HISTORY OF THE AFRICAN METHODIST EPISCOPAL CHURCH. BY REV. D. A. PAYNE, BALTIMORE, MD. THIS humble branch of the Redeemer's | Church was founded in the year 1816, in the city of Philadelphia, by Rev. Richard Allen, (afterwards its first Bishop,) Rev. Daniel Boker, Rev. James Champion, Rev. Clayton Durham, and others, whose names have not reached the present time. The organization of said church, took place in a convention held for ecclesiastical purposes, by a large number of colored persons, who had seceded from the Methodist Episcopal Church, both in the city of Philadelphia and Baltimore, for reasons which they considered perfecty justifiable in themselves;―reasons growing out of their circumstances as an oppressed people, in church as well as in state. As the history of our rise and progress, and reasons which led our fathers to secede from the M. E. Church, are not generally known, I shall insert here an extract from the address of our bishops, Brown, Waters, and Quinn, to the members of the African Methodist Episcopal Church in the United States. "In November, 1787, the colored people belonging to the Methodist Society of Philadelphia, convened together, in order to take into consideration the evils under which they labored, arising from the unkind treatment of their white brethren, who considered them a nuisance in the house of worship, and even pulled them off their knees, while in the act of prayer, and ordered them to the back seats. From these and various other acts of unchristian conduct, they considered it their duty to devise a plan in order to build a house of their own, to worship God under their own vine and fig-tree. In this undertaking they met with great opposition from an elder of the Methodist Church, (J. M'C.) who threatened, that if they did not give up the building, erase their names from the subscription paper, and make acknowledg ments for having attempted such a thing, that in three months they should all be publicly expelled from the Methodist Society. Not considering themselves bound to obey this injunction, and being fully satisfied they should be treated without mercy, they sent in their resignation. "Being now as out-casts, they had to seek for friends where they could; and the Lord put it into the hearts of Dr. Benja. min Rush, Mr. R. Ralston, and other respectable citizens, to interpose for them, both by advice and assistance in getting their building finished:-Bishop White also aided them, and ordained one from among themselves, after the order of the Protestant Episcopal Church, to be their pastor. "In 1793, the number of the serious people of color having increased, they were of different opinions, respecting the mode of religious worship; and, as many felt a strong partiality for that adopted by the Methodists, Richard Allen, with the advice of some of his brethren, proposed erecting a place of worship on his own ground, and at his own expense, as an African Methodist meeting house. As soon as the preachers of the Methodist Church in Philadel 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 finished, 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 Gem 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 The Bishop sick, burying the dead, baptising, and administering the sacrament. 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 connexion; 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 his tory 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 Conference, 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 |