THE MISSION OF METHODISM TO THE EXTREMES OF SOCIETY.

REV. BENJAMIN W. ARNETT, D.D., OF THE AFRICAN M. E. CHURCH, WILBERFORCE, OHIO.

Bishops and Brethren:—We have assembled here in this city where monuments of marble and statues of brass unite the past with the present; and tell of events that occurred in the infancy of the Nation; of battles fought, and victories won; of the heroes who fell in defence of their homes and country; and of the number who, for the sake of the holy principles of Justice, truth and freedom, forsook father, mother, wife and children, and bore the old flag in triumph on the fields of battle and glory.

Their names have been rescued from the tomb of the past and have been engraved on the tablets of immortality, so that all who visit the city, as well as the inhabitants thereof, in passing along the highway, must walk in the sunlight of the present and the shadows of the past. These shafts of glory are the silent teachers of the generations, the moral and political monitors for men of ambition and aspirants for human immortality.

It was in this city, when the foreign foes of our favored land had razed the Capitol and were seizing the sceptre of power from our rulers, that the patriots defended this place; and when the enemy was trying to take the fort, the citizens had stood firm all day, and at night they were very anxious as to the fort.

In the morning neighbor said to neighbor: “O, say can you see by the dawn's early light, What so proudly we hailed at the twilight's last gleaming. Whose broad stripes and bright stars, through the perilous fight, o'er the ramparts we watched, were so gallantly streaming. And the rockets' red glare, The bombs bursting in air, Gave proof thro' the night, that our flag was still there.”

When the rich and poor, the black and white, the master and slave, the ignorant and intelligent, each beheld his flag, from the extremes of the city and of society, joined in the anthem of liberty: “O thus be it ever when freemen shall stand, Between their loved homes and the war's desolation; Blest with vict'ry and peace. May the heaven-rescued land, Praise the power that has made and preserved us a nation, Then conquer we must, when our cause it is just, And this be our motto, In God is our trust.”

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This flag was to them the emblem of their protection, their liberty; of defense from foreign foes; it was the synonym of human government which was established to ensure domestic tranquility.

But let me congratulate the citizens on the fact that the most significant event that has taken place in this city in the past century, was the organization of the Methodist Episcopal Church..

I am aware that many things have come to pass in the past century. There have been many changes in Church and State since 1784, but none of them have had the same effect on human society; on the religious training of the race; of the development of the boundless West, and building up the Southland, and encouraging the work and principles of the progressive North.

Methodism has kept pace with the advancing columns of trade and commerce. It has been companion and friend of the settlers in the far West. It has been the pioneer; it has been the vanguard of our Western civilization; it has taken the lamp of Christainity. Methodism and civilization have illuminated the wigwam of the Red man of the forest. It has raised the extremely low up to the dignity and level of an American citizen, with all that is implied in that position.

While the achievements of the human mind over the forces of nature, and the inventions for the purpose of saving labor and utilizing the silent and waiting powers have been going on I still stand to my position.

The subject assigned for this hour is: “The Mission of Methodism to the Extremes of Society.”

Standing in the gateway of the second century of organized Methodism we have come from the uttermost parts of the Western continent, and now stand where the most profound system of theology and the grandest organized efforts of man to save the world from the influences of sin, intemperance, ignorance and poverty were cradled. Here Methodism was organized, crystalized, commissioned and sent out in the name of the Son of Mary and of God.

We have come hither to see what has been accomplished in the past, if anything, for the improvement of the condition of the races; to go over the battle fields; examine the old forts, stand on the remains of the rifle pits; to look at the graveyards where the heroes and heroines sleep in their graves, waiting for the final summons to appear and be rewarded with an immortal crown of glory.

We have come to the starting place: here the second Christmas Conference has assembled, and we have sung and prayed as our fathers did one hundred years ago. The fields where the sainted Asbury preached, prayed, sang, and suffered—and died, have been examined, and some of them have brought forth thirty, sixty, and a hundred fold, for the good of man, and the honor of God.

We have had Wesley, and the relation he sustains to American Methodism. The army of Wesley has been marshaled: the band meetings, the class meetings, the love feasts, the Quaterly Conference, Leaders meetings, District and Annual Conferences, General and Ecumenical Conferences, and now the Centenary Conference. All have appeared in Grand Review.

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The extremes have joined in singing: “And are we yet alive And see each other's face ? Glory and praise to Jesus give For His redeeming grace.”

Standing on the summit of the mountain of the first century, and at the base of the second, we look down with pleasure on the wonderful achievements of our moral and religious heroes and take courage to press forward and ascend the rugged heights which lie before us, while the voices from the clouds of history and living witnesses say to us, “The Lord God is a sun and shield; the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly.”—Ps. 84:11.

Before us we see the Person of grace, beauty and glory leading to certain victories; the sacramental hosts saying unto them, “If any man will come after me, let him deny himself, take up his cross, and follow me.” And again He says: Lo, I am with you always unto the end.”

We have guarded the purity, examined the perils and enjoyed the graces, and have felt the power of the new birth, with an assurance that enables us to testify that “I know that my Redeemer liveth,” and that the blood of Jesus cleanseth from all sin, and He saves to the uttermost all who will come unto him.

By the light of our own experience, we have been enabled to see the wants of the extremes of human society, and have supplied them by the means of grace.

We have seen the workers gradually increasing in numbers, intelligence, influence, graces, and usefulness; until other denominations have felt the power of our organization for good; they have adopted some of our methods, drank in our spirit; they have followed our examples, and had our success. Souls have been converted, and God has been glorified in the sanctification of believers. We have come now to examine the mission of Methodism to the extremes of society. But some one will ask—“Who are the Methodists? From whence did they come? What was their origin and their mission ?

In considering this we are confronted by the following analysis: The inside and outside view of Methodism; the central idea of Methodism, which is justification by faith; the developing power of Methodism; the correlative forces of Methodism; the sin killing and devil driving power; the soul saving and heart purifying power. The world subduing and will-controlling power.

The triumphing power of the Cross over the King of Terrors; and the voice of revelation that says: “Blessed are the dead that die in the Lord; Yea sayeth the Spirit, for they rest from their labors, and their works do follow them.”

On these fundamentals Methodism has lived and grown strong in the Lord and the power of his might.

Then Methodism is what? It is the doctrine and worship of the Methodists. It is Christianity in earnest. It embraces their doctrines, polities and modes of worship.

The name was first applied to John and Charles Wesley. Mr. 0005 6Morgan and Mr. Kirkham because they systematically read the Greek Testament, held prayers and weekly Communion, visited the prisoners and the poor; and for so doing, they were called, “Sacramentarians,” “Holy Clud,” “Godly Clud,” “Enthusiasts,” “Reforming Clud,” “Bible Worms,” “Religious Bigots,” and finally Methodists.

This occurred in November, 1729. Thus we see that Methodism means to be good and do good; and to have a medthod, mode or manner in thought, study and work; to systematize times for doing good to others.

Bishop Allen said, when asked why we were Methodists, “Because we have a method.”

The Holy Club had a time to study the Bible,a time for private and public prayer, a time to visit the sick, a time to relieve the distressed, a time to feed dthe hungry and clothe the naked, a time to visit the prisoners, and they had a time to point sinners to the Lamb of God that taketh away the sins of the world.

But they had no time to play cards, to drink wine,to dance, to waste in the city; for they knew that cards and wine had ruined many a noble mind.

In this Club,we behold the Methodist Church in minature. A name given first in derision,and as a reproch has become the synonym of aggression and peace and good will to the extremes of society.

Methodism in the past, and Methodism in ;tdhe present, has a general and specific meaning.

The general mission of Methodism was to revive primitive Christinity and spread Bible holiness in the established Church.

Mr.Wesley and his co-lobores had no idea of forming a separate organization,but hoped to carry on the reformation within the establishment; that they were to teach and exemplify in their lives, the cardinal docdtrines of Christianity.

In defining what we mwan by the mission of Methodism we use the word mission in a compound sense; of commission, duty, charge and errand. The commission from God to man, “Go teach all nations;“ the commission from man to man, from a society, having the form, and seeking the power of Godliness carrying out the example of Andrew, who, when he had found the Christ, went and brought his brother Peter.

The primary mission of Methodism, whether Episcopal or non-Episcopal, whether rich or poor, learned or unlearned black or white, is to bring men and women to the Lord Jesus Christ,and to announce to dying men that “ye must be born again.”

Wherever Methodist preachers give the gospel invitation to flee the wrath to come they say: Come sinners to the gospel feast, Let every soul be Jesus guest, There need not one be left behind, For God has bidden all mankind.

Secondly:—To indoctrinate. To teach men that the Holy Scriptures are the only true rule of faith,and that: “The Holy Scriptures 0006 7contain all things necessary to salvation; so that whatsoever is not contained therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of Faith, or be thought as requisite or necessary to salvation. In the name of the Holy Scripture, we do understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the Church.”

Thirdly:—To train men and women to Christian benevolence; holding that the riches and goods of Christians are most common, as touching the right title, and possession of the same as some do falsely boast.

Notwithstanding every man ought, of such things as he possesses, liberally to give alms to the poor, according to his ability. Remembering, Lev. 25-35. If thy brother be waxen poor, and fallen in decay with thee; yea, though he be a stranger or a sojourner; that he may live with thee.

Blessed is he that considereth the poor; the Lord will deliver him in the time of trouble. Ps., LXLI, I.

He that hath pity upon the poor, lendeth unto the Lord; and that which he hath given, will He pay him again, Prov., xix. 17.

We will call upon the human founder, but divine agents, as well as from the outside to give their testimony as to the environments of the established Church; the intelligence, morality, and effectiveness of the pulpit; the compromising spirit of the members with Liberalism, Pantheism, Materialism, Socinianism, Calvinism and Romanism.

Mr. Wesley defines Methodism as follows:

The Bible is the whole and sole rule of faith and practice. Hence, they learned first, that religion is an inward principle; that it is no other than the mind that was in Christ, or, in other words, the renewal of the soul after the image of God in righteousness and true holiness.

Second. That this can never be wrought in us but by the power of the Holy Ghost.

Third. That we receive this and every other blessing merely for the sake of Christ.

Fourth. That whosoever hath the mind that was in Christ the same is our brother and sister and mother.

In accordance with these principles he organized the United Societies.

Every person, on entering them, agrees to be governed by their rules and to walk according to the methods laid down in the Bible. As these societies grew in numbers a great variety of people became associated together, questions of discipline became more and more complicated.

But time and patience and grace from on high brought all things right and the extremes rejoice in harmony.

Mr. Wesley gives the following as the distinguishing features of the Methodists and Methodism: “The distinguishing marks of a Methodist are not his opinions of any sort. His assenting to this or that scheme of religion; his embracing any particular set of notions; his espousing the judgment of one man or another, are all quite wide 0007 8of the point.” Whoever, therefore, imagines that a Methodist is a man of such or such an opinion, is grossly ignorant of the whole affair; he mistakes the truth totally. We believe, indeed, that all Scripture is given by inspiration of God, and herein we are distinguished from Jews, Turks and Infidels. We believe the written Word of God to be the only and sufficient rule, both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Romish Church. We believe Christ to be the eternal, supreme God, and herein we are distinguished from the Socinians and Arians. But as to all opinions which do not strike at the seat of Christianity we think and let think.

“So that whatsoever they are, whether right or wrong, they are no distinguishing marks of a Methodist.”

“What then is the mark? Who is a Methodist? I answer: A Methodist is one who has the love of God shed abroad in his heart by the Holy Ghost, given unto him; one who loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength.”

* * * * “And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in his heart, that he who loveth God, loves his brother also. And he accordingly loves his neighbor as himself.”

In considering the moral and religious environments of the people, we recognize the fact that the clergy have much to do with the moral and religious condition of a community.

If the men who are the chosen moral and religious leaders divorce religion from morality, and teach rather by precept than by example, their followers will partake more of the example than the precept. Consequently, it is all important that they should lead as well as point the way. They should exhort and warn men and women that the wages of sin is death, but the gift of God is everlasting life.

RELIGIOUS FAMINE. History informs us that when the Holy Club was formed, there was a moral and religious famine in the land. There was a moral as well as a religious famine in the pulpit; it was in the pew; it was in the Church and State.

The people were perishing for the bread of life, and thirsty souls were panting for the waters of salvation. The masses were crying Bread! Bread! Bread! The children were crying “Bread! Bread! Bread! Bread!”

But the ministers, forgetting the command of the good Shepherd, “feed my sheep, feed my lambs,” with unwashed hands were supplying the people with Arianism, and were handing out to the congregations the pernicious and poisonous doctrines as taught by Hobbes, Toland Blount and Mandeville. The poison was given to the upper extremities, in the name of reason and science; while the speculations of Gibbon and others in the name of common sense, was presented to the lower extremities.

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It was a general thing among all classes to regard Christianity as a fable, in which they were partially justified; for when they considered the teaching and living of those who professed the religion of the age, they found there was no restraint on human passions, and that great sins were committed with impunity by the men who were the legal exponents of the Christian doctrine.

Precious time was spent in discussing abstruse and metaphysical questions—whether the Author of salvation was an angelic or Divine being; whether he was to be worshipped as God or an angel.

While they were thus spending their time, the multitudes were going farther and farther away from the path of duty; they were losing faith in the peculiar doctrines of Christianity, and following the false teaching of deism, or wandering through the mysterious labyrinth of Socinianism.

But there were a few who were true to their trust, and were answering the interrogations of the multitude.

The cry was heard from one extreme of society to the other. What must I do to be saved?

And the Methodistic reply was, repent, and believe on the Lord Jesus Christ.

In fact the cry was ringing from all the extremes of human society. What do you want? More light, more light, more light! We want more light on the subjects that affect our present and future happiness. We have some intellectual light, but we want more light. We need spiritual light. We want more moral power, more spiritual power. We want that power that comes down from on high. We want to be lead to the fountain of everlasting joy. We want the burdens of sin removed from our consciences. We want to have the cloud of guilt that hangs over our pathway, to give away before the Son of Righteousness. We want the cup of sorrow removed from our lips so that we can partake of the cup of salvation from all our sins, and known by an assurance firm and steadfast, that we are the children of God.

But the Pauline answer to the soul was not given; men and women went to the church hungry and came away unfed; they went to the temple thirsty for righteousness, but the fountains were all dry.

“The nation was on the brink of ruin, both with regard to religion and public morals, and that unless God in his merciful providence had raised up some extraordinary means of counteracting the evils which were then in full operation, the consequence must have been most disastrous.”

“The age was not so remarkable, for any one purticular vice or crime, as for a general abandonment to ungodliness, and to profligacy of manners.”

“Men of rank and fashion laughed at religion, and common people wallowed in sin.”

It will be seen by the above statement what was the moral and religious condition of the extremes of society at the organization of the united Societies.

From the testimony of the witnesses the mission of Methodism 0009 10was to champion the cause of revealed religion as against natural religion.

It was raised up by the hand of God. We see the hand of God in the whole working of the Church in all of its organizations; in all of its departments and agencies. It was to teach all men-both extremes of human society, that revealed religion was superior to natural religion in answering the following interrogations of the human mind and soul:

First—Who, where, and what is God? His nature, attributes, power, wisdom and goodness?

Second—Who made the world; and when was it made?

Third—Man, his origin, nature, duty, obligations, and his destiny?

Fourth—The universal interrogation of the soul: What must I do to be saved?

Fifth—If a man dies, shall he live again ?

Sixth—The immortality and destiny, home, work beyond the grave?

These questions are the ones that must be answered by all the schools of Philosophy, and all of them will continue to be living subjects for all time; or until all the generations of men are redeemed from the power of the world, flesh and the devil.

We will use all our powers to have the doctrines as taught in the Church of Wesley obtain in all lands; for we are confident that the true answer to all these questions is found in the Bible, and in alone. We hope that the men who are teaching the word of God, will give emphasis to the harmony that exists in the Book of Genesis, and in the works of true science.

That Moses is in harmony with the latest thoughts on creation; that the accumulated learning of sixty centuries has not overtaken the Jewish Law; Moses and Sinai are still the source of all jurisprudence in all commonwealths of civilization.

Thus you see that the first thing the Organization impressed on society was the study of God's word as contained in the Bible; and we have continued with this principle until to-day. We have organized the School of study, so that all levels and conditions of life, the Sunday-school the Teacher's Institute, the S. L. C. Circles, aid in pursuing the line of study, in such a way that the extremes of society have the books of Nature, Providence and Revelation brought within their reach.

STUDY GOD's WORD. “That the world by wisdom knew not God, but it pleased God by the foolishness of preaching to save them that believe.” Thus preached from the native pulpit early ministers. It was preached in the houses and on the street corners. It was preached in the light of the sun and by the light of the moon. It was preached to the rich and to the poor. It was preached to the intelligent and ignorant—all heard the truth.

The Bible and spelling-book were to be encouraged everywhere. The church and school-house were married, never to be divided.

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The spirit of Methodism has been one of the most distinguishing features of the whole system of the pulpit and the pew. In fact, this spirit has been the hidden power, the cause of success when others had failed.

It has enables its ministers to go where others only looked; to climb the garret, dive into the cellar; seek everywhere, in palace and hut, wherever humanity was found living. At both extremities of society, then the message of the pioneer was, hearken; the good news was announced; “the proclamation of salvation,” was sung on the hill-tops, and chanted in the valleys.

There was that mysterious power of the Holy Ghost, with the minister and members in the heroic period of the Church.

When the men of God went out into the Itinerancy, they felt, woe be unto me if I preach not the Gospel.

“The spirit of the Lord God is upon me, because the Lord hath annointed me to preach good tidings unto the meek; he hath sent me to bind up the broken hearted; to proclaim liberty to the captives; and the opening of the prison to them are bound.

To proclaim the acceptable year of the Lord, and the day of the vengeance of our God. To comfort all that mourn; to appoint unto them that mourn in Zion; to give unto them beauty for ashes; the oil of joy for mourning; the garments of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord.”

When we have read this we have only an outline of the mission of the Methodists; they not only carried this great commission out in a splended sense; but they went from one extremity of human society to the other, carrying it into the personal lives of the members, sending its principles throughout the families, and having its reflex influence in States and public offices.

THE GOD GIVEN MISSION. The committee wish to know the mission of the Methodism to the extremes of society.

We understand by society, in this relation, what is meant by a collection—an association of human beings, men, women and children—in their relations of husband and wife, parents and children, brothers and sisters; then as neighbors, friends or companions. The proper adjustment of these relations are taught in Ethics and political Economy, and Domestic Economy.

The special duty or mission of Methodism to society was to impress, by precept and by example, those rules of society that would bring it in harmony with the moral government of God, that would make all good and true subjects in the kingdom of grace; to do this was one of the special mission of the pioneers, in the East and West. The duty of man to man, and of God, was the theme of Wesley, Harris and Whitfield. We do not understand that what is meant in the subject to be, that the mission is confined to those who were members of Mr. Wesley's Bands; for they went by the name of the “United Bands.”

In order that we understand how to get at the design of the 0011 12Committee, it will be observed that when we are talking of society, we conceive it to be susceptible of the following divisions:

First—The geographical extremity of society; which has reference to the location of the familiar races, and tribes on the faces of the earth.

We use the words East and West, as relative terms, the opposite of East is West, and the opposite of West is East. So that what is West from one person or place is East from another person or place.

There are no arbitrary rules for the East and West, only as it relates to the sun in its relation to the earth. I may be East of Baltimore to-day but to-morrow be South from it; or the next day West from it, or North.

So it is with human society, the person who may occupy one extreme to-day, next week, month or year may be at the other extreme, geographically, intellectually, morally and financially.

THE WORLD IS MY PARISH. When we consider the geographical extremities of society, it brings us to consider the relative position of man on the face of the earth; the location, the residence of the various races. We use the term in its relative and absolute sense, the same as we use the terms, east and west. What is west from one man is east from another. So it is with the terms, extremes, in the intellectual. He may be the upper extremity; morally, he may be the lower; and so it with man in a spiritual sense. What is up to one is down to another, in an absolute sense.

But we will think of the mission of our beloved Church to the inhabitants of the Globe; and we will use the terms to the ones in the various localities.

We will see what the position of the early pioneers was in the mission of the Gospel to the extremes of society.

What was the example of Wesley and his missionaries? What did they do to reach the extremes of Europe and America?

Mr. Wesley was hard at work in London when General Oglethorpe, of Georgia, wanted a man to come to his colony on the Savannah River. He was informed by the philanthropist that John Wesley, the “mystical,” was rather too much for England, too strict and careful in his own conduct and too exacting in his demands upon others for these times, but just the man to teach colonists going to the woods and Indians who had never left them “the way to “heaven.” This was the testimony of the leading men in London.

As to John Wesley they agree that he was just the man to lead the way to heaven.

Thus we see that from the very beginning one of the missions of Methodism was to lead men and women to heaven—from the extremes, the civilized in England and the uncivilized in America, the Caucasian, Indian and African were to meet—all go the same way to heaven.

He embarked October 14, 1745. For Georgia. On his way from 0012 13Europe he studied the Bible, and “read it through from shore to shore.” He also studied the German language on the ocean.

After landing in America, the wild children of the forest came to see the new-comers, and welcomed them as follows:

Toma Chache, a Muskogee king, said:

“You are welcome. I am glad to see you here. I have a desire to hear the Great Word, for I am ignorant. When I was in England, I desired that some one might speak the Great Word to us.”

He then went on to tell what they had suffered at the hands of the French and Spaniards.

Mr. Wesley replied that “God only can teach you wisdom, and if you be sincere, perhaps he will do so by us.”

They shook hands—and the extremes met, in the house of the missionaries, in Savannah, Georgia.

Ingham was very anxious to have the Indians converted. He arranged to learn the language to the Indians, and to teach them the English. He was received by them, and a house was built for him to live in, where they could meet and hear the “Great Words” as they called the Gospel. Mr. Ingham labored here for some time, then returned to England to get assistance, but never returned, although he wrote to Charles Wesley: “I have no other thought but returning to America. My heart's desire is that the Indians may have the gospel; for this I pray both night and day.”

This is the spirit that inspired the men chosen of God to preach his everlasting gospel. “The love of souls,” the desire to carry the good news to the uttermost parts of the earth.”

When Mr. Wesley himself returned from his mission to the Indians he used the following significant language:

“God has, in some measure humbled me and proved me, and shown me what was in my heart; he has given me to know many of his servants, particularly those of the Church of Hernhut.

Hereby my passage is open to the writing of holy men, in German, Spanish and Italian tongues. All in Georgia have heard the word of God; and some have believed and began to run well.

A few steps have been taken toward publishing the glad tidings, both to the African and American Indian. Many children have learned how they ought to serve God and be useful to their neighbors. And those whom it most concerns have an opportunity of knowing the state of their infant colony, and laying a firmer foundation of peace and happiness to many generations.”

Thus we have testimont of the founder of Methodism as to the success of the first effort to carry the blessing of the gospel to the extremes of society. The results of this first mission to America was not what the men expected who came over the perilous deep to tame the savages, and subdue the wild men of the West.

But the seeds were sown, and God himself was to give the increase in His own time. He was preparing Wesley for his work; He was getting the instruments tempered, trying the agents of love and mercy, showing them that it was possible for the extremes to meet at the cross.

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Another illnstration is seen in the prince of orators—George Whitfield. He was a member of the Holy Club. Here we have an example of what God can do with his servants, no matter to which extreme they belong. This servant was at one time a waiter in “Bell Inn.” He wore the blue apron—carried out the plates, cups and saucers, and waited on the guests of the house of his mother, who was a widow.

But he was permitted to attend college; he worked his way in school, and was the servant of all, that he might acquire the knowledge of the mysteries of the Kingdom of Letters. During the absence of Mr. Wesley in America he was licensed to preach, and was the first man to carry out the teaching of the Master, that they should go into the highways and into the hedges, and compel them to come. There is no greater example in history of the power of the gospel, as preached by men. There is the life of the noble man. He was so blessed of the Lord, that the extremes of society gladly sat at his feet and partook of the gospel food. For when George Whitfield spread a table for the people, every man, woman and child was permitted to eat of the repast.

He then could sing: “Come sinners to the gospel feast; Let every soul be Jesus' guest, Then will not one be left behind, For God has bidden all mankind.”

The wonderful exhibition of spiritual power, and the phenomenal crowd that followed him by day and night, astonished the established churchman. When it was announced that he would preach to the people the place where he was to speak, hours before the time, was thronged with the hungry and thirsty multitudes. When the sacrament was to be administered, the extremes of society would meet at a common board; the children of Dives and Lazarus sat in the same pew, ate at the same table, drank from the same cup and commemorated the death and sufferings of the Lord Jesus Christ.

And when he went to the neighboring towns, the people would come out for miles to meet him and accompany him to the town. At one place the mob would assemble to prevent him from breaking the Bread of Heaven. But the hungry souls would help him and sometimes they that came to scoff went away to pray.

He was now going to America. There was weeping throughout the kingdom, for all London had learned to love him; the men and women of all conditions in life came for hundreds of miles around to hear this man of God. So in him, as never before the gospel of good news was brought to the extremes of society. The Quakers and the High Churchmen were alike the friends of this man of God. He was one of those persons that preached Christ wherever he went. He let his light shine on the land and on the sea.

He unfurled the banner of the Cross on the street corner or in the pulpit, wherever there were souls that knew not God, this man cried, “Behold the man.” He came from the lowest extremes of society, so he knew how to sympathize with the poor. He was a man of common sense, and a great student of humanity, therefore, when he spoke, it was with a knowledge of of the thing that he was talking about.

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On his way over the ocean he captured the whole vessel for the Master. The captain was converted and the ship became a Bethel; many souls were converted at sea, and when the boat came nigh into port, he bade his young church adieu, left them in the care of God, and proceeded on his way to Georgia.

This was one of the early triumphs, in behalf of Methodism. The organizers or instructors had performed their work. But the new comer was the king of preachers, he was a power; he stirred the hearts of the people from their very depths; the sleepers were awakened, the drowsy were aroused; the dumb made to speak out in meeting; the dead threw off the cerements of the tomb of sin, and walked out in the light of the Son of God.

He preached to all conditions in life; to the master and slave; he had a word for each. He founded an orphanage in America, a tabernacle in England. He was on the go continually; he was the herald in the army of the King of Righteousness. He was the firebrand, the torch, the star, the meteor, the moving, living sympathizing man of God. He was the bearer of good news to all men; wherever he went he had a message from God; glad tidings of great joy to all people. Everybody wanted to hear the good news. This he had for the extremes of society in America.

On his third trip to England, he found Lady Huntington waiting for him. Howell Harris had been commissioned.

He was invited to preach to the distinguished Lord Chesterfield Bolingbroke and others. How wonderful the change! Yesterday out in the fields on a southern plantation, to-morrow in the Metropolitan city of the world, speaking to the upper extremity. This same man of God may be seen breaking the bread of life on the commons. The extremes must have salvation; they must have water; the sun must shine upon them.

In the life of Whitfield we see what God can do in bringing men up from the lowest extremity, and in all grades, as they ascend, bestow such grace that can be of great service to them.

Thus we see that one of the missions of Methodism to the extremes of society, was to see that the gospel of good will was preached to all; and that the gospel of good things was given to the poor and needy.

The next example of the mission of the Church, to utilize the extremes, is seen in the call and the life work of Bishop Coke. He was just the opposite extreme from Whitfield. He was a rich man's son. All that wealth could buy he had; he was a stranger to want and inconveniences. He had servants to wait upon him; was educated in all the learning of the schools; he went through without having to work or serve in any menial capacity. He was so loved in the city of his birth, that they who when he left for his field of labor, scorned him; rejoiced in his work and to-day he is one of the few names born to immorality.

We now call the attention of all the Methodist family to the fact that Richard Allen was one of the Pioneers of American Methodism, and is an illustration of what Methodism could do for society:

RICHARD ALLEN, THE PIONEER. The group of distinguished men of the 18th century is one of the 0015 16most interesting studies which the friends of liberty and lovers of the religion of Jesus Christ have to occupy their moments and employ their time. The men who are brought most prominently before the world have traveled in different paths, but all of them have moved around a common eminence of usefulness and distinction. The influences exerted and the forces set in motion by them are still moving on, and are now marching to the music of progress, and are destined to encircle the globe with light and power.

It has been a very common remark that “Circimstances make men,” and that “We are creatures of the times,” and that “The times called them forth.” The times did everything; they nothing, except that which any one else might have done. “This,” says Carlisle, seems to be a melanchloy word. The times called them forth! Alas! We have known the times to have called loudly enough for great men and women, but could not find them when called. They were not in the hearing of the voice of the times. Providence had not sent them; but the times continued to called loud, but in vain. The opportunity went down unimproved for the want of the proper person to do the work.”

Now, if the person was present he did not answer the cry of the times nor heard he the voice of Providence. And if it be true that the times call men, and they are not responsible for their part of the work, then we can infer that no time has or can be lost to any individual, race, or nation. It is our duty to answer the voice of duty and obligation. We must, when we hear a voice, ascertain whose voice it is, and if it be that of duty, or an opportunity to do something, then we must find out what is wanted to be done; and when we have thus found out, we must go to work with all the powers which we possess to do the work committed to our hands. By thus acting we will bring about the salvation of the race from ignorance, sin, crime, and death spiritual and eternal.

Richard Allen was one of the stars of the moral and religious firmament; he was one of the first in magnitude if not in brilliancy; he belongs to the constellation of moral and religious reformers; he is to the Negro race what Moses was to the Jews in Egypt; what Luther was to the Germans; what Wesley was to the English. As a man and Christian he can be seen reflecting the Christian graces and demonstrating the powers of manly virtues. His life and works are such that his friends and followers are not ashamed. We are not of those who wish to put a mantle over our leader and teacher, wheather we consider him a preacher or reformer, but we are willing to take him to the “temple of fame” and let his works vindicate his right to a place with the benefactors of men.

If Luther was the apostle to mind freedom, and Wesley to soul freedom, then Allen was the apostle of human freedom, or liberty to mind and body. If Luther's motto was, 'the just shall live by faith;“ and Wesley's, “The world is my Parish;“ Allen's was, “I perceive of a truth that God is no respecter of persons.” The sons of Allen, through, Bishop Payne, have formulated the sentiment of the three, as follows: “God our Father; Christ, our Redeemer; and Man, our Brother.”

On Sixth street, Philadelphia, Pa., stands the “Mother Church of us all,” likewise known by the familiar sobriquet; “Big Bethel.” Built 0016 17of the finest brick, it is the largest; best designed, and most neatly finished of all the colored churches in thet city. Within the iron railings which adorn the front, may be seen the tomb of the reverend Allen, with the following inscription:

TO THE MEMORY OF THE RT. REV. RICHARD ALLEN, First Bishop of the African Methodist Episcopal Connection in the United States of America, and Founder of this Church, Who was born in this city, A. D. 1760. At the age of seventeen, he experienced religion, and joined the Methodist Society, in the State of Delaware; at the age of twenty-two, commenced his ministerial labors, which were extended through various parts of the Middle States. In 1787 he returned to his native city, where his unexampled labors will redound to posterity. He was instrumental in the hands of the Lord in enlightening many thousands of his brethren, the descendants of Africa, and was the founder of the first African Church in America, which was erected in Philadelphia, A. D. 1793. He was ordained Deacon in A. D. 1799, by Rt. Rev. Francis Asbury, Bishop of the Methodist Church at the organization of the African Methodist Church A. D. 1816. He was elected and ordained a Bishop for said Church by their first General Conference, and was the first African Bishop in America, which office he filled for upwards of fourtteen years with uncommon zeal,fidelity, perseverance and sound judgment. He was an affectionate husband, a tender father, and a sincere Christian. He finished his course in the city, after a tedious illness, which he bore with Christian fortitude, on the 26th day of March, 1831, in the 72nd years of his age, gloriously triumping over death, and in the hope of a better resurrection, through the merits of the Lord Jesus Christ. “I have fought the good fight; I have finished my course; I have kept the faith. Vox Dei. Reader, go thou and do likewise.”

We have the word of Richard Allen that he was at the Christmas Conference as the travelling companion of Revs.—Forest and Cole.

Then we have a long list of immortal men who were the pioneers of soul freedom to the colored people in the North and South.

Mr. Paul Quinn was the first colored man in 1817 to cross the Allegheny Mountains, and along the banks of the Monongahela and Ochi, were pioneers—such men as Jeremiah Milleh, John Boggs, Moses Freeman, Levenn Gross, Samuel G Chngman. What shall I say of Davie, Green, Warren, R.R. A. Johnson, J. P. Underwood, Dr. Jackon, and a host of others who were hated, and who suffere for the sake of the gospel?

David Smith is now living in one hundredth year, having been born March 10, 1784 at Baltimore. He is the oldest living Methodist preacher in the world, and is living in Xenia, Ocho.

0017 18

Bishop D.A. Payne was the apostle of an educated ministry. The first president of a negro university in the western world. The first negro to preside over the universety Methodist family, Sept. 17th, 1881, at the ecumenical conference held in London, England. He has been the historian of the Church since 1848, and is the author of several works.

Bishop T. M. D. Ward, the poet, preacher, and poineer to the golden gate of California, the man that planted the banner of Africa Methodism and Christianity on the Rocky Mountains, and sowed the seed on the Sierra Nevadas.

Bishop H. M. Turner and R. H. Cane were the angels of the gospel of hope to the negro nf the South. They lifted the standard of negro manhood in the savannahs of the South and sung the songs of freedom in the everglades of Florida.

Bishop A. W. Wayman, the angel of the covenant of peace and good will, has swept over hill and dale, mountain and valley, carrying the glad tidings of the new dispensation to the extremes of society, bidding all men to look, obey and live.

Bishop John M. Brown has raised his voice in the east and west, and was the pioneer' missionary to Louisiana.

Bishops Shorter and Campbell have each of them done much good in carrying the gospel to the extremes of society.

But enough of the working of the men of God, who were not ranked among the great of the early Methodists.

Wherever the Methodist Church has been organized you will find a school; this is the invariable rule. Mr. Wesley when he came to America in 1736 established a school in Georgia. In England, Kingswood school, and all over the land he taught that it was one of the Christian's duties to encourage education. One of the first acts of the new organization in America was the establishment of Cokesbury College.

The spelling book, the Bible and the printing press have been the agencies utilized by the Church in its work of bringing the extremes to the position of the sons of God.

But one will say, have not other churches established schools, seminaries and colleges? Yes, but we have the testimony of Edward Everett who said: “That there was no Church in the United States so successfully engaged in the cause of education as the Methodist Church.”

INTELLECTUAL EXTREMES. This brings us to the consideration of the training of the intellectual faculties. This coming to the matter in a common way, means the ignorant and intelligent extremes. That there is a difference in the condition of men as to the amount of knowledge they possess is not a question. But as to what extent the church is responsible for intellectnal training of society, has been a question of much concern to church-men and statesman. When the moral and religious work of the church stopped or how far the church ought to go in secular training in the common branches of knowledge, or has the church anything to do with the work of education. This matter has never been a question with the Methodist Church; they have always felt it the duty of minister and 0018 19layman to do all in their power to teach the mind to think, the heart to love, and the hands to work for God and humanity. The mission of Methodism may be inferred if you will examine the following facts:

I.—PRIMARY SCHOOLS. In 1739, Mr. Wesley, before the first society was organized, in conjunction with George Whitfield opened a school for the poor at Kingswood for the children of the colliers, the lower extreme of society. Thus began our work in education.

II.—ACADEMIES. In England, Wales, Ireland, India, China, Japan and America, we have the academy, and thousands of young men and women are now pursuing courses of instruction under competent teachers.

III.—COLLEGES AND UNIVERSITIES. We have always been patrons of colleges and universities, and among the first things in Great Britain was the organization of a college. One of the first things done by the Christmas Conference in 1784 was to establish Cokesbury College.

IV.—SCIENTIFIC AND PROFESSIONAL SCHOOLS. We have been one of the foremost among the Churches in encouraging the study of the natural sciences and the study of all the fields of thought and investigation.

SUNDAY SCHOOLS. Forty years before Robert Raikes organized his Sunday-school, John Wesley had one in Savannah, Ga.

Susannah Wesley had one in England seventeen years before, and Asbury organized one in America 1783, just one hundred and one years ago. But within the century past we have made wonderful progress. The last account of the united Methodism was 43,935 schools, 389,678 officers and teachers, 3,118,762 pupils. Records of conversions, 285,730 which does not include a list of men and women who were influenced by the teachings of God's word in school.

The songs of the children have been such that thousands have been brought to the light of the truth, and many hearts have been made happy in the Lord.

The A.M.E. Church has followed the example of Methodism, and has an army of 3,417 schools, 10,155 officers, 12,811 teachers, 178,284 pupils, 12,219 conversions reported and 203,049 books in library.

VI. It is wonderful to think of the number of distinguished statesmen, lawyers, physicians, merchants, mechanics, ministers, and missionaries who owe their eminence and usefulness to Sabbath-school instruction. The introduction of the Uniform Lesson system has made the Sunday-school the greatest Theological Seminary in Christendom. It is one one of the great agencies in the work of Missions, and without it many of the flourishing churches would never have been organized and many a blessed field would still be bringing forth briars and thorns. 0019 20But this organization has interested the best talent in the Church, and hundreds and thousand of men and women every week are studying God's Word in the light of the advancing civilization of the age, and administer the Word to millions of children every Sunday, by word or song.

VII. The number of men in the profession who are members of the Church or are indebted to the same for the opportunity of exercising their gifts is astonishingly large, and the men who are now leading society and business are those who in early life had the advantages of Sunday School and Church training. In very many cases they have moved from the country to the city. Some of them do not now attend either school or church. But the seed sown in the spring time of manhood, as a general thing, will bring fruit in time. In the Methodist Church we utilize all the talents, and when men are competent to lead, we give them an opportunity to exercise their gifts, graces and usefulness. Thus we are a moral and religious normal school, and thus give more leaders for society than other organizations.

VIII.— Female education and its work of wonders in society.

We have as an organism utilized the talent of men and women. When we have no men to be officers of the church, we put in women. We have made them stewards, class-leaders, exhorters and band leaders. Whenever they could be used for the good of the cause we have used them.

We have encouraged the female schools so that throughout the South and North schools dedicated to the training of womanhood have been founded and endowed, thus perpetuating from generation to generation this grand work.

IX.—THE LITERARY WORK AND MISSION OF METHODISM. Mr. Wesley and his associates were the friends of a literature; they believed that in order to make men good and useful, it was necessary to improve their minds, or to train the heart and mind was the duty of all moral and religious teachers. Consequently, wherever they went they preached the Gospel and furnished the people with books on vital subjects; and then they organized a tract society, and the use of tract distributors was all the early work of the poineer preachers.

In England the earliest magazines were started by the Methodists. Southy says in his life of Westley, chapter 27: “The Christian Magazine, Spiritual Magazine, Gospel Magazine and Christian Observer, Arminian Magazine, Evangelical Magazine, were the first religious periodicals in the commonwealth of Christianity.”

The literary publications of the Methodist publishing house during one year is marvelous, and its influence on the individual, family and society is great.

THE FINANCIAL EXTREMITIES. In this division is considered the relation of men and the amount of worldly goods they possess, the amount of lands, houses, stocks, bonds and securities. The man who has much of this world's goods is said to be rich; and the man who has but little of this world's 0020 21goods is called the poor man. The rich man has the medium of exchange for anything that he may want or the things which he needs to make him comfortable and happy in this life; sometimes they do not possess clothes enough to make a good appearance in the churches: at other times the pews of the church are sold at auction and to the highest bidder.

The mission of Methodism was to open the doors of the church, to unlock the pews for the poor, to bring them from behind the door and to teach men that they were equal in origin, responsibility and one in destiny. In thus opening the pews of the rich for the poor, the church has had the honorable title of the Poor Man's Church.

It is one of the grandest features of our Church, as it was of the gospel, that the poor have the gospel preached to them. You remember when the Master was on the earth, and John sent his disciples to inquire if he was the one to come or must he look for another. “Go show John again those things which ye do hear and see, that the blind receive their sight, and the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have the gospel preached unto them.” It changes the relation of the servant and the master. In this they can attend the same church and the same classes.

The most notable instances of the wonderful effect of the gospel upon men is seen in bringing the two extremes to a common religious experience. The master and the slave often hear the same gospel. They asked pardon from the same God, and received the witness from the same spirit.

The Methodist Church by teaching a common christianity indirectly taught a common manhood, and thus assisted, as no other organization, to bring about universal freedom, and to-day we can rejoice that there is not a master in our borders, nor a slave on our strand. All have redeemed, and we have no master save our God in heaven, and our own free will. But our mission was not only to bring master and slave together, but to bring the rich and poor to enjoy the same blessings of life; to unite the rich man's money and form a co-partnership to bless humanity. The master's sermon and the song of the slave have wrought a wonderful change in the melodies of the human soul, and in this the Methodist in his class-meetings has brought the rich and the poor to sing the same song and pray at the same altar. The Holy Spirit has melted the rich man's and the poor man's heart, thus breaking down the wall that separates the rich and the poor.

But then that which was the work of the past is yet the work of to-day. The mission schools, he orphan's fairs, the committee on public charities, the visiting those who are in prison, and the burying the dead, the caring for the widows, all of this work is going on in the church, and the rich and poor are brought in contact with each other. When a man is of the same faith as another man, there is something that makes them feel closer than if they were of different faiths.

The teaching of Methodism is and has always been that we should help each other in business and when a man or woman knows that if 0021 22they deal with their brethren that they will assist them, should they ever be in distress, they will walk several squares to lay something up for the time of need.

It is a grand sight to see the wealthly in their carriages, loaded with the necessaries of life for the poor. They are the angels of mercy for all who are of the Lord. They in this hold up the cross of the Redeemer, and invite all to meet on common ground.

THE MORAL EXTERMITIES. The proposition is to consider Methodism and its mission to the moral and religious extremities of society.

We start out with the universal fact that man is a moral and intelligent being. That moral law, that which is taught by the instutition and that which is known by God's will in revelation. Some men occupy one position in the moral world, some another; or in other words some men are sinners, some are unrighteous men, and others are Godly men. The sinner is one who commits sin, or one who transgresses the law, willingly, willfully; the unrighteous man is what is termed by some the moral man, that man in the community that walks in the path of duty, that keeps the commandments, and that will always be found doing good to all men men. He only lacks one thing, the grace of God in his heart. The Godly man is the one who has the form and is seeking the power from on high.

MORAL EXTREMITIES. The following is Methodism, in relation to the moral man:

“As by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned.”

The mission of Methodism is to see “that these persons are kept separate.” But while we are looking at these things, “How sad our state and nature is; Our sins, how deep their stains; And Satan binds our captive souls Fast in his slavish chains. The law and the gospel must be preached to all, and all must know that the wages of sin is death, but the gift of God eternal life.”

What has Methodism done for the moral and religious training of the colored men in America, as see in the light of the following statistics:

RISE OF THE A. M E. CHURCH COMPARATIVE FIGURES FROM 1826 TO 1884. The following are the figures representing the numerical strength of this Church in 1826: Number of Bishops 1 “ Annual Conferences 2 “ Itinerant preachers 17 “ Stations 2 “ Circuits 10 “ Missions 5 0022 23Total number of members 7,927 Amount of salary for traveling preachers $1,054 50 Amount of incidental expenses 97 25 The grand total amount of money raised annually for all ————- Purposes was $1.151 75

Thus you see the increase in ten years, at the end of the second decade in 1836: Number of Bishops 2 “ Conferences 4 “ Traveling preachers 27 “ Stations 7 “ Circuits 18 “ Missions 2 “ Churches 46 Probable value of church property $43,000 00 Total salary of pastors 1,126 29 Amount raised for general purposes 259 59 The grand total amount of money raised in 1837 for all purposes was $1,485 88

The total number of members in 1836 was 7,594. This was a decrease of 343 members and is to be accounted for in the numerous sales of slaves in the Baltimore Conference, as the decrease was in that Conference.

The third decade ends in with the following results; Number of Bishops 4 “ Annual Conferences 6 “ Traveling preachers 40 “ Stations 16 “ Circuits and missions 25 “ Churches 198 Probable value of church property $90,000 00 Total amount raised to support ministers 6,267 43 1/2 Amount raised for general purposes 963 59 1/2 The grand total amount of money raised in 1846 for all purposes was $7,231 03

There were supported in 1846 three educational societies and three missionary societies.

The fourth decade closes with the year 1856, but we have not the data give an intelligent report.

The year 1866 brings us to the close of the fifth decade of the Church. We are gratified with the result of the first fifty year's labor in the vineyard of the Master. We give you the result: Number of Annual Conferences 10 “ Bishops 4 “ Traveling preachers 185 “ Stations 50 “ Circuits 39 “ Missions 96 “ Churches 285 Probable value of church property $823,000 00 Number of Sunday school teachers and officers 21,000 “ volumes in libraries 17,818 “ members 50,000 This was very gratifying to all the friends of humanity. The amount of money expended to assist the widows and orphans was $ 5,000 The amount paid this year for the support of the pastors was 83,593 The amount expended for Sunday school work was 3,000

Thus we have closed up the first half century of the organized effort of the negro at church government with very gratifying results as to the the general progress made in all of the departments of work.

In 1876 we have the following as the condition of the work: 0023 24RECEIPTS. Amount of contingent money raised $ 2.976 85 Amount raised for the support of pastors 201.984 06 Amount raised for the support of presiding elders 23,896 66 Amount of dollar money for general educational purposes, &c 23,000 97 Amount raised to support Sunday-schools for the year 1876 17,415 33 Amount raised for the Missionary Society 3,782 72 Amount raised in one year for building churches 169,558 60 Total amount raised for all purposes $447,625 08 STATISTICS OF MEMBERS. MINISTERS. Number of Bishops 6 Number of Traveling preachers 1,418 Number of Local preachers 3,168 Number of Exhorters 2,546 ——— Total ministerial force in 1876 7,038 Ministerial force in 1816 8 ——- Ministerial gain in 60 years 7,030 MEMBERS AND PROBATIONERS. Number of members 172,806 Number of probationers 33,525 ———— Total number of members and probationers 206,331 SUMMARY OF MEMBERS. Total number of ministers 7,038 Total number of members and probationers 206,331 ———— Grant total membership 213,369 CHURCH PROPERTY. Number of churches 1,833 Number of parsonages 218 VALUE OF CHURCH PROPERTY. Value of churches $3,064,911 00 Value of parsonages 138,800 00 ——————— Total value of church property $3,203,711 00 The receipts of the two departments were $150,133 18. The total amount raised in 1826 was $1,151 75. The gain since that time has been $148.981 43. In a financial point of view, that is grand work for the negro. I think it is good.

The immortal hand that orgsnized the African M.E.Church, April 9 1816, were Richard Allen,Jacob Topisco,Thomas Durham. James Champion. Thomas Webster, Philadelphia, Pa.; Daniel Coker, Richard William, Henry Harden, Stephen Hill, Edward Williamson, Nicholas Gailliard, Baltimore, Md.; Peter Spencer, Wilmington, Del.: Jacob March, Edward Jackson, William Andrew, Attleborough, Pa., and Peter Coff, Salem, N.. J.

I Made the following collection of facts in connection with the statistics of the Church:

0024 25

RECEIPTS.—1880. Total annual collection $2,261,651 56 Grand total for four years 9,096.606 24 STATISTICS OF MEMBERS. TRAVELING PREACHERS. Number of Bishops 9 “ General officers 4 “ Traveling licentiates 434 “ Traveling elders 445 “ Traveling deacons 940 ———— Total number of traveling preachers 1,832 LOCAL PREACHERS. Number of superannuated preachers 21 “ Local preachers and exhorters 7,719 “ Local elders 42 “ Local deacons 146 ———— Total number of local preachers 9,760 MEMBERS AND PROBATIONERS. Number of Members 306,044 “ Probationers, 85,000 ———— Total mumber of members and probationers 391,044 SUMMARY OF MEMBERS. Total number of traveling preachers 1,822 “ “ Local preachers 9,760 “ “ Members and probationers 391,044 ———— Grand total membership 402,636 SUNDAY SCHOOLS. Number of Sunday Schools 2,345 “ Teachers and officers 15,454 “ Pupils 154,549 “ Volumes in library 193,358 CHURCH PROPERTY. Number of school-houses 88 “ Churches 2,051 “ Parsonages 305 VALUE OF CHURCH PROPERTY. Value of school-houses $ 26,400 00 “ Churches 2,584,250 00 “ Parsonages 162,603 20 ——————— Total value of Church property $3,073,254 20 0025 26PAPER. Number of subscriptions to Christian Recorder 5,830

The above figures speak for themselves. When we look at them in the light of the figures of 1826, what great things hath the Lord done for us, whereof we are glad in our hearts. ANALYSIS OF OUR FATHERS' CHURCH, 1884. AFRICAN M. E. CHURCH HAS Bishops 10 Trustees 12,133 General department 7 Stewards 12,150 General officers 7 Official boards 4,978 Annual conferences 46 Stewardesses 9,936 Presiding elders 69 Stewardesses' boards 1,550 Appointments 2,450 Class leaders 13,550 Ministers traveling 2,540 Sextons 2,742 Widows of preachers 140 Exhorters (local preachers) 9,760 Organizations 3,978 Probationers 15,000 Church buildings 2,732 Members 390,000 Trustee boards 2,750 ———— Total members 405,000 ANALYSIS OF ANNUAL CONFERENCES. SCHOOL OF THEOLOGY. No. of Committeemen. Has 42 committees on admission 210 42 committees on first year 210 42 committees on second year 210 42 committees on third year 210 42 committees on fourth year 210 —— —- 210 committees 1,050 BUSINESS COMMITTEES. Has 42 on contingent 210 42 on dollar money 210 42 on missionary money 210 42 on educational money 210 52 on miscellaneous monies 210 —- —— 210 boards of trade 1,050 ANALYSIS OF ANNUAL CONFERENCES. PRECEPTORS OF PRINCIPALS. Has 42 on Sunday-schools 210 42 on temperance 210 42 on education 210 42 on state of church 210 42 on state of country 210 —- —— 210 perceptors 1,050 42 judiciary committees 210 Number of baptized adults 10,834 “ of baptized children 14,072 “ marriages 5,547 “ deathes 5,547 “ instructors 61,900 Total number of committees 672

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MINISTERIAL INSTRUCTION Total number of committeemen 3,360 “ applying for admission to conferences 287 “ admitted 246 “ first year students 240 “ second year students 225 “ third year students 215 “ fourth year students 200 ——- Total who are studying in the conference classes 1,413 TRAVELING PREACHERS' SUPPORT, 1880-1884. 1881, estimated and actual reports $380,500 00 1882, “ “ “ “ 395,000 00 1883, “ “ “ “ 425,000 00 1884, “ “ “ “ 410,689 10 ——————- Grand total $1,611,189 10 PRESIDING ELDERS' SUPPORT, 1880-1884. May 4, 1881, estimated $36,000 00 May 4, 1882, estimated 40.000 00 May 4, 1883, actual report 44,646 46 May 4, 1884, actual report 56,639 80 —————- Total $177,275 26 Grand total support for four years $1,788,464 27 FINANCIAL REPORT FOR ONE YEAR ENDING MAY 1, 1884, FOR THE WHOLE A.M.E. CHURCH. Contingent money $ 4,634 09 Presiding Eldership 50,580 22 Pastors' support 393.789 23 Church extension 144,669 91 Missionary 5,358 04 Pastors traveling expenses 16.899 78 Bishops' traveling expenses 1,005 51 Presiding Elders' traveling expenses 6,059 09 Educational money 3.139 43 Haytian mission 942 90 Charity 7,223 40 Incidental expenses of the trustees 130,446 25 Church debts 33.962 93 Delegate money 2,159 01 Dollar money 49,400 00 Sunday-school money 27,400 00 —————- Total $814,647 79 VALUE OF CHURCH PROPERTY. Total number of churches, 2,742- Gross value $4,106,926 00 Indebtedness May 1, 1884 270,220 43 ————— Net value of churches $3,836,705 57 0027 28BUSINESS OF TRUSTEES OF THE CHURCH PROPERTY, FOR ONE YEAR, ENDING MAY 1, 1884. Church extension $141,609 91 Incidental and repairs 130,446 21 On old debts 33,962 93 —————- Total $306,079 05 AMOUNT OF MONEY RECEIVED AND DISBURSED BY THE TRUSTEES OF A.M.E. CHURCH 1880 TO 1884. 1881 $275,000 00 1882 285,000 00 1883 290,000 00 1884 306,079 05 ——————— Total $1,156,079 05 BUSINESS OF THE DEPARTMENT OF THE A. M. E. CHURCH, 1880 TO 1884. Financial Department, Rev. B. W. Arnett $179,854 30 Publication Department, Rev. T. Gould 63,139 60 Missionary Department, Rev. J. M. Townsend 34,500 00 Sunday-school Department, Rev. C. S. Smith 2,341 61 ——————- Grand total $279,835 56 GENERAL BUSINESS OF THE CHURCH FROM 1880 TO 1884-GROSS RECEIPTS FROM ALL SOURCES. General Department $ 279,835 56 Support of Pastors 1,611,189 01 Presiding Elders' support 177,275 26 All other purposes 1,718,129 89 —————— Grand total $3,786,429 72 RECAPITULATION OF SUNDAY SCHOOL STATISTICS. A. M. E. CHURCH. Total Number of Sunday-Schools 3,417 “ Superintendents 1,457 “ Officers 10,155 “ Teachers 12,811 “ Pupils 178,284 “ Conversions 12,219 “ Books in Library 203,049 “ Attending Sunday-school 204,704 Estimated number not attending Sunday-school 614,112 Total number of children belonging to the A. M. E. Family 818,816 AMOUNT EXPENDED BY THE A. M. E. CHURCH INSTITUTIONS OF LEARNING FOR GENERAL PURPOSES, FROM 1880 TO MAY, 1884. Wilberforce University $31,065 84 Allen University 9,474 40 Paul Quinn College 9,000 00 Ward Normal Institute 2,350 00 Johnson School 2,500 00 Morris Brown College 6,800 00 Tanner College 2,500 00 Western University 2,350 00 0028 29St. James Academy 3,000 00 Florida Divinity and High School 2,700 00 Garfield University 5,500 00 ——————- Grand total $77,040.20 PROGRESS OF COLORED METHODISM. 1786 1,890 1800 13,455 1844 M. E 118,780 1846 M. E. C. S 131,789 STATISTICS FOR 1881. BAPTIST CHURCH. Churches. Ministers. Members. Alabama 278 135 30,661 Arkansas 234 134 16,585 District of Columbia 10 8 3,800 Florida 141 75 13,168 Georgia 1,011 577 112,717 Illinois 70 45 8,665 Indiana 2 28 4,200 Iowa 12 7 595 Kentucky 250 127 47,326 Louisiana 384 236 38,045 Michigan 9 7 383 Mississippi 508 268 42 269 Missouri 147 70 10,982 North Carolina 818 434 79,918 Ohio 121 109 8,367 South Carolina 514 308 96,307 Tennessee 177 112 20.115 Texas 485 319 38,126 Virginia 475 242 102,065 ——- ——- ———- Total 5,607 3,235 669,294

THE EDUCATIONAL FORCES OF THE COLORED RACE. We now call the attention to the friends and foes of the Negro race.

To the report of the Commissioners of Education, we see in it the signs of the coming day of deliverance from ignorance. We see the the rainbow of hope, spanning the social, political and religious heavens assuring us, and the coming generations, that we shall no more be destroyed, that the waters that have covered our pathway have receded, and good will, between man and man between master and slave are restored.

The former master is pouring his wealth at the feet of the forces of universal education. He is crystalizing the hopes of the coming glory of his country and age, in the institutions of learning, in founding colleges, and supporting common schools for the training of all, both small and great, in the duties of citizenship.

But how grand the outlook, low bright the hopes for the future are seen in the following figures: SCHOOLS FOR COLORED PUPILS. 1880 Teach's Pupils Public schools South 17,248 17,398 802,282 Public schools North 414 450 21,57 ———- ——— ———- Total 17,689 17,843 823,945 0029 30Normal schools 48 258 7,621 Institutions of secondary instruction 34 126 5,284 Universities and colleges 19 133 2,503 Theological schools 25 65 625 Schools of Law 4 13 55 Schools of medicine 2 18 116 Schools for deaf and dumb 2 19 120 —— —— ———- Total 133 635 16,324 Grand total schools 17,822 Grand total teachers 18,482 Grand total pupils 840,274 THE NUMBER OF COLORED TEACHERS IN UNITED STATES. 1880. Colored male teachers 10,520 Colored female teachers 5,314 ——— Colored teachers 15,854 1882. Colored male teachers 11,115 Colored female teachers 5,750 ——- Both sexes 16,865 The total number of male colored teachers in the United States is 11,115. If we estimate that the annual salary is $600.00 each, we have then as their annual support, the amount that goes to support their families, $6,669,000.00.

The female colored teachers, 5,750 at an annual salary of $300 00, would give us the sum $1,725,000.00.

The grand total salary would be $8,394,000.00.

This amount of money is divided among the 16,855 teachers in our colored schools.

We have 17,722 schools. Thus we only lack 957 teachers to enable us to man the school houses in numbers at least. POPULATION OF THE UNITED STATES IN 1880. Grand total enumerated 50,155,783 Males 25,518,720 Females 24,636,963 Natives 43,475,840 Foreign 6,679,943 White 43,495,970 Colored 6,580,793 Chinese 105,465 Japanese 148 Indians 66,407 VOTING POPULATION OF THE UNITED STATES OVER 21 YEARS OF AGE. Males over twenty-one years of age 12,830,349 Natives over twenty-one years of age 8,270,518 Foreign over twenty-one years of age 3,972,487 Whites over twenty-one years of age 11,343,005 Colored 1,487,344

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OUR FARM. THE PROGRESS OF THE COLORED METHODIST FOR 1786 TO 1884. 1766 New York 1 In 1786 M. E 1,890 “ 1800 “ 13,455 “ 1884 “ 131,789 “ 1846 “ South 118,904 “ 1846 “ 12,885 “ 1860 “ South 209,836 “ 1866 “ “ 78,742 “ 1883 “ “ 1,245 “ 1884 “ North 200,000

The following will show how the ministers have increased since 1784. We had one colored preacher, Harry Hosier. Now we have: TRAVELLING PREACHERS, COLORED. 1884, African Methodist Episcopal Church 2,540 African Methodist Episcopal Zion Church 2,000 Colored Methodist Episcopal Church 1,046 Methodist Episcopal Church (colored) 1,121 Union Methodist Episcopal Church 112 ——— Total 6,819 LOCAL PREACHERS AND EXHORTERS. 1844, African Methodist Episcopal Church 9,760 African Methodist Episcopal Zion Church 2,750 Colored Methodist Episcopal Church 683 Methodist Episcopal Church (colored) 2,542 Union Methodist Episcopal Church 40 ——— Total 15,775 Total traveling local preachers and exhorters 22,594

The following is the colored membership, according to the latest returns which I have been able to examine: 1880, A. M. E. Church 392,540 A. M. E. Zion 302,000 C. M. E. Church 126,729 Union American (estimate) 35,000 M. E. Church 200,000 M. E. Church South 1,245 Total colored Methodists in America 1,023,017 Total colored population 4,092,046 COLORED CHRISTIANS OTHER THAN METHODISTS. 1881, Baptist 669,294 Presbyterian 12,008 Congregational 5,000 All others 20,000 ————- Total 707,302 Total population of all other denominations 2,829,208 The plurality of the Meth'd'st over all other Calendar Ch'ches 315,712 The whole Churches' population in America 1,730,316 The plurality of the Methodist population over all others....1,263,238

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MEMBERSHIP STATISTICS. STATISTICS OF THE M. E. CHURCH FROM 1773 TO 1884. Dates Traveling Local White Colored Total Increase Decrease Preachers Preachers Members Members Members 1773 10 1 160 1774 17 2 073 913 1775 19 3 148 1 075 1776 24 4 921 1 773 1777 36 6 968 2 057 1778 29 6 095 873 1779 49 8 577 2 482 1780 42 8 504 73 1781 54 10 539 2 025 1782 59 11 785 1 246 1783 83 13 740 1 955 1784 83 14 988 1 248 1785 104 18 000 3 012 1786 117 18 791 1 890 20 681 2 681 1787 133 21 949 3 893 25 842 5 161 1788 166 30 089 6 545 37 354 11 512 1789 196 35 019 8 243 43 262 5 909 1790 227 49 949 11 682 57 631 14 369 1791 210 50 385 12 883 63 260 5 638 1792 266 52 109 13 871 65 980 2 711 1793 269 51 416 16 227 66 643 1 163 1794 301 52 794 13 814 66 608 1 035 1795 313 48 121 12 170 60 291 6 317 1796 293 45 384 11 280 56 664 3 627 1797 262 46 445 12 218 58 663 1 999 1798 267 47 867 12 302 60 169 1 182 1799 272 49 115 12 236 61 351 1 182 1800 287 51 442 13 455 64 894 3 543 1801 307 57 186 15 688 12 874 7 980 1802 358 68 075 18 659 86 734 13 860 1803 383 81 617 22 451 104 070 17 236 1804 400 89 603 23 521 113 134 9 064 1808 540 121 687 31 308 151 995 7 405 1809 597 131 154 30 814 155 058 3 178 1810 636 139 836 34 724 174 570 11 522 1811 668 148 835 35 732 184 567 11 007 1812 678 156 852 38 505 195 357 10 790 1813 700 171 448 42 859 214 407 18 950 1814 687 168 698 42 431 211 129 3 178 1815 704 167 978 43 187 211 160 36 1816 695 171 931 42 304 214 234 3 070 1817 716 181 442 43 411 224 858 10 518 1818 748 190 477 39 150 229 627 4 771

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STATISTICS OF THE M.E. CHURCH FROM 1773 TO 1884-Continued. Dates Traveling Local White Colored Total Increase Decrease Preachers Preac- Members Members Members chers 1819 812 201 750 39 174 240 024 11 297 1820 896 219 332 40 558 259 890 18 966 1821 977 239 087 42 059 281 146 21 256 1822 1 106 252 645 44 377 297 022 1 576 1823 1 226 267 618 44 922 312 540 15 518 1824 1 272 280 427 48 096 328 523 15 983 1825 1 314 298 658 39 537 348 196 19 672 1826 1 406 309 550 51 334 360 884 12 689 1827 1 516 327 932 54 065 387 997 21 113 1828 1 642 359 533 54 394 418 927 36 930 1829 1 817 382 679 65 064 447 743 39 815 1830 1 900 402 561 73 592 476 133 28 410 1831 2 010 437 024 76 090 513 114 36 961 1832 2 200 472 364 76 229 548 593 35 470 1833 2 400 519 196 89 540 599 736 51 143 1834 2 625 553 134 85 650 638 784 39 048 1835 2 758 566 957 85 571 652 528 13 744 1836 2 929 268 974 85 271 650 245 2 283 1837 3 147 4 954 570 123 99 679 649 802 1838 3 332 5 792 615 212 81 337 696 549 46 748 1839 3 557 5 856 653 357 90 102 740 409 53 910 1840 3 687 6 339 698 777 96 668 795 445 54 986 1841 3 865 6 893 748 442 104 476 852 918 57 473 1842 4 054 7 144 803 988 109 913 913 901 60 983 1843 4 286 7 730 936 736 131 789 1 068 525 154 621 1844 4 621 8 087 1 171 356 102 831 1845 4 828 8 101 1 139 587 31 769 1846 3 582 4 335 644 299 495 288 1847 3 642 4 913 631 558 12 174 1848 3 841 5 191 639 066 6 508 1849 3 984 5 154 662 315 23 249 1850 4 129 5 420 685 682 27 367 1851 4 430 5 700 721 801 32 123 1852 4 513 5 767 728 700 6 996 1853 5 100 6 061 732 637 3 637 1854 5 842 6 149 783 368 50 721 1855 5 408 7 610 799 431 16 073 1856 5 877 6 718 800 327 896 1857 6 134 7 169 820 519 20 192 1858 6 522 7 530 956 555 136 032 1859 6 877 7 904 974 345 17 790 1860 6 987 8 188 990 447 16 102 1861 6 934 8 359 988 523 1 924 1862 6 655 8 216 942 906 45 617 1863 6 788 8 156 923 394 18 512

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STATISTICS OF THE M.E. CHURCH FROM 1773 TO 1884-Continued. Dates Traveling Local White Colored Total Increase Decrease Preachers Prea- Members Members Members chers 1864 6 821 8 205 928 320 9 926 1865 7 175 8 493 929 250 930 1866 7 566 8 602 1 032 184 102 925 1867 8 004 9 469 1 146 081 113 897 1868 8 481 9 899 1 255 115 109 034 1869 8 830 10 340 1 298 938 43 823 1870 9 193 11 404 1 367 13 68 195 1871 9 699 11 382 1 421 32 51 186 1872 10 242 11 964 1 459 741 37 118 1873 10 574 12 261 1 464 027 5 086 1874 10 374 12 881 1 563 521 99 474 1875 10 923 12 881 1 580 659 17 838 1876 11 361 12 509 1 613 560 83 001 1877 11 361 12 509 1 613 560 1878 11 308 12 660 1 688 783 1879 11 453 12 402 1 696 837 12 154 1880 11 636 12 475 1 100 302 1881 12 142 12 323 1 717 567 617 265 1882 12 507 12 106 1 724 430 6 863 1883 12 654 12 337 1 799 593 75 163 1884 12 811 12 211 1 787 339 MEMBERSHIP OF THE M. E. CHURCH SOUTH, FROM 1845 TO 1880. Years White Colored Years White Colored Members Members Members Members 1845 330 740 124 811 1865 463 590 100 000 1846 329 057 118 904 1866 498 647 78 742 1847 227 284 134 961 1867 528 507 1848 334 859 127 219 1868 537 982 1849 351 258 134 153 1869 563 655 1850 366 582 134 722 1870 578 902 1851 375 520 135 594 1871 613 183 1852 387 954 138 113 1872 645 793 1853 401 617 146 258 1873 667 885 1854 412 297 154 264 1874 703 924 1855 428 511 168 581 1875 722 369 1856 417 372 170 150 1876 1857 466 519 173 067 1877 765 337 1858 499 694 88 036 1878 789 337 1859 511 601 197 348 1879 822 476 1860 507 136 207 816 1880 828 301 1861 493 459 208 836 1881 859 818 1862 393 448 165 286 1882 877 299 1863 410 000 155 000 1883 888 094 1864 428 526 125 000 1884 894 132

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We have examined the mission of Methodism in part to society. We have seen how it has reached the geographical extremes, the intellectual the financial, moral and religious and spiritual extremes as well.

The system of general supervision, and the circuit rider, has borne the banner of the cross to the geographical extremes of human society, the sign of our christian civilization has been unfurled on the Western Continent, and has waved in triumph from ocean to ocean. John Stewart, a colored man, was called by the spirit of God, and like Abraham, he went whithersoever he would, and was the first to break the bread of life to the Wyandott Indians in Ohio. He not only stirred the depths of the Indian village, but the whole Methodist Church was brought to a sense of her duty to the red men of the forest; and from this the great organization of the Methodist Missionary Society took its rise. Thus a lesson was learned that God can and does take the weak things of earth to accomplish his great purposes. Four of the Flat Head Indians crossed the Rocky Mountains, and asked for some one to come and tell them of the “Great Good Spirit.”

“Wilber Fisk” sent forth an appeal that was heard throughout the land, and Jason Lee and others as the herald of Salvation lead the van of our civilization to the Pacific Ocean.

The cry came up from the rice swamps of Carolina, the sugar plantations of Louisiana, the cane brakes of Alabama, which was heard and answered by such men as Wm. Capers and others who went into the huts of the slaves with the comforts to sick and dying that gospel offer to all men.

Daniel Coker, in 1817, organized a missionary church on the ocean, on his way to Africa. Melvell B. Cox, in 1832, unfurled the banner, and when he fell on the field, said, “though a thousand fall, Africa must be redeemed.” This has been the cry of the church.

W. Taylor, the modern Paul, has been at work, and in the streets of California, in the city of Calcutta, India; in the cities of South America and in Australia he has went as a burning and shining light, bidding all men to look and live.

Among the early works of the Church was the conversion of Nathaniel Gilbert and his slaves in London. They returned to the West Indies, and each of them told what the Lord had done for his soul, so that meetings were held among the masters and slaves, and when the Prince of Missionaries Bishop Coke, was thrown on the Island in a storm he found the fire burning and the good work of soul-saving was carried on by masters and slaves. In latter years the West Indies have had the presence of Richard Robinson, T.G. Stewart, C.W. Mossell; and in these years the A.M.E. Church has sent two young men of intelligence and full of the Holy Ghost to preach to them the Gospel.

Our missionaries have spoken the word of life and truth in South America. In 1835 Rev. F.E. Potts, of Tennessee, was appointed to Buenos Ayres and Monteviedo. The Rev. Justice Spaulding was sent to Brazil in 1836, and the Rev. D.P. Kidder and others have done a grand work in the land of our cousins.

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Methodism early found its way into the dominion of Canada. The pioneers of New York stepped over the line and set up the banner of the living God. Nova Scotia was the first one of America's fields of labor, and the great and good man, Rev. Freeborn Garrettson, and others, were sent from this city; and, by the way, the first collection for foreign missions was taken in the city of Baltimore.

The Chinese Empire has within it one-tenth of the habitable globe and over four hundred millions of human beings, immortal souls. In 1870 the London Missionary Society sent out Rev. Robert Morrison. In 1835 the Rev. Judson Dwight Collins was the pioneer's missionary to this land of the sun. In 1847 Henry Hickok and wife, so from that time until 1852 Rev. Isaac W. Wiley and wife went to this land of pioneers and his wife was buried on this soil. The year 1884, the same missionary, but as Bishop of Methodism, he comes to labor and die in the fields of of his former triumph. In 1815 the first Methodist mission was organized in Australia and since that time the work has greatly prospered so that 423 preachers, 3,763 local preachers and 65,405 members were reported in 1875. The islands of the sea have witnessed and felt the influence of our church; they have beheld the light and rejoiced in that light for a season, and they have been brought as trophies to the Master's feet.

The shouts of the redeemed host have been heard in Greenland's Icy Mountains. The peans of victory over the world, flesh and the devil, have been sent back to the inhabitants of all lands giving the praises to the King of Saints and to the Prince of Peace, for perfect salvation. The hearts of many have felt the baptism of the Holy Ghost, and have joined in with the advancing column of salvation. The hearts of many have felt the baptism of the Holy Ghost, and have joined in with the advancing column of salvation, and have declared eternal war on sin, whiskey and ignorance.

There is something strange yet wonderful, when we consider the chiefs of the host, how they liued, how they died, where they died, and where all that mortal now rest, waiting for the last loud trumpet to sound and bid them come home.

Wesley rests in Westminster abbey. He has a place among the heroes, poets, statesmen and warriors; and as long as marble lasts and the men of England revere and honor the dead, the name of Wesley will be preserved to posterity.

Bishop Coke went to Heaven by the way of Indian Ocean; Kingsley, the just and true, went from the Lord's Land; Asbury went from the mother of Presidents, Virginia; McKendre sleeps in Tennessee, and sent word to the Church that “All was well; Bishop Morris is still singing: “Oh, bear me away on your snowy wings, To my immortal home.”

Bishop Gilbert Haven passed over without crossing the river, for there was no river- faith had bridged it! E.D. Haven has been planted on the golden coast of the Pacific; while Allen and Simpson wait in the city of brotherly love for the hour to come when they shall be crowned immortal heirs of that inheritance, incorruptible, undefiled, and which fadeth not away.

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We hope that we may meet these in that realms of joy and happiness, where all the heroes who have suffered in the past hundred years and who have gone to join the saints of goodness of all the foremost ages of time. We hope that with the ten thousand times ten thousand men and women who have gone up through great tribulation, and have washed their robes, and been made white in the blood of the Lamb, that we all may be made kings and priests unto our God, who has given us his son, that we may be his own for ever and ever.

OUR DUTY. We must go where we are wanted. Go where we are not wanted. Go where the battle is the hottest. Go where the Church wants us to go. Go where we are wanted. In the rain and sunshine, in the calm and in the storm. We must be ready to go where the salaries are low, go where the are high. We must go to a station, circuit or mission, when sent by the godly judgment of the council.

We must be instant in season and out of season. We must be ready to live or die. To have our name cast out as evil, or receive the commendation of the just. We must go to the garret or to the cellar. Go to the city or to the woods.

And tell the coming generation that they must be born of the water and the Spirit, or they cannot see the Kingdom of Heaven.

We must preach in the pulpit and in the social circle, that God is no respecter of persons.

What must we do in the future as Methodist?

We must continue true to the traditions of the fathers; we must hold fast to our peculiar doctrines; we must hold on to the distinctive features of the organization; we must consecrate ourselves to this holy work; we must be willing to give our time, our talent, mouth and feet, and hand and voice. All are the Lord's.

Then from the valley or mountain tops we must proclaim the glad tidings to all people. We must preach the gospel of good will from man to man, from family to family, from race to race, from nation to nation. and from God to man; and work for the time when men shall learn war no more. But when Christ shall reign from sea to sea, the king of righteousness and the prince of peace.

We must go away from this place resolved that we will teach the coming as well as the present generation.

That it matters not whether a man was born amid the dikes of Holland, in the bogs of Ireland, in the jungles of Africa, on the plains of Italy, on the mountains of Switzerland, or on one of the islands of the sea.

That the mission of Methodism is to say to all: “As ye would that men should do unto you, do ye also unto them.”

And as we go from place to place on our mission of love and mercy, let us say to the people in all parts of the extreme West, that “the Lord God omnipotent reigneth, and Jehovah is His name.” Let us write on the mantel of every home in the land: “Honor thy 0037 38father and mother.” Then, on or over the seats of the judges in every Court-House in the land, let us write: “Thou shalt not bear false witness against thy neighbor.”

Let us write in letters of fire over the door-way of the noble palace and the cabin alike, “Thou shalt not commit adultery.”

Then in the walks of the parks, over the hallways of the Boards of Trade and Chambers of Commerce, yea, let us write it on the lamp-post, so that it may be read by day or night. Paint it on the fences in the country; paint it on the barns and corn cribs; brand it on the cattle; mark it on sheep, and stamp it on every garment of wearing apparel, and then with the gospel sun impress it on the human heart: “Thou shalt not steal.”

Then my beloved brethren in the Lord, let us in every church or chapel that has been or may be dedicated, let us write in letters plain and clear:

“God our Father, Christ our Redeemer, and Man our Brother.” If we thus write, then our names will be written in the Lamb's Book of Life.

COMMITTEES AND DELEGATES. GENERAL EXECUTIVE COMMITTEE. (The Conference adopted this Committee as its Business Committee.) Rev. Samuel Rodgers, D. D., VICE-CHAIRMAN. H.K. Carroll, Esq., secretary. T.J. Magruder, Esq., treasurer. Rev. D.A. Googshell, D.D. Rev. W.B. DERRICK, Rev. John F. Goucher, Rev. G.W. USHER, Rev. J.C. Price, D.D., Rev. John A. Williams, D.D. SECRETARIES OF THE CONFERENCE: Rev. John S. Martin, D. D., of the Methodist Episcopal Church, South: REV. D. C. JOHN, D. D., of the Methodist Episcopal Church; Rev. B.T. Tanner, D.D., of the African Methodist Episcopal Church. LOCAL COMMITTEES: Committee on Entertainment: German H. Hunt, ESQ., Chairman. Rev. W.H.D. Harper, vice-chairman.

CENTENNIAL ADDRESS. 0038 39Rev. A.M. Courtenay, secretary. T.J. Magruder, Esq., Treasurer. Rev. L.T. Widerman, Charles Heiser, Esq., Rev. John F. Goucher, J.F. Supplee, Esq., Rev. J.W. Shoaff, C.F. Diggs, Esq., Rev. R.B. Wilburn, J.W. Numsen, Esq., Rev. J.H. Collett, E.C. King, Esq., Rev. J.W. Bowser, Chas. J. Baker, Esq., Rev. C.D. Shaffer, V.E. Gardner, Esq., Hon. WM.J. Hooper, WM. R. Barry, Esq., G.W. Corner, Esq., J.E. Stewart, Esq., H.M. Wilson, M.D., J.H. Murphy, Esq., David Abercrombie, Esq., Geo. S. Grape, Esq., Peter New, Esq., A.Z. Hartman, Esq., SUB-COMMITTEES: Ways and Means. T.J. Magruder, Esq., Ch'rmam. German H. Hunt, Esq., W.R. Barry, Esq., Secretary. WM.J. Hooper, Esq., Rev. W.H.D. Harper, G.W. Corner, Esq., Rev. John F. Goucher, Peter New, Esq., Rev. C.D. Shaffer, Transportation, J.F. Supplee, Esq., C.F. Diggs, Esq., Homes. Rev. L.T. Widerman, Ch'rman. V.E. Gardner, Esq., D. Abercrombie, Esq., Sec't'ry. J.H. Collett, Esq., Rev. A.M. Courtenay, Chas. Heiser, Esq., Rev. J.W. Shoaff, Sunday School Celebration. T.J. Magruder, Esq., Ch'rm'n. A.Z. Hartman, Esq., V.E. Gardner, Esq., Secret'ry. J.H. Murphy, Esq., Geo. S. Grape, Esq., Music. D. Abercrombie, Esq., T.S. Magruder, Esq., H.M. Wilson, M. D., Rev. C.D. Shaffer. E.C. King, Esq., 0039 40Public Worship. Rev. L.T. Widerman, Rev. W.H.D. Harper, Rev. J.ST.C. Neal, Rev. J.W. Bowser. Rev. R.B. Wilburn, African Methodist Episcopal Church. Rev. Bishop J.P. Campbell, D.D., Philadelphia, Pa. Rev. Bishop A.W. Wayman, D.D., Baltimore, Md. Rev. Bishop R.H. Cain, D.D., Philadelphia, Pa. Rev. Bishop W.F. Dickerson, D.D., Columbia, S.C. Rev. Bishop J.M. Brown, D.D., Washington, D.C. Rev. W.H. Thomas, Brooklyn, N.Y. Rev. W.H. Heard, Aiken, S.C. Rev. W.B. Derrick, New York Rev. Geo. T. Watkins, D.D., Baltimore, Md. Rev. B.W. Arnett, D.D., Wilberforce, O. Rev. Cornelius Asbury, D.D., Wheeling, W. Va. Rev. James Porter, A.M., Little Rock, Ark. Rev. Paul W. Jefferson, Charleston, S.C. Rev. Samuel T Mitchell, Wilberforce, O. Rev. C.A. Redoutt, Merrilltown, Ark. Rev. James M. Townsend, D.D, Richmond, Ind. Rev. C.T. Shoffer, Baltimore, Md. Rev. J.C. Jenkins, Independence, Mo. Rev. John Turner, Kansas City, Mo. Rev. Wesley J. Gaines, D.D Atlanta, Ga. Rev. R.A. Green, M.D., Vicksburg, Miss. Rev. Francis Carolina, Vicksburg, Miss. Rev. J.T. Jenifer, D.D., Florida. Rev. A.M. Green, A.M., New Orleans, La. Rev. C.S. Smith, M.D Bloomington, Ill. Rev. Wm. D. Johnson, D.D., Athens, Ga. Rev. J.C. Embry, Philadelphia, Pa. Rev. John W. Beckett, Wilmington, Del. Rev. G.H. Hatter, Louisville, Ky. Rev. M.B. Saulter, Savannah, Ga. Rev. Chas. E. Harris, LD. D., Eufaula, Ala. Rev. B.T. Tanner, D.D, Philadelphia, Pa. Rev. G.W. Bryant, M.D., Frankfort, Ky. Rev. B.F. Lee, D.D., Philadelphia, Pa. Isaiah C. Wears, Esq., Philadelphia, Pa. Carman H. Gaines, Esq., Baltimore, Md. Rev. C.W. Fitzhugh Baltimore, Md. Prof. W.S. Searborough, LL. D., Wilderforce, O. Hon. D.A. Straker, LL. D., Columbia, S.C. Prof. W.H. Seals, St. Louis, Mo. J.T. Morris Baltimore, Md. Col. James Lewis, New Orleans, La. Col. W.A. Pledger, Atlanta, Ga. Rev. R.F. Wayman, Baltimore, Md. Hans Shadd, Esq Philadelphia, Pa. John Dickerson, Esq., New York. John Hagie, Esq., Chattanooga, Tenn. Roderick Buddger, D.D.S, Wm. Davis, Esq., Little Rock, Ark. Rev. J.A. Handy, D.D., Washington, D.C. Jas. M. Bell, Esq., Toledo, O.