The great Civil War swept over the South; and the negro was made a free man. How did this change affect his religious position? The negroes as a rule left their old masters, to try their wings and see if they were really free. One sad incident in my early childhood comes back to me now. I was awakened one night by the uncontrollable weeping of my mother. "Mother, Mother," I cried, "what is the matter!" "Hagar"—my dear black mammy—"is going to leave us." I broke out with her in still louder lamentations. Mammy came in; and then her tears fell with ours. "You aren't going to leave me, Mammy?" "Yes, chile, I'm bound to go." "Why?" "All the cullud people is gwine down de river; and I must go too." And so for pride and fear of race, though her heart was breaking for us, she went away. I am happy to tell you that in a few months she came back, and was, just as before, my loving and beloved mammy, until the

day of her death. The negroes left the white churches in like manner, and most of them stayed away in their own negro churches. The Baptists and Methodists separated entirely from the whites, becoming completely independent. After working together for many years the colored Presbyterians have become an independent organization. We in the Church tried to keep them with us just as before in the days of slavery; but we only partially succeeded. We began to train colored men for the ministry; we built Churches for them; we admitted them to our Diocesan Councils on equal terms; and we strove manfully to cling to the Catholic idea: one Church for all peoples and races.

What are we doing now? First here is our educational work. In some parishes of every diocese we have parochial schools, teaching the children mentally and morally, hoping to get hold of the next generation, feeling the importance of a moral and religious training which cannot be given by the public schools. We have now in all our dioceses nearly a hundred of these parochial schools. In North Carolina and Virginia we have a group of institutions well worth mentioning, with which I am in close personal touch, on which we are building great hope for the future: St. Augustine Normal and Industrial School, Raleigh, N. C.; St. Paul's Normal and Industrial School,

Lawrenceville, Va., and the Bishop Payne Divinity School, Petersburg, Va. In these schools we are educating for our part of the South workmen, teachers, business and professional men, and clergymen. We are combining in them education for the hand, for the head, for the heart, and for the spirit of man; we are giving these negroes the education that trains for life in all its phases, fitting them to be workers and leaders among their people. You have heard of the "Church Institute for the Negro." I beg you will give it your hearty sympathy and cordial co-operation. The good purpose of the Institute is to raise money first for these three Institutions, to lift them forward and to so increase the area of their influence that they will do in the Church a work similar to that done outside the Church by Hampton and Tuskegee. After placing these three schools on a firm financial basis, the Institute hopes to continue its good work, helping in the whole South to increase the number and to add to the efficiency of all of our parochial schools.

I should not forget at this point of my address to give brief but hearty mention of the blessed Christlike work for the negroes, which is being done by Mrs. Buford's Hospital and Home in Brunswick County, Va., St. Peter's Hospital, Charlotte, N. C., and St. Agnes Hospital and Training School, for Nurses, a department of St. Augustine School, Raleigh, N. C.