WHY I AM A METHODIST.

Among the English-speaking people of the world, while there are only 15,200,000 Romanists and 23,000,000 Anglicans, there are 25,000,000 Methodists. There is nothing in all history to compare with the story of Methodist growth and achievement in this country. A hundred years ago it was a puny and groping power, represented by eighty-three traveling preachers and not quite 15,000 communicants. To-day its traveling preachers number over 30,000, besides 30,000 local preachers, and its membership has increased to more than 5,000,000. It owns 55,000 churches and 15,000 parsonages, and the whole value of its property exceeds $200,000,000.

We are often asked "Why are you a Methodist?" and very often we are puzzled to give an intelligent answer. The most complete answer or answers to this question we have had the pleasure of reading, is given by Rev. G.H. McGrew. I am a Methodist, says Dr. McGrew--

FIRST

Because the Methodist Episcopal Church is a branch of that divine society which Christ said he would build, and which was to be the visible exponent of His kingdom upon earth. It is more than an aggregation of individuals, or a group of societies loosely related to each other. St. Paul conceived of the Church as the body of Christ, which was so closely articulated, with such mutual dependence of the parts, that the head could not say to the hand. "We can not see this matter in the same light; therefore let us separate. You go one way and I will go another." Only where the interdependence of the different parts of the Church is recognized, and when they feel their responsibility for each other, can the full work of Christ be done by it. That work includes both directing its members in thought and training in religious activity. An army is more than the men who compose it, and can accomplish more than a mob of equal numbers. Likewise, a true Church can be moved against opposing forces much more effectively than can an equal number of individuals, either separately or in groups. Christ meant His society to exert a corporate influence, as well as to teach and train its separate members. The Methodist Episcopal Church appears to me to come up to this idea of the Church more fully than any other body of Protestant Christians. She has unity in faith and administration. The evils which grow out of discordant teaching and the rivalry of ministers are thereby almost entirely precluded. This unity of teaching and administration which in other denominations would be called "Churchism," is among us "Connectionalism." Our various benevolent societies can not rival, but only emulate one another. Their public appeals for assistance are so regulated as to prevent one from wronging another.

SECOND.

In the next place ours is an Episcopal Church. It is not a Presbyterian or a Congregational Church. The chief executive officers are called "Bishops." Here, as elsewhere with us, name is nothing, while function 00033is everything. The peculiar office of the Bishop is that of PASTOR PASTORUM. He exercises an authority which is unknown in any other church in Protestantism. While our Episcopacy is so embodied in the constitution of the Church as to be practically immovable, yet it has never been held as a matter of divine right; but only as an ancient and useful form of church government.

It is that moderate episcopacy which was upheld by Archbishops Whitgift, Bancroft and Usher, and Bishops Hall, Jewell, Andrews and Cosin of the Anglican Church. The irregularity in the manner of securing the succession from the English Church is cured in the same way that numerous irregularities were covered during the Reformation in England in the seventeenth century. What the judicious Hooker called the "exigence of necessity," was upon the Methodist in America. For years they had been without the Sacraments. They had applied frequently to the authorities of the Church to have ordained clergymen sent to them. Their applications had been denied on the ground that America had become an independent nation, and the Acts of Unitormity and Supremacy forbade the ordination of men without taking the oath of allegiance to the sovereign. There was no prospect of a repeal of that law. Under these circumstances, Mr. Wesely on September 2nd, 1784, at Bristol, assisted by other Presbyters of the Church of England, using the current and solemn forms of that church, set apart Dr. Thomas Coke as superintendent, or, as he was afterward called, "Bishop" for the Methodists in America. When he was accepted by the body of Methodist preachers assembled in Baltimore, on Dec. 25th, 1784, he became the first regularly constituted Bishop in the United States.

If it be thought that the Methodists should have sought an alliance with the Protestant Episcopalians when the latter completed their organization in 1787, the reply is that Bishop Coke did so. But his tentative efforts were received heartily only by Bishop Madison. In 1792, at the earnest solicitation of the latter, the Bishops of the Protestant Episcopal Church introduced into the house of Clerical and Lay Deputies a proposition looking toward a closer connection between the two communions. But the deputies considered the proposition as "altogether preposterous." "As a matter of indulgence," the Bishops were allowed to withdraw it. This ended all attempts at formal union.

The Methodist Episcopate has now been before the world for more than a century. During that period no Bishop has compromised his Church by private immorality or has been tried for malfeasance in office. The private conduct and the public bearing of the men have been such as became their high position. Under their guidance the two Churches which bear the name, Methodist Episcopal, have become the most numerous religious body in America. Under these circumstances, Methodists are not inclined to discredit the validity of their orders. They are satisfied with them and ask no better.

In the extent of his jurisdiction the Methodist Bishop resembles an Apostle more nearly than does that of any other Church. He is a general superintendent. To complete a tour of Episcopal visitation he must circumnavigate the globe. An order of assistants known as Presiding Elders, who visit the churches in their territory once in a quarter, supplies the Bishop's lack of local knowledge. The superintendence is thus comprehensive and thorough, and possesses all the advantages of both the Provincial and Diocesan systems.

THIRD

In the third place, the Methodist Episcopal is pre-eminently The American Church. It was the first Episcopal Church which was fully organized on this continent. The Protestant Episcopal Church came more than two years later, and the Roman Catholic Church nearly five years. When its organization was completed it ceased to look to Europe for either precedents or controversies, and entered upon a career of independent development. Its history and progress have reflected, more fully than that of any other Church, the life of the American people. It was the first to present a congratulatory address to Washington upon his being inaugurated President, in which the Federal Constitution was approved and the allegiance of its members pledged to the new Government. It was the first to embody in its fundamental law the right of the new order of things in the United States to exist independent of foreign control. The Church has thrown herself energetically into all the great national questions of reform. After a period of compromise, she incurred the evils of disruption rather than to allow a slave-holder to remain in the highest ranks of her ministry. When the war for the perpetuation of slavery began, the members of the Methodist Episcopal Church were, to a man, loyal to the Union. Her vast influence was given to the active support of the Government. How important that influence was may be gathered from an address made by President Lincoln in 1864: "It may fairly be said that the Methodist Episcopal Church, no less devoted than the best, is, by its greater numbers, the most important of all. It is no fault of others that the Methodist Church sends more soldiers to the field, more nurses to the hospital, and more prayers to Heaven than any other."

Equal zeal and steadiness have marked the course of the Church in the temperance reform. The almost universal practice of her members is total abstinence. Her rules forbid them to have any connection whatever with the liquor traffic. Her latest official utterance declares that: "Complete local prohibition of the traffic in alcoholic drinks is the duty of civil government." The Local Option laws in the South and the Prohibitory laws in Kansas and Iowa, are due to the preponderance of Methodist Episcopal influence in those parts of the country.

In the matter of popular education she has also taken the lead. It was not without reason that Edward Everett said: "No Church in this country has so successfully engaged in education as the Methodist Church."

FOURTH

The government of the Church belongs jointly to the ministry and the laity. Authority is invested in a series of assemblies called "Conferences." The only legislative body is the General Conference. It meets every four years, and is composed of ministers and laymen chosen for the purpose. This Conference elects the Bishops, secretaries of the different benevolent societies, the editors of the Church periodicals, and the other general executive officers of the Church. Under six constitutional limitations which are called "Restrictive Rules," this body is empowered to make laws for the Church and to indicate its policy. It also acts as a Supreme Court of appeal in interpreting Church law. As has been said before, the chief executive officers are Bishops. They are elected for life or good behavior. For their conduct and administration they are responsible to the General Conference, as representing the whole Church. Their duties are clearly defined. They preside in turn over the General and 00055the several Annual Conferences, without voting in either. They ordain those who have been elected to Orders; and they assign to each congregation, year by year, a minister who shall serve it. This feature of Methodist policy is unique. It has been greatly distrusted by many Protestants. In practice it has been found to work well. The power of the Bishops has seldom been abused. The local knowledge necessary for making satisfactory assignments has been supplied by the Presiding Elders who in this respect are virtually District Bishops. Of late years it has become a custom among the Bishops to receive delegations from the different churches, and, so far as practicable, to send them the ministers whom they desire. This prerogative of the Bishops has not deterred young men from entering the ministry. The Church has kept her own ranks full, and has supplied a considerable number of useful ministers to other communions. This arrangement possesses the inestimable advantage of giving to every minister a congregation, and to every congregation a minister. Divisions in congregations over their ministers are seldom allowed to ripen into schism or result in secession.

The great body of ministers is divided into territorial assemblies called Annual Conferences. These meet once a year to hear reports of the work, to pass upon each other's character and administration, to hear and adjudicate appeals, to examine and elect men to Orders, to discuss the general interests of the Church, and to receive their appointments for the year.

In each congregation there is a Quarterly Conference composed of all the officers of the local Church. This body meets every three months under the presidency of the Presiding Elder, to hear reports of their work from all its members, to entertain appeals and to devise means for Promoting the welfare of the local church.

From these statements it will be seen that the polity of the Church is both comprehensive and minute. The powers and duties of these different governing bodies are clearly defined. There is little danger of conflict of authority. When any such conflict occurs an officer authorized to settle the question at issue is readily found.

The government of the Church as it now stands is not a creation but a growth.

When it became impracticable for all the ministers to assemble annually, a Delegated General Conference was formed. As the work of the Church spread over a wide territory, Annual Conferences were established. When the Bishops could no longer be present everywhere to administer the Sacraments and to acquaint themselves with the wants of each congregation, the Presiding Elders were evolved. When the laymen began to think they should be allowed to have a share in making the laws of the Church, lay delegates were admitted to the General Conference. The wants of the heathen, of the Freedmen, and the need of churches on the frontier were met by the formation of great benevolent societies. Last of all the ancient order of Deaconesses has been revived. Each question as it arose was taken up, discussed upon its merits, and settled in an orderly, statesmanlike manner. This polity, apparently so rigid, has been found flexible enough to be transplanted, with the single modification of 00066a five years' limit to the pastorate, to a dozen foreign countries, where it has given energy and success to mission operations carried on among widely different people and circumstances.

FIFTH.

The Faith of the Church is founded upon the Word of God, which is contained in the Holy Scriptures. It is embodied in the Apostles' Creed and the Twenty-five Articles. In these every applicant for membership is required to confess his belief. The Articles are an abridgment of the Thirty-nine Articles of the Church of England. Fifteen have been entirely omitted. These omissions were made for the sake of securing greater simplicity, catholicity and consistency in doctrine.

Without quoting the language of the Articles a few general statements will serve to show why some of them were omitted. The teaching of the Methodist Episcopal Church is consistently Arminian without being Pelagian. She holds that salvation is possible for every man; that all persons dying in infancy are saved; that those who have not heard the Gospel are not necessarily lost. Mr. Wesley wrote concerning Marcus Aurelius: "I doubt not this is one of the 'many' who shall come from the East and the West and sit down with Abraham, Isaac and Jacob' while the children of the 'Kingdom.' nominal Christians, are shut out.'" He also spoke confidently of the salvation of Roman Catholics. Those Articles which are retained are thoroughly liberal and Catholic. As to the Sacraments, the Methodist Episcopal Church symbolizes with the Church of England. She teaches a real, although a spiritual presence in the Holy Communion. Baptism is a sign of regeneration: but one may be baptized without being regenerated, and regenerated without first having been baptized. In accordance with the command under the Old Covenant, children are admitted into the Church by baptism. The mode is not essential to the validity of the Sacrament. Hence, Methodist Episcopalians baptize either by sprinkling, pouring or immersion. The Church does not teach that baptism is not a saving ordinance, and at the same time exclude from the Table of the Lord all who have not been immersed.

SIXTH.

The Discipline of the Church is elaborate and minute. No member can easily mistake what he is expected to do or to forego. The General Rules constitute a superior code of practical piety and morals. They assume that those who undertake to live under them have fully determined to make the salvation of their souls and the good of man the one business of life. Whatever, therefore, is likely to hinder, directly or indirectly, this purpose, is to be avoided; and whatever will help it is to be earnestly and habitually practiced. But these rules were formulated by the Wesleys before the Methodist societies became alienated from the Church of England. In them the great popular evils of that time, such as gambling, drunkenness, slave-holding, taking unlawful interest for money, are specified and forbidden. They assume to regulate matters of personal adornment and amusement. In regard to these things, it has not been found practicable to enforce the rules strictly in America. While they stand upon the statute-book and are embodied in the fundamental law of 00077the Church, it has been deemed better to exert a moral and persuasive influence against extravagance in dress and objectionable forms of popular amusement, rather than to expel devout and useful members from the Church. The Methodist Episcopal Church is as free from fault in these regards as is any other; while the decided stand which she has taken on those points has raised the moral standard of all the Churches in regard to them. The watch-care which members of the Church formerly exercised over each other through the class-meeting, has become less necessary, because of the presence in almost every congregation of a pastor, and by the growth of week-day meetings for prayer and testimony.

SEVENTH.

The ordinary Public Worship of the Church does not differ at present from that of other non-liturgical Churches. In this respect great changes have taken place. In the beginning, a Service-Book, differing but little from the English Prayer-Book, was adopted. The order of morning and evening prayer was, in substance, the same in both. The ministers wore gowns. Before long, both the book and the gown were laid aside, as being, for the time at least, inconvenient. They were not set aside by legislation. The order of service is substantially the same in all Methodist Churches. In some, however, a more elaborate form of service, suited to the tastes of the congregation, is used; and to this practice the authorities have not as yet made objection. It is significant that the Sunday Service prepared by Mr. Wesley, referred to above, was re-printed nearly 25 years ago by the Church South; while a revised edition of the Psalter connected with that book, has recently been published by the Book Concern of New York; and has already been adopted by some of the leading Churches of that city. It is believed that when public sentiment shall demand a return to the more elaborate forms of the early Service-Book, there will be no great difficulty in making it optional. But that the Methodist Episcopal Church would ever consent to restrict her ministers to reading the prayers of others, in public worship, surpasses credence. The liturgy for baptism, the lord's Supper and the burial of the dead; as well as the forms of ordination found in the English Prayer-Book, have always, in their substance, been retained in the Methodist Episcopal Church.

EIGHTH.

The Temper of the Methodist Episcopal Church is intensely practical. Creeds and forms have always been subordinated to life. All men need to be saved from sin; all men may be saved; they may be saved now; and they may know that the past has been pardoned and that grace will be given for the future.

This has been the substance of Methodist preaching from the beginning. To bring men to a joyful surrender to Christ as their Saviour, to induce them to put their trust in Him, and to continue in obedience and faith, has been the first aim of Methodism throughout all its history. After that state of mind and heart has been reached, the man is ready, for growth in knowledge and for direction into different forms of Christian activity. The possession of saving faith has been regarded as the one thing essential to being a Christian. Whoever had this, whatever else 00088he might lack, was fit for fellowship in the Church. Hence, the Methodist Episcopal Church is inclusive instead of exclusive. No Methodist pulpit has ever been closed against an accredited minister of a Bishop. No man has ever been excluded from the communion-table, because he had not been immersed. No adult has been kept out of the Church because he would not be satisfied with baptism by sprinkling. No Presbyterian has been refused the Lord's Supper because he was unwilling to kneel to receive it. The language of the Church has been: "Is thy heart right as my heart is with thy heart? If it be, give me thine hand." She has echoed the notable words of Wesley: "I desire a league offensive and defensive with every soldier of Jesus Christ."

HISTORY OF THEAfrican Methodist Episcopal Zion Church,'IN AMERICA.

From the Bishop's Quadrennial Address, Pittsburg. Pa, May. 1892.Ninety-six years ago, the most important event which has ever taken place in the history of the African race in America, transpired in the city of New York, namely, the organization of the African Methodist Episcopal Zion Church.

This was not like some other movements which took place about that time, or a little later, which simply resulted in the formation of colored members into a church under the control of a white organization. The St. Thomas Protestant Episcopal Church in Philadelphia was possibly formed before the Zion Church in New York, but was when formed, and still is, a colored church in a white organization. The Colored Methodist Church at the corner of French and Ninth Sts., Wilmington, Del., was formed in 1806, but it was then and still is a part of the Methodist Episcopal Church, and under the control of white Bishops.

The Bethel Church in Philadelphia was organized in 1809, but it was organized in the name of the Methodist Episcopal Church and remained under the white Bishops till 1816. Zion was not founded as a Methodist Episcopal Church, but as the African Methodist Episcopal Church, in such it entered into a contract with the Methodist Episcopal Church, in which contract two distinct and independent bodies were recognized as early as the year 1801.

The African Methodist Episcopal Church was then a corporate body. Zion was not a part of its corporate title at that time, but was the local name of the first church. Soon after, there were other churches formed, which were served by our colored preachers. First among them was the Asbury Church, in the city of New York. There was also a church at Flushing, on Long Island. These formed the nickels of the present wide- extended organization. This was the commencement of that race movement which has culminated in the establishment of independent organizations among the colored people of most of the leading denominations. The colored Baptist in New York were organized into an independent 00099Church only eight years later (1804), and in Boston only nine years later (1805). The Colored Presbyterians in Philadelphia were organized into an independent body eleven years later (1807). Thus it is seen that the three principal branches of the Afro-American Church of today. vie: the Methodists, Baptists, and Presbyterians, were all formed as independent bodies within 11 years. In this great and far reaching movement old Zion Church in New York led off, and the connection which has been formed around that small nucleus of an organization, composed of not more than three Churches in 1801, is the great pioneer of this wonderful movement which is doing more to develop the race than all other agencies together.

The Afro-American Church is the one great developing and elevating agency, in connection with which all others sink into insignificance. There is one name connected with this movement, of which, comparatively little is now said, which coming generations will rescue from the obscurity in which we have permitted it to rest. Our children's children, in their search for information respecting this movement which has done so much to develop the race, will find the name of James Varick, and will discover that to him is due the credit of starting a Church organization for the race.

We know more of Father Rush because our immediate predecessors were all acquainted with him and have told us more about him. We know still more about Clinton and Jones, and their praises hang on our tongues. But we have only to read between the lines of the meager history which has come down to us to realize that the idea of a great Afro-American Church was conceived in the mind of Jas. Varick, and that he of all the men of his day built most wisely. His skillful hand is seen in that act of incorporation, drawn up in the year 1801, which secured the independence of his Church, and yet while protecting all the Church property from the encroachments of the white Bishops, he managed to hold their friendship, or at least to avoid their open hostility. He led the Church through its formation period, and, like Asbury, he presided at the Conferences before he reassessed holy orders from the hands of men. He was ordained of God to feed the flock of Christ, and did so long before human authority recognized him as a Bishop.

Like Moses he led his people about forty years. He led this independent Church movement for more than thirty years. He died a little before the sitting of the General Conference of 1828.

At that time Christopher Rush was made chief minister and, like Joshua, took up the charge where Varick laid it down. He presided at every Conference, both Annual and General, for 24 years, and ordained all the ministers during that period. William Miller sat at the altar with him as senior elder for a number of years, and was made assistant superintendent in 1840, but it does not appear that he ever held a Conference.

This making of assistant superintendent was the rock upon which the Church split in 1853. This was in line with the political idea of president and vice-president, and the four years term of office, or re-election of bishop, was borrowed from the same source. After the death of Miller, George Galbraith was elected assistant superintendent in 1848. In 1852 there was a determined effort made to elect Bishops on equality. They elected three, but they neglected to change the law in the Discipline to make it harmonize with their action.

GEORGE GALBRAITHdied, leaving Wm. H. Bishop, senior, and G.A. Spywoood, junior superintendent. 001010Those who had been in favor of general and assistant superintendent wanted Bishop to take advantage of the situation and declare himself general superintendent.

Those, however, who were most loyal to him were opposed to the assistant superintendency. He therefore dodged the issue, saying, "I am all the Discipline makes me."

Charges of some kind were filed against him, and he was called to trial. He failed to obey the call, and was declared suspended by one faction, but continued to be recognized as Bishop in good standing by the other faction. The faction which suspended him called an extraordinary General Conference in 1854, and made G.A. Spywood superintendent and John Tappan assistant. At the regular session in 1856 this faction let Spywood down to the rank of elder and made Simmons superintendent and Solomon T. Scott assistant. The faction holding to William H. Bishop also held a General Conference in 1856. They continued William H. Bishop, and also elected Joseph J. Clinton to the episcopal office.

This faction, which was the larger of the two, made the mistake of changing the title from Zion to Wesley. This, and the fact that Bishop evaded trial when called, gave the other faction the advantages in the courts. This fact, no doubt, hastened the reunion. The larger faction, finding itself at legal disadvantage, was for that reason favorably inclined to listen to the overtures from the other faction. In fact, there was little to keep them apart after they began to think. Those who opposed Bishop were not at all a unit on the idea of assistant superintendent.- Therefore, in 1860 the two factions were brought together without any considerable difficulty. They agreed to meet on the Discipline as it stood before the General Conference of 1852, and starting out anew from that point, such amendments were agreed to as were satisfactory to a majority of the reunited body. The Discipline, however, as finally adopted at that General Conference, was very nearly what it was made by the Bishop of faction in 1856, and the hand that shaped it was that of S.T. Jones. He, more than any other one man, shaped the Discipline for about twelve years, from 1856 to 1868. From that time forward another discipline had more to do with it.

At the reunited General Conference in 1860, three superintendents were elected on equality. Thus after twenty years of strife the assistant superintendency, the bone of contention was eliminated.

It will be noticed that among those who are put down as Bishop there are some who never were such in the fullest sense. Wm. Miller, John Tappan, and S.T. Scott were only assistant superintendents. G.A. Spywood's status was one of the questions in dispute during the split. It was claimed by some that he was not made a full Bishop in 1852, but that his election was provisional. The fact that he was re-elected by one faction in 1854, seems to confirm that idea. Neither he nor Simmons were ever fully recognized by the entire connection as Bishops. They were both let down and enrolled as elders, after four years' service as superintendents of one faction. Peter Ross, who was elected and set apart to the episcopal office in 1860, resigned the office after serving about three years and returned to the pastoral work, hence he has been left out by some in reckoning the number of Bishops. Henderson has been set down among the Bishops, but he was only made superintendent for Demarara and died soon after.

001111

Since there is a want of uniformity in this matter, it might be well for the General Conference to declare who have been our Bishops. Up to 1863 the period at which the connection started upon its rapid growth, there had only been five Bishops who gave such satisfaction as to be retained in active service until removed by death, or retired by reason of physical disability. Varick and Galbraith had fallen upon the field of battle; Rush had been retired because of the loss of his eyesight, and was very aged in in feeble health, etc.; Bishop and Clinton were still on the field of battle.

Up to that time six Conferences had formed, viz: New York, Philadelphia, New England, Alleghany, Tennesee, and the Southern, which included Baltimore and Washington city. In all, 206 ministers had been enrolled, of whom 92 were still living; the number of members was about 5,000. There were less than one hundred churches. The value of churches. property was about $200,000. Of the 92 ministers then on the roll, there remain to day only 15, as follows: Bishops, J.J. Moore, J.P. Thompson, and J.W. Hood; Elders, W.H. Decker, Jacob Thomas, Joseph Bancroft, James II. Smith, Peter Coster. Clinton Leonard, John Thomas, N. Williams, John Holliday. R.H.G. Dyson, Henry Dumpson, W.T. Biddle, Thomas Harris, and R.R. Morris.

During the years 1863-'64, J.W. Hood, Wilber G. Strong, John Williams. and David Hill were sent to the South as missionaries. Hill lived only a few months after reaching North Carolina, and John Williams was not a success. The work during those years was mainly carried on by Hood and Strong, one in North Carolina and the other in the far South. The North Carolina Conference was formed in 1864, and out of it the South Carolina and Virginia Conferences were formed in 1866. The Louisiana Conference was formed in 1865, and out of it Alabama and Georgia Conferences were formed in 1867.

WILLIAM F. BUTLERwas sent to Kentucky. That Conference was formed in 1866 Since that time 17 Conferences have been formed, as follows: The two Florida Conferences, a second Georgia Conference, the Palmetto Conferences, the Central and Western North Carolina Conferences, the two Tennessee Conferences, the Arkansas Conference, the second Louisiana Conference, the Texas Conference, the California Conference, the Missouri Conference, the Ohio Conference the New Jersey Conference, the Canada and Michigan Conference, the South Mississippi Conference, and the Oregon Conference. One of the original six, the Southern Conference, has been consolidated with the Philadelphia Conference, forming the Philadelphia and Baltimore Conference.

We have at this time, 29 Conferences; we have also the nucleus of Conferences in Liberia and in the Bahama Islands.

This increase of five hundred percent, in the number of Annual Conferences indicates about the increase in membership. In every other respect, however, the advance has been much greater. In 1863, the only thing we had in the way of a Church organ was the "Anglo-African," simply endorsed by the connection. The whole of the Book Concern was carried about in the agent's trunk; we had not even the nucleus of a college or high school of any kind; we had not financial system, and not even a single general officer with a fixed salary.

001212

We have now the Star of Zion, which is acknowledged to be the equal of any religious paper published by the race, with several others published by our ministers in different parts of the connection.

Our Livingstone College stands at the head of colored educational institutions, and there are several other institutions of ours which promise well for the future. We have now a Book Room which is a credit to the connection. We have an original financial system without a single borrowed feature, complete in all its parts, and only needing loyal obedience to its requirements by our ministers and members to make it yield all the means needed to meet all our immediate demands.

In place of the self-taught preachers of 1863, we have now a considerable number of cultured theologians. In place of a few old-fashioned houses of worship, we have now hundreds of temples. Our Church was then hardly known, except in New England, New York, Pennsylvania Baltimore, and Washington city. Now it is known in all parts of the world It was the very first to contribute its full quota in support of the second Ecumenical Conference, for which it was specially commended by the chairman of the Finance Committee. It furnished the only colored layman who read an an address before that body, an address acknowledged to be the equal of any any one delivered. It furnished the first colored president of that body, and there are only three of the sixteen branches of Methodists on this side the ocean which have a larger number of the committee to arrange for the next meeting. The three bodies which have a larger representation are the Methodist Episcopal Church, the Methodist Episcopal Church, South, and the Methodist Church of Canada.

During the last 30 years we have only had one serious trouble, namely, the Hillary difficulty. That is too fresh in the minds of the present generation to need discussion here, except as to the final result. The record of the General Conference in 1884, shows that his case was referred to the Genesee Conference when it was tried, and he was expelled. He then entered suit against Bishops Thompson and Hood for $25,000 damage. They secured the appointment of a commission to take testimony in San Francisco. Fifteen witnesses came into court and swore to many misdemeanors of which Hillary was guilty, which, when brought before the court at Ithaca, were so damaging that he asked permission to withdraw his complaint. He was permitted to do so by paying the costs. He then entered suit at Elizabeth City, N.C., for $10,000 back salary, but we were prepared to prove that we owed him nothing, and the case was dismissed with costs upon him. This ended the matter, and Zion has thus shown a strength that no other Church has ever possessed.

No Church has ever been able to unclothe a Bishop without causing a split. The Evangelical Methodists have had a split resulting from the accomplishment by a suspended Bishop of what Hillary undertook to do when he was suspended. He attempted to gather a sufficient number around him to make a split, and thus support himself in his wickedness. But the moral strength of the connection was the rock upon which the Church stood, and the gates of hell were powerless for harm. Not a church, not a minister, and so far as we know not a member, was lost to the connection, except the fallen prelate himself. The Church, therefore, stands as a moral prodigy. God grant that she may ever be thus true to her God, and fearless of wicked men!

Directory of General Officers A.M.E. Zion Church, And Post Office Addresses.

BISHOPS.

J.W. Hood, D.D., Lock Box 160, Fayetteville, N.C., (Presides over First District.)C.R. Harris, D.D., Salisbury, N.C., (Presides over Second District.)J.J. Moore, D.D., 1360, Calhoun Street, Baltimore, Md., (Presides over Third District.)I.C. Clinton, D.D., Box 143, Lancaster, S.C., Presides over Fourth District.) T.H. Lomax, D.D., Charlotte, N.C., (Presides over Fifth District.) C.C. Pettey, D.D., Newberne, N.C., (Presides over Sixth District.) Alexander Walters, D.D., 228, Duncan Ave., Jersey City, N.J., (Presides over Seventh District.) J.P. Thompson, M.D., 219, Washington Street, Newburg, N.Y., (Presides over Eighth District.)

GENERAL SECRETARY.Rev. Wm. Howard Day, D.D., 501, Briggs Street, Harrisburg, Penn.

GENERAL STEWARD.Rev. J.W. Alstork, D.D., Montgomery, Ala.GENERAL BOOK AGENT-Rev. Jehu Holliday, D.D., 353, Bleecker Street, New York, N.Y.EDITOR STAR OF ZION-Rev. Geo. W. Clinton, Salisbury, N.C.EDITOR CHURCH QUARTERLY-Hon. J.C. Dancy, Wilmington, N.C.SUPT. SUNDAY SCHOOL DEPARTMENT-Rev. R.R. Morris, D.D., Montgomery, Ala.SECRETARY SUNDAY SCHOOL DEPARTMENT-Rev. T.A. Weathington, Montgomery, Ala.SECRETARY MISSIONARY DEPARTMENT-Rev. J.H. Manly, 40, Lynch Street, Knoxville, Tenn.SECRETARY EDUCATIONAL DEPARTMENT-Prof. S.G. Atkins, A.M., Winston, N.C.MANAGER AND FOREMAN OF THE STAR OF ZION-A. A. Rives, Salisbury, N.C.PRESIDENT OF LIVINGSTONE COLLEGE-Rev. J.C. Price, D.D., Salisbury, N.C.

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BOARDS.

HOME AND FOREIGN MISSION BOARD-Bishop J.W. Hood, D.D., President;Rev. Wm. Howard Day, D.D., Secretary; Bishop I.C. Clinton, D.D., Treasurer.EDUCATIONAL BOARD-Revs. G.L. Blackwell, S.T.B.; B.F. Wheeler, S.T.B.BUREAU OF STATISTICS-Rev. N.J. Green, D.D., President, Providence, R.I.; Rev. J.S. Caldwell, Rev. J.H. White, P.E., Sec'y., Patterson, N.J.BOARD OF MANAGEMENT OF THE STAR OF ZION-Bishop C.R. Harris, D.D., Chairman; Rev. R.S. Rives, D.D., Secretary; Bishop J.J. Moore, D.D., Bishop T.H. Lomax, D.D., and Rev. G.W. Clinton.WOMAN'S HOME AND FOREIGN MISSIONARY SOCIETY-President, Mrs. M.J. Jones, 1019, Nineteenth Street, Washington, D.C.; Secretary, Mrs. K.P. Hood, Box, 160, Fayetteville, N.C.; Treasurer, Mrs. Sadie E.C. Petty, Newberne, N.C. A Vice President is appointed from, and to represent each Annual Conference.CHURCH EXTENSION BOARD-(We failed to get the names of the officers of this Board.)

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EPISCOPAL DISTRICTS.

African Methodist Episcopal Zion Church.There are eight Episcopal Districts (not including the nucles of Conferences in Africa and in the Bahama Islands) as follows:FIRST DISTRICT-New York, New England, Virginia, and Ohio Conferences.SECOND DISTRICT-Philadelphia and Baltimore, Allegheny, and North Carolina Conferences.THIRD DISTRICT-Central North Carolina and Western North Carolina Conferences.FOURTH DISTRICT-South Carolina, Palmetto, Georgia, and North Florida Conferences.FIFTH DISTRICT-East Tennessee, East Alabama, Florida, and South Florida, Conferences.SIXTH DISTRICT-West Alabama, South Mississippi, Louisiana, North Louisiana, and Texas Conferences.SEVENTH DISTRICT-Kentucky, Missouri, Arkansas, California, West Tennessee, Mississippi and Oregon Conferences.EIGHTH DISTRICT-Genesee, New Jersey, Michigan and Canada Conferences.

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OUR EDUCATIONAL INSTITUTIONS.

LIVINGSTON COLLEGE-Salisbury, N.C.JONES UNIVERSITY-Tuskaloosa, Ala.CARR ACADEMY-Norwood, N.C.LOMAX HIGH SCHOOL-Greenville, Tenn.PETTEY HIGH SCHOOL-Lancaster, S.C.MOORE'S ACADEMY-Lincolnton, N.C.

Other HIGH SCHOOLS are located at Madisonville, Ky., Barton, Fla., Parkdale, Ark. Small District Schools, of which there are numbers of them are omitted from this list.

OUR PERIODICALS.

THE STAR OF ZION, Salisbury, N.C.ZION QUARTERLY, Wilmington, N.C.THE SOUTHERN REVIEW, Montgomery, Ala.THE WATCHMAN, Published by the Tennessee Conference.THE WEST ALABAMA ADVOCATE, Published at Mobile, by the West Alabama Conference.

THE SUN LIGHT, Published at Forkland, Ala., by West Alabama Conference.

There are other local journals, published by Annual Conferences and individual members of the connection, that are not included in this list.