The Cyclopedia of the Colored Baptists of Alabama: Their Leaders and Their Work

We now turn our pen toward the conclusion, on our way to which we will briefly consider: (1) From whence we have come; (2) How we have come; (3) The point we now occupy.

I. FROM WHENCE WE HAVE COME.

We have seen the tree—dwarfed and yellow-leafed—in the sterile rock-bound soil of the mountain peak, and we have felt that its life was a mere existence, a mere hair’s-breadth remove from death. The fearful regime of slavery had reduced the mental life of the Negro to the point where its activity was a simple, natural struggle for existence. By the terms mental life are designated especially the knowing faculties and voluntary powers, as well as that part of the emotional nature that has to do with character-making. I mean to say that in his intellect, will, and moral sense, the Negro was, by slavery, reduced to the minimum. It could not be otherwise for these reasons: (a) It was unlawful for him to know books; he must know nothing save what his master told him, and must never ask for a reason. (b) He was not allowed to have any will of his own except in minor points, with reference to a brute or a fellow slave. His master’s will was substituted for his, and out of his master’s choice his words and deeds must proceed, even as concerned the most sacred relations of life. At his master’s choice he took the wife, and at his choice he gave up the wife. (c) He was not allowed to have any conscience, except where his master had no choice. Whatever the master said the slave must do, that he must do, conscience or no conscience. Now this state of things had gone on for over 200 years. From this condition we came forth into liberty, and with this eking existence of wilted life we must make a beginning as freemen. With nothing of that sort of manhood which comes only of the well ordered domestic circle, we had to put our shoulders beneath burdens which come of the family institution. The duties of citizenship were imposed upon us, notwithstanding we had never felt or studied anything of the privileges and obligations which center in individual sovereignty. Though we were ignorant of the gospel for the most part and knew nothing of the order of business in church meetings, we found ourselves suddenly forced into the management of church affairs. We had now to look to our own heads for light, to our own hearts for courage, and to our own consciences for moral dictation. So much for the hinderances from within ourselves.

CHANGE IN THE SOCIAL STATUS OF THE SOUTH.

The master and the slave were each pulled from his place as by a mighty force—a force which did no little tearing on both sides, especially on the side of master. For this reason the master was sore. The South had grown rich in slaves. This property the war pulled from its fists, and left in its midst. The Southern people who were rich one day were poor the next day. That the presence of the former slave, clothed in the sovereignty of citizenship, amidst his ex-master’s poverty, should chafe and madden the master, there can be no wonder. Well, it did madden him, and because of this fact the pioneer Negro leader often found himself “headed off” or hindered with reference to some church or school project in his mind. Often did he hide or turn from his course to escape punishment or death by the hands of persons who suspicioned him as a bad man to be among “the Negroes of the neighborhood.” The writer has had many narrow escapes and painful experiences.

We needed help, but whither should we go to obtain it? Thank God for the few white people who had grace in such a time to extend a helping hand to us in our and in their time of weakness.

II. HOW WE HAVE COME.

(a) Not long since a white merchant of this state remarked to me: “No people have ever improved so much in so short a time as your people have.” I replied: “I think no people ever had a more faithful, self-sacrificing leadership.” I think it may be said of us that we have done what we could. The work began when we owned neither land for home nor land for church house—when there was no church, no association, no mission board to offer any pay for labor. I speak of course of the rule. True, there were a few colored churches in “slavery time,” three missionary and one primitive; but what were three churches in the midst of such a vast population, scattered over so much territory? What could they do in their poverty and want of training to support 400 or 500 pioneer organizers? We went to the battle at our own charges. With homeless mothers and fathers, with homeless wives and children, and with oppression on every side—with all these burdens and much more which cannot be told, upon us—we bravely undertook the work of building the walls of Zion. The writer knows a minister who, (between 1866 and 1875, especially between ’66-’77, during the reign of the “K. K. Klan,” when the people could not in many places be induced to open their doors after dark for fear of being shot), has endured some of the severest privations and performed some of the hardest toils known to the ministry, at his own charges. This case is only one in hundreds. Our ministry, whatever the faults and imperfections which have attended them, have wrought nobly and wrought to good results.

The following will serve to show why the writer is inclined to believe these early pioneers were often especially favored of God in controlling the people for good: On one occasion two preachers met for the first time. The younger man spoke, and the elder was one of the hearers. The sermon was ended. The two preachers, approaching each other and grasping hands, spoke to each other thus: The younger man: “I feel the Lord wants me to preach, but I am not able to preach.” The elder man: “God has called you to preach the gospel, but you are not now in the spirit of the ministry. You are proud and ’pend too much upon yourself. You get self out so God can fill you up with his spirit. Go and pray to God for the spirit of the gospel ministry.” This advice was heeded and the end revealed the correctness of the elder man’s views. Another case:

A young man of some attainment in letters, who taught school under the “Freedmen’s Bureau,” being anxious to rid himself of a sense of duty to preach the gospel, decided to go off to another state where his church connections were unknown. He did so. After he had quit the train and put down his baggage at the home of a family who had consented to entertain him, and as evening drew on, he was requested by his hostess to attend the preaching which was to come off at a neighbor’s house that evening (there was no church house). The young man went. A pen picture of the preacher is given after this fashion: Lean, brown skin man, whose shirt showed much of his breast; whose feet were sockless and in shoes which left the toes uncovered; whose stiff locks held a comb. He told us of a wicked city that was laying beneath the pending judgments of God.

It needed a message of warning—only this, and it would face about and clothe itself in humble penitence. God had the message, and He imparted it to the messenger and ordered him to go. Here the preacher drew a picture of Jonah: He is shrinking from his glorious charge—has his back toward Nineveh, and is fleeing in an opposite direction; is boarding a ship that he may go to regions over the sea; is going down into the hold of the ship; is fast asleep. Here the storm and the raging deep receive notice: A cloud rises and quickly covers the skies; winds attend it with a fury hitherto unknown to the shipmen, who seem at once to discern in the storm the tokens of judgment; the sea is wild; the sailors, as a last resort, awake Jonah and cast lots; the lot falls upon Jonah, and he is cast into the maddened sea, where a sea monster swallows him. At this point, changing his voice more into the imperative tone, the preacher said: “I ’spect there is a Jonah here to-night, and I warn him to take the message of his God and carry it to poor, lost sinners who do not know their right hands from their left; I warn him to go before he shall be in the belly of hell.” The reader is left to imagine how this affected the young school teacher who was fleeing from his duty. In some parts of Limestone county the people use an improvised lamp, the oil vessel of which is a snuff bottle. This is a rough vessel, but it holds the oil which feeds the flame. This reminds us of Mr. Spurgeon’s beer-bottle candlestick. Well, I want to say that God used these men, whatever were their imperfections—they had power. But we have had help from without.

(a) Our white neighbors—some of them, at least—have aided us. They have helped us build our church houses and, in some cases, contributed to our schools. They have taught in our Sunday schools, preached in our pulpits, helped us in the work of organizing associations, etc. They have taught ministers’ classes and held ministers’ institutes among us. The writer once held the position of teacher of institutes under the appointment and support of the white Baptist Convention of Alabama, and Dr. McAlpine now serves under the appointment of the Southern Board. Several of our best men were enabled to attend the Home Mission schools on money given by their white brethren.

(b) We have been improved by our public schools. It is a strange providence which, in our public school system, now returns upon the black man something of the interest due him in consideration of unrewarded labors. These schools have given us some choice men and women, who are strong in the work of the church. However, it is in place to say that we have not derived from our public school system all the good which it is capable of bestowing, first, because poor teachers have far too often been put upon the people. But, on the other hand, there has been loss because we have not properly appreciated our needs and opportunities, as considered from an educational point of view. The sessions of the public schools could be supplemented and extended in most cases so as to cover six or eight months of each year.

(c) The Publication Society has rendered substantial aid in the gift of books to our ministers and Sunday Schools as well as by the personal touch and teaching of their Sunday School Missionaries.

(d) The Missionary Societies of the Baptist women of Chicago and Boston have done a great work among us. Their good missionaries, such as Misses Moore, Knapp, Voss and others whose names will ever be precious to our people, have given themselves to work among our women and girls. They have breathed into our home life their beautiful piety, and they have acquainted our mission bands and church workers with the latest and best methods of labor. We have seen with their eyes and felt with their hearts.

(e) The Selma University, with one exception, is the source of our greatest blessing. It is simply impossible to estimate the good that has come to Alabama Baptists out of this institution. What it has done is beyond the power of calculation. Only Omniscience can reckon up the good effects of its power upon the people. God be praised for Selma University! When we began the school in 1878, we hadn’t one single graduate in our midst. Since that time graduates have gone forth as follows:

1884.

R. T. Pollard, S. A. Stone, W. W. Posey, T. H. Posey, R. B. Hudson, L. J. Green, C. R. Rodgers, A. A. Bowie, D. T. Gully, A. W. Hines, and Miss Washington, now Mrs. R. T. Pollard.

1885.

J. A. Anthony, W. E Large, J. H. Eason and Mrs. Thompson.

1886.

W. S. Matthews, H. L. Thomas, Dr. L. L. Burwell and Mrs. H. M. Baker.

1887.

M. M. Archer, S. H. Campbell, J. C. Copeland, W. T. Bibb, W. A. Watson, F. P. Tyler, J. H. Culver, P. A. Kigh, C. H. Patterson, Mrs. R. B. Hudson, Mrs. A. W. Hines, Vannie Brooks.

1888.

S. H. Abrams, D. A. Bible, R. D. Taylor, Mrs. M. F. Wilson, E. J. Nelson and Mary F. Williams.

1889.

R. M. Williams, E. L. Blackman, Mrs. P. F. Clark, Mrs. W. T. Bibb, P. E. Gresham, D. L. Prentice, J. R. Willis and Dr. W. R. Pettiford.

1890.

W. J. Bryson, R. T. Payne, J. F. Payne, Dr. R. Tyler, Dr. L. Roberts, E. W. Knight, J. C. Leftwich, L. A. Sinkler, Mrs. W. B. Johnson, Mrs. G. A. Brown, Wm. Cooper, Emma Garrett, M. Turner, Mary L. Smith, P. S. L. Hutchins.

1891.

P. B. Taylor, C. E. Clayton, Mary Osborne, Lula Gray, Ida M. Wilhite, Viola Hudson, Mamie C. Welch, A. M. Jackson, J. McConico, J. H. Hutchinson, M. M. Porter, E. T. Taylor.

1892.

R. L. Hill, G. P. Adams, E. M. Carter, W. T. Coleman, I. B. Kigh, B. R. Smith, Chas. White Jr., M. J. Brown, A. E. Gilliam, Pattie Richardson, Amelia Tyler and Maggie Johnson.

1893.

J. A. Graham, W. M. Montgomery, H. E. Grogan, Eva Green.

1894.

I. T. Simpson, C. J. Davis, W. H. Wilhite, Annie Stone, T. W. Calvary and Eliza Fuller (Mrs. Knight).

1895.

Lula E. Ware, Annie L. Jones, Comer E. Carter, Benjamin F. Sanders, Lila L. Jones, Julia L. Sanders, Mary F. McCord, Emma P. Jones, Earnest W. Brown and Donnie E. Hillson.

We see very little that these names mean except we associate them with the masses of the people in the various walks of social and business life. But, associating them thus, we see them as so many stars lighting up the dark places around them. However, to do this is by no means to place ourselves where we can see the whole truth. What has been wrought upon the thousands of students who failed to finish the prescribed course? They are elevated and they have borne their elevation to their neighbors. From their teachers and from the refining atmosphere of the school, they have drunken purer thoughts, loftier aims and a stronger manhood. This they have carried to others less favored than themselves, and now it works as the leaven in the dough. Again, the school has strengthened us by its weight upon our hearts and hands. Labor, well directed, develops strength in the laborer. We are greater because we have been compelled to care for that institution, and it has caused us to have faith in ourselves. We now know that it is possible for us to maintain an educational work. It is needless to say that by means of it, we have looked larger in the eyes of others. Somehow, he who can do something good and great commands our respect.

(f) The Home Mission Society.—This society has served us to greater results than any other agency. To this society the university owes above half the money which has given it support all these years. They have given us missionary aid which has served to produce higher life and better order in our churches and associations. And from their schools beyond our state we have received many of our most capable persons, among whom we may mention Drs. Dinkins, Purce, Stokes, Owens, our eloquent Fisher, and Jones, our scholarly Peterson, the urbane Jackson of Eufaula, the industrious Bradford, and others whose names I cannot at this moment recall. Mrs. C. S. Dinkins, as well as Mrs. C. O. Boothe, came to us from the Roger Williams University, a Home Mission Society School. But what has been said will suffice to show us how we have come to be a wiser and a better people than we were thirty years ago. And if we see what has blessed us in the years gone by, no doubt we shall be able to see that the same things may, if we will permit them to do so, bless us in the years to come. May our steps not be forgotten by our children.

III. THE POINT WE NOW OCCUPY.

Thirty years we have been beneath the opportunities and duties of free manhood, which is to say that for thirty years we have been associated with the family institution as husband, as wife, as parent, as sister, as brother, as son, and as daughter. Three decades with the family, developing affection and making patience.

Thirty years of business life has passed upon us, which is to say that we have for this length of time been associated with those facts which grow out of our physical wants, such as labor, system, economy, competition, skill, etc.

We have had thirty years over our own consciences, over our own wills, over our own church affairs. We have had thirty years with books and schools. We have had thirty years under the duties of citizenship. What have we attained to in this time? Have these years given us any fruits? Are we where we were in 1865? Let us see.

(a) Church Property.—At the close of the war we owned (?) two frame buildings in Mobile and owned (?) the brick basement of the building now occupied by our white brethren in Selma, worth—all told—about $8,000. We now own nine brick buildings, worth not less than $100,000 above their indebtedness. And we cannot make an estimate of the church property whereon are frame structures. The property of this sort in the city of Birmingham and vicinity is worth $15,000, in Montgomery $26,000, in Mobile $12,000, in Talladega $10,000, in Greensboro $3,000, in Eufaula $6,000, in Tuskegee $2,500, in Opelika $2,500, in Eutaw $2,000, in Demopolis $3,000, in Decatur $1,500, in Florence $1,500, in Courtland $1,200, in Gadsden $2,000. But, it is not intended, and is not necessary, to mention every point, as the aim is to show that throughout the State we have churches in their own quarters, on their own land. Everywhere we have put our work not only into mind but we have put it into dirt, brick and stone. Two hundred and fifty thousand dollars worth of church property scattered throughout the State, as it is, affords a good foundation for future operation.

(b) School Property.—Our school at Selma is now worth about $30,000. It was bought in 1878 for $3,000, and has been in constant operation ever since, though at one time a debt of about $8,000 threatened its life. We owe a debt of a little over $3,000 at this time. The Howard College, the leading school of our white brethren, owes it is said a debt of about $33,000, and lately the report has come to the writer that the management had thought of assigning, because they could not see how they could raise money enough to meet the interest. I mention this only to show that our struggles are similar to the struggles of other good people, and that we have abundant cause for rejoicing and hope.

Well, we have in Selma University an educational foundation. The Marion Academy, worth about $2,000, begins academies.

(c) Educated Men and Women.—Over one hundred young people have received diplomas from Selma University. Graduates have come to Alabama from other States. Baptists have graduated from other schools in this State—schools like Talladega and Tuskegee, the school at Huntsville, and the school at Montgomery. This statement of facts is calculated to turn our minds toward a possibility and prophecy of the near approach—even on the part of the masses—of that state of mind which lives and moves in the higher pleasures and to the more sacred ends of life.

(d) Homes.—The wandering life which characterized the masses of the people in 1865, is fast giving place to settled home life. We have invested hundreds of thousands of dollars in town lots and farm lands, where we are quietly and contentedly rearing our loved ones, studying the good of our community, and arranging for the prosperity of the house of God. In other words, we are fixtures in the country and fixtures in the cities and towns. We have attained to affairs—to the possession of money and other forms of material value—so that we have power in the world of exchange. Prof. B. T. Washington is a wonder among men as the builder and manager of the greatest school in Alabama, and his friend, Mr. Logan, proves that the colored men can manage great money schemes, while Mr. B. H. Hudson and others, of Birmingham, establish the Negro as a banker.

(e) Organizations.—We are now together—acquainted, organized. In the beginning of 1865, the minister in one part of the State did not know the minister in the other part. There was no union, no plan of agreement. Now there are about 800 churches, all organized into associations. Each church may be reached and affected through its association, with regard to any line of work. We have created a strong sentiment in favor of education and a strong sentiment against intemperance, so that the masses of the people may be easily led in right directions. The day of pioneering lies behind us, and most of the pioneers are gone to their long home. We are now at the point for action on new lines. As individual Christians we need to turn our attention more directly upon the one aim of human life, namely, God-like character building in ourselves and in them with whom we have to do. As churches, we need to see to it not only that we win souls, but that we train them in Christian work also. All other points being equal, the trained soldier is the man to trust with the battle. The Sunday school work and the young people’s unions are very available as training institutions. May God put it into the hearts of the leaders of this new day and new chapter in our history to see to it that these organizations shall serve the ends for which they are so well suited. May their hearts wholly enter into the possibilities and purposes of every sacred organization!

I take courage, and there arises in my mind glorious prospects coming down the future, as I see the faith and push of our Sunday school and our women’s conventions. If our present Sunday school leaders should succeed in wrapping their mantles about men who will be as faithful under the midday light as they have been in the dawning, the future must find an ever broadening compass of Bible influence, and an ever-increasing beauty in our words and lives.

THE WOMEN’S CONVENTION—A HIGH POINT.

The Women’s State Convention organized in 1886, marks a new era in the history of our denomination. The present brick building on our school grounds owes its existence chiefly to this organization. They came into the field in a dark time, and at a time when the wheels of the school dragged heavily. The circumstances which sent Miss S. A. Stone before the people of the State seemed a providence. The time, the conditions, needed the heart of a woman to control them. And the Women’s Convention conquered the hardness of heart and the division of opinion, prevailing among the people, by sending Miss Stone among them. Most grandly did she conquer. Well, what is the lesson here? It is this: let the women still be encouraged, let them continue to operate. We need all our forces in line.

Too much praise cannot be bestowed upon Mesdames G. J. Brooks, R. T. Pollard, C. J. Hardy, A. A. Bowie, W. R. Pettiford, A. J. Gray, M. Tyler, S. H. Wright, E. W. Armstead, J. A. Craig and the other noble women associated with them, for the services they have rendered the state in the support they have given their Convention. The times demand that this work shall still be faithfully continued. I am glad that we are up in our ideas of woman, and the fact that we are argues progress on our part.

It is a praiseworthy fact that we colored Baptists occupy advanced ground with regard to the questions which involve the powers and rights of women. I remember that upon one occasion just after the close of the war, my mother returned from church rather disgusted because a woman had been called upon to lead in public prayer. Now, too, the singing, the reading and the praying in our congregations, are assuming forms suited to our advanced or advancing state of mind. The song is suited to the text and fewer stanzas are sung. The music is not so slow and is rendered with more harmony and life. In the sermon, the preacher aims to give his audience thoughts rather than feelings, and longs to make his hearers wiser rather than happier. He who reads the Bible to others, whether he reads in family or church, reads by paragraphs—taking in a single thought or fact at the time—in place of the old custom of reading a whole chapter in connection with which no one idea was raised into prominence. In short our gospel reformers seem now to realize that saving faith in the truth is that exercise of soul regarding truth that satisfies the intellect, impresses the sensibilities and bows the will beneath the gospel forms and gospel spirit. Of course this is not true of all our teachers, but it is true of many of them; and the tendency upon the part of the whole people is in this direction. Individual human essence leavened with the Divine essence, is the goal in the eye of the representative leader of our people. Largely we have attained to the confidence of our white brethren. In the union conference of the white and the colored ministers of Birmingham, recently held, I plainly saw that the white Baptist ministers were more at ease with the colored brethren than the white ministers of other denominations, except perhaps, the Presbyterian brethren. And I think they were not so much disturbed about the social question. I call attention to this fact in order to say that their joint work with us has enabled them to see our good qualities and concede to us the claims which belong to intellectual and moral culture. And as our Christian culture shall widen its radius and deepen its impressions upon all who may be touched by us, the prejudice and barriers incident to our color must retire behind the curtains of the past.

I delight to record that we are attaining to humility as a Christian grace. This is the crowning grace. Some years ago the writer called at the home of Dr. J. M. Pendleton, in Upland, Pa. The doctor was upstairs. A servant answered the door bell, and the visitor was conducted to the parlor to await the famous man’s entrance. As the visitor was in every way a very little man, and as he thought of Dr. P. as being in every way a very large person, he feared the sound of every footstep. He expected to be over-awed by the majesty and dignity of the great man. As the door knob turned he was almost annihilated. But how different the sight! There stood the noted writer in the spirit of a child. How mighty, yet, how meek and lowly! How charming, how winning was this child-like simplicity and hospitality! With the bewitching smiles and musical tones of childish innocence, he repeated, “Brother Boothe, from Alabama, I suppose.”

Toward this end we, too, are coming. The time has been when the best man among us would air his big words, hang out his learning (?), strut because of a fine suit, boast of his school advantages, laud his superior graces, gloat in his empty titles. Not so now. To be meek and lowly in heart, to be full of prayer and watchfulness, to be charitable and self-abasing, to be pure and pious—these things are before us now.

The old plan of collecting money for church work regardless of system and regardless of the duty associated with Christian giving, must also soon retire to the past; for forces are now appearing which will work as the leaven in the dough.

Dr. Pettiford has recently brought out a book titled, “God’s Revenue System,” wherein the author labors to bring before the people the Bible methods of giving. Arguments are presented and proof texts are given in their support. This work is being widely circulated among the churches and ministers. And the writer served a church where the following plan prevailed: At the end of each year the church appointed a committee to figure on the expenses of the ensuing year, and to help the members and friends apportion the burden among themselves according to their several abilities. Each person took upon himself what he thought he might be able to pay, and dividing his share as the church might have need, he paid it in installments. Usually the money was collected in the conference meetings. Another church came under my notice that had in it “the tithe band,” which gave a tenth of their income to the house of God. In a session of the Sea Coast Association I witnessed the following, it was what they called “Women’s Day:”

One woman, holding her money in her hand, said: “I am president of a mission band which meets once a month to learn of our duty to missions. We tax ourselves one nickle a month, and this is our donation to the work.”

Another said: “I raise chickens. One hen in my yard I’ve given to God. This money is from her eggs and chickens.”

Still another: “In my orange orchard there are some trees which I have dedicated to God. The money which comes of the sale of the fruit grown on these trees goes to the cause of Christ.” And she laid her donation on the table.

In a Christian home I saw on the mantelpiece a little box marked, “God’s bank.” Into this money was dropped at stated seasons in order that there might never be any want of consecrated money in the house. In a certain home sickness had cut off income. The missionary secretary sent to this home for money. In order that a donation might be sent in, the family agreed to leave the sugar off the table for a certain length of time. Thus a small amount was saved for the cause of Christ. Thank God, that truth on all lines is finding an echo in our souls! We are not only learning the value of money and enterprise, but we are also learning that “a man’s life consisteth not in the abundance of the things which he possesses.”

Wedlock is becoming more sacred. More and more the people are growing into a responsiveness to the sacredness of the marriage relation. The husband has increased in knowledge regarding his duty to his wife; the wife sees better her relation to her husband; the parents more clearly perceive what is possible and proper with reference to their children; and, therefore, we can claim thousands of homes which are sources of refinement, of love, and of purest pleasure. Music is brought in, and in many homes the family choir contributes to the enjoyment of children and parents, whose hearts feast upon mutual, sweet affection. Not long ago the writer had the pleasure of receiving the hospitality of a family in which such a choir existed. Each member had his place somewhere on the staff; either he was in the tenor, or in the alto, or in the soprano, or in the bass. Mother, father and children delightfully partook of the feast of song. Their Scripture lesson was not a long, disjointed chapter, but a single thought, namely: “The wisdom that is from above.” Its qualities were considered—they were: (1) Pure; (2) peaceable; (3) gentle; (4) approachable; (5) merciful; (6) fruitful of good works; (7) impartial; and (8) honest. This lesson was in a scheme on the blackboard, kept in the home for such purposes, thus:

This plan gave opportunity to discuss in a few words each designated quality. Each person large enough to take part was encouraged to do so. One part of the evening hour was spent in amusing literary games, like the following:

A word was suggested, and so many minutes were allowed to elapse, during which time each member of the family sought to make the greatest number of words out of the letters composing the word suggested. At the close of this allotted time, spelling was compared, and the difference as to the number of words made by each was noted. The exercise was pleasant, exciting and profitable. The writer mused: “This is so much better than gossip, unsociableness, sullen silence, and quarreling.” From the word abatement, for example, came the words: At, mat, bat, bet, tab, mate, am, an, ant, tent, beat, abate, Abe. At other times problems in mathematics furnished the wrestling point; then points in geography and history were entertained. “Name as many cities as you can containing so many thousand inhabitants, and tell where they are,” was proposed. Thus an hour or so of the early evening was profitably passed away in shunning evil and gathering knowledge for good.

We dare hope that every home will seek to improve on this line. Evil cannot be kept out of the home except in proportion as we fill it with what is good. And the quality of the home life must determine the quality of the social life, of the church life, and of the political life, as well as of the business life, of any people.

As a further illustration of the influences and plans operating among us—as a fitting conclusion—we present the following from Miss Knapp, one of the faithful missionaries of the Women’s Baptist Home Mission Society:

MISSIONARY WORK IN BIRMINGHAM DISTRICT.

Many are the blessings God has bestowed upon missionary work in Birmingham and it is a real pleasure to state briefly some of the methods employed which have given the workers so much joy, and which our Heavenly Father has used to advance his cause.

Religious visiting in the homes of the people is a very important part. God’s word never returns unto Him void, and when it is carried into the homes and its truths taught and heart to heart talks given only eternity will reveal its results in leading lost souls to look to a loving Savior, and arousing indifferent Christians to the fact that God has chosen them and ordained them that they should go and bring forth fruit. Again, the teaching of the children is a work never to be overlooked, for the future of any race or nation depends upon the moral and religious instruction given to the young. The Sunday schools, children’s meetings and industrial schools are means which are accomplishing great good. From two hundred to three hundred meet each week in the industrial schools during the school year. We have one session each week in each of the schools. They are held in the different churches. About one half of the time in each session is spent teaching different kinds of sewing, and the remainder in giving moral and religious instruction. The progress made by many of the pupils in sewing and in gaining Bible knowledge is often a marvel to the missionaries. The strong temperance stand taken by many of the children is truly a delight, and when one after another professes a hope in Christ we are led to say, “Bless the Lord, O my soul, and all that is within me, bless His holy name.” The welfare of the young people also has a large place in our hearts and with the faithful co-operation of pastors and the young people themselves, there are about forty local B. Y. P. U.’s which are united in an Asssociational Baptist Young People’s Union. Great things are expected of these young people from the Bible knowledge they are acquiring and instruction which they are receiving concerning Christian work.

Perhaps no richer blessings have been given than those which have fallen on the efforts which the women are putting forth. Well can we remember when there was but one missionary society in Birmingham that was trying to obey our Savior’s last loving words: “Ye shall be witnesses unto me both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost parts of the earth.”

They stood alone, but were inspired to go forward by their pastor, Rev. W. R. Pettiford. Though few in number, the blessings of God rested upon them. After a time they had a public missionary meeting. The subject was “The Indians.” It was held on Sunday night. Hearts were enlarged; the work was better understood by the membership of the church, and as a result new members were added to the society. The sisters in one church after another organized and joined the ranks. The society of the Sixteenth Street Baptist Church no longer stood alone.

The object of the work is given as follows in Article II of the Constitution: “Its object shall be to promote the purity, intelligence and happiness of our homes, and to educate the women of our Baptist churches in a knowledge of missions, to cultivate in them a missionary spirit, and thus lead them to help in mission work at home, in the State, in our country, and in foreign lands.”

The following blanks are used by the sisters in reporting their work from month to month:

Report of.................................................
For the month of....................................189...
Have you read the Bible each day?.........................
Have you taken the Mother’s Pledge and kept it?...........
Number of religious visits................................
Number of families helped.................................
Number added to the Missionary Society....................
Number of meetings conducted..............................
Number of new members brought into the Sunday School......

On July 26, 1893, a day memorable in the history of the work, the local societies were united in a “Women’s Missionary Association.” Mrs. Cordelia Taylor was chosen as its president.

The local societies number about twenty-five. We meet twice a year, for a one day’s meeting. These meetings are largely attended, well conducted and of real profit to the work.

The study of the uniform subjects which have been prepared for the use of the local societies have greatly helped the mothers in their great work in the home, in the Church work, and given a more intelligent knowledge of missions in ours and other lands. The public missionary meetings are being held on Sunday afternoons or nights in the different churches and are proving the same blessing as the first one.

Miss Moore’s paper, Hope, is being taken and read by scores of the sisters, and is an untold blessing to all.

The “Mother’s Pledge” has been signed by quite a company and is rich in results to both mother and child.

Several of the earnest, Christian women are having fireside schools for the children in their neighborhoods, and the books are being purchased by many, thus affording good and helpful reading in many homes.

Our hearts go up to God in gratitude as we call to mind the co-operation of pastors and people in the plans suggested by the former as well as the present missionaries, and the bountiful way in which God has blessed the efforts which we have together put forth, and we would say in the words of the Psalmist: “Many, O Lord, my God, are thy wonderful works which thou hast done, and thy thoughts which to usward, they cannot be reckoned up in order to Thee; if I would declare and speak of them they are more than can be numbered.”