“Resolved, That this Conference disclaims any fellowship with abolitionism. On the contrary, while it is determined to maintain its well known, and long established position, by keeping the traveling preachers composing its own body, free from slavery; it is also determined not to hold connexion with any ecclesiastical body, that shall make non-slaveholding a condition of membership in the Church.”
This conference, so far from regarding slaveholding in the membership a sin, seems to consider it a virtue, and a condition of fellowship.
An effort to introduce the slavery question into the last General Conference was defeated, speakers were choked down, and the conference closed in disorder. Since the meeting of that body a number of Conferences have passed resolutions calling for the adoption of a rule which would exclude slaveholders from the church. Some strong men[18] seem determined not to rest the question until there is a semblance at least of consistency between the professions and practice of Methodism on slavery. This church has been “as much as ever deploring the evils of slavery,”[19] for scores of years, and as much as ever strengthening and building up the iniquity! And as a Methodist writer in the Northern C. Advocate in a late article asks—“Is it not high time for honest and God-fearing anti-slavery ministers and members of the Methodist Episcopal Church, to inquire whether in her official position, her anti-slavery professions and character are not all a mere sham!” It is to be feared that the good men of this church, who are laboring to effect its renovation from this foul sin, are doomed to disappointment, as many others, who have preceded them, have been. The fact that three new slaveholding conferences will be represented in the next General Conference of this body, augurs unfavorably.
Methodist Protestant Church.
This branch of the Methodist family is fearfully involved in the sin of slaveholding.—Slavery has silenced the voice of the church organ. Slaveholders have free access to its communion. The discipline contains a very disgraceful clause in relation to colored members. Article 12, Sec. 1st secures the right of suffrage to all male members who are WHITE. Article 7, Sec. 3, gives to each annual conference power to make for colored members of the church “such terms of suffrage” as they may think proper. In the same article the apparently neutral, but really pro-slavery character of this church is seen in the following words: “But neither the General Conference nor any annual conference shall assume power to interfere with the constitutional powers of the civil governments, or with the operations of the civil laws.” The civil law is the highest law recognized in this article, and where that makes chattels of men, this church is forbidden to interfere. In these quotations the principles of caste and lower-lawism, are most clearly inculcated. It is with surprise and sorrow that we find such odious features in the discipline of a church which boasts of MUTUAL RIGHTS.
Wesleyan Methodist Connection.
This denomination of Christians stands boldly and unequivocally upon the solid bible anti-slavery platform; and although not a large body, its influence has already been widely felt. It comes behind in no anti-slavery gift or grace. Its pulpit and press speak out earnestly and powerfully. The Syracuse Conference recently adopted the following resolutions, which are such as all the conferences of the connection pass unanimously:
“Resolved, That we hold—as ever—in abhorrence the system, esteeming it as ranking first in the dark list of systematized piracy, and all intelligent supporters of the abomination as being nothing, less or more, than willing pirates.
“Resolved, That to ask us to fraternize with any of the thousand and one organized or unorganized influences, going directly or indirectly to sustain the system, prominent among which are the principal churches and the great political parties of the country, is to offer direct insult to our sense of Christian propriety and gentlemanly courtesy.”
Baptists (Regular.)
The Regular Baptist Church occupies a decidedly pro-slavery position. Where slavery exists, it does not make slaveholding a bar to communion. It is true that there is a division between the Northern and Southern Baptist churches in benevolent operations, but this division is “one, not of principle, but of policy. Hence, there has been from the first, between the leaders of the Northern and Southern Associations, a cordial fraternization.”[20] This church is very influential in the South, and from no ecclesiastical organization has American slavery received a more powerful and hearty sanction. Many Baptists are, however, warm friends of the slave, but they have not been able to change or modify in the slightest degree the pro-slavery position of the general body.