Читать книгу The Colored Man in the Methodist Episcopal Church онлайн

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At once meetings were called by the Southern delegates, and steps were taken looking to the organization of a Church in the South. The following year the organization was accomplished, showing that the matter had been thoroughly canvassed, and a conclusion reached by the slaveholding element that was not to be surrendered. Is he a philosopher who sees in this a counterpart to the drama of Pharaoh and the Hebrews? Is it not possible to trace the finger-marks of Providence all along the pages of every resolution offered by the Methodist Episcopal Church on this question from 1796 to date? Does not it appear in all this that our God,

“Deep in unfathomable mines

Of never-failing skill,

Treasures up his bright designs

And works his sovereign will?”

The chief part of the membership in the entire slaveholding territory, with the exception of the States of Maryland and Delaware, separated and formed the Methodist Episcopal Church, South. The grand old Methodist Church, by adhering to her anti-slavery principles in this particular case, lost nearly five hundred thousand members, the control of much Church property, and many institutions of learning; incurring thereby the ill-will, everywhere, of every man, woman, and child who was pro-slavery in theory or practice. But what effect had this action of the Church on the minds of the colored people? Did they really believe it meant what the pro-slavery element declared it meant, that the Methodist Episcopal Church was an inveterate enemy to what Wesley called “the sum of all villainies?” Any one who doubts the fact that the colored man everywhere, who was capable of properly appreciating philanthropy, appreciated the situation, has but to note the fact that, comparatively, the States of Maryland, Delaware, Louisiana, Mississippi, and South Carolina, so far as Methodism among our people is concerned, belong to the Methodist Episcopal Church; some of the most intelligent colored men of the Church are there. The saying, “It is an ill wind that blows nobody good,” was verified in this instance. The colored membership within the Church renewed its resolutions, redoubled its diligence, and had its faith strengthened in the integrity of Methodism. They recognized in the Church a mother whose tender solicitude and maternal care were not based upon anticipated future benefits derivable from the colored membership, but, commensurate with their integrity and Christianity, she expected to help them; that she was a mother who not only labored to have them “flee from the wrath to come,” but to save them, as well, from the rigorous burdens of the unrequited toil of slavery; that she was a mother who loved them for Jesus’ sake, and stood by them when it was neither profitable nor pleasant to do so. A new inspiration seems to have come to the entire Church. But was not that to have been expected as a matter of course, under the command with promise, “Bring ye all the tithes into the storehouse, and prove me herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And all nations shall call you blessed.” Had not the Church planted itself upon the Ten Commandments—the rock of ages; and was there not to be seen everywhere the bright, shining light from the Sermon on the Mount athwart the path of the Church in its onward march in favor of the recognition among all men, of whatever complexion, of the wholesome doctrine and practice of the common Fatherhood of God and the brotherhood of man? As a result, that part of the Methodist Episcopal Church that believed it better to obey God than man, to be unpopular and sneered at, but right; that “bore unmoved the world’s dread frown, nor heeded its scornful smile,” received a new baptism of the Holy Ghost, and continued receiving it until a new door was opened unto the Church.