water of the Nile, brought by a large canal from the river, some three hundred miles to the south. Being higher than the valley of the Nile in this vicinity, it could not in any other way be rescued from the desert. Its principal products are sugar-cane, cotton, wheat, and dates; besides which, it has the indigo plant, grapes, and figs. Most of the inhabitants are cultivators of the soil. Sinovis is a town of twelve thousand inhabitants, ten thousand of whom are Moslem and two thousand Copt Christians. Like aimost all the towns and villages of Egypt, it is built upon a mound high enough to secure it from ever being flooded, and consequently it is dry and entirely barren. The houses are all of brick, a few of burnt brick, but the greater part are made of those that are merely sun-dried, and which, consequently, are crumbling and very dusty. The streets are narrow and dirty. There is only a single house in the place furnished with glass windows, and that is the house of the missionary. The poverty of the people in the midst of this exceedingly fertile country is truly lamentable. Most of them sleep upon the ground, without any bed or even a quilt under themmany without even a mat, and with nothing over them except the same garments which they wear by day.....

For six years the missionary and his wife have laboured among this people, instructing them, caring for their sick, (there being no physician there,) and thus by word and deed preaching to them the Gospel of Christ; and their labours have not been in vain. They have the satisfaction of seeing their schools for males and females well attended, and, above all, of seeing fifty native brethren and sisters in Christ sitting with them around the Table of the Lord. The Sabbath congregation is more than a hundred. Meetings for prayer and Christian instruction are held on four evenings every week, attended by from forty to fifty persons.

During the first week of the New Year meetings were held every evening to join with Christians in other lands in united prayer for the objects suggested by the Evangelical Alliance.—Ibid.

MEXICO: THE DEATH OF SENOR AGUAS. The free grace of God was perhaps never manifested in a more striking manner than in the narrative recorded below, which has been furnished by the Rev. W. Parkes, the British and Foreign Bible Society's recently-appointed agent for Mexico. The chains with which Rome enslaves her followers are hard to break; but "is anything too hard for the Lord?" Thus runs the promise, and it is often fulfilled in a marvellous manner: "Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy

children."

"A very dark dispensation has just clouded the prospects of the young Protestant and Evangelical Church in the city of Mexico, by the somewhat sudden death of its chief pastor, Señor Aguas. Originally a priest of the Romish Church, and of the Dominican Order, he was at the same time rector of Atycapotyalco, a place on the outskirts of the city, and the most respected and popular. preacher in the great cathedral of Mexico. In a letter which now lies before me, addressed to his old fellow-student and friend, D. Nicolas Arias, also a Dominican priest, he manfully and eloquently vindicates his position as a Protestant convert. The letter is published in the form of a tractate, entitled Viniendo à la Luz, 'Coming to the Light.' In this little book, he gives some interesting facts touching his conversion from Romanism. He states that about four years since, while rector of Atycapotyalco, he began an earnest refutation of Protestantism,

and with such success as to bring some Protestants back to Rome. At that time he only studied the doctrines of Protestantism in the distorted forms given by Romanists. Afterwards he was led to read the Bible without note or comment for himself. He read it, as he says, earnestly invoking the help of the Holy Spirit. This prayerful reading of Holy Scripture led him to the Light of Life, a crucified Saviour, and secured to him a peace of mind which he had never realized before. I translate his own words:

This peace, a sure testimony of my salvation, I found in the Holy Bible. I never had it when I was a Romanist. Then I was always full of fears and anxieties; this trouble of soul at times forcing me into the practice of the most rigid austerities. You will remember that when I was a student, I gave myself up to hard work and the most complete asceticism. I imprisoned myself in the college for nearly three years, never going out into the streets but at the three Easter festivals, when I was compelled to do so. You will remember how I shrank from taking priest's orders; how I feared to take upon me such an awful responsibility; how I had to be dragged, as it were, into Holy Orders by my confessors. You will remember how often, and with deepest humility, I came to the confessional, and even to your feet, seeking pardon for my faults and peace for my soul. But this peace always fled from me. I never had it, and never should have found it, had not the Lord taken compassion on me, snatching me, as He did, from the error and idolatry of Romanism. Thanks, my God, to Thee for this unspeakable favour! Yes, my brother, there came a moment when my conscience said, "Now you ought no longer to say mass; now you ought no longer to go to confession;" and from that day my feet have never trod the floor of a Romish church.' "Amid the ignorance and rabid fanaticism of Mexico, it needed no

little boldness for Señor Aguas to preach and write as manfully as he always did. In his printed statement, as also from the pulpit, he charges Rome with the crime of garbling God's Word, as in the case of suppressing the second Commandment, and withholding from the people an open Bible without note or comment. I translate somewhat freely:

"By the heaviest penalties, Rome prohibits her members from reading the Bible without notes. She knows very well that, while this prohibition is essential to her material profit, the Book itself is in direct antagonism to her religious influence. If Rome regarded men with true Christian charity, she never would have enslaved them, but would have put forth her most earnest efforts to emancipate them from all tyranny, and would have urged them to comply with the precepts of the Lord, which not only command us to read, but to search the Scriptures. In an open Bible the nations would find truths Rome would rather keep concealed, namely, that Jesus Christ is our only Mediator and Priest; that there is only one Expiatory Sacrifice, that of Calvary; that the only incense of adoration is the perfume of His name who was crucified for us all; that there is only one rule of faith and practice, the Word of God; only one confessional, the throne of the Heavenly Grace; only one Divine absolution, granted to all who believe in the Lord Jesus; only one Purgatory, the blood of Christ, which so thoroughly cleanses the soul of the believer from sin in this world, that not one stain is left for the fires of the next; only one way to heaven, for Jesus said, "I am the way, the truth, and the life: no man cometh unto

the Father, but by Me.""

own Spanish tongue, find in them the same distinctive, evangelical doctrines as Latimer loved to the death, and evangelical ministers preach in the present day. In a manly and noble style he thus closes his letter:

"My brother,-You ask me if now I belong to the Protestant Sect. I throw back that word Sect as altogether inappropriate to the followers of Christ. Rather do I believe that such an expression finds its truest application in the case of those who cut themselves off from Christ and follow Rome. You say that it is a dishonour to be a Protestant. I reply, that I regard it as my highest honour to be a true Christian, and the least of the disciples of Christ; and I count myself happy in having heaped upon me the odious epithets, "excommunicate," "apostate," "renegade," "sacrilegious," "heretic," etc.; for I remember the Divine words, "Ye shall be hated of all men for My name's sake." Shall I deny that I am a Protestant, that is to say, a Christian and a disciple of Christ? Never! Never do

I wish to deny my Saviour. On the contrary, from next Sunday I shall begin the preaching of this crucified Saviour in the old church of San José Garcia. Would to God that my fellow-citizens, by attending that church, might become true Christians! You told me that the public is scandalized by my separation from the Romish Communion that some explanation is called for. Those who have long known me will testify to my honour as a man, and I hope that my old friends will do me the justice of believing that no ignoble motive has led me to this step, but a profound conviction that God commands, and I must obey. While in the Romish Church, prospects of promotion lay clearly before me, and my place among the clergy was not the lowest. I tender to my companions and brethren. my

deepest thanks for past acts of kindness, and if I separate from them, all I can say is, that God commands it. -I remain, your loving brother in Jesus Christ, MANUEL AGUAS.'

"It seemed a melancholy event that, in the prime of life and intellect, (for he was only fifty-five years of age,) and in the midst of increasing influence, this truly apostolic man should be so suddenly called away. But from seeming evil, Divine Providence oft educes good. Hundreds of Romanists who had heard the absurd rumour that Señor Aguas had been rendered speechless on his dying bed because he had spoken against the worship of the Virgin, and who also had been for years taught by the priests that the name Protestant' was synonymous with atheist,' 'infidel,' crowded the church of San Francisco, where the body lay in public, listened attentively to the beautiful funeral service which was held in the church on the Sunday morning, followed the hearse, and gathered round the grave in the American cemetery, and there also listened attentively to several evangelical addresses delivered by members of Señor Aguas's church. It may be that these crowds would return to their homes with truer ideas and more respectful impressions of the Protestant faith. Perchance even from the dead hand there dropped some living seeds. There is no part of the wide Christian world which stands in greater need of prayer and sympathy than the young Protestant Church of Mexico. How little do our friends in England know about it—a tiny spark struggling for life in a land physically beautiful, rich in precious metals, in mountain and valley the grandest in the world, but morally dark as night, containing nine millions of people spiritually degraded, and enslaved by the errors and superstitions of Rome!"—Bible Society Monthly Reporter.

Mr. ROBERT SOUTHWORTH was born in the year 1821. The loss of his father in early life compelled him to depend upon his unaided efforts, and induced in him a self-reliant habit in the details of business. While in the service of Mr. Simpson, he regularly attended the Wesleyan ministry in Bradford, and became a subject of powerful religious impressions. A sermon preached by the Rev. William Sugden, in May, 1858, from, "I saw a great white throne," etc., became the occasion of personal decision, and the following night found him an earnest inquirer for religious counsel at the class met by Mr. T. H. Moore. This step was thoroughly characteristic of the man. Convinced of the duty, and rightly appreciating the privilege, of union with the Church of Christ, he "conferred not with flesh and blood," but became a devout and penitent seeker of salvation; and it is believed was soon enabled to realize the blessedness of a knowledge of his acceptance in the Beloved. It is to be regretted that no record of the event can be traced; but the verity and completeness of the change was abundantly proved by his whole career, and he ever spoke of it in the most explicit terms.

Constrained by the Saviour's love, he soon became an active and intelligent labourer in the vineyard of the Lord. Mr. Southworth was distinguished by great energy of character, associated with a tender heart and intense sympathy for the various forms of human woe; and observed most faithfully the fundamental rule of "the people called Methodists,"-to "do all the good we can to the bodies and the souls of men."

Among other traits we may notice his stern integrity as a tradesman, and his deep solicitude for the best interests of those placed under his care: his counsels on questions affecting both their temporal and spiritual wel

fare were wise and pertinent; and in exhorting them to "seek first the kingdom of God, and His righteousness," as the legitimate path to temporal prosperity, he repeatedly affirmed that his conversion to God had proved the turning-point of his life. The poor and down-trodden ever found in him a discreet adviser and a willing friend; and probably many of his acts of thoughtful charity will be only known when they are approved and rewarded by the Judge of quick and dead.

In the enlargement and extension of the work of God, his liberal heart devised liberal things, while "to do good, and to communicate," he did not "forget." In the scheme for the liquidation of the debt, and the improvement of the Shipley chapel, he employed all the influence at his command, exerting himself with an energy which aroused others; while in the erection of the large and beautiful chapel at Saltaire, his efforts were vigorous and effective.

With the spiritual welfare of the Church he evinced the most thorough sympathy, and was never happier than when engaged in instructing the inquirer, and directing the penitent seeker of salvation to the Saviour of mankind; and on some occasions of especial visitation of Divine grace, his fervent prayers will be long remembered.

For the engagements of the Sundayschool, and especially for the superintendence of its Infant department, he displayed peculiar aptitude; and on his re-appointment to that office, he remarked, that had he been deprived of that privilege, it would have been a sore trial. He counselled and encouraged extensive improvement in the school-premises, and even in the hour of extreme suffering inquired as to their progress. He had anticipated with pleasure the return of the annual Whitsuntide festival; but this he was not permitted to see, and his removal

cast a sombre shade over the proceedings of the day.

He was a regular and devout attendant at class, and did not forsake the assembling of the saints, "as the manner of some is." If unavoidably detained, he was wont to write to the leader, explaining the occasion of his absence. Mr. Southworth was a man of transparent character, and 2 thorough Methodist from personal conviction; and he greatly desired to witness a more intimate acquaintance with its doctrines and discipline among our officers and people. Beyond the immediate circle in which he moved, his inflexible integrity and uniform consistency awoke the most sincere respect. Appropriately might his motto have been, "Not slothful in business; fervent in spirit; serving the Lord:" and whatsoever he did, he did it "heartily, as to the Lord."

His naturally vigorous constitution was assailed by a malady which, in February, 1867, presented an aspect so grave as to render his recovery doubtful. The visits of his ministers and friends at that time were gratefully appreciated, and the deep emotion with which he spoke in a lovefeast afterwards will not soon be forgotten. He magnified the grace of God, testifying that in the most severe agony, he was favoured with visitations so refreshing that he could have shouted aloud for joy. His recovery appeared to be complete, and his friends were anticipating a lengthened career of i of increasing usefulness, when his ailment returned with augmented severity, and rendered necessary a surgical operation, from the effects of which he sank. His sufferings were extreme, and rendered conversation all but impracticable. But such broken expressions as were audible, were indicative of perfect peace and assured hope. After remarking on the peculiar effect of his afliction, he added, "But I have a good hope." No shade of doubt, or painful misgiving, disturbed the serenity of his mind. Seldom, perhaps,

has suffering so great been associated with patience so perfect. During the night, he was heard to say, Glory, glory, glory!" In his last hours it is believed that he understood the conversation which took place near him, and appeared to unite in the prayers offered for his peaceful and triumphant departure. When thorough bodily prostration had rendered even that impracticable, the watchers by his bed found the gracious presence of the Saviour to be inexpressibly near; and while the tide of life rapidly ebbed out, they could not doubt that ministering angels were waiting to escort his happy spirit to the realms of purity and bliss.

Mr. Southworth died May 30th, 1868, aged forty-seven years. The concourse of sincere mourners who attended his funeral, and thronged the streets, abundantly showed that truly the memory of the just is blessed."

64

JOHN P. LOCKWOOD.

The parents sketch were

OFTEN among the ranks of the poor are found some of the Lord's nobility, who are "rich in faith and heirs of the kingdom" of heaven. of the subject of this amongst this number. MARIA EDWARDS, of the Staplecross Circuit, born at Burwash, in Sussex, September 9th, 1793, was the daughter of John and Elizabeth Hawkins, and the youngest of eight children. Maria left home for service at the age of thirteen. Sometime after she was convinced of sin under the preaching of the minister of the Independent chapel at Burwash; but did not obtain that peace which is the heritage of God's people till 1813, when on a visit to her sister, Mrs. Trill, at Ewhurst. While there, she attended a love-feast, and hearing others testify of " being justified by faith," and of having "peace with God, through our Lord Jesus Christ," she, after much weeping and prayer, obtained the same blessing. On leav ing Burwash she removed to Hawk