the United Brethren, was requested by Asbury to assist in the service, and the affectionate relation continues between all branches of Methodism and the United Brethren, though the body does not come within the scope of this work. It is treated fully and luminously by D. Berger, D.D., in volume xii. of the American Church History Series.

Albright, the founder of the EVANGELICAL ASSOCIATION, trained a Lutheran, converted under Reagel, an independent preacher, declared his adherence to the Methodists, but under the influence of a divine call left the body. Much similarity exists between Methodism and the Evangelical Association, but it is in every sense of the word a distinct organization, deriving its original impulse from another source.1

1 See volume xii., American Church History Series, "Evangelical Associ. ation," by Samuel P. Spreng.

CHAPTER XXIV.

SALIENT POINTS IN THE PROGRESS OF THE METHODIST EPISCOPAL CHURCH, SOUTH.

THE first General Conference of the Methodist Episcopal Church, South, vigorously discussed, from its point of view, the action of the authorities of the Methodist Episcopal Church, and particularly the course pursued by the official organs at New York and Cincinnati, which, it declared, “attacked the provisions of the Plan of Separation with an emphatic and unscrupulous hostility. With an unflinching purpose worthy of a better cause they have denounced it as unconstitutional; contemned the authority which enacted it; advised resistance to it; pledged character, influence, and religion for its overthrow. . . . The terms schismatics,' 'disorganizers,' and 'seceders' have become stereotyped phrases of reproach, to the detriment not only of the spirit and unity of good brotherhood between the two great divisions of the Methodist Episcopal family, but also of the character of the General Conference which by so great a majority of votes adopted the plan." It further declared entirely groundless the charges against Bishops Soule and Andrew of violating the plan, restating the general position of the Southern church upon the questions involved in the slavery controversy.

The report of the Committee on Temperance was an

uncompromising condemnation of intemperance and the liquor traffic,' but the body refused to adopt the original resolution, "That, in the judgment of this General Conference, the manufacture and sale of intoxicating liquors, or their use as a beverage, is inconsistent with the moral and religious character of a Methodist." The resolution actually passed was, "That we recommend the members of our church to unite their efforts in promoting the great temperance reformation now in successful operation."

The Committee on Missions, of which Capers was chairman, provided that, where separate accommodations for ministering to the colored people do not exist, they should be included in the same pastoral charge with the whites, both classes forming one congregation with separate sittings, as the practice usually had been. At camp-meetings colored people were to be furnished with accommodations at the back of the stand for the holding of prayer-meeting, while the whites would proceed with their prayer-meeting in front. Planters, with the consent of the Quarterly Conference, who did not think the general scheme sufficient for the instruction of their people, were authorized to employ a local preacher to serve them at their plantations, provided the same were done at hours which did not interfere with the regular public worship.

Transylvania University, at Lexington, Ky., was practically adopted by the denomination. The Nashville, the Southern, and the Richmond "Christian Advocates" were made official. John B. McFerrin was elected editor of the Nashville, William M. Wightman of the Southern, and Leroy M. Lee of the Richmond "Christian Advocate"; assistant editors were also elected. II. B. Bascom, by a rising and unanimous vote, was made editor of the "Quarterly Review," and Lovick Pierce was delegated to visit

1 "Journal of the General Conference of 1846,” pp. 59–61.

SECOND GENERAL CONFERENCE.

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the General Conference of the Methodist Episcopal Church in Pittsburg.

A pastoral address was issued, in which the subject of slavery occupied a large place, the position being taken that, instead of the least departure from the law of the church respecting slavery, the Southern conferences had "strictly adhered to it throughout the whole struggle," and that, while they "did not claim to be better, more devoted, more worthy of imitation as Christians than [their] brethren of the North, in everything essential, everything peculiar to Methodism [they] believed the impartial evidence of history would be that [they] had been ́ not only equal, but, in fact, even uniquely loyal and true to the duties and hopes of our end and calling as American Wesleyan Methodists."

The second General Conference was held in St. Louis, Mo., in April, 1850, and after the organization Bishop Andrew read the episcopal address, which bristled with criticisms of the proceedings of the Methodist Episcopal Church, particularly with reference to its treatment of Lovick Pierce. On this subject indignation in expression took the form of irony: "The Plan of Separation was repudiated; the Southern claim to any portion of the Book Concern was denied; and the very men who from sheer hatred to slavery drove the South into separation proved their sincerity and consistency by not only retaining all the slave-holding members already under their charge, but in making arrangements to gather as many more into the fold as practicable."

It was at this conference that Henry B. Bascom, whose career had steadily gathered a more brilliant luster, was elected bishop.

The important decision was made that it is inconsistent

1 "Journal of the General Conference of 1846,” pp. 110–112.

with the constitution and laws of the church to depose from the ministry any one convicted of immoral conduct without, at the same time and by the same act, expelling him from the church; and that "the only legal decisions recognized by the Discipline in case of trial for immoral conduct are acquittal, suspension, and expulsion." This action was suggested by the case of a minister who had indulged in the "intemperate and improper use of ardent spirits, and admitted himself to have been of set purpose drinking in the city of Richmond." The Annual Conference had merely deprived him of authority to exercise the functions of the Christian ministry, and recorded, in answer to the question, "Who have been expelled from the connection?" "No one; S― B—has been put out of the ministry."

It was decided that the interests of Transylvania University could be more advantageously secured if it were managed by the Kentucky and Louisville Annual Conferences than by a continuance of the existing relations, under which its supervision devolved upon the General Conference. Edmund W. Schon was elected missionary secretary, Moses M. Henkle, editor of the "Ladies' Companion," Samuel A. Latta of the "Methodist Expositor," David S. Doggett of the "Quarterly Review," Chauncey Richardson of the "Texas Wesleyan Banner," and Samuel Patton of the "Methodist Episcopalian."

The task of entertaining the third General Conference, which began May 1, 1854, devolved upon the city of Columbus, Ga. The death of Bascom in his first year as a bishop, in the maturity of his faculties, influence, and usefulness, was deplored. The Book Concern was permanently located at Nashville. The bishops were instructed to visit the Indian and colored missions, and in order that 1 "Journal of the General Conference," p. 207.