habituated to wrong, and the passive virtues have become disproportionate. From the days of the Cyrenian he has ever borne the cross, and naturally his back is bent and his knees are weak. Probably there is no other man in this country who can be wronged with such impunity and success as the negro. He is outraged in business, in society and in politics. He knows his wrong, but he does not know of his power to repel it. He needs a manly self-reliance, and that he must have or he will always be victimized. As Franklin said, “If we make sheep of ourselves the wolves will have us.” It is true the virtue needed is largely moral. Scholarship alone cannot give it, but scholarship is a prime ingredient. The step of one walking in darkness is of necessity halting and hesitant. The higher education is essential to that higher courage without which right and privilege are insecure.

(3.) The negro needs well-trained leaders and they must come from his own people. Race prejudice is an uncomfortable fact, and there are two sides to the color line. The Moses of the future cannot, in general, be an Egyptian, whether teacher, preacher or politician. But the future Moses will need all the learning of Egypt. A task is before him. The Red Sea indeed has been passed and God is going before. But the wilderness is simply terrible, and many are falling by the way. Leaders must be trained, and to do this is now our chief work. Every regiment certainly needs a competent colonel, and among every one thousand men there surely ought to be one well bred and well read, broad and thoughtful and scholarly, trained to thought, enriched with varied knowledge, and able either to cope with men or to grapple with difficulties. By this meager percentage, seven thousand liberally trained men are needed for the nearly seven million Africans in our country. We conclude then, that while all should have the lower education, a great many should receive the higher. Every man may need silver, but the best commerce of the world requires that some should also have gold, and a good deal of it.

SOME CHANGE NEEDED.

We publish the following as evidence of the necessity for Congregational Churches among the colored people. There are some kinds of religion from which intelligent people wish to get away. Of these kinds it can be truthfully said that a “special religious interest” is not a blessing.—ED.

“The church here was organized in April, 1882. From the beginning we have held worship in one room of the Knox school building, which is owned by the A. M. A. This room is not large enough to accommodate the people when there is anything like a good interest, as we cannot seat, comfortably, more than one hundred persons. We are, therefore, put to great inconvenience at times. Again, there is not the air of sacredness in worshiping in a school-house as there is in an out-and-out church edifice. At least it is so among the people here.

“Great as these reasons are for a church building, yet there is another still greater. It is this; we are holding our services not farther away than thirty steps from a colored Baptist church whose congregation is immense. Moreover, our meetings are held at the same hour as theirs. Their great demonstrations and shoutings are destructive to the solemnity and comfort of our quiet and orderly congregations. When there is special religious interest among that people—and it is almost a perpetual thing—the good effect of our services is almost as good as none.

“Now, to carry out our building plan we need fifteen hundred or two thousand dollars. We hope our Northern friends will give us at least one thousand dollars of this amount. Please respond as soon as possible, as we are very anxious to complete our church by next April when our fifth anniversary will be held. We wish to hold that service in the new edifice.

“The future good of the work here will depend very much upon our ability to build within the year 1887.”

And the following is an evidence of the necessity for Congregational ministers:

“Dear Sir: I hav been infome buy Some of you brothren. As I wished to Change my Relation Ship with the Church to Some other branch of Church. I. hav. come. to. the. conclusion to Join. with. you. Church. as. a. Colord. Missionarie. in you church with. my. peopl. I. Am. in. the. best of. Good. Standing. in. the. Church. And if. you. Dought. this frase. you. can. Rite to the Rit Rev Bishop in Regard. to. my. Standing in the. Church, but Dont. Say to him what. I. say. to. you a bout. Joinen you Church. if. you. please. not as. I. am tring. to Run. off but. I Like to. no what. I Am Going. to. Do. first I hav been a Elder in the Church for. 9 years and for five years I. hav. not. Got. 3000. Dollars, for. my Laber. not as. I. Dezier riches of this Earth. but. a Enought. to Live. with. in this. Life. I. Am thinking to tak. up. a home Stide, on Goverment. Land. in Kansas. or. in Alabama. or Some plase where Grate meny of our people is but if. I. am Blesst. to Join. with you Church. I. will Do. as you. Law Says. I. m. familey. wife. and one. neace. And. I Expect my. neace will. not. be. with. us. Long please be So Kine. as. to answer this Soon as. you. Get. it.”

NEW LIGHT IN THE SOUTH.

The two sections began life together and formed a government. The South had the advantage of soil, climate, and wealth. At the end of eighty-four years the two grappled and fought. The Yankee section came to the fight richer and stronger than our Southern section, and beat us into the earth while we did our best. To-day these Yankees are rich in everything, and we are poor in everything but manhood and womanhood, and have less than we began with one hundred years back. These same Yankees furnish the bulk of the capital we use, the food we eat, the clothes we wear, the books we read and study, and the high-grade teaching in the normal schools of the Southern States. Almost every convenience of life and invention of art and science we know, came from these same people, who have in ten years done more for Florida than the Florida natives have done in fifty. Almost any one of their large communities could buy the whole South for a park if they liked it for that purpose. In a fight they could crush us like eggshells. In politics they are masters, and we have to hold our breath in every big campaign to avoid offending them. Their percentage of ignorance is one-tenth of ours. When trouble comes on us we depend on them for most of the help, and get it. The world knows them as America, and us as outlying and unconsidered provinces.—Greenville, (S. C.) News.

George W. Monisty was a slave, and was sold from his parents in 1853, being taken to Mississippi. He subsequently served as a Union soldier all through the war, and finally settled at Lafayette, Ind. While at the Wabash depot recently, George fancied he recognized two colored women who were passing, en route to Iowa. The recognition was mutual, and with tears, cries of joy, and embraces, the mother, brother and sister came together after a separation of thirty-three years.

Rev. W. W. Weir, pastor of the 2d Congregational Church in Eureka, Kansas, died Nov. 21st, in his fifty-first year. He had been sick some time with consumption, and his death was not unexpected. He began his ministry in the African Methodist Church, and was ordained as a Congregational minister in Eureka in 1881. In an obituary in a local paper it is said of him: “Considering the limited privileges which he had in his youth, he was a man of superior qualifications, and each year has increased the esteem in which he was held by the community.”