to America for liberty. The early settlers were the veriest adventurers of whom the gold lust made paragons of cruelty and crime. They brought with them the intriguing priest who would corrupt the Kingdom of Heaven in order to maintain his power. There was no intentional break with their old life. The light that guided them to America was the yellow light of gold and not the white light of righteousness. The first result was that there developed in the untrammeled West the most unreasoning despotism, the most unblushing robbery and the most shamelessly corrupt priestcraft. So this whole transplanted mass of the worst intolerance, most insatiable greed and the most corrupt priesthood that Europe has ever produced, had to be taught from the beginning on the new soil, the elements of the higher manhood they so desperately needed. They had learned no first lesson in Europe, and therefore their first lesson in America was to unlearn the very things that constituted their central life and thought in Europe.

What progress has this providential teaching of the Latins in the New World made? So swiftly did they learn the lessons of liberty that hardly had the conflict which won complete freedom for the United States closed before the inevitable struggle for the same priceless heritage was in full swing in all Latin-America. And be it said to their everlasting credit that this sacred cause, in spite of revolutions and reactions, which at times hazarded the whole scheme, has made steady advance, all critics to the contrary, notwithstanding. Political liberty is potentially at least achieved in South America. It is written in the Constitutions of the Republics and in the purposes of the people. While many battles will be fought to establish it in detail, yet the principle is so well established that it will never be uprooted, provided we give the moral and educational aid we should render at this critical hour.

We have come upon a time when we must give to our South American brothers unstinted support. They have attained political freedom, but they have not yet gained religious freedom. Nothing can be more anomalous than a State with political freedom fostering a State religion that is desperately and unscrupulously intolerant. No genuine Republic can support a State religion. The two will not live together. One or the other must go, as the history of France will abundantly substantiate. One result is inevitable—the people will eventually repudiate the despotic religion and drift into atheism and infidelity. Indeed, such a thing is happening in South America today. The better educated classes are being set hopelessly adrift religiously and the more ignorant, the common people, are following idolatry. Neither have the gospel preached to them. The Bible is withheld. Such a state of affairs is a loud call to us.

If these people are left without a vital, character building religion they will, because of their volatile natures, degenerate into the grossest perversions of morality. In such an event the Monroe Doctrine itself would become a menace. Unless we give these people the gospel it will be far better to annul the Monroe Doctrine and permit the stronger nations of Europe to enter for the sake of good government and morality. We must either carry to our Latin brothers the regenerating, uplifting, energizing gospel of Jesus, or step out of the way and let England and Germany interpose their strong arms to prevent one of the most colossal catastrophes of all time in the moral collapse of the 70,000,000 Latin-Americans. Surely, this must be the time when we, if we ever intend to do so, must reinforce our Latin brothers. They have done well, they have made progress, but they have gone about as far as they can in the struggle upon the moral resources at their command. Their very progress in education and civilization is widening the breach between them and their former religious teachers. A new life must come in, even the power of the gospel. This alone can save Latin-America from inglorious failure.

We should not deceive ourselves into believing this prevailing religion has lost its power, even though it is losing its religious hold upon the better classes. It still retains its social influence over these same educated classes, who despise its priests. This social power is a bulwark of strength that we shall experience great difficulty in breaking. Then, too, we may be sure these Latin lands will have reinforcement from the Spanish priesthood, which fact assures a most astute clerical leadership. The Spanish priest is today the most resourceful, alert and capable priest on the earth. I believe he is to be the last strong defender of the Roman Catholic organization. It is no accident that Merry de Val, the Pope's prime minister, is a Spaniard. His appointment to that office is a just recognition of the most virile priesthood in the Roman realm. I was profoundly impressed with the Spanish priest. He looks you in the eye. He is on the street, "hail fellow well met" with the people. It is evident that he is conscious of power and possesses the gift of leadership which he is eager to use. Latin-America will feel the force of his capable leadership.

The situation in Brazil is complicated furthermore by the turn affairs have taken in Portugal. There were riots in Rio and public demonstrations against the local priests and against the exiled Portuguese priests that would probably enter Brazil after the establishment of the Portuguese Republic. But it appears that these Portuguese clerics are to be admitted. This increases the gravity of the situation. We shall be forced to take account of these men. They are a part of the religious problem of South America. Whether we wish to antagonize them or not, we shall be cognizant of their power. They will not let us alone. They will not give up South America to Protestantism without a bitter struggle.

Now I do not say all of these things of the Catholic phase of the religious problem in Latin-America for the purpose of recommending that we should gird ourselves for a polemical mission to these countries. We should look the situation squarely in the face that we may be able to estimate properly every force with which we shall have to do. I think that if the sole purpose in conducting these missions is to fight the Catholics, then we can find work to engage us more worthily. Let us evermore keep before us the fact that the Latin races have a real need of the gospel and the gospel is not being preached to them by the priests. If this is true, our duty is clear and our call is imperative. We must go and preach a positive, soul-saving gospel, avoiding conflict as far as possible and by satisfying the heart-hunger of the people with the Bread of Life, win them to Christ and a new life in Him.

I want to enter a plea for these, our brothers to the South of us. God has separated them from their old soul-dwarfing environment in Europe, and set them in this Western World that they might learn of Him. Whether they realize it or not, they are making the last fight for salvation and character their race is ever to engage in. They have a need of the gospel as distressing as that of the grossest heathen. Their religion itself is leading them further and further from their saving Lord. Their teachers, who should show them the light of life, are a beclouding hindrance. The little band of missionaries we have sent are hopelessly inadequate to the task and plead for reinforcements with a pathos that almost breaks our hearts. Oh, do not some of us, as we have followed the portrayal of the needs of South America, like Isaiah of old, hear the Lord saying, "Whom shall I send and who will go for us?" God grant that some of us may respond as he did, "Lord, here am I. Send me."

The same deep longing for salvation that is in our hearts is in the Latin heart. One day in the interior of Brazil I stood with a missionary speaking with a man who had ridden to the railroad station to talk with us a few moments while the train was stopping. As we conversed a boy twelve years of age drew near to hear us. He was pitifully disfigured with leprosy. So moved was the missionary by the sight that he turned and said: "Why do you not go somewhere and be treated." There flashed instantly in the boy's eye a hope that had long since died, and he quickly inquired, "Where can I go?" The missionary could not tell him, and I watched the last ray of hope flicker for a second and then die out forever! Ever since that day I have been hearing that pathetic question, "Where can I go?" I seem to hear all Latin-Americans ask it out of depths of sin. And we know to whom they must go for healing and salvation. Shall we tell them? "Lord to whom shall we go—thou hast the words of eternal life." To whom shall Latin-America go? Only Christ has for them the word of life which blessed truth they will never know unless we carry it to them.

THE END.



APPENDIX.

SUMMARY OF SOUTHERN BAPTIST WORK IN BRAZIL.

I. MISSIONARIES— 1. Foreign, 44. (1) Men, 21. (2) Women, 23.

2. Native, 117.

II. CHURCH STATISTICS— 1. Churches, 142. 2. Membership, 9,939. 3. Church Buildings, 44. 4. Outstations, 497. 5. Sunday Schools, 138. 6. Sunday School Scholars, 4,438.

III. SCHOOLS— 1. Primary Schools, 9. 2. Bagby School for Girls in Sao Paulo. 3. Fluminense School for Boys in Nova Friburgo. 4. School for Boys and Girls in Bahia. 5. School for Boys and Girls in Pernambuco. 6. Rio Baptist College and Seminary in Rio. 7. Total number of students, 869. 8. Theological Departments in connection with Rio and Pernambuco schools.

IV. GENERAL— 1. Work begun in 1882. 2. Publishing House in Rio.

THE END