An Apology for African Methodism E-Book

Benjamin TuckerTanner

• Herausgeber: Jazzybee Verlag
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 548

Veröffentlichungsjahr: 2014

Beschreibung

Benjamin Tucker Tanner played an important role in the rise of the African Methodist Episcopal (A.M.E.) Church in the Southern States. In this volume he not only offers a history of the chruch and its progress, but also a theological defence against all criticism the church had received in the years of the author. In addition to these valuable insights Tanner also draws biographical sketches of the most important officials of this church.

Leseprobe

An Apology ForAfrican Methodism

Benjamin T. Tanner

Contents:

An Apology For African Methodism

Preface

Part I.

Chapter I. The Reasons Why.

Chapter II. The Great Offense.

Chapter III. The Resources At Hand.

Chapter IV. The Grand Result.

Chapter V. The Comparison.

Chapter VI. Episcopalians Et Presbyterians.

Chapter VII. The Determinately Religious.

Chapter VIII. Ignorance.

Chapter IX. Fanaticism.

Chapter X. Proscription.

Chapter XI. The A. M. E. Preacher.

Chapter XII. The Methodist Brethren.

Chapter XIII. The Methodist Sisters.

Part II.

Chapter I. Our Purpose.

Chapter II. Wm. Paul Quinn.Bishop.

Chapter III. Daniel A. Payne, D. D. Bishop.

Chapter IV. Alexander W. Wayman.Bishop.

Chapter V. Jabez P. Campbell, D. D. Bishop.

Chapter VI. General Officers Of The A. M. E. Church.

Chapter VII. The Philadelphia District.

Chapter VIII. The Baltimore District.

Chapter IX. The New York District.

Chapter X. The Ohio District.

Chapter XI. The Indiana District.

Chapter XII. New England District.

Chapter XIII. The Missouri District.

Chapter XIV. The California District.

Chapter XV. The South Carolina District.

Chapter XVI. The Louisiana District.

Chapter XVII. The Virginia District.

Chapter XVIII. The Georgia District.

Chapter XIX. The Florida District.

Chapter XX. The Rising Ministry Of The A. M. E. Church.

Chapter XXI. Influential Women In Communion With The A. M. E. Church.

An Apology For African Methodism, B. T. Tanner

Jazzybee Verlag Jürgen Beck

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Cover Design: Based on an artwork by Jonavon Wilcox

An Apology For African Methodism

Preface

THE writer believes in earnestness, especially in regard to Religion. He has no admiration for the character, who is reputed to have prayed, "good Lord, good Devil."

The most cutting reproof in all Scripture, is that against the Christians of Laodicea, who "were neither hot nor cold."*

* Rev. iii: 16.

They are represented as making the Lord sick, like a nauseous draught, and he threatens to "spew them out of his mouth!"*

* Rev. iii: 16.

A most sickening picture indeed. And yet how true is it. How perfectly contemptible--how sickening, is that class of professed Christians, who, like the Laodicians, "are neither hot nor cold;" like their neighbors of Sardis, "have a name to live, and are dead."*

*Rev. iii: 1.

In these times, this is the class of Christians that prays not, nor works not. Their time is spent in criticising the Minister, and ridiculing the more pious souls, who may be unfortunate enough to hold communion with them. Their Minister must be swift of tongue, more adept in politics than in theology; a constant attendant upon the fashionable gatherings; and not too stringent about the common demands of the Christian life. They are fashionable Christians! those of whom Paul doubtless speaks in his second letter to Timothy, "This know also, that in the last days, perilous times shall come. For men shall be lovers of their own selves, * * * * * * Having a form of godliness, but denying the power thereof."*

* II Tim. iii: 1.

It is to this class that we have especially directed our Apology.

"Methodism, has been well defined as Christianity in earnest." Disregarding the tastes and maxims of the world, it seeks to make men worshippers "in spirit and in truth"--real worshippers, and not the Apes of Christian service. Why do these fashionable folks ape the devotions of the pious? Having no heart for the service, yet do they go through the motions! Why not have manlier hearts? It is a question whether they should be pitied or despised. No, it is no question, for the Lord despised those of Laodicea.

The tongues of this class of Christians have long been burdened with charges against Methodism.

With Celsus, they say that Methodists "are uncultivated, mean, superstitious people--mechanics, slaves, women and children." With Lucian, they brand Methodist love as "a silly enthusiasm."

This Apology is written that all such may judge with more considerate judgment, and that henceforth they may be left without an excuse, should they continue their tirade against us.

Part II does not pretend to sketch all the leading and most intelligent members of our dozen Conferences. Those presented, however, may be safely taken as a general estimate of the intellectual strength of the African M. E. Church.

What David said of his offspring, so say we of our Apology, our first offspring; and like him, too, we say it to friends: "Deal gently with the young man Absalom."*

 * II Sam. xviii: 5.

Part I.

Chapter I. The Reasons Why.

"Hear ye my defence."--Paul.

WE propose to write for the benefit of all concerned an Apology for African Methodism, or more especially, for and in behalf of the African Methodist Episcopal Church.

We are aware the title "Apology" grates upon the ears of many, arguing as they do, that in view of the splendid triumphs which God has vouchsafed unto us, no "Apology" is needed. But it should be remembered that after it had been recorded of Christianity, and recorded by its enemies too, that it "is spread like a contagion, not only into cities and towns, but into country villages," also that the heathen "temples were almost forsaken," and the "sacrifices have few purchasers," that both Quadratus and Aristides presented to the Emperor Adrian, Apologies in its behalf; while Justin the Martyr, offered two Apologies, one to the emperor Antoninus Pius, and the other to the Roman Senate. Indeed the first three centuries of our era abound with Christian Apologists. What reader of church history has not learned of the Liber Apologeticus, presented to the Roman Senate by the fiery Tertullian?

It is, in the ecclesiastical sense, then, we use the term "Apology" and not in the sense of an excuse.

It is asked why we write this?

We reply:

I. That the members of the Ministry and Laity of the African M. E. Church, and especially the younger and more aspiring, may have somewhat to reply to those who would disparage the Church of their birth, as well as of their choice.

II. That all those Christian peoples, and more particularly such as are our "brethren according to the flesh," who have seemed to regard the whole Bethel connexion, as they term our Church, and we accept it, in very much the same light that the ancient Jews did Nazareth, and in the spirit of that godless race, can see no good in it, constantly branding it as ignorant, fanatical, and proscriptive--that all such may be induced to "look with their eyes, and not with their prejudices," quoting Wendell Phillips; and judge us, if not by our words, at least by our works.*

* John x: 38.

III. That the candid and impartial man, the man whose soul is capable of appreciating the endeavors of the weak, of applauding the morally heroic--that all such men may have placed within their reach some data from which they will be enabled to come to just conclusions in regard to a Church and people, whose only offense was, they dared to obey God rather than man, whose only offense is, they stand on their way. *

* Act v: 29.

Chapter II. The Great Offense.

"Stand up, I myself am also a man."--Peter.

THE giant crime committed by the Founders of the African M. E. Church, against the prejudiced white American, and the timid black--the crime which seems unpardonable, was that they dared to organize a Church of men, men to think for themselves, men to talk for themselves, men to act for themselves: A Church of men who support from their own substance, however scanty, the ministration of the Word which they receive; men who spurn to have their churches built for them, and their pastors supported from the coffers of some charitable organization; men who prefer to live by the sweat of their own brow and be free. Not that the members of this communion are filled with evil pride, for they exhibit a spirit no more haughty nor overbearing than Paul, who never neglected to remind the world that he was a man and a Roman citizen.

Slavery and prejudice, stood up like demons before Allen and his compeers, and forbade them to use the talents which God had given.

Slavery bellowed in one ear, "You may obey but you shall not rule."

Prejudice thundered in the other, "You may hear but you shall not speak." And to utterly break their spirits, they both took up the damning refrain, "God may permit you to be Levites, but not Priests."

They listened! and more than half dismayed, they asked themselves, "If we are not to think, for what purpose were reasoning faculties bestowed? if not to talk, why were our tongues created? If there be a fitness of things in creation; 'considered they in their sober reflection,' and the intellect was given to one class, with which it was to think and reason, and the tongue for utterance, and the muscular strength for every sphere of action, surely for the same high purposes were they conferred on all. But if it be true, that our white brethren must do all the thinking and controlling, all the preaching with the multiplied ministrations of the Gospel, then indeed is there an unfathomable mystery in the fact that we are made like them, with mind and voice and strength -- we whose normal condition, they teach, is only to work. Why not the horse and ox have mind and speech as well." Thus doubtless they reasoned, in substance, and never having heard that the Lord repented Him, of having bestowed rational powers upon the Negro, they concluded that they must use them at their peril, lest they be condemned like him who buried his one talent.*

 * Matt. xxv: 25.

Other than the intuition of their own souls, to which allusion has just been made, need we ask, Who taught them these lessons of religious freedom and nerved them to be free?

We answer on their behalf:

(a) They learned it from God's word. "What," says a zealous Churchman, "learn schism from God's word?"

No, not schism, for we argue that when it becomes clearly impossible for peoples to worship together to mutual edification, they commit not that heinous offence by separating, and forming anew such organizations as best redounds to the glory of God; if so, then indeed would Abram, by separating from Lot, and Paul from Barnabas, become the princes of the schismatics. Richard Allen, Daniel Coker and others, unable to endure the mad prejudices of their white brethren, which pulled them off their knees, drove them from the body of the church, thrust them into galleries, resolved to leave them in peace, and worship under such circumstances as would be to edification, and not condemnation--as would dignify and not debase.

Allen was no advocate of Church divisions; he had read with trembling, the thundering imprecations against all who dare to rend the visible body of the Saviour;* hence, when compelled to leave, let it be said to his praise, that he made no attempt to bring in a new Ministry, or to institute rites and ceremonies not authorized by the Church. He sought only to have the acknowledged Ordinances conducted by pure and impartial hands; and who is there that will dare to brand the word "Schismatic" upon the old man's brow?

* I Cor. i: 12.

The Hellenistic Christians in Apostolic times, when treated not half so cruel as were the Founders of our Zion, manfully took the matter in hand and rested not until it was adjudicated to their satisfaction. Nor did the Apostles resist, but appreciating the righteousness of their complaint, had it remedied by instituting a new order in the Ministry, even the Deaconate.

Allen was too discerning a man to charge back upon Christian principles, the unfair treatment he received from professed believers; he was too honest to hold Jesus responsible for Simon Magus.

It is not the province of the Reformer to loose the the foundations, to change Christian doctrine; he should rather say with Him who is the great Reformer, "I am not come to destroy the low, but to fulfill."*

* Matt. v: 17.

The word of God properly interpreted is the foundation of all doctrine, and every reformation must be toward it. The creed that conflicts with it must be annulled; that which is in harmony with, or flows directly from, must be received.

"But," says a Caviler, "what mean you by the phrase, 'properly interpreted?' "

We mean that interpretation, which the combined judgment of the Christian world has always given to it. As it is not the prerogative of the Reformer to change doctrine, it is equally beyond his prerogative to give a forced or individual construction to the revealed word. We would apply to interpretation, the same rule that our Book of Discipline, in consonance with every branch of the Christian Church, applies to the reception of the canonical Scriptures. "In the name of the Holy Scriptures," saith Art. V, "we do understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the Church." Why should individual opinion be tolerated in the matter of interpretation, if not in determining the question of the Canon? Surely for the preservation of truth, a proper interpretation is just as necessary as the reception of the Canon itself, and no substantial reason can be given why personal judgment should be allowed in the one, and denied in the other.

Cecil says: "The Bible is the meaning of the Bible."

Staunton, of Ravenwood, says: "The Christian faith is not that interpretation which every man may choose to put on the words of Scripture, for then there would be ten thousand faiths, instead of one, and all certainty respecting truth be lost."

One of the Bishops of London, recognizing the necessity of such a principle of action said, "Some decision right or wrong must be made; society could not subsist without it."

The Catholic Fenelon believed in the principle to such an extent as to lead him to make the daring remark, "It is better to live without any law, than to have laws which all men are left to interpret according to their several opinions and interests."

Acting on this principle every well ordered government finds it necessary to have officers regularly appointed whose duty it shall be to define law--to give an expose of them: in our own Republic, the illustrious Salmon P. Chase sits as Chief Justice, the head of those thus appointed. We ask: Shall not the Church, which is the Kingdom of God, be as well ordered as any?

And herein consists the strictest Democracy, the most approved Protestantism--a Democracy and a Protestantism, that rises in its might against a one man rule, and insists that the majority shall hold sway; believing as it does, that it is altogether more probable that a thousand men of equal wisdom, piety and disinterestedness, have the right view of a subject, while the single individual is in error; unless, indeed, that individual lay claim to inspired wisdom, and give sensuous demonstration of the same; should which be done, and his message conflicts not with the Gospel,* then, say we, let the world bow down to his behests.

 * Gal. i: 8.

Thus, we doubt not, reasoned Richard Allen, and the thought, doubtless, never entered his brain of attempting to change the received dogmas, or bring in new ones. He felt that the humane teachings of Scripture had been disregarded, that partiality the most flagrant had been entertained and practiced against him and his race. When he heard the sanctimonious Parson read, "For if there come unto your assembly, a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment, and ye have respect to him that weareth the gay clothing, and say unto him, 'Sit thou here in a good place,' and say to the poor, 'Stand thou there,' (back by the door) or sit thou here (behind the door, or in some unswept gallery,) under my footstool, are ye not partial in yourselves, and are become judges of evil thoughts?"* and then tacitly consent to the most shameful treatment of the poor blacks, the unblushing hypocrisy of the thing, sank deep into his warm African heart, and he resolved to quietly withdraw.

* Jas. ii: 2-4.

(b) Whence arose the common determination of the 'Free Africans' to be ecclesiastically free?

We give a second reply:

Allen and his liberty-loving coadjutors learned these lessons of religious manhood, from the very people who now strove to fasten upon them a hated authority. They had heard the stories which make up the religious history of the country; of the May-flower and its heroic band, who braved the perils of the deep, the greater perils of the land, all that they might not be ecclesiastically oppressed. They had heard of Roger Williams and the city which he built for all those who might be distressed on account of conscience.*

* Providence, R. I.

They had heard of William Penn--of him who forsook inherited honors and riches, with all their concomitant train of earthly delights, that he might be free, religiously free.

But the most potent of all, was the lesson taught them by the Methodists themselves. If the rise of Anglo Methodism is to be excused, that of African Methodism is to be plead for; and if the former is to be countenanced, the latter is to be most strenuously defended. Was John Wesley and his people ever made the subjects of brutal treatment, and at the hands of their religious teachers? Richard Allen and his people were. Was John Wesley denied any or all of the immunities which belong to a man and a Christian? Richard Allen was. Was John Wesley driven from the Assembly of the Saints, and bade in fact, "Go serve other gods?"*

* 1 Sam. xxvi. 19.

Richard Allen was.

Nor can Methodism, Anglo or American, be so successfully defended, as when arguments similar to these are employed, for all other arguments, as to rites and doctrines, do but "beg the question,"--are based on premises which ought first to be proved themselves. It was on this ground chiefly, that Wesley himself justified the American Methodists in breaking away from the English hierarchy, and becoming a self controlling body. In a letter addressed "To Dr. Coke, Mr. Asbury, and our Brethren in North America," and written after the Revolutionary struggle, in speaking of Methodist Preachers receiving ordination at the hands of the English Bishops, he objected to it: 3rd. "If they would ordian them, they would likewise expect to govern them, and how grievously that would entangle us;" 4th. "As our American brethren are now totally disentangled, both from the State and the English we dare not entangle them again either with the one or the other. They are now at full liberty, simply to follow the Scripture, and the primitive Church; and we judge it best that they should stand fast in the liberty wherewith God has so strangely made them free."

In plain words, Mr. Wesley's argument was, that if they remained in the Episcopal fold, they would have been controlled against their wishes, which was most true.

Nor does Dr. Coke, at the consecration of the Rev. Mr. Asbury to the office of Bishop, fail to use a similar train of argument, as the first, as it is undoubtedly the strongest, in the defence he there makes. We could quote at length, but refrain; let the following suffice. Speaking of the Church of England he says: "The churches were in general filled with the parasites and bottle companions of the rich and great. The humble and most importunate treaties of the oppressed flocks, yea, the representations of a general assembly itself, were contemned and despised." And because of such oppressive treatment toward the people, Dr. Coke justifies their withdrawal from the English Church, and their organization into an independent body.

So too, Dr. Bangs, in his "History of Methodism," when he speaks of the Fluvanna Conference held in 1779, says: "Here the arguments in favor of administering the ordinances, came up with double force. The war had separated them from Mr. Wesley; all the English Preachers, except Mr. Asbury, had returned to England, and nearly all the Ministers of the Establishment, being unfriendly to the American cause, had also left their flocks and gone home."

And what says Dr. Abel Stevens, in his masterly work: "English writers have deemed it desirable to defend him (Wesley) against the imputations of disregard for the authority and order of the national Church. The task is not difficult, as will be seen in the course of our narrative; but it may hereafter be a more difficult one to defend him before the rest of the Christian world, for having been so deferential to a hierarchy whose moral condition at the time he so much denounced, and whose studied policy throughout the rest of his life, was to disown, if not to defeat, him."

In short, the gist of the whole matter is, it was the manly upheaval of Wesley's bosom, that forbade him to wait longer the tardy motions of the English Bishops, and compelled him to exercise a power long before recognized as lawful by him, and ordain, and send on swift wing, Dr. Coke, to superintend the Methodist societies, as well as to ordain their preachers.

It was thus too, on the part of the American Methodists. Weary with the prejudiced actions of pastors, who were opposed alike to them, and to their bleeding country; weary at not having administered to them, the Bread by which man lives; weary at beholding their little ones called to the bosom of God, without even a form of Baptism, they broke away with a firm determination to be Christian men.

How then, can the world condemn a generation of men for acting the part of freemen, that had been tutored by such a valiant race. Richard Allen, taught by the example of Coke and Asbury, with a courage equal to theirs, only acted up to the necessities of the hour in which he lived.

(c) The third answer to the question, "Whence learned they these lessons of ecclesiastical freedom?" we give:

The very genius of Columbia, the genius that speaks only of freedom, told them to stand up with the crowd.

Are not America and Liberty synonyms? Is freedom not taught by our mountains, in their defiant and unbroken range from pole to pole? Does not the rushing of our rivers tell us of liberty, as they in majesty sweep along, bidding the hills stand aside at their coming? and what are the wave songs of our Northern seas, but the songs of the untrammelled and unbought?

They learned it from the school boy, as he threw up his cap and shouted, Liberty! They learned it from the broken accent of the fresh foreigner, as he muttered out Liberty! They learned it from the stereotyped prayer, uttered every Sabbath from ten thousand altars--the prayer of thankfulness for the privilege of worshiping God under our own vine and fig tree, none daring to molest or make us afraid.

Lessons of liberty once learned are soon practiced to the confusion of tyrants, and the joy of the poor.

Chapter III. The Resources At Hand.

"For which of you intend to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?"--Jesus.

It would be placing a most shocking discount upon the recognized common sense of Richard Allen, to suppose that he would embark in the work of organizing an independent Christian Body, without first counting the cost. He who believed implicitly in the taught doctrine, that no man should be willing to commence to build a tower -- much less a temple to the Lord, without first counting the cost.

A practical man, in a most eminent degree, Allen surveyed the field, to discover if possible, sufficient material to rear up his projected building, sufficient at least for foundations and pillars. He was fully aware that the same powerful principle which drove him from the white churches, would be on the alert, and see to it, that he carried not his "abolition gospel" to the thousands of his enslaved brethren in the far South. He well knew that the oppressors understood to perfection, the philosophy of their ignoble calling; and would not hesitate to do any act of violence, deemed necessary to becloud still more the minds, and dwarf the souls of their unhappy victims. The border States then, must be his horizon; and they stood like mountains of blackness between him and his endeared race; while from their dismal peaks, came the muttering charge, "Thus far shalt thou come, and no farther."

Turning from such a sight, Allen looked toward his brethren at the North.

It was the year 1816, and six years had passed away since the last census was taken, yet it is scarcely possible that the free colored population, was as numerous then as in 1810; at least that class who are ever regarded as most necessary to the successful inauguration of any project, to wit, men of great courage.

And does the reader ask, Why? astonished that there should be no increase during these six years!

He should remember that the war of '12 had swept over the land, carrying before it all those heroic souls who love country more than life; and among such were hosts of black men, as New Orleans, Lake Erie and Red Bank testify. During that memorable two year contest, multitudes of chivalrous men had fallen, who doubtless would have gloried in seconding the efforts of Richard Allen. We deem it then, a liberal concession to account the free colored population of 1816, the same as 1810.

By the census of '10, the State of Maine had a free colored population of 969; New Hampshire had 970; Vermont had 750; Massachusetts 6,737; Rhode Island 3,609; Connecticut 6,453; New York 25,333; New Jersey 7,843; Pennsylvania 22,492; Ohio 1,829; Indiana 393; Illinois 613; Michigan 120; making a total free colored population in the nominally free States of 78,181.

Here, then, was the material upon which that good man looked, as whence his new born organization would draw its support. In addition to these 78,181, there might be accounted the free colored population of Baltimore, Md.; Wilmington, Del., as well as those of the Capital, Washington City. We account these cities, but not the States nor the District in which they are situated, for it was at least a score years later, ere the whole of these regions became accessible to the preachers of the branded "Abolition Church." In fact, so late as 1859, many localities, at which multitudes of free colored persons could be found, were not to be reached. Annapolis, the Capital of Maryland, where now we have a thriving congregation of 400--250 members, was only then reached, and through the holy craft of Mary Morrison, one of the most faithful of the Methodist Sisters.

In brief, to place the number of people to whom Allen could hope to have access at a round 100,000, will doubtless be regarded as a fair estimate. One hundred thousand souls! a field of missionary operation, that even a Paul would have coveted, or a spirit, like unto Francis Xavier's would have died to reach. But how was Allen to gather in this harvest, spoiling with ripeness? where were the laborers?

Let Bishop Payne, in his late work, "The Semi-Centenary, and Retrospection of the African M. E. Church," enlighten us in regard to the force Richard Allen had at command, with which he hoped to reach the utmost limits of his projected organization--from Maine to Maryland, from New York to Michigan.

Speaking of the organization at Philadelphia, Pa., in April, 1816, the Bishop says:

"(b) Its founders were Richard Allen, Jacob Tapsico, Clayton Durham, Jas. Champion, and Thomas Webster of Philadelphia, Pa.; Daniel Coker, Richard Williams, Henry Harden, Stephen Hill, Edward Williamson, and Nicholas Gailliard of Baltimore, Md.; Peter Spencer, of Wilmington, Del.; Jacob Marsh, Edward Jackson, and Wm. Andrew, of Attleborough, Pa.; and Peter Cuff, of Salem, N. J. * * * * The above sixteen men opened the Convention on the 9th day of April, 1816."

It is the pride of Christianity, even a recognized proof of its divinity, that its Founders were princes only in the heart, but not in the head nor in the pocket; lest indeed the grand result might have been accredited to means human. Christian writers boast that the reputed son of a carpenter, was preferred to the son of a Cæsar, that a Tax-gatherer had precedence of a King, and Paul the pupil, was chosen to Gamaliel the master; and all this that the work might plainly be of God, and not of men.

To attain results, man works, but God speaks. Is a Palace to be constructed? Genius must then put forth her mightest effort, while thousands of hands, and treasures of gold are employed in the execution. Witness the erection of our own majestic Capitol at Washington, D. C., and be astonished at the time, the labor, the wealth, the genius employed.

But not so with the Lord. "And God said, let there be light, and there was light." Not by might, nor power, are His results brought about, but by His Spirit. He chooses the foolish to confound the wise; the weak to triumph over the strong; the things that are base and despised, yea, the things that are nought, He uses to bring to nought the things that are.*

1 Cor. i: 27.

But let us look more minutely at the forces which were at hand, and which under God, proved successful in bringing into existence the African M. E. Church; and then tell me if the work be not of Him.

(a) Numerically. We have said there were sixteen persons--a goodly number to be sure. The Jewish exodus was by the Two; Christianity itself was propagated by the Twelve; the continental Reformation, at no time could boast of more than a half dozen leaders; in fact Luther was the heart, and Melancthon the head of the whole movement. So too, as to numbers, was the English movement, one or two men led off and the people followed in their wake. Men are given to the habit of underrating themselves and others, as to the amount of force, one man possesses. A terrible engine of weal or woe is that being, man! and yet, is he not God's breath, in a frame-work of clay? Why, then, be astounded at anything God's breath accomplishes. There are few things, save absolute creation, that man cannot do.

"A few things," repeated a Genius, 'a few things. There are none save creation, but man will sooner or later do,' said he, 'the great Jah, has only reserved as his peculiar prerogative the creative force.' "

And when I remembered what Watts, and Morse, and Stephenson, and Cyrus Fields had done, I almost believed what the Genius said.

In numbers then, the Founders of the African M. E. Church, equalled those who have laid the foundation of any of the other religious bodies.

(b) Intellectually. In secular learning, and even religious, this organizing force was weak indeed. Not a quarter of these sixteen were able to read or write intelligently. Unlike the men who usually lead off in forming new Church organizations, there was not a schoolman among them, even as there were none among the Apostles. It is the schoolmen--men of the letter, who usually thrust themselves forward as Reformers and Church organizers. In their studies they satisfy themselves, that such and such a doctrine is false, or such and such ceremony is detrimental to morality; it avails nothing to tell them that the wisest and best men of many generations have not so regarded them. Satisfied themselves, with a shocking want of modesty, they brand the generations past as fools, and are willing to cast aside the most revered doctrines and rites, to suit their egotistic whims. What mean now the multitude of divisions in the Christian Church, to the open disgrace of our Protestant faith, but that some overwise clerical schoolmen, who would have renown, even though they destroy, not a temple of Diana, but the temple of the Most High, with no fear before their eyes, presume to set at nought the teachings of the world. A writer in one of the New York Christian Journals--The Methodist, thus aptly describes one of these modern Organizers; he says:

"He was a man of very considerable learning, of easy and popular address, bold and self reliant in debate, and by nature a controversialist. Some have charged him with egotism, and a large degree of personal vanity. He was formed for agitation, and seemed never to be more agreeably employed than when exposing the (presumed) errors of mankind, and waging a war of extermination against the "sects," as he was pleased to denominate other Christian Churches. He was a diligent student, but most persons who knew him, and who are not partial to his system of doctrine, find it difficult to resist the impression that he employed his vast powers of mind and body, and that he sought learning, to promote his personal fame and the interest of the sect he founded."

Thank God for the fact that the Founders of the African M. E. Church, were no discontented schoolmen, a class of men whose chief merit consists in telling not what they believe, but rather what they disbelieve, but were, like the Apostles, "new men" in the Roman sense--men unaccustomed to controversy, but having a good degree of common sense, could discern the truth and embrace it.

And does not their disinterestedness shine forth with a brightness only eclipsed by that of the Apostles? While Luther is charged by his opposers with dissatisfaction, on account of the preference which the Franciscans received over his beloved Augustinians; while Henry VIII is charged with an unlawful affection toward Anne Boleyn--an affection which the Pope denounced; and while even Wesley may be charged with disregarding an authority, which he professed to recognize, the sum of the charge which the most malignant foe may bring against Allen, is that he refused to submit to treatment, now acknowledged by all to be the most unchristian.

But to return to the intellectual force. Of the education of Allen, it is said by John M. Brown in his Sketches, to have been limited in his youth, "and that which he did obtain, was obtained when manhood was upon him. He loved education. He improved himself and educated his children." To the Baltimore delegation in the Convention is to be credited, doubtless, the greatest amount of intellectual force, in the person of Daniel Coker, and Stephen Hill, a layman.

But it was truth simple, that made these latter-day Fishermen strong, aye, stronger than any strange doctrine, however well fortified by literary acumen or party prejudice could possibly have done. What cared the hundred thousand souls to whom they went forth to minister, about the meaningless quibbles of theologians? They wanted only the truth--the truth as tried in the fire of ages--the truth as it is in Jesus.

These Sixteen knew not enough to venture in strange ways, they walked only the beaten path. Allen's example of exhortation was closely imitated by them all. "I pointed them to all manner of prayer," said the old Preacher, "and to the invitation of our Lord and Saviour Jesus Christ, 'come unto me all ye that are heavily laden, and I will give you rest.' "

(c) Financially. Who is poorer than the man who lives by honest toil, but him who toils for nothing? With this latter class--the poorest of the poor, were these Sixteen identified. They were the representatives of a race, to whom not even the nights and the Sabbaths belonged--a peeled race, and scattered, a race meted out. Without capital, without resources, without lucrative positions, how weak indeed, was the force that must dispatch these simple Evangelists to the work. Then it was, as it is now, in the far South, where the followers of these Sixteen, and with a kindred burning spirit, have gone on the same joyful errand. Rev. H. M. Turner, writing from Macon, Ga., says: "I have just returned from a five hundred mile tour, travelling night and day, stopping here and there trying to preach. The people everywhere are eager to hear the Word of Life. And yet thousands have to be neglected for want of preachers and means to travel with; for these Railroads make no deduction for Negro Preachers."

Let us sum up the forces to be employed, the resources at hand. In numbers, Sixteen; in learning only knowing Jesus, and Him crucified; in finances, the veriest beggars.

And yet the building went up; though scores of Tobiahs said, "Even that which they build, if a fox go up, he shall even break down their stone wall."*

 * Neh. iv: 3.

To conclude chapter III. A hundred thousand souls! A goodly heritage was before them; and as from their Pisgah they viewed the land, its mountains of oak and elm, its green carpeted plains, more charming than Esdraelon, with its ten thousand vineyards, its walled cities, its flowing streams, Allen whispered to Coker, "The land is good, let us go up and possess it," while the little company catching the words as by inspiration, uttered a deep, Amen.

They separated, some to the South, others to the farther North, each one resolved to do and dare for God, each one repeating in his bosom: Giving no offence in any thing, that the ministry be not blamed: But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; By pureness, by knowledge, by long suffering, by kindness, by the Holy Ghost, by love unfeigned.; By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, By honour and dishonour, by evil report and good report; as deceivers, and yet true; As unknown, and yet well known; as dying, and, behold, we live; as chastened and not killed; As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things.

Chapter IV. The Grand Result.

"By their fruits ye shall know them."--Jesus.

LET us apply the Saviour's rule, "By their fruits ye shall know them," to the African M. E. Church. Let the balance be brought forth that she may be weighed. Fifty years have elapsed since its organization; what are the results?

(a) As to Territory. The field of its operations has been so enlarged, until now, it is coextensive with the boundary of the Republic. No longer are its ministers confined to the sparsely populated States of the North, for the black mountain of slavery which stood up--and more impassable than a Chinese wall, has been removed. Mined by the prayers of a nation, in due time the match of war was applied, and from a thousand cannon mouths, God spake. "Behold, I am against thee, O destroying mountain."*

 * Jer li 15.

That blast was more successful than Grant's at Petersburg, and to day only the hateful debris of the mountain can be seen.

Ere the smoke of battle had cleared away, the missionaries of the A. M. E. Church, the first regularly commissioned of any, who went to the Freedmen, were on the ground, in the persons of the Revs. J. D. S. Hall and Jas. Lynch. This was in the month of May, 1863; and to-day scores of our preachers are heard, all along the Atlantic coast, and through the green savannas of the once desolate South. St. Louis now re-echoes the voice of New York, and San Francisco that of St. Louis; while Boston gives a real Methodistic, Amen, to New Orleans. Yes, wherever the Negro is or goes, throughout the whole domains of the nation, there too, has he been followed by the noisy Methodist preacher.

(b) With the increase of Territory, came likewise an increase of souls demanding ministration. The hundred thousand has been multiplied by forty. The precise number of colored people in the United States is not known. It is true the census of 1860 places the number at 4,427,093, but there are reasons to believe that the powers which then controlled the Interior Department, and had controlled it for forty years previously--the slaveholding Democracy, were not too honest in giving the true census of the Anglo-Africans in the South; not being desirous that their strength should be known. Then, we must make an allowance for the havoc of war--an allowance for those two score thousand heroic dead. However indefinite we may recognize their number to be, yet the people to whom the A. M. E. Church is called especially to minister, may safely be accounted 4,000,000. Truly, we may say, "The little one has become a thousand."*

* Isaiah lx: 22.

From the most reliable information possibly to be attained, the absolute membership of our Church in May, 1867, will count considerably above a hundred thousand; while the number of those who attend our service--members and congregation, is a full quarter of a million!

(c) As to Church Property and Buildings. On this score, the most enthusiastic of our thousands have no occasion to blush. To-day we have in our possession, and own, the most neatly constructed, and the most costly church edifices of all the colored congregations in the land, and a hundred per cent. more of them. The log cabin of two score years ago, has given away to the neat comfortable frame, and this in turn is fast being displaced by the stately brick. Nor, do we seek the alleys and byways as of old, for places of worship; but rather the most popular thoroughfares. In all the principal cities of the land, the vast majority of our churches, are models of architectural beauty.

Foremost, for richness and elegance, stands "Big Bethel," as it is familiarly called, on Saratoga St., Baltimore, Md. Built under the supervision of elder D. A. Payne, now Bishop, remodelled and adorned according to the exquisite taste of Rev. John M. Brown, it stands to-day every whit a Cathedral--the joy and pride of the whole connexion.

And yet Bethel, with all her Gothic architecture and Doric columns, her stained emblematic windows, and altar of Parian marble, her silver Communion Service, and velvet trappings--the glorious Bethel with the melody of two organs to enrich her service, stands greatly in danger of being eclipsed in architectural grandeur and costliness, by Ebenezer, now on the verge of completion, under the direction of Rev. W. D. W. Schureman. Ebenezer is of the adorned Gothic style of architecture, and is built, together with its superb parsonage, of the finest Baltimore pressed brick. It stands upon a broad, active thoroughfare -- Montgomery St., and will be, when completed, not only an ornament to our connexion, but even to Baltimore city itself.

On Sixth St., Philadelphia, stands the "mother of us all," likewise known by the familiar sobriquet, "Big Bethel." Built of the finest brick, it is the largest, best designed and most neatly finished, of all the colored churches in that city. Within the iron railings which adorn the front, may be seen the tomb of the revered 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 17, experienced and joined the Methodist Society, in the State of Delaware; at the age of 22, 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 the 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 fourteen 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 this city, after a tedious illness, which he bore with Christian fortitude, on the 26th day of March, 1831, in the 72d year of his age; gloriously triumphing 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 Populi, Vox Dei. Reader, go thou and do likewise.

A Presbyterian Clergyman, but who is now an active Minister in our Church, Rev. Wm. T. Catto, in giving a synoptical history of the colored churches in Philadelphia, says of Big Bethel, "This church is located in South Sixth Street, east side, between Lombard and Pine. It was founded in 1816, as an African M. E. Church, by Rev. Richard Allen. It is a large brick edifice, substantially built, plain but neat; it is 62 feet wide, 70 long, with a basement divided into a lecture room, class rooms and minister's study, with a library attached. The church and lot upon which it stands, together with other property owned by the Corporation, are at the lowest possible estimate, valued at $60,000: the audience room is very capacious, and for neatness, is equalled by but few churches in the city; it is rated to seat about 2,500 persons. The church is composed of 1,100 communicant members. It has a Sabbath school containing 350 children, two superintendents, and 25 teachers, 11 males, 14 females."*

 * "Catto's Semi-Centenary Discourse."

But time would fail me to speak of Bridge Street, Brooklyn, a most pleasantly located, and beautiful structure; of Sullivan Street, New York, and of those thousand and one temples which bespot the mighty West; beginning with Wylie Street, Pittsburg, (our Mother, God bless her!) in every city they stand, until we are led to cry out:

 "These temples of His grace,  How beautiful they stand;  The honor of our native place,  The bulwark of our land."

But not only have we bought and built churches, but there is our Publishing House, lately acquired. After years of trial the Book Concern, under the master guidance of Rev. Elisha Weaver, gives assurance of a lasting success. This building is prominently located on Pine Street, Philadelphia, Pa. It is quite commodious and is well adapted to the purpose to which it is to be devoted. It is of brick, three stories in height. On the first floor is the store room, large and well filled with a choice selection of the standard books of the day, and makes altogether, a creditable show. A number of the other rooms are used for the various purposes for which the business calls. It is purposed very shortly, to have printing presses placed in one or more of the numerous suits of rooms, and commence the business in earnest.

But that which gives most notoriety to the Publishing House, is not the thousands of Hymn Books and Discipline which are there prepared and sent forth annually; but rather that sterling journal, the "Christian Recorder," which has really become one of the established fixtures of our Church, and to which every colored Methodist can point with pride. For six consecutive years, this weekly visitor has appeared at the doors of thousands, and always to be joyfully admitted. Ably financiered by the Book Agent, who held on, and worked on, with a a tenacity that demands universal praise, it kept afloat during the dark war days, when many richer journals and longer established, had to succumb. And now, it lives, as it were in the bloom and strength of youth, and promises to be a credit, not only to the Church whose organ it is, but even to the whole race. One of the most distinguished men in the nation, Hon. John J. Forney, now Secretary to the U. S. Senate, through the columns of his Washington City journal, says of it, "The Christian Recorder, is the title of a weekly religious newspaper, published at Philadelphia in behalf of the African M. E. Church. It is devoted to the religious and secular interests of the colored people of the United States, is ably conducted and does credit to the gentleman having it in charge. We commend it to the colored people of the District of Columbia."

The climax of grand results, at the end of fifty years' labor, is Wilberforce University, purchased from the Methodist Episcopal Church at an expense of $10,000, with the adjoining Springs of medicated waters, and fifty acres of land; it makes a spot the most delectable. Nor had the last payment been made, when lo! on that fatal Friday of 1865--that Friday on which the nation made its greatest offering to the cause of human liberty, the same foul spirit that pulled the trigger at Washington, applied the torch at Wilberforce, and our beautiful house was burnt up!*

 * Isa. 64: 11.

But from its ashes there rises Phoenix-like, a structure of such proportion and beauty, as will, when completed, be the pride, not only of Methodists, but of all Anglo-Africans in the land. One of the most talented of our rising laymen, Wm. Mathews, Esq., writes of this seat of learning as follows:

"But what shall we say of the beauty and grandeur of Wilberforce? Why this: Never have we seen a spot for which nature has done more. Its hills and dales, its rocks, ravines, rills and meadows, and stately forests, together with the numerous mineral springs, which gush forth from every part of the fifty acres, making it at once the very embodiment of poetry and holy aspiration. The new building, which is now in course of erection, when completed, will be the finest educational establishment on the continent, owned and governed by colored men. It will be one hundred and thirty feet long, and four stories high. The foundation, which is now finished, is of stone, and is one of the finest specimens of massive masonry we ever saw. Wilberforce, then, is to be a certainty, aye, it is already such, for it now has some fifty students, and an able faculty. Then let the friends of education rally, and give their means to the support of an Institution which is destined to be the greatest and grandest monument of negro munificence in the land. While at Wilberforce, we saw autograph letters from Chief Justice Chase, major General Saxton, and Major General O. O. Howard, addressed to President Payne, expressing their warmest interest in the enterprise. Chief Justice Chase concludes his letter by saying: 'My name and limited means are at your disposal.' With such names as these Wilberforce must prove a success."

The distinguished gentlemen whose names have been mentioned above are all Trustees of the College, and well may Mr. Mathews declare "Wilberforce must prove a success." From the catalogue of 1867, we give the Faculty of 1867: Daniel A. Payne, D. D., Professor of Christian Theology and Moral Science, and Church Government; John G. Mitchell, A. M., Professor of Greek and Mathematics; Rev. William Kent, M. D., Professor of Natural Sciences; Theodore E. Suliot, A. M., Professor of English, Latin and French Literature, and Associate Professor of Mathematics; Miss S. J. Woodson, Preceptress of English and Latin.

We quote the following from the "Report on Wilberforce," made before the "Society for the Promotion of Collegiate and Theological Education at the West," by Rev. T. Baldwin, D. D.:

"After having worshipped with this people in their neat and well kept church at Xenia, witnessed their simple-hearted, but fervent piety, and visited some of them at their own houses: after having noticed here and there, convenient and tasteful dwellings springing up in the vicinity of the Institution; and stood on its site, where the flames had done their sad work; thought of what this people had done out of their deep poverty, and saw their unwavering faith, and the unflinching courage with which they entered upon the work of rebuilding their crumbled walls, I must confess to the kindling of a warm personal interest in the enterprise. Perhaps if we were to search all the annals of educational movements in our country, no more striking example could be found of perseverance in the face of appalling obstacles."

Nor can we fail to notice as we conclude, the British M. E. Church as another of the grand results of the work inaugurated by Allen. The boundaries of the Republic could not stay the zeal of the early A. M. E. preachers for their brethren. Forbidden to minister to them in their Southern homes, they followed them in their flight to the chilly Province of the North, and gave that consolation on the banks of the St. Lawrence, they dare not give on the banks of the Mississippi, and those whom they could not baptize in the genial waters of the Gulf, they broke the ice, and baptized in the chilly lakes. For years did the Canadian Conference figure in history as part of the A. M. E. Church, until the technicalities of British law made it necessary for them to withdraw and act independently, that their rapidly increasing property might be made secure. This Child of the Connexion can boast of one Bishop, Willis Nazrey, who long filled the Episcopal chair in our own Church, a numerous band of itinerant preachers, well built brick churches in all the Provincial cities and many of the towns, a score hundred of members, and a well edited monthly organ "The Missionary Messenger," printed at St. Catharine's, C. W., with Rev. R. R. Dizney as editor. As a sample of the intellectual ability of this editor, who was raised in the bosom of our Church, and in a measure is still one of us, we briefly quote from an editorial of the Oct. No., 1866.

"Whatever promotes and strengthens virtue, whatever calms and regulates temper, is a source of happiness. Devotion produces these effects in a remarkable degree. It inspires composure of spirit, mildness and benignity; weakens the painful and cherishes the pleasing emotions, and by these means, carries on the life of a pious man in a smooth and placid tenor. Besides exerting this habitual influence on the mind, devotion opens a field of enjoyment to which the vicious are entire strangers; enjoyments the more valuable, as they peculiarly belong to retirement, when the world leaves us; and to adversity, when it becomes our foe. There are two seasons for which every wise man would wish to provide some hidden store of comfort. For let him be placed in the most favorable situation which the human state admits, the world can neither always amuse him, nor always shield him from distress. There will be many hours of vacuity and many of dejection in his life. If he be a stranger to God and to devotion, how dreary will the gloom of solitude often prove! With what oppressive weight will sickness, disappointment or old age, fall upon his spirit. For those pensive periods the pious man has a relief prepared. From the tiresome repetition of the common vanities of life, or from the painful corrosion of its cares and sorrows, devotion transports him into a new region and surrounds him there with such objects as are the most fitted to cheer the dejection, to calm the tumults, and to heal the wounds of his heart. If the world has been empty and delusive, it gladdens him with the prospect of a higher and better order of things about to arise."

As to the light in which these triumphs are viewed by others, let us quote from a letter, "On the Relations and Duties of the Free Colored Men in America, to Africa," written by that Cambridge University student, Alexander Crumwell, B. A., from the shores of his own beloved Africa. It is headed, "High School, Mt. Vaughan, Cape Palmas, Liberia, 1st Sept., 1860." He says: "There is one most pregnant fact that will serve to show somewhat their (the colored people) monetary ability. The African M. E. Church is one of the denominations of the United States. It has its own organizations, its own bishops, its conferences, its organ or magazine, and these entirely inter se absolutely disconnected with all the white denominations of America. This religious body is spread out in hamlet, village, town and city, all through the Eastern, Northern, Western, and partly the Southern States. But the point to which I desire your attention, is the fact that they have built and now own some 300 Churches, mostly brick, and in the large cities, such as New York, Philadelphia and Baltimore, they are large imposing, capacious, and will seat some two or three thousand people. The free black people of the United States built these churches, the funds were gathered from their small and large congregations; and in some cases they have been known to collect, that is, in Philadelphia and Baltimore, at one collection, over $1,000 dollars."

But let us give a bird's-eye view of this whole matter, by placing in opposition two summaries, that of the first decade, and the one of the fifth decade, as we find them in Bishop Payne's Work; and it may be remarked of the latter summary, that the extreme honesty of the Bishop, if it did not lead him to understate the facts, as many contend, it certainly saved him from overstating them.

But let the reader compare them and judge for himself.

The Summaries.

OF THE FIFTH DECADE.                   

a.Churches                                          286

b.Pastors                                              185

c.Annual Conference                           10

d.Circuits                                             39

e.Missions                                            40

f.Stations                                              50

g.S. S. Teachers and School                 21,000

h.Libraries with Vols                           17,818

i.Members of Church                           50,000

As we survey these wondrous results, where can fitter words be found than those employed by the Lord's mother.

"My soul doth magnify the Lord. And my spirit hath rejoiced in God my Saviour.

For he hath regarded the low estate of his handmaiden; for behold, from henceforth, all generations shall call me blessed.

For he that is mighty hath done to me great things; and holy is his name.

And his mercy is on them that fear him, from generation to generation.

He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.

He hath put down the mighty from their seats, and exalted them of low degree.

He hath filled the hungry with good things, and the rich he hath sent empty away.

He hath holpen his servant Israel, in remembrance of his mercy.

As he spake to our fathers, to Abraham and to his seed forever."

Chapter V. The Comparison.