“Moved, That when any of our traveling preachers become owners of a slave or slaves by any means, they shall forfeit their ministerial character in the Methodist Episcopal Church, unless they execute, if it be practicable, a legal emancipation of such slave or slaves, agreeably to the laws of the State wherein they live. Agreed to.”
This motion was originally offered by Brother Timmons, and was conceived by the secretary to have been superseded in the progress of the business upon slavery. But the conference voted that they would act upon it, with the amendments, the same as a new motion.
It can be plainly seen by the foregoing report into what a strait the General Conference was brought by this question, as well as how earnestly and faithfully that General Conference strove to ascertain “the mind of the Holy Spirit” as to the question. Just think of the fact that in one day of that General Conference six different phases of this question were presented. Amid these were: (1) To prevent the separation of husband and wife; (2) To change a former rule that allowed a Methodist to buy a husband or wife when they belonged to separate parties, so as to prevent a separation. Even in this form the buying and selling of human beings was objected to strenuously. It was considered “doing evil, that good might come therefrom.”
As we stop to contemplate it, we shudder to render a decision. They voted down every proposition that looked in any way like buying or selling human beings. It is not superstition to say, they attempted to “avoid even the appearance of evil.” They consented to allow, (1) The expulsion of any minister of the Church “who shall marry a woman owning slaves;” (2) No slaveholder to be received into the Church; (3) All traveling preachers who owned slaves to forfeit their ministerial character. It is no wonder that such action was taken, when it is remembered that the Church was even then recognizing and licensing colored local ministers, and employing them to preach. It now concluded not only nominally to recognize local preachers, but to ordain them as well. As early as 1784, at “the Christmas conference,” rules prohibiting slavery had been enacted. And these rules were not simply hanging about the necks of slaveholders as mere ornaments; for it was positively declared by the Church, “every person concerned, who will not comply with these rules, shall have the privilege quietly to withdraw.” We know of no instance in the history of the Church in which there has ever been a single human being directly driven from her ranks, pews, or pulpit because of race, color, or previous condition of servitude. Then why wonder when such a Church ordains one of her sons, and sends him forth to tell with simplicity the story of the cross?
Many objected to going so far with the slaves, for fear of offending the slaveholder. But the Church paid no attention to such cries; hence the following action was taken by the General Conference, under the heading
“A regulation respecting the ordination of colored people to the office of deacons:
“The bishops have obtained leave, by the suffrages of this General Conference, to ordain local deacons of our African brethren in places where they have built a house or houses for the worship of God: Provided, they have a person among them qualified for that office, and he can obtain an election of two-thirds of the male members of the society to which he belongs, and a recommendation from the minister who has the charge, and his fellow-laborers in the city or circuit.”
This action at once recognized the efforts of the race at elevation, and gave the colored people to understand, that though in bondage to earthly task-masters, they were fellow-heirs of the inheritance of the saints, heirs of God, and joint heirs with Jesus Christ, the righteous. The gainsaying, slaveholding world stood aghast as it read and re-read the action taken by that General Conference on the question of human slavery. God pulled back, as it were, the curtains of the upper world, and blandly smiled approval. A general baptism of the Holy Ghost ratified the action in that such a revival of religion followed that again the world cried, as Methodist preachers began to preach Jesus and him crucified: “They that have turned the world upside down are come hither also.”
In the General Conference that met in the city of Baltimore, Md., from May 7th to 28th, 1804, much discussion was had on the question of slavery. Notwithstanding other questions of Church polity claimed the attention of this conference to such a degree that Bishop Asbury refused to vote on one of the questions put, the conference sympathized with the colored man enough to legislate in his behalf.
A variety of motions were proposed on the subject of slavery, and, after a long conversation, Freeborn Garrettson moved “that the subject of slavery be left to the three bishops to form a section to suit the Southern and Northern States, as they in their wisdom may think best, to be submitted to this conference.” This motion was submitted to the conference, and was carried.