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, William H. Gilder, Joseph Castle, |
Comm. |
These facts sufficiently define the position of the Methodist Church. The history is meloncholy, 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:
1 Tim. 1:10. The law is made for man-stealers. This crime among the Jews exposed the perpetrators of it to capital punishment. Exodus 21:15; and the apostle here classes them with sinners of the first rank. The word he uses, in its original import, comprehends all who are concerned in bringing any of the human race into slavery, or in retaining them in it. Hominum fures, qui servos vel liberos abducunt, retinent, vendunt, vel emunt. Stealers of men are all those who bring off slaves or freemen, and keep, sell, or buy them. To steal a free man, says Grotius, is the highest kind of theft. In other instances, we only steal human property; but when we steal or retain men in slavery, we seize those who, in common with ourselves, are constituted by the original grant lords of the earth.
No rules of church discipline were enforced, and members whom this passage declared guilty of this crime remained undisturbed in its communion, as ministers and elders. This inconsistency was obviated in 1816 by expunging the passage from the Book of Discipline. In 1818 it adopted an expression of its views on slavery. This document is a long one, conceived and written in a very Christian spirit. The Assembly's Digest says, p. 341, that it was unanimously adopted. The following is its testimony as to the nature of slavery:
We consider the voluntary enslaving of one part of the human race by another as a gross violation of the most precious and sacred rights of human nature; as utterly inconsistent with the law of God, which requires us to love our neighbor as ourselves; and as totally irreconcilable with the spirit and principles of the gospel of Christ, which enjoin that "all things whatsoever ye would that men should do to you, do ye even so to them." Slavery creates a paradox in the moral system—it exhibits rational, accountable, and immortal beings in such circumstances as scarcely to leave them the power of moral action. It exhibits them as dependent on the will of others, whether they shall receive religious instruction; whether they shall know and worship the true God; whether they shall enjoy the ordinances of the gospel; whether they shall perform the duties and cherish the endearments of husbands and wives, parents and children, neighbors and friends; whether they shall preserve their chastity and purity, or regard the dictates of justice and humanity. Such are some of the consequences of slavery,—consequences not imaginary, but which connect themselves with its very existence. The evils to which the slave is always exposed often take place in fact, and in their very worst degree and form: and where all of them do not take place,—as we rejoice to say that in many instances, through the influence of the principles of humanity and religion on the minds of masters, they do not,—still the slave is deprived of his natural right, degraded as a human being, and exposed to the danger of passing into the hands of a master who may inflict upon him all the hardships and injuries which inhumanity and avarice may suggest.
This language was surely decided, and it was unanimously adopted by slave-holders and non-slaveholders. Certainly one might think the time of redemption was drawing nigh. The declaration goes on to say:
It is manifestly the duty of all Christians who enjoy the light of the present day, when the inconsistency of slavery both with the dictates of humanity and religion has been demonstrated and s generally seen and acknowledged, to use honest, earnest, unwearied endeavors to correct the errors of former times, and as speedily as possible to efface this blot on our holy religion, and to obtain the complete abolition of shivcry throughout Christendom and throughout the world.
Here we have the Presbyterian Church, slave-holding and non-slaveholding, virtually formed into one great abolition society, as we have seen the Methodist was.
The assembly then goes on to state that the slaves are not at present prepared to be free,—that they tenderly sympathize with the portion of the church and country that has had this evil entailed upon them, where as they say "a great and the most virtuous part of the community abhor slavery and wish its extermination." But they exhort them to commence immediately the work of instructing slaves, with a view to preparing them for freedom; and to let no greater delay take place than "a regard to public welfare indispensably demands." "To be governed by no other considerations than an honest and impartial regard to the happiness of the injured party, uninfluenced by the expense and inconvenience which such regard may involve." It warns against "unduly extending this plea of necessity," against making it a cover for the love and practice of slavery. It ends by recommending that any one who shall sell a fellow-Christian without his consent be immediately disciplined and suspended.
