unpopular and sneered at, but right; that “bore unmoved the world’s dread frown, nor heeded its scornful smile,” received a new baptism of the Holy Ghost, and continued receiving it until _a new door was opened unto the Church_. Notwithstanding the fact that nearly five hundred thousand members left the Church on account of the decision on slavery, by no means all left who wished the colored man would leave or be forced out of the Church into one of the two colored organizations. It may as well be said now, that there has always been a faction within and without the Church that has used, or attempted to use, the colored man in opposition to the Methodist Episcopal Church. In the first place, they use him as a wedge. When they are foiled in an attempt to carry any certain thing, they at once declare that the Methodist Episcopal Church has been, and is now, taking advantage of the poor colored man. If this does not answer, they find it convenient to let him (the colored man) understand that he is an intruder in the Church, and respect for his manhood demands that he go out and “paddle his own canoe;” that white men will think more of him if he exhibit “the self-reliance and ability displayed by those members who are in separate Churches to themselves.” When this proved abortive, they found it convenient to demonstrate it. They at once invited some minister of one of the two colored organizations to occupy their (white) pulpits, and leave the colored minister within our Church without such invitation. The result was almost inevitable. Pretty soon the more manly members of our Church, in the community where such tricks were played, would begin to say: “Well, that’s passing strange, that white ministers of our Church prefer African ministers to our own. It must be because of their independence. If that’s so, we want some of it also.” That an undercurrent of this kind has flowed along the stream of Methodism ever since the colored membership question has been discussed, is easily proven. Now the class of which we have just spoken is to be distinguished from the class who honestly believed that it would be better for the white and the colored members to be separate. Not that they (the whites spoken of) were unwilling to aid the colored members, nor yet because they did not want them saved, but because the loud professions and _announced_ success of the separate colored organizations blinded their eyes. These considered, and rightly so too, all such persons their best allies. The African and African Zion Churches whispered continually, and sometimes preached, that the colored membership in the Methodist Episcopal Church was a burden to the white folks. These organizations, though supported by some within our Church, saw there were but two ways in which they could induce the colored element in the Methodist Episcopal Church to join them,—by loud professions of “race pride,” and appeals to their ignorance and prejudice.