phia came to the knowledge of this, they opposed it with all their might, insisting that the house should be made over to the Conference, or they would publish them in the newspapers, as imposing on the public, as they were not Methodists. How ever, the building went on, and when finishcd, they invited Francis Asbury, then Bishop of the Methodist Episcopal Church, to open the house for divine service, which invitation he accepted, and the house was named Bethel. (See Gen. chap. 28.)

"It was now proposed by the resident elder, (J. M'C.) that they should have the church incorporated, that they might receive any donation or legacy, as well as enjoy any other advantages arising therefrom; this was agreed to; and in order to save expense, the elder proposed drawing it up for them. But they soon found that he had done it in such a manner as entirely deprived them of the liberty they expected to enjoy. So that, by this stratagem, they were again brought into bondage by the Methodist preachers.

"In this situation they experienced grievances too numerous to mention; at one time the elder (J. S.) demanded the keys of the house, with the books and papers belonging thereto; telling them at other times they should have no more meetings without his leave, and that the house was not theirs, but belonged to the Methodist Conference. Finding themselves thus embarrassed, they consulted a lawyer, who informed them, that by means of supplement, they could be delivered from the grievances under which they labored. The congregation unanimously agreed to sign the petition for a supplement, which the Legislature of Pennsylvania readily granted; and they were liberated from the difficulties which they experienced for many years. They now hoped to be free from any other perplexity; but they soon found that their proceedings exasperated their opponents. In order to accommodate matters they proposed supplying them with preaching if they would give $600 per year to the Methodist Society. The congregation not consenting, they fell to $400; but the people were not willing to give more than $200 per year. For this sum they were to preach for them twice a week during the year. But it proved to be only

six or seven times a year, and sometimes by such preachers as were not acceptable to the Bethel people, and not in much esteem among the Methodists as preachers. The Bethel people being dissatisfied with such conduct, induced the trustees to pass a resolution to give but $100 per year to the Methodist preachers. When a quarterly payment of the last sum was tendered, it was refused and sent back, insisting on the $200, or they would preach no more for them. At this time they pressed strongly to have the supplement repealed; this they could not comply with.

"They then waited on Bishop Asbury, and proposed taking a preacher to themselves, and supporting him in boarding and salary, provided he would attend to the duties of the church, such as visiting the sick, burying the dead, baptising, and administering the sacrament. The Bishop observed, He did not think there was more than one preacher belonging to the Conference that would attend to those duties, and that was Richard Allen.' The Bishop was then informed that they would pay a preacher four or five hundred dollars a year, if he would attend to all the duties of their church, that they should expect ; he replied, 'We will not serve you on such terms.'

"Shortly after this an elder (S. R.) then in Philadelphia, declared that unless they would repeal the supplement, neither he nor any of the Methodist preachers, travelling or local, should preach any more for them; so they were left to themselves. At length the preachers and stewards belonging to the Academy proposed serving them on the same terms, that they had offered to the St. George's preachers; and they preached for them better than twelve months, and then demanded $150 per year; this not being complied with, they declined preaching for them, and they were once more left to themselves, as an edict was passed by the elder, that if any local preacher served them, he should be expelled from the connection. John Emory, then elder of the Academy, published a circular letter, in which they were disowned by the Methodists. A house was also fitted up, not far from Bethel, and an invitation given to all who desired to be Methodists, to resort thither; but, being

disappointed in this plan, Robert R. Roberts, the resident elder of St. George's charge, came to Bethel and insisted on preaching to them, and taking the spiritual charge, for they were Methodists. He was told, he should come on some terms with the trustees; his answer was, that he did not come to consult with Richard Allen, nor the trustees, but to inform the congregation, that on next Sabbath day he would come and take the charge; they told him, he could not preach for them under existing circumstrnces. However, at the appointed time he came; but, having taken previous advice, they had their preacher in the pulpit when he came, and the house so fixed that he could not get more than half way to the pulpit; finding himself disappointed, he appealed to those who came with him as witnesses, that 'That man,' meaning the preacher, had taken his appointment.' Several respectable white citizens, (who knew the colored people had been ill used,) were present, and told them not to fear, for they would see them righted, and not suffer Roberts to preach in a forcible manner: after which Roberts went away.

"The next elder stationed at Philadelphia, was Robert Birch, who followed the example of his predecessor, came and published a meeting for himself; but the before-mentioned method was adopted, and he had to go away disappointed. In consequence of this, he applied to the Supreme Court, for a writ of Mandamus, to know why the pulpit was denied him, being elder; this brought on a law suit, which ended in favor of Bethel. Thus, by the providence of God, they were delivered from a long, distressing and expensive suit, which could not be resumed, being determined by the Supreme Court; for this mercy they were unfeignedly thankful. "About this time the colored people in Baltimore and other places were treated in a similar manner as those in Philadelphia, who, rather than go to law, were compelled to seek places of worship for themselves; this induced the people of Philadelphia to call a general convention in April, 1816, to form a connection; delegates appointed to represent different churches, met those of Philadelphia, and taking into consideration their grievances,

and in order to secure their privileges and promote union among themselves, it was resolved, That the people of Philadelphia, Baltimore, and all other places who should unite with them, should become one body under the name and style of the African Methodist Episcopal Church.'”

Having thus sketched out a brief history of our little Zion, and the causes which led to a separate organization under the aforesaid title, I would further state, that as these did not involve any difference in doctrine or practice, the aforementioned Convention, held in Philadelphia, in the year 1816, adopted the same doctrines, discipline, and general government, in which they had been instructed, and by which they had been governed, differing only in those points which did not apply to their peculiar circumstances. These points of difference are the following:

1. They have no presiding elders, just because they are not able to maintain them.

2. Their local preachers are eligible to membership in the Annual Conferences, and as such, are entitled to all the privi leges of the itinerant members.

3. Their local preachers have a seat, voice, and vote, in the General Confer ence, when sent there as delegates from the Annual Conferences, to represent the lay members of the church, i. e. For every four hundred lay members, there is one local preacher in the General Conference.

According to documentary evidence, the first Annual Conference was held in the city of Baltimore, in the month of April, 1818, at which the following persons were present, viz:

Rt. Rev. Richard Allen, Rev. Jacob Tapsico, Rev. Richard Williams, Rev. Henry Harden, Thomas Robinson, Chas. Pierce, James Torosen, Jerry Millar, and William Quinn.

In May, of the same year, the second Annual Conference was held in Philadel phia, and was composed of the following persons, viz:

Rt. Rev. Richard Allen, Rev. James Champion, Rev. Richard Williams, Rev. Henry Warden, Rev. Charles Pierce, Rev. Reuben Cuff, Jeremiah Millar, Wil

liam Quinn, James Toroson, Robt. Butler, Joseph Oliver, David Smith, Jacob Tapsico, John Messer, Sampson Peters, Adam Clincher, Zarah Hall, Julius Stewart, Daniel C. Hall, (Steward,) William Johnson, James Woolford, Samuel Ridley, Thomas Robinson, Abner Cooker.

In 1818, the whole number of preachers in the connection was 23, and the whole number of members was 6778. From thence the A. M. E. Church has been gradually and steadily increasing in all her interests, so that now, in 1847, there are upwards of 300 preachers, 7 Annual Conferences, and upwards of 20,000 members, extending over thirteen

states.

The A. M. E. Church has a book concern, and a magazine, edited by that man of God, the Rev. George Hogarth, general book steward of the connection. It has also 3 Education, and 7 Missionary Societies.

There are lands purchased in the State of Ohio for the establishment of a Manual Labor School, and an agent employed in collecting funds to establish another east of the Alleghany Mountains. Since the organization of the A. M. E. Church, it has had four bishops, namely: Bishop Richard Allen, who was ordained in 1816; Bishop Morris Brown, who was ordained in 1828; Bishop Edward Waters, who was ordained in 1836; and Bishop William P. Quinn, who was or dained in 1844. The first and third are dead, the second is superannuated, and now 77 years of age; the last is actively engaged in the oversight of the churches.

And may the great Head of the Church, who has led us thus far, still continue to shed the dews of his grace upon this little branch, until it shall become like the ce dars of Lebanon in strength, and like the garden of the Lord in beauty, and fertility.

I.

II.

III. Government. IV. Statistics.

I. HISTORY.-The mother Church of said denomination, commenced her formation in the city of New York, in A. D. 1796. From the following circumstances, the colored members connected with the

the city of New York, being considerable in number, and being limited in their Christian privileges and usefulness among themselves: not being privileged to improve their religious talents, on the account of those popular prejudices, existing against colored people, therefore they determined, from the suggestions of some of the most pious and intelligent of them, the propriety of having meeting among themselves, which they did, with the consent of Bishop Asbury (Francis): for the full particulars of this movement, see History of said