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The General Conference of 1844 sat in the city of New York, from May 1st until June 10th—forty-five days. It has gone down into history as the most noted of any General Conference of the Church. There was at stake the peace, unity, and strength of Methodism in this country. The question most prominent, and that was calculated to stir up most enthusiasm, was that of the abolition of American slavery. An unprecedented, as well as strange case, came up for consideration. Rev. James Osgood Andrew, one of the bishops of the Methodist Episcopal Church, who was elected at the General Conference of 1832, a few months before the session of the General Conference of 1844 had married an estimable lady of the best families of Georgia, who was the owner of slaves. This act on the part of the bishop, from the very nature of things, caused much excitement and more comment. This was a trying attitude for the Church. There had arisen within a party in the North that accused it of being pro-slavery in sentiment—at least to a certain extent. Notwithstanding it hitherto had occupied such strong positions on the question of human slavery, the above sentiment arose to such a height in 1842 as to cause a secession, and the formation of the Wesleyan Methodist Church. It did, therefore, seem strange that such a thing had happened.
But now it appeared as if the crisis had been reached. Just what action that General Conference could or would take now on the question of slavery in general, and the bishop’s case in particular, was hard to imagine. The natural supposition with the Abolitionists was that the same vituperation and obloquy would be manifested against slavery as of yore; that the rules relating to slavery would be adhered to, even where it involved a popular bishop of that Church. It was a trying situation. Others declared it impracticable and irrational for the great Methodist Episcopal Church to interfere with the personal rights of the bishop by declaring that he was in the wrong, when he did not claim the slaves as his property. Some declared the Church would now back down, and thus verify the allegations of the Wesleyan brethren. If it had not been for the confidence the Church had in the bishop, and in many others who professed to believe slavery right, they could easily have concluded that a trap had been set to catch the General Conference, because the bishop was not the only one involved. A member of the Baltimore Annual Conference had also, by marriage, become a slaveholder and refused to manumit his slaves. In the State of Maryland emancipation was possible. After the Baltimore Conference had carefully considered his case, he was suspended from the ministry of the Church. He appealed from the decision of his conference to the ensuing General Conference. When the case came up on the appeal, the decision of the lower court was sustained by a large majority. In the meantime the Committee on Episcopacy waited upon Bishop Andrew. He informed the committee that he had married a wife who inherited slaves from her former husband; that her husband had secured them to her by a deed of trust; and that she could not emancipate them if she desired to do so. The committee, however, aware of the fact that it was possible for the bishop to remove from the State of Georgia where emancipation was not possible, to a State where it was possible, took the case under consideration.