Copyright,1890.

PREFACE.This is the first of a series of essays to appear, in the form employed, upon some of the pertinent questions of the day. The author makes no apology for his ambition, since his motives have their origin in a righteous cause. As different types of mankind, we are in the midst of conflicts where "the pen is mightier" and far more righteous "than the sword." "Talk about questions of the day," said Mr. Gladstone to Dr. Talmage, "There is but one question, and that is the Gospel. It can and will correct everything needing correction."

The churchman's problem has always been the greatest in the domain of thought. If the Church shall lead the nations, she must see to it that her own course is properly directed, in the promotion of harmony and good will. The Church problem of today is peculiarly vexatious. The reign of Bloody Mary has gone, the reign of bloody men has come. If other institutions shall lead the Church, the waste of morals as well as blood will return with regal sway. If the author have failed in everything else, he hopes the attempt to shew two sides of the question will be seen.

What the people of African descent in the United States shall be called has provoked of late much discussion. No single term is satisfactory to all; therefore we have reserved the right to use terms best suited to our convenience.R. A. McGUINN.Baltimore, February 20, 1890.

CONTENTS.

PART I.Aspect of the Question.Christian Oneness: Its practice at the North and at the South. The Attitude of the Southern Pulpit and Press toward the Negro as contrasted with the Northern.The Negro Problem in the Church as seen among themselves.The Unfavorable View and its Cause.The Favorable Side and its Problem.PART II.Other Church Drawbacks.Methods of Building; System of Giving, etc., etc.Excessive Church Membership.Loose Tendencies among the Upper Classes.Modern Camp Meetings.Lack of Cooperation in Church Missionary Societies,Publishing Houses, &c.Cause of Separation between Blacks and Whites.Religion versus Politics.

THERACE PROBLEM in the CHURCHES.PART I.

Convulsions are part of a nation's glory--the test of a people's strenght. Whether social, political or religious, they impose burdens on those who cause them with alternating victories and defeats. The world admires or frowns, according to the successful issue of principles for or against.

Political ascendancy in America rises and falls at the hand of the dominant party. Since the days of the glorious Lincoln, the expressed will of the people has not been more significant than in the measures which settled the fate of the Cleveland administration. The source in which the balance of political power lies is confessedly admitted to be the Negro. His influence has been more than once felt in the vanguard of victory. Whether his opposers, from almost every standing-point, wish to make the Negro the "sack horse" of their disgruntles and defeats, is a question which candor and clear reasoning seem to decide. A fact very evident, however, is that the opinions expressed by eminent Southern men savors of much but that of peace and prosperity. While the attitude of the whites at the South is no cause for unusual alarm, good citizens of all sections of our country lament the same.

The following excellent paragraph by the editor of the Philadelphia Enquirer, commenting on the opinions of Southern leaders, as published in that paper, April 19, 1889, seems to reasonably set forth their true position:

"The Southern whites do not choose themselves to bring a proper and reasonable influence to bear upon the 00068Negro; to assist him in his duties as a citizen. They choose rather not to forget that he was once a slave; and refuse so far as they can, to recognize that he has been endowed with the rights of citizenship. In this they have been marvelously successful, and they all agree that all they want now is to be let alone to continue it."

These carefully weighed words are supplemented by the following astounding declaration: "It is a notable fact that the Negro question alone fills the mind of the Southern politicians." What shall be the issue of this state of things? Where is the remedy? Who is the Moses?

The unprecedented scene at Appomattox is buried in imperishable history, but the spirit which was "fuel to the flame," so far as the South is concerned, is still alive. War is the final combat with absolute tyranny, but reason must help a brother in his struggles for existence. The "Blues and the Grays" opened wounds which they must heal. In that most eloquent and final inaugural address of Abraham Lincoln, he spoke to the nation when these words were uttered: "Let us bind up the wounds of the war and go on to the duty assigned us." Here is our duty and destiny as a common people with a common heritage. That other declaration of the martyred President as to the impossibility of the Union's existence on divided issues in the theme of to-day. The dreadful on divided issues is the theme of to-day. The dreadful realization of Mr. Lincoln's prophecy when the war cloud was fast deepening is the dilemma of the nation at the present, though the cloud of war has emptied itself most disastrously upon this nation. "The Negro question alone fills the mind of Southern politicians," so much so that ex-Governor Lee of Virginia dares the bold and unbalanced assertion, that he for one is ready for war at the expense of Negro supremacy, however a legitimate or worthy heir he may be to his claim. The gross alternative whether the Southern states and cities shall be retained in the hands of white men or whether there shall be a war of races is still pending public decision. That such is the sentiment of the political South goes without saying.

We are forced to turn from this nestor of passionate hate and prejudice and enquire, "Is there no way out of it? Have they all bowed the knee to this Baal of their 00079fathers and shall humanity be declared a failure? We have faith that the leaven is somewhere, and though little the leaven and great the lump, it shall be leavened. Little David shall slay this great Goliath. With great satisfaction, we quote the words of Justin D. Fulton, D. D., "My hope for the Negro is not in the Democratic party or the Republican party, but in God." The great and wearisome problem must find its solution in that strong sentence. Judgment must begin at the house of God: hence the ground of this chapter.

I. Christian Oneness: Its practice North and South.Dr. Thos. Armitage, an eminent Baptist clergyman of New York City, consented after much persuasion to read a paper on "Denominational Unity," at a convened meeting of the representative clergymen. The phase of the subject and the peculiarities of the churches respectively were ably discriminated, but the trumpet had no uncertain sound when the Doctor in his introduction expressed a belief in the ultimate realization of the prayer of Christ "that they may be one even as we are one." *

We instinctively feel the awe-inspiring spirit which filled these words and no wresting of the text will betray the meaning of Him who honored it fully. The practical ultimation of Dr. Armitage's argument is confronted "with much diversity of opinion." Naturally enough, it seems folly to talk about denominational unity when each and all are divided among themselves. France is silly in trying to affect conciliation with England when insurrection is in her own streets. We believed with Dr. Armitage in the fulfillment of the prayer of Christ as the final outcome of the churches generally, but it must first be true of churches individually.

It is the will of God that we should be one regardless of creed, race, sex or condition, else Christ prayed in vain. He never asked amiss. The answer to that prayer will be full and significant as the descent of the Spirit in dove-like fashion upon the Jordan. The will of God is the position of God. He is no respecter of persons. He holds in sacred estimate, if we can so speak, a brother for whom Christ died. By a wonderful and triple lesson was Peter taught what God hath cleansed make not common. Seemingly one of the most difficult things 000810to understand is, why professed Christians persist in this making common practice in the church of the living God, which is the ground and pillar of the truth. Of course such followers of the meek and lowly Saviour expect some day to have a mansion in heaven, but if they be as void of brotherly sympathy and christian fellowship as they are here, heaven would not be heaven; it would still be the thorny desert, and the oppressed brother in Christ would find no more balm in Gilead than here below. The poet helps us--"No sect in heaven."

If oneness means anything, love share a large part, and this is the will of God that ye love one another, for God is love. Two questions follow this premise.

1. Is this done among our brethren at the South as respects their Northern brethren? 2. Is this done among our Southern brethren as respects their colored brethren? The first question pre-supposes that latter and in attempting an answer the lines may not be very clearly defined. Take the Negro out of the country to-day and there would be no "Methodist Church South," no "Southern Presbyterian Assembly," no "Southern Baptist Convention." The brethren at the South will stand up in conventions with tears in their eyes and tell their Northern brethren to "let the Negro alone, he never was so happy as when with us"--as slaves of course. They will say, some of them, it is useless to spend money to educate these barbarous negroes; they say he is not capable of the ballot, and stand off and scarcely do anything to make him capable.

Teachers from the North, if they stand up for right, must be exceedingly careful else they be socially ostracized, and we are speaking on good authority. * Some 000911Southern men will make the Negro's dishonesty and immorality the bone of contention. This very day I have read the following words from Rev. Dr. Gambrill, of Meridian, Miss, as published in the New York Examiner, July 4, 1889. "The trouble is not with the negro's skin nor his previous condition, but it is with his ignorance and general low condition." He is careful, however, not to state how the whites have fostered his low condition to a shameful degree. Judge Lynch reigns supreme at the South. The Church winks at it. When the judgment book unfolds, God only knows how many who stood in the front ranks of the church will hear the sound" "depart"; for no murderer shall enter the kingdom of he Lynch law is nothing less. The door of justice is shut in the Negro's face South. No editor wets his pen; no preacher lifts his voice.

Since writing the above we are forced to note this worthy exception:--"It is high time that the religious press should speak openly upon the subject of human wrong. No false care of sectional pride, no fear of criticism and withdrawal of patronage should close the columns of a Christian Journal against the facts in the case and the denunciation of wrong.

Our colored population cannot be colonized or removed as our Indians are to reservations, nor can they be disfranchised. * The only plan and the one that has been tried successfully is to treat them justly and kindly They are the best laborers in the world and the most contented of human kind. We should prefer an additional 100,000 negroes in South Carolina to 100 of the Irish, German and Italian scum that is daily being dumped into Castle Garden from the prisons and slums of those nations.

The solution of the race question in this State is fair treatment of the negroes. That this is equally accorded this race will hardly be claimed by any fair minded man." After repeated efforts, the colored minister is denied the privilege of sitting in the councils of his brethren. The Negro's excellences are disparaged at the expense of his vices by a class of people who have by gross and abominable practices taught him immorality, and withheld intelligence, the only advantage of the Southern whites. For the candid judgment of any honest man 001113must brand the deeds of the Southern whites in everlasting shame. As this awful and hideous picture comes before one, he feels like crying out, O God! have mercy on the nations! There are some glorious men of God at the South; we are nevertheless safe in saying that the Church South inculcates and fosters prejudices. She fails, totally fails to recognize the colored man as a Christian brother; and we further declare that the Church South winks at the villainy of some of her members and tolerates wickedness in high places either by silence or consent. These things are the cause of the division among the white brethren North and South.

SOUTHERN EDITORS ON JUSTICE."Any of our readers who are accustomed to the ruling of our criminal courts can tell from this list when the guilty parties are committed, the rich from the poor, and even guess the color of the criminals. The words "suspended on payment of costs," "not guilty," are as significant of these conditions and color as the words "twelve months on roads."

"Our country work-houses are very like our State Penitentiaries filled with men and women of color convicted for minor offences."

"For the peace of the people as well as a means of setting the race question some remedy for this should be provided. The rich criminals' money should not shield him and the poor man's poverty should not hasten him to State's prison."

"Till this is true in Mississippi and Illinois the conflict of races will continue." Biblical Recorder, Jan. 30, 1889.

"Along with the above is the strong position of the editor of the Atlanta Constitution on the brutal outrages in Georgia, Sept. '89: A blot rests on Georgia's escutcheon, until the men who whipped the negroes near Easport are caught and dealt with as severely as the law will allow. We have never recorded a more flagrant and inexcusable outrage. That a half dozen white men * * * should go to a neighbourhood rousing peaceable and innocent negroes from their sleep and whipping them, is almost incredible * * * The very lowest view to take of it is that such outrages will condemn to perpetual exile that political party on which the hopes of the South depend. * * * The ultimate view--and the one all fair men must take--is that it is a crime against humanity--that human beings, no matter how humble or how black, should be torn from their beds, taken into the night and lashed till their backs are bleeding by a lawless mob. The body of a peaceable and well-behaved negro is just as sacred from lawless assault as that of a white man--and Georgia's honor is pledged at make this appeal. The Constitution has been criticised for printing the story of this outrage. We should despise ourselves had we suppressed it. To have done so would have been to become particeps criminis with the men who whirled the lash, or broke over the thresholds of sleeping homes.

NOTE.- Let the true and self-sacrificing position of the editor of the Atlanta Constitution, be compared with some leading religious editors in this work. It will be found that the daily is ahead of the religious press.

The North repudiates such atrocities as contrary to the letter and spirit of the Gospel and exhorts their Southern brethren to take hold of their colored brethren and help them on the way to duty and to God. The South remonstrates and stands with drawn sword at a spiritual Appomattox. We proceed to prove our allegations:

In May, 1888, the Southern Baptist Convention held its annual meeting at Richmond, Va. A few days later the Northern Association of the same denomination met at Washington, D. C. The reason for the proximity was expressed upon good authority to "perfect a more perfect union" with the brethren South. The scheme utterly failed to the great satisfaction of the opposing parties. We ourselves heard a leading minister of the Southern Convention express his gratification at failure. Six months later our Northern brethren decided to hold the 001214Baptist Congress at Richmond, Va., taking, as we see, the initial step all the while toward reconciliation--like our Lord, the aggrieved going to the offender. The Congress was held. It is needless to say, that the cold and stern rebuff at the hands of Southern brethren crucified the feelings of some brethren from the North, to the extent that one brother who was assigned a paper failed to go, the criticism being so uncharitable by a certain nom de plume brother in the "Religious Herald" of Richmond, Va. Other distinguished Northern brethren could not stand being wounded in the house of their friends. The certain nom de plume brother instanced in the Religious Herald, wrote a very undignified, if not scurrilous caricature on the Baptist Congress and its previous proceedings, disparaging its sitting in Richmond city, and he went so far as to actually threaten to disadvantage the interest of the Religious Herald if through its columns the Baptist Congress was welcomed to his city. To surmise the influence of the unfortunate article on the previous edition which gave the Congress a hearty welcome, was followed by a grace-like silence is very significant. What is the cause? asks the reader. Trace it to its source. Far behind all trivial and petty difference, will be found the insurmountable--"the Negro."

If the Southern Presbyterian Assembly do not furnish a similar instance, the same spirit exercised toward their Northern brethren is manifest from the division itself:" Efforts at harmony have been repeatedly but unavailingly made on the part of the North. It was in this city, Baltimore, that the sentiment of the body was voiced by a member of the Southern Assembly, rebutting the importunities of the Northern Assembly toward reconciliation, on the ground that the North had prejudiced the Negroes against the Southern people. Simple justice credits them, however, with Christian fortitude enough to attend in a body the Assembly at Philadelphia, where President Cleaveland addressed them.

Once let it be understood that the grand of any denomination is divided, the cause leading to the separation affects all the interests alikes. Thus the onward progress of the Kingdom of God is delayed, and this is 001315not the will of God that we should not love one another; because some love right so well as not to tolerate wrong. With all the blatant pretensions of Southern Christianity, its demonstrations do not prove the facts. Politics are merged into religion; if anything must be sacrificed it must be Christ. Yes, Christ must be sold for a slave to heal, in some sense, an old sore. Strange, we exchange the healing power for the destructive. The temptation in Bunyan's experience is not overcome at the South. "Sell Christ for this, or sell Christ for that. Sell Him! Sell Him!" The church South takes the same measures to keep alive prejudices, as it did to carry on the war, and this is the secret to another division. Our Northern brethren remonstrate, hence the severed bands and the golden wedge is gone.

II. The position of the Southern pulpit as concerns the Negro.

That it is greatly responsible for the injustice done the Negro the following incidents will show. The Negro is not only denied the right of franchise, thrust out of the common carriers, just equalization of the school systems, and lynched in open defiance of a so-called law, but he is driven out of the house of God. You ask for proof. The instance of the Diocese of South Carolina is still fresh in our minds. Despite the protestations of a Bishop who dared to be fair, part of the clergy walked out of the church because the Bishop essayed to recognize an intelligent christian member, regardless of his color. Last spring, 1889, at Lynchburg Va., Bishop Randolph repeated a like instance by separating the colored people to themselves. South of Maryland colored brethren are not invited to meet with their white brethren at the "ministers" Monday meeting." The presence of two colored brethren in the Methodist Conference at Lynchburg, Va., caused the rear of the church in which they were sitting to be practically cleared. Mr. Moody, in carrying on revivals at Richmond, Va., submitted to a long sign in great letters " This Gallery for Colored People*. Think of the Archangel at the right hand of 001416God, "This Gallery for Colored People." A most respectable female teacher happened in a Baptist church at Harmony Village, Va., the minister not observant, till some good deacon, or Judas with the bag, attracted his attention that way, and forthwith in the midst of his sermon the preacher told the stranger within God's gates that she would have to retire, else the service could not be proceeded with. + The writer, while at Lynchburg, Va., learned from a pastor of colored Baptist church, that one of his deacons, a quiet and inoffensive man, had been shot that very day, without the least provocation. The leading daily, the Lynchburg Advance, took no notice of the affair till two or three days had elapsed, then, as usually is the case, the Negro was at fault, but so far as our information goes, there was no judge to sentence the culprit at large, and often there is no grand jury to 001517indict promptly such murderers when a Negro is the victim. Such outrages are continually occurring, still they are hardly, if ever, condemned from the Southern pulpit. Against such crimes the minister closes the Book of God and the Judge closes the statute law. But for all these things God will bring us into judgement.

1. THE UNFAVORABLE VIEW AND ITS CAUSE. The great tendency hitherto in discussing the "Negro Problem" in any form has been one-sided. Condoned wrongs and repressed rights will never better the condition of either the blacks or the whites. The unvarnished truth ought to be told in both instances. Truth. Jean Paul Richter, speaking of first love of the truth, says: "Blissful, blissful time, thou hast long since gone by, but truth will come again and claim her place on the throne of nations. The bitter railings on the part of some blacks and the gross outrages and misrepresentations by some whites will never help our civilization. The Negro problem in the Church is the secret of its solution or the cause of its dissolution.

Conscious of the uplifting influences of institutions of many names, the Church is the great moulding power among the colored people. This is said not to our discredit. Neither do we countenance the sneer that "the Negro is too religious." Any people whose ruling force lies in the sensibilities is the same; colored people are no more religious than the Germans are musical or the French fanciful. "I perceive that you are too religious," said Paul to the Athenians. These words are a sharp rebuke when applied to a people ignorant of the first principles of religion. If the colored man is over-enthusiastic, which in some cases he undoubtedly is, much to the mortification of the intelligent colored preacher and worshiper, it is not very strange when we remember that part of his previous life had been the occasion of moans and groans unutterable. Gratitude to God is a special thing with this once-oppressed man.

Acknowledging the foregoing to be fair, still, so far as our Church relations are concerned, we are victims of principles and practices harmful and inexcusable.

The clergy will have our first attention, for with them we are to deal largely. "A little learning is a dangerous thing." What shall be said of ignorance assuming the 002527province of learning, when it is often linked with stupidity, egotism and not infrequently immorality? Like water it seeks its level. Like fire, it consumes. Were we to dwell on the outgrowth of ignorance as seen in many a colored preacher at the South and not a few at the North, there would be no need to misrepresent the facts. Their power is significant from the influence they wield. Their overthrow is necessary from the harm they do. Before proceeding further let us distinguish between ignorance and ignorance, and illiteracy and intelligence. There is an ignorance which is conscious of its own existence and seeks its own dispersion. Indeed, this is intelligence.

On the other hand, there is an ignorance born of pride and fettered by egotism. It is irredeemable.

There are literal attainments without intelligence and vice versa. These distinctions will be carefully guarded in considering what is styled the "behind-the-times" colored preacher.

There are conscientious godly men, whose advantages have been limited. They are aware that they are not up to the times. They are open to conviction and will gladly seek any source of information within their reach. These, brethren are often powerful and eloquent men, earnest men who have done a good work in their day. But they cannot lead successfully the present and coming generations. They are intellectually inferior. The present generation is ahead of them; the breach is seen, the collapse is inevitable. We are asked why such men continue to hold the pulpits? Is it because the majority prefer them, they are reluctant to retire, or the inability to secure capable men?

The cause lies in each question: in the less intelligent in some churches, for they are in the majority. They rule. Sometimes a "split" is unavoidable, as every well-informed man on the subject knows. In some of our best churches this is the case. Much to our disadvantage the more intellectual element is often helpless, save to the popular "split;" hence we have in Washington, D.C., more than thirty Baptist churches, averaging from the most intelligence to the grossest ignorance. Many of the number named are the result of disaffection along the 002628line pointed out. The majority in many cases rule, not because they are opposed to an educated ministry; they are rather not strong enough inclined to demand it. Hard to get rid of our old ways. As long as a person who has served "many years" sticks like a plaster, incapable at his best of anything but the old ways, he will find an element who declare that "the old time religion is good enough for us." The ministry in this respect is to be blamed more than the people; for it is the testimony of young men of superior intelligence that the crudest material is capable of refinement when once the people are convinced that their minister is trying to do them good. The preacher has a greater hold upon his people than any other man. This is doubly true concerning the colored people. It is a pity that with rare exceptions we find a minister superannuated and incapable, willing to retire, that a strong man with the gait of this age may lay a new foundation. They for selfish purposes, prefer to go on at a "poor dying rate," sacrificing the interest of the cause and of the people.

Some reasons are assigned: Many of the preachers referred to have large families with small resources, hence to resign their pastorates, even if they had the disposition to do so, would make them very dependent. Shame as it is, neither the white nor the colored people have learned to care for their superannuated ministers in any degree worthy of their history and service. In some instances the former are not disposed while the latter, aside from being pecuniarily weak, are too slow to see the necessity.

The remarks of a man, of which any people would be proud, are worthy of special notice. He had been a slave; studied his Bible as best he could; founded a strong church; led the people in no way discreditably; this man of easy manners, gifted tongue and sterling worth, said that his sense of discretion led him to resign his pastorate to a man equal with the times. We had to say that he was "one out of a thousand."

The class of preachers cited, if must, may be borne with. While they are unable to lead us on to progress, we hope for no serious drawback.

Another class of so-called preachers or "groaners" among us must be disposed of ere we can avoid surely 002729the most damaging results. It is that class of men born in ignorance and bound in egotism. Our position is not too strong when men of this type are more than eager to assume the holiest office given to man, with not the slightest qualifications therefor, at that. The injunction of the great Apostle to Timothy is disregarded utterly. Their conviction respecting their call to the ministry is uniformly as firm as the everlasting hills, still with few exceptions, they are void of the moral and mental qualifications in keeping with their position.

"The foolishness of God is wiser than men." No sane man would put another in a position which from lack of qualifications he would be sure to defile and belittle, rather than honor. While the omniscient God takes the weak things of this world to confound the mighty, to suppose that He would use a useless and unholy person to perform the duties of the holiest and most important calling on earth, is in direct contrast with Scripture teaching and the history of preaching. The colored pulpit would be far in advance of itself to-day, were it not for the terrible drag in the person of men who inflame the passions of some people, unable to think and discriminate, who indeed prefer whines and groans to solid gospel teaching. These usurpers meet a strong rebuttal from a cultured ministry, but how and then a well-meaning brother unwittingly suffers his ground gained to be shaken by reckless and irreverent men with a zeal without knowledge. Instead of being patrons of learning, the class of men here set forth, persistently ignore the same. Young men and women, who by stress of circumstances, are connected with churches of which these unfortunate men are pastors, meet the greatest obstacles in pursuit of an education. The writer knows of cases where the youth have been openly rebuked from the pulpit for no other reason than they were trying to get an education. It is to some of this class of preachers that Bishop Dudley's remarks are pertinent when he says "their religion is a frenzy and their morality a shame;" since the Bishop applied it to all of us, it is shame upon shame. It is an awful state of things that a people just shaking off their shackles should be victimized by such outrages upon intelligence, morality and religion. It is nevertheless true. Too true! It is repugnant to the 002830better thinking and acting colored people as it is to some of the whites. We are anxious to get rid of it. We ask all lovers of God and man to to continue to help us and be patient with us. The South is as much responsible for our condition in this particular as she is for other things to which slavery gave birth.

We see at once that such preachers not only lack grace but sense, being unable to read the simplest passages respectably. Of course they are less able to interpret it; but this is not the worst-they are often intemperate men. The rum agent will come around, upon the pretense of helping to pay for a church the cause of temperance is sold. The cause which is righteous goes to the ground, while the devil triumphs. A man of this stamp has no scruples in taking a glass of grog. Sometimes in the pulpit we fear that he is more influenced by this spirit than by any other. He and his deacons alike do not refuse to look upon the wine when it is red in the cup. The majority of his congregation would not have a pastor who could not "moan like a dove and chatter like a swallow," hence he is strong in his position. The virtue of the minister and congregation alike is anything else but irreproachable. What is styled as the Church of God almost becomes the nursery of villainy. Again, "we can only speak of things we have seen and heard." On this point some of the officials of our more intelligent churches are in the same dilemma as the deacons of some of the white churches referred to by Dr. Fulton. Boldly we say it. Would to God that some of our leading churches, representing all types and names, were cleared of men who are confessedly able, but at the core of their hearts they are rotten-a standing menace to the churches which they persistently serve on a semi-political principle. A faithful member of a neighbouring church, where the author was once a pastor, commenting upon the faithfulness and integrity of his retiring minister, said that his pastor's course was not applauded by his people, because his life was pure, his record spotless. Here is a case where looseness in a minister was essential to favor among the people.

Before taking in hand the splendid exceptions it may be well to trace things to their cause. It has been stated already of a certain class of preachers that they are with their element, hence their strength.

The system of church government, among some, must not be overlooked. Those churches who recognize no superior ecclesiastical authority, suffer more than denominations who are governed by Bishops, consequently the Baptists, the leading church at the South, suffer the more. The Methodists have more strictures, but are often powerless to affect them from many causes. The popular idea that a church is its own sovereign is irrevocable among those who practice the same. Granting them to be right, it is a right, however, which is sometimes greatly abused, the effects of which are felt more and more every day. There is a case in our own knowledge where a minister of unsavory character had been deposed by the salt of his church. That very same man would canvass among the weak and corrupt element, and straightway he organizes another spurious church in the face of remonstrances of sister churches. Should the question arise, from where did he get a council? We answer that there are enough "spurious churches" existing in the average large city to form a spurious council. We all have to suffer the stigma. There is a mind a man whose character was exceedingly foul; happening in one of our large cities where are nestled colored people second in number only to any civilized city in the world, Washington, D.C., his element was easily found; as a preacher they Washington, D.C., his element was easily found; as a preacher they worshiped him. Repeated publications of his odious character had put the ministry on their guard. For more reasons than one, his ordination was not advised. No church would recognize the party of his cloth, whom he had successfully wrested from a church, whose unlearned but godly leader had joined the majority. A few deposed ministers ordained the man spoken of. The result is untold. This case is one of many which are constantly occurring and ever on the increase. The chasm widens all the time. The near future omens no good to the most unfortunate among us, while these usurpers stay in the market. The intelligent preacher is powerless to control this counter influence. Here is the tug of war. Wisdom and grace must be the armament with patience never failing.

Another reason lies in what we have said concerning the attitude of whites to their colored brethren. Excellences and crudities are taken on according to moulding power of each. The church ought to be supreme in advancing 003032its own cause. Centuries of civilization must help this "brother in black" to rise above his fallen condition. Instead of the Church taking the lead and helping the intelligent colored brother to better the general condition, she prefers from rank prejudices, to let him quietly alone, even if he sinks in trying to learn to swim. Brethren, South, of the same denomination, sit on the edge of a wide chasm and no man dares to bridge it. They might come closer as brethren and forget these differences for Christ's sake. The unprepared brother might certainly learn something from brethren of great advantages both in learning and experience; the egotistic brother would find that the task of Gospel preaching is no child's play. Able men on both sides might make a strong and effective attack on plausible and ungodly men who hold the truth in unrighteousness. The world might eventually say "behold how these christians love one another!" Notwithstanding the advantages arising from such cooperation, the understood sentiment of Southern ministers to their colored brethren is, that Negroes are not allowed in their ministers' meetings, conferences, etc.' The following clipping from the pen of Rev. H.N. Jeter, of Newport, R.I., speaking of his Southern tour, shows that we are not surmising a case.

"Baptists in the Southern cities seem to have no dealings with their colored brethren; their attitude in religion respecting the colored people is about the same as in politics, on the railroads, etc. If you go among them you must take back seats. The ministers of the Gospel of Christ have their conferences and do not think of allowing the colored to sit with them; they are not admitted. I asked a minister who has had a collegiate and seminary training, equal if not superior to some of our white pastors, if he ever attended the white ministers' conference. His reply was: 'If I were to go there, they would ask me what I wanted. Their spirit and action go to show that they believe in a separate church, a separate Gospel and a separate Heaven for white men.' I have often wondered what will they do if they be so fortunate as to be saved and get to Heaven, and meet their colored brethren. Christianity alone is sufficient to wipe away all such feeling, and enable these people to believe in the fatherhood of God and the brotherhood of Man."

There are splendid exceptions. Thank God for the light setting off this dark background! In the State of Maryland where the author lives and labors, the attitude of white ministers toward their colored brethren is far different. Bear in mind also that Maryland is a State where sectional feelings and race prejudices are crystallized. But this crystal is soon to crumble, and Maryland, with other aggressive States, cannot afford to stand in the way of the people's progress. It is with a deep sense of satisfaction that we add a just tribute to the godly ministers and laymen who have given their influence and means to edify a fallen and neglected people. They have learned the secret of true christianity, they see the only way to lift up Christ, is to raise their brethren out of ignorance and sin. All the ministers, white and colored, meet at the regular ministers' meetings. All share the honors and responsibilities; the good feeling among the brethren is ever on the increase, the near future is resplendent in the hope of a better humanity and glorified Christ.

The benefit of such cooperation is untold. The colored brother reads his essay or puts his sermon on the board, in turn with his white brother. The criticisms are free. If the colored brother has any ability it is respected by the whites, the strength and polish of our white brethren are acquired and coveted for the Gospel's sake. We know of more than one minister who regards the Ministers' Monday meeting as one of the best schools of theology, and traces the growth of his powers largely to this institution. Had we been left to ourselves, the good standing of ministers and churches to-day would not be. * All honor is due to those who patiently, persistently 003234and lovingly have stood by us in our struggles and triumphs. They saw to it that we had pious and intelligent ministers. If a church could not decently support a minister, the Maryland Baptist Board helped. By the aid of the Board, more suitable church-edifices were erected in place of others. They have helped us to help ourselves. No State in this Union can boast of a better trained ministry than we have in the State of Maryland. Newton, Howard, Lincoln and Wayland are constantly sending us educated men to carry on the work. Were we to tell of all denominations, the showing would be none the less respectable.

To be specific, let us take the Baptist church. Since 1870 they have increased numerically from 500 to 6,000 with reputed wealth of $150,000. This same people average for church causes generally $3 per capita, far in advance of any State in the South. We have not written to laud our own State or cause, especially when there are so many lines of advance ahead; but there is no better solution of the great problem than in christian fellowship and cooperation. This the Church, if she be in any way true to Christ, must do.

II. THE FAVORABLE POSITION AND ITS PROBLEM.There is light in every true cause, if hope is not drowned in despair, and our eyes are not closed before its dawn. The Negro problem as seen from the Church is graciously hopeful even if it be no further seen than the arguments advanced; but all must look in a special line and single out the forces.

Connecticut leads the country in its system of benevolence. The munificent millions of Mr. Slater's, equally balanced by Mr. Hand, of New Haven, show that these immortal men are as wise as they are kind. Many efforts have failed in satisfactory race elevation, because the logical sequence was not considered; the hope of the colored people is in the youth. The strength of the youth is in education. This is the magic hand which will mould the Church, fix the ballot box and govern society. Rev. G.R. Waller, in an article to the Baltimore American, tells us, "In 1889, the colored people in the South owned 5,600,000 acres of land and were assessed for $91,000,000. There are 20,000 colored school teachers in the South, 003335and 1,036,000 children in the public schools. There are over one hundred schools of higher education. There are four schools of law and three of medicine. There are now over one hundred and twenty-five newspapers edited and owned by colored men." The balance of power among the colored people is evidenced in the statistics given. The educated youth will shake off the shackles of their ancestors; their demands will be granted in the pulpit and elsewhere, when intelligence, industry and wealth shall have won their cause in triumph.

The rapid stretch of twenty-five years of freedom is not the outcome of chance or chivalry. This leads us to speak with lasting gratitude of the excellent and enduring work of the Home Mission Society. In so doing, we are voicing the sentiment of millions of grateful freedmen. The work of that Society will be in effective operation as the "train of generations go thundering down the ages." In that better land "where the orphan smiles and the slave looks up," the beneficence of the great society will have its reward. The war at an end, the lamentable condition of the colored people was at once seen and bettered by the Home Mission Schools, which were rapidly established at Selma, Atlanta, Nashville, Richmond and Washington, D.C., and other places. The aim was to educate our leaders and home-makers; consequently the majority of students attending these schools became preachers and teachers. The schools at the first aimed at the most practical results, not ignoring at the same time, more far-reaching essentials. The wisdom and success thereof are seen in the statistics given above. The growth of the schools, the thousands of educated preachers and teachers, the bettered condition of the people are living witnesses.

The educated pulpit is no longer conceded as a rebuttal to the best interests of our people, but is a means to their advancement. The corps of teachers in almost every aggressive church South is an aide de camp to the minister who must be in every sense a true reformer. The favorable side of the colored church of average intelligence, is so hopeful that the fact will soon be a precedent that no minister can serve them who is not up with the times. Character and education are two qualifications in great demand among us. He must be a safe and wise leader, are the underscored words settling the pastorate of the coming man. It is something almost phenomenal to see how quickly the old and intelligent heads acquiesce in these measures. When the colored people are at length won to the right side, loyalty thereto may be depended upon. *

To particularize as a matter of proof would be as burdensome as it is unnecessary; a few instances will suffice. Among the Baptists there is Rev Harvey Johnson, D.D., pastor of the Union Baptist Church, Baltimore, Md. His professor, speaking of him says: "His name is everywhere a synonym for energy and success." During his 16 years pastorate at Baltimore he has baptized and received into his church over 2,000; raised $60,000, and eight young men have gone from his church into the ministry, all of whom are graduates from some institution of learning. Many have done and are doing a most creditable work. In this church almost every profession is represented and progress is the watchword of each. Dr. Johnson was educated at a Home Mission School. Elegant houses of worship with good congregations under a trained ministry with similar results as the one already mentioned is no uncommon thing. Improvement in manner of worship is the most hopeful sign of progress. Dr. Johnson informed us that for years his prayer meetings were far from what he wished them to be; now he would not wish them better, so marked has been the change.

The itineracy among the Methodists may not furnish such consistent growth as a general rule. "Like priest, like people" is solemnly true. Very often the good work of a faithful minister suffers at the hand of a predecessor. In watching growth of churches pastored by intelligent men, at stated periods, blessed and satisfactory has been the outcome of all. There are churches in this very city of Baltimore, where the force of the 003437preacher, manner of worship, etc., are so much in contrast that a foreigner chancing in, not knowing otherwise, would think there were different races of men represented in each, when in fact there is only a different grade of intelligence and decency in worship. The best churches are generally represented by the ablest men, the majority of whom take a high rank in all of progress. The A.M.E. church furnishes so many illustrious men of piety and learning that no ordinary mentioning will do them justice. The A.M.E. Quarterly Review is an index to the brains of the church. The stand taken by the senior bishop, Daniel A. Paine, some years ago, that no one should be ordained to the ministry that had not pursued a course of study preparatory thereto, goes far to relieve the church and the race of an unbearable odium.

The genius of the Catholic church undoubtedly precludes anything beyond an elevated tone in church worship. Although much has been said to the contrary, in justice to the Catholic church as related to the colored people, so far as we are able to judge, the Catholic church is not so much a source of degradation as it is reputed by some, to be. Either the spirit or policy of the Catholic church is a stinging rebuke to Protestants of many name. Discriminate they do not. That is the reason why they succeed so well. "In this they are most Christian" said an Episcopal clergyman in South Carolina. We are not Upholding tendencies and principles, still we are here to give credit for the good that is due her. if she is more charitable in practices than true in theory, she will never fail to win into her pale the helpless and unfortunate, who look for a gospel of deeds as well as words. It remains to be said that some of our best to do and most intelligent colored citizens are Catholics; and some are woefully ignorant.

To generalize the favorable view of the colored people in the church is to give in brief the opinion of a prominent Southern preacher, on the great meetings held at Nashville, Tenn., in the Fall of 88. Their sermons he styled as "masterpieces," their learning, eloquence and manner were high creditable, in short he said: "They are men of whom any people would be proud." The 003538Rev. Dr. Simmons of Louisville, Ky., the leader in the movement, was classified as another Moody. These remarks coming as they do from a Southern white preacher of high rank are a strong testimonial of the coming people. Evidently there is hope for us in the person of such leaders as Bishop T.M.D. Ward. Delivering his opening address before the Virginia Conference held at Staunton, Va., May 1, 1889, among other things he said:

"We must build churches, buy farms, erect school houses if we would win. Property as well as knowledge is power. We must possess both. Industry is a virtue equally as much so as chastity. There is an immense work to be done in this state."

And again: "There is a giant in this country that is a standing menace to the churches. We must attack this monster and dethrone him. Preachers, members and churches who are addicted to this are not wanted in our ranks. If we can't live without them we will die sober. The mission of this Church is to develop Negro manhood. To show to the world that we can govern as well as sing, preach as well as pray, obey as well as command, follow as well as lead, serve as well as be served. To be strong we must be a unit. A divided house cannot stand. Many are the waves but one is the sea."

"We should concentrate on everything that tends to give us character. There is something we call law; "it dwells," says Hooker, "in the bosom of God." It is inflexible and unbending. The planets, the seasons, the universe obey it. When there is no law there is anarchy. When we decide to trample law under foot we will hear our funeral knell and Ichabod will tread upon our walls.

We are becoming very reckless about law.

Respect the law or disband. We are waiting to see whether Harrison will throw his influence on the side of law. Some feel hopeless, but pray and wait."

"We must discourage immorality. Admit no divorced members nor ministers and never marry them. Renounce and denounce all forms of immorality.

We may lose members but better lose licentious men and women, than the favor of heaven. None but the pure in heart shall see God."

The pulpit is stimulating other interests among us.

Eager is the desire to crystallize the best that is in us into a symmetrical manhood and womanhood.

PART II.

Every institution of man has had its drawbacks: some of which have been necessary, some inevitable, some unnecessary. Anything which is useless, may in due time be removed. That which is an injury must be gotten rid of. The advanced condition of our pulpit suffers from influences which if not removed, in the long run will be most damaging.

The system of building church-edifices is a drawback most noticeable. That people should give their first fruits to the Lord is the Divine injunction. That the Temple of God should be no unadorned place is the Divine pattern. The same God however who bids us to be mindful respecting the place of His rest, requires, on the other hand, no more than one hath. It is a fact that our colored brethren at the South, build on an average costlier church-edifices than their white neighbors. At a certain city in Va., the pastor of what is known as the "Colored Baptist Church" could boast that his church building was the best in town. A tower of strength to their energy and zeal; but are they able to do it? Is it zeal without knowledge? And what is the spirit often prompting such measures? We do not think our plans for church-edifices are consistent with our circumstances. Of course most of the churches referred to have large congregations and nothing short of commodious houses would do, still the low wages at the South do not justify lavish expenditures. We must with all credit say that from points of industry and zeal the colored man at the South far cutstrips his Northern brother. The mere pittance for which the average woman has to work who, in the main keep up the churches, makes her many church encumbrances more than sacrificing. Common sense instinctively plans a church-edifice according to the wealth of the congregation. For the colored brother to raise his temple higher in the sky than his white 003640neighbor, who has had every advantage financially, is not only zeal without knowledge, but effort without means. Church buildings are too often planned and erected when the resources are not taken into consideration. A "building fund" in many churches inaugurates a new movement; while this shows progress, the resources are generally unequal to the demands. Sometimes when a church is paid for, if it is not at a long and continual strain on the people, the poor minister has suffered loss, irretrievable to body and mind. We remarked to a pastor in charge of a large and elegant church, "You have a fine house." "Yes," he replied, "and broke down my health in building this house."

In this instance the church-building seemed to be no more than what could be desired under the circumstances, but alas! the pastor's health was gone and the great Leviathan, the "Church Debt" still remains.

Eight months have passed since I was talking to the pastor spoken of and it is only a short time since the sad notice of his death appeared in the papers.

The ruling motive in building churches is not always the best. In cities where there are four or five churches of the same or different denominations, rivalry is not of passing notice. The best church building, handsomest frescoing, and finest chandeliers seem to be more a freak of man's vanity than the glory of God. The essentials of elegance, neatness and simplicity are overlooked, and taste gives way for show. One of the largest church buildings at the South cost just double as much as it should; it rules out judgment in its appointments and furnishing; taste is supplanted that the expensive frescoings may give the house of God an opera-house appearance. This very church has no carpet on the floor, no cushions on the seats, but it has the work overhead. It reminds one of a woman wearing a costly Parisian bonnet with a common calico dress. Another church we call to mind is a model of elegance and symmetry, the ceiling, windows, pews and floor testifying; on the whole it cost about half the amount as the ill-devised building referred to.

We are in hearty sympathy with any movement which will glorify God and edify humanity, but the extremes of life can never accomplish either. some of our colored churches are no more able to build the edifices they undertake, than a poor man's wife is able to keep pace with a millionaire's wife. We meet with the rejoinder that some white people likewise. It is sufficient to say that unwise whites are no pattern for us.

Another drawback is unsystematic giving. The outcome of this issue is owing in the main to pastors. As a whole our people are yet untrained in this respect.

The methods of giving are frequently indecorous. Swarming up to a table, creating a bustle and a stir after the sermon, could be happily remedied by the "envelope system." Of course this takes time, but the churches in the lead should begin. In the average colored church a good brother deacon or trustee has to make the usual monotonous speech on money. The choir has to sing while the people march to the sound. A trustee in passing the basket was informed by a generous friend in the pew, "I'll give you some money, but I'm waiting to hear you sing some more." It is time this bartering principle in the house of God was at an end. As long as this marching practice is in vogue, improvement in the principle or system of giving may not be expected. A minister in New England who introduced the "envelope system," informed us that he got twice as much money, while the system itself cost the clerk a little more labor. The members recognized their individuality, because they could see what they were giving, and the harangue for money after the sermon was done away with. The principle of giving is among the hardest things with which the average colored preacher has to contend, but when all things are considered, his people do comparatively fair. Discipline, discipline, discipline! is what we need.

It is amazing to see how many churches are mortgaged throughout the country--not because the memberships are small, neither are they in every instance unable, but because they have no system. Churches averaging from five hundred to two thousand members are continually 003842on the strain. Some of the sisters are frequently giving some "picayune" entertainment, to get money to pay the pastor's salary, pay the interest on their mortgage, or buy coal to warn them in the winter. Ridiculous! A burning shame to our existence. This same people spend thousands of dollars every year on excursions, while their ministers in many cases have almost to beg for their salary. The truth must be told. Till men of God in the pulpit take the independent stand, and be willing more readily to go to the next town, this state of affairs will remain unchanged. Eight years ago, in a Southern city, a certain Methodist church-building was erected at a cost of $6,000; during the first year a payment of $3,000 was made; since that time the interest has been kept up, but not a cent has been paid on the principal! The congregation has increased. The people have either forfeited their obligations of honor, or become desperately impoverished, or there was no energy or discipline on the part of their leaders. In fact, the cause of such dilatory work lies in all these suppositions.

Another custom of our colored churches should be stopped at once, sending their pastors through the North on money raids, to pay church debts which they themselves are well able to do if they only will.

It is a small thing to see brethren absent from their pulpits handed around for a dollar here and a dollar there. On inquiry as to the size of the debt, one finds it ranging in most cases from $500 to $1,000. A pastor was going around trying to beg off a $700 debt, when he had a membership of 300, some whom owned land the quantity and value of which classified them as "well-doers." Brethren, is this honest? The admonition of the fabled Jupiter replying to the cartman who asked that his wheel be lifted out the rut: "Put your shoulder to it and first help thyself," ought to be held evermore in view. There are congregations in Va., who live well, have their homes and teams, getting on fairly in the world, who pay their ministers a beggarly salary, and top it off by sending them North to beg money to pay a church debt contracted by themselves. We may say that 003943both North and South owe us this, and that they have amassed great fortunes at our labor and expense. True, they have but human pride, self-respect should not be sacrificed on the altar of this pauper practice. The mere force of our courage guarantees the means when once it is realized. A Baptist church, four hundred strong, built a new edifice and asked their pastor to go North in search of assistance. The money harvest was so poor that they summoned the pastor to his post again, and prepared themselves to lift their own burden. Thus trying their own strength in a systematic way, though many thousands were required, every cent was paid by their own exertion in a manner compared with others almost phenomenal. Those few-hundred-dollar debts can be easily liquidated if their contractors would only half try. Ministers running about the country with an open hand not only support an already bad precedent, which does away with self-respect and self-reliance, but their dignity as ministers of the Gospel suffers mightily. We are aware that the great Apostle encouraged the assistance of poor churches, by urging the Galatian and Corinthian churches to assist the Church at Jerusalem, and thus the true Gospel principle is, that the strong ought to bear the infirmities of the weak; but it is not missionary to help those who can help themselves, or to bear a burden that another shifts through sheer neglect.

Then there is the want of harmony among ministers. Petty jealousies give rise to fends, which are everything but helpful and respectable. Such broils have no place in decency, far less in religion. The popularity and distinction of churches are encouraged by intelligent but mistaken leaders, who submit to the whims and vanity of their congregations. One is obliged to ask, Is it the lack of principle on the part of ministers who suffer such nonsense to exist, or is it a fear that the butter may disappear from the side of the bread? The question raised may not appear, to some, to deserve passing notice, because sensible and reasonable people are reluctant to believe its true import. Nevertheless, it is no novel thing at the South, the results of which have become, in some cases, serious. Two of the leading and most intelligent 004044congregations in a city South were at sword points, because one assumed the name of the First Baptist Church at the expense of the other's popularity. Both pastors were intelligent, still the bad feeling existed, and bad it was. They were estranged from each other by a wide breach, and refused to cooperate in any measure that might stimulate the general interest of the churches and advance the Master's kingdom. If a frivolous cause produce such effects among people of average intelligence, what shall be expected of the more ignorant classes? We have seen ministers who have been earnest and faithful in the cause of temperance, but the counter influence of brother pastors in the same city was too great, mainly because they liked their own grog, and if not boldly rebutting the temperance workers, their opposition is felt in devious ways. It is time to reveal some of the hidden things, and we say again, we can only speak the things we have seen and heard.

Where hosts of men are unwisely led by men of this class, it is high time it was known and remedied, for there is seen, in such influences, the canker-worm which is daily consuming the life of the church. Industry and intelligence must be coupled with a strong moral life, in order to bring a people up to the high standard of the truest manhood.

Too many societies in the average colored church in the United States are as annoying as they are disadvantageous. All meetings of the church, however important, must go by the board for the societies. To enumerate them would require many "ans" and "ites." The slim attendance of 75 at a prayer meeting in a church with a membership of 700 was accounted for, by the pastor, that it was the evening that the societies met. Woe is the outcome of any institution whose influence is to defeat the work of the Church of the living God, exactly what these societies are practically doing. The people who came shouting out of Egypt have come to the Sinai of their pilgrimage, with this golden calf. The societies are kept up by the same people who mortgage the church; and who in one way and another make a pastor, as we have said, almost actually beg for his salary, ridiculous? Worse. Shame! A pastor of a great church told us there were no less than ten societies in 004145his church of some name or other. As a rule they took the lead of everything, especially if they were honored with the popular title of "secret."

The good side is also to be seen; for it is not the principle to which we object, but its abuse. A good society in many of our churches, known as "Friendly," "Beneficial,' etc., is incalculable in many instances for good. Otherwise many sick folk would be impoverished and uncared for in the most trying hours; for the improvident tendency among us is very great. Were there not for a valuable resource in a good society the sufferings at times would be untold.

But the extremes on the other hand make the evil as great in another form. Society, thou art a necessity. "Consistency, thou art a jewel."

EXCESSIVE CHURCH MEMBERSHIP. What we have referred to, incidentally needs special mentioning. Of all the drawbacks noticed, non impresses us more grievously than the above.

"Large membership" is an ambitious term among some of our clergy. We suppose for the sake of charity that it is well meant by some and unavoidable by others. In the rural districts particularly, some of our intelligent leaders try to be as aggressive as possible, and thus muster in the fold all the chosen ones of the Lord within their reach. Such work has its own blessed commendation. Blessed is he who is faithful thereat. An affinity grows between pastors and converts which is everlasting. Love can be stretched, like India rubber, beyond practical uses. Close attachment of pastor and people sometimes develops into a superstitious frenzy. It is no uncommon thing to hear a member say, brother So-and-so "baptized me." This single act very often settles his contingency with a church, and his devotion seemingly to religious principles. It matters not how much missionary work lies beyond. The next town may be entirely destitute of Christian workers, notwithstanding these enthusiasts will not move a peg, from the simple fact that "my pastor baptized me;" such followers are practically useless in their church of precious vows and boasted ordinances. Not infrequently this non-Gospel spirit is encouraged by ambitious ministers, who are apt 004246to pride themselves upon the largest membership in the county or State. Whenever self must be extolled the greatness of the cause must be dethroned. Ambition and enthusiasm are desirable qualifications, but, like arsenic, they will surely poison if wrongly used. How impracticable these measures! The church boasting membership of 2,000 does not furnish seating capacity for one-half of that number. Furthermore, the average attendance at prayer-meetings is not more than five hundred, and if on Lord's Day service there be 900 in attendance they do exceedingly well. Moreover, the condition of many colored people force them hither and thither for an existence, hence they are away from their respective churches for an indefinite period. They do not keep up their church obligations. Their pastor, as a rule, knows nothing of the whereabouts of the great majority of them. We do not know of a more absurd thing than this crowded stagnation and "dilly dally" life in the churches. For a shepherd to have forty sheep and to be able to give an account of one-fourth or one-third of that number reflects seriously upon the judgement or capability of the shepherd. The words of Paul "to feed the flock of God over which the Holy Ghost hath made you overseers," is an eternal sermon to the elders. For one to hold in possession more than he can feed, means to starve some while others are at liberty to ramble in the wild woods of life.

A large membership is exceedingly impracticable, for laziness and lethargy are the chief results. The majority of the nominal crowd hardly ever contribute anything to the spiritual or financing interests of the church. A few who are always willing to do are reluctant to carry so much dead weight. It is amusing to learn the salary one sometimes is paid by these great congregations, not enough in any respect commensurate with the membership or the arduous pastoral duties. No self-reliance. No stamina of Christian character brought out. No linking of a Gospel of works with faith. How one can care for 2,000 souls we cannot see. How he can conscientiously consent to do it, and be honest to his God, his people and himself, we are at loss to say. To attempt more than we can do and thus deprive ourselves of what we may do is both simple and sinful.

The secret to the down grade morality in our church life is as much in lack of proper oversight on part of pastors and officers as in anything else. Yet, we will not overlook the faithful attempts of some ministers to thin out their congregations and were unsuccessful. The simple fact being that the people refused to leave a church of petty fancies; the handsome edifice; big crowd; large organ and popular people being more of a centre of attraction than the waste places outside, whither Jesus himself was so willing to leave the beauty and gold of the temple to visit. There are many honest earnest Christian people who refuse to sever their special church relationship, because it is like sending one from "home:" That is a tender and warm word, but we are afraid it is often construed with luxury and ease. We in no case wish to disparage that loyal and devoted relation between pastor and people growing out of peculiar circumstances inseparable in earth and in heaven. Indeed, we pray for more of such feelings. With our ears open to our Lord's teaching a conscientious sense of duty will awaken us to that which is highest in life. The riddance of avoidable hindrances is greatly desired. This like other things spoken of, that it may be a thing of the past, must begin at the foundation head.

LOOSE TENDENCIES AMONG THE "UPPER CLASSES."Those who are acquainted with the term "upper classes" in the Church of God, know something of its meaning and repugnance. The upper classes are the picked, fastidious classes, which in due time are bound to crystallize in to an iceberg in the church. Their tastes are whimsical, their service nominal, their influence generally baleful. To the ordinary pastor they are calculated to be either "a thorn in his side" or to make him a "picked" man in the pulpit. A man strong, conservative and godly will be the thorn-target, a man weak, flimsy and bias will answer in the second place; Satan exalting himself in Heaven to a forbidden seat was thrust down. We long for a time when this presumptuous caste system shall be thrown from the altars of the Church of God. This favored set are persistent in their demands and a kind of reverential deference must always be paid to their augustness. There is no wisdom nor discretion 004448like theirs. Even the minister of the Gospel must stand with uncovered head before this sceptre of "vanity fair." That preaching which condones and plasters circle sins, is preferred to the rugged axe which hews down trees of forbidden fruit. There is in most churches, the country not excepted, what may be termed star families. They always shine upon some heritage, allegiance or honour in the archives of forgetfulness, however black and dense the moral cloud in which they may have lived. Ministers and officers understand it. Many a time the source of such distinction and special recognition is at the head of the deacon or trustee board. Thus the sacred legacy is handed down from father to son and it is understood that no pastor can stay in a certain church unless the favored party or aristocracy have their way. The ground of such influence is seen in reputed wealth, a certain texture of skin, acknowledge or superficial qualifications. The poorer or less pretentious members suffer many a snobby snub at the hands of the chosen few. The bad feeling between the two classes makes a lasting breach and confusion in the Church. The slim advantages and peculiarities of the so-called "ignorant" are not sympathized with by the majority of the more fortunate ones. The absence of culture is held in greatest derision, while no attempt is made to remedy things. The divided classes know nothing of each other's inner life; the warm feeling which ought to exist among Christians is swallowed up in the jeers and sneers at broken language and ridiculed public prayers on one hand, and the jealous bickerings at culture and refinement on the other. The main cause of the latter's jealousy is that the refinement of some is so clear as to distract human feeling and sympathy. Whenever refining influences undermine character then the aim of culture is missed. Burden-bearing, the fulfilling of the law, is passed over in the huff and gruff of the superior element.

Ask any pastor who is not afraid to give truth its dues and he will say the people on whom he can safely depend for any duty or emergency in his congregation are the ordinary people who wear no grab of sham. It is the hard working faithful people on whom the minister may depend for his support, spiritual and material. For 004549instance, the writer was attending a revival service in one of our churches of noted intelligence. The prayers and hymns were characterized by length, triteness, moans and the like. The explanation given was that the members of the church were not present and the meetings were being carried on by members of "outside churches," of an inferior stamp, of course. The truth of the statement was manifest; on a following evening we heard some of the members of the intelligent congregation planning to go to an "entertainment," a dance, which went by that respectable name; consequently the pastor desirous to revive the spiritual interests of his church, was glad of the service of members of sister churches, who had less head but more heart preparation to carry on the work of God. It is the general complaint of pastors that the best qualified members of the churches cannot be depended upon at a time of service and sacrifice. The truth is that the salt of the churches is found in the much abused "fogies." We could wish for a more united effort on the part of all. Vain is this wish while the union to Christ and His church is attached, on the part of many, by the slim thread of respectability. In no case would we make this statement sweeping. In fact we have tried to stay within bounds in all our statements. To misrepresent and disparage the noble and faithful among all classes, would divest the church of most excellent material. If anyone can deny the substance of our remarks in general, let him come forth. Hence to practically renounce duty, and bring in lethargy and looseness in our churches are drawbacks of a most serious kind.

The remedy for this state of things is graphically told in the experience of a certain young lady, who requested that her name be erased from the church book and determined, upon self-examination, no longer to play the hypocrite and farce. All the honest instinct within her awakened, she was urgent and earnest. Her pastor thoughtful and patient, accordingly sent her to visit an aged sick woman before withdrawing from the church. It was a most trying ordeal, awkward! Conscience twitched in remorseful fluctuations. At the door of the sick, courage failed; the cowardice of a sensitive yet honest nature struggled for the mastery, an attempt now a 004650mind to give up and report a failure. Righteous was the pride that conquered; the few moments with the sick revealed a nature in which the gold lay tarnished. Cheerless indolence thrown off, away with joyous haste to the parson! A new stratum of the soul had been struck. She wanted her name to remain and henceforth her life to remain expressive of the doctrine she professed. A little frank honesty of this kind would ignite the embers piled in heaps around the alter of the church. Practical Christianity unbars the gates of life to perishing souls.

CAMPMEETINGS. The push of our age has rushed everything in its wake. That which was to mould the times ere a civilization of a proper and lasting kind came in, has been side tracked in the rage of harmful haste--religion. Our fathers worshipped in fields and tents expressive of ancient times. Many a Pentecostal blessing has been the result of the free, simple, but earnestly pious gatherings of bygone days. The expediency of campmeetings a quarter of half century ago has been repeatedly told the noble lives of which the "camps" were the occasion. No longer than this summer some of the most useful of our white brethren, in the ministry, have referred to their conversion at campmeetings with tender emotions. Doubtless many of our colored brethren could testify to the same. A little salt remains; the former glory of campmeetings has faded and gone, till down to the present, we have scarcely a greater obstacle to our civilization than the modern campmeeting, the rendezvous of game and chance, the plot ground of nameless impurities, the pleasure place of modiste retreat for a lazy and negligent clergy, five cents at the gate, fifty cents for a meal. Enter private whiskey! Enter shielded lust! Spectator and speculator, we cannot keep you out; hell, open thyself! Gospel of accommodation give respectability to the scent! Practically close up the churches and throng the highway to this modern Jerusalem (?) Here is the picture, but no ink is black enough to depict the background, hence the half will not be told till the judgment book unfolds, when the ruined women, lecherous men and shattered civilization of which campmeetings are the incidental 004751occasions will be written broad upon the page. A good omen is that ministers of insight and foresight are lifting up their voices against popular "camps." A brother minister of considerable intelligence invited his unworthy servant to one of these Sunday pleasure resorts. The idea of such a thing was unstintedly repudiated. He agreed with us and said "Well, the main thing for which I go is recreation." That last word is the key of "g" to the whole thing; recreation, ease, pleasure. Where are the souls which Jesus sent us to save? Ten may have confessed conversion to a hundred deeper damned. The motive of some of these excellent brethren who carry on campmeeting, we do not question, in the least, but the wisdom of such is unmistakable in the evil results which must surely follow.

As a result of these meetings some good may be done, but we affirm upon a challenge that the good done in no way compensates for the evil that is done. The church gets a mere trifle of "gate fee." while the railroads haul in the thousands from an already impoverished people. * The church loses in a measureless degree in the lax morals and spoiled lives of which campmeetings are the occasion. Some one argue that a little good gained is better than none gained at all Is it an advancement? Shall we do evil that good may come? Ought we not to hate the very appearance of evil? With our drifting tendencies, every restraint to promote the general welfare should be employed. Pastors lose more moral force in a six weeks' campmeeting than they can recover in their churches the whole year round. The Bishops of the A. M. E. Church and other churches and denominations are taking cautious measures to elevate the tone and character of the ministry. Hail the day when the tone of campmeeting shall elevated. Thrice hail the time when they shall be things of the past. All honor and justice to the conservative, conscientious men who protest solemnly against these Sunday excursions, even though their names are put upon show-bills, etc., without their consent and against their will.

WANT OF COOPERATION IN CHURCH SOCIETIES, PUBLISHING HOUSES, ETC., ETC. The factions lie on both sides, white and colored. A strong and equal rebuke to both will be observed in an editorial of the N.Y. Examiner, July, 1889, valuable for the high authority and for the facts in the case. A rebuke from the Congregationalist on the color line, in the Baptist Year Book, ending with the question, "Is there such a line in the Baptist theory of Heaven?" evokes the reply as follows from the Examiner: "The color line in Baptist organizations is as much the choice of colored people themselves as of the white, and of the white churches; if the South were to-morrow in good faith to ask the colored Baptists to give up their separate organizations and unite with them the request would be denied. The Northern Missionary Baptists several years ago gave an invitation to the Southern organization to cooperate with them in evangelizing Africa, but it was declined. As one colored representative colored Baptists of the South should unite with you white Baptist of the North, we would be swamped like a huckleberry in a pan of milk." The huckleberry objects to being swamped. He prefers his seaport organization.

As Mr. Lincoln used to remark, "There is a great deal of human nature lying around loose in this world, and it is not confined to either skin or color." The above article shows several things, viz: that the color line is in the Baptist Church; that it is so visible as to insure a strong criticism; that an explanation of the matter makes it the choice of the colored people themselves; that the colored people have rejected offers of the white brethren to unite their forces in the several church organizations; that the cause of said refusal is the famous "huckleberry" swamp.

Let us notice some of these causes. The color line is in the Baptist church, yes. It is in every denomination. An old truth which needs no revising. We have spoken of it at length. We are pained at the stubborn fact. 003453Baptists flourish at the South. The denomination of that section. They owned slaves, sold them, hunted them hounded them. They taught one-half the Gospel; they practiced one-fourth. Twenty-five years cannot remove it. Here is the hinge on which every issue turns at the South. The North cannot apologize for it; the most that can be done is to help better the situation; but a strong inkling of this color line as we see, is at the North also. This is manifest from the Examiner, generally fair, candid and on the side of right. "It is as much the choice of colored as it is of the whites." Yes, that is true, but why so? You are compelled to make a choice of things when you have no alternative. The colored brethren have to choose to be to themselves when every indication is that we do not want you, though we say we are brethren. "We do not want you in our ministers' meeting. We wish you to absent yourselves from our Conventions; our church pews were not made for you; and of course our pulpits are never accessible to you, even in a courteous exchange. We used to worship together, but we had you in a separate gallery; we are willing to have this same thing now. This is the way we interpret the teaching of the meek and lowly Saviour" "If the South were to-morrow in good faith to ask the colored Baptists to give up their separate organizations, and unite with them, the request would be denied." Let us see: The Southern people admit themselves that the colored people are the most forgiving people on the earth. Had they had any of the revengeful spirit, most of the Southern cities would be a modern Moscow, lain in ashes in a night. Furthermore, when in Memphis, Tenn., where the Southern Baptist Convention was in session May, 1888, the church edifice being inadequate to the large gathering, the colored brethren cordially offered their commodious building to their white brethren. The offer was refused.

The reason is best stated in the language of a delegate from Maryland, who, referring to the same in our ministers' meeting, said the white and colored brethren have nothing to do with each other in that section. Again, why is it that the Northern brethren and Southern brethren cannot unite to carry on the cause of the Master, as we have seen in other places? The same reason will answer in both cases.

"The Northern Missionary Society gave an invitation to the Southern Society to cooperate with them, but it was refused." Such a request was refused on the ground of being "swamped like a huckleberry in a pan of milk." The Examiner gives the apt words of Mr. Lincoln on human nature as the basis of this objection. Human nature needs to be encouraged, and is liable to be one-sided when the circumstances make it so. To a growing people independence and self-reliance are a stimulus to success. Sometimes this is carried to the extreme. The ideal principle of the Gospel should be carried out, not-withstanding pet notions and preferences. It is true our colored brethren are denied proper representation and honors in the great organizations where they all meet in common. But unity thus gained in mutual meeting will lead to greater things. Perfect unity and perfect representation are things of time. We must be content to go on to better things; the same principle that gives an inch will allow a yard, when the fulness of time is come. We think our colored brethren stand much in their own light, though their claim is just, but we must not look for square measures in an unsquare humanity, for some of that unsquare humanity will be found in us. The same brethren who beckon us over the line will eventually lead us to the highest plane of duty and privileges. They must do it when once our capabilities are demonstrated. Then we must suffer something for Christ's sake and bring in the unity of Christ's reign. If a huckleberry is swamped in a pan of milk, the huckleberry floats; both the milk and huckleberry retain their identity. Moreover, a swamped thing often takes root, and out of the quagmire there may come something more beautiful than before. So our brethren stand in the way when they hold tenaciously to certain privileges and principles when the main point of issue is passed by. We will never have our right of way as we wish it, till we help to make it.

Another writer remains to be quoted; here are his remarks on the joint cooperation of the Baptist Publication Society, North and South, as stated in the Religious Herald, July, 1889. "No one who professes to be a follower of Him who prayed that His people might be one even as He was one with the Father, will deny that 003655fraternal union between Christians and especially between those who hold a common faith is very much desired. To the adoption of the Educational as a national society one objection has occurred to my mind, though that may possibly be without real foundation. That objection is connected with the irrepressible "Negro Problem" about which Northern people say so much and know so little. It is altogether unnecessary for Southern men to protest that they have contributed towards this object in proportion to their pecuniary ability, at least twenty, if not fifty dollars for every dollar that has come from the North furnishes testimony on this point that needs no confirmation.

And if any patrons of the Education Society should donate money to found a college exclusively for colored people or to aid such a college already in existence, it would meet with the sanction instead of the opposition of Southern men. But if it should be insisted that white colleges that receive aid from the societies shall receive colored pupils into their classes, then there will be trouble, for to this Southern men will never consent; on any attempt to enforce it, they immediately sever all connections with the society and the consequences would be greater alienation instead of union between the sections. If there is no danger to be apprehended in this direction, then I think the Educational Society may very well be accepted as a "National Society." This is the language of "A.D.;" when unmanliness is exposed, how prone are men to play the coward. The words of "A.D.' are important as a rebuttal, in part, to the reasoning of the Examiner in the "huckleberry" episode. Brother "A.D." prays that our Lord's prayer may be answered and that brethren may be one in heart and work providing the "irrepressible Negro" is left out of the question. He is pronounced in affirming that Southern men will never consent to any other kind of a unity. The doctrine of Christ must be set aside and a established forever instead of the doctrine, "herein is my Father glorified that ye love one another as I have loved you." That the Negro shall be kept to himself is the plain language of "A.D." It is the expressed will and determined efforts of Southern men. We could wish that the 003756word "men" might be exchanged for brethren. But the term "men" carries with it too much respectability for Southern christianity. Now, we would ask, who really object to a Christian Union, the colored or white brethren of the South? Here the North is threatened to not force the recognition of the colored people in any sense but what meets the Southern idea, at the peril of a greater breach between the sections. This brother wants a white man's church, a white man's organization. So does the entire South. The North for some reason is inclined to suffer it to be so. The "huckleberry" is in no danger of being "swamped" here for it will never get in their pan of milk. The article speaks for itself in more significance than any comment can portray. The unbiased and intelligent reader will bring in his own verdict. Any compromise with a plea of this kind will finally call down the rod of Him, who establishes the ways of His people.

The colored brethren, as we have seen, are wrong in some things, while no apology is needed, yet the cause when fairly considered is not altogether unreasonable. The fairly brethren are wrong to some extent in one section, and to a far greater degree in another. We find ourselves wrong on both sides, just so far as we leave Christ's teaching. Go back to the New Testament and get its true spirit. Let it stay our prejudices; let it crucify our unholy ambition; then we have started anew to the land of promise, to the glory of nations.

We should give these societies in all denomination more support. They should give us more recognition. Talent should be appreciated wherever it is found; patronage should depend on merit, not on color. *

No cry should be raised on our part simply on flimsy basis, no demand should be made on color issues, then we draw the color line ourselves. We must be content to make haste slowly. The ruling motive should be for the interest of the cause in general and not of the few in particular. May the God of Nations weld us together and lead us on to better things.

"RELIGION VERSUS POLITICS.Time wears its wheel into stone and makes its ridges in the mountains. Man's systems change in form but not in fact. "As long as men have hearts," selfish interests will remain. Nowhere is this more seriously felt than in the seat of government. Since the days of Abraham the power to rule has been a coveted prize. It might well be if the rulers "coveted earnestly the best gifts." Men say we cannot blend patriarchal nor theocratic systems into our modern politics. "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." This text is strained on account of the bad example of the so-called successors of St. Peter. In the new world, as nowhere else, politics and religion are eternally divorced, notwithstanding the Pope is trying to climb the stairs of this Nation's capital. The condition of any people is determined greatly by the religious influence brought to bear. The abuse of right things never excludes their use. As we have maintained all along, the Church must lead the State, in the way of right by infusing into all its branches the doctrines of the Golden Rule. Yet the Church must never become the State or its ally; for Jesus said, "My 003958kingdom is not of the world," but John, in his vision, says, "the kingdoms of this world are become the kingdom of our Lord and his Christ," that Christianity is gradually to win the whole world to its side. So we think that Christianity has something to do with politics, for what is Caesar's is God's, though it is lent to Caesar:

Yet we cannot endorse the practice of making the church a means for political power. The pulpit is higher than the throne. It cannot descend. Its mission is to proclaim with wonted power the good news from heaven.

Whenever a minister of the Gospel takes the "stump" or makes the pulpit that "stump," he is rendering unto Caesar the things that are God's. Nothing is more disastrous to the moral growth of any people than making the house of prayer a political auxiliary. Religious leaders of the depressed race make a strong argument against themselves by signing circulars endorsing this and that politician; for very often we may recommend a man that God rejects. * It is better to preach the Gospel, teach the people to "cast the net on the right side," so far as we can see, than combining in a solid phalanx to exasperate the enemy, who is powerfully on the defensive.

We naturally say, that the Southern whites combine against us and use pulpit and the religious press to affect fraudulent politics. True, they do in many instances, as we have already seen, but "shall we do evil that good may come?" Alas! worse comes, as the helpless victims of nameless horrors will show. We are in an enemy's land; we cannot afford to give them guns to shoot us with: The example of some ministers advising the colored people to arm themselves at the South, we question very much. What are six millions at the South against thirty millions? especially when the church and judge and jury and money are at the demands of the strong! We may easily put ourselves in a position to be 004059"wiped out." Let the Southern whites kill out half the Negroes and they will be satisfied, their vengeance will be reeked upon the North for settling the slave question. If you ask us, what is God against so many, then the answer is full and satisfactory, "Vengeance is mine, and I will repay, saith the Lord." Garrison, Lincoln and Grant came in answer to prayer. The prayers of a slain and persecuted people will be heard. The oppressor always has to atone for the wrongs of the oppressed.

For us, we are satisfied to "stand still and see the salvation of God."