In the "National Quarterly Review" for July, 1880, Prof. Greener replied to an article from the pen of Mr. James Parton on Antipathy to the Negro, published in the "North American Review." Prof. Greener's theme was The Intellectual Position of the Negro. The following paragraphs give a fair idea of the style of Mr. Greener:

"The writer himself appears not to feel such an antipathy to us that it must need find expression; for his liberality is well known to those who have read his writings for the past fifteen years. Nor is there any apparent ground for its appearance because of any new or startling exhibitions of antipathia against us noticeable at the present time. No argument was needed to prove that there has been an unreasonable and unreasoning prejudice against negroes as a class, a long-existing antipathy, seemingly, ineradicable, sometimes dying out it would appear, and then bursting forth afresh from no apparent cause. If Mr. Parton means to assert that such prejudice is ineradicable, or is increasing, or is even rapidly passing away, then is his venture insufficient, because it fails to support either of these views. It does not even attempt to show that the supposed antipathy is general, for the author expressly, and, we think, very properly, relegates its exercise to those whom he calls the most ignorant—the 'meanest' of mankind.

"If his intention was to attack a senseless antipathy, hold it up to ridicule, show its absurdity, analyze its constituent parts, and suggest some easy and safe way for Americans to rid themselves of unchristian and un-American prejudices, then has he again conspicuously failed to carry out such purpose. He asserts the existence of antipathies, but only by inference does he discourage their maintenance, although on other topics he is rather outspoken whenever he cares to express his own convictions.

"On this question Mr. Parton is, to say the least, vacillating, because he fails to exhibit any platform upon which we may combat those who support early prejudices and justify their continuance from the mere fact of their existence. We never expect Mr. Gayarre and Mr. Henry Watterson to look calmly and dispassionately at these questions from the negro's point of view. The one gives us the old argument of De Bow's Review, and the other deals out the ex parte views of the present leaders of the South. The one line of argument has been answered over and over again by the old anti-slavery leaders; the pungent generalizations of the latter, the present generation of negroes can answer whenever the opportunity is afforded them.

"But Mr. Parton was born in a cooler and calmer atmosphere, where men are accustomed to give a reason for the faith that is in them, and hence it is necessary, in opening any discussion such as he had provoked, that he should assign some ground of opposition or support—Christian, Pagan, utilitarian, constitutional, optimist, or pessimist.

"The very apparent friendliness of his intentions makes even a legitimate conclusion from him seem mere conjecture, likely to be successfully controverted by any subtle thinker and opponent. No definite conclusion is, indeed, reached with regard to the first query (Jefferson's fourteenth) with which Mr. Parton opens his article: Whether the white and black races can live together on this continent as equals. He lets us see at the close, incidentally only, what his opinion is, and it inclines to the negative. But throughout the article he is in the anomalous and dubious position of one who opens a discussion which he cannot end, and the logical result of whose own opinion he dares not boldly state. The illustrations of the early opinions of Madison and Jefferson only show how permanent a factor the negro is in American history and polity, and how utterly futile are all attempts at his expatriation. Following Mr. Parton's advice, the negro has always prudently abstained from putting 'himself against inexorable facts.' He is careful, however, to make sure of two things,—that the alleged facts are verities and that they are inexorable. Prejudice we acknowledge as a fact; but we know that it is neither an ineradicable nor an inexorable one. We find fault with Mr. Parton because he starts a trail on antipathy, evidently purposeless, and fails to track it down either systematically or persistently, but branches off, desipere in loco, to talk loosely of 'physical antipathy,' meaning what we usually term natural antipathy; and at last, emerging from the 'brush,' where he has been hopelessly beating about from Pliny to Mrs. Kemble, he gains a partial 'open' once more by asserting a truism—that it is the 'ignorance of a despised class' (the lack of knowledge we have of them) which nourishes these 'insensate antipathies.' Here we are at one with Mr. Parton. Those who know us most intimately, who have associated with us in the nursery, at school, in college, in trade, in the tenderer and confidential relations of life, in health, in sickness, and in death, as trusted guides, as brave soldiers, as magnanimous enemies, as educated and respected men and women, give up all senseless antipathies, and feel ashamed to Confess they ever cherished any prejudice against a race whose record is as unsullied as that of any in the land."

The following passages from a most brilliant speech at the Dinner of the Harvard Club of New York, exhibit a pure, perspicuous, and charming style:

"What Sir John Coleridge in his 'Life of Keble' says of the traditions and influences of Oxford, each son of Harvard must feel is true also of Cambridge. The traditions, the patriotic record, and the scholarly attainments of her alumni are the pride of the College. Her contribution to letters, to statesmanship, and to active business life, will keep her memory perennially green. Not one of the humblest of her children, who has felt the touch of her pure spirit, or enjoyed the benefits of her culture, can fail to remember what she expects of her sons wherever they may be: to stand fast for good government, to maintain the right, to uphold honesty and character, to be, if nothing else, good citizens, and to perform, to the extent of their ability, every duty assumed or imposed upon them,—democratic in their aristocracy, catholic in their liberality, impartial in judgment, and uncompromising in their convictions of duty. [Cheers and applause.]

"Harvard's impartiality was not demonstrated solely by my admission to the College. In 1770, when Crispus Attucks died a patriot martyr on State Street, she answered the rising spirit of independence and liberty by abolishing all distinctions founded upon color, blood, and rank. Since that day, there has been but one test for all. Ability, character, and merit,—these are the sole passports to her favor. [Applause.]

"When, in my adopted State, I stood on the battered ramparts of Wagner, and recalled the fair-haired son of Harvard who died there with his brave black troops of Massachusetts,—

"'him who, deadly hurt, agen Flashed on afore the charge's thunder, Tippin' with fire the bolt of men, Thet rived the Rebel line asunder,'—

I thanked God, with patriotic pleasure, that the first contingent of negro troops from the North should have been led to death and fame by an alumnus of Harvard; and I remembered, with additional pride of race and college, that the first regiment of black troops raised on South Carolina soil were taught to drill, to fight, to plough, and to read by a brave, eloquent, and scholarly descendant of the Puritans and of Harvard, Thomas Wentworth Higginson. [Great applause and cheers.]

"Is it strange, then, brothers, that I there resolved for myself to maintain the standard of the College, so far as I was able, in public and in private life? I am honored by the invitation to be present here to-night. Around me I see faces I have not looked upon for a decade. Many are the intimacies of the College, the society, the buskin, and the oar which they bring up, from classmates and college friends. I miss, as all Harvard men must miss to-night, the venerable and kindly figure of Andrew Preston Peabody, the student's friend, the consoler of the plucked, the encourager of the strong, Maecenas's benign almoner, the felicitous exponent of Harvard's Congregational Unitarianism. I miss, too, another of high scholarship, of rare poetic taste, of broad liberality—my personal friend, Elbridge Jefferson Cutler, loved alike by students and his fellow-members of the Faculty for his conscientious performance of duty and his genial nature.

"Mr. President and brothers, my time is up. I give you 'Fair Harvard,' the exemplar, the prototype of that ideal America, of which the greatest American poet has written,—

"'Thou, taught by Fate to know Jehovah's plan, Thet man's devices can't unmake a man, An' whose free latch-string never was drawed in Against the poorest child of Adam's kin."

"[Great applause.]"

Prof. Greener rendered legal services in the case of Cadet Whittaker at West Point, and in the trial at New York City, where, as associate counsel with ex-Gov. Chamberlain,—an able lawyer and a magnificent orator,—he developed ability and industry as an attorney, and earned the gratitude of his race.

Prof. Greener entered Harvard as a member of the Baptist Church; but the transcendentalism and rationalism of the place quite swept him from his spiritual moorings. In a recent address before a literary society in Washington, D. C., he is represented to have maintained that Mohammedanism was better for the indigenous races of Africa than Christianity. Dr. John William Draper made a similar mistake in his "Conflict between Religion and Science!" The learned doctor should have written "Conflict between the Church and Science." Religion is not and never was at war with science. Prof. Greener should have written, "Mohammedanism better for the Africans than Snake Worship." This brilliant young man cannot afford to attempt to exalt Mohammedanism above the cross of our dear Redeemer, and expect to have leadership in the Negro race in America. Nor can he support the detestable ideas and execrable philosophy of Senator John P. Jones, which seek to shut out the Chinaman from free America. The Negro must stand by the weak in a fight like this, remembering the pit from which he was dug. But Prof. Greener is young as well as talented; and seeing his mistake, will place himself in harmony with not only the rights of his race, but those of humanity everywhere.

Blanche K. Bruce was born a slave on a plantation in Prince Edward County, Virginia, March 1, 1841, and in the very month and week of the anniversary of his birth he was sworn in as United States Senator from Mississippi. Reared a slave there was nothing in his early life of an unusual nature. He secured his freedom at the end of the war, and immediately sought the opportunities and privileges that would, if properly used, fit him for his new life as a man and a citizen. He went to Oberlin College where, in the Preparatory Department, he applied himself to his studies, attached himself to his classmates by charming personal manners, and gentlemanly deportment. He realized that there were many splendid opportunities awaiting young men of color at the South; and that profitable positions were going begging.

Mr. Bruce made his appearance in Mississippi at an opportune moment. The State was just undergoing a process of reconstruction. He appeared at the capital, Jackson, with seventy-five cents in his pocket; was a stranger to every person in the city. He mingled in the great throng, joined in the discussions that took place by little knots of politicians, made every man his friend to whom he talked, and when the State Senate was organized secured the position of Sergeant-at-arms. He attracted the attention of Gov. Alcorn, who appointed him a member of his staff with the rank of colonel. Col. Bruce was not merely Sergeant-at-arms of the Senate, but was a power behind that body. His intelligence, his knowledge of the character of the legislation needed for the people of Mississippi, and the excellent impression he made upon the members, gave him great power in suggesting and influencing legislation.

The sheriffs of Mississippi were not elected in those days; and the Governor had to look a good ways to find the proper men for such positions. His faith in Col. Bruce as a man and an officer led him to select him to be sheriff of Bolivar County. Col. Bruce discharged the delicate duties of his office with eminent ability, and attained a popularity very remarkable under the circumstances.

During this time, while other politicians were dropping their money at the gaming-table and in the wine cup, Col. Bruce was saving his funds, and after purchasing a splendid farm at Floraville, on the Mississippi River, he made cautious and profitable investments in property and bonds. His executive ability was marvellous, and his successful management of his own business and that of the people of the county made him friends among all classes and in both political parties. He was appointed tax-collector for his county, a position that was calculated to tax the most accomplished financier and business man in the State. But Col. Bruce took to the position rare abilities, and managed his office with such matchless skill, that when the term of Henry R. Pease expired, he was chosen United States Senator from Mississippi on the third of February, 1875, for the constitutional term of six years. He took his seat on the 4th of March, 1875.

He did nothing in the line of oratory while in the Senate. That was not his forte. He was an excellent worker, a faithful committee-man, and finally was chairman of the Committee on the Freedman's Savings Bank, etc. Mr. Bruce was chairman of the Committee on Mississippi Levees, where he performed good work. He presided over the Senate with dignity several times. To the charge that he was a "silent Senator," it may be observed that it was infinitely better that he remained silent, than in breaking the silence to exhibit a mental feebleness in attempting to handle problems to which most of the Senators had given years of patient study. His conduct was admirable; his discretion wise; his service faithful, and his influence upon the honorable Senate and the country at large beneficial to himself and helpful to his race.

In the convention of the Republican party at Chicago, in 1880, he was a candidate for Vice-President. In the spring of 1881, after the close of his senatorial career the President nominated him to be Register of the United States Treasury, and the nomination was confirmed without reference, after a complimentary speech from his associate, Senator L. Q. C. Lamar. He has appeared as a political speaker on several occasions. As nature did not intend him for this work, his efforts appear to be the products of hard labor, but nevertheless excellent; his estimable and scholarly wife (nee Miss Wilson, of Cleveland, Ohio) has been a great blessing to him;—a good wife and a helpful companion. From a penniless slave he has risen to the position of writing his name upon the currency of the country. Register Bruce is a genial gentleman, a fast friend, and an able officer.

John Mercer Langston was born a slave in Virginia; is a graduate of Oberlin College and Theological Institution, and as a lawyer, college president, foreign minister, and politician, has exerted a wide influence for the good of his race. As Secretary of the Board of Health for the District of Columbia, and as President of the Howard University, he displayed remarkable executive ability and sound business judgment. He is one of the bravest of the brave in public matters, and his influence upon young Colored men has been wide-spread and admirable. He is now serving as Resident Minister and Consul-General to Hayti; and ranks among the best diplomats of our Government.

In Massachusetts, Charles L. Mitchell, George L. Ruffin, John J. Smith, J. B. Smith, and Wm. J. Walker have been members of the Legislature. In Illinois, a Colored man has held a position in the Board of Commissioners for Cook County—Chicago; and one has been sent to the Legislature. In Ohio, two Colored men have been members of the Legislature, one from Cincinnati and the other from Cleveland. Gov. Charles Foster was the first Executive in any of the Northern States to appoint a Colored man to a responsible position; and in this, as in nearly every other thing, Ohio has taken the lead. The present member (John P. Green) of the Legislature of Ohio representing Cuyahoga County, is a young man of excellent abilities both as a lawyer and as an orator. John P. Green was born at New Berne, North Carolina, April 2, 1845, of free parents. His father died in 1850, and his widow was left to small resources in raising her family. But being an excellent seamstress she did very well for her five-year-old son, while she had an infant in her arms.

In 1857 Mrs. Green moved to Ohio and located at Cleveland. Her son John was now able and willing to assist his mother some; and so as an errand-boy he hired himself out for $4 per month. He obtained about a year and one half of instruction in the common schools, and did well. In 1862 he became a waiter in a hotel, and spent every leisure moment in study. He succeeded in learning something of Latin and Algebra, without a teacher.

Mr. Green had acquired an excellent style of composition, and to secure funds with which to complete his education, he wrote and published a pamphlet containing Essays on Miscellaneous Subjects, by a self-educated Colored youth. He sold about 1,500 copies in Ohio, Pennsylvania, and New York, and then entered the Cleveland Central High School. He completed a four years' classical course in two years, two terms, and two months. He graduated at the head of a class of twenty-three. He entered the law office of Judge Jesse P. Bishop, and in 1870 graduated from the Cleveland Law School. He turned his face Southward, and having settled in South Carolina, began the practice of law, which was attended with great success. But the climate was not agreeable to his health, and in 1872 he returned to the scenes of his early toils and struggles. He became a practising attorney in Cleveland, and in the spring of 1873 was elected a justice of the peace for Cuyahoga County by a majority of 3,000 votes. He served three terms as a justice, and in eight years of service as such decided more than 12,000 cases. As a justice he has had no equal for many years. In 1877 he was nominated for the Legislature, but was defeated by sixty-two votes. In 1881 he was again before the people for the Legislature, and was elected by a handsome majority.

Mr. Green is rather a remarkable young man; and with good health and a fair field he is bound to make a success. He will bear comparison with any of his associates in the Legislature; and, as a clear, impressive speaker, has few equals in that body.

There are yet at least one hundred representative men of color worthy of the places they hold in the respect and confidence of their race and the country. Their number is rapidly increasing; and ere many years there will be no lack of representative Colored men.[128]

Colored women had fewer privileges of education before the war, and indeed since the war, than the men of their race, yet, nevertheless, many of these women have shown themselves capable and useful.

FRANCES ELLEN HARPER

was born in Baltimore, Maryland, in 1825. She was not permitted to enjoy the blessings of early educational training, but in after-years proved herself to be a woman of most remarkable intellectual powers. She applied herself to study, most assiduously; and when she had reached woman's estate was well educated.

She developed early a fondness for poetry, which she has since cultivated; and some of her efforts are not without merit. She excels as an essayist and lecturer. She has been heard upon many of the leading lecture platforms of the country; and her efforts to elevate her sisters have been crowned with most signal success.

MARY ANN SHADD CAREY,

of Delaware, but more recently of Washington, D. C., as a lecturer, writer, and school teacher, has done and is doing a great deal for the educational and social advancement of the Colored people.

FANNY M. JACKSON—

at present Mrs. Fanny M. Jackson Coppin—was born in the District of Columbia, in 1837. Though left an orphan when quite a child, Mrs. Sarah Clark, her aunt, took charge of her, and gave her a first-class education. She prosecuted the gentlemen's course in Oberlin College, and graduated with high honors.

Deeply impressed with the need of educated teachers for the schools of her race, she accepted a position at once in the Institute for Colored Youth, at Philadelphia, Pa. And here for many years she has taught with eminent success, and exerted a pure and womanly influence upon all the students that have come into her classes.

Without doubt she is the most thoroughly competent and successful of the Colored women teachers of her time. And her example of race pride, industry, enthusiasm, and nobility of character will remain the inheritance and inspiration of the pupils of the school she helped make the pride of the Colored people of Pennsylvania.

LOUISE DE MORTIE,

of Norfolk, Virginia, was born of free parents in that place, in 1833, but being denied the privileges of education, turned her face toward Massachusetts.

In 1853 she took up her residence in Boston. She immediately began to avail herself of all the opportunities of education. A most beautiful girl, possessed of a sweet disposition and a remarkable memory, she won a host of friends, and took high standing as a pupil.

In 1862 she began a most remarkable career as a public reader. An elocutionist by nature, she added the refinement of the art; and with her handsome presence, engaging manners, and richly-toned voice, she took high rank in her profession. Just as she was attracting public attention by her genius, she learned of the destitution that was wasting the Colored orphans of New Orleans. Thither she hastened in the spirit of Christian love; and there she labored with an intelligence and zeal which made her a heroine among her people. In 1867 she raised sufficient funds to build an asylum for the Colored orphans of New Orleans. But just then the yellow fever overtook her in her work of mercy, and she fell a victim to its deadly touch on the 10th of October, 1867, saying so touchingly, "I belong to God, our Father," as she expired.

Although cut off in the morning of a useful life, she is of blessed memory among those for whose improvement and elevation she gave the strength of a brilliant mind and the warmth of a genuine Christian heart.

MISS CHARLOTTE L. FORTUNE—

now the wife of the young and gifted clergyman, Rev. Frank J. Grimke,—is a native of Pennsylvania. She comes of one of the best Colored families of the State. She went to Salem, Massachusetts, in 1854, where she began a course of studies in the "Higginson High School." She proved to be a student of more than usual application, and although a member of a class of white youths, Miss Fortune was awarded the honor of writing the Parting Hymn for the class. It was sung at the last examination, and was warmly praised by all who heard it.

Miss Fortune became a contributor to the columns of the "Anti-Slavery Standard" and "Atlantic Monthly." She wrote both prose and poetry, and did admirably in each.

EDMONIA LEWIS,

the Negro sculptress, is in herself a great prophecy of the possibilities of her sisters in America. Of lowly birth, left an orphan when quite young, unable to obtain a liberal education, she nevertheless determined to be somebody and do something.

Some years ago, while yet in humble circumstances, she visited Boston. Upon seeing a statue of Benjamin Franklin she stood transfixed before it. It stirred the latent genius within the untutored child, and produced an emotion she had never felt before. "I, too, can make a stone man," she said. Almost instinctively, she turned to that great Apostle of Human Liberty, Wm. Lloyd Garrison, and asked his advice. The kind-hearted agitator gave her a note to Mr. Brackett, the Boston sculptor. He received her kindly, heard her express the desire and ambition of her heart, and then giving her a model of a human foot and some clay, said: "Go home and make that. If there is any thing in you it will come out." She tried, but her teacher broke up her work and told her to try again. And so she did, and triumphed.

Since then, this ambitious Negro girl has won a position as an artist, a studio in Rome, and a place in the admiration of the lovers of art on two continents. She has produced many meritorious works of art, the most noteworthy being Hagar in the Wilderness; a group of the Madonna with the Infant Christ and two adoring Angels; Forever Free; Hiawatha's Wooing; a bust of Longfellow, the Poet; a bust of John Brown; and a medallion portrait of Wendell Phillips. The Madonna was purchased by the Marquis of Bute, Disraeli's Lothair.

She has been well received in Rome, and her studio has become an object of interest to travellers from all countries.

Of late many intelligent young Colored women have risen to take their places in society, and as wives and mothers are doing much to elevate the tone of the race and its homes. Great care must be given to the education of the Colored women of America; for virtuous, intelligent, educated, cultured, and pious wives and mothers are the hope of the Negro race. Without them educated Colored men and the miraculous results of emancipation will go for nothing.

FOOTNOTES:

[123] Hiram R. Revels was the successor of Mr. Jefferson Davis. He was a Methodist preacher from Mississippi. It was our privilege to be present in the Senate when he was sworn in and took his seat.

[124] This idea had been put forth in a speech by Alexander H. Stephens just after he had been chosen Vice-president of the Confederate States.

[125] My Bondage and My Freedom, p. 396.

[126] While this history is passing through the press, the sad intelligence comes of the death, after a painful illness, of his beloved wife. All through her life she was justly proud of her husband and children; and she leaves a precious memory.

[127] Mr. Greener was turned back one year upon the ground of alleged imperfection in mathematics; but it was done in support of an old theory, long since exploded, that the Negro has no capacity for the solution of mathematical problems. We know this to be the case. But the charming nature and natural pluck of young Greener brought him out at last without a blemish in any of his studies.

[128] Biography is quite a different thing from history; and the Colored men who may imagine themselves neglected ought to remember that this is a History of the Negro Race. We have mentioned these men as representative of several classes.



CHAPTER XXIV.

THE AFRICAN METHODIST EPISCOPAL CHURCH.

ITS ORIGIN, GROWTH, ORGANIZATION, AND EXCELLENT INFLUENCE.—ITS PUBLISHING HOUSE, PERIODICALS, AND PAPERS.—ITS NUMERICAL AND FINANCIAL STRENGTH.—ITS MISSIONARY AND EDUCATIONAL SPIRIT.—WILBERFORCE UNIVERSITY.

The African Methodist Episcopal Church of America has exerted a wider and better influence upon the Negro race than any other organization created and managed by Negroes. The hateful and hurtful spirit of caste and race prejudice in the Protestant Church during and after the American Revolution drove the Negroes out. The Rev. Richard Allen, of Philadelphia, Pennsylvania, was the founder of the African Methodist Episcopal Church. He gathered a few Christians in his private dwelling, during the year 1816, and organized a church and named it "Bethel." Its first General Conference was held in Philadelphia during the same year with the following representation:

Rev. Richard Allen, Jacob Tapsico, Clayton Durham, James Champion, and Thomas Webster, of Philadelphia, Pennsylvania; Daniel Coker, Richard Williams, Henry Harden, Stephen Hill, Edward Williamson, and Nicholas Gailliard, of Baltimore, Maryland; Peter Spencer, of Wilmington, Delaware; Jacob Marsh, Edward Jackson, and William Andrew, of Attleborough, Pennsylvania; Peter Cuff, of Salem, New Jersey.

The minutes of the Conference of 1817 were lost, but in 1818 there were seven itinerants: Baltimore Conference—Rev. Daniel Coker, Richard Williams, and Rev. Charles Pierce; Philadelphia Conference—Bishop Allen, Rev. William Paul Quinn, Jacob Tapsico, and Rev. Clayton Durham.

The Church grew mightily, increasing in favor with God and man. The zeal of its ministers was wonderful, and the spirit of missions and consecration to the work wrought miracles for the cause. In 1826 the strength of the Church was as follows:

Bishops 2 Annual conferences 2 Itinerant preachers 17 Stations 2 Circuits 10 Missions 5 Total number of members 7,927 Amount of salary for travelling preachers $1,054.50 Amount of incidental expenses $97.25

The grand total amount of money raised in 1826 for all purposes was $1,151.75. In 1836 there were:

Bishops 3 Conferences 4 Travelling preachers 27 Stations 7 Circuits 18 Missions 2 Churches 86 Probable value of church property $43,000.00 Total salary of pastors $1,126.29 Amount raised for general purposes $259.59

Total amount of money raised in 1836 for all purposes, $1,385.88. The total number of members in 1836 was 7,594. This was a decrease of 333 members, and is to be accounted for in the numerous sales of slaves in the Baltimore Conference, as the decrease was in that conference. In 1846 there were:

Bishops 4 Annual conferences 6 Travelling preachers 40 Stations 16 Circuits and missions 25 Churches 198 Probable value of church property $90,000.00 Total amount raised to support ministers $6,267.431/2 Amount raised for general purposes $963.591/2

The grand total amount of money raised in 1846 for all purposes was $7,231.03.

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

In 1866 there were:

Annual conferences 10 Bishops 4 Travelling 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

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.

The receipts of the Church in 1876 were as follows:

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, etc. 28,009 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, $447,624 19

STATISTICS OF MEMBERS.

Ministers.

Number of bishops 6 " " travelling preachers 1,418 " " local preachers 3,168 " " exhorters 2,546 ——- Total ministerial force in 1876 7,138 Ministerial force in 1816 8 ——- Ministerial gain in 60 years 7,130

Members and Probationers.

Number of members 172,806 " " probationers 33,525 ———- Total number of members and probationers 206,331

SUMMARY OF MEMBERS.

Total number of ministers 7,138 Total number of members and probationers 206,331 ———- Grand total membership 213,469

CHURCH PROPERTY.

Number of churches 1,833 " " parsonages 218

VALUE OF CHURCH PROPERTY.

Value of churches $3,064,911 00 " " parsonages 138,800 00 ——————- Total value of church property $3,203,711 00

ANNUAL CONFERENCES.

Number of annual conferences 25

SUNDAY-SCHOOLS.

Number of Sunday-schools 2,309 " " superintendents 2,458 " " teachers and officers 8,085 " " pupils 87,453 " " volumes in libraries 129,066

MISSIONARY SOCIETIES.

Number of parent home and foreign societies 11 " " annual conference societies 24 " " local societies 250

WILBERFORCE UNIVERSITY IN 1876.

Number of students enrolled—males 375 " " " " —females 225 " " professors—males 3 " " " —females 7

The total receipts of Wilberforce University for the year was $4,547.89.

The assets of Wilberforce University in 1876 were as follows:

Endowment notes $18,000 00 College property 39,000 00 Bequest of Chief-Justice Chase 10,000 00 Nine semi-annual and annual notes 900 00 Bills receivable 125 00 Horse, wagon, etc. 200 00 Cash in bank 1,000 00 ————— Total assets $69,225 00

The liabilities were only $2,973.42, leaving the handsome amount of $66,251.58 of assets over the liabilities of the institution.

The General Conference of 1880 met in St. Louis, Mo., on the third day of May. The following are some of the facts, as we glean from the reports:

The Financial Secretary, Rev. J. C. Embry, reported that for the fiscal year ending April 24, 1880, he had received $32,336.31 for general purposes alone, and in the four years from April 24, 1876, to April 24, 1880, he had received $99,999.42 for the general expenses of the Church.

The General Business Manager, Dr. H. M. Turner, reported the receipts in the Book Concern to be $50,133.76. This was the largest amount of business ever reported by the Concern.

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.

RECEIPTS.

Amount of contingent money $27,897 36 " " dollar money 33,400 00 " " missionary money 25,248 08 " " ladies' mite missionary money 2,296 06 " for Sunday-school purposes 115,694 40 " " pastors' support 1,282,465 16 " " pastors' travelling expenses 36,608 16 " " presiding elders' travelling exps. 7,338 20 " " presiding elders' support 106,817 20 ——————- $1,637,764 62

RECEIPTS.—(Continued.)

Amount brought up $1,637,764 62 Amount for educational purposes 6,125 46 " " building and repairing churches 596,824 48 " " charitable and benevolent purposes 20,937 02 ——————- Total annual collection $2,261,651 58 ——————- The amount for four years 9,046,606 24 The General Business Manager's report 51,000 00 ——————- Grand total for four years $9,097,606 24

STATISTICS OF MEMBERS.

Travelling Preachers.

Number of bishops 9 " " general officers 4 " " travelling licentiates 434 " " travelling elders 445 " " travelling deacons 940 ——- Total number of travelling preachers 1,832

Local Preachers.

Number of superannuated preachers 21 " " local preachers and exhorters 7,719 " " elders 42 " " deacons 146 ——- Total number of local preachers 7,928

Members and Probationers.

Number of members 306,044 " " probationers 85,000 ———- Total number of members and probationers, 391,044

SUMMARY OF MEMBERS.

Total number of travelling preachers 1,832 " " " local preachers 7,928 " " " members and probationers 391,044 ———- Grand total membership 400,804

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 395

VALUE OF CHURCH PROPERTY.

Value of school-houses $26,400 00 " " churches 2,884,251 00 " " parsonages 162,603 20 ——————- Total value of church property $3,073,254 20

PAPER.

Number of subscriptions to "Christian Recorder" 5,380

In 1818 a publishing department was added to the work of the Church. But its efficiency was impaired on account of the great mass of its members being in slave States or the District of Columbia, where the laws prohibited them from attending school, and deprived them of reading books or papers. In 1817 the Rev. Richard Allen published a book of discipline; and shortly after this a Church hymn-book was published also. Beyond this there was but little done in this department until 1841, when the New York Conference passed a resolution providing for the publication of a monthly magazine. But the lack of funds compelled the projectors to issue it as a quarterly. For nearly eight years this magazine exerted an excellent influence upon the ministers and members of the Church. Its coming was looked forward to with a strange interest. It contained the news in each of the conferences; its editorials breathed a spirit of love and fellowship; and thus the members were brought to a knowledge of the character of the work being accomplished.

At length the prosperity of the magazine seemed to justify the publication of a weekly paper. Accordingly a weekly journal, named the "Christian Herald," made its appearance and ran its course for the space of four years. In 1852, by order of the General Conference, the paper was enlarged and issued as the "Christian Recorder," which has continued to be published up to the present time. In addition to this a "Child's Recorder" is published as a monthly. About 50,000 copies of both are issued every month.

The managers and editors in this department have been:

From 1818 to 1826—Right-Reverened Richard Allen, First Bishop of the A. M. E. Church, served in the capacity of Bishop and General Book Steward.

From 1826 to 1835—Rev. Jos. M. Corr. He was the first regularly appointed General Book Steward, and served until October, 1836, at which time he died.

From 1835 to 1848—Rev. Geo. Hogarth.

From 1848 to 1852—Rev. Augustus R. Green.

From 1852 to 1854—Rev. M. M. Clark, Editor; Rev. W. T. Catto, General Book Steward, and Rev. W. H. Jones, Travelling Agent.

From 1854 to 1860—Rev. J. P. Campbell (now Bishop) served in the capacity of General Book Steward and Editor.

From 1860 to 1868—Rev. Elisha Weaver served the most of the time as both Manager and Editor.

From 1868 to 1869—Rev. Joshua Woodlin, Manager, and Rev. B. T. Tanner, Editor. During the year 1869 Rev. Joshua Woodlin resigned.

From 1869 to 1871—Rev. A. L. Stanford served until above date, when he also resigned, and Dr. B. T. Tanner was left to act in the capacity of Editor and Manager until May, 1872.

From 1872 to 1876—Rev. W. H. Hunter, Business Manager, and Rev. B. T. Tanner reappointed Editor.

From 1876 to 1880—Rev. H. M. Turner, Business Manager, and Rev. B. T. Tanner again reappointed Editor.

1880—Rev. Theo. Gould, Business Manager, and Rev. B. T. Tanner was for the fourth term appointed Editor.

In addition to the work done here on the field, this Church has been blessed with a true missionary spirit. It has pushed its work into "the regions beyond." In 1844 The Parent Home and Foreign Missionary Society was organized by the General Conference. Its first corresponding secretary was appointed in 1864, John M. Brown, Washington, D.C.; 1865 to 1868, John M. Brown; 1868 to 1872, James A. Handay, Baltimore, Maryland; 1872, Rev. W. J. Gaines, Macon, Georgia; 1873, Rev. T. G. Stewart, Philadelphia, Pennsylvania; 1874 to 1876, Rev. G. W. Brodie; 1876 to 1878, Rev. Richard H. Cain, Columbia, S.C.; 1878 to 1881, Rev. James M. Townsend, Richmond, Indiana.

The following is the last report of the present missionary secretary:

RECAPITULATION.

Receipts.

Collected for general work (including $300 from the W. M. M Society) $2,630 35 Collected on the field in Hayti 1,221 54 Women's Mite Society (in addition to the above $300) 364 31 Collected for domestic missions 3,743 87 ————- Total receipts $7,960 07

Expenditures.

Total expended on salaries, travelling expenses, printing, etc. $7,773 10 Balance in Women's M. M. treasury 48 97 Balance in general treasury 138 00 ————- $7,960 07

Respectfully submitted, JAMES M. TOWNSEND.

The work of education has been fostered and pushed forward by this Church. Wilberforce University is owned and managed by the Church, and is doing a noble work for both sexes. More than one thousand students have received instruction in this institution, and some of the ablest preachers in the denomination are proud of Wilberforce as their Alma Mater. The following gentlemen constitute the faculty:

WILBERFORCE UNIVERSITY.

* * * * *

FACULTY.

REV. B. F. LEE, B.D., President,

Professor of Intellectual and Moral Philosophy and Systematic Theology.

* * * * *

Professor of Ecclesiastical History, Homiletics, and Pastoral Theology.

J. P. SHORTER, A.B., Professor of Mathematics and Secretary of the Faculty.

W. S. SCARBOROUGH, A.M., Professor of Latin and Greek.

ROSWELL F. HOWARD, A.B., B.L., Professor of Law.

HON. JOHN LITTLE, Professor of Law.

MRS. S. C. BIERCE, Principal of Normal Department, Instructor in French, and Natural Sciences.

MRS. ALICE M. ADAMS, Lady Principal, Matron, and Instructor in Academic Department.

Miss GUSSIE E. CLARK, Teacher of Instrumental Music.

* * * * *

ASSISTANT TEACHERS.

CARRIE E. FERGUSON, Teacher of Penmanship.

D. M. ASHBY, G. S. LEWIS, Teachers of Arithmetic.

ANNA H. JONES, Teacher of Reading.

* * * * *

REV. T. H. JACKSON, D.D., General Agent.

In the summer of 1856 the Cincinnati Conference of the Methodist Episcopal Church decided to establish in that place a university for the education of Colored youth. Its Board of Trustees consisted of twenty white and four Colored men. Mr. Alfred J. Anderson, Rev. Lewis Woodson, Mr. Ishmael Keith, and Bishop Payne were the Colored members. Among the former were State Senator M. D. Gatch and the late Salmon P. Chase. It was dedicated in October, 1856, when the Rev. M. P. Gaddis took charge. He held the position of Principal for one year, when he was succeeded by Professor J. R. Parker, who worked faithfully and successfully until 1859. Rev. R. T. Rust, D.D., became President upon the retirement of Mr. Parker, and accomplished a noble work. He raised the educational standard of the school, attracted to its support and halls friends and pupils, and gained the confidence of educators and laymen within the outside of his denomination. Unfortunately, his faithful labors were most abruptly terminated by the war of the Rebellion. The college doors were closed in 1862 for want of funds; the main friends of the institution having cast their lot with the Confederate States. It should be remembered that up to this time this college was in the hands of the white Methodist Church. The Colored Methodists bought the land and buildings on the 10th of March, 1863, for the sum of $10,000. The land consisted of fifty-two acres, with an abundance of timber, fine springs, and a commodious college building with a dozen beautiful cottages. And the growth of the institution under the management of Colored men is a credit to their Church and race.

Bishop D. H. Payne, D.D., was elected to the presidency of the university, which position he has filled with rare fidelity and ability for the last thirteen years. In 1876 Rev. B. F. Lee, a former graduate of the college, was elected to occupy the presidential chair. It was not a position to be sought after since it had been filled for thirteen years by the senior bishop of the Church, but Mr. Lee was the choice of his official brethren and so was elected. President Lee is a native of New Jersey. He is about the medium height, well knit, of light complexion, dark hair and beard of the same color that covers a face handsomely moulded. He is plainly a man of excellent traits of character; he is somewhat bald and has a finely-cut head, broad and massive. He moves quickly, and impresses one as a man who is armed with a large amount of executive tact. His face is of a thoughtful cast, and does not change much when he laughs. There were many difficulties to hinder his administration when he took charge, but he surmounted them all. Under his administration the institution has grown financially and numerically.

The following report shows the financial condition of the college at the present time.

RECEIPTS.

June 20, 1880.

Balance in Treasury, Avery Fund $10,000 00 " " Rust Prize Fund 100 00 " " cash 63 82 ————— Total balance $10,163 82

RECEIPTS.—(Continued.)

Balance $10,163 82 Received from Financial Secretary 200 00 " " tuition 1,604 49 " " dormitories 525 80 " " Unitarian Association 600 00 Received from loans 100 00 Received from interest from Avery Fund 800 00 Received from interest from Rust Fund 8 00 Received from General Agent 150 00 " " contributions 232 00 " " Philadelphia Conference 52 95 Received from Illinois Conference 30 00 " " bequest of John Pfaff 602 08 Received from miscellaneous 407 64 ———— $5,312 96 ————— Total receipts $15,476 78 ==========

EXPENDITURES.

To salaries $3,166 15 " building and grounds 243 25 " furnishing building 177 37 " notes paid with interest 285 86 " lectures 600 00 " fuel 116 64 " Powers' Fund interest 114 90 " incidental 296 17 " insurance 219 00 " miscellaneous 144 21 ————- Total expenditures $5,363 55

Balance in bank—Avery Fund securities $10,000 00 Balance in bank—Rust Fund securities 100 00 Balance in bank—cash 13 23 ————— $10,113 23 ————— $15,476 78 ==========

STATEMENT OF CASH RECEIPTS, FROM 1865 TO 1881.

1865 to 1866 $10,677 82 1866 to 1867 6,717 88 1867 to 1868 9,000 00 1868 to 1869 5,403 83 1869 to 1870 9,498 24 1870 to 1871 28,672 22 1871 to 1872 7,270 31 1872 to 1873 4,452 30 1873 to 1874 6,129 77 1874 to 1875 4,962 50 1875 to 1876 7,805 36 1876 to 1877 13,757 66 1877 to 1878 14,429 15 1878 to 1879 4,944 37 1879 to 1880 6,942 98 1880 to 1881 5,312 96 —————- Total $145,977 35

The following-named persons are the bishops of the Church: James A. Shorter, Daniel A. Payne, A. W. Wayman, J. P. Campbell, John M. Brown, T. M. D. Ward, H. M. Turner, William F. Dickerson, and R. H. Cain.

The African Methodist Episcopal Church will remain through the years to come as the best proof of the Negro's ability to maintain himself in an advanced state of civilization. Commencing with nothing—save an unfaltering faith in God,—this Church has grown to magnificent proportions. Her name has gone to the ends of the earth. In the Ecumenical Council of the Methodists in London, 1881, its representatives made a splendid impression; and their addresses and papers took high rank.

This Church has taught the Negro how to govern and how to submit to government. It has kept its membership under the influence of wholesome discipline, and for its beneficent influence upon the morals of the race, it deserves the praise and thanks of mankind.[129]

FOOTNOTES:

[129] We have to thank the Rev. B. W. Arnett, B.D., the Financial Secretary, for the valuable statistics used in this chapter. He is an intelligent, energetic, and faithful minister of the Gospel, and a credit to his Church and race.



CHAPTER XXV.

THE METHODIST EPISCOPAL CHURCH.

FOUNDING OF THE M. E. CHURCH OF AMERICA IN 1768.—NEGRO SERVANTS AND SLAVES AMONG THE FIRST CONTRIBUTORS TO THE ERECTION OF THE FIRST CHAPEL IN NEW YORK.—THE REV. HARRY HOSIER THE FIRST NEGRO PREACHER IN THE M. E. CHURCH IN AMERICA.—HIS REMARKABLE ELOQUENCE AS A PULPIT ORATOR.—EARLY PROHIBITION AGAINST SLAVE-HOLDING IN THE M. E. CHURCH.—STRENGTH OF THE CHURCHES AND SUNDAY-SCHOOLS OF THE COLORED MEMBERS IN THE M. E. CHURCH.—THE REV. MARSHALL W. TAYLOR, D.D.—HIS ANCESTORS.—HIS EARLY LIFE AND STRUGGLES FOR AN EDUCATION.—HE TEACHES SCHOOL IN KENTUCKY.—HIS EXPERIENCES AS A TEACHER.—IS ORDAINED TO THE GOSPEL MINISTRY AND BECOMES A PREACHER AND MISSIONARY TEACHER.—HIS SETTLEMENT AS PASTOR IN INDIANA AND OHIO.—IS GIVEN THE TITLE OF DOCTOR OF DIVINITY BY THE TENNESSEE COLLEGE.—HIS INFLUENCE AS A LEADER, AND HIS STANDING AS A PREACHER.

Phillip Embury, Barbara Heck, and Capt. Thomas Webb were the germ from which, in the good providence of God, has sprung the Methodist Episcopal Church in the United States of America. The first chapel was erected upon leased ground on John Street, New York City, in 1768. The ground was purchased in 1770. Subscriptions were asked and received from all classes of people for the building, from the mayor of the city down to African female servants known only by their Christian names. Here the Colored people became first identified with American Methodism. From this stock have sprung all who have been subsequently connected with it. Meetings were held, prior to the erection of John Street Church, in the private residence of Mrs. Heck, and in a rigging-loft, sixty by eighteen feet, in William Street, which was rented in 1767. Here Capt. Webb and Mr. Embury preached thrice a week to large audiences. The original design to erect a chapel must be credited to Mrs. Heck, the foundress of American Methodism. Mr. Richard Owen, a convert of Robert Strawbridge, the founder of Methodism in Baltimore, was the first native Methodist preacher on the continent. The first American Annual Conference was held in Philadelphia, Pa., twenty-nine years after Mr. Wesley held his first conference in England, with ten members, precisely the same number there were in his. They were Thos. Rankin, President; Richard Boardman, Joseph Pilmoor, Francis Asbury, Richard Wright, George Shadford, Thomas Webb, John King, Abraham Whiteworth, and Joseph Yearbry. It began Wednesday the 14th and closed Friday the 16th of July, 1773. All the members were foreigners, and in the Revolution many of them were subject to unjust suspicions of sympathy with England, in consequence of this fact alone. The aggregate statistical returns for this conference showed 1,160, which was much less than Mr. Rankin supposed to be the strength of Methodism in America.

On the 2d of September, 1784, Rev. Thomas Coke, D.D., LL.D., a presbyter in the Church of England, was ordained by John Wesley, A.M., Superintendent or Bishop of the Methodist Societies in America. He was charged with a commission to organize them into an Episcopal Church, and to ordain Mr. Francis Asbury an Associate Bishop. He sailed for America at 10 o'clock A.M., September 18th, and landed at New York, Wednesday, November 3, 1784. Mr. Coke at once set out on a tour of observation, accompanied by Harry Hosier, Mr. Asbury's travelling servant, a Colored minister. Hosier was one of the notable characters of that day. He was the first American Negro preacher of the M. E. Church in the United States. In 1780 Mr. Asbury alluded to him as a companion, suitable to preach to the Colored people. Dr. Rush, allowing for his illiteracy—for he could not read—pronounced him the greatest orator in America. He was small in stature and very black; but he had eyes of remarkable brilliancy and keenness; and singular readiness and aptness of speech. He travelled extensively with Asbury, Coke, and Whiteworth. He afterward travelled through New England. He excelled all the whites in popularity as a preacher; sharing with them in their public services, not only in Colored but also in white congregations. When they were sick or otherwise disabled they could trust the pulpit to Harry without fear of unfavorably disappointing the people. Mr. Asbury acknowledges that the best way to obtain a large congregation was to announce that Harry would preach. The multitude preferred him to the Bishop himself. Though he withstood for years the temptations of extraordinary popularity, he fell, nevertheless, by the indulgent hospitalities which were lavished upon him. He became temporarily the victim of wine; but possessed moral strength enough to recover himself. Self-abased and contrite, he started one evening down the neck below Southwark, Philadelphia, determined to remain till his backslidings were healed. Under a tree he wrestled in prayer into the watches of the night. Before the morning God restored to him the joys of His salvation. Thenceforward he continued faithful. He resumed his public labors. In the year 1810 he died in Philadelphia. "Making a good end," he was borne to the grave by a great procession of both Colored and white admirers, who buried him as a hero—one overcome, but finally victorious.

It is said that on one occasion, in Wilmington, Del., where Methodism was long unpopular, a number of the citizens, who did not ordinarily attend Methodist preaching, came together to hear Bishop Asbury. Old Asbury Chapel was, at that time, so full that they could not get in. They stood outside to hear the Bishop, as they supposed; but in reality they heard Harry. Before they left the place, they complimented the speaker by saying: "If all Methodist preachers could preach like the Bishop we should like to be constant hearers." Some one present replied: "That was not the Bishop, but his servant." This only raised the Bishop higher in their estimation, as their conclusion was, if such be the servant what must the master be? The truth was, that Harry was a more popular speaker than Asbury, or almost any one else in his day.[130]

So we find in the very inception of Methodism in the United States the Colored people were conspicuously represented in its membership, contributing both money, labor, and eloquence to its grand success.

The great founder of Methodism was an inveterate foe of human slavery, which he pronounced "the sum of all villainies," and in this particular the Methodist societies in their earliest times reflected his sentiments. The early preachers were especially hostile to slavery. In 1784 it was considered and declared to be contrary to the Golden Law of God, as well as every principle of the Revolution. They required every Methodist to execute and record, within twelve months after notice by the preacher, a legal instrument emancipating all slaves in his possession at specified ages. Any person who should not concur in this requirement had liberty to leave the Church within one year; Otherwise the preacher was to exclude him. No person holding slaves could be admitted to membership, or to the Lord's Supper, until he complied with this law. But it was to be applied only where the law of the State permitted.[131] These rules provoked great hostility, and were suspended within six months.

The Church had, however, put the stamp of condemnation upon it. And ever in a more or less active but always consistent manner opposed it, until its final extirpation was accomplished, though not until the Church had been several times divided in favor of and against it.

The Methodist Episcopal Church in the United States of America was organized in what is historically known as the Christmas Conference, which convened in Baltimore at ten o'clock Friday morning, December 24, 1784, Bishop Thomas Coke, presiding. Rev. Francis Asbury was there consecrated a bishop. In 1786 a resolution emphatically enjoining it upon the preachers to leave nothing undone for the spiritual benefit and salvation of the Colored people was adopted. The Church is a limited Episcopacy. The bishops are elected by the General Conference. They fix the appointments of all the preachers, but the conference arranges their duration. The bishops hold office during good behavior. The General Conference is the Legislative, and the bishops, presiding elders, pastors, annual, district, and quarterly conferences, with the leaders' and stewards' meetings, and the general and local trustees, are the Executive Department. The ministerial orders are two: elder and deacon. The offices of the ministry and rank are in the order named,—bishop, sub-bishop, pastor, and sub-pastors. The ministry are classified as Effective, Supernumerary, Superannuate, and Local. The property of each congregation is deeded in trust for them to a Board of Local Trustees, who may sell, buy, or improve it for the use of said congregation. The stewards are officers whose labors are partly temporal and partly spiritual. They are entrusted with the raising of supplies, benevolence, and the support of the ministry. Exhorters are prayer-meeting leaders and general helpers in the work of the circuits.

Methodism began in a college and has been a great patron of education. It has been largely devoted to the educational and religious culture of the Colored people in the South and in Africa. There are sixteen conferences of Colored members in the M. E. Church—fifteen in the United States and one in Liberia. For the Liberian Conference two Colored bishops have been consecrated, viz.: Francis Burns and ex-President Thomas Wright Roberts, both deceased. The present bishops are all white, one of whom annually visits Africa. The same is true of conferences in Germany, Switzerland, Sweden, Denmark, Norway, India, China, and Japan. The agency by which the Church prosecutes this work is the Missionary, Church Extension, Freedmen's Aid, Education, and Sunday-school Union societies. Books and periodicals are amply supplied by its own publishing house, which is the largest religious publishing house in the world.

In the sixteen conferences there are 225,000 members, 200,000 Sunday-school scholars, 3,500 day scholars, one medical, three law, and seven theological colleges, and twelve seminaries. There is $500,000 in school and $2,000,000 in church and parsonage property owned by the Colored membership! The Colored members elect their own representatives to the General Conference, and are fully represented in all the work of the Church.

At the present time the Rev. Marshall W. Taylor, D. D., and the Rev. Wm. M. Butler are the most prominent men in the Church. Marshall William Boyd (alias) Taylor was born July 1, 1846, at Lexington, Fayette County, Kentucky, of poor, uneducated, but respectable parents. He was the fourth in a family of five children, three of whom were boys, viz.: George Summers, Francis Asbury, and himself; and two girls, Mary Ellen and Mary Cathrine. He is of Scotch-Irish and Indian descent on his father's side. Hon. Samuel Boyd, of New York; Joseph Boyd, of Virginia; and Lieut.-Gov. Boyd, of Kentucky, were blood-relations of his, and all descended from the "Clan Boyd" of Scotland. His mother was of African and Arabian stock. His grandmother, on his mother's side, Phillis Ann, was brought from Madagascar when a little girl, and became the slave of Mr. Alexander Black, a Kentucky farmer, who at his death willed his slaves free. His mother, Nancy Ann, thus obtained her freedom, and by the terms of the will she was put to the millinery trade, which she fully mastered, and meantime obtained an elementary knowledge of reading, writing, and arithmetic. She married Albert Summers, and bore to him two children, viz., George Summers and Mary Catharine. He ran away to prevent being sold, and she afterward married Samuel Boyd, to whom she bore three children, viz., Francis Asbury, Marshall William, and Mary Ellen. His father, Samuel, was the son of Hon. Samuel Boyd, of New York. He was noted for his independence of character; was a valuable but unruly slave. He was allowed an opportunity to purchase his freedom, and this he began to do, and had paid $250, three fourths of the price, when his master sold him to Tennessee. He promptly ran away from his new master, but unwilling to forsake his family, went back to Kentucky. His master pursued and overtook him at Lexington, where he had stopped. He refused to go back to Tennessee, and once more was permitted to select a master, and finally to again contract for his freedom, which he this time succeeded in obtaining. In consequence of his mother's emancipation, Marshall was free when he first saw the light of day. By occupation his father was a hemp-breaker, rope-maker, and farmer. The last he elected to follow after he was free. He employed his boys as farmers, but his mother strenuously opposed it, wishing better opportunities than could be thus afforded for their education. She at length succeeded in carrying her point.

In religion his father at first inclined to the Baptists, of which Church he became a deacon in the congregation of Rev. Mr. Ferrill, of Pleasant Green Church, Lexington. Later he became dissatisfied with the Baptists, and united with the African Methodists at Frankfort, Ky. He finally went back to the Baptist Church and died in that faith.

Marshall's mother, and all her people, so far as known, were Methodists. His early training and first and only religious impressions were Methodistic, which Church, after his conversion, he joined. His father had no knowledge of letters, so that all his home instruction came from his mother. Her text-books were the Bible, Methodist Catechism, and Webster's Elementary Spelling Book. And in these young Marshall became very proficient. He afterward attended school daily to Rev. John Tibbs, an African Methodist preacher, who came from Cincinnati to Lexington to teach free children and such of the slaves as would be permitted to attend. Some masters granted this permission, but the greater number refused it. Finally, some "poor white" fellows, unable to own slaves themselves, mobbed the teacher, rode him on a rail, tarred, feathered, and drove him from town. They were called black Indians. It was impossible to secure another teacher in Lexington for a day school, but Mr. George Perry, an intelligent free Colored man, had the courage to teach Sunday-school, in the Branch Methodist Church. It is now called Asbury M. E. Church. Marshall attended, as did his mother and brothers. In 1854 the family moved to Louisville, looking for a school. Finding none there, they continued their journey about fifty miles above there on the Ohio River, and landed at Ghent, a little village in Carroll County, Ky., opposite Vevey, Indiana. They indulged a hope that the children would be allowed to attend the public schools at Vevey, but they were doomed in this expectation. They spent two years at Ghent. Marshall and his brother obtained instruction during this period from the little white children who attended school, after hours, using "an old hay loft back of a Mr. Sanders's Tavern" for a recitation-room, and paying their teachers with cakes and candies bought with odd pennies gathered here and there.

On the 1st of August, 1856, there was an Emancipation celebration at Dayton, Ohio. Frederick Douglass was advertised to speak, and other eminent Abolitionists were expected to participate. Marshall's mother attended it. Soon after her return several slaves mysteriously disappeared from the vicinity of Ghent. Among them was a very valuable family belonging to Esquire Craig, of the village. Suspicion fastened on the old lady who had been off among the "Abolitionists." She was indicted by the Grand Jury, and thirty-six men filed into her cabin, and while she lay sick in bed, read the indictment to her. They ordered her to leave the place. She refused to go, claimed her innocence, but to no purpose. "They chased Francis with guns and dogs on the public streets in daylight; shaddowed the cabin and gave unmistakable evidence of a diabolical purpose." She soon after returned to Louisville.

Young Marshall became a messenger in the law firm of J. B. Kincaid and John W. Barr. Here his chances were good, both of these gentlemen aiding him in his studies. He did his work after school hours at the office, and attended a school which was kept in the "Centre Street Colored Methodist Church," until it closed.

Rev. Henry Henderson, a Colored Methodist preacher, now opened a school in Centre Street, and Marshall was duly enrolled among his pupils. On his retirement, Mrs. Elizabeth Cumings, a highly cultured and pious lady, taught a private school on Grayson, between Sixth and Seventh streets. He now went to her. She died soon after, when he was sent to a Mr. William H. Gibson, who had already opened a school on Seventh, between Jefferson and Green streets, in an old carpenter shop. Here he continued until 1861.

In 1866 Mr. Taylor opened a Freedmen's School at Hardinsburg Breckenridge Co., Ky. This was in an old church, the property of the M. E. Church South. It had been donated for church purposes by George Blanford. If used otherwise it was to revert to the donor. A Negro school was obnoxious to the community. His was the first there had ever been in the village, and notwithstanding the white people had long since abandoned the property to the Colored people this question was now raised in order to break up the school. It did not succeed, as they easily proved that the original intent of the donor was not violated, since Colored people still used the property as a church. Failing in this the school was tormented by ruffians. Pepper was rolled up in cotton, set on fire, and hurled into the room to set every one coughing. Finally threats of personal violence were made if he did not leave, but Mr. Taylor armed himself, defied the enemies of freedom, and stayed. At last, on Christmas evening, Dec. 25, 1867, the house was blown up with powder. The arrangement was to set off the blast with a slow match so as to catch the house full of people, there being a school exhibition that night. The explosion took place at 11:30 P.M., but owing to the excitement occasioned by the novelty of such a thing as a "Negro School Exhibition," the crowd had gathered much earlier than announced. The programme was completed before 11 P.M., and by this accident the school and teacher were saved. The old wreck still remains a monument to color prejudice.

By the aid of the Freedmen's Bureau another school-house was soon built, and the school proceeded. This was followed by a meeting-house. The white people, whose sentiments were now rapidly turning, subscribed liberally toward it.

In 1868 an educational convention was held at Owensboro, in Davies Co., Ky., of which Mr. Taylor was elected president. He soon after wrote a manual for Colored schools, which was generally used in that section. In 1869 he attended the first Colored political convention ever held in Kentucky, at Major Hall in Frankfort. He was one of the Educational Committee, and submitted a report. This year he was also a member of a convention at Jackson Street Church, Louisville, which inaugurated the movement for the Lexington M. E. Conference. He was licensed as a local preacher this year by Rev. Hanson Tolbert at Hardinsburg, and was assisted in the study of theology by Rev. R. G. Gardiner, J. H. Lennin, and Dr. R. S. Rust. He went to Arkansas as a missionary teacher and preacher at the call of Rev. W. J. Gladwin, and remained there one year. He organized several societies, of the Church, taught school at Midway, Forrest City, and Wittsburg; took part in the political campaign of that year; and was nominated, but declined to run, for Representative from Saint Frances County.

He preached in Texas, Indian Territory, and Missouri; was put in peril by the Ku Klux at Hot Springs; took the chills and returned to Ky., in 1871. He was then appointed to the Litchfield Circuit, Southwestern Kentucky. In 1872 he united with the Lexington Conference of M. E. Church on trial. He was ordained a deacon by Bishop Levi Scott at Maysville, Ky., and sent to Coke Chapel, Louisville, Ky., and Wesley Chapel, Jeffersonville, Indiana. He remained in this charge three years, during which time he published the monthly "Kentucky Methodist," and wrote extensively for the press. He was elected assistant secretary, editor of the printed minutes of the conference, and finally secretary. In 1875 he was sent as pastor to Indianapolis, Ind. He was ordained elder by Bishop Wiley at Lexington in 1876, and returned to Indianapolis. He took an active part in the political campaign of 1876, and was sent to Union Chapel, Cincinnati, 1877-8. In 1879 the faculty of Central Tennessee College, at Nashville, Tennessee, conferred upon him the title and credentials of a Doctor of Divinity. He wrote the life of Rev. Geo. W. Downing.

In 1879 Dr. Taylor was appointed Presiding Elder of the Ohio District, Lexington Conference. In 1880 he was sent as fraternal delegate from the M. E. to the A. M. E. General Conference at St. Louis; he having been previously elected lay delegate to the General Conference of the M. E. Church in Brooklyn, New York, in 1879. He was the youngest member of that body. Upon his motion fraternal representatives were sent to the various Colored denominations of Methodists. He was appointed in 1881 as a delegate from the M. E. Church to the Ecumenical Conference at London, England. He was the caucus nominee of the Colored delegates to the General Conference in Cincinnati in 1880 for bishop. He was always opposed to caste discriminations in Church, State, or society. He has opposed Colored conferences and a Colored bishop as tending to perpetuate discriminations. He does not oppose the election of Colored men, but wishes that every honor may fall upon them because of merit and not on account of their color. He has become famous as an eloquent preacher, safe teacher, ready speaker, and earnest worker; always aiming to do the greatest good to the greatest number. Certainly the Methodist Episcopal Church has reason to be proud of Marshall W. Taylor.

In this Church there are many other worthy and able Colored preachers. The relations they sustain to the eloquent, scholarly, and pious white clergymen of the denomination are pleasant and beneficial. It is an education. And the fact that the best pulpits of white men are opened to the Colored preachers is a prophecy that race antagonisms in the Christian Church, so tenacious and harmful, are to perish speedily.

FOOTNOTES:

[130] Stevens's Hist. of M. E. Church, pp. 174, 175; also Lednum, p. 282.

[131] And there was not a single State where this rule could be applied. Slavery ruled the land.



CHAPTER XXVI.

THE COLORED BAPTISTS OF AMERICA.

THE COLORED BAPTISTS AN INTELLIGENT AND USEFUL PEOPLE.—THEIR LEADING MINISTERS IN MISSOURI, OHIO, AND IN NEW ENGLAND.—THE BIRTH, EARLY LIFE, AND EDUCATION OF DUKE WILLIAM ANDERSON.—AS FARMER, TEACHER, PREACHER, AND MISSIONARY.—HIS INFLUENCE IN THE WEST.—GOES SOUTH AT THE CLOSE OF THE WAR.—TEACHES IN A THEOLOGICAL INSTITUTE AT NASHVILLE, TENNESSEE.—CALLED TO WASHINGTON.—PASTOR OF 19TH STREET BAPTIST CHURCH.—HE OCCUPIES VARIOUS POSITIONS OF TRUST.—BUILDS A NEW CHURCH.—HIS LAST REVIVAL.—HIS SICKNESS AND DEATH.—HIS FUNERAL AND THE GENERAL SORROW AT HIS LOSS.—LEONARD ANDREW GRIMES, OF BOSTON, MASSACHUSETTS.—HIS PIETY, FAITHFULNESS AND PUBLIC INFLUENCE FOR GOOD.—THE COMPLETION OF HIS CHURCH.—HIS LAST DAYS AND SUDDEN DEATH.—GENERAL SORROW.—RESOLUTIONS BY THE BAPTIST MINISTERS OF BOSTON.—A GREAT AND GOOD MAN GONE.

The Baptist Church has always been a purely democratic institution. With no bishops or head-men, except such as derive their authority from the consent of the governed, this Church has been truly independent and self-governing in its spirit. Its only Head is Christ, and its teachers such as are willing to take "the Word of God as the Man of their Counsel." From the time of the introduction of the Baptist Church into North America down to the present time, the Colored people have formed a considerable part of its membership. The generous, impartial, and genuine Christian spirit of Roger Williams had a tendency, at the beginning, to keep out of the Church the spirit of race prejudice. But the growth of slavery carried with it, as a logical result, the idea that the slave's presence in the Christian Church was a rebuke to the system. For conscience' sake the slave was excluded, and to oblige the feelings of those who transferred the spirit of social caste from gilded drawing-rooms to cushioned pews, even the free Negro was conducted to the organ-loft.

The simplicity of the Negro led him to the faith of the Baptist Church; but being denied fellowship in the white congregations, he was compelled to provide churches for himself. In Virginia, Georgia, Tennessee, Kentucky, and Mississippi the Colored Baptists were numerous. In the other States the Methodists and Catholics were numerous. There were few ministers of note at the South; but New England, the Middle States, and the West produced some very able Baptist preachers. The Rev. Richard Anderson, of St. Louis, Missouri, was a man of exalted piety, consummate ability, and of almost boundless influence in the West. He was the pastor of a large church, and did much to mould and direct the interests of his people throughout Missouri. He was deeply revered by his own people, and highly respected by the whites. When he died, the entire city of St. Louis was plunged into profound mourning, and over three hundred carriages—many belonging to the wealthiest families in the city—followed his body to the place of interment.

In Ohio the Rev. Charles Satchell, the Rev. David Nickens, the Rev. W. P. Newman, the Rev. James Poindexter, and the Rev. H. L. Simpson were the leading clergymen in the Colored Baptist churches. Cincinnati has had for the last half century excellent Baptist churches, and an intelligent and able ministry. There are several associations embracing many live churches.

In Kentucky the Colored Baptists are very numerous, and own much valuable property; but Virginia seems to have more Baptists among its great population of Colored people than any other State in the South. There are a dozen or more in Richmond, including the one presided over by the famous John Jasper. One of them has, it is said, three thousand members(?). But the District of Columbia has more Colored churches for its area and population than any other place in the United States. There are at least twenty-five Baptist churches in the District, and some of them have interesting histories. The Nineteenth Street Baptist Church is as an intelligent a society of Christian people of color as there is to be found in any city in the country. Its pulpit has always been occupied by the ablest ministers in the country. The Revs. Sampson White, Samuel W. Madden, and Duke W. Anderson were men of education and marked ability. And there is little doubt but what Duke W. Anderson was the ablest, most distinguished clergyman of color in the United States. And for his work's sake he deserves well of history.

Duke William Anderson was born April 10, 1812, in the vicinity of Lawrenceville, Lawrence County, in the State of Illinois, of a Negro mother by a white father. His father, lately from North Carolina, fell under Gen. Harrison fighting the Indians. Like so many other great men he was born in an obscure place—a wigwam. At the time of his father's death he was quite a young baby. He was now left to the care of a mother who, in many respects, was like her husband, bold and courageous for the truth, and yet as gentle as a child. It is peculiarly trying and difficult for a mother who has all the comforts of modern city life, to train and educate her boys for the duties of life; and if so, how much more trying and difficult must it have been for a mother on the North-western frontiers, seventy years ago, to train her boys?

Destitute of home and its comforts, without friends or money; no farm, school, or church, Mrs. Anderson began to train her two boys, John Anderson and D. W. Anderson. Of the former, little or nothing is known, save that he was the only brother of D. W. Anderson.

True to the instincts of her motherly heart, Mrs. Anderson was determined to remain upon the spot purchased and consecrated by the blood of her lamented husband. She could not divorce herself from the approximate idea and object of her husband's life and death. He had turned from the comforts of a happy home; had chosen hardships rather than ease that he might realize the dream of his youth, and the object of his manly endeavors—the right of suffrage to all. Her children could not build their play-house of Shakespeare, Milton, Dryden, or Southey. All the instruction Duke William obtained came from his mother. She was very large and healthy. Her complexion was of perfect black. She was possessed of excellent judgment, patience, and industry. She stored the young mind of her boy with useful agricultural knowledge, of which she possessed a large amount.

An education does not consist in acquiring lessons, obtaining a simple, abstract, objective knowledge of certain sciences. It is more than this. It consists, also, in being able to apply and use rightly a given amount of knowledge. And though D. W. Anderson was never permitted to enter college, yet, what he got he got thoroughly, and used at the proper time to the best advantage.

Nature was his best teacher. While yet a very young boy he was awed by her splendors, and attracted by the complicated workings of her manifold laws. He began to study the innumerable mysteries which met him in every direction. He heard God in the rippling water, in the angry tempest, in the sighing wind, and in the troops of stars which God marshals upon the plains of heaven. In the study of nature he exulted. He sat in her velvet lap, sported by her limpid waters, acquainted himself perfectly with her seasons, and knew the coming and going of every star.

God was training this man for the great mission which he afterward so faithfully performed. No soul that was ever filled with such grand and humane ideas as was that of Duke William Anderson can be crushed. He knew no boundaries for his soul,—except God on one side and the whole universe on the other. He was as free in thought and feeling as the air he inhaled, or the birds in the bright sky over his head. His soul had for many years communed with the God of nature; had been taught by the mighty workings of truth, feeling, and genius within, and by the world without, that he was not to be confined to earth forever, but that beyond the deep blue sky, into which he so much longed to peer, there dwelt the Creator of all things, and there the home of the good! Like the "wise men of the East,"—knowing no other God but the God of nature,—his primitive ideas of religion were naturally based upon nature. In that wild and barren territory nature was impressive, desolate, and awful. The earth, air, and sky incited him to thought and stimulated his imagination. Every appearance, every phenomenon—the storm, the thunder,—speak the prophecies of God. He was filled with great thoughts and driven by grand ideas.

It is difficult to compute the value of the mother to the child. It is the mother who loves, because she has suffered. And this seems to be the great law of love. Not a triumph in art, literature, or jurisprudence—from the story of Homer to the odes of Horace, from the times of Bacon and Leibnitz to the days of Tyndall and Morse—that has not been obtained by toil and suffering! The mother of Anderson, having suffered so much in her loneliness and want, knew how to train her boy,—the joy of her life. And he in return knew how to appreciate a mother's love. He remembered that to her he owed every thing,—his life, his health, and his early training. He remembered that in childhood she had often, around their little camp-fire, enchanted his youthful mind by the romance of the sufferings and trials of herself and husband. And now finding himself a young man he was determined to change the course of their life.

No work so thoroughly develops the body and mind, and is so conducive to health, as farming; and, perhaps, none so independent. Anderson was naturally healthy and strong, so that farming agreed with him. By this he made a comfortable living, and soon demonstrated to his aged mother that she had not labored in vain, nor spent her strength for naught.

For a number of years he farmed. His motto was "excelsior" in whatever he engaged, and in farming he realized success.

As the father of Duke William Anderson had fallen under the U. S. flag, it became the duty of the Government to care for his widow and orphans. Accordingly, Duke William was sent to an Illinois school where he received the rudiments of a Western education. A Western education did not consist in reading poetry, or in examining Hebrew roots, but in reading, writing, spelling, arithmetic, geography, and history. There were no soft seats, no beautifully frescoed walls, dotted with costly maps, or studded with beautiful pictures; not a school with a dozen beautiful rooms, heated by hot air. In those days a Western school-house was erected by the side of some public highway, remote from the town. It was constructed of logs,—not of the logs that have lost their roughness by going through the saw-mill, but logs cut by the axe of the hardy frontiersman. The axe was the only tool needed to fit the timber for the building. The building was about twelve feet in height, and about sixteen by twenty. The cracks were often left open, and sometimes closed by chips and mud. The floor was made of split logs with the flat side up. At one end of the building was a fireplace and chimney occupying the whole end of the house. At each end of the fireplace were laid two large stones upon which to rest the ends of the logs of wood, under all of which were laid closely large pieces of flat stones covered with an inch or two of mud. At the other end of the building was a door. It was constructed of thinly split pieces of logs held together by pieces of hickory withes which crossed each end of the door. This door was hung upon wooden hinges, one part of which, instead of being fastened to the door by screws, was fastened by little wooden pegs. The step at the door was a short piece of log flattened a little on the top and braced on the under side by small stones and pieces of chips. The roof was made of long pieces of split timber, the flat side out and the edges smoothed by the axe in order to make them lie snugly.

Such was the school-house in which D. W. Anderson was educated. And it may be that the plain school in which he was educated loaned him that modesty, plainness, and unostentatious air, which were among the many remarkable traits in his character. The circumstances and society by which boys are surrounded help to mould their character and determine their future. To a healthy and vigorous body was coupled a clear and active mind. He loved knowledge, and was willing to buy it at any price—willing to make any sacrifice. He was an industrious student, and possessed great power of penetration and acquisition. And every thing he read he remembered. The greatest difficulty with students is that they fail to apply themselves. A man may have the ability to accomplish a given amount of work and yet that work can never be accomplished except by the severest effort. It is one thing to possess a negative power, but it is quite another thing to possess a positive power. In this world we are set over against all external laws and forces. We are to assume the offensive. We are to climb up to the stars by microscopes. We are to measure this earth by our mathematics. We are to penetrate its depths and lift to the sun its costly treasures. We are to acquaint ourselves with the workings of the manifold laws which lie about us. If we would know ourselves, understand our relation to God, we must see after the requisite knowledge. Suppose that Duke William Anderson had despaired of ever receiving an education; sat down by the way in life and said: "There is no use of troubling myself, I cannot get what I desire. I am destined to be ignorant and weak all the days of my life; and if there is any good thing for me it will come to me. I will sit here and wait." Would the world ever have known of Anderson? His life would have shed no perfume; his name would have been unknown and his grave would have been forgotten.

But it was that courage which never knows defeat, it was that devotion that never wavers, it was that assiduity, and it was that patience that is certain to triumph, which bore him on to a glorious end, as a summer wind bears up a silver cloud. At the age of seventeen he began to teach school. What Colored man would have essayed to teach school on the frontiers fifty years ago? But D. W. Anderson was born to rule. He was of commanding presence, full of confidence and earnestness. He entered upon his new duties full of hope and joy. This was something new. There was a great deal of difference between handling the hoe and the pen. He found that there was a great difference between the farm and the school-house. But he was one of those boys who do every thing with all their might, and he was at once at home, and soon became master of his new situation.