In 1840, the General Conference at Baltimore passed the resolution that we have already quoted, forbidding preachers to allow colored persons to give testimony in their churches. It has been computed that about eighty thousand people were deprived of the right of testimony by this act. This Methodist Church subsequently broke into a Northern and Southern Conference. The Southern Conference is avowedly all pro-slavery, and the Northern Conference has still in its communion slave-holding conferences and members.
Of the Northern conferences, one of the largest, the Baltimore, passed the following:
Resolved, That this conference disclaims having any fellowship with abolitionism. On the contrary, while it is determined to maintain its well-known and long-established position, by keeping the travelling preachers composing its own body free from slavery, it is also determined not to hold connection with any ecclesiastical body that shall make non-slaveholding a condition of membership in the church; but to stand by and maintain the discipline as it is.
The following extract is made from an address of the Philadelphia Annual Conference to the societies under its care, dated Wilmington Del., April 7, 1847:
If the plan of separation gives us the pastoral care of you, it remains to inquire whether we have done anything, as a conference, or as men, to forfeit your confidence and affection. We are not advised that even in the great excitement which has distressed you for some months past, any one has impeached our moral conduct, or charged us with unsoundness in doctrine, or corruption or tyranny in the administration of discipline. But we learn that the simple cause of the unhappy excitement among you is, that some suspect us, or affect to suspect us, of being abolitionists. Yet no particular act of the conference, or any particular member thereof, is adduced, as the ground of the erroneous and injurious suspicion. We would ask you, brethren, whether the conduct of our ministry among you for sixty years past ought not to be sufficient to protect us from this charge. Whether the question we have been accustomed, for a few years past, to put to candidates for admission among us, namely, Are you an abolitionist? and, without each one answered in the negative, he was not received, ought not to protect us from the charge. Whether the action of the last conference on this particular matter ought not to satisfy any fair and candid mind that we are not, and do not desire to be, abolitionists. * * * We cannot see how we can be regarded as abolitionists, without the ministers of the Methodist Episcopal Church South being considered in the same light.
Wishing you all heavenly benedictions, we are, dear brethren, yours, in Christ Jesus,
| J. P. Durbin, | } | |
| J. Kennaday, | } | |
| Ignatius T. Cooper, | } | Comm. |
| William H. Gilder, | } | |
| Joseph Castle, | } |
These facts sufficiently define the position of the Methodist Church. The history is melancholy, but instructive. The history of the Presbyterian Church is also of interest.
In 1793, the following note to the eighth commandment was inserted in the Book of Discipline, as expressing the doctrine of the church upon slave-holding: