USA > New Jersey > Monmouth County > Shrewsbury > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 33
USA > Pennsylvania > Bedford County > Salemville > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 33
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42
Nor should it be forgotten that the spirit of sectarian competition has been strong. But fourteen miles away, at Clarksburg, is Broadus, a Baptist institution, very much older than Salem, and a powerful rival of the latter.
Even more powerful, but somewhat more remote, is the Methodist Episcopal seat of learning at Buckhannon, out of the village of Salem's efforts to secure which, Salem College grew.
Amid all these influences, nevertheless, Salem College has steadily progressed, and won respect and reputation.
In the last analysis, however, the real secret of the suc- cess of Salem College lies in the fact that her faculty consists of men and women possessed of the sacrificial spirit, and the catholicity of toleration of the true teacher,-men and women whose sheet anchor is a deep and abiding faith in the destiny of the institution.
With such a body of teachers, working in the atmosphere they naturally created about them, Salem College could not fail. It had to succeed.
Tabular statements showing the changes in the faculty, the attendance, as well as some other matters of interest to the college, and the financial history of the college, to the end of the academic year 1901-1902, are appended hereto. These statements are compiled from the annual reports of the college to the Seventh Day Baptist Education Society.
378
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
BOARD OF DIRECTORS.
1
PRESIDENT :-
JESSE F. RANDOLPH, 1889-1891, 1893-1902, C. LATON FORD, 1892-1893.
SECRETARY :-
LEVI B. DAVIS, 1889,
WILLIAM JEFFREY, 1890, M. WARDNER DAVIS, 1891, 1895-1898,
CORTEZ R. CLAWSON, 1899-1902.
CORRESPONDING SECRETARY :-
FRANKLIN F. RANDOLPH, 1890, 1893.
TREASURER :-
PRESTON F. RANDOLPH, 1889-1891,
ASHER S. CHILDERS, 1892-1902.
FINANCIAL AGENT :-
JOHN L. HUFFMAN, 1890, 1892-1895,
THEODORE L. GARDINER, 1892, 1896-1902.
ASSISTANT FINANCIAL AGENT :- JOHN L. HUFFMAN, 1891.
DIRECTORS :-
DAVID M. BOYER, 1889-1902,
ASHER S. CHILDERS, 1889-1902,
JAMES N. DAVID, 1889-1891,
EDGAR S. DAVIS, 1889,
GRANVILLE H. DAVIS, 1889-1891,
HERMAN B. DAVIS, 1889-1891,
FLAVIUS J. EHRET, 1889-1902,
FESTUS P. FORD, 1889-1895,
JOHN L. HUFFMAN, 1889-1896,
CHARLES N. MAXSON, 1889-1891,
GEORGE W. F. RANDOLPH, 1889-1900,
JESSE F. RANDOLPH, 1889-1902,
LLOYD F. RANDOLPH, 1889-1894, 1896-1902,
FRED M. SWIGER, 1889-1902,
JAMES TONGE, 1889-1891,
WILLIAM B. VANHORN, 1889-1902,
WILLIAM JEFFREY, 1890,
MILTON DAVIS, 1891-1902,
C. LATON FORD, 1891-1901,
R. LLOYD TOWLES, 1892-1896,
S. ORLANDO DAVIS, 1892-1902,
HIRAM WILSON, 1892-1902,
HENRY HAWKER, 1892-1898,
M. WARDNER DAVIS, 1895-1902,
ALICE CLAWSON GARDINER.
CORTEZ R. CLAWSON.
ELSIE B. BOND. SAMUEL B. BOND. (.I group from the Faculty of Salem College).
379
SALEM COLLEGE
MOSES HUFFMAN VANHORN, 1897-1902,
D. C. LOUCHERY, 1897, O. L. ROHRBAUGH, 1898-1902, PRESTON F. RANDOLPH, 1899-1902,
WILLIAM CORWIN, 1901-1902,
LUCIAN D. LOWTHER, 1902.
FACULTY OF SALEM COLLEGE, FROM ITS OPENING IN THE SPRING OF 1889 AS AN ACADEMY, TO AUGUST 1, 1902.
PRESIDENTS :-
REV. JOHN L. HUFFMAN, A.M., B.D., Acting Principal, and chief instructor for the first term, Spring of 1889.
REV. SANFORD LAFAYETTE MAXSON, A.M., B.D., 1889-1892. Greek, Latin, Natural History.
Elected in the Spring of 1889, but did not begin service until August following.
REV. THEODORE L. GARDINER, A.M., D.D., 1892-1902.
English Literature, Logic, Rhetoric, Physics, Moral Science, Psychology, Civics.
INSTRUCTORS :-
WILLIAM MARCELLUS BLAIR, B.P., 1889 (Spring) -1894.
Principal of Normal Department, and Instructor in Mathematics.
(Mrs.) FLORA RUST. Spring of 1889. Assistant.
ALICE MAUDE HOARD, A.M., Ph.B., 1889-1890.
German, French, Rhetoric.
MARY J. HAVEN, A.B., M.M., 1889-1891. In charge of Music Department.
CHARLOTTE D. MAXSON, 1889-1892.
Assistant in Music, 1889-1891; in charge of Music Department, 1891-1892. SILAS B. DAVIS, 1889-1892. Principal of Commercial Department.
EDA L. CRANDALL, 1889-1890. In charge of Art Department.
D. C. LOUCHERY, A.B., M.D., 1889-1891. Lecturer on Anatomy and Physiology.
I. SCOTT KENNEDY, M.D., 1889-1891. Lecturer on Hygiene. EMMA A. MAXSON, B.F.A., 1890-1891. In charge of Art Department.
ELSIE BELINDA BOND, A.M., 1890-1902. English, History, Latin. G. O. DOAK, 1890-1891. Assistant in Commercial Department.
380
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
C. LATON FORD, 1890-1893. Telegraphy.
CLARENCE L. BOND, 1890-1893. Stenography and Typewriting, 1890-1892; Principal of Commercial Department, 1892-1893. ORA JAMES DAVIS, 1890-1891. Instructor in Physiology.
C. C. MORRISON, 1890-1891. Instructor in Mathematics.
ALLEYNE HAMILTON, 1891-1892. In charge of Art Department.
JOHN H. WOLFE, 1892-1898. Practical and Ornamental Penmanship.
(Mrs.) MARY HUGHES, 1892-1893. In charge of Music Department.
GERTRUDE FITZ RANDOLPH, 1892-1894. In charge of Art Department. MARY E. MUNCY, A.B., 1893-1894. History, Greek. Assistant in Normal Department. BUCHANNON WHITE, 1893-1894. Principal of Commercial Department.
FRANCES E. STILLMAN, 1893-1899. In charge of Music Department.
JOSEPH ROSIER, B.P., 1894-1896. Principal of Normal Department.
CORTEZ R. CLAWSON, Ph.B., Litt. B., A.B., 1894-1902. Greek, History, Assistant in Normal Department.
T. FRANCIS KEMPER, B.P., 1894-1902. Mathematics, College Chorister.
(Mrs.) ABBIE M. CLAWSON, 1895-1896. Astronomy, Assistant in Normal Department.
J. ALICE CLAWSON, 1896-1898, 1899-1902. German, French.
FLAVIUS E. ASHBURN, 1897-1899. Instructor in Normal Department.
EUGENIA MARVIN, 1898-1899. German, Rhetoric.
SAMUEL B. BOND, A.B., 1899-1902.
Physics, Astronomy, Mathematics.
NELLIE EATON, 1899-1901. In charge of music Department.
BEATRICE LOWTHER, 1901-1902. In charge of Music Department. DEGREES CONFERRED BY SALEM COLLEGE, 1889-1902.
1891. ORA JAMES DAVIS, Bachelor of Paedagogy, WILLIAM MARCELLUS BLAIR, Bachelor of Paedagogy, ELSIE BELINDA BOND, A.B., Master of Arts.
PRESIDENT GARDENER AND A GROUP OF SALEM COLLEGE STUDENTS.
1
1
معها الله
-
381
SALEM COLLEGE
1892. C. L. BOND, Bachelor of Commercial Science, G. O. DOAK, Bachelor of Commercial Science. 1893. CORA FITZ RANDOLPH, Bachelor of Paedagogy, V. CURTIS SNODGRASS, Bachelor of Paedagogy.
1894. ERNEST FITZ RANDOLPH, Bachelor of Arts, LELA DEW, Bachelor of Commercial Science, W. HOWARD HOLMES, Bachelor of Commercial Science, CECIL W. CUNNINGHAM, Bachelor of Commercial Science, JOHN L. THOMPSON, Bachelor of Commercial Science. JOHN J. CLAWSON, Bachelor of Commercial Science.
1895. JOSEPH ROSIER, Bachelor of Paedagogy, T. FRANCIS KEMPER, Bachelor of Paedagogy. 1896. SAMUEL B. BOND, Bachelor of Paedagogy, MOSES HUFFMAN VANHORN, Bachelor of Paedagogy, ALDIS L. DAVIS, Bachelor of Paedagogy.
1897. XENIA E. BOND, Bachelor of Arts, EDNA LOUCHERY, Bachelor of Arts, MOSES HUFFMAN VANHORN, Bachelor of Arts,
JOHN H. WOLFE, Bachelor of Arts,
ALDIS L. DAVIS, Bachelor of Philosophy,
CHESTER R. OGDEN, Bachelor of Science, CURTIS L. OGDEN, Bachelor of Paedagogy. LELA M. POWELL, Bachelor of Music.
1898. CHARLES G. COFFMAN, Bachelor of Paedagogy, MORTON B. NEWLON, Bachelor of Paedagogy. 1899. FLAVIUS E. ASHBURN, Bachelor of Paedagogy, (Mrs.) EMMA ASHBURN, Bachelor of Paedagogy, DAISY LOWTHER, Bachelor of Paedagogy, VENIE HAGERTY, Bachelor of Paedagogy, DORA GARDINER, Bachelor of Paedagogy.
1900. O. AUSTIN BOND, Bachelor of Paedagogy, DELMA M. DAVIS, Bachelor of Paedagogy, EVA L. YOUNG, Bachelor of Paedagogy.
1901. S. ORESTES BOND, Bachelor of Paedagogy, JAMES A. CARDER, Bachelor of Paedagogy, ORESTES W. FRUM, Bachelor of Paedagogy, ROY F. RANDOLPH, Bachelor of Paedagogy, CORA E. BOND, Bachelor of Paedagogy, MABEL LOWTHER, Bachelor of Paedagogy.
1902. CHARLES M. BOND, Bachelor of Paedagogy, ARTHUR T. POST, Bachelor of Paedagogy, HAROLD C. STILLMAN, Bachelor of Paedagogy, XENIA BOND, A.B., Master of Arts, CORTEZ R. CLAWSON, Ph.B., B. Litt., Bachelor of Arts. SUMMARY.
Bachelor of Paedagogy,
29,
Bachelor of Commercial Science,
7,
382
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
Bachelor of Arts,
6,
Master of Arts,
2,
Bachelor of Philosophy,
Bachelor of Science
I.
Bachelor of Music,
I.
-
Total degrees granted 47. TABLE SHOWING ATTENDANCE AND FINANCIAL RECEIPTS.
Year.
Number of
Receipts from Tuition.
Receipts from Subscriptions.
Receipts Receipts from from all Memorial Board.1
Sources.
1889
54
$ 345 28
89-90
160
1,038 66
$1,947 592
$3.331 53ª
90-91
140
2,051 72
675 70
2,772 42
91-92
131
1,059 79
2,297 27
3.357 06
92-93
151
2,023 39
2,567 89
$
100 00
4.691 23
93-94
181
2,615 59
1,676 78
16 05
4.308 42
94-95
138
1,897 06
2,317 24
4.214 39
95-96
175
1,937 27
1,303 44
100 00
3.340 71
96-97
14I
1,890 43
1,3II 61
1,100 00
4-302 04
97-98
159
1,903 00
729 57
1,201 04
3.906 78
98-99
140
1,363 44
520 90
1,425 00
3-444 34
99-1900
140
1,395 38
855 00
1,739 04
5.235 41
00-0I
163
1,769 74
370 15
2,15I II
5.115 35
01-02
139
1,559 80
228 78
2,020 20
3.972 28
I. Trustees of the Seventh Day Baptist Memorial Fund.
2. From the beginning of the enterprise, and includes cost of site of the college.
3. From the beginning of the enterprise.
Students.
XXVII.
SLAVERY.
'F the western Virginia churches, but one, the Lost Creek Church, con- 000912 tained any slave holders. Within C the bounds of the New Salem Church lived a man who regarded himself, in so far as he was religiously inclined, as a Seventh Day Baptist. He never joined any church, but was an active and sym- pathetic trustee of the West Union Academy.1 But so far as available records and traditions show, the Lost Creek Church was the only one of this group of Seventh Day Baptist churches which enrolled a slave holder among its membership.
Deacon Abel Bond of the Lost Creek Church married, in Maryland, a wife, whose uncle made her a present of a slave girl. This slave girl, on reaching womanhood, married against the wishes of Deacon Bond, but nevertheless with his per- mission. She raised a family of children, who, according to the laws of slave-holding states, were born into bondage. Deacon Bond offered to set the family free and to pay their expences to a free state, but they preferred to remain with him, as he was a kind master exercising only such authority over them as the laws of the state and of humanity demanded at his hands. Deacon Bond provided in his will that they should be freed as soon as circumstances should warrant, but soon after his death all the coloured family died but the mother and one son, who was not physically strong. Deacon Bond's
I. Samuel Preston F. Randolph.
384
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
son, into whose care they were committed at the death of his father, again offered them freedom, but they still chose to remain where they were.1
At the session of the Eastern Association held at Shiloh, New Jersey, May, 1856, the New Salem and Lost Creek churches, made application for admission to that body, and Rev. Samuel D. Davis appeared as a delegate from both of these churches. These applications were referred, as usual in such cases, to the committee on petitions, consisting of P. L. Perry, B. F. Langworthy, and Enoch J. Davis, who reported to the association in favour of admitting both churches. This recommendation called forth considerable dis- cussion, chiefly by Alfred B. Burdick, Sherman S. Griswold, Charles M. Lewis, David Clawson, Samuel D. Davis, James Bailey, Walter B. Gillette, and Halsey H. Baker, the dis- cussion relating chiefly to the relation of these churches to slavery. The New Salem Church was finally admitted by a unanimous vote, and the Lost Creek Church with but a single dissenting vote, that of Alfred B. Burdick.
The Pawcatuck Church now took up the matter inde-
I. "Black Manuel was the husband of Lottie, a black woman who lived and died in the Bond family on Elk Creek, at the place now known as Quiet Dell Lottie and her husband were both members of the Seventh Day Baptist Church co Lost Creek. Manuel was the slave of Thomas Bond of Lost Creek, who though not a member of the church, was a nominal Sabbath-keeper. When Manuel was well stricken in years, his master sold the farm on which they lived to two mer- bers of the Lost Creek Church, Eli and Moses Van Horn, and sold Manuel to . man keeping First Day, who moved him to a farm further away from the church. "Being dissatisfied with his new home, he appealed to the men who bought his old master's farm, to buy him also, and bring bim back to the humhie cottage be had occupied so many years, that he might live among bis church brethren.
"This they did, and became the legal owners of a brotber in the same church with themselves.
"But they did this, and thus became responsible for Manuel's conduct and future maintenance, not for sordid money's sake, for Manuel was not now able to earn wages, but that they might make comfortable and happy a beloved brother.
"It was my privilege to pay pastoral visits to all three of these brethren when on their dying beds, and I have no doubt that it will be said in the jude- ment to these last owners of Manuel, 'Inasmuch as ye bave done it unto one of the least of these my brethren, ye have done it unto me.'
"Should the reader question why Manuel's brethren did not set him free. let it be remembered that such was the law of the state of Virginia, that a fired slave could not remain in it beyond a stated number of days, without being sold again into bondage."
The foregoing statement made by the Reverend Samuel D. Davis now of Jare Lew, West Virginia, formerly the pastor of the Lost Creek Church, was placed in the bands of the author of this book, after the manuscript of the book was com- pleted, ready to go to press.
(24)
385
SLAVERY
pendently, and appointed a committee to investigate the sub- ject. The committee accordingly addressed the following letter to the Lost Creek Church :- .
'TO THE SEVENTH DAY BAPTIST CHURCH AT LOST CREEK :
"Dear Brethren :-
"The undersigned by appointment of the Pawcatuck Seventh Day Baptist Church, in Westerly, R. I., are instructed to write you for the purpose of obtaining your views of the system of American Slavery, and also to ascertain what apology you have to offer for permitting some of your members to hold human beings in bondage. It is with feelings of deep regret that we learn the fact that slave holding is tolerated by you as a church, & we assure you that it is with no other than Christian & fraternal feelings, and an earnest wish for the purity and upholding of our common cause, that we address you.
"We hope you will respond fully and explicitly to these points by letter at your earliest convenience, that we may know your views as a church on these subjects, & thereby greatly oblige
"Yours fraternally, "E. G. CHAMPLIN, "JONATHAN MAXSON, "CHARLES POTTER, JR."
The reply of the Lost Creek Church was not satisfactory to the Pawcatuck Church, and at the next annual session of the Eastern Association held at New Market, New Jersey, in 1857, the Pawcatuck and Greenmanville churches of that association presented formal protest against the reception of the Lost Creek Church into the association. On the other hand, the Lost Creek Church, in its annual letter, complained of the insinuations which had been made against it. In the mean- time the North-Western Association had taken the following action :--
"RESOLVED, That we deeply regret the reception of the Lost Creek Church by the Eastern Association, as a member, while slavery nestles in its bosom."
This resolution was also presented to the Eastern Asso- ciation, which referred the whole matter to a special committee consisting of William B. Maxson, Thomas M. Clarke, and James Bailey. This committee presented a report, which, after discussion by William B. Maxson, James Bailey, Sher- man S. Griswold, George B. Utter, Lucius Crandall. Samuel D. Davis, Halsey H. Baker, and Alfred B. Burdick, was amended to read as follows :-
"The committee to whom was referred the letters of the Pawca-
386
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
tuck and Greenmanville churches relative to the reception of the Lost Creek Church into the association, and also the letter of the Lost Creek Church relative to the action of the North-Western Association upon the same subject, respectfully report: That they have had these letters under consideration, and have investigated the subject to which they refer, as far as time would allow. They find the facts in regard to the existence, real or supposed, of slavery in the Lost Creek Church, to be as follows: A member of the Lost Creek Church, who died several years ago, was the legal owner of two coloured persons-one a woman about sixty years of age, who had been a member of his family from childhood, and the other a son of the old woman, of feeble con- stitution, aged about twenty-five years. These coloured persons the deceased brother left by will to his heirs, with an injunction to take good care of them, and set them free when circumstances should favour. In the apprisement of the estate of the deceased, these per- sons were not considered as property, and no price was placed upon them. They now remain in the family of one of the heirs, who is a member of the church, and are technically slaves in the eye of the law. which requires that every coloured person shall either have a nominal master, or shall leave the state. The brother with whom they live has offered them their freedom; but they decline to accept it. He has also given public assurance of his willingness to set them free, and pay their expenses to a free state, if any resident in such a state will agree to take the guardianship of them; but no one has yet come forward to take that position. In these circumstances, the brother in question con- siders it his duty to allow the coloured persons to remain with him, subject to the regulations imposed by the laws of the state in which he lives.
"Having found such to be the facts in the case, and desiring to ascertain the views of the Lost Creek Church upon the subject of slavery, the committee propounded to Bro. Davis, the delegate from that church, four questions, which were answered as follows :-.
"Ist. Does your church have or hold any sympathy, in any sense. with American Slavery? Ans. It does not.
"2nd. Does the church hold that American Slavery ouglit to be abolished, as a sin against God and man? Ans. It does.
"3rd. In what sense, if not as slaves, are those persons, under- stood by some as such, held by a member or members of your church? Ans. If held at all, it is to shield them from the action of the laws of the state that would otherwise enslave them.
"4th. What would the church do with a member who should buy or sell or hold a person as property? Ans. It would exclude him.
"The committee also found, that the Lost Creek Church, by its delegates, adopted the following resolution, at an association held in Ritchie County, Va., Sept. 1854: 'That we regard American Slavery as a sin of great magnitude in the sight of God, and a flagrant viola-
387
SLAVERY
tion of the rights of our fellow men, and that it is our duty to use all of our influence against it.'
"From these and other facts before them, the committee came to the following conclusions :-
"Ist. That the relation of master and slave does not exist in the Lost Creek Church, in the proper sense of the phrase, and only technically, and that the church is not justly chargeable with sustaining slavery.
"2nd. That we deeply regret the acrimonious spirit, and the per- sonal reflections and accusations, made against brethren, in the discussion had upon the subject in the denominational paper.
"3rd. With regard to the resolution of the North-Western Association, we think the language used is stronger than the facts warrant, and that the regret expressed by that association results from the manner in which the subject has been discussed, more than from the existence of slavery itself.
"W. B. MAXSON, "J. BAILEY."
The minority report of the committee was as follows :-
"The minority of your committee begs leave to report, that in view of the technical and legal relations of the Lost Creek Church to American Slavery, he is unable to concur in the majority report of said committee; holding himself morally and religiously bound to sustain no relation to that institution but that of opposition as an essential evil.
"THOMAS M. CLARKE."
When these reports came up for action, they were laid upon the table. Several efforts were then made by various individuals to present something acceptable to the association for its favour- able action, and the following preamble and resolution offered by Joseph W. Morton were adopted :-
"Whereas, Elder S. D. Davis, delegate of the Lost Creek Church to this association, has, in reply to certain questions proposed to him by a special committee of this body, assured us that that church considers American Slavery as a sin against God and man; that they would withdraw the hand of fellowship from any brother or sister who would hold a human being as a slave; and that no member of that church is known to him, who does actually hold any person as a slave, or claim any legal or other right to do so; therefore,
"RESOLVED, That we have entire confidence in the integrity of our brother Davis and fully believe that his statements are in perfect accordance with the facts as he understands them.
"RESOLVED, That we rejoice to hear that this, our younger sister, is heart and hand with us in opposition to the great crime of
388
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
American Slavery; and we bid her God-speed in her efforts to undo the heavy burdens of the bondman, as in every other good work.
"Yet, Inasmuch as many of our brethren desire to have in writ- ing, from that church, a formal and authoritative statement of ber sentiments and practise in relation to human slavery, that it may be spread out upon our records, as her testimony to all who may succeed us, therefore,
"RESOLVED, That the Lost Creek Church be respectfully requested, through the clerk of this association, to faroor us with an official answer in writing, to the questions which have been so satisfactorily answered, verbally and unofficially, by her delegate.
"RESOLVED, That we earnestly entreat that all those of our brethren who may have felt aggrieved by any unpleasant remarks on this subject, either in private conversation, public debate, or written correspondence, to forgive and forget the same, and cultivate a spirit of mutual kindness and Christian confidence."
In accordance with the foregoing action, the correspond- ing secretary of the association, Rev. James Bailey, wrote the Lost Creek Church requesting the information desired by the association. His letter called forth the following reply :-
"Copy of a communication written and forwarded agrecable to Church order, made June 12th, 1857. "DEAR BROTHER :-
"Your official letter of June 3d, sent under instructions of the Eastern Association, requesting of the Lost Creek Church official an- swers in writing to certain questions heretofore answered by the dele- gate of that church, was received in due time. You say we 'will see from the minutes of the meeting how the whole matter stands.' W'c have seen no minutes, except what is given in the Recorder, 28th May.
"This we suppose, however, contains the principal matter. The church, at a regular business meeting, held June 12, 1857, after fully deliberating upon the case as shown in that paper and prints clse- where, together with all the attendant circumstances and bearings, came to the conclusion that it was not duty to fill the request, and I was instructed, at the same meeting, to inform you of this decision of the church and communicate to you some of the reasons why we decline answering. There are various considerations why the church thinks it not proper to answer the questions propounded, some of which we now proceed to notice.
"You say in your letter that "the statement of our delegate was satisfactory to most of the members of the association, but in a matter involving so much as the question of freedom and bondage, it is proper to have the official statement of the church.' Here, we ask, Is freedom jeopardised in our Church? Is a spirit and feeling for bondage shown there? Do the facts justify such a conclusion? Is what has been
389
SLAVERY
said by us to the contrary, time after time, repeated again and again by our delegate and through the press, over and over almost con- tinually, for more than a year, all to go for nothing? If suspicion and incredulity are really so deeply rooted in the minds of brethren as to doubt the truth of all they have heretofore heard from us on this subject, it is not likely that anything we might say now would erase that distrust. This view alone of the subject might justify a refusal to answer, but there are other and perhaps more weighty reasons.
"It does seem to us that the act of propounding these questions is uncalled for, unequal, illegal, and imposing. Uncalled for, because the questions have been answered, all needful information on the subject has heretofore been abundantly given. Unequal, because no other church is thus interrogated about slavery or any other evil, although many gross ones exist and are more universal than slavery.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.