To THE PREsBYTERY of
ToMBECBEE.
DEAR BRETHREN. At the annual meeting of the General
Conference of Congregational churches in Maine, in the month of June last, the
Rev. Messrs. Wm. Allen, D. D., B. Tappan, D.D., J. W. Chickering, A. Cummings,
S. McKeen, W. T. Dwight and S. L. Pomroy, were appointed a Committee to
correspond with Southern Ecclesiastical Bodies on the subject of slavery The
history of their appointment will throw some light upon its object.
The General Conference of Maine is made up of Delegates from
County or District Conferences, of which there are now ten in this State. The
subject of slavery has been introduced into a majority of these Conferences,
and declared by them to be opposed to natural and revealed law. One of these
Conferences instructed its delegates to the last meeting of the General
Conference to procure of that Body, if possible, an expression of sentiments in
opposition to slavery, in the form of a memorial to the Southern Churches.
Their proposition, having been presented, came before a Select Committee; and,
after mature deliberation, was ultimately disposed of, as stated above, by the appointment
of the Committee of correspondence, who now address you.
This course was adopted, because our constituents deemed it
unexceptionable, and truly Christian in its character. If they had any
remonstrance to offer, or any censure to pass, they judged that the laws of our
common Lord and Master required them to communicate with you directly, rather than through any public
vehicle — to tell, you what we deem your faults “between us and you alone,”
rather than to proclaim those faults to the world. And they believed, that the
moral influence of an act of Christian fellowship and faithfulness, performed
in this way, would be far more favorable and efficacious, than in the more
imposing and arrogant form of public rebuke. And the well known frankness of
the Southern character, superadded — in your case — to that of religious
obligation, induces the confident trust of the Committee, that this
communication will be kindly received, though it be marked by “great plainness
of speech.” We do you the justice to believe, that frankness, on our part,
would please you better than concealment — the expression of our feelings
better than silence.
The Committee, too, believe with a majority of their
constituents, that any act on our part, censuring the Southern churches in the
face of the world, would, at this time, be premature: for while there may be
individuals, perhaps whole churches, not chargeable with holding slaves; there
may be others, perhaps collections of churches, entire Presbyteries or Synods,
who are lamenting before God the existence of such an anomaly in a community
voluntarily subject to the laws of Christ; and meditating its extinction, and
praying to God for his guidance, as to the means which they can most
successfully employ in effecting its cessation. To act understandingly on this
subject, we feel the need of more knowledge, drawn from original and
unexceptionable sources, knowledge, on which we can depend. We would not, in
this case, incur the “folly and shame” of him, who, “judgeth a matter before he
heareth it.” — Though with the data
supplied from the word of God, we feel competent to decide on the general
character of slavery; yet in applying general principles to your case, we might
do you injustice, without a more particular knowledge of facts, circumstances
and feelings in relation to it.
Now, Dear Brethren, we are dependent on you to supply this
defect in our knowledge. We would know from ourselves the facts in the case. Is
the holding of slaves as common among church members, as among other classes of
citizens? And if so, on what ground is the practice defended? that of right? or
of necessity? If the latter, what is doing to remove such necessity? Is there a
general feeling, that slavery must be perpetual unless terminated by some
interposition of God, without the voluntary action of the masters? Is it
regarded by devout Christians among you as a desirable state of society? If so,
why? If not, why not? Does prescription, or anything in the by-laws or
discipline of your churches secure any immunities to slaves, who are church
members? May they be bought and sold, when their masters also are church
members, and such masters not be subjected to discipline? Does their relation
to the church — their masters being church members — afford them a guarantee
against the separation of husbands from wives, parents from children? Does it
secure to them adequate means and opportunities for religious instruction, and
the performance of their duties to God, and to one another.
We hope, dear Brethren, it may comport with your views of self-respect,
and of Christian duty and privilege, to reply to these queries, or to so many
of them as you shall find it convenient to answer, or to give us the requisite
information in such forms as shall be most agreeable to yourselves. We ask it,
not as judges and censors, but as brethren of the same family, and on the
strength of your and our common relation to Jesus Christ — on the strength of
that bond of union which is so all-pervading, that if one member suffer, all
the members suffer with it; and if one member rejoice, all the members rejoice
with it.
It is proper that you should know, that in regard to what is
called the “northern abolition movement,” we are divided in opinion; some in
our churches having warmly espoused it, and others being as warmly opposed to
it, or indifferent. But the conviction, and feeling, is universal among us,
that slavery is a great evil; and nearly so, that slaveholding is a sin. And as
Christians, we are in great perplexity on this account. It is strongly
impressed on not a few, that our churches have a duty to perform in relation to
it, as sister or corresponding churches with yours. Now, though your opinion
should differ from ours, and you should regard us as troubling ourselves with
that for which we are not responsible; still we hope you will reply to our
communication — if for no other reason,
yet from respect to our weak consciences; such a service being often highly
acceptable to God, and beneficial to man. For this you have the authority and
example of the magnanimous apostle of the Gentiles. Our hope is, that your correspondence
may be a means of conciliating and uniting us, and enkindling in our bosoms a
deeper interest in your churches, and of calling forth more earnest prayer for
the divine Spirit and blessing upon you.
Yours in Gospel
bonds,
ASA CUMMINGS,
for the Committee.
P. S. We do not intend to publish your communications
without your full and free consent first obtained; but should be glad of
permission to make a digest of facts, &c. for our report to the Conference,
from which we receive our appointment. In this case, we shall suppress names
and localities, unless we have liberty to use them.
Portland, Dec. 28, 1838.
SOURCE: Cyrus P. Grosvenor, Slavery vs. The Bible: A Correspondence Between the General Conference
of Maine, and the Presbytery of Tombecbee, Mississippi, p. 3-10
