HISTORICAL STATEMENT

TO THE MEMBERS OF THE AFRICAN METHODIST EPISCOPAL CHURCH

in the United States of America and the other Place of the World.

Beloved Brethren:

In November, 1787, the colored people belonging to the Methodist Society in Philadelphia convened together in order to take into consideration the evils under which they labored, arising from the unkind treatment of their white brethren, who considered them a nuisance in the house of worship, and even pulled them off their knees while in the act of prayer, and ordered them to the back seats. From these, and various other acts of unchristian conduct, we considered it our duty to devise a plan in order to build a house of our own, to worship God under our own vine and fig tree: in this undertaking, we met with great opposition from an elder of the Methodist church (J.M.C.) who threatened, that if we did not give up the building, erase our names from the subscription paper, and make acknowledgments for having attempted such a thing, that in three months we should all be publicly expelled from the Methodist Society. Not considering ourselves bound to obey this injunction, and being fully satisfied we should be treated without mercy, we sent in our resignations.

Being now as outcasts, we had to seek for friends where we could; and the Lord put it into the hearts of Dr. Benjamin Rush, Mr. R. Ralston, and other respectable citizens, to interpose for us, both by advice and assistance, in getting our building finished: Bishop White also aided us, and ordained one from among ourselves, after the order of the English church, to be our pastor.

In 1793, the number of serious people in color, being greatly increased, they were of different opinions respecting the mode of religious worship; and, as many felt a strong partiality for that adopted by the Methodists. Richard Allen, with the advice of some of his brethren proposed erecting a place of worship on his own ground, and at his own expense, as an African Methodist Meeting-house. As soon as the preachers of the white Methodist church in Philadelphia came to the knowledge of this, they opposed it with all their might insisting that the house should be made over to the conference, or they would publish us in the newspapers as imposing on the public, as we were not Methodists. However, the building went on and when we finished, we invited Francis Asbury, then Bishop of the Methodist Episcopal Church, to open the house for Divine Service; which invitation he accepted, and the house was named BETHEL. (See Genesis Chapter 28)

It was now proposed by the resident elder, (J.M.C.) that we should have the Church incorporated, that we might receive any donation or legacy, as well as enjoy other advantages arising there from. This was agreed to and in order to save expenses, the elder proposed drawing it up for us. But, we soon found he had done it in such a manner as entirely deprived us of that liberty we expected to enjoy. So that by this stratagem, we were again brought into bondage by the white preachers.

In this situation we experienced grievances too numerous to mention. At one time, the elder (J.S.) demanded the keys of the house, with the books and papers belonging to the Church, telling us at other times, we should have no more meetings without his leave, and that the house was not ours but belonged to the Methodist conference. Finding ourselves thus embarrassed, we consulted a lawyer who informed us that by means of a supplement we could be delivered from the grievances we labored under. The congregation was unanimous in signing the petition for a supplement which the legislature of Pennsylvania readily granted, and we were liberated from the difficulties which for ten years we experienced. We now hope to be free from any further perplexity, but we soon found that our proceedings respecting the supplement exasperated our opponents. In order to accommodate matters, they proposed supplying us with preaching if we would give them $600 per year. The congregation, not consenting to this sum, they fell to $400, but the people were not willing to give more than $200 per year. For which sum, they were to preach for us twice a week during the year. But it proved to be only six or seven times and sometimes by such

 preachers as were not acceptable to the Bethel people and not in much esteem among the white Methodists as preachers. The Bethel people being dissatisfied with such conduct induced the trustees to pass a resolution to give but $100 per year to the white ministers. When a quarterly payment of $100 was tendered, it was refused and sent back insisting on the $200 or we should have no more preaching from them. At this time they strongly pressed us to repeal the supplement; this we could not comply with. We waited on Bishop Asbury and proposed taking a preacher to ourselves and supporting him in boarding and salary, provided he would attend to the duties of the church such as; visiting the sick, burying the dead, baptizing and administering the sacrament. The Bishop observed, "He did not think there was one more preacher belonging to the conference who would attend to those duties.'' It was then asked, "Who was to do the duties?" The Bishop answered, "You," referring to Richard Allen. The Bishop being informed that if we paid a preacher four or five hundred dollars per year, we should expect that preacher to do his duty replied, "We would not be served on them terms."

Shortly after this, an elder (S.R.) then in Philadelphia declared that unless we would repeal the supplement, neither he nor any white preacher traveling or local should preach any more for us, so we were left to ourselves. At length, the preachers and stewards belonging to the Academy proposed serving us on the same terms that we had offered to the St. George's preachers and they preached for us better than twelve months and then demanded $150 per year -- this not being complied with, they declined preaching for us, and we were once more left to ourselves, as an edict was passed by the elder that if any local preacher should serve us, he should be expelled the connections. John Emery, then elder of the Academy published a circular letter in which we were disowned by the Methodists. A house was also hired and fitted up for worship not far from Bethel and an invitation given to all who desired to be Methodists to resort thither. But being disappointed in this plan, Robert R. Roberts the resident elder came to Bethel, insisted on preaching to us and taking charge of the congregation, for we were Methodists. He was told he should come on some terms with the trustees. His answer was that he did not come to consult with Richard Allen or other trustees, but to inform the congregation that on next Sunday afternoon he would come and take the spiritual charge. We told him, "He could not preach for us under existing circumstances." However, at the appointed time, he came, but having taken previous advice, we had our preacher in the pulpit when he came and the house was fixed that he could not get more than half way to the pulpit. Finding himself disappointed, he appealed to those who came with him as witnesses that "That man (meaning the preacher) had taken his appointment." Several respectable white citizens who knew the colored people had been ill used were present and told us not to fear, for they would see us righted and not suffer Roberts to preach in a forcible manner, after which Roberts went away.

The next elder stationed in Philadelphia was Robert Birch who following the example of his predecessor came and published a meeting for himself, but the method just mentioned was adopted and he had to go away disappointed. In consequence of this, he applied to the supreme court for a Writ of Mandamus to know why the pulpit was denied him, being elder. This brought on a lawsuit which ended in our favor. Thus, by the providence of God, we were delivered from a long, distressing and expensive suit which could not be resumed being determined by the supreme court. For his mercy we desire to be unfeignedly thankful.

About this time, our colored friends at Baltimore were treated in a similar manner by the white preachers and trustees, and many of them drove away, who were disposed to seek a place to worship for themselves, rather than to law.

Many of the colored people in other places were in a situation nearly like those of Philadelphia and Baltimore, which induced us in April 1816 to call a general meeting by way of conference. Delegates from Baltimore and other places met in Philadelphia and taking into consideration their grievances, and in order to secure their privileges, promote union and harmony among themselves, it was resolved, "That the people of Philadelphia, Baltimore, and all other places who should unite with them shall become one body under the name of the African Methodist Episcopal Church." We have deemed it expedient to have a form of Discipline, whereby we may guide our people in the fear of God, in the unity of the Spirit, and in the bonds of peace, and preserve us from that spiritual despotism which we have so recently experienced, remembering that we are not to Lord it over God's heritage as greedy dogs that can never have enough, but with long suffering and bowels of compassion to bear each other's burdens, and so fulfill the law of Christ; praying that our mutual striving together for the promulgation of the gospel may be crowned with abundant success, we remain your affectionate servants in the kingdom and patience of the Prince of Peace.

Text Box: HISTORICAL STATEMENT TO THE MEMBERS OF THE AFRICAN METHODIST EPISCOPAL CHURCH in the United States of America and the other Place of the World. Beloved Brethren: In November, 1787, the colored people belonging to the Methodist Society in Philadelphia convened together in order to take into consideration the evils under which they labored, arising from the unkind treatment of their white brethren, who considered them a nuisance in the house of worship, and even pulled them off their knees while in the act of prayer, and ordered them to the back seats. From these, and various other acts of unchristian conduct, we considered it our duty to devise a plan in order to build a house of our own, to worship God under our own vine and fig tree: in this undertaking, we met with great opposition from an elder of the Methodist church (J.M.C.) who threatened, that if we did not give up the building, erase our names from the subscription paper, and make acknowledgments for having attempted such a thing, that in three months we should all be publicly expelled from the Methodist Society. Not considering ourselves bound to obey this injunction, and being fully satisfied we should be treated without mercy, we sent in our resignations. Being now as outcasts, we had to seek for friends where we could; and the Lord put it into the hearts of Dr. Benjamin Rush, Mr. R. Ralston, and other respectable citizens, to interpose for us, both by advice and assistance, in getting our building finished: Bishop White also aided us, and ordained one from among ourselves, after the order of the English church, to be our pastor. In 1793, the number of serious people in color, being greatly increased, they were of different opinions respecting the mode of religious worship; and, as many felt a strong partiality for that adopted by the Methodists. Richard Allen, with the advice of some of his brethren proposed erecting a place of worship on his own ground, and at his own expense, as an African Methodist Meeting-house. As soon as the preachers of the white Methodist church in Philadelphia came to the knowledge of this, they opposed it with all their might insisting that the house should be made over to the conference, or they would publish us in the newspapers as imposing on the public, as we were not Methodists. However, the building went on and when we finished, we invited Francis Asbury, then Bishop of the Methodist Episcopal Church, to open the house for Divine Service; which invitation he accepted, and the house was named BETHEL. (See Genesis Chapter 28) It was now proposed by the resident elder, (J.M.C.) that we should have the Church incorporated, that we might receive any donation or legacy, as well as enjoy other advantages arising there from. This was agreed to and in order to save expenses, the elder proposed drawing it up for us. But, we soon found he had done it in such a manner as entirely deprived us of that liberty we expected to enjoy. So that by this stratagem, we were again brought into bondage by the white preachers. In this situation we experienced grievances too numerous to mention. At one time, the elder (J.S.) demanded the keys of the house, with the books and papers belonging to the Church, telling us at other times, we should have no more meetings without his leave, and that the house was not ours but belonged to the Methodist conference. Finding ourselves thus embarrassed, we consulted a lawyer who informed us that by means of a supplement we could be delivered from the grievances we labored under. The congregation was unanimous in signing the petition for a supplement which the legislature of Pennsylvania readily granted, and we were liberated from the difficulties which for ten years we experienced. We now hope to be free from any further perplexity, but we soon found that our proceedings respecting the supplement exasperated our opponents. In order to accommodate matters, they proposed supplying us with preaching if we would give them $600 per year. The congregation, not consenting to this sum, they fell to $400, but the people were not willing to give more than $200 per year. For which sum, they were to preach for us twice a week during the year. But it proved to be only six or seven times and sometimes by such  preachers as were not acceptable to the Bethel people and not in much esteem among the white Methodists as preachers. The Bethel people being dissatisfied with such conduct induced the trustees to pass a resolution to give but $100 per year to the white ministers. When a quarterly payment of $100 was tendered, it was refused and sent back insisting on the $200 or we should have no more preaching from them. At this time they strongly pressed us to repeal the supplement; this we could not comply with. We waited on Bishop Asbury and proposed taking a preacher to ourselves and supporting him in boarding and salary, provided he would attend to the duties of the church such as; visiting the sick, burying the dead, baptizing and administering the sacrament. The Bishop observed, "He did not think there was one more preacher belonging to the conference who would attend to those duties.'' It was then asked, "Who was to do the duties?" The Bishop answered, "You," referring to Richard Allen. The Bishop being informed that if we paid a preacher four or five hundred dollars per year, we should expect that preacher to do his duty replied, "We would not be served on them terms." Shortly after this, an elder (S.R.) then in Philadelphia declared that unless we would repeal the supplement, neither he nor any white preacher traveling or local should preach any more for us, so we were left to ourselves. At length, the preachers and stewards belonging to the Academy proposed serving us on the same terms that we had offered to the St. George's preachers and they preached for us better than twelve months and then demanded $150 per year -- this not being complied with, they declined preaching for us, and we were once more left to ourselves, as an edict was passed by the elder that if any local preacher should serve us, he should be expelled the connections. John Emery, then elder of the Academy published a circular letter in which we were disowned by the Methodists. A house was also hired and fitted up for worship not far from Bethel and an invitation given to all who desired to be Methodists to resort thither. But being disappointed in this plan, Robert R. Roberts the resident elder came to Bethel, insisted on preaching to us and taking charge of the congregation, for we were Methodists. He was told he should come on some terms with the trustees. His answer was that he did not come to consult with Richard Allen or other trustees, but to inform the congregation that on next Sunday afternoon he would come and take the spiritual charge. We told him, "He could not preach for us under existing circumstances." However, at the appointed time, he came, but having taken previous advice, we had our preacher in the pulpit when he came and the house was fixed that he could not get more than half way to the pulpit. Finding himself disappointed, he appealed to those who came with him as witnesses that "That man (meaning the preacher) had taken his appointment." Several respectable white citizens who knew the colored people had been ill used were present and told us not to fear, for they would see us righted and not suffer Roberts to preach in a forcible manner, after which Roberts went away. The next elder stationed in Philadelphia was Robert Birch who following the example of his predecessor came and published a meeting for himself, but the method just mentioned was adopted and he had to go away disappointed. In consequence of this, he applied to the supreme court for a Writ of Mandamus to know why the pulpit was denied him, being elder. This brought on a lawsuit which ended in our favor. Thus, by the providence of God, we were delivered from a long, distressing and expensive suit which could not be resumed being determined by the supreme court. For his mercy we desire to be unfeignedly thankful. About this time, our colored friends at Baltimore were treated in a similar manner by the white preachers and trustees, and many of them drove away, who were disposed to seek a place to worship for themselves, rather than to law. Many of the colored people in other places were in a situation nearly like those of Philadelphia and Baltimore, which induced us in April 1816 to call a general meeting by way of conference. Delegates from Baltimore and other places met in Philadelphia and taking into consideration their grievances, and in order to secure their privileges, promote union and harmony among themselves, it was resolved, "That the people of Philadelphia, Baltimore, and all other places who should unite with them shall become one body under the name of the African Methodist Episcopal Church." We have deemed it expedient to have a form of Discipline, whereby we may guide our people in the fear of God, in the unity of the Spirit, and in the bonds of peace, and preserve us from that spiritual despotism which we have so recently experienced, remembering that we are not to Lord it over God's heritage as greedy dogs that can never have enough, but with long suffering and bowels of compassion to bear each other's burdens, and so fulfill the law of Christ; praying that our mutual striving together for the promulgation of the gospel may be crowned with abundant success, we remain your affectionate servants in the kingdom and patience of the Prince of Peace.