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        <title>Autobiography of Bishop Isaac Lane, LL.D. with a Short History     
           of the C.M.E. Church in America and of Methodism:
Electronic Edition.</title>
        <author>Lane, Isaac, 1834-1937</author>
        <funder>Funding from the Library of Congress/Ameritech National Digital
Library Competition  supported the electronic publication of this
title.</funder>
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        <edition>First edition, <date>1997.</date></edition>
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      <extent>ca. 400K</extent>
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        <publisher>Academic Affairs Library, UNC-CH</publisher>
        <pubPlace>University of North Carolina at Chapel Hill, </pubPlace>
        <date>1997.</date>
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at Chapel Hill. It may be used freely by individuals for research, teaching and personal use as long as this statement of availability is included in the text.</p>
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        <note anchored="yes">Call number BX8473.L3 A3 1916 (Davis Library, UNC-CH)</note>
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          <author>Lane, Isaac, 1834-1937</author>
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    <front>
      <div1 type="cover image">
        <p>
<figure id="cover" entity="lanecv"><p>[Cover Image]</p></figure></p>
      </div1>
      <div1 type="frontispiece image">
        <p>
<figure id="frontis" entity="lanefp"><p>[Frontispiece Image]<lb/>BISHOP ISAAC LANE, LL.D.<lb/>(AT EIGHTY-TWO YEARS OF AGE)</p></figure></p>
      </div1>
      <div1 type="title image">
        <p>
<figure id="title" entity="lanetp"><p>[Title Page Image]</p></figure></p>
      </div1>
      <titlePage>
        <docTitle>
          <titlePart type="main">AUTOBIOGRAPHY<lb/>of<lb/><emph rend="bold">Bishop Isaac Lane, LL.D</emph></titlePart>
          <titlePart type="subtitle">With a Short History of the C.M.E. Church 
In America and   of  Methodism</titlePart>
        </docTitle>
        <docImprint><publisher>PRINTED FOR THE AUTHOR<lb/>
PUBLISHING HOUSE OF THE M. E. CHURCH, SOUTH</publisher> <pubPlace>NASHVILLE, TENN,</pubPlace>
<date>1916</date></docImprint>
        <titlePart type="verso"><date>COPYRIGHT, 1916</date>
BY<lb/>
ISAAC LANE</titlePart>
      </titlePage>
      <div1 type="dedication">
        <head>DEDICATION</head>
        <p>To the many hundreds of young men and young women of my
Church and race who need encouragement and inspiration;
to my Church in general, and the ministers in particular,
whom I have served as pastor, presiding
elder, and bishop for a period covering
more than sixty years; and to the
reading public in general</p>
        <p>THIS LITTLE VOLUME IS MOST RESPECTFULLY DEDICATED</p>
      </div1>
      <pb id="lane5" n="5"/>
      <div1 type="preface">
        <head>PREFACE.</head>
        <p>IN writing this little book the purpose of the
author is to narrate in a brief manner the most
important events in his own life, give a short biographical
sketch of the early bishops of the Colored Methodist
Episcopal Church in America who were his
contemporaries, and at the same time point out some of
the conditions and circumstances attendant upon the
organization of his Church. The author has set his
hands to this task, using such manuscripts and
documents as he has in his possession and relying very
largely upon his own memory for much material
which he has used freely. He was a witness, if not
a party, to every important movement in the Church
from its very organization to the present time.
What contribution he has made to its progress and
development he is perfectly willing for others to
estimate and record, but suffice it for him to say that
he has done what he could for his Church and for
the race.</p>
        <p>In this work the author has had the encouragement
of a great many ministers and laymen who
have insisted upon his putting in permanent form
some of the historical data that he has used so often
in his sermons, addresses, and lectures. This he has
felt free to do.</p>
        <p>While selecting the material for this book the
author has kept constantly in mind two classes of
<pb id="lane6" n="6"/>
persons who may read it  -  viz.: (1) The young men
of the Church who should be acquainted with the
struggles of their Church in its infancy, the
ambition of the founders (their sacrifices, failures, and
successes), and who want to get a clear understanding
of the special mission of their Church in the
world, its purpose and its polity. (2) The other
class of persons whom the author has held in mind
is the reading public at large. I refer to that great
body of intelligent men and women who want
information concerning the Colored Methodist Episcopal
Church in America, along with the other great
ecclesiastical organizations having for their purpose
the saving of the people. The author realizes that it
is very difficult for many well-meaning persons to
understand why there was ever a demand made for
the organization of the Colored Methodist Episcopal
Church in America, and still more difficult for many
to understand its relation to other Methodist
Churches, and especially to the Methodist Episcopal
Church, South. A studious effort, it appears, has
been made to impress the world that this Church was
“set up and off” contrary to the wishes and desires
of the members. Our records show that such was
not the case. Several of our Annual Conferences
formally and openly petitioned for an independent
body regularly organized and properly manned, and
it was upon these petitions and in keeping with them
that the Methodist Episcopal Church, South, took
action.</p>
        <pb id="lane7" n="7"/>
        <p>If the author has accomplished nothing more than
to show how the Colored Methodist Episcopal
Church was organized, and to set forth its necessity
and the great service it has rendered mankind during
these forty-five years of its splendid history, he feels
amply repaid for all the efforts he has put forth.</p>
      </div1>
      <pb id="lane9" n="9"/>
      <div1 type="contents">
        <head>CONTENTS.</head>
        <list type="simple">
          <item>INTRODUCTION . . . . . <ref id="ref1" n="1" target="lane13" targOrder="U">13</ref></item>
          <item>CHAPTER I.</item>
          <item>The Colored Methodist Episcopal Church in America
Organized . . . . . <ref id="ref2" n="2" target="lane17" targOrder="U">17</ref></item>
          <item>CHAPTER II.</item>
          <item>How and by Whom the Colored Methodist Episcopal
Church in America Was Organized . . . . . <ref id="ref3" n="3" target="lane23" targOrder="U">23</ref></item>
          <item>CHAPTER III.</item>
          <item>Origin of Methodism in England and in America . . . . . <ref id="ref4" n="4" target="lane27" targOrder="U">27</ref></item>
          <item>CHAPTER IV.</item>
          <item>The Methodist Episcopal Church, South, Organized . . . . . <ref id="ref5" n="5" target="lane33" targOrder="U">33</ref></item>
          <item>CHAPTER V.</item>
          <item>The African Methodist Episcopal and the African Methodist
Episcopal Zion Churches  -  Priority Still an Open
Question  -  How Zion Was Organized; Its Growth . . . . .<ref id="ref6" n="6" target="lane37" targOrder="U">37</ref></item>
          <item>CHAPTER VI.</item>
          <item>The African Methodist Episcopal Church . . . . . <ref id="ref7" n="7" target="lane44" targOrder="U">44</ref></item>
          <item>CHAPTER VII.</item>
          <item>The Story of My Early Life . . . . . <ref id="ref8" n="8" target="lane47" targOrder="U">47</ref></item>
          <item>CHAPTER VIII.</item>
          <item>My Early Life in the Ministry . . . . . <ref id="ref9" n="9" target="lane52" targOrder="U">52</ref></item>
          <item>CHAPTER IX.</item>
          <item>The Early Days of Freedom . . . . . <ref id="ref10" n="10" target="lane56" targOrder="U">56</ref></item>
          <pb id="lane10" n="10"/>
          <item>CHAPTER X.</item>
          <item>Our First General Conference . . . . . <ref id="ref11" n="11" lang="lane60" targOrder="U">60</ref></item>
          <item>CHAPTER XI.</item>
          <item>The Second General Conference of the Colored Methodist
Episcopal Church in America . . . . . <ref id="ref12" n="12" lang="lane65" targOrder="U">65</ref></item>
          <item>CHAPTER XII.</item>
          <item>My Early Experiences as a Bishop . . . . . <ref id="ref13" n="13" target="lane70" targOrder="U">70</ref></item>
          <item>CHAPTER XIII.</item>
          <item>The Third General Conference of the Colored Methodist
Episcopal Church in America . . . . . <ref id="ref14" n="14" target="lane81" targOrder="U">81</ref></item>
          <item>CHAPTER XIV.</item>
          <item>The Period from 1874 to 1880, Including the Fourth
General Conference . . . . . <ref id="ref15" n="15" lang="lane84" targOrder="U">84</ref></item>
          <item>CHAPTER XV.</item>
          <item>My Work Following the Fifth and Sixth General
Conferences . . . . . <ref id="ref16" n="16" target="lane89" targOrder="U">89</ref></item>
          <item>CHAPTER XVI.</item>
          <item>The Seventh General Conference of the Colored Methodist
Episcopal Church and Some Transpiring Events . . . . . <ref id="ref17" n="17" target="lane94" targOrder="U">94</ref></item>
          <item>CHAPTER XVII.</item>
          <item>The Great Need of a Denominational School  -  My Inspiration
and Early Efforts  -  Founding of Lane College . . . . . <ref id="ref18" n="18" target="lane97" targOrder="U">97</ref></item>
          <item>CHAPTER XVIII.</item>
          <item>A Year of Great Trial and Severe Affliction . . . . . <ref id="ref19" n="19" target="lane109" targOrder="U">109</ref></item>
          <item>CHAPTER XIX.</item>
          <item>My Labor as a Church Expansionist  -  Working in the
Mission Field . . . . . <ref id="ref20" n="20" lang="lane118" targOrder="U">118</ref></item>
          <pb id="lane11" n="11"/>
          <item>CHAPTER XX.</item>
          <item>Church Activities in Recent Years . . . . . <ref id="ref21" n="21" target="lane124" targOrder="U">124</ref></item>
          <item>CHAPTER XXI.</item>
          <item>The Thirteenth General Conference of the Colored
Methodist Episcopal Church in America . . . . . <ref id="ref22" n="22" target="lane130" targOrder="U">130</ref></item>
          <item>CHAPTER XXII.</item>
          <item>Death of Mrs. Frances A. Lane . . . . . <ref id="ref23" n="23" target="lane133" targOrder="U">133</ref></item>
          <item>CHAPTER XXIII.</item>
          <item>Biographical Sketches of the Bishops of the Colored
Methodist Episcopal Church in America . . . . . <ref id="ref24" n="24" target="lane143" targOrder="U">143</ref></item>
          <item>CHAPTER XXIV.</item>
          <item>Excerpts from a Sermon on “Faith” . . . . . <ref id="ref25" n="25" target="lane183" targOrder="U">183</ref></item>
          <item>CHAPTER XXV.</item>
          <item>Extracts from an Address on “Holiness” Delivered before
an Annual Conference . . . . . <ref id="ref26" n="26" target="lane187" targOrder="U">187</ref></item>
          <item>CHAPTER XXVI.</item>
          <item>A Dissertation on “Why Baptize Children?” . . . . . <ref id="ref27" n="27" target="lane189" targOrder="U">189</ref></item>
        </list>
      </div1>
      <pb id="lane12" n="12"/>
      <div1 type="illustrations">
        <head>ILLUSTRATIONS.</head>
        <list type="simple">
          <item>Bishop Isaac Lane, LL.D., at Sixty Years of Age . . . . . <ref target="ill1" targOrder="U">19</ref></item>
          <item>Trinity Church, Augusta, Ga. . . . . . <ref target="ill2" targOrder="U">67</ref></item>
          <item>Residence of Bishop Isaac Lane . . . . . <ref target="ill3" targOrder="U">75</ref></item>
          <item>Old Main Hall, Lane College . . . . . <ref target="ill4" targOrder="U">99</ref></item>
          <item>Girls' Hall, Lane College . . . . . <ref target="ill5" targOrder="U">105</ref></item>
          <item>Boys' Dormitory, Lane College . . . . . <ref target="ill6" targOrder="U">111</ref></item>
          <item>New Main Hall, Lane College . . . . . <ref target="ill7" targOrder="U">115</ref></item>
          <item>Lane Tabernacle, St. Louis, MO. . . . . .<ref target="ill8" targOrder="U">121</ref></item>
          <item>Front View of New Buildings at Lane College . . . . . <ref target="ill9" targOrder="U">125</ref></item>
          <item>Mrs. Frances Ann Boyce Lane . . . . . <ref target="ill10" targOrder="U">135</ref></item>
          <item>Bishop W.H. Miles . . . . . <ref target="ill11" targOrder="U">145</ref></item>
          <item>Bishop J.A. Beebe . . . . . <ref target="ill12" targOrder="U">149</ref></item>
          <item>Bishop L.H. Holsey, D.D. . . . . . <ref target="ill13" targOrder="U">153</ref></item>
          <item>Mrs. Mary Elizabeth Long Smith Lane . . . . . <ref target="ill14" targOrder="U">157</ref></item>
          <item>Bishop R.S. Williams, D.D.  . . . . . <ref target="ill15" targOrder="U">161</ref></item>
          <item>Bishop Elias Cottrell, D.D. . . . . . <ref target="ill16" targOrder="U">165</ref></item>
          <item>Bishop C.H. Phillips, LL.D. . . . . . <ref target="ill17" targOrder="U">169</ref></item>
          <item>Bishop M.F. Jamison, D.D. . . . . . <ref target="ill18" targOrder="U">173</ref></item>
          <item>Bishop R.A. Carter, D.D. . . . . . <ref target="ill19" targOrder="U">177</ref></item>
          <item>Bishop N.C. Cleaves, D.D. . . . . . <ref target="ill20" targOrder="U">181</ref></item>
        </list>
      </div1>
      <pb id="lane13" n="13"/>
      <div1 type="preface">
        <head>INTRODUCTION.</head>
        <p>IT is with a sense of peculiar joy that I introduce 
to the reading public Bishop Isaac Lane, D.D., 
LL.D., as an author. The joy in doing the pleasant 
task is not due to my ability to do it well, but to a 
desire I have always cherished to be in some way 
associated with the life and deeds of great men. The 
privilege I esteem very highly because of the very 
helpful acquaintance I have had with the author, the 
powerful influence of his saintly life upon me, the 
unblemished life he has lived among the people, and 
the large service he has rendered his Church and 
race in particular and humanity in general.</p>
        <p>The author is a bishop of the Colored Methodist
Episcopal Church, having been elected in 1873 at
Augusta, Ga., and remained in active service until
May, 1914, when, upon his own request, he was
granted relief from episcopal responsibilities.</p>
        <p> Bishop Lane is a rare product and gives value and
nobility to the age that produced him. Born in slavery,
deprived of educational advantages, surrounded 
by untoward conditions to hinder the progress
inspired by the determination of his own soul, he has 
pushed his way from gross ignorance to a plane of 
intelligence inferior to none of like surroundings 
and superior to many of more favorable advantages; 
he has pushed his way from abject slavery to the 
highest peak in the esteem and confidence of the best 
people of both races.</p>
        <pb id="lane14" n="14"/>
        <p>As a man he has embodied and exemplified the
virtues of a noble manhood  -  industrious, frugal,
and rigidly honest; polite and courteous to
everybody; humble but not cringing, respectful but not
subservient; noble in purpose, lofty in aim, and
persevering in worthy efforts.</p>
        <p>As a Christian he has given evidence of genuine
repentance, sound conversion, and regeneration
unquestioned. His loving heart, gentle and forgiving
spirit, broad humanitarian sympathies, loyalty to
truth and justice, and unswerving devotion to the
right stand him yonder upon a pinnacle, pure and
white, sun-crowned, with his head and heart lifted
to God.</p>
        <p>As a preacher he is soundly orthodox, sublime in
his conception of God and his eternal attributes, firm
in his faith of the ultimate triumph of righteousness.
He is deep and profound in thought, logical in
reasoning, persuasive in argument, and powerful in
delivery.</p>
        <p>As a bishop he has been abundant in labors, safe
in his leadership, and wise and honest in his
management of the affairs of the Church. His services have
been unselfish, untiring, and abundantly fruitful.
He founded Lane College and has contributed much
in energy, time, money, and sacrifice to its growth
and perpetuity. No man in his Church has done
more to upbuild and expand the kingdom than has
the intrepid Bishop Lane. During the forty-one
years of his active service as a bishop there was
<pb id="lane15" n="15"/>
never a cloud or suspicion over his moral character,
and his official conduct has never been called in
question. He is still respected, honored, and revered.</p>
        <p>He has been a close student of men, books, and
conditions and is fitted by study, travel, and wide
experience to talk or write in a most interesting
manner. For years he has been importuned by people
of both races to write a book, and after years of
hesitancy he has finally yielded to the wishes of his
many admirers.</p>
        <p>This book will be found interesting for its simple,
direct, and easy style. The contents are both
informational and inspirational. In a style all his own,
the author recites interesting incidents and
experiences in his own life with a humility that is
charming. If the reader finds himself wishing for more
than is told, it will be due to disinclination of the
author to write fully about himself. He gives also
the origin of Methodism in England and in America
and then narrates interesting facts concerning the
beginning of the various bodies of Methodists. With
becoming brevity he discusses essential items of the
General Conferences of his own Church, gives a brief
sketch of each of the bishops, and furnishes extracts
from some of his sermons and lectures.</p>
        <p>With a noble and unselfish purpose, the book is
sent forth in the name of Christ. May the blessings
of heaven rest upon all who may read its pages!</p>
        <closer><signed>J. ARTHUR HAMLET</signed>
<dateline>JACKSON, TENN., <date>August 27, 1916.</date></dateline></closer>
      </div1>
    </front>
    <body>
      <pb id="lane17" n="17"/>
      <div1 type="chapter">
        <head>CHAPTER I.</head>
        <head>THE COLORED METHODIST EPISCOPAL CHURCH IN 
AMERICA ORGANIZED.</head>
        <p>SHIFTING scenes and events brought on by the
War between the States forced the recently emancipated
Negro to face new conditions and to live a
new life. Slavery was abolished, but all of its
attending evils did not pass with it. The South had
been devastated, her wealth destroyed, and her
resources depleted. The Southern white man had
not only suffered the sting of defeat on the battle
field, but his wealth had been destroyed, and he
began to realize that he and his family must erect
and support hereafter a lower standard of living
than what they had enjoyed before. He could no
longer order the slaves to do his bidding. His
sons, who had been indulged in idleness and who had
acquired a great averseness to labor and been taught
by the awful system of slavery to look down upon
work as menial and beneath the dignity of a
“gentleman,” were then forced to till the soil and do all
manner of work with their hands. Naturally the
Southern white man, smarting under the sting of
defeat of arms, dejected in spirit because of a lower
standard of living forced upon him and his family
as a result of the war, was in no frame of mind to
sympathize with the colored man, although the Negro's
<pb id="lane18" n="18"/>
condition was most trying. What the white
man had lost under arms he now attempted to gain
through the courts and legislation, and thus the
Negro had new fields to enter and new battles to fight.
Homeless and penniless, he was turned out upon
the world without shelter and food; yet the Negro 
resolved, by the help of God, to find a way or make
one. He did not find it, but he made one.</p>
        <p>In the social and economic life of the Southern
white people a break had come, and it ran all the
way through the whole social fabric. The Methodists
and Baptists, the Presbyterians and Episcopalians,
all had Negro contingents, and the new conditions
in the South made imperative an adjustment
in matters of Church and religious affairs to
correspond with those which had taken place already in
the civic and political life. It was of mutual
advantage to both the white man and the Negro for a
separation to take place; and fortunately for the
good of the cause, both were able to see it and work
in harmony for the same end.</p>
        <p>When the Civil War broke out there were two 
hundred and six thousand colored people who
sustained the relation of quasi members to the
Methodist Episcopal Church, South. I say advisedly that
the colored people were, after a manner, members
of the Southern Methodist Church, in that religious
services were provided for them, they were enrolled
as members, and, with certain restrictions, they were
permitted to have their own meetings. After emancipation
<pb id="lane19" n="19"/>
<figure id="ill1" entity="lane19"><p>BISHOP ISAAC LANE, LL.D.<lb/>(At sixty years of age.)</p></figure>
<pb id="lane21" n="21"/>
it can be easily seen that this relation was
not satisfactory, and at once a movement was
inaugurated to give the Negroes a separate and
independent organization that would be regular and orderly
in every way. We were severely criticized and maligned
because we did not rebel and secede. Other
independent Negro Methodist Churches had rebelled
and seceded, and because we chose to be regular
and orderly we were charged with being sympathizers
with slavery. In many places we were called
Democrats and the like.</p>
        <p>With a view to our permanent separation, before
our ministers had obtained their credentials from the
Annual Conferences of the white Church, and
before we had been organized into Annual
Conferences of our own, we had respectfully requested to
be given a separate and independent Church
organization. The bishops of the Methodist Episcopal
Church, South, helped in every way the perfecting
of the organization; and so, after three years of
labor and much prayer and supplication, our Church
was organized in Jackson, Tenn., December 15-21,
1870, and thus began the only regular independent
Negro Methodist Church organization in all the
world.</p>
        <p>This Church has grown until to-day it has about
two hundred thousand members, eight bishops,
eleven general officers, with the following departments
properly officered and manned  -  viz.: Boards
of Missions, Church Extension, Ministerial Relief
<pb id="lane22" n="22"/>
Society, Epworth League, Education, and Publication
of Church and Sunday School Literature.
These departments are seeking to help in fostering
the many interests of the Church and in developing
the intellectual, moral, and spiritual life of her
constituency. Being the youngest daughter of the
Methodist family, “to her much has been given, and
of her much is required.”</p>
        <p>The Church has property whose value runs into
millions of dollars. Lane College, Paine College,
Mississippi Industrial College, Miles Memorial
College, and Phillips College are the leading institutions
of learning.</p>
        <p>The greatest asset of the Church is the loyalty of
its members and the consecration of its ministers.
These “servants of God” are willing to suffer for
the advancement of the “Church our blessed
Redeemer bought with his own precious blood.”</p>
      </div1>
      <pb id="lane23" n="23"/>
      <div1 type="chapter">
        <head>CHAPTER II.</head>
        <head>HOW AND BY WHOM THE COLORED METHODIST
EPISCOPAL CHURCH IN AMERICA WAS
ORGANIZED.</head>
        <p>IN order to throw more light on this subject, we
give below the address of the bishops that was sent
out in 1873. It is worthy of a careful reading, in
that it throws much light on how the Colored
Methodist Episcopal Church was organized:</p>
        <div2 type="address">
          <opener>
            <salute>
              <hi rend="italics">To the Members of the Colored Methodist Episcopal
Church in America.</hi>
            </salute>
          </opener>
          <p>We esteem it our duty and privilege most earnestly
to recommend to you, as members of our Church,
our form of discipline, which has been founded on
the line of a long series of years, as also on the
observations and remarks we have made on ancient
and modern Churches.</p>
          <p>We wish to see this little publication in the house
of every Methodist, and the more so as it contains
the Articles of Religion maintained more or less,
in part or in whole, by every reformed Church in
the world.</p>
          <p>Far from wishing you to be ignorant of any of
our doctrines or part of our discipline, we desire
you to read, mark, learn, and inwardly digest the
whole. You ought, next to the Word of God, to
procure the articles and canons of the Church to
which you belong.</p>
          <p>We deem it proper in this place to give you a
brief account of the organization of our
Connection:</p>
          <pb id="lane24" n="24"/>
          <p>From the introduction of Methodism on this
continent we have ever constituted a part of the great
Methodist family, first as members of the Methodist
Episcopal Church in America and also after the
change took place by which we were known as the
Methodist Episcopal Church in the United States; 
and when the division took place, in 1844, which we 
regard as a legal and constitutional division of the 
Church, we formed a part of that division called 
the Methodist Episcopal Church, South, which
relation we have continued to sustain until the
organization of our Church took place at the General
Conference held at Jackson, Tenn., which began its
session December 15, 1870, which day was spent in 
prayer and supplication to the Almighty, that his 
blessings might rest upon us; and on the following 
day the regular business of the session began,
Bishop Robert Paine, D.D., of the Methodist Episcopal 
Church, South, in the chair.</p>
          <p>The circumstances which led to our separate and
distinct organization were as follows:</p>
          <p>When the General Conference of the Methodist
Episcopal Church, South, met in New Orleans in
April, 1866, the Conference found that by
revolution and the fortunes of war a change had taken 
place in our political and social relations which made 
it necessary that a change should also be made in 
the ecclesiastical relations, and provision was made 
for our organization into separate congregations, 
districts, and Annual Conferences, if we desired it, 
and that two or more Annual Conferences should be 
formed, if it was our wish and met the approbation 
of the bishops of the Methodist Episcopal Church, 
South; we should have a General Conference
organization like that of the General Conference of the 
<pb id="lane25" n="25"/>
Methodist Episcopal Church, South, as deacons and
elders; and, should a General Conference be
organized and suitable men be elected to the office of 
bishop, that the bishops of the Methodist Episcopal 
Church, South, would ordain and set them apart as 
chief pastors among us.</p>
          <p>At the General Conference of the Methodist
Episcopal Church, South, at Memphis, Tenn., in May,
1870, it was found that five Annual Conferences had
been formed among us and that an almost <hi rend="italics">universal
desire had been expressed on our part</hi> that we might 
be organized into a separate and distinct Church,
which was acquiesced in by the bishops of the
Methodist Episcopal Church, South, and recommended to 
said Conference in their address. Whereupon, <hi rend="italics">by
our request,</hi> the bishops of the Methodist Episcopal
Church, South, together with Rev. A.L.P. Green,
Samuel Watson, D.D., Edmund W. Sehon, Thomas
Whitehead, D.D., R.J. Morgan, D.D., and Thomas
Taylor, D.D., were appointed by said Conference to
aid in organizing our General Conference at the time
and place above specified; and at the succeeding
sessions of our Annual Conferences delegates were
elected to attend our General Conference, in
accordance with the Discipline of the Methodist Episcopal 
Church, South.</p>
          <p>It was further determined by the acts of the
General Conference of the Methodist Episcopal Church, 
South, in 1866 that, should the time arrive when we 
should be formed into a separate and distinct
organization, all property which was intended for the use 
and benefit of people of color held by trustees of the 
Methodist Episcopal Church should be transferred 
to trustees appointed by us, to be held forever for 
our use and benefit.</p>
          <pb id="lane26" n="26"/>
          <p>It will be seen from the facts in the case that our
record is clear and that we have descended regularly
from the very fathers of Methodism and that our
organization is both legal and constitutional.</p>
          <closer><salute>We remain your very affectionate brethren and
pastors, who labor night and day, both in public and
private, for your good. </salute>
<signed><name>WILLIAM H. MILES,</name>
<name>JOSEPH A. BEEBE,</name>
<name>LUCIUS H. HOLSEY,</name>
<name>ISAAC LANE.</name></signed></closer>
        </div2>
      </div1>
      <pb id="lane27" n="27"/>
      <div1 type="chapter">
        <head>CHAPTER III.</head>
        <head>ORIGIN OF METHODISM IN ENGLAND AND IN
AMERICA.</head>
        <p>THE early history of Methodism makes interesting
reading matter. It began in the year 1729 in 
the University of Oxford, England. It was here
that John Wesley, George Whitefield, Charles
Wesley, and a few others, while students, banded
themselves together for their own intellectual and
spiritual improvement. They were so systematic about
all things that the less serious-minded students of
the University in derision gave them the name of
Methodists. </p>
        <p>The name was so appropriate that we find no
record of its ever being resented by the Wesleys or
any of their followers; and now, after the name has
been glorified by more than a century of splendid
achievements, there is no stigma or reflection in it
as seen or felt by any one.</p>
        <p>The organizations were known first as Societies 
and continued by that name for more than fifty
years. The first Methodist Society was organized 
in London, England, in 1739 by Mr. Wesley. Like 
all other great movements, it had a small beginning
There were about ten persons who formed it, but
soon a great revival spread over all Britain, so that
shortly thereafter there were hundreds who joined 
the little band of earnest believers. It is a subject
that has been commented upon frequently that in the
midst of spiritual darkness God raised up three
servants the equals of whom the world had not seen
since the days of the apostles  -  viz.: John Wesley, 
the bishop, a man of great spiritual power, unusual
executive ability, a ripe scholar and parliamentarian;
George Whitefield, the preacher; and Charles
Wesley, the poet. To these men more than to any others
Methodism is indebted for its existence.</p>
        <p>Methodism began with experimental religion in 
the heart, and by spontaneous energies it projected
itself in every direction by leaps and bounds. 
Through its class meetings, love feasts, and prayer 
meetings it propagated itself until its power was felt 
far and near. Mr. Wesley's own experience as he 
told it set the work on fire, and soon the fire which 
“strangely” warmed his heart was felt in the hearts 
of men the country over. But Methodism that was 
sweeping over England was not to be confined to
that country. It soon spread to America, where it
found plenty of material on which to glow and burn.</p>
        <div2>
          <head>
            <hi rend="italics">Methodism in America.</hi>
          </head>
          <p>The first Methodist Society in America was
organized by Philip Embury, a local preacher, in the
city of New York in 1766. Barbara Heck, a Christian
woman, was the prime mover in the work; and
so a woman was in the lead in the formation of this
Church, and it is a fact worthy of noting that woman
has been used largely by Methodism ever since in
forwarding its good work The first Methodist
<pb id="lane29" n="29"/>
church was built in John Street, New York, in 1768.
Thus began an organization that has spread from 
one end of our country to the other, and the world 
is better by reason of its influence and good work.</p>
        </div2>
        <div2>
          <head>
            <hi rend="italics">The First Annual Conference.</hi>
          </head>
          <p>Robert Strawbridge, Richard Boardman, Joseph
Pilmore, Francis Asbury, and Richard Wright were 
all prominent workers in establishing the early 
Methodist Churches in this country. Francis Asbury
soon became the most influential man in American
Methodism because of his zeal and power as a 
gospel preacher. The first Annual Conference was 
held in Philadelphia in 1773. There were then but 
ten traveling preachers, six circuits, and eleven
hundred and sixty members. Thomas Rankin, an
honored minister of much influence and power, presided 
over the deliberations of the Conference. The business
was very simple, and the session was brief. 
The most important work done was the agreement 
on the part of the preachers to abide by the doctrines 
and discipline of John Wesley. These Conferences 
were held each year at different places until December
25, when the last one was held in Baltimore in 
Lovely Lane Chapel. This session brought to a 
close the era of Wesleyan Methodism in America
and at the same time prepared the way for the
Methodist Episcopal Church. At this time there were
eighty-three traveling preachers and fourteen
thousand nine hundred and eighty-six members.</p>
          <pb id="lane30" n="30"/>
          <p>In 1784 the Methodist Episcopal Church was
formally organized. Thomas Coke, an assistant of Mr. 
Wesley in England, was sent over for the purpose 
of consummating the organization. Thomas Coke, 
LL.D., and Francis Asbury were elected the first 
bishops by the Conference (called the Christmas 
Conference), which met December 25, 1784, and 
Continued in session until January 2, 1785. This
organization now gave greater prestige to the Church 
as a Church. They had been called Societies, and 
now they were to be known as Churches. They had 
been considered members of the Established Church 
of England; now they were to be considered as a 
separate and independent organization. Mr.
Wesley himself continued during his lifetime a regular 
presbyter in the Church of England and gave Dr. 
Coke authority to exercise the office of a bishop in 
America, calling him a superintendent, which is only 
another name for bishop. Mr. Wesley also directed 
Dr. Coke to ordain Francis Asbury to the same
office; and thus began the episcopacy which has been
kept up through all of these years in the various
branches of American Methodism.</p>
        </div2>
        <div2>
          <head>
            <hi rend="italics">The First Methodist General Conference.</hi>
          </head>
          <p>The first Methodist General Conference convened
in Baltimore, Md., November 1, 1792. The
Conference directed that the next General Conference
should meet after an interval of four years. 
<pb id="lane31" n="31"/>
Although recognizing its full ecclesiastical authority,
the members bound themselves not to make any
changes in the doctrine and polity of Methodism 
as enunciated by Mr. Wesley or in any of the
recognized rules observed by the Methodists in the past, 
unless the new measure received a two-thirds
majority vote. The presiding elder's term of office in 
any district was limited to four years, which rules 
have been followed in practice ever since.</p>
          <p>After the organization of the first General
Conference of the Methodist Church, the others were 
held regularly, and the ordinary routine of work 
was done from time to time as the welfare of the
organization demanded. The question of
slaveholding disturbed the peace and quietude of the 
Church as well as that of the State. The more 
prominent this question became in the halls of
legislation, the more serious it became in the Church. 
So finally, in 1840, the question of slaveholding 
became an issue claiming much prominence in the 
General Conference. This storm that threatened 
the unity of the Methodist Church was brooding 
over the organization, without much hope of its
being arrested or turned back. So at the very next 
General Conference, held in New York City May 
1 to June 10, a Plan of Separation with the South 
was adopted. A fuller report of the separation is 
given in another chapter of this book.</p>
          <p>In 1856 Bishop Burns, of Liberia, was ordained
the first colored bishop in the Methodist Episcopal
<pb id="lane32" n="32"/>
Church. He was a missionary bishop and as such
exercised the duties of his office only in Africa</p>
          <p>This great Church has grown until to-day her
membership is three million six hundred and fifty 
thousand five hundred, with eighteen thousand nine 
hundred and fifty ministers and thirty thousand 
churches. Of these, there are more than three
hundred thousand Negro members, who are represented 
in every sphere of service in the gift of the Church, 
save that of bishop as a general superintendent. 
Besides secretaries of the various departments and 
editors of official organs, Negroes preside over and 
teach in some of the best schools supported by this 
Church for Negro people. In these positions of 
honor and trust they have reflected credit upon the
Church and the race to which they belong.</p>
          <p>The proposed organic union of the Methodist
Churches, and especially the Methodist Episcopal 
Church and the Methodist Episcopal Church, South, 
at this particular time (1916) is receiving considerable
attention. How this union, when consummated,
will affect the status of the Negro membership 
is a question that is as interesting as it is speculative. 
It will be recalled that colored Conferences were 
established in this Church in 1852, and by 1860
practically all of the colored Churches belonged to the
distinctive Negro Annual Conferences, and this
system remains to this day; so the contact is not so 
frequent or so close as to be objectionable even to 
the most prejudiced of their fellow Churchmen.</p>
        </div2>
      </div1>
      <pb id="lane33" n="33"/>
      <div1 type="chapter">
        <head>CHAPTER IV.</head>
        <head>THE METHODIST EPISCOPAL CHURCH, SOUTH,
ORGANIZED.</head>
        <p>THERE were perhaps several causes leading up to
the separation of the Methodist Episcopal Church,
South, from the Methodist Episcopal Church, but
slavery was the one that furnished the background 
for the most of them. It was the one that could not 
be held in check or averted. The following
resolution, offered by Griffith and Davis, two delegates to 
the General Conference of 1844, is self-explanatory
and indicates the nature of the trouble that was 
brooding and the one on account of which the great 
Church was to be divided. (See General Conference
Journal, May 23, 1844.)</p>
        <div2>
          <p>Whereas the Rev. James O. Andrew, one of the
bishops of the Methodist Episcopal Church, has
become connected with slavery, as communicated in
his statement in his reply to the inquiry of the
Committee on Episcopacy, which reply is embodied in
their Report No. 3, offered yesterday; and whereas 
it has been, from the origin of said Church, the 
settled policy and the invariable usage to elect no 
person to the office of bishop who was embarrassed 
with this “great evil,” as under such circumstances 
it would be impossible for a bishop to exercise the 
function and perform the duties assigned to a
general superintendent with acceptance in that large 
portion of his charge in which slavery does not
exist; and whereas Bishop Andrew, himself nominated 
by our brethren of the slaveholding population, was, 
nevertheless, free from all personal connection with
<pb id="lane34" n="34"/>
slavery; and whereas this is, of all periods in our
history as a Church, the one least favorable to such 
an innovation upon the practice and usage of
Methodism as to confide a part of the itinerant general
superintendency to a slaveholder; therefore</p>
          <p><hi id="italics" rend="italics">Resolved,</hi> That the Rev. James O. Andrew be 
and is hereby affectionately requested to resign his 
office as one of the bishops of the Methodist
Episcopal Church.</p>
          <p>There were other documents of a more
conciliatory nature introduced, but they served only as oil 
poured upon the flames already kindled. The
delegates from the Southern States were already
determined as to their course, and those from the
Northern and Eastern States were equally determined in 
their course. All were able to see that a separation 
was inevitable. A Plan of Separation was adopted, 
and soon the movement for a separate and
independent organization was set on foot. This plan left the 
initiative and the final decision with the delegates 
from the Southern States, and they were not very 
slow in acting. A general convention was called to 
meet the next year in Louisville, Ky.</p>
        </div2>
        <div2>
          <head>The Louisville Convention.</head>
          <p>The Church in the South and Southwest, in her
Quarterly and Annual Conferences, approved the
course of their delegates in the General Conference
and declared her conviction that a separate
organization was necessary to her existence and
prosperity. Delegates representing fifteen Annual Conferences
<pb id="lane35" n="35"/>
assembled in Louisville, Ky., in accordance
with the call, May 1, 1845. Bishops Joshua Soule 
James O. Andrew presided, and Rev. T.N. Ralston 
and Rev. T.O. Summers were elected Secretaries. 
The following resolutions were adopted, with only 
three dissenting voices:</p>
          <p><hi rend="italics">Be it resolved by the delegates of the several
Annual Conferences of the Methodist Episcopal Church 
in the slaveholding States in general convention
assembled,</hi> That it is right, expedient, and necessary 
to erect the Annual Conferences represented in this 
convention into a distinct ecclesiastical connection 
separate from the jurisdiction of the General
Conference of the Methodist Episcopal Church as at 
present constituted; and accordingly we, the
delegates of the Annual Conferences, by the General 
Conference of the Methodist Episcopal Church,
entirely dissolved; and that a separate ecclesiastical
connection under the provisional Plan of Separation
aforesaid and based upon the Discipline of the
Methodist Episcopal Church, comprehending the
doctrines and entire moral, ecclesiastical, and
economic rules and regulations of said Discipline,
except in so far as verbal alterations may be necessary
to a distinct organization, and to be known by the 
style and title of the Methodist Episcopal Church,
South.</p>
          <p><hi rend="italics">Resolved,</hi> That we cannot abandon or compromise
the principle of action upon which we proceed 
to a separate organization in the South;
nevertheless, cherishing a sincere desire to maintain
Christian union and fraternal intercourse with the Church 
(North), we shall always be ready, kindly and
respectfully, to entertain duly and carefully consider
<pb id="lane36" n="36"/>
any proposition or plan having for its object the 
union of the two great bodies in the North and 
South, whether such proposed union be
jurisdictional or connectional.</p>
          <p>Bishops Soule and Andrew were requested to
unite with the Methodist Episcopal Church, South,
“upon the basis of the Plan of Separation.” Bishop
Soule at once gave the convention to understand 
that he felt bound to carry out the plan of episcopal
visitation as outlined by the bishops in New York, 
while Bishop Andrew connected himself with, and 
was recognized as a bishop of, the Methodist
Episcopal Church, South. On May 1, 1846, the first
General Conference of the Methodist Episcopal Church, 
South, was convened in Petersburg, Va., Bishops 
Soule and Andrew presiding. General officers were 
elected, and the newly formed Church was provided 
with all the officers necessary for the proper care of 
every phase and department of the Church work.</p>
          <p>Thus began a Church that has grown in membership
and wealth until to-day it is recognized as one 
of the world-wide powers for the establishing of
righteousness in the hearts of men. This Church 
has upward of two million members, three large 
and flourishing Publishing Houses, a complete
system of colleges and universities, sixteen bishops, 
fourteen general officers, and Church property
valued at millions of dollars. In the Methodist family 
the Methodist Episcopal Church, South, takes
second rank with the Methodist Episcopal Church.</p>
        </div2>
      </div1>
      <pb id="lane37" n="37"/>
      <div1>
        <head>CHAPTER V.</head>
        <head>THE AFRICAN METHODIST EPISCOPAL AND THE 
AFRICAN METHODIST EPISCOPAL ZION
CHURCHES  -  PRIORITY STILL AN OPEN
QUESTION  -  HOW ZION WAS ORGANIZED; ITS GROWTH.</head>
        <p>WHICH of these organizations, the African
Methodist Episcopal or the African Methodist
Episcopal Zion Church, is the older is yet an open
question. The irregular manner in which they were
organized makes it very difficult to determine with
any degree of satisfaction when they as organizations
were born. The Zionists insist on the year
1796 as the beginning of their Church. If we take
this date as their starting point as a denomination,
we shall have to recognize this Church as the oldest
of the separate and independent Church organizations
among the Negro people of this country. Be
that as it may, there is no doubt that “Mother Zion
Church,” in New York, was organized and
established in 1796; but the Zion Church as anything
like a connection was not organized until 1828. The
members who afterwards became members of the
African Methodist Episcopal Zion Church remained
with the mother Church, the Methodist Episcopal
Church, until about this time. This can be easily
inferred from the following address, drafted February
22, 1820, by a committee consisting of John
Dungy, James Varick, Charles Anderson, and
William Miller and sent by them to the members and
<pb id="lane38" n="38"/>
bishops of the Philadelphia and New York Annual
Conferences of the Methodist Episcopal Church.
This address is taken from the history as given by
Bishop J.J. Moore, of the African Methodist
Episcopal Zion Church:</p>
        <div2>
          <opener>
            <hi rend="italics">To the Bishops and Preachers of the Philadelphia
and New York Arrival Conferences of the
Methodist Episcopal Church, Assembled.</hi>
          </opener>
          <p><hi rend="italics">Respected Brethren:</hi> We, the official members of
the African Methodist Episcopal Zion Church and
Asbury Church of New York, of the Wesley 
Church of Philadelphia, of Zion Church of New 
Haven, Conn., and of Zion Church of Long
Island, in consolidation forming a Methodist body, 
beg leave to present to your honorable body an
address on a subject to us of great importance and, 
we trust, not a matter of indifference to you. In 
the first place, permit us to humbly and sincerely 
tender our thanks for what you have done for us in 
the kind service you have rendered us when in our 
infant state. We trust that the great Head of the
Church in his goodness may continue to reward you 
for your labors among us, you who have been the
instruments in bringing us from darkness to light, 
from the power of sin and Satan to God. Permit 
us further to say that when the Methodist Society 
in America was small the Africans enjoyed
comfortable privileges among their white brethren, but 
as the white element increased the Africans were 
pressed back. Therefore it was thought necessary 
for them to have separate places of worship, giving 
the African a better opportunity of full religious 
enjoyment and privileges. It is well known that our
<pb id="lane39" n="39"/>
number has greatly increased within the last few 
years. Many are still coming into the fold of Christ. 
Among us preachers have been raised up whose
labors God has blessed. But hitherto they have been 
too limited in their ministerial privileges. They 
have not had the opportunity of traveling as we 
think God designs that they should have, at least 
to reach our own race in the evangelical work of the 
Christian Church. There is no provision in the 
mother Church, the Methodist Episcopal Church, 
for us in the itinerant work, that colored preachers 
may go forth and dispense the Word of Life 
among our own race. And now it seems that the 
time has come when something should be done for 
the improvement of the colored brethren in the
ministry. But how shall this be accomplished? We 
have not the least expectation that the African 
preachers will be admitted to a seat and vote with 
their white brethren in ecclesiastical assemblages. 
[This is not what they ought to have expected 
among Christian brethren, who could not fail to 
understand the divine lesson on its being a sin to 
have respect of person; and if simply on account of 
clothing, much more a sin on account of race or 
color. James ii. 9, 10.]</p>
          <p>We do not desire to unite with the R. Allen party,
being dissatisfied with their general manner of
procedure. The brethren in the city of New York, 
after due consideration, have concluded to form an 
itinerant plan and establish an Annual Conference 
for the African Methodist Episcopal Zion preachers, 
under the patronage of the white bishops of the 
Methodist Episcopal Church. We believe that such 
an arrangement effected would tend greatly to
promote the spiritual interest of our people generally;
<pb id="lane40" n="40"/>
our preachers would receive more encouragement in
their ministerial labors. If we should commence 
this important work of forming said itinerant plan 
and establishing an African Annual Conference
under the supervision of the bishops of the Methodist 
Episcopal Church, the two Societies, the Zion and 
Asbury Churches in New York City, with the
Philadelphia Society, with their connectional title, shall 
be the African Methodist Episcopal Zion Church in 
America. We have also selected a portion of the 
Discipline of the mother Church (the Methodist 
Episcopal Church) for our government, with the 
necessary modifications to meet the circumstances 
of our organization. To this we beg leave to refer 
you for perusal. After you have considered our 
case, should our proceedings meet your approval, 
and should you decide to comply with our wishes, 
we will stand ready to receive such advice or
instructions as you may think proper to give us 
through our reverend father in the Lord, Bishop 
McKendree or any other whom the Conference may 
see fit to select. On the subject of ordination to 
eldership, of which our preachers have all been 
deprived, we might have obtained it from other 
sources; but we preferred to follow the advice of 
Bishop McKendree, given to us in New York, to 
wait until the meeting of your Annual Conference 
in this and the New York District; then we could 
fully understand what the mother Church could do 
for us in the matter. In consequence of some
uneasiness in the minds of some of our brethren or
members in New York City, we have been under 
the necessity of electing three of our deacons to 
the office of elders and some of the preachers to the 
office of deacons. We hereby show our people that
<pb id="lane41" n="41"/>
their preachers can be properly authorized to
administer the ordinances of God's Church. We believe
it has had the desired effect of settling the minds 
of our brethren and advancing the work of the 
Lord. We expect our first yearly Conference to be 
held in the city of New York on the 24th day of 
June next, at which time we hope to have the
happiness of hearing that our reverend father, Bishop 
William McKendree, presided and took jurisdiction
of the African Methodist Episcopal Zion 
Church. With this hope we rest, awaiting your 
answer, meanwhile praying that the great Shepherd 
and Bishop of souls may guide you in your
deliberations, in ours, and in all other cases; that your
conclusions may be pleasing in his sight and tend to 
advance the kingdom of Christ among the African
race.</p>
          <p>N.B.  -  Should the above address be sanctioned 
by your honorable body, and should you be pleased 
to act upon it immediately, you will forward it on 
to the New York Annual Conference for their
consideration and action. Should the time appointed 
by us for the sitting of the Annual Conference be 
inconvenient to the person who might be appointed 
to organize the same, we are willing to change the 
time a few days sooner or later, provided you will 
please give us timely notice for such change. But 
should you see fit not to favor the address in any 
respect, you will have the goodness to return it to 
the bearer.</p>
          <p>Signed in behalf of the official members of both
Societies, at a special meeting called for that
purpose, March 23, 1821, in the city of New York.</p>
          <closer>
            <signed>
              <name>JAMES VARICK,</name>
              <hi rend="italics"> Chairman;</hi>
              <name>GEORGE COLLINS,</name>
              <hi rend="italics"> Secretary.</hi>
            </signed>
          </closer>
        </div2>
        <pb id="lane42" n="42"/>
        <div2>
          <p>The foregoing address being prepared, Rev.
Abraham Thompson and Leven Smith were appointed a 
committee to present it to the official brethren of the
Society at Philadelphia (the Wesley). They presented
the same, and it was approved by them. 
Brothers Thompson and Smith then conveyed it to 
the Annual Conference of the Methodist Episcopal 
Church, convened at Milford, Del. The Conference 
received it and acted upon it. In 1822 James
Varick, Abraham Thompson, Christopher Rush, and 
James Smith were appointed a committee to wait 
upon Bishop McKendree, who refused to ordain the 
preachers or recognize them. These men were
ordained shortly thereafter by James Covell, Sylvester 
Hutchinson, and W. M. Stillwell. During this same 
year an extra session of the Conference was called, 
and James Varick was elected superintendent of the 
whole connection.</p>
        </div2>
        <div2>
          <head>
            <hi rend="italics">Zion's First General Conference.</hi>
          </head>
          <p>In 1828 the first General Conference of the
African Methodist Episcopal Zion Church was held in 
Zion Church, New York City. There were twelve
preachers present, with James Varick presiding. 
The Rev. Christopher Rush was elected superintendent,
or bishop, for “the first time.”<ref id="ref28" n="28" target="note28" targOrder="U">*</ref> At first the 
bishops of this Church were elected annually;
afterwards they were elected for a term of four years.</p>
          <note id="note28" n="28" type="footnote" place="foot" anchored="yes" target="ref28">* Moore's “History of the African Methodist Episcopal Zion
Church,” page 100.</note>
          <pb id="lane43" n="43"/>
          <p>This continued until 1880, when the bishops were 
elected for life or during good behavior: Since 
then this great Church has had a remarkable growth. 
It now has twelve bishops, two hundred and
eighty-nine thousand members, two thousand two hundred 
and four organizations, with Church property
valued at more than five million dollars. This Church 
has a full set of general officers, a publication
department, and much valuable school property.
Livingstone College, at Salisbury, N.C., is its leading 
institution of learning.</p>
        </div2>
      </div1>
      <pb id="lane44" n="44"/>
      <div1 type="chapter">
        <head>CHAPTER VI.</head>
        <head>THE AFRICAN METHODIST EPISCOPAL CHURCH.</head>
        <p>THE African Methodist Episcopal Church (Bethel)
is the largest Negro Methodist Church in the 
world. Its history runs back as far as 1784,
although as a Church organization we must take as 
the time of its birth the convening of the “Friend 
of Manhood Christianity” in Philadelphia, April 9, 
1816. The following persons were members of the 
convention:</p>
        <p>The first General Conference of this infant of 
God was held in the city of Philadelphia in 1816. 
There we find in this body the following princes in 
heart: Rev. Richard Allen, Jacob Tapisco, Clayton
Durham, James Champion, and Thomas Webster, 
of Philadelphia, Pa.; Daniel Coker, Richard
Williams, Henry Harden, Stephen Hill, Edward
Williamson, and Nicholson Gailliard, of Baltimore, 
Md.; Peter Spencer, of Wilmington, Del.; Jacob 
Marsh, Edward Jackson, and William Andrew, of
Attleborough, Pa.; and Peter Cuff, of Salem, N. J.</p>
        <p>Bishop B.W. Arnett, of the African Methodist
Episcopal Church, gives the following account of 
the work of the first General Conference of this 
Church: </p>
        <p>Richard Allen was elected to preside over the 
body; Rev. Daniel Coker was elected Vice
Chairman; Richard Allen, Jr., was elected Secretary.</p>
        <p>The convention resolved “that we will favor an
<pb id="lane45" n="45"/>
independent Church organization.” The committee
appointed for this purpose reported the first
Discipline of the Church. It was the Methodist
Episcopal Church doctrine and government, except the 
presiding eldership.</p>
        <p>The convention elected, under the new form of
government, two bishops, Richard Allen and Daniel
Coker. Richard Allen was not present when the
election took place; but the next morning when the
journal was read he arose and informed the
convention that he was sensible of the honor conferred on 
him, as well as the duties that would be expected of 
him, but, with a sense of his duty to his Church and 
the fitness of things, he was of the opinion that two 
bishops were too many for the organization to start 
with. One bishop was enough at this time, he said. 
He stated that he would resign his office and let the 
convention say which should hold over.</p>
        <p>This speech created some hard feelings on the 
part of the Baltimore delegation, who were in favor 
of Daniel Coker. The Philadelphians were in favor 
of Richard Allen. So the whole matter relating to 
the election of bishops was reconsidered, and a new
election was held, when Richard Allen was elected;
and on the 11th day of April, 1816, he was ordained 
by the imposition of hands of five ordained elders in 
the Church of God. The convention, after it had 
made arrangements for the meeting of the Annual
Conference at Baltimore, adjourned, after
completing one of the most important events of the age, 
when we consider the effects it has had upon the 
development of Negro manhood.</p>
        <p>In defense of the work of this convention, we
quote further from the works of Bishop B.W. 
Arnett, of that Church:</p>
        <pb id="lane46" n="46"/>
        <p>If Mr. Wesley had a right to ordain Dr. Coke, 
by the same rule Absalom Jones might ordain
Richard Allen, and the ordination must be equally valid. 
And if “three elders and one deacon” or “three
elders” can “ordain a bishop” to answer the purpose, 
by the same party the ordination of the Rev.
Richard Allen must be equal, in point of virtue, as any 
now among Methodists. Therefore why not emit 
and transmit as much sanctity among those on whom 
he may lay his hands as any other Methodist bishop, 
according to the doctrine of episcopacy, provided 
he be as holy in heart, walking with God, whereby 
he may do it in the power of faith under the
sanctifying influence of the grace of God.</p>
        <p>No one has ever doubted the real strength of
Richard Allen's character or his devotion to racial
ideals. From 1816 Bishop Richard Allen continued 
as the only bishop of the Church until 1828, when 
Rev. Morris Brown was elected as the second
bishop of the African Methodist Episcopal Church. As 
the Church grew in strength of organization it grew 
in members, until to-day the Church has a splendid 
organization, with fifteen bishops, over seven
thousand organizations, and more than five hundred 
thousand members. It has Church property valued 
at more than ten million dollars. Wilberforce and 
Morris Brown Universities are its leading
institutions of learning.</p>
      </div1>
      <pb id="lane47" n="47"/>
      <div1 type="chapter">
        <head>CHAPTER VII.</head>
        <head>THE STORY OF MY EARLY LIFE.</head>
        <p>I HAVE delayed for some time the writing of this
little book, in which I hope to set forth the principal
events of my life, in a studious effort to put it in as
brief a form as possible. Covering a period of 
more than sixty years of public service, the difficulty 
of selecting the material can be easily seen.</p>
        <p>I was born March 3, 1834, in the Western division 
of the State of Tennessee, in Madison County, five 
miles north of the city of Jackson, where I grew up 
to manhood. I was reared almost motherless and
fatherless, having no parental care and guidance 
given me. I had an early conception of God, and 
somehow I was inspired to be religious. I sought 
religion when quite young; but I did not embrace 
faith until I was twenty-one years of age, that being 
the 11th day of September, 1854. It was then that 
I was happily converted and set out to serve God. 
Three or four months after my conversion I was 
called to preach. I joined the Methodist Church in 
Jackson, Tenn., October 21, 1854, where I retained 
my membership until the Civil War was over. It 
was then that I joined Salem Church, out about five 
miles from Jackson. I was licensed to exhort in 
November, 1856. This was the beginning of my 
public ministerial life. Being born in obscurity, out 
in the country, five miles from town, on a large
<pb id="lane48" n="48"/>
farm, I thought that no good could come from one
raised with these environments and under these
unfavorable conditions. To begin with, one can see
clearly that my way was dark; but with the gift that
God gave me, I began to work and continued
until I was brought into notice by the people among 
whom I lived.</p>
        <p>My early life was spent on the farm; and, like the
majority of the members of my race of that day, I 
was denied all the advantages of early training such 
as would prepare me for public service. I shared 
in all the evils common to slaves during those dark 
and bitter days. Pen will never be able to record, 
tongue will never describe the trials, the sufferings, 
and the heartaches of those days. Truly, slavery 
furnishes the blackest chapter in the history of the 
American republic and is the greatest and <sic>foulest </sic>
crime of the nation.</p>
        <p>I learned to read and write under the greatest
difficulties. I was not only deprived of a teacher, 
but I was not allowed the use of a book or a pencil. 
I had to learn the best I could. I soon found out 
what a great advantage it was to read and write, 
and I applied myself diligently to them as
opportunities could be made. After the Civil War I
established regular hours for the studying and the
reading of God's Word, and these I have kept all of 
these years. I coveted the morning hours the most, 
although in the evening, when the hours for work 
were over, I would read and meditate until my
<pb id="lane49" n="49"/>
candlelight or pine torch would fail me or my body 
would succumb to fatigue and I would fall asleep. 
The Bible, Binney's “Theological Compend,” 
Clarke's “Commentaries,” Watson's “Bible
Dictionary,” and Ralston's “Elements of Divinity” were 
among the first books that I studied. These books 
I read with a fascination from which I have not 
escaped to this day.</p>
        <div2>
          <head>
            <hi rend="italics">My First Marriage and Early Experiences.</hi>
          </head>
          <p>When I was nineteen years and ten months old 
I was married to Miss Frances Ann Boyce, a young
woman of eighteen years, who had attracted
considerable attention because of her industry, modesty, 
neatness in dress, and ladylike bearing. She was 
not a converted Christian, and I was exceedingly
anxious for her to have the joy and love that had 
come into my life when I was brought from
darkness into the marvelous light of Jesus Christ. I at 
once began to pray that my mother and wife could 
enjoy the gift of grace unto salvation. There were 
three large families on the plantation on which I 
lived, and we held prayer meetings every Saturday 
night. Many persons professed faith in Christ in 
our meetings, and one of these was my wife. It 
was remarkable to me how she was converted. We 
were singing an old plantation melody, and these 
were the words: “God has done delivered Daniel; 
why not deliver me?”</p>
          <p>At night I would hold family prayer with my
<pb id="lane50" n="50"/>
wife and mother; and in those prayers the good 
Lord blessed my labors, and they were brought into 
the Church. They joined New Salem Church with 
me.</p>
          <p>To us were born eleven children, who lived to 
reach manhood and womanhood. Many were the 
trials I had to pass through to rear them; but I
established the custom of praying three times a day on 
bended knees alone and in secret, and God did not 
fail to hear me. This custom I still observe. When 
I had no closet in which to enter, I made one of my 
hands, for I wanted to be a good man. I desired 
not only to live right before the people of the
community, but before my wife and children as well as 
before my God. The natural gifts that God gave 
me when called upon to lead prayer service soon 
brought me to the front; and as practice makes
perfect, the more I was called upon to pray, sing, and 
exhort, the greater was the number who professed 
faith in Christ. This caused my fame to spread 
throughout the community, and a great many sinners
and wicked men were brought to Christ. Soon
my reputation as a preacher having power with 
God and influence with man went abroad among 
both white and colored people. This was the period 
between the years 1856 and 1861. When the Civil 
War broke out, the white people were very hard on 
the Negroes. They did not want them to meet in 
any kind of gatherings, save that for preaching and 
praying. <sic>Ofttimes</sic> this was offensive and called for
<pb id="lane51" n="51"/>
the greatest vigilance on the part of the slave
owners. The only time blood was drawn from my body 
after I was a man was on the occasion of our holding
prayer meeting. As all well know, the Negroes 
were praying to the Almighty to be set free, and the 
white people were praying to the Lord that they be 
held in bondage. So for three years there was 
much supplication. The whole country was in
hostility. The North was arrayed against the South, 
and the South was pitted against the North, and the 
Lord only knows how the Negroes were made to 
suffer during those trying days. Those were times 
that tried the very hearts of men. It has been a 
wonder to me how I made it through so well with 
my home affairs. I had a large family to support,
but a painstaking, devoted, and true wife. To me 
she was a true helpmeet. Her honor and word were 
above gold and silver. She enjoyed the fullest
confidence and profoundest respect of all who knew her. 
For purity of life, personal honor, and integrity no 
woman ever surpassed her.</p>
        </div2>
      </div1>
      <pb id="lane52" n="52"/>
      <div1 type="chapter">
        <head>CHAPTER VIII.</head>
        <head>MY EARLY LIFE IN THE MINISTRY.</head>
        <p>SHORTLY after my conversion I was overcome
with a feeling that I ought to preach. I strove for
months to get rid of it, but without success. I 
went to a man in whose piety and Christian virtue 
I had much confidence and made known to him my 
struggle and the feeling that was then strong upon 
me. He gave me his sympathy and directed me to 
a certain preacher for counsel and aid; but this man 
did not believe in Negroes preaching, and he gave 
me no encouragement. I next sought the advice of 
a colored man whom the Methodists had helped. 
He was a pure Christian man, and he told me that 
if God had really called me to preach he surely knew 
his own business better than man and advised me not 
to trouble myself, but trust God. I did trust him; 
and soon thereafter the inspiration came, and I
firmly decided to enter upon the work of a minister.</p>
        <p>I sent in my petition to a Quarterly Conference 
of the Methodist Episcopal Church, South, for 
license to preach. The Conference did not grant 
my request, but gave me license to exhort instead. 
The committee explained that the Church did not 
believe it proper to grant license to Negroes to 
preach. Rev. George Harris was the presiding
elder, and Rev. A.R. Wilson was the preacher in 
charge of the local Church. Rev. Wilson was my
<pb id="lane53" n="53"/>
personal friend up to the time of his death, and he 
took a lively interest in my career and my work. In 
the early days of my ministry I regarded him as a 
great and good man, and during all the years of 
our acquaintance thereafter the esteem in which I 
held him when I was a young man did not suffer in 
any way.</p>
        <p>During the Civil War the attitude of the
Southern Methodist Church toward granting license to 
Negroes to preach had undergone some changes, 
and so I appeared again for license to preach. 
This time I was sent before the Quarterly
Conference presided over by Elder William H. Lee. After 
asking many questions bearing upon almost every 
phase of the doctrines of Christ and the Church, I 
was granted license to preach. I recall many of the 
questions that were asked and the answers that I 
gave. I shall never forget the occasion and the keen 
interest every one seemed to feel in the examination 
I was called upon to take. I give below a few of 
the questions and the answers that provoked
considerable interest and discussion  -  viz.:</p>
        <p><hi rend="italics">Question.</hi> Are all men sinners? </p>
        <p><hi rend="italics">Answer:</hi> Yes.</p>
        <p><hi>Q.</hi> What Scriptural proof or reference have you
to offer? </p>
        <p><hi rend="italics">A.</hi> “For as in Adam all die, even so in Christ shall 
all be made alive.”</p>
        <p><hi rend="italics">Q.</hi> Is conviction a voluntary act or an involuntary
one?</p>
        <p><hi rend="italics">A.</hi> Involuntary.</p>
        <pb id="lane54" n="54"/>
        <p><hi rend="italics">Q.</hi> Can you give a Scriptural reference?</p>
        <p><hi>A.</hi> “The grace that brings salvation has appeared
unto all men, teaching them godliness.”</p>
        <p><hi rend="italics">Q.</hi> What is the difference between justification 
and repentance?</p>
        <p><hi rend="italics">A.</hi> Justification is the work done for me, while
regeneration is the work done in me. The former 
takes place in the courts of heaven, while the latter 
takes place in the human heart.</p>
        <p>These questions, together with others somewhat
similar, being satisfactorily answered, I was granted
license to preach, and I felt a freedom that I had 
not  enjoyed before.</p>
        <p>I have already spoken of the prayer meetings and
the splendid opportunity they afforded in exercising 
the gifts that God had given me and the deepening 
of the work of grace in our hearts. These meetings 
proved to be a great preparation for the work that 
I was called upon to do after I had entered fully 
into the work of the Christian ministry. Being 
licensed to preach, I was frequently called upon to 
preach and exhort, especially on Sunday afternoons, 
not only to my people, but the white people also 
would come out in large numbers to hear me. At 
first I was very much embarrassed to preach before 
such large crowds, because I realized fully that I 
was without education and had but little opportunity 
of learning anything. But God helped me
wonderfully and blessed my work.</p>
        <p>From the time I was licensed to exhort up to 
1865 I held meetings for our people. We had glorious
<pb id="lane55" n="55"/>
times, and many converts would rise and “tell 
of Jesus and his love.” These meetings made our 
country famous for Methodism during the war. At 
some places we had stormy times. The old days of 
the beginning of the Wesleyan Movement in
England, in Ireland, and in Wales had their reflex in 
these. Many times my life was in great danger, 
and the white people were constantly being reviled 
and reprimanded because they had encouraged me 
in preaching. The persecutors went so far as to 
burn down the church houses in which I had 
preached to my people. But I had gone too far in 
the work to be stopped by such methods. Too many 
people, both white and colored, believed in me to be 
sidetracked by any such methods; for at this time 
not only Methodists, but Christian people of all 
denominations, upheld me and sought to give
encouragement. One good old Presbyterian brother
said to me after I had preached in his church: 
“Brother Lane, keep on preaching the gospel, and 
we will keep on building church houses until the 
trumpet blows. Let them burn down. We will 
build, and you shall preach.”</p>
      </div1>
      <pb id="lane56" n="56"/>
      <div1 type="chapter">
        <head>CHAPTER IX.</head>
        <head>THE EARLY DAYS OF FREEDOM.</head>
        <p>THE Emancipation Proclamation that had been
prepared by President Abraham Lincoln in the 
month of July, of the year 1862, was not issued
until January 1 of the year 1863. It did not go into 
effect at this time, as we all know, but its influence 
was felt at once the country over. A studious effort 
was made on the part of a good many people to keep 
the issuance of this proclamation a profound secret 
to the Negroes. But it could not be done. There 
was too much excitement for such a clever piece of 
work to be done with any degree of success, and 
there were too many Negroes who were able to read 
and understand the trend of affairs to be misled by 
any subterfuge that might be resorted to by the
sympathizers of the Lost Cause. The Confederacy was 
doomed, and this proclamation was the death knell 
to slavery on the American continent. The moral 
effect was wonderful. Strong men who had put all 
their faith in the supremacy of the Confederate 
army now began to weaken and became despaired 
of success. The slaves saw it, and it required great 
effort on their part to suppress their feelings of
rejoicing.</p>
        <p>After Lee had surrendered and the Confederacy
had gone to pieces and Jefferson Davis had become a
refugee, our owners called us together and told us
<pb id="lane57" n="57"/>
we were free and had to take care of ourselves. 
There I was with a large, dependent family to
support. I had no money, no education, no mother nor 
father to whom to look for help in any form. Our 
former owners prophesied that half of us would 
starve, but not so. It must be admitted, however, 
that we had a hard time, and it seemed at times 
that the prophecy would come true; but the harder 
the time, the harder we worked and the more we 
endured. For six months we lived on nothing but 
bread, milk, and water. We had a time to keep 
alive; but by praying all the time, with faith in God, 
and believing that he would provide for his own, we 
saved enough to get the next year not only bread,
milk, and water, but meat also.</p>
        <p>The next year my family fared much better, and 
I was able to devote more time to the work of the
ministry. I took an active part in the Church and 
soon gained the confidence and respect of both white 
and colored people. At our own request, our Church 
was organized as an independent society, and we 
took the name of the Colored Methodist Episcopal 
Church in America. In 1866 we had a Conference 
of our own in Jackson, Tenn., known as the
Tennessee, North Alabama, and North Mississippi
Annual Conference. I was elected and ordained
deacon one day, and on the next day I was elected and 
ordained elder. At the close of this Conference I 
was appointed the presiding elder of the Jackson 
District of the above-named Annual Conference,
<pb id="lane58" n="58"/>
which position I held for four years. Meanwhile 
we found that the territory and membership
embraced by this Annual Conference were entirely 
too large; and so later on out of this Conference we 
organized the Tennessee, North Alabama, North 
Mississippi, and West Tennessee Annual
Conferences.</p>
        <p>As I won the confidence and respect of the
people I grew into prominence in the Church. At the 
session of the Tennessee Annual Conference that 
convened in Brownsville, Tenn., I was elected the 
leader of the Tennessee delegation to the first
General Conference of the Colored Methodist Episcopal 
Church in America. Bishop David S. Doggett, 
D.D., of the Methodist Episcopal Church, South, 
presided over the deliberations of this Conference 
and gave service that was highly satisfactory to all 
the brethren. It is difficult for any one who was 
not present to understand and appreciate the attitude 
of the Southern Methodist Church, as exemplified 
through its bishops and other leaders, toward the 
colored work. It is far more difficult to explain it. 
There was a fraternal sympathy, a mutual good 
will, a kindly interest that made the relation
cordial and highly helpful.</p>
        <p>The Jackson District was a prominent appointment.
As the elder I was given an assessment in the 
way of a salary of four hundred dollars per year. 
As a matter of fact, I was paid all the way from 
one hundred and fifty to two hundred dollars a year
<pb id="lane59" n="59"/>
during the four years I served in this capacity. 
Having served the time limit, I was afterwards
assigned to the work as pastor of Liberty Colored 
Methodist Episcopal Church at Jackson, Tenn., 
and served that congregation for a little more than a 
year for the handsome salary of one hundred and 
seventy-five dollars! My family was large and 
growing, and I had to do much work on the farm 
in order to support my family properly. Nevertheless,
during my pastorate I was successful in increasing
the membership of this Church from seventy
to three hundred members. These were great 
days for me in the ministry. I preached with much 
freedom and great power. My conversion and
conduct showed to the people that I was sincere in my 
purpose and earnest in my efforts, and men seemed 
to realize that I was called of God. All of these 
things gave me the confidence and respect of the 
people, and I gradually grew into prominence and 
general favor.</p>
      </div1>
      <pb id="lane60" n="60"/>
      <div1 type="chapter">
        <head>CHAPTER X.</head>
        <head>OUR FIRST GENERAL CONFERENCE.</head>
        <p>As early as the fall of <sic>1877</sic> several of the
Annual Conferences of the future Colored Methodist 
Episcopal Church were organized, and by the spring 
of 1870 the number had been greatly increased. 
The General Conference had been called to assemble 
in the fall of 1870, and there was much interest
displayed in the affairs of the new organization. I 
shall always remember the session of the Tennessee 
Annual Conference that convened at Brownsville, 
Tenn., and was presided over by Bishop David S. 
Doggett, D.D., of the Methodist Episcopal Church,
South. The day before the convening of the
Conference my wife's mother received a stroke of
paralysis and fell dead. I received the message and 
had to return home to be with my loved ones during 
those sad hours. I rode all the way from Brownsville
to Jackson on horseback. After giving all the 
comfort and consolation possible, I returned to the 
Conference room with a heavy heart. I was
informed that the brethren, during my absence, had 
selected me as one of the delegates to the forthcoming
session of the General Conference. I felt very 
keenly the confidence thus expressed and the honor 
conferred and sought by my conduct to prove
worthy of it. I had labored earnestly, and this
recognition was a source of comfort to me.</p>
        <pb id="lane61" n="61"/>
        <p>In reading of the work of those early days let us
remember that conditions were unlike the conditions
of to-day in many respects. The people were greatly
scattered and were constantly moving from one 
place to another. This was necessarily true because 
of the unsettled condition of everything in the country.
It was no easy task to keep up with the people 
and safeguard the interests of the Church.</p>
        <p>On December 15, 1870, the first General
Conference of the Colored Methodist Episcopal Church in 
America assembled in Jackson, Tenn. This was an 
interesting gathering of men. Among the more 
prominent persons who made up this Conference, as 
I recall, were Revs. Worden P. Churchill, Joseph 
Crouch, Benjamin Bullard, R.T. White, John W. 
Lane, Esquire Bobo, Isaac H. Anderson, R.H. 
Vanderhorst, and Lucius H. Holsey. W.H. Miles 
was a reserve delegate from the Kentucky Annual 
Conference. Among the active laymen there were 
Henry Hammond, James Graves, Augustus Bostick, 
and Wesley Ware. These men were the leaders in 
doing the early legislation of the Church. December
15, the first day of the Conference, was spent
in prayer. I shall never forget the scenes of that 
day. A great work was to be done, and all seemed 
to realize the necessity of divine help and guidance. 
It was a precedent worthy of the men and the
occasion and one that the succeeding General
Conferences might do well to emulate. The white
brethren commissioned by the Church to help us in every
<pb id="lane62" n="62"/>
way necessary were there praying with us, that no
mistake be made in the important work before us.
During that service a great spiritual wave swept 
over us as we lingered at the throne of grace. 
Bishop George F. Pierce, D.D., presided over this
Conference; while the Rev. James A. Heard, of the
Methodist Episcopal Church, South, was the Secretary
<hi rend="italics">pro tem.</hi> Bishop Pierce then requested Dr. A.
L.P. Green, of Nashville, Tenn., to read the action 
of the General Conferences bearing upon our
request to them for a separate organization and their 
action with respect to the same. These documents 
made clear the fact that the Methodist Episcopal 
Church, South, was anxious to help in every way 
possible to establish our Church and give us the 
advantage of their experience and knowledge.
After listening to the reading of these documents, the 
brethren set their hands to the work before them.</p>
        <p>The organization was made permanent by the
election of Rev. J.A. Heard, Secretary, and the Rev. 
L.J. Scurlock, Assistant Secretary. A majority of 
the delegates elected being present, the Conference
proceeded to business. Besides the various
committees that were appointed, the following work 
was done in a manner highly creditable to the 
Church and the delegates: The Rules of Order as 
set forth in the “Manual of Discipline” of the Methodist
Episcopal Church, South, were adopted for 
the government of the Conference. The Conference 
chose as the name of their Church the Colored Methodist
<pb id="lane63" n="63"/>
Episcopal Church in America. It adopted, in 
the main, the Book of Discipline of the Methodist
Episcopal Church, South, with such changes as
necessity required, as the Book of Discipline of the 
new Church. It elected the Rev. William Henry 
Miles, a reserve delegate from the Kentucky Annual
Conference, and the Rev. Richard H. Vanderhorst, 
of Charleston, S. C., as the first bishops of the
Colored Methodist Episcopal Church in America. It 
created and established a Publication House, 
locating the same in Memphis, Tenn., with the Rev. L.J 
Scurlock as Agent. It established the <hi rend="italics">Christian Index</hi> as its official organ and elected the Rev. Samuel 
Watson as its first editor. It established and fixed 
the boundaries of the nine Annual Conferences
already organized, prorated the amount of funds to 
be raised by the Annual Conferences, and adjourned 
to meet four years from that date or at the call of 
the Senior Bishop, W.H. Miles. Without precedent
or experience, the leaders entered upon their 
duties with a deep sense of their responsibilities and 
obligations. The polity of the Church had to be 
established, its relation to all other bodies had to be 
defined, and the protection of its interests had to be 
secured. It can be easily seen that these things were 
enough to fill the hands of the leaders to overflowing;
and we venture the assertion that, had they not
been men of action and of great vision, they would
have failed in their first attempts. Be it said to the
credit of the General Conference that both of the 
<pb id="lane64" n="64"/>
bishops elected were men of strong personal
character and much executive ability. Rev. William H. 
Miles was a great preacher and a strong executive, 
while the Rev. R.H. Vanderhorst had won a wide 
reputation as a great evangelist and a matchless
orator. These men with much ceremony were
ordained bishops of the Colored Methodist Episcopal 
Church in America by Bishops Robert Paine and 
Holland N. McTyeire, of the Methodist Episcopal 
Church, South, and were consecrated to this holy 
office December 19, 1870. Both being endowed with 
great physical parts, they gave promise of many 
years of usefulness to their Church. But not so. 
The duties were too onerous, the work was entirely 
too heavy, and the physical and mental strain was 
too great for them to live long. In July, 1872,
Bishop R.H. Vanderhorst died, after serving the
Church only eighteen months as a chief pastor. His
passing was a subject of much grief and disappointment
to the entire Church. Befitting memorial services
were held throughout the connection to his honor
and memory. The death of Bishop Vanderhorst 
multiplied the duties devolving upon the shoulders 
of Bishop Miles and forced the convening of the 
General Conference one year earlier than had been
planned.</p>
      </div1>
      <pb id="lane65" n="65"/>
      <div1 type="chapter">
        <head>CHAPTER XI.</head>
        <head>THE SECOND GENERAL CONFERENCE OF THE
COLORED METHODIST EPISCOPAL CHURCH
IN AMERICA.</head>
        <p>ON Wednesday, March 19, 1873, a called session 
of the General Conference of the Colored Methodist
Episcopal Church in America convened in Trinity
Church, Augusta, Ga. It will be noted that the
Conference met in March instead of in August. This
was done so as to provide for the holding of the 
spring Annual Conferences and the summer district 
meetings that meant so much to the new organization.
During these days of organization all of these 
meetings needed episcopal supervision and direction.</p>
        <p>Since the adjournment of the last General
Conference Bishop Vanderhorst had passed away, and 
the work had grown to such magnitude and importance
that the demand for more bishops was imperative.
Besides the care of the work itself, there was 
an estrangement between the other Methodist bodies 
and the Colored Methodist Episcopal Church in
America that seriously threatened an open breach.
This came about by the other Churches occupying
property that legally and of right belonged to the
Colored Methodist Episcopal Church. It can be 
easily seen that these problems and others that were
constantly arising would involve us in ecclesiastical
entanglement unless they were handled firmly and
wisely, and Bishop Miles desired the counsel and
<pb id="lane66" n="66"/>
advice of associates. It stands to the credit of the
leaders of our Church that, in a measure, these
denominational differences were adjusted in a
Christian spirit, and the open breach was averted. It is
true that we lost some valuable Church property,
especially in the great cities of the South and East.
Some of the other Churches sent men from the 
North, especially persons who had some experience 
in public life, as politicians and the like, into the 
South to corral the people in large cities and thus 
persuade them to leave the Colored Methodist
Episcopal Church and align themselves with the other 
Churches. Because we did not have men to cope 
with the situation, our organization lost heavily.</p>
        <p>At this General Conference a goodly number of 
the white brethren were on hand. They had come 
to offer words of encouragement and advice and to 
give assurances of their continued interest and good 
will. They knew of many of our trials and hardships
and were in great sympathy with us. Among 
these godly men I recall Bishop George F. Pierce, 
D.D., Rev. Thomas Taylor, Dr. Sehon, Rev. J.E. 
Evans, and Dr. Whitehead. Bishop Miles presided 
over the deliberations of this Conference, and the 
Rev. J.W. Bell, of Kentucky, was elected Secretary.</p>
        <p>After the devotional exercises had been held and
the organization perfected, Bishop W.H. Miles read
the first episcopal address ever delivered to a
Colored Methodist Episcopal General Conference. It 
was a masterly production and clearly showed that
<pb id="lane67" n="67"/>
<figure id="ill2" entity="lane67"><p>TRINITY CHURCH, AUGUSTA, GA.<lb/>Where Bishop Lane was consecrated to the office of bishop, March 23, 1873.</p></figure>
<pb id="lane69" n="69"/>
the author had a full grasp of the situation and a 
clear comprehension of the problems before the 
Church, as well as the true mission of our Methodism
in the world. The Conference was so thoroughly
in accord with the work of Bishop Miles that it 
adopted all of his recommendations and elected three 
bishops to help him superintend the work of our 
rapidly growing organization. This election took 
place after much prayer on the morning of March 
19, 1873. On the first ballot the Rev. Joseph A. 
Beebe, of North Carolina, and the Rev. L.H. Holsey,
of Georgia, each having received a majority of 
the votes of the Conference, were declared bishops 
elect of the Colored Methodist Episcopal Church in 
America by Bishop William Henry Miles. On the 
third ballot Isaac Lane, of Tennessee, was elected 
bishop, which election was duly announced by the 
presiding officer. The next Sunday, March 23, 
Bishop George F. Pierce, D.D., of the Methodist 
Episcopal Church, South, preached the ordination 
sermon and assisted otherwise in the ordination of 
the bishops elect. This work was done in historic 
old Trinity Colored Methodist Episcopal Church, of 
Augusta, Ga., where, since then, many notable
gatherings of colored Methodists have been held. The 
whole machinery of the Church was now put into 
operation. The financial plan was improved upon,
the publication department took definite form, the
educational and missionary work was begun, and 
the Church work gained in prestige and power.</p>
      </div1>
      <pb id="lane70" n="70"/>
      <div1 type="chapter">
        <head>CHAPTER XII.</head>
        <head>MY EARLY EXPERIENCES AS A BISHOP.</head>
        <p>HAVING been elected bishop on the 19th day of
March and consecrated to that holy office on Sunday,
the 23d of March, A.D. 1873, to go out as a 
bishop and preach the gospel and administer the 
laws of the Church was no little embarrassment to 
me. In those early days of the freedom of the race 
the people were crude and had their own ideas of 
religion, of the ministry, and especially of the bishops.
There was much curiosity attached to the coming
of a bishop. This situation had to be met and in 
a way satisfied in order to reach the people in the 
interest of the Church.</p>
        <p>After our election and consecration, Bishop Miles
called us together, and then and there we allotted and
assigned the work for the year. I was called upon 
to preside over the Northwest Texas, the East
Texas, and the Louisiana Annual Conferences. At that 
time our entire connection was composed of mission
Conferences when compared with the work as it is
organized to-day, and my work was from every
viewpoint missionary. The territory was exceedingly
large, covering the present States of Texas,
Oklahoma, and Louisiana. As all know, this territory 
was wholly undeveloped and sparsely settled by a 
wild and adventurous people, who cared very little 
for the Church, religion, and the ministry. Railroads
<pb id="lane71" n="71"/>were very few, and most of the traveling had 
to be done by stage, on horseback, by boat, or on 
foot. To travel over this vast territory entailed 
many hardships, deprivations, and much suffering. 
Pen cannot describe, tongue can never tell, nor can 
language express the mental anguish and the
physical pain I endured on those perilous trips. I shall 
never forget those early experiences.</p>
        <p>Being without money with which to purchase the
necessary clothing, buy books, and the like, I was
much embarrassed. At that time the railroad fare 
was five cents per mile, and my Conferences were 
far apart. After providing for the protection and 
care of my family, I started out to hold the District
Conferences. Bishop Miles had asked me to hold
some of these Conferences for him, and I did so. 
My first Conference was held at Cumberland City, 
Tenn. After calling the Conference to order, we 
conducted our devotional service. I made a talk
based upon some portion of Scripture and then
called for the election of a secretary. In those days 
it was a very difficult matter to secure the services 
of one who could write and record with any degree 
of intelligence the proceedings of our meetings. 
Therefore much care was exercised in the selecting 
of a competent secretary. This having been done, 
the Conference settled down to work. I spoke to 
the brethren on the duties of the presiding elder 
and the pastors. A great congregation was there to 
hear and see the newly elected bishop, and we had a
<pb id="lane72" n="72"/>
splendid meeting. I returned home only to spend a 
few days with my family, and then I was off to 
Minden, La., the seat of the next District
Conference that I was to hold. <hi rend="italics">En route</hi> to Minden I 
stopped at Water Valley, Miss., where I enjoyed the 
hospitalities of friends for a few days, and then I 
continued my trip. In order to reach the Conference
I had to travel seventy miles on horseback. 
After getting there I was so tired and worn that I 
could scarcely go. The brethren were there in large 
numbers, and there was much uneasiness among
them as to the proper care of the work of the
Conference. I knew the attitude of the brethren, and I
went on bravely in His name. Before we had gone 
far into the work of the Conference the brethren 
began to see for themselves that the interest and 
well-being of the Church were safe in my hands, 
and they soon accorded me all the courtesies, respect, 
and recognition due the presiding officer of their 
Conference. We could not secure a competent
secretary, and I had to record the proceedings of the 
Conference and preside also. This made the work 
irksome and slow. After closing what was considered
as one of the best Conferences ever held in 
Minden, I returned home and made preparations for 
the holding of my first Annual Conference.</p>
        <div2>
          <head>
            <hi rend="italics">My First Annual Conference.</hi>
          </head>
          <p>My first Annual Conference was the West Texas
Annual Conference, which convened at Waxahachie.
<pb id="lane73" n="73"/>
Ellis County, Tex., in 1873. <hi rend="italics">En route</hi> to the seat 
of the Conference my experiences were everything 
but pleasant. I had only a small sum of money, 
and while on a train a man robbed me of that. I 
had to go through St. Louis and Sedalia, Mo., and 
then via the St. Louis and Texas Central Railroad. 
I reached the State line of Texas and Oklahoma 
(then the Indian Territory). It was about
sundown, and I had some sixty miles yet to go before 
reaching Dallas, my destination. Here I found 
Rev. A.J. Burrows hard at work. From Dallas I
went to Waxahachie, a small town about sixty miles
south of Dallas.</p>
          <p>The Conference was well attended; but the year 
had been a hard one for the brethren, and their
reports were very poor. The preachers had not
received very much in the way of support, and the 
general interest of the Church had suffered likewise. 
To indicate the nature of the support that was given, 
I give one item that will be quite interesting to the 
students of the conditions that prevailed during 
those days. For the support of the bishop the
Conference had been asked to raise forty dollars, and 
they reported having raised three and one-half
dollars. It was at this place that one of those
unpleasant events took place  -  viz., the African Methodist 
Episcopal Church had gotten a hold among our 
people and greatly divided them. As a result the 
African Methodist Episcopal Church did not do
very much and made impossible the success we
<pb id="lane74" n="74"/>
would have had under favorable conditions. I lectured
and preached and exhorted and helped them in 
every way I could and then left for my next appointment.</p>
        </div2>
        <div2>
          <head>
            <hi rend="italics">My Second Annual Conference.</hi>
          </head>
          <p>My next Annual Conference took me to Henderson,
Rusk County, Tex., a distance of over two 
hundred miles. Of this, forty miles had to be
traveled on horseback. It was a long and painful trip. 
Upon the advice of friends, I stopped with Brother 
McElroy, a very aged man who was greatly afflicted 
with the palsy. He could not do anything for my 
comfort; but his wife, a young woman, did what 
she could to make my stay pleasant. I found the 
brethren much disappointed and disgruntled. For 
years Bishop Miles had been using a white man as 
the secretary of the Conference. The brethren had 
learned that this white man could not be present, as 
he had been called to attend court in a neighboring 
town, and they were at a loss to know how the
Conference could be held without a competent secretary. 
The delegates and ministers hesitated in coming into 
the Conference room. We opened after the usual 
manner and then sent for the brethren to come in, 
as we were ready to begin the work of the
Conference. We sang, read the Scriptures, exhorted, and 
preached the best we could, and gradually the
brethren saw that we could have a good meeting if the
secretary was not there to make a record of our
<pb id="lane75" n="75"/>
<figure id="ill3" entity="lane75"><p>RESIDENCE OF BISHOP ISAAC LANE.</p></figure>
<pb id="lane77" n="77"/>
transactions. With my personal assistance, we used 
a layman and got along very well with the minutes 
and the work of keeping the journal. This was a 
large Conference; and although asked to raise three 
hundred and eighty dollars for the support of the 
bishop, they reported only fifty-seven dollars. 
When we called the attention of the brethren to the 
importance and necessity of raising the small amount 
asked for the support of the bishops of the Church, 
the brethren seemed to have been surprised to know 
that they would be expected to bring money for the 
bishops instead of the bishops sending money to 
them.</p>
        </div2>
        <div2>
          <head>
            <hi rend="italics">My Third Annual Conference.</hi>
          </head>
          <p>The Louisiana Annual Conference, which
convened in Homer, La., was the third Annual
Conference I was called upon to hold. <hi rend="italics">En route</hi> to Minden 
I stopped over in Marshall, Tex., where I preached 
to an audience of white and colored people. They 
heard me gladly and gave me twenty dollars to help 
in carrying forward the work in which I was
engaged. This made seventy-seven dollars that I had 
received in the way of salary during the year. At 
Homer we held the Conference under many
difficulties. Our work was not organized, the people 
had not been trained, and there was apparent
everywhere a want of unification of purpose and a 
concert of action on the part of the workers. As a
result during the year the brethren had not accomplished
<pb id="lane78" n="78"/>
what they might have done under more favorable
conditions. Of the three hundred and eighty
dollars that the Conference was assessed, they had
raised only eighty dollars. I explained the system 
of finance we were inaugurating, and the brethren
promised to do better another year. Let it be said 
to their credit that they lived up to their new
resolutions.</p>
          <p>With the adjournment of this Conference my 
first year as a bishop came to a close. I had worked 
hard during the year and had but little financial help. 
On my salary the Church had paid me only one
hundred and sixty dollars and fifteen cents during the 
year, and my expenses necessarily carried me far 
into debt. My family was large and dependent, and 
my responsibilities were many. In order to make 
my episcopal tour I had borrowed two hundred
dollars. My note was about to fall due, and something 
must be done to enable me to meet it. My wife and 
children had a crop of cotton. This I sold, and with 
the money I paid the debt and took up the note. I 
then worked hard to replace this money. I cut 
wood and hauled it to town and sold it, making 
enough money thereby to buy such things as
clothing and other provisions that were needed by my 
family. This was a hard year for me and one that 
I shall never forget. The labor, deprivations, and 
hardships I endured were enough to bring tears to
my eyes. The young ministers of our Church, even
those serving missions to-day, do not know our
<pb id="lane79" n="79"/>
suffering during those early pioneer days of our
Church.</p>
          <p>In the early spring of 1874 I was called to Texas 
on business for the Church, and after attending to 
the work I attempted to return home. The high 
waters prevented my returning; and a white brother, 
learning of my condition, gave me enough money to 
pay my fare to Louisville, Ky., where Bishop Miles 
had called us to our annual meeting. The General 
Conference of the Methodist Episcopal Church, 
South, was in session in Louisville at this time, and 
it was very necessary for us to meet in that city. I 
reached Louisville at night and took a carriage for 
the home of Bishop W.H. Miles. He was out of 
the city, but his wife provided for me the best she 
could. The next morning Bishop Miles and the 
other bishops of our Church reached the city. We
had a short session and then adjourned in order to 
visit the General Conference of the Methodist
Episcopal Church, South. The Conference gladly heard 
our message and renewed their assurances of
interest, sympathy, and good will. The next day we had 
our annual meeting. The bishops made their reports,
which showed steady progress and improvement.
We laid off the work for the next year the 
best we could and discussed many of the perplexing 
questions and problems that were still before the 
Church.</p>
          <p>Our General Conference was soon to meet, and
there were the usual things to be done prior to the
<pb id="lane80" n="80"/>
meeting of this body. The message had to be
written, the recommendations had to be agreed upon, 
and general direction given to the advancement of 
every interest of the Church. I had entertained the 
hopes of getting some money at this meeting, but all 
my hopes soon vanished when it became evident that 
there was not a cent available for such purposes. 
During the year I had received far less than my 
expenses incurred in traveling over the connection. 
The bishops agreed to my preaching <hi rend="italics">en route</hi> home, 
and by taking up collections I thus became able to 
pay my fare home. This I did, arriving home after 
an absence of six or eight weeks. Finding my wife 
sick and despondent, I gave such comfort and help 
as I could; and I began at once to make preparation 
for the care of my family during my absence in
attendance upon the General Conference and the
Annual Conferences that were soon to be upon me. 
This I did to the best of my ability. I cut and 
hauled to town wood for sale and did such other job 
work as I could get to do and at the same time 
helped in every way I could with my crop.</p>
        </div2>
      </div1>
      <pb id="lane81" n="81"/>
      <div1 type="chapter">
        <head>CHAPTER XIII.</head>
        <head>THE THIRD GENERAL CONFERENCE OF THE
COLORED METHODIST EPISCOPAL CHURCH
IN AMERICA</head>
        <p>THE General Conference that convened in
Louisville, Ky., in August, 1874, was the third General
Conference of the Colored Methodist Episcopal
Church in America. At this time the country was
passing through a great financial crisis. On account 
of the long drought, crops had failed, money was 
scarce, and there was much suffering among the 
people. In spite of these untoward conditions, the 
General Conference was well attended. The
brethren soon got down to business. Although there was 
to be no election of bishops, the interest in the
general work of the Church was not wanting. The
report of the bishops showed much improvement in 
our organization. There were reported fifteen
Annual Conferences, with a membership of six hundred 
and seven traveling preachers and seventy-five
thousand communicants. Like the rest of us, the Senior 
Bishop, William H. Miles, was impressed with the 
importance and necessity of a better-prepared
ministry as the one outstanding, crying need of the hour. 
This one idea grew upon this great and good man 
until finally he threw himself into the movement of 
founding a great central school, with a number of 
smaller and more elementary schools that were to
<pb id="lane82" n="82"/>
serve as feeders. It became the one burning and
all-absorbing question upon his mind and heart. He 
had laid his plans before the General Conference of 
the Methodist Episcopal Church, South, just a few 
weeks before and had been given some encouragement
from the bishops, general officers, and
delegates. One member of the Memphis Conference 
gave one hundred dollars, while others gave smaller 
amounts. The other bishops of the Church joined 
the Senior Bishop in this work, the General
Conference indorsed the movement, and upward of
sixteen thousand dollars was raised for this purpose. 
Later on Bishop Miles traveled far and near,
urging the importance of this work and making appeals 
in its behalf. I remember many of his terse,
trenchant sayings. Being a man of unusual ability, he 
swayed his audiences by his convincing logic and 
his matchless eloquence in his appeals. It is said 
that no man could sit under the sound of his voice 
without being thoroughly moved. The General 
Conference took steps to carry out the plans of its 
great leader. It adopted the Central University as
the name of the proposed school and decided upon
Louisville, Ky., as the site. It appointed Bishop 
W.H. Miles as its Agent and urged the ministers 
throughout the connection to take a collection for 
the college, sending the same at once to the Agent. 
It called upon our people and friends of the race 
everywhere to assist in this great and laudable
enterprise.</p>
        <pb id="lane83" n="83"/>
        <p>While the establishing of a system of schools was
the one outstanding question, there were other
matters that received the attention of the Conference. 
The salary of the Senior Bishop was placed at one
thousand dollars per year and his traveling expenses,
while the salaries of the other bishops were placed at
seven hundred and fifty dollars per year and their
traveling expenses. These amounts were prorated
among the various Annual Conferences and were
regarded in a way as assessments. While this
money was never raised, the action of the General
Conference made clear a plan that some day was to be 
operative in the Church.</p>
        <p>The Rev. E.B. Martin was the efficient Secretary
of this Conference and as such rendered signal
service to the Church. He afterwards became editor of 
the <hi rend="italics">Christian Index</hi> and pastor of Center Street Colored
Methodist Episcopal Church, at Louisville, Ky.
Martin's short and brilliant career in the Church 
came to a sudden close because of family troubles 
that he could not control and of conduct involving
his moral character.</p>
      </div1>
      <pb id="lane84" n="84"/>
      <div1 type="chapter">
        <head>CHAPTER XIV.</head>
        <head>THE PERIOD FROM 1874 TO 1880, INCLUDING THE
FOURTH GENERAL CONFERENCE.</head>
        <p>I REGARD the period from 1874 to 1880 as one of
great transition. Everything was still in motion. 
There was nothing that had become fixed and
definite in form or mode. Every Church movement was 
being tried and every plan inaugurated tested. It 
is not surprising that many of these plans failed. 
It is rather astonishing that so many of them succeeded.
We were feeling very keenly the encroachments
that the other Churches were making upon us. 
They constantly referred to us as a Southern 
Church, a rebel Church, and the like, and those 
names were very distasteful to our people.</p>
        <p>As early as 1866 the African Methodist Episcopal
Church, through their bishops, urged our uniting with
them, claiming that there was no room in this
country for another independent organization. A
memorial in the form of a petition was sent to the 
bishops of the Methodist Episcopal Church, South, 
during their General Conference that convened in 
New Orleans, La. At once we made it known that 
we preferred a separate organization of our own, 
regularly established and organized after our own 
ideas and notions. The bishops and General
Conference of the Southern Church readily agreed with 
us, and the petition was most respectfully returned
<pb id="lane85" n="85"/>
with regrets that the present conditions would not
justify the granting of the petition as it had been
presented.</p>
        <p>During this extraordinary period there were many
overtures made for organic union between our 
Church, the African Methodist Episcopal Zion 
Church, and the colored members of the Methodist 
Episcopal Church; but no plan or basis of union 
was ever worked out and submitted on which we 
could agree, and this division has continued all these 
years.</p>
        <p>Our Publication House up to this time had not
proved a paying proposition. There was constantly 
a deficit in the publishing of the <hi rend="italics">Christian Index, </hi>
and now something had to be done to save it to the 
Church. It had been moved from Memphis to
Louisville, and from Louisville to Memphis again, and 
the deficit continued. What was to be done was still 
the question.</p>
        <p>Our educational movement had proved to be more
of a failure than our publishing department. Fifty
thousand dollars was needed to establish the
connectional school, and it was necessary to have ten
thousand dollars at once to save to the connection 
the property already purchased by Bishop Miles. 
This money could not be raised; and Bishop Miles,
disappointed and greatly disheartened, decided to
abandon the educational work and leave the field for
others to cultivate. This was in 1878.</p>
        <p>The period from 1874 to 1880 was not only a
<pb id="lane86" n="86"/>
period of great trial to the Church, when her plans 
and policy were being tested; but it was also a period 
of much hard work, many disappointments, and 
hardships for her bishops. Demands for their 
services were constantly made, and the money
<sic>necessary</sic> to cover their expense in traveling over the 
railroad from one point to another was not
available. As we have already recorded, our salaries 
were small, and rarely did any of the bishops receive 
more than six hundred dollars per year in the way 
of salary. In 1875 I received two hundred and
seventy dollars, and the next year I was paid the
handsome salary of three hundred and eighty dollars! 
The territory over which I traveled entailed much 
traveling; and had I not been energetic and
ambitious for my family, we should have suffering
during those days.</p>
        <p>In the fall of 1877 I held the Georgia Conference.
Among the other discussions provoking much 
thought were the requirements of a person who
desires to become a member of the Colored Methodist 
Episcopal Church in America. The next year 
(1878) the General Conference met in Jackson, 
Tenn., and I requested the bishops to pass upon a 
form that might be used throughout the connection 
by ministers in receiving members into the Church. 
This form as drafted by me was adopted by the 
bishops and the General Conference; and, without 
any change, it has been used ever since. It is as 
follows and can be found in our Book of Discipline
<pb id="lane87" n="87"/>
on page 257: “To this question, asked by the
minister, the candidate must answer in the affirmative: 
‘Do you solemnly, in the presence of God and this
congregation, ratify and confirm the promise and
vow of repentance, faith, and obedience contained 
in the baptismal covenant?’ ”</p>
        <p>This General Conference did much constructive
work in the way of legislation and is regarded as one
of the best we have ever held.</p>
        <p>It was at this General Conference that it became
very apparent to all that unless something was done 
our beautiful Israel Metropolitan Church, in
Washington, D C., would be lost to the connection
because of financial conditions that had developed. 
The local Church was unable to take care of the 
large debt that was hanging over the Church
property, and we were notified that unless something was
done at once the Church property would be lost to
the connection. In order to give the necessary relief,
the Conference levied an assessment of ten cents
per member upon the whole Church, and I was
elected as the Special Agent and Treasurer of this fund.
We raised enough money to “tide” the property 
over, but the original debt was not reduced to any 
appreciable extent. That debt has continued to
exist all these years and has been a decided
drawback to the building up of our Church work at the 
seat of our national government, where we should 
have not only a representative church edifice, but 
a large, representative congregation of worshipers.</p>
        <pb id="lane88" n="88"/>
        <p>The General Conference of 1882 enacted much
important legislation. The Church work began to 
take on the departmental form, and the machinery 
had to be adjusted to meet the demands of the times. 
The Church manifested considerable interest in the
founding and establishing of her educational
institutions, and new leaders were being developed for 
the advancement of the interests of the kingdom of 
Christ. The failure on the part of the Church in 
establishing the schools at Louisville, Ky., and
Sardis, Miss., had dampened the educational ardor of 
the leaders, but in no way discouraged the people 
or lessened the desire of both leaders and people for 
schools of their own. So as early as 18/8 there was 
a movement inaugurated in the Tennessee Conference
for the establishing of a school of high grade 
at Jackson. Rev. D.L. Jackson, of Alabama, Revs. 
C.H. Lee, J.H. Ridley, Sandy Rivers, Berry 
Smith, J.K. Daniel, and others were leaders in this 
movement. In 1879 Bishop Lane came to the
assistance of the Church, and the movement began to 
take on a tangible form which eventually led to the 
founding of Lane College. A similar movement
began in Georgia under the leadership of Bishop 
L.H. Holsey and resulted in the founding, in 1883, 
of Paine College.</p>
      </div1>
      <pb id="lane89" n="89"/>
      <div1 type="chapter">
        <head>CHAPTER XV.</head>
        <head>MY WORK FOLLOWING THE FIFTH AND SIXTH
GENERAL CONFERENCES.</head>
        <p>THE fifth General Conference of the Colored
Methodist Episcopal Church in America convened 
in Augusta, Ga., May 4, 1882, and transacted some 
very important business. Among the most striking 
pieces of constructive legislation done by the General
Conference was the one requiring all ministers, both
local and traveling, to subscribe for the <hi rend="italics">Christian
Index,</hi> the official organ of the Church. This law 
has relieved the Church of the continued embarrassment
in the publishing of the connectional organ. 
Its wisdom is recognized in that this law has never 
been repealed and is in vogue to-day. The Publication
House was moved from Louisville, Ky., to Jackson,
Tenn., where it has remained ever since 1882.</p>
        <p>During the General Conference of 1886, in laying 
off the plan of episcopal visitation, I was assigned 
to the Western field of labor again. My first
Annual Conference met at Mountain Fork, Ind. Ter., 
August 19, 1886. On my way to this Conference I 
stopped at Clarksville, Red River County, Tex., and 
then went on to Shawneetown. I had been
advised to spend the night in the home of Brother 
Mitchell Shaw, one of our preachers. I went there 
and was received by him and his wife. Mrs. Shaw 
was an Indian and did not know anything of the 
<pb id="lane90" n="90"/>
manners and customs of the States' people. Crude 
and coarse, there was a complete want of all social
intercourse and pleasantries, and for that reason I 
did not care to stay. Brother Shaw was living after 
the most primitive manner, and I decided that it 
would be <sic>pleasanter</sic> for me to be traveling along 
during the night than to stay there in the hut of 
Brother Shaw under the existing conditions. With 
my pony, I set out on this long and perilous trip. 
It was during this night that I had the saddest
experience of my life. In fact, at one time I gave up 
all hopes of living to see the next morning. I had 
never traveled through that country before and did
not know the paths (for there were no roads) nor
the directions. I was soon lost in the woods, in the
thickets and heavy undergrowths, and wandered 
about until about midnight, when I came to a man's 
house out in the lonesome forest, far removed from 
the roadside or any other house. It was the hut of 
an Indian. He and his wife heard my call and came 
out to the fence almost nude. Their very sight was 
frightful to me. I tried to tell them where I wanted 
to go, and in reply they gave me signs with their 
heads which were as meaningless to me as they 
were amusing. In fact, I could not understand 
them, and all I said was meaningless to them. I 
now saw that all efforts on my part to make myself 
understood were useless, and I left with about as 
much satisfaction as I had before I stopped.</p>
        <p>I continued to wander about until I came to a
<pb id="lane91" n="91"/>
village called Monther Fork. I passed through the
village to the outskirts; and there I stretched out 
on the ground, using my saddle as a pillow, where 
I remained until daybreak. I did not sleep or rest 
any because of the strangeness of the place and the 
many unsightly things thereabout. At the dawn 
of day I saw a man across the way feeding his stock. 
I went over and talked with him. He was a white 
man and could speak English. I was glad to find 
some one whom I could understand and who at the 
same time could understand me. He informed me 
that he was personally acquainted with Rev. Lemon 
Butler, one of my preachers, and took great care in 
pointing out the direction and describing the way 
by which I could reach his home.</p>
        <p>I was greatly encouraged and started out with
renewed determination. It was shortly after seven
o'clock when I reached the home of Rev. Butler. 
After he and his family found out who I was and 
my mission, they gladly took me in, gave me
breakfast, and ministered to any comfort the best they 
could. After resting there awhile, these good people
put me on the road to the church house, Brown's 
Chapel, named in honor of Dr. Robert Turner 
Brown, their former pastor, who built it.</p>
        <p>There I held the Indian Territory Mission
Conference. Some well-dressed Indians came out to
hear me preach. They appeared friendly enough, 
but I could not get acquainted with their peculiar 
mannerism and apparent indifference. I saw many
<pb id="lane92" n="92"/>
hopeful signs for this Mission Conference. All in 
all, we had a fairly good Conference.</p>
        <p>At the adjournment of the Indian Territory
Mission Conference I started for the seat of my next 
Annual Conference, which was to be held at
Newton, Kans. I returned largely the way I went. 
When I got to Red River I lay out all night. The 
next morning I got an early start for Clarksville, 
and from there I went on to Sherman, Tex. In
order to fill some engagements that had been made for 
me, I went up the Texas and Houston Central Railroad
to Stringtown, Ind. Ter., and other places in 
that section of the country. At Stringtown I had a 
very pleasant stay in the home of an aged man who 
once lived in my native town. It was, indeed, a 
pleasure to talk with him about the ways of the
people in the Territory and the conditions that prevailed 
at that time in that new and open country.</p>
        <p>From Stringtown I went on to Newton, Kans.,
where I held our Annual Conference in the white
people's church in Newton. The people, both white 
and colored, showed me every courtesy and made our
work a success. I traveled over Kansas with Rev.
Berry Smith. He was my strongest man out there, 
as was Rev. U.S. Smith in the Territory. These 
two old pioneers of our Church were great men in 
that day for the people of that country. They did a 
service for the race and Church that was far-reaching
in its influence. The history of our Church work 
in the West would be incomplete without a full chapter
<pb id="lane93" n="93"/>
being devoted to the work and sacrifices of those
early fathers. God bless their memory!</p>
        <p>At Newton we held a good Conference, at the 
close of which I hastened home to be with my
family and to make preparation for the meeting of the 
General Conference at Little Rock, Ark.</p>
      </div1>
      <pb id="lane94" n="94"/>
      <div1 type="chapter">
        <head>CHAPTER XVI.</head>
        <head>THE SEVENTH GENERAL CONFERENCE OF THE
COLORED METHODIST EPISCOPAL CHURCH AND
SOME TRANSPIRING EVENTS.</head>
        <p>SINCE the adjournment of the General Conference
that convened in Augusta, Ga., May 5, 1886, 
many important events had taken place within the 
Church. The general fund assessment created for 
the purpose of raising money with which to meet 
the obligations of the general Church had worked 
well and was far superior in results to anything 
that the Church had ever tried before.</p>
        <p>Mr. Samuel B. Wallace, a prominent layman of
Columbia, S.C., resolved to leave the African Methodist
Episcopal Church and come over to the Colored 
Methodist Episcopal Church. Others agreed to
follow him; and finally the whole membership, together
with the congregation  -  the membership numbering
about six hundred, with a following of something 
like fifteen hundred  -  came with him and joined the
Colored Methodist Episcopal connection, bringing 
with them much valuable Church property. Wallace 
was a man of rare gifts and many talents, and soon 
after joining the Colored Methodist Episcopal 
Church he was licensed to preach. His stay in the 
local ranks was short, as his services were soon 
needed elsewhere. He rose rapidly into prominence, 
and at the time of his untimely death he was one of 
<pb id="lane95" n="95"/>
the most prominent preachers in the whole connection.
It was generally conceded that, had Wallace 
lived, he would have been called to the episcopacy of 
the Church of his choice. His career in the ministry 
was short but brilliant, and his death was a subject 
of great lamentation throughout the connection.</p>
        <p>Among the Church schools that were now
organized were Lane College, Jackson, Tenn., Paine
College, Augusta, Ga., Phillips College, Tyler, Tex.,
Haygood Seminary, Washington, Ark., and two
Alabama schools located at Booker City and
Tuscaloosa, Ala.</p>
        <p>From the above facts it can be easily seen that the 
approaching General Conference would be interesting.
No bishops had been elected since the Conference
convened in Augusta, Ga., in 1873, and some of 
the delegates thought it well to elect at least one 
more bishop at this Conference. The advocates of
the election of an additional bishop pointed out the 
fact that Bishop Miles was in feeble health and that 
Bishop Holsey was in need of rest and recuperation, 
and they urged the importance of the Conference's 
electing at least one more bishop. Much confusion 
and disputation existed among the brethren, and 
finally it was agreed to abandon the idea of increasing
the number of bishops at this session of the
Conference. Bishop Holsey asked to be relieved of
episcopal duties in order that he might regain his broken 
and impaired health. The matter was taken under 
advisement, and the bishops saw their way clear to 
<pb id="lane96" n="96"/>
lighten his duties and responsibilities, and this was 
done to the satisfaction of the Bishop and the
Conference.</p>
        <p>The General Conference had established its
relation with all other Methodist bodies and had
fraternal delegates at the Ecumenical Conference and the
General Conferences of all the other Methodist
Churches, and thus with the close of the quadrennium
the Church was recognized as never before as 
a great power for good in this country.</p>
      </div1>
      <pb id="lane97" n="97"/>
      <div1 type="chapter">
        <head>CHAPTER XVII.</head>
        <head>THE GREAT NEED OF A DENOMINATIONAL SCHOOL
  -  MY INSPIRATION AND EARLY EFFORTS  -  
FOUNDING OF LANE COLLEGE.</head>
        <p>I BEGAN the work of a bishop under great
disadvantages. Not having had the opportunity of early
training in the science of letters, it was very embarrassing
to me to preach to congregations composed 
of so many persons who had enjoyed those
advantages. Nevertheless, by consecrating myself to my 
Heavenly Father and applying myself to such books 