RELATION  4 O
,I!7.~'
OF THE
AMERICAN BOARD  OF COMMISSIONERS
FOREIGN MISSIONS
TO
SLAYEERY.
BY CHARLES K. WHIPPLE.
BOSTON:
PUBLISHED BY R. F. WALLCUT,
No. 221 WASHINGTON STREET.
1861.
FOR  
R E L A T I ON
OF THE
" AMERICAN BOARD" TO SLAVERY.
AT the Annual Meeting of the American Board of Commissioners for Foreign Missions in October, 1860, it was
declared by the Prudential Committee that the Cherokee
nation was " a Christian people."
When the Board commenced its missionary labors among
the Cherokees in 1817, they were a pagan nation, and also a
slaveholding nation.
The Prudential Committee (the managing power of the
Board) now declares these Indians to be changed from pagans
to Christians.   But their habit of slaveholding remains
unchanged.
The missionaries of the Board strongly opposed some of
the vices which the Cherokees had been accustomed to practise, and constancy bore their testimony against these vices,
both by preaching against them, and by refusing churchmembership to those who continued to practise them.  They
chose, however, not to preach against slaveholding, and they
openly declared slaveholders to be Christians, admitting them
to their churches indiscriminately with others.
The Prudential Committee now not only declare this
slaveholding nation to be " a Christian people," but they declare the discontinuance of -the missionary work among them
(first made known to the public at the meeting above mentioned) to have been decided on because they were Christianized; because the work undertaken by the missionaries was
satisfactorily accomplished, in regard to the Cherokees; and
r;.S 
THE AMERICAN BOARD
because the duty of the Board was to send its laborers to
people who were not Christian.
The Prudential Committee further declare-tacitly recognizing the fact that slaveholding existed, unrebuked, among
their Cherokee church-members-that the separation in question was not made on account of slavery.
They also expressly declare-tacitly recognizing the fact
that many complaints had been made in regard to the complicity of the missionaries with slavery-that the preaching
of those missionaries has been faithful, and their course of
policy satisfactory.
Here is the testimony of the Prudential Committee  upon
these three points, from their Annual Report for 1860: -
CERTIFICATE  OF CHRISTIANITY FOR THE SLAVEHOLDING CHEFR                        OKEE NATION.
"1. The Cherokees are a Christianpeople." - Ann. Rep., 1860, p. 138.
"The mission is not abandoned; but our appropriate work is done.
The Cherokee people have been Christianized, through the divine
favor, and what remains for building up and sustaining the institutions of the Gospel-which is every where a work never brought
to a cldse -must be left to others; for the reason that our appropriate work is no longer there." -Ibid, p. 145.
CERTIFICATE OF CHRISTIANITY FOR THE CHEROKEE CHURCHES
CONTAINING SLAVEHOLDERS.
"Our brethren declare, that no members have been received into
either of our own churches, without first giving what they deemed
to be credible evidence of repentance and faith in Christ. Ini this,
there has been exact conformity to the principle recognized by the
Board; -' That credible evidence of repentance and faith in Christ,
in the judgment of the missionaries -and the churches they gather,
entitles professed converts from among the heathen to the ordinances
of baptism and the Lord's supper; those ordinances being evidently
designed by Christ to be means of grace for such.' Mr. Ranney
regards the members of his own church, at Lee's Creek, as furnishing the same evidence of faith and repentance as did the members of a church in Vermont, where he labored as a minister of the
Gospel before going among the Cherokees." -lb., p. 140.
THE DISCONTINUANCE NOT ON ACCOUNT OF SLAVERY.
"The Committee have arrived at the conclusion, that it is time
for the Board to discontinue its expenditures among the Cherokees.
4 
IN RELATION TO SLAVERY.
To prevent all misapprehension, it should be stated at the outset; -
First, that this is not owing to the relations of our work among these
Indians to the system of slavery." -lb., p. 137.
CERTIFICATE OF CHRISTIAN FIDELITY FOR THE PRO-SLAVERY
MISSIONARIES.
"5. To prevent the possibility of misapprehension, it is farther
resolved, that the mission is not discontinued because of any unfaithfulness on the part of our brethren in that mission; they having
been exemplary, so far as is known to the Committee, in the discharge of all their missionary duties." - -b., p. 142.
Mr. James G. Birney, a church-member in Kentucky, having been converted by the labors of the Abolitionists, wrote a
tract, in 1842, declaring and proving that the American Church
is the Great Bulwark of American Slavery. This statement
is even more emphatically true of the Church now, than it
was then. And the American Board of Commissioners for
Foreign Missions is one of the most popular and influential
representatives of that Church. This last unequivocal and
emphatic uplifting of the voice of the Board in behalf of
slavery will help many Christians to realize how far different
is its teaching from the Gospel of Christ.  He declared that
the Lord had sent him "to preach deliverance to the captives." The Board has not only refused to follow, in this
particular, him whom it pretends to call " Lord," but while
deserting and betraying the oppressed, it has welcomed the
oppressor as "a brother in Christ."  And since now, while
dismissing churches of slaveholders from its guardianship, it
parades before this nation-now agitated as never before by
a sense of the guilt and danger involved in slaveholdingits priestly assurance that slaveholding is not sin, it seems a
suitable time to trace back the connection of this Board with
slavery, and to show how, like the American Church, it has
silently acquiesced in that wickedness while silence was possible, has spoken of it, when compelled to speak, in a manner
often disingenuous and sometimes deceitful, and, when action
could no longer be avoided, has acted in support of slavery,
veiling its guilt by a profusion of pious words.
The first open action of the Board in regard to slaverythe first direct reference, in their Annual Reports, to their
own complicity with it-is found in the Report for 1840,
5 
THE AMERICAN BOARD
(pp. 63, 64,) under the head, "ON RAISING FUNDS FROM TIHE
HIOLDERS OF SLAVES."
It appears, however, from facts derived from other sources,
that the Prudential Committee had previously, and repeatedly,
been called to act upon this subject; that they had discountenanced the mention of it by missionaries and others; and that
they concealed the fact that remonstrances against slavery
had been made, both from the Board, at its Annual Meetings,
and from the churches, who read their Annual Reports. We
know not how many such remonstrances were made, and suppressed by the Prudential Committee, nor do we know when
they began to be made. That one was made as early as 1837
is shown by the following letters, and the action of the Board
in regard to certain printed documents, sent to this country
from the Sandwich Islands mission.
In the year 1837, several of the missionaries of the Board
in the Sandwich Islands became deeply impressed with a sense
of the guilt of slavery, the danger incurred by their native
country in supporting such a wicked system, and the responsibility of the church for its removal. I have now before me
copies of letters from three of those persons, one from Rev.
Jonathan S. Green, dated at Honolulu, Oahu, in May, one
f    r    o    m Rev. Peter Guliek,  from the same station, in June, and
t     h      e      third from Rev. H.  P.  H itchock, dated at Kaluaaha in
November.    They a          ll breathe the same spirit; but to show
t     h      e      strength of their sentiments and the vigor of their language,   I subjoin extracts from the last two:
" HONOLULU, June, 1837.
"DEAR BROTHER WRPIGHT, -I can hardly tell whether personal
regard, or the warm sympathy I feel for you as one engaged, heart
and soul, in the great, the blessed, the arduous cause of abolition,
has the greater influence in prompting me to address you. Ever
since I seriously considered the subject, my sympathies have been
with the Abolitionists, and those for whom they labor. It is, however, but recently I have become thoroughly convinced that the system of slavery ought to be immediately abolished.  And yet this point
seems now so clear and plain, that I almost wonder how any real
Christian could hesitate a moment in coming to a right conclusion.
Perhaps one of the greatest causes of delusion in this and similar
cases is, our proneness to look at them in what we call the light of
expediency.  But what right have men, who have the Bible, to follow
any other light than of Revelation? I believe, assuredly, that abolition is the cause of God, and must, therefore, triumph. The Lord
6 
IN RELATION TO SLAVERY.
hasten it in his time! I believe, too, that the reproach, abuse and
violence which  the friends of the cause  (and  yourself among
others) are called to endure, in publishing the truth, will tend powerfully to accelerate the accomplishment of your desires.
"You will perceive by the preceding printed resolutions, that
we, as a mission, do not forget our brethren who are in bonds.  Indeed, the situation of the mass of this nation keeps the subject of
slavery almost constantly before our eyes, and in our minds. The
condition of the laboring class (which is almost the whole nation)
is that of slavery, in its mildest form, however. No corporeal punishments are resorted to, to extort labor, nor are families broken up,
and the marriage relation disregarded, as in the slave States of my
beloved, though guilty country. Nor do the chiefs, who are the
only neasters, desire to exclude mental cultivation; but rather endeavor
to promote its general diffusion; still, with these and other palliations, the system tends strongly to idleness, (for who would love to
work without recompense?) and is pregnant with evils ruinous to
all classes. From the bottom of my heart, therefore, I say,'God
speed the Abolitionists, till every yoke of oppression is broken
throughout the whole earth.' Oppression has been greatly mitigated
here by the introduction of the Gospel; but much remains still to be
done.
P. GULICK."
"KALUAAHA, Nov. 18, 1837.
"To THE EDITOR OF TIIE EMANCIPATOR:
"DEAR SIR, -An accidental perusal of some of the numbers of
your paper induces me, though a stranger, to write you. I write
on a sheet containing a sort of circular to Christians, in the form of
resolutions; not doubting that while you are engaged in the truly
philanthropic and Christian work of pleading for the oppressed in
the land offreedomn, you have a deep interest also in the efforts of
those who are laboring to break the bonds of pagan darkness.
"Though our fields of labor are at at great distance from each
other, and are different in some respects, yet I feel that our object is
the same, -that of breaking every bond, of letting the captives go
free. Be assured, sir, that in the prosecution of this object, you
have my prayers and best wishes for your siccess.  No intelligence
from my native land interests me more than that which announces
the progress of the cause of the slave.
"I write because it is a privilege for me (as I think it should be
for every Christian) to take an open and decided stand in favor of
those who are laboring to crush slavery. Especially is this a privilege at a time when morbid prudence or time-serving policy is setting afloat the sentiment that it is a subject with which the missionary shiould not intermeddle. I must confess, that if the immediate
abolition of slavery is a subject in which Christians of every name,
circumstance or occupation, whether public or private, individual or
corporate, may not and should not take an open, undisguised and
active part, then there is no subject in all the wide field of benevo
7 
THE AMERICAN BOARD
lent action in which they should do so. Of all the abominations
that have cursed the earth, where is there one more flagrant  than
that of enslaving and crushing to dust our fellow-men?  Of all the
sins which Christians are called upon to oppose at the present day,
where is there a more heinous one than the one your society are
laboring to destrov?  The mere fact that insisting upon the immediate abolition of slavery, and that describing in Bible language the
odiousness of traffic in human flesh, will disoblige a class of interested persons, however great, is no proof that either sound prudence or the religion of Christ requires one to forbear. A neutral
position in reference to the immediate destruction of slavery can be
justified by the spirit of the Gospel no more than the same position
can be in reference to the destruction of intemperance, perjury, or
highway robbery. And there can be little doubt, that were those
sins as intimately interwoven with the worldly interests and profits
of so large a portion of the country as is the existence of slavery, the
same policy which now keeps so many aloof from those who are
laboring to put down the latter, would do the same in reference
to those who should strive to put down the former. Were the sin
of holding slaves confined to a few, and those few of little or no
wealth or influence, the neutrality which now exists in reference to
its immediate abolition would probably be unknown. How disconsonant to the benevolent, but uncompromising spirit of the Bible!
'Open thy mouth or the dumb, in the cause of all such as are appointed
to destruction.    pen thy mouth, judge righteously, and plead the cause of
the poor and needy,' is a divinely inspired injunction, which no human
policy whatever can justify us in evading.
" I am happy to inform you of what I hope you may be officially
informed hereafter: that this mission, (so far as I know,) TO A
MAN, ARE IN FAVOR OF THE IMMEDIATE EMANCIPATION OF THE SLAVE, and that we of course, as a body,
are deeply interested in the success of the object to which your
paper is devoted. As we do not get the paper, or, indeed, any other
exclusively devoted to the interests of the anti-slavery society, you
would do me a favor, and perhaps promote the interests of the cause,
by sending us a file. I think good use will be made of it.
"As to the above resolutions, suffice it to say, that however they
may fail to recommend themselves to the Christian public, they are
the unanimous sentiments of this body on the subjects to which they
refer. They were not adopted rashly, or under the impulse of convivial excitement, but after a prayerful and serious discussion.
They are sentiments, in the promulgation of which we all feel the
deepest interest. Should this strike you, sir, as just, you will do the
cause of missions a favor by giving them a place in the Emancipator.
"Let the importance of the cause, dear sir, excuse the obtrusion
of this letter upon you, and believe me, your cordial and respectful
friend and fellow-laborer,
H. R. HITCHCOCK."
These, and others of the Sandwich Islands missionaries,
feeling at once the atrocious chlaracter of slavery itself, and
8 
IN RELATION TO SLAVERY.
its detrimental influence upon their missionary work, not only
wrote letters like the above to their other friends, but made
similar appeals to their employers, the American Board of
Commissioners for Foreign Missions, sending them, among
other things, two anti-slavery documents printed on the mission press, one a tract, and the other a series of resolutions,
printed on a letter sheet, referred to in the two preceding letters, both making a very earnest and affecting appeal to
American Christians to apply themselves at once to the work
of overthrowing American slavery.
How were this appeal and these documents received by the
Board?
They referred the whole matter to a committee, consisting
of Drs. Fay and Skinner, Rev. Henry Dwight, and John
Tappan and Zechariah Lewis, Esqs., who reported the following resolution, which was adopted in September, 1837,
and, after discussion, reaffirmed, September, 1839, and which
still remains in force:
"In general, the sole object of the printing establishments connected with the missions of the Board shall be to exert a direct influence upon the surrounding native population, and NO MISSION OR
MEMBER OF -A MISSION MAY PRINT ANY LETTER, TRACT OR APPEAL, AT THESE ESTABLISHMENTS, AT  THE EXPENSE  OF THE
BOARD, WITH A VIEW TO ITS BEING SENT TO INDIVIDUALS, OR
COMMUNITIES, IN THE UNITED STATES."
This prohibition of the diffusion of such humane and
Christian sentiments as, being contained in the preceding
letters, we must suppose were repeated in the tract and the
printed sheet of resolutions, is discourteous to the missionaries, and shows a despotic style of administration in the Prudential Committee; but the clause, " AT THE EXPENSE Or THE
BOARD," is a cruel addition of insult to injury, if we remember that the persons thus rebuked had given themselves, with
their small worldly possessions, to the Board, and thus had
no means of uttering the honest convictions of their hearts to
friends at a dista-nce, except by using the paper and ink purchased by the Board with the funds entrusted to them by
Christians for the diffusion of Christian light and knowledge.
If the missionaries found a fire opened in their rear by the
shameless extension of heathenism at home, under the eye,
and with the sanction of the Board, why should they not use
1~                        ~.~     $.............
9 
THE AMERICAN BOARD
the means furnished them by the Christian public to remonstrate against it?
This rule may be seen on page 27 of the Annual Report
for 1837. No reason whatever for passing it appears in
that report. I know of no reason for passing it, except the
wish to prevent the missionaries from remonstrating with the
churches against slavery.
It is a significant fact that, two years before this prohibition of freedom of the press to the missionaries of the Sandwich Islands, the Board gave the following explicit testimony
in their favor:
"Resolved, That this Board has entire confidence in the Christian
character, prudence and fidelity of their mission in the Sandwich
Islands-the unfounded reports occasionally circulated notwithstanding; and that the success which has attended this mission, in the
conversion of the heathen, and the great good done to seamen from
Christian lands, calls for gratitude to God, and commends this mission to the hearts and the special prayers of all the friends of
Christ."-Ann. Rep. of 1835, p. 23.
The following testimony, on page 24 of the same Report,
is also highly significant, showing that, until the subject of
slavery was brought before them, the Board chose to countenance and commend reformatory activities, at home as well
as abroad:
"Resolved, That this Board rejoice and give praise to Almighty
God for that increase of Christian activity which is seen in the
various institutions established during the last forty years for the
prevention of sin in all its forms, and for removing from our guilty
and suffering race the evils which sin occasions; that they especially
rejoice in the progress of the temperance reform, and of the principles of peace among the nations of Christendom; and that their
earnest prayer is, that all these associations may continue to labor
with wisdom and energy, and that others may be organized to coopcrate with them, until the institutions of Christian benevolence shall
present a front as extended as the ravages of sin; and, favored
with guidance and power from on high, shall press forward in their
joint labors to chase wickedness and misery from the earth."
That the Board then chose also not only to acknowledge,
but to cooperate with, reformatory institutions, appears from
this statement, page 33 of the same Report:
"Among the donations from similar sources should be acknowledged a valuable grant from the American Temperance Society,
!-!.....
10 
IN RELATION TO SLAVERY.
embracing about eleven hundred copies of its annual reports. These
have been sent to the several stations occupied by the missionaries
of the Board, and circulated with manifest good results, among the
settlers and travellers on the frontiers of our own country, and
among seamen and residents speaking the English language in foreign parts."
I have said that the vote of the Board in 1837 (forbidding
the printing, on the mission presses, of any remonstrance
against slavery from the missionaries to their brethren at
home) was reaffirmed in 1839. The manner and circumstances of this reaffirmation are significant and instructive.
The Prudential Committee chose again to veil this important
action in language so carefully guarded that no allusion to
slavery appears to the careless reader, either in the text or in
the Index. Indeed, without a knowledge, from some other
source, of that concerted and unanimous action of the Sandwich Islands missionaries which the votes in question were to
nullify, the reader of these Reports of the Prudential Committee for 1837 and 1839 would not discover that either of
them made the slightest reference to slavery. The passage
in the Report for 1839, in which the prohibition of antislavery printing is deceptively placed under the head "RETURN OF MISSIONARIES," is as follows (the italics are those of
the Report):
"RETURN  OF  MISSIONARIES.  Memorials  from the  Mahratta
mission, and from that to the Sandwich Islands, relating to the return of missionaries, were read and referred to Rev. Drs. Day, Edwards, and Pond, Hon. Charles Marsh, and Rev. Messrs. Eli Smith
and Willard Child. This committee subsequently made the following Report:  "'The committee to whom was referred memorials from the Mahratta,
mission, and from the mission at the Sandwich Islands, have attended to
the very important subjects submitted to them, and respectfully report:
"'That they see no sufficient cause for suspending or altering a rule
adopted by this Board two years ago, in words following, viz.: " No mission or member of a mission may print any letter, tract, or appeal at these
establishments" [the mission printing establishments abroad] " at the expense o,f the Board, with a view to its being sent to individuals in the
United States." Our brethren abroad have various modes of communicating with friends and the community at home; but the Prudential Committee, obviously, are the proper judges of what ought to be printed, at
the expense of the Board, with a view to general circulation in the United
States.
"' In reference to the other and principal matter complained of in these
memorials, viz., the return of missionaries, the following statements and
recommendations are submitted.' "- p. 38,
;.;'' "
11 
THE AMERICAN BOARD
These last lines (which are followed by a much more extended report really relating to the " return of missionaries ")
show that some "other" subject was contemplated in the
"Memorials  from t             he Mahratta    mission, and from that to the
Sandwich Islands." These Memorials are not given in the
Report. Wishing to ascertain how strongly and at what
length they had urged the subject of slavery upon the notice
of the Prudential Committee, I sent the following note,
through the post-office, to the senior Secretary: -
BOSTON, Dec. 81st, 1860.
REv. DR. RurFus ANDERSON:
DEAR SIR, - Will you have the kindness to give me a copy (or
allow me to make a copy) of the "Mem?norials from the Mahratta Mission, and fr-om that to the Sandwich Islands," respecting which a report
was made on the first half of page 38 of the Prudential Committee's
Annual Report for 1839?
Respectfully,      CHARLES K. WHIPPLE.
To this note I have received no answer whatever.
In the Appendix to this Annual Report of 1839, we find"Instructions given by the Prudential Committee [Oct. 6th,
1839,] to the Rev. Sheldon Dibble, about returning to the
Sandwich Islands Mission."
Mr. Dibble was one of that body of Sandwich Islands
missionaries of whom Rev. Mr. Hitcheock asserted a unanimous desire for the immediate emancipation of the American
slaves, and a deep interest in the abolition movement. (See
ante, p. 8.) Of course, in his year's visit to this country, he
had seen the utter indifference of the majority of American
churches to this subject, and might be expected to speak of
the need of further appeals to them by the missionaries. The
Prudential Committee provide against this danger by saying
to Mr. Dibble (p. 171)
"Bring not up an evil report of the churches of your native land,
in your communications with your brethren."
It must be remembered that this direction was given just
after they had a second time voted to smother the testimony
of those brethren against slavery, and against the complicity
of the churches with it.
It may be worth while to notice, in contrast with this suppression of the testimony of the Sandwich Islands missiona
.-.' "
12 
IN RELATION TO SLAVERY.
ries against American slavery, the fact that the Prudential
Committee have repeatedly aided the home circulation of
documents written by their missionaries, documents indirectly
as well as directly connected with the missionary work.
Besides their approving notice, heretofore mentioned, of "a
circular letter, printed at the mission-press " in the Sandwich
Islands in  1826,  and  announcing  certain  facts  "to  the
world" -they published, (p. 52 of the Annual Report for
1852,) a letter written by Mr. Wilson and four other missionaries of the Gaboon station, to Commodore Penand, of the
French African squadron, then on that coast, containing this
paragraph:  "We would also express our hearty sympathies in the successful efforts you have put forth to prevent the natives of this region
of country from participating further in the foreign slave trade;
and we hope they will not be suspended until this wicked practice
is entirely suppressed."
Moreover, in their Annual Report for 1818 (pp. 30-2) is
given an abstract of a pamphlet entitled" The Conversion of
the World "-   written by Messrs. Hall and Newell at Bombay, and sent home in manuscript." The Report says -
"Though this pamphlet has been widely diffused, and will be
diffused still more widely, it may be useful to give an abstract
of its contents."
So also, in the Annual Report for 1845, (p. 75,) we find
mentioned the printing, by the Prudential Committee, of
3,000 copies of a statement and appeal from the mission in
Borneo.
It thus appears that the Prudential Committee's suppression of the appeal of the Sandwich Islands missionaries in
1837, and their adoption of a rule for choking off future
attempts at appeal on that subject, and their framing of that
rule in language so general as to give no idea to the ordinary
reader of the particular object of the prohibition, were parts
of a policy which has uniformly been pursued by this body,
the avoidance of practical discountenance to that system of
slaveholding in the United States in which their contributors
were concerned.
It will be perceived by the letters of Mr. Gulick and Mr.
Hitchcock, (ante, pp. 6-8,) that even the mild form of slavery
then prevailing in the Sandwich Islands was a serious hin
13
,, 7:'- 4: I:,,:'
- I 
TIIE AMERICAN BOARD
drance to their missionary labor, and that the publication in
this country of their resolutions in opposition to American
slavery would be (in their judgment) a benefit to the cause of
missions.
The very year after tile Prudential Committee had smothered this testimony, and suppressed these resolutions, and forblidden the printing of any others, their report respecting the
Sandwich Islands mission contained a division headed " HINDRANCES TO THEU WORK." Slavery, however, was not mentioned among these hindrances! was not mentioned at all!
Romanism and want of funds were the only topics touched
under this head.-See pp. 117, 118, of Ann. Rep. for 1838.
The significance of this suppression of the testimony of
missionaries in regard to the hindrances to their work among
the heathen becomes very striking when contrasted with the
following declarations previously made by the Prudential
Committee: -
"Resolved, That it is eminently desirable that the spiritual condition and necessities of the world be ascertained and spread before
the churches as soon as possible, and that a distinct presentation be
made of all the means which ought to be employed to publish the
Gospel to every creature." - p. 18, Ann. Rep. for 1833.
In the " Conclusion" of this same Annual Report, among
the " General Objects of the Board," occurs the following
passage, p. 141:
"A joint and solemn responsibility does certainly rest upon the
several missionary societies of Christendom to lose no time in making a full report to the churches of the condition of the heathen
world, and of all that is necessary for its spiritual regeneration."
That there has been (notwithstanding this general recognition of the duty of free expression in regard to the obstacles
to success in the missionary enterprise) a steady continuance,
by the Prudential Committee, of the policy of discouraging
any expression of opinion by the missionaries in regard to
slavery in the United States, appears from two letters from
missionaries of the Board, which appeared in The Independent of August 13th, 1857.
In that paper, the writers of these letters are editorially
designated as " two of the most able, devoted and successful
missionaries in the East," one "in Western Asia," and the
other "in a neighboring field."
14 
IN RELATION TO SLAV]ERlY.
The first of these letters, written from one missionary to
the other, is dated May 5th, 1857. The second letter, from
the second missionary, and enclosing the letter of the first to
some one in this country, is dated June 1st, 1857. We are
left in entire ignorance from what particular places, and from
what persons, and to what persons, these letters were sent.
Why is this reserve? Is it because both letters express a
very strong and heartfelt opposition to American slavery?
The Independent wished these strong expressions of antislavery feeling to be heard and heeded, and called attention
to them in the following introductory paragraphs:
"THE TESTIMONY OF MISSIONARIES AGAINST AMERICAN SLAVERY.
"The Christian sentiment of the world, in every form, is arrayed
against the system of slavery which exists in the United States.
But perhaps no testimony against that system is so strong and so
impressive as that which comes from American missionaries, who
from their distant fields of labor look back upon their native land.
Their love for their country would incline them to look charitably
upon her faults, while their relations to the Christian community dispose them always to speak with caution upon home affairs. They
are removed from all party and sectional strife upon the subject of
slavery, and therefore look upon that subject, not with the excited
feelings of controversialists, but with the calmness of impartial observers. As-a class, missionaries live near to God, and some of them
are eminent for holiness.  They are accustomed to look upon every
institution, measure, or event, in its bearing upon the kingdom of
Christ, and thus their feelings become as sensitive to any thing
affecting that kingdom as the barometer to changes of the atmosphere. The churches in this land, therefore, ought to give special
heed to the views and feelings of missionaries on the subject of slavery.  They are not'infidels,''radicals,' or' fanatics.'
"Formerly, our missionaries looked upon slavery as an evil which
they had left far behind them, and with which they had no concern.
Now, however, since communication has beein so freely opened with
all parts of the world, they find the shame and scandal of American
slavery a positive hindrance to their work: Converted heathen are
amazed that slavery exists in this Christian land, and opposition to
the Gospel among the unevangelized is strengthened by this monstrous incongruity. The lamented Stoddard once said,' We do not
dare to let our converts know that slavery exists in America; for how
could we reconcile it with our professions as a Christian nation? "'
The language of the second of the letters referred to is so
very peculiar and significant that I quote some of its first
sentences: -
"JUNE 1st, 1857.
"MY DEAR BROTHER, -The groanings of the missionary over
his retrograding country ought perhaps sometimes to be heard.
I  
THE AMERICAN BOARD
With this view, I send you the enclosed letter from Mr.       to myself, which you are at liberty to publish just as it is forwarded, if you
think proper. Names need not be given; for the sentiment of the
letter probably represents the feelings of most of our missionaries in
these regions. It was of course not penned for the public eye; but
the spontaneous gushings of an aching heart, poured into the ear of
a brother missionary, are at least as true an index of that heart as
any more formal expression could be."
Why is the strong protest against slavery (which is the
prominent point in both the letters referred to) thus anonymously written and published? Why does the missionary
say that his complaints upon this subject ought perhaps sometimes to be heard? Why does he say, in giving permission
to publish the letter of his anti-slavery associate, "Names
need not be given "? and why does he say, (as if it explained
the propriety of withholding the names of persons and places,)
"for the sentiment of the letter probably represents the feelings of most of our missionaries in these regions "? In short,
why must the anti-slavery sentiments of American missionaries in foreign lands be sent to this country stealthily, and
published at second hand, with such precautions, instead of
being sent directly to the Board, and published, with their
other communications, in the Missionary Herald and the Annual Reports? The answer to these questions will require a
careful and extended examination of the past history of the
Board in regard to slavery, to which I now proceed.
In 1840, the Prudential Committee found it necessary to
make open mention of the subject of slavery in their Annual
Report, to indicate this business, as others, by a heading in
small capitals, and also to refer to it in the Index. Their
action is recorded as follows, pp. 63, 64: -
" ON RAISING FUNDS FROM  THE HOLDERS OF SLAVES.
"A memorial from sundry Congregational and Presbyterian ministers in the State of New York, on the subject of raising funds for
missionary objects from those who hold slaves, and remonstrating
against the agents of the Board being sent for that purpose into the
States where slaves are held, was laid before the Board by the Recording Secretary, and referred to a committee consisting of Rev.
Drs. Hawes, and Thomas DeWitt, Hon. Charles Marsh, Walter
Hubbell, Esq., and Rer. Messrs. Greene, Hamner and Meigs.  This
committee subsequently made the report given below, which was
accepted and approved.
"'  The Committee to whom Kas referred the memorial of sundry Congregational and Presbyterian ministers in the State of New York, respectfully
ask leave to report
16 
IN RELATION TO SLAVERY.
"'Your Committee have no reason to doubt that the memorialists are
sincerely desirous of promoting the missionary work, and think that their
opinions and feelings should be treated with great respect and kindness.
That the Lord will not accept the fruits of robbery for sacrifice, we are
assured; nor do your Committee suppose that any gift obtained by means
known to the donor to be unrighteous, and in the use of which he still
perseveres, will be acceptable to God. Still, they think that much caution
should be exercised in judging concerning the character and motives of
men who profess to be engaged in the service of Christ, and whose general
character and conduct correspond with the profession.
"'But without deciding in regard to the entire correctness of the principles which are believed to constitute the basis of the reasonings of the
memorialists, your Committee are convinced, from a careful consideration
of the matter, that the attempt to apply these principles, as proposed in
the memorial, would be attended with practical difficulties so numerous
and great as to render it inexpedient for the Board to take any order on
the subject.'"
The Prudential Committee do not tell us who, and how
many, are the "sundry ministers," nor what reasons they
allege. They seem to hope still to stave off the subject by
treating it with slight regard. But in the following year, it
was found advisable and prudential to treat other remonstrants more respectfully.
In the Annual Report for 1841, pp. 58 to 61, appears the
following Memorial and Report of Committee: -
" MEMORIAL FROM MINISTERS IN NEW HAMPSHIRE.
"The following memorial from ministers in the State of New
Han      mpshire was              read to the Board by Mr. Greene: -
AuGcUST, 1841.
To the American Board of Commissioners for Foreign Missions:
BELOVED BRETHREN, - The undersigned, ministers in New Hampshire,
and most of them honorary members of the Board, address you on a subject in which they feel a deep interest, and which they regard as of the
utmost importance to the cause of Missions. We address you as our fellow-laborers, and the especial agents of the church in this cause. And we
assure you that we have great confidence in you as such.   But we think
the circumstances in which you are now placed require a modification of
the course you have hitherto pursued. We allude to what has appeared
to us a studied silence on the subject of American slavery. We know that
you have been goaded in unchristian methods, and have been censured for
not carrying out plans that were neither wise nor good. But we think you
may, and we frankly say you should, make known your views andfeelings on
the subject, so that you shall be recognized by all as sympathising with those
Christians who deeply abhor that system of abomination.
And in addition to the consideration that it is right, we say also a regard
to the pecuniary safety of the Board renders it expedient. There is a
deep feeling of disapprobation in the community in relation to the studied
silence above alluded to. Nor is it confined to those who have dealt in de
17 
THE AMERICAN BOARD
nunlciation towards all who did not conform to their precise method of opposing slavery. The sober and considerate ministers and members of our
churches, who have from the first been the firm and true friends of the
Board, are distressed. They love the Board, and have loved it long.
They regard it as foremost among the benevolent societies of the day.
They have paid more for its support than for the support of any other society. And more than of any other, has its prosperity been the burden of
their prayers. But we greatly fear that their contributions must ultimately, and that before long, be suspended, if the Board shall think it
their duty to observe such a studied silence on this great subject of interest
and responsibility to American Christians.
Brethren, do not for a moment think that we are not your friends. We
say this in love - love to your cause, and love with assurance of confidence
to you. We do think that American slavery is such, and brought in the
providence of God so distinctly into the notice of American Christians,
that no man or body of men can innocently maintain a doubtful position
in relation to it.
JoHN M. WHITON, Antrim.               S. W. CLARK, Greenland.
SAMUEL LEE, New Ipswich.              DAVID P. SMITH, Greenfield.
WINTHROP FIFIELD, Epsom.              JEREMIAH BLAKE, Wolfborough.
RUFUS A. PUTNAM, Chichester.         R. W. FULLER, Westmoreland.
JAMES R. DAVENPORT, Francestown.  JAMES TISDALE, Dublin.
GILES LYMiAN, Marlborough.            SAMUEL NICHOLS, Barrington.
CYRUS W. WALLACE, Manchester.    J. D. CROsBY, Jaffrey.
HORACE WooD, Dalton.                  DAVID SUTHERLAND, Bath.
JONATHAN CURTIS, Pittsfield.
"The -foregoing paper was referred to the Rev. Dr. Woods, Chief
Justice Williams, Rev. Dr. Hawes, Rev. David Magie, and Rev. J. G.
Hamner, who subsequently reported as follows: -
" The Committee to whom was referred the memorial of several ministers of the Gospel in the State of New Hampshire, beg leave to report.
"'In attending to the subject under consideration, your Committee notice, with heartfelt pleasure, the candid and Christian spirit manifested in
the communication from the brethren in New Hampshire. We have
entire confidence in their attachment to the cause of foreign missions, and
in their disposition to do all in their power to send the blessed Gospel,
with all its healing influences, to the ends of the earth. It will ever be
our delight to act with such men as they are, in promoting the object of
this Missionary Board. And it is our earnest wish that every thing should
be removed out of the way, which would be likely, in any measure, to prevent the accomplishment of this object, or to hinder the cordial and uninterrupted cooperation of its friends.
"' This Board was incorporated for the express "purpose of propagating
the Gospel in heathen lands, by supporting missionaries and diffusing a
knowledge of the Scriptures."  In the language of the laws, "the object
of the Board is to propagate the Gospel among unevangelized nations."
The Board and its missionaries have taken care to confine their efforts to
this one object, - an object great and excellent enough to engage the labors
of angels and men. It appears to your Committee to be a duty of the first
importance, - a duty required by a conscientious regard to the sacred
trust committed to us, to continue to pursue our one great object with undivided zeal, and to guard watchfully against turning aside from it, or mix
is 
IN RELATION TO SLAVEIRY.
ing any other concern with our appropriate work, as a Board of Commissioners for Foreign Missions.  There are indeed many  other works of
Christian benevolence to be accomplished.  But the work of this Board is
one, namely, to propagate the Gospel among unevangelized nations.  To this
we are pledged. There are many forms of evil to be done away. But the
evil which it is our object to do away is the evil of idolatry, ignorance and
wretchedness among the heathen. And it is doubtless as true in regard
to these various objects, as in regard to any others, that a division of labor
is essential to the highest degree of success. As to the benevolent work in
which we are engaged, we have the happiness to be of one mind; and we
have had the happiness, in all past time, of pursuing this work with
remarkable unanimity. And it is exceedingly plain to us, that we are
called by Divine Providence to adhere to the plan of operation which has,
from the first, been adopted; and that the way, and the only way for us
to fulfil our sacred trust, and go forward harmoniously and prosperously
in our benevolent enterprise, is, to direct all our proceedings as a Board,
and all the labors of our missionaries, to the accomplishment of the one
specific object of our organization; and that turning aside to any thing
else, how important soever in itself, would be a dereliction of duty on our
part, and would disappoint and grieve the great body of Christians who
patronize the foreign missions.
"'Considering the character of this Board as a Christian institution,
and the momentous object which it is pledged to promote, we think it may
fairly be presumed, that the funds contributed from time to time to our
treasury are obtained in a proper manner, and given from proper motives. At
least, the principle is not to be admitted, that the Board must examine
into the motives which influence those who sustain its operations, or into
the origin of the funds which are contributed in furtherance of its object.
Such a principle would be highly invidious in its character, and altogether
impracticable in operation.
"' In regard to the particular object of the memorialists, that of obtaining a formal expression of the views and feelings of the Board respecting
slavery, your Committee do not think that such a measure is called for, or
that it would be right and expedient. It is indeed perfectly evident, that
this Board of Commissioners for Foreign Missions can sustain no relation to
slavery, which implies approbation of the system, and as a Board can have
no connection or sympathy with it. And on the other hand, it is equally
evident that the Board cannot be expected to pass resolutions, or
adopt measures against this system, any more than against other specific
forms of evil existing in the community. For we are met at once with the
question, why we should express and proclaim our opinion in regard to
one particular evil, in distinction from others, which are equally obvious
and prevalent.
"'  We beg leave to say again,-we do entertain a high respect for those
ministers of Christ who have addressed us on the subject now under consideration. The spirit which pervades their communication cannot but
excite within us feelings of love and esteem towards them. It is our earnest desire and hope that this Board may give them entire satisfaction,
and enjoy their entire confidence. And we cannot doubt the continuance
of their benevolent efforts and their fervent prayers in behalf of that precious and glorious object, the conversion of the wvorld, which they and we are
united in seeking. And we will only add an affectionate request to those
beloved biethren, and all our other fellow-laborers, that they would keep in
mind the great and only object of this Missionary Board, together with the
19 
THE AMERICAN BOARD
untold labors, the perplexing cares, the burdens, difficulties and anxieties
which fall to the share of those who are called to perform the executive
business of the Board, and to direct its vast concerns, at home and
abroad. Let them join with us in thanking the God of missions for the
unexpected and wonderful manner in which he has interposed to prosper
our labors. Let them join with us also in endeavoring to avoid whatever
would divide the counsels and hinder the success of those who are seeking
the enlargement of Christ's kingdom.  And  as the God of heaven and
earth is on his way to have mercy on all nations, let our hearts be cheered
and animated with hope; and let us abound more and more in our labors
of love; waiting in faith and patience and joy for the coming of our Lord.
'In behalf of the Committee,
LEONARD WOODS, Chairman.'
"After a brief debate, with some explanations, and parts of the
report having been again read, the report was unanimously adopted."
The italics in the above are those of the Annual Report.
I wish now to call particular attention to one feature in the
report of this Reverend and Honorable Committee, some of
whom afterwards distinguished themselves as bitter and persistent opponents of all anti-slavery reform.
The Prudential Committee had, for several years, maintained a deceptive silence upon this subject. In 1841 began
a course, which has been continued to the present time, of
deceptive speech.
In the last paragraph but one of this report of Dr. Woods,
of Andover, after a verbal disclaimer of approbation of slavery-a disclaimer certainly not worth much after the persistent suppression, by the Prudential Committee, of testimony from the missionaries against slavery, as a hindrance to
their missionary work -Dr. Woods says, p. 60:
"On the other hand, it is equally evident, that the Board cannot
be expected to pass resolutions, or adopt measures against this systemn, any more than against other specific forms of evil existing
in the community.  For we are met at once with the question, why
we should express and proclaim our opinion in regard to one particular evil, in distinction from others, which are equally obvious and
prevalent?"
The report containing this statement was "unanimously
adopted" by the Board (p. 61.) The statement implies (and
uses the implication as a main argument against the remonstrants) that no censure " against other specific forms of evil"
had been published by the Board. Let us look at the facts.
In the Annual Report for 1840, only one year before, I
find censure against the traffic in intoxicating liquors, (pp
20 
IN RELATION TO SLAVERY.
37, 167,) against the use of intoxicating liquors, (p. 180,)
against the use of opium, (pp. 132 and 138, 139,) against
caste-in Siam, not in Massachusetts or South Carolina(p. 131,) and against the smoking of tobacco, (p. 161.)
In the Annual Report for 1838, I find censure against the
practice of marrying heathen wives, (pp. 91, 95,) against intemperance, (pp. 79, 123,) and against the action of the
United States government, in removing the Indians beyond
the Mississippi, (p. 136.)
In the Annual Report for 1836, (p. 86,) and in that for
1835, (p. 92,) are complaints of the demoralization produced
by gambling; and in the Annual Report for 1830, (pp. 110,
112,) are strong statements respecting the pernicious influence
of theatres.
Some of the censures against "specific forms of evil"
above referred to were made by the missionaries, and some
by the Prudential Committee. And probably every Annual
Report yet issued has contained some censure of this sort,
from the pen of one or the other (or both) of these two parties, and formally " adopted" by the Board, against one or
more forms of vice or evil.
Even in the very Annual Report (for 1841) in which Dr.
Woods presents (as an argument against any direct rebuke of
slavehol-ding by the Board) the implication that they did not
rebuke "other specific forms of evil," I find a statement of
church discipline inflicted for "travelling on the Sabbath"
and for "playing at cards," (p. 155,) a complaint of the improper food and the want of cleanliness of the Sandwich Islanders, (pp. 168, 169,) a censure of the use of intoxicating
liquors, (p. 186,) and on page 156, the following energetic
language against the smoking of tobacco:
"In some villages, not one in a hundred had fallen under church
censure, and in others, considerable numbers had indulged in some
besetting sin. The direct occasion of the falling of nearly all who
had wandered was smoking tobacco. The passion of the natives for
this vile narcotic is exceedingly strong and almost universal; and
when this intemperate appetite has been indulged for a considerable
length of time, it is about as difficult to eradicate it, as to reform the
confirmed drunkard. I need not, however, enlarge on this topic, as
you are already acquainted with the facts inl the case. On visiting
the offenders, some appeared truly penitent, others indifferent, and
a third class, hard-hearted and determined in sin. However, God
wrought, and he is now separating the precious from the vile, and
21 
THE AMERICAN BOARD
giving us power to'return and discern between the righteous and
the wicked.'"
The Annual Report containing these rebukes of "other
specific forms of evil" was already prepared and ready for
printing when Dr. Woods read his report containing the utterly erroneous implication above mentioned. The Prudential
Committee, who sat on the platform and heard it read, knew
not only that that statement was at variance with one of their
ordinary customs, but that this variance utterly vitiated Dr.
Woods's argument. Nevertheless, they allowed it to be read,
voted on, and " adopted," without correction, and they afterwards printed it as sound and true!
The unfair treatment of this Memorial in 1841 was made
the subject of remonstrance in other Memorials presented in
1842, which were again referred to a Committee of which
Rev. Dr. Woods was chairman. The Prudential Committee
avoid giving the language of these Memorials, and the names
of the remonstrants. This only is clear, that there were
"several memorials and other papers" in regard to slavery.
The Report of Dr. Woods replies to the exposure of his former misrepresentations by another misrepresentation, and tries
to veil the meagreness and insufficiency of its defence by expanding into irrelevant pious talk, an example which was much
followed in subsequent years.
This Report, with the very brief prefatory statement of the
Prudential Committee, is as follows -pp. 44-46 of Annual
Report for 1842:
"MEMOR-IALS ON SLAVERY.  Mr. Greene read several memorials
and other papers on the subject of the connection of the American
Board with slavery. These papers were referred to a committee,
consisting of Rev. Dr. Woods,  Cliief Justice Williams, Rev. D.
Brigham, Rev. Drs. Hawes and Parker, Rev. D. Greene, and Rev.
Lyman Strong. The following Report was presented by that committee:  "' The committee to whom were submitted sundry memorials relating to
slavery; also, an extract from the will of the late Philander Ware; also, a
memorial respecting receiving donations from persons in debt, ask leave to
report.
"' Respecting the bequest of Philander Ware, and donations from persons in debt, your committee would not recommend to the Board to take
any action.
"'The case of the Rev. John Leighton Wilson, a missionary of the
Board to West Africa. It is stated in a letter from Mr. Wilson, that six
22 
IN RELATION TO SLAVERY.
years ago, and subsequently to his entering on the missionary work, he
sustained the legal relation of owner to a number of slaves, who fell to him
in consequence of a bequest made before his birth; that he had offered to
emancipate them, either in this country or in Liberia, and had done all
which he deemed suitable to terminate a relation painful and burdensome
to himself, while they had steadfastly refused; and that he was, at the
time mentioned, desirous still to emancipate these slaves, if any mode
could be pointed out, which should be just and kind to them. Whether
Mr. Wilson has emancipated them, or what their situation has been during
the last six years, or what it now is, your committee have no information.
They understand, however, that the Secretaries of the Board have written
to him, making inquiries on these points. With their present want of
information, your committee deem it necessary to say nothing more than
that Mr. Wilson appears to have intended to act conscientiously and humanely, relative to the slaves under his care. Still, if his relation to them
is not already terminated, your committee think it very desirable that it
should be with as little delay as circumstances will permit; and they
cannot but think that he will ere long be able, with such counsel and aid
as the Prudential Committee may give, to accomplish the object in a manner satisfactory to himself, and kind and beneficial to them. More information must be obtained before further action can properly be had.
"' Your committee have no knowledge that any other missionary under
the patronage of the Board stands in a similar relation to slavery.
"' This Board, at their last annual meeting, in reply to a memorial
from New Hampshire, endeavored very plainly to set forth the principles
which have governed their proceedings, and the views they entertain respecting the general object of these memorials; and it was our hope that
the course which was pursued would prove satisfactory to all concerned.
And here your committee know not what better they can do than to advert
very briefly to the leading points contained in the report then adopted.
"'It was stated that this Board was incorporated for the express "purpose of propagating the gospel in heathen lands, by supporting missionaries and diffusing a knowledge of the Scriptures; " that the Board have
confined their efforts to this one great object; and that a regard to our
sacred trust requires us to pursue the object with undivided zeal, and to
guard watchfully against turning aside from it or mixing any other concerns with it. We referred to other works of benevolence, but insisted that
&ur appropriate work is to propagate the gospel among the unevangelized.  It
was then, and still is, our deliberate conviction, that we are called by
Divine Providence to adhere steadily to the plan of operation which has
been adopted, and that the only way for us to prosper in our work is to
direct all our proceedings, as a Board, and all the labors of our missionaries, to the one specified object of our organization. We think that our
Lord and Master, and the Christian world now and in after ages, will approve this our deliberate course of action, and that we could not be justified
in departing from it.
"'  In the report adopted last year, we moreover expressed our opinion,
that, considering the character of this Board and the nature of its object,
it may fairly be presumed that the funds contributed to our treasury are
obtained in a proper manner and given from proper motives, and that it is
at least manifest that we cannot examine into the motives of those who
sustain our operations, or into the origin of the funds which are contributed in furtherance of our object. We think no man, who well considers
the subject, can judge differently from us on this point. As to the methods
which the Prudential Committee are pursuing to secure funds, we know
nothing which any one could think exceptionable.
23 
THIE AMERICAN BOARD
"'From a hearty desire to satisfy the feelings of the ministers of the
Gospel who sent us the memorial from New Hampshire, we also said, with
perfect frankness, "that the Board of Commissionersfor Foreign Missions can
sustain no relation to slavery which implies approbation of the system, and as a
Board, can have no connection or sympathy with it," plainly intimating,
also, that we consider it as one of the obvious evils which exist in the community, but the removal of which, though we regard it as an object of
fervent desire and prayer, does not fall within our province as a missionary
Board. These are our settled principles.
"'' It is alleged by the memorialists that the Board has departed from
these principles, and has expressed opinions relative to other prevailing
evils. Respecting intemperance, licentiousness, Indian oppression, and
some other hindrances to the progress of Christianity, as they prevailed in
the countries where the missions of the Board are established, and powerfully counteracted the labors of the missionaries, and in some instances
subjected them to great peril, the Board has stated the facts as they
occurred, and in various forms, more or less explicit, has uttered the language of condemnation. These evils, existing in the countries where the
missions are operating, and standing directly in the way of the Board's
accomplishing its object, were, of course, legitimate and proper subjects
for its animadversion. If it has at any time gone further than this, and
expressed opinions relative to immoralities or evils of any kind, prevailing
in this country, and not directly counteracting the labors of the missionaries, your committee regard such action as a departure from the great
principles on which the Board was organized, and by which they think its
proceedings should always be governed.
"' And now, what more shall we say?  Should we undertake to do justice to our own views on all the particular subjects hinted at in these
memorials, it would occupy more time than can be afforded on this occasion, and would naturally lead on to discussions in which this Board cannot
engage, and which must be left to those who may write and speak on their
own individual responsibility.
"' It should be kept in mind, that the work of this Board has not been
done in a corner. Its proceedings are open to the scrutiny of the public.
Any one who will examine the matter will have no need to inquire of us
what are our principles and our modes of action. They are written in our
various reports and other printed documents. They are exhibited in noonday light in the extensive fields we occupy, and in the success with which
the God of missions has mercifully crowned our feeble efforts.
"'The difficulties which we have found it necessary to encounter have
been innumerable, and our hearts have many a time been ready to yield to
discouragement. Out of the depths we have often cried unto the Lord;
and he hath heard our voice, and hath called forth songs of thanksgiving
and praise.
"' And now, feeling ourselves bound for ever to this sacred and momentous cause, and being resolved, in the best use of the powers which God has
given us, and with the cooperation of his people and the help of his grace,
to go straight forward in our work, we affectionately invite all who love
the cause of missions, and who can conscientiously assist us with their
prayers and their charities, to join with us in our undertaking, and to
share with us in our labors, our trials and our pleasures.  But if any are
so dissatisfied with our principles or our proceedings, that they deem it
their duty to promote the spread of the Gospel through some other channel, we shall indeed be sorry to be deprived of the help they might afford
us; but we do not wish to curtail their liberty."'
24 
IN RELATION TO SLAVERY.
In this Report, Dr. Woods repeats his statement of the
previous year, that "the Board of Commissioners for Foreign
Missions can sustain no relation to slavery which implies approbation of the system." This disclaimer is not only worthless and empty, an offering of barren words when deeds were
needed, but it tries to turn the reader's attention from the
real point at issue. Nobody had charged the Board with
approving slavery! The charge was that they had pursued
such a course of policy, partly by action and partly by silence
and inaction, as to give countenance and support to that
wickedness!
But it is the paragraph following this, the one commencing, "It is alleged," &c., (p. 24,) that contains the chief specimen of dishonest evasion and misrepresentation in this
Report. After referring to the numerous instances presented
by the remonstrants in which the Board had condemned
"other specific evils," (thus at once disproving the statement
and annihilating the argument which Dr. Woods had presented in 1841,) the Report takes new ground, as follows:
"These evils, existing in the countries where the missions are
operating, and standing directly in the way of the Board's accomplishing its object, were of course legitimate and proper subjects for
its animadversion. If it has at any time gone further than this, and
expressed opinions relative to immoralities or evils of any kind,
prevailing in this country, and not directly counteracting the labors
of the missionaries, your Committee regard such action as a departure from the great principles on which the Board was organized,
and by which they think its proceedings should always be governed."
Both sentences in this paragraph show the guilt of the
Board, zif they are examnzined in connection with its action,
though, without such examination, the careless and confiding
reader might take them to substantiate Dr. Woods's argument.
If those evils which exist in the countries where the missions are operating, and which stand directly in the way of
the Board's accomplishing its object, are "of course legitimate and proper subjects for its animadversion," then the
Board are verily guilty in not having spoken of slavery in
the Sandwica Islands as an obstacle to the Christianization of
that people, and in having suppressed and concealed the testimony of their missionaries there to that effect. If they will
2
25 
THE AMERICAN BOARD
bring out from their archives the letter-sheet of resolutions
printed on the Sandwich Islands mission press, in 1837,* (immediately after which they voted that the mission presses
should no longert be used to print matter for distribution in
the United States,) I doubt not it will be found to repeat the
statement made in Mr. Gulick's letter (ante, p. 6,) that the
situation of the mass of the Sandwich Islands people keeps
the subject of slavery almost constantly before the eyes of the
missionaries, and that the condition of the laboring class there
is that of slavery, though in a milder form than the slavery
of our Southern States. Since the missionaries wrote this
statement to the editor of an anti-slavery newspaper at that
time, no doubt they also wrote it to the Board, hoping that
it might receive the much-needed circulation in their Annual
Report. But the Prudential Committee not only suppressed
the letter-sheet of anti-slavery resolutions, and such further
remonstrance upon that subject as the letters and journals of
individual missionaries contained, but avoided all spontaneous
mention of slavery as a hindrance, in that and the following
years, even when, in 1838, they made an express enumeration
of ",Hindrances to the Work "' —p. 117.
Thus the very statement made by Dr. Woods in defence of
the Board clearly proves the Board to have been in the wrong.
But, in the second of the two sentences above quoted from
this Report, it is implied that the slavery of this country,
however appropriately regarded as an evil or an immorality,
is not one " directly counteracting the labors of the missionaries." Let us look a moment at this point.
The following extracts, taken from a subsequent report of
a Committee of which Dr. Woods was again chairman, (in
1845,) prove these three things:
* In August, 1857, I requested of the senior Secretary permission to see
this document, but my request was not granted.
t Before the Sandwich Islands mission press was used to oppose slavery, on
page 95 of the Annual Report for 1827, is an account of "a circular letter,
printed at the mission press, dated Oct. 3d, 1826, and signed by eight missionaries," representing all the stations of that same mission, announcing
"to the world" what efforts had been made there against drunkenness,
gambling, and other vices, as well as the success of the technical preaching
of the Gospel. The prohibition above quoted seems to have been designed
solely to stop the mention of slavery, and the annoyance which this would
cause to the slaveholding corporate and honorary members of the Board.
26 
IN RELATION TO SLAVERY.
1st. That slavery was at the very time in question (1842)
existing in two mission stations of the Board within the territory of the United States, namely, in the Cherokee and
Choctaw nations, as well as in " all the adjacent white communities."
2d. That the missionaries at these stations not only countenanced slaveholding, but authenticated and honored it by admitting slaveholders to their churches as Christians, indiscriminately with others.
3d. That, when they were compelled by importunate and
repeated remonstrances to speak on the subject, both the
Committee and the Board  (which  "unanimously adopted"
their Report, see p. 63 of Ann. Rep. for 1845) admitted
"the wrongfulness and evil tendencies of slaveholding," even
while determining to continue their allowance of it. Here
are the extracts: -
"Negro slaves appear to have been introduced among those Indians by white men who removed into their country from sixty to
eighty years ago, and to have gradually increased in number till the
time when the missions of the Board were established among them,
in 1817 and 1818. By a census taken of the Cherokees in 1820,
there were foufid to be 583 slaves. The number among the Choctaws was probably smaller, though neither the missionaries nor the
Committee have the means of ascertaining it definitely.  Since that
time, though the Committee are not aware that there has been any
census, the number is believed to have been somewhat increased,
almost exclusively, however, by births, as there have been few purchlases and little trade of any sort in slaves. The number now
owned by both tribes may probably be not far from 2,000; while the
number of Indians in both is probably about 38,000. These slaves
are almost exclusively in the hands of white nmen or their descendants of mixed blood, very few being possessed by full Indians."p.5. 58.  X     X         X                              *
"But slavery had been introduced and was existing there, and in
all the adjacent white communities, when the missionaries of the
Board entered on their labors amnong these tribes.  They were
strangers; no interest was felt in their work as missionaries. They
preached the Gospel to all whom they found willing to hear them,
whatever their complexion or condition. To the slaves and their
masters, both generally understanding the English language, they
had, at first, more ready access than to the full Indians; and hence
from among these, when the Spirit of God gave effect to the truth,
some of the earliest, most intelligent and most stable converts were
found, such as the Browns, the Lowreys, the Saunderses, and the
Folsoms." - lb.
27 
THE AMERICAN BOARD
"Strongly as your Committee are convinced of the wrongfulness
and evil tendencies of slaveholding, and ardently as they desire its
speedy and universal termination, still they cannot think that, in all
cases, it involves individual guilt, in such a manner, that every person implicated in it can, on scriptural grounds, be excluded from
Christian fellowship." -p. 59.
Thus, by the subsequent admission of the same Dr. Woods,
fortified by the unanimous adoption of the Board, that is
proved to be true which the Board are refusing openly and
formally to state, namely, the injurious influence of American slavery upon their missions.
Since the Report of Dr. Woods on the Memorials on Slavery
presented in 1842 represents that compliance with the prayer
of the petitioners would be a turning aside from the " one great
object" for  which  the Board  was  incorporated, namely,
"propagating the Gospel in heathen lands," (p. 45,) it may
be well to quote some passages from a document further on
in the same Annual Report, which provides for just such a
turning aside from the " one great object" in matters other
than slavery, as is here refused on the subject of slavery, and
refused because it is a turning aside.
These extracts, from a document introduced by Rev. David
Greene, one of the Secretaries, entitled-" TaE PROMOTION
OF INTELLECTUAL CULTIVATION AND THE ARTS OF CIVILIZED
LIFE IN CONNECTION WITH CHRISTIAN MISSIONS "'-are as follows: -
"The course which a missionary adopts in prosecuting his work
must be decided very much by the view which he takes of the great
object to be accomplished. If he aims exclusively at being the instrument of immediately converting as many souls as possible to the
Christian faith, he will devote himself wholly to what is more strictly termed preaching the Gospel; while, if his object is to have the
Christian system embraced most intelligently by a people, most fully
developed, and most permanently established, he may not confine himself so exclusively to that one kind of labor. Doubtless, both these
objects ought to be embraced in the plans of the intelligent missionary. He should take into view both the immediate and the ultimate
results of his labors -those which are to be seen principally in the
individuals whom he may directly instruct, and those which are to
affect the community for which he labors for coming ages." -pp.
68, 69.                           *       *             
"3. The missionary may labor to reform what in the habits and
condition of a people tends to immorality. Of nearly all the domestic habits of unevangelized nations, it may be said that they are
adapted to a corrupt state of morals, and nearly inconsistent with any
other." -p. 72.
28 
IN RELATION TO SLAVERY.
"4. Those measures which promote the purity and permanent influence of Christianity in a nation, fall within the sphere of a missionary's labors. Converts from paganism are, from the nature of
the case, and must for some time continue to be, in a state of pupilage. Their knowledge, even of the Christian doctrines and duties,
is very limited and imperfect; and they are so unaccustomed to independent, conscientious moral action, and so incompetent to found
and conduct institutions for their own intellectual improvement,
that, notwithstanding all the efforts which can be made in their
behalf, they must remain, for no short time, morally, in their minority.  Still, the aim and effort should be to teach them, as soon as
practicable, to bear these responsibilities. The missionary's work is
not finished till this point shall be attained." - p. 73.
The document containing these recommendations by a
Secretary of the Board was referred to a Committee, who
reported that they "heartily concur" in the sentiments it
contains, and who " recommend that it be published and circulated under the direction of the Prudential Committee."
(p. 75.) But these very considerations demand what the
Board refused to give, direct and constant attention to the
subject of slavery.
We now come to the Annual Report for 1843. All it
contains in regard to slavery is the following brief abstract of
a Memorial, and brief Report on it:
"MEMORIAL ON SLAVERY.  Mr. Greene read a memorial from
a Committee of the Second Evangelical Congregational Church in
Cambridgeport, Mass., requesting the Board to pass resolutions to
the following effect:'1. That they will not send agents to solicit
funds of slaveholders, nor of churches having slaveholding members.
2. That they will not send slaveholders as missionaries to the heathen, nor employ them as agents or secretaries at home.'
"This memorial was referred to Chancellor Walworth, Dr.
Hawes, Rev. David Greene, William Page, Esq., Dr. Hay, Dr.
~Abeei, and Hon. William Darling. This Committee subsequently
made a Report, which was concurred in by the Board, and is as follows: -
"' That they see no reason to depart from the principles sanctioned and
adopted by this Board at its two last annual meetings, and which were
fully made known to the Christian public through its published proceedings.
In the language of the reports of the former Committees on this subject,
while we declare, that the Board of Commissioners for Foreign Missions
can sustain no relation to slavery which implies approbation of the system,
and, as a Board, can have no connection or sympathy with it, we distinctly
avow our determination to adhere to the sole purpose for which this
Board was organized, the propagation of the Gospel in heathen lands by
supporting missionaries and diffusing a knowledge of the Scriptures; and
that we cannot allow ourselves to be turned aside from this most sacored
trust by mixing it up with any other concerns; nor does it belong to us
29 
THIE AMERICAN BOARD
to question the motives of those who think proper to contribute of their
substance to aid the operations of the Board in fulfilling the command of
our divine Master to preach the Gospel to every creature.
"'In relation to slaveholding agents and missionaries, the Committee
are not aware that any are in the employ of the Board."' - p. 67.
Here the answer to the prayer of the memorialists is the
same talk about "turning aside" which had been shown to be
disingenuous, inapplicable, and nugatory, by their own admissions (above quoted) in the previous year.
Yet, in this very Annual Report, (in a place where it can
be mentioned without interference with slavery in the United
States,) the slave trade is spoken of as an "obstacle" to missionary labor.  This occurs in the statement respecting the
Gaboon mission in West Africa, as follows:
"Indeed, it seems to be a part of God's wise plan, that his people,
in spreading the Gospel over the world, shall not go on without
obstacles of some kind, to try their faith and zeal, and compel them
to trust his power and grace. Here they are likely to be found in
the form of the slave trade, intemperance, and popery. On the
south of the Gaboon river is a large Spanish slave factory, of which
Mr. Wilson has given an appalling account; and nearly all the towns
on that side are engaged in this horrible and suicidal traffic. In
conducting it, an indispensable agent is intoxicating liquors. When
one of the missionaries lately visited George's town, six slaves had
just been sent from that place to the Spanish factory, and six hogsheads of rum received in return, (for that, in African barter, is about
the worth of a slave,) and this the people were consuming as common property."-pp. 87, 88.
In the Annual Report for 1844, the Prudential Committee
inform us that three memorials on slavery were presented a
the Annual Meeting in that year.  One of them is quote
entire, and all are referred to a Committee of which I 
Woods is again chairman. The proceedings and the Report
are as follows: -
"MEMORIALS ON SLAVERY.  Three memorials on the subject of
slavery were presented; having been first read, they were referred
to Dr. Woods, Dr. Tyler, Chancellor Walworth, Hon. T. W. Williams, Dr. Stowe, Rev. S. L. Pomroy, Rev. D. Sandford, Dr. Tappan, Rev. J. W. M'Lane, and Rev. D. Greene. One of these memorials is in the following language:  "'Whereas, the Gospel of Jesus Christ recognizes the common brotherhood of all men, and justly regards oppression not only as a grievous
wrong to a fellow-man, but as a heinous sin against God; and whereas,
the providence of God, in the severe judgments which he has brought upon
30 
IN RELATION TO SLAVERY.
men and nations, most clearly corroborates his word, and proves that he
holds this sin in utter abhorrence,  and whereas, American slavery is a
system of oppression, so unjust and so grievous that we have reason to
"tremble when we reflect that God is just, and that his justice will not
sleep for ever," -a system whose unhappy subjects are as ignorant and
degraded as many heathen in foreign lands; and whereas, Christianity is
reproached, and the Gospel hindered, both at home and abroad, because
many Christians and Christian institutions appear, by their action or their
silence, to approve or tolerate this iniquity without rebuke; and whereas,
your memorialists are informed that slavery is actually tolerated in the
churches under the patronage of the Board among the Choctaws and other
Indian tribes, by the admission of slaveholding members, and has most
evidently interposed an obstacle to the missionary cause; and whereas, for
these and other reasons, many liberal and devoted Christians have withheld their contributions from the Board, and many more have given with
great reluctance, and, without a redress of grievances, the funds of the
Board will be seriously diminished, or a large increase prevented:
"'We respectfully ask, in view of these facts, that the Board would
take this subject into serious and prayerful consideration; that they would
declare to the world that the "sole object" of the Board is to carry the
whole Gospel to the heathen and benighted of this and other lands, to
deliver them not only from the superstition of idolatry, but from the degradation and cruelty of oppression. We ask the Board earnestly to entreat
all the missionaries and agents under its patronage to bear a decided testimony against the sin of oppression, wherever and in whatever form it
exists; and most especially to declare, in the name of the Board, of the
churches represented by it, and of Jesus Christ whom they preach, that
American slavery is a sin against God, and that its existence in a Christian
land is in no wiae chargeable to the Christian religion which they are
comumissioned to preach, but is grossly at variance with all its holy doctrines and precepts. And we further pray, that the Board would immediately take measures to ascertain to what extent slavery or oppression exists
in the churches under its patronage, and especially among the Choctaws
and other Indian tribes; and take such action at this meeting as shall
speedily remove the evil, or exonerate them and their missionaries from all
the responsibility and guilt of its continuance or toleration. We also ask
that this memorial, and the action upon it, be communicated to all the missionaries and agents of the Board, and to the public generally through the
.Missionary Herald; all which is the prayer of your memorialists, the
undersigned, members or patrons of the Board.
"J. C. Lovejoy, Jacob Ide, David Sandford, M. M. Fisher, Charles Packard, Geo.
W. Hunt, Wiliiaim N. Haskell, Nathaniel Clark, Samdel Allen, Elijah Stoddard,
George Trask, J. C. Webster, It. M. Cisipman, M. Blake, William Phipps, Horace D.
Walker, C. Simmons, Peter Adams, Israel Trask."
"The above-named Committee made a Report, which was adopted
by the Board, and is as follows:  "' The petitions referred to the Committee are three, and two of them
are without date. They have all been received since the commencement
of the meeting in this place. One of them is from members of the Trinitarian church in Fitchburg, signed by Rev. Philo C. Pettibone and fiftytwo others, making in the whole twenty-four males and twenty-nine
females. The next is from ten members of John-street Church, Lowell.
The third is from J. C. Lovejoy, Jacob Ide, and ten other highly respectable ministers of the Gospel in this State, and seven laymen. In the
31 
THE AMERICAN BOARD
first and second petitions above mentioned, this Board are requested and
urged to take measures to prevent receiving into their treasury any moneys
contributed, in one way or another, by slaveholders, or any of the avails
of slave labor. In the one from Fitchburg, we are desired also to pass
resolutions declaring that "American slavery is a sin against God and
man, and ought to be immediately abolished, and that we will not employ
missionaries or agents who are slaveholders."
"'In regard to the above request as to missionaries and agents, this
Committee are not able to find what reason the petitioners can have for
making such a request, as it is not known that there is at present any
complaint, or any ground of complaint, against the doings of the Board in
respect to this subject, inasmuch as they have no missionaries or agents
who are slaveholders. We did suppose that the particular and full information which has been given of late on this subject, is, and must be, satisfactory to the friends of the cause in which we are engaged.
"'As to the other subjects touched upon in these two petitions, that is,
the declaration we are requested to make as to slavery, and the measures
we are requested to adopt, the Committee are unable to recommend any
thing more, and they think the Board would not be inclined to do any
thing more than to refer the petitioners to the reports which have been
made and unanimously accepted on the same subjects at previous meetings.
In those reports, the Board have set forth, as plainly as possible, the
views they entertain on these subjects, and the principles which have governed their proceedings. They have stated, what is never to be forgotten,
that the Board was established and incorporated for the express purpose of
propagating the Gospel in heathen lands, by supporting missionaries and
diffusing a knowledge of the Scriptures; that the Board have confined
themselves to this one great object, and that a regard to our sacred trust
requires us to pursue the object with undivided zeal, and not to turn aside
from it, or mix any other concerns with it. And we still think that the
Lord of missions and the Savior of the world will approve of this deliberate purpose of ours and this course of action, and would frown upon us if
we should depart from it. And we have the comfort to believe, also, that
this is the only purpose and course of action which will give permanent
satisfaction to the Christian community, who are enlisted in the cause of
missions; being fully persuaded that any essential departure from this
plan of operation would tend to defeat the great end we are pursuing, the
conversion of the heathen.
"'As to the moneys contributed by slaveholders, it is still our opinion
that, considering the character of the Board and the nature of its objects,
it may fairly be presumed that the funds contributed to our treasury
are obtained in a proper manner and contributed from right motives; and
that it is very manifest that we cannot properly examine into the motives
of those who sustain our operations; and that an attempt to do this would
be marked with absurdity, and would plunge us into difficulties from which
we could not be easily extricated.
"  It will not, we trust, be overlooked that, in reply to previous petitions, the Board has repeatedly and very frankly declared, that they can
sustain no relation to slavery which implies approbation of the system, and, as a
Board, can have no connection or sympathy with it:- "plainly intimating
that we consider it one of the obvious evils which exist in the community,
but the removal of which, though we regard it as an object of fervent desire and prayer, does not fall within our province as a missionary Board."
We know not how any man, who maturely considers the subject, can desire
more than this. And it is quite certain, that without a change of views,
the Board can do nothing beyond this.
32 
IN RELATION TO SLAVERY.
"'The Prudential Committee, the Secretaries, and the members of this
Board, are manifestly enlisted in one of the greatest, most benevolent, and
most successful enterprises ever undertaken by man. We glory in the
cross of Christ.  We glory in that work of the salvation of men, and the
approaching conversion of the world, which depends upon that cross, and
results from it. We most heartily invite Christians to unite with us, and
shall thank and honor all who help to sustain this pious undertaking,
and who contribute of their property and their prayers to aid this blessed
cause. With any of our brethren who are dissatisfied with our doings, we
can have no controversy or contention. We cannot turn aside from our
arduous work for the purpose of strife. We have no time for strife, and
our Lord forbids us to engage in strife. If any of our dear brethren
soberly think that they can do the will of God, and advance his cause in
some other way better than by joining their efforts with ours, we will be so
far from complaining of them for following their own convictions, that we
will pray God to guide them by wisdom from above, and will rejoice in all
they do to spread the Gospel of Christ.
"' The last petition above mentioned refers to a new subject, that is, the
existence of slavery among some of our missionary churches, particularly
among the Choctaws and other Indian tribes, and requests that the Board
would take measures to ascertain the facts in the ease. In conformity
with this request, the Committee have made use of all the means in their
power, and some of them of special importance, in order to ascertain these
facts. And so far as they are at present informed, they see no reason to
charge the missionaries among the Choctaws, or any where else, with either
a violation or neglect of duty. But it has been impossible in so short a
time to obtain that exact and complete information on the subject which
is indispensably necessary to a full and satisfactory report. The Committee
must, therefore, for the reason suggested, ask the Board to receive what is
now offered, as their report in part on the above mentioned memorials,
and request that they may have time to make a thorough inquiry into the
state of the churches in our various missionary stations in regard to slavery, and, with the help of the information thus obtained, to prepare a
report on this part of the subject committed to them, to be presented to
the Board at their next annual meeting. And may the Lord grant that
on this, and on every subject relating to the high and holy work of the
world's salvation, all who love the name of Jesus may be of the same mind
and judgment, and love one another with pure hearts fervently."' - pp.
66-69.
In this same Annual Report for 1844 is the following incidental information, showing (in a place not affecting slavery
in the United States!) that the Prudential Committee recognize the prohibition of slavery, and of distinctions founded
upon color, by the governments under which their operations
are carried on, as auspicious and highly satisfactory in view
of their missionary work: -
"The churches acting through the Board have seen affliction and
disappointment in their South African mission, until they generally
acquiesced in the idea of its discontinuance.  A resolution to that
effet was accordingly adopted by the Committee last year, and at                 2*
33 
THE AMERICAN BOARD
proved by the Board, and the missionaries were instructed accordingly."-p. 81.       *       *              $      X       X
"The letter instructing our brethren to close the concerns of the
mission was dated Aug. 31, 1843.  Previous to this, as it now
appears, the native settlements about Umlazi and Umgeni had not
only received great accessions of emigrants from the Zulu country,
but new light was thrown on the prospects of the native settlers in
that region, and their permanent relations to the colony began to assume an auspicious bearing. In creating a new colony at Natal, it
was officially announced that no law should be allowed recognizing
a distinction founded upon color; that no attack should be made
upon any people without the colony by persons not acting under the
direction of the colonial government; and that slavery should not be
tolerated in any form." -pp. 81, 82.       *       * 
"This, of course, is a different state of things from that which
was known to the Committee and the Board at the last annual
meeting, or which they then saw any good reason for anticipating."pp. 82, 83.   *      *       *      *       *      * 
"In view of such facts and considerations, the Committee could
not hesitate to authorise the missionaries to resume their labors at
Natal." -p. 84.
Again, in the same Annual Report for 1844, two pages
further on, speaking of the Gaboon nation (again in a place
where American slavery is not in question!) the Prudential
Committee venture to characterize slavery as a vice, thus: —
"They are an amiable people; apart from those vices which belong to them as heathen, such as slavery, polygamy, superstition
and intemperance."
Slavery among the vices which belong to the Gaboon nation
as heathen!
Let it be remembered, that at this very time, slaveholders
were sitting with the Board as Corporate Members and as
Hlonorary Members, that the missionaries of the Board among
the Cherokees and Choctaws were encouraging and protecting slavery by taking slaveholders into their churches, and
that Dr. Woods and his Committee were trying to stave off
inquiries and remonstrances in opposition to this wickedness!
The Prudential Committee name intemperance and slavery as vices belonging to the Gaboon people as heathen.
Intemperance and slavery were also among the vices of the
Cherokees. But while their slavery was tolerated and protected by the missionaries, their intemperance was opposed by
34 
IN RELATION TO SLAVERY.
preaching, and printing, and individual remonstrance, and associated action, in the following vigorous manner:
"In relation to the cause of temperance, also, it may be proper to
remark, that we scarcely know a member of any of our churches
in good standing, who does not belong to the Temperance Society.
We believe the same is true of professors of religion of other denominations; and that it is now generally considered among the
Cherokee people, that the use of intoxicating drinks or the traffic in
them is inconsistent with the Christian profession."- p. 219.
This is what the Cherokee missionaries say. On the same
page, the Prudential Committee say
"In addition to what is said above relative to temperance, Mr.
Worcester mentions in a letter more recently received, that, during
the past year, as near as can be ascertained, about 700 persons
have joined the Cherokee Temperance Society, pledging themselves
to entire abstinence from all intoxicating drinks. The Society now
embraces about 2,300 persons; 300 or 400 of whom are white and
black people, and the remainder Cherokees. Temperance is believed to be decidedly advancing in the Cherokee community." -
pp. 219, 220.
Among the printing executed this year at Park Hill station, in the Cherokee mission, is-" Evils of Intoxicating
Drinks," 2d edition; a tract of 24 pages, of which 5,000
copies were printed.
Such is the difference which the Cherokee missionaries chose
to make, and which the Prudential Committee allowed to be
made, between the treatment of intemperance and slavery in
the Cherokee mission!
There is every reason to think that, had the missionaries
chosen to make the attempt, as much ground might have been
gained among these Indians against slavery as against intemperance. In the Annual Report for 1824, (p. 70,) it is said
of the Cherokee mission -
"The converts generally exhibit a tenderness of conscience, a
docility, and a desire for further instruction, which are in the highest degree encouraging."
As an instance of this, it is mentioned that a man came
nineteen miles to know when the next Sabbath would arrive,
that he and his neighbors might thenceforth regularly observe
it.
Neither did the avoidance, by these missionaries, of direct
35 
THE AMERICAN BOARD
appeal to their converts against slaveholding, proceed from
uncertainty about the proper method of conducting reformatory operations, either on their part, or on the part of the
Prudential Committee. For this very Report, under the
head "General remarks on the Choctaw mission "-speaking
of the fact that intemperate drinking, though diminishing in
some places, was increasing in others - said:
The only way to gain a complete victory over this vice is to exclude spirits altogether. The people cannot receive this enemy into
their houses without being overcome by it." -p. 87.
To the same effect we find, in a statement of the Prudential Committee in the Annual Report for 1832-respecting
the Choctaws just after their removal to their new territory
"A Sabbath School and Temperance Society have been organized,
and are exerting a good influence.
"A church has been organized, embracing fifty-seven nmembers,
all but one of whom were members of churches in the old nation,
and all agree to abstain entirely from  the use of intoxicating
liquors." -p. 109.
In the same Report, (Appendix, p. 162,) among "Instructions of the Prudential Committee" to missionaries then
about to depart, are the following:
"Give no countenance to the use of ardent spirits.  Use not the
poisoned cup yourselves, nor present it to the lip of foreigner or
native."
The missionaries among the Cherokees, finding their labors
impeded and their success neutralized by intemperance, took
these active measures against it. They preached against it,
talked against it, printed tracts against it, adopted church
rules against it, formed societies against it, and wrote to the
Prudential Committee periodical accounts of these labors, and
of the success or want of success attending them; which reports the Prudential Committee printed in their monthly
"Missionary Herald," and in their Annual Report.
Of another practice prevailing among the Cherokees,
(which the Prudential Committee have admitted to be an evil
and a vice,) the missionaries say nothing. They neither
preach, print, talk, nor form societies against it.  They make
no reports against it, and the Prudential Committee acquiesce
36 
IN RELATION TO SLAVERY.
in their silence! They take members stained with its guilt
into their churches, and the Prudential Committee allow it!
And when the Sandwich Islands missionaries, finding this
same evil and vice of slavery an obstruction to their missionary work, make representations and remonstrances against a
continuance of it in this country which blocks the wheels of
their opposition to it abroad, the Prudential Committee refuse
to print their reports!
At the Annual Meeting in 1845, a larger number than
ever of memorials against slavery were presented. These
were referred to the Committee (Dr. Woods chairman) which
made but a partial report the preceding year. As the evasive remarks and suggestions of the reports previously made
upon memorials of this class did not satisfy or silence the remonstrants, Dr. Woods seems to have thought it necessary to
bestow elaborate attention upon the subject, and his report,
and the proceedings in regard to it, occupy nine octavo pages
of the Annual Report for 1845, as follows:
"MEMORIALS ON SLAVERY.
"At the meeting of the Board which was held at Worcester in
1844, three memorials relating to the subject of slavery were
committed to Dr. Woods, Dr. Tyler, Chancellor Walworth, Hon.
T. W. Williams, Dr. Stowe, Rev. S. L. Pomroy, Rev. D. Sandford, Dr. Tappan, Rev. J. W. MeLane, and Rev. D. Greene.
The Committee made their report in part; but in respect to' the
existence of slavery among some of our missionary churches, particularly among the Choctaws and other Indian tribes'- one of
the topics referred to by the memorialists-they asked leave to
submit their report at the meeting to be held in Brooklyn in
1845.  To this Committee were also referred, during the recent
meeting, certain resolutions of the Worcester Central Association,
a memorial of the Worcester North Association, certain resolutions of the Chatauque County Foreign Missionary Society, and
a memorial of the Somerset and Franklin Associations. The report of the Committee is as follows:
"'The Committee to whom, at the last annual meeting of this
Board, were referred certain memorials relating to the Board's
alleged connection with slavery, having been instructed to seek further information concerning the admission of slavehlolders to churches
under the care of the missionaries of the Board, have made the inquiries directed, and now ask leave to report.
"' The Cotmmittee do not deem it necessary to discuss the general
subject of slavery, as it exists in these United States, or to enlarge
37 
THE AMERICAN BOARD
on the wickedness of the system, or on the disastrous moral and
social influences which slavery exerts upon the less enlightened and
less civilized communities where the missionaries of this Board are
laboring. On these points, there is probably, among the members
of the Board and its friends, little difierence of opinion.
"'The Committee propose to confine themselves mainly to a
statement of some of the principles whichl should govern the Board
and its missionaries in prosecuting their work so as to secure the
highest measure of the divine approbation, and most effectually and
speedily to accomplish the great object in view; together with a
statement of the principal facts relating to the connection of persons
holding slaves with mission churches under the care of the Board.
"'Among the principles which the Committee would present for
the consideration of the Board, and which they regard as fundamental, and to be adhered to in planning and conducting every
mission undertaken under the authority of the great Redeemer and
Hiead of the Church, are the following:
"' 1. In the manner of preaching the Gospel, judging of the evidences of piety in professed converts, gathering churches, administering the ordinances and exercising discipline, there should be a
close conformity to the commission given by Christ to his followers,
and to the recorded instructions and acts of his inspired apostles.
These are found in the New Testament, and are the models and the
laws, which, in all important matters, are to govern those who propagate the Gospel and minister to the churches in Christ's name.
"' 2. The primary object aimed at in missions should be to bring
men to a saving knowledge of Christ by making known to them
the way of salvation through his cross. It has regard to individual
character, and is an object simple in itself and purely spiritual.
The commission given by Christ evidently contemplates the work
to be done as one that is to be wrought in individual men, regarded
as rational and immortal beings; all of whom, of every grade and
condition, having great interests alike, the more important of which
lie in another state of existence. To these interests, primarily and
mainly, and to that change of individual character and conduct
which is indispensable to secure them, the Christian missionary is to
direct his labors. If other objects, less spiritual and important, are
connected with the enterprise as predominant objects of interest
and pursuit, they impair its efficiency and endanger the great result.
"' 3. As the ordinances of baptism and the Lord's Supper are obviously designed by Christ to be means of grace for all who give
credible evidence of repentance and faith in him, these ordinances
cannot scripturally and rightly be denied to professed converts
from among the heathen, after they shall have given such evidence.
"'4. The missionaries, acting under the commission of Christ, and
with the instructions of the New Testament before them, are themselves, at first, and subsequently, in connection with the churches
they have gathered, the rightful and exclusive judges of what constitutes adequate evidence of piety and fitness for church fellowship
in professed converts. They alone can be fully acquainted with all
the circumstances affecting the development of piety in individuals,
and intelligently form an opinion how far they are aiming to conform
38 
IN RELATION TO SLAVERY.
their character and conduct to the doctrines and precepts of the
Bible.
"'5. Both before and after professed converts are received to
church fellowship and the ordinances are administered to them, the
missionaries should give them such ilnstructions from the Gospel as
they believe to be, in their circumstances, best adapted to nurture
and develop all the Christian graces, and lead to the practice of all
the Christian duties. The indulgence of any known sin and the
neglect of any known duty is to be decidedly discountenanced.
"'Such your Committee deem to be the divinely established
principles according to which the missionary work among unevangelized nations should be prosecuted; and in this simple manner
only, as it seems to them, can the thoughts and feelings of the
heathen and other unevangelized communities be so turned towards
God and their relations to him, and be brought into such a spiritual
relation to the Lord Jesus Christ, as will at length lead to the correction of all the social wrongs and disorders which now, in various
forms, so much afflict the benighted and idolatrous portions of our
race.
"' Civil and religious liberty, improvement in civilization and the
arts of life, and the introduction of the best social institutions, admitted to be indispensable to the highest well-being of a community,
are still secondary to the one primary object of securing holiness in
the hearts of individuals. Aiming steadily at this is the way for the
missionary most surely and speedily to work out the others; and
your Committee believe that it is only by regarding these classes of
objects in their proper relations, and keeping them in their proper
places, and pursuing them in their proper order, that either can be
effectually attained and permanently established on the broad field
of the world.
"' In respect to the social and moral evils with which missionaries
are to come into contact in prosecuting their work among the benighted nations, and in relation to which the foregoing principles
are believed by your Committee to apply, it should be borne in
mind that they are by no means few, or of limited territorial extent.
The evils of slavery will probably be met in some form, in nearly
every part of the great missionary field, and the principles adopted
must affect the whole scheme for evangelizing the world; and are,
therefore, of the utmost importance, and should be most carefully
examined and settled. The unnatural state of society in which
these evils originate is one of the consequences of human depravity - of that ail-absorbing selfishness - that predominance of the lust
of the flesh, the lust of the eye, and the pride of life, which are developed in our fallen nature. This state of society is to be rectified
by diminishing the power of that terrible principle in which this, as
well as all other wickedness and moral disorders, originate. Involuntary servitude is believed to pervade nearly the whole of the African continent, though with widely different degrees of severity.
In some form, it exists in many, if not all parts of India. It pervades Siam, and nearly all Mohammedan communities; and it will
probably be found, in some of its modifications, in China and Japan.
"' The unrighteousness of the principles on which the whole sys
39 
THE AMERICAN BOARD
tern is based, and the violation of the natural rights of man, the
debasement, wickedness, and misery it involves, and which are in
fact witnessed, to a greater or less extent, wherever it exists, must
call forth the hearty condemnation of all possessed of Christian feeling and sense of right, and make its entire and speedy removal an
object of earnest and prayerful desire to every true friend of God
and man. This object, as your Committee believe, can be effected
in no other manner than by the prevalence, in these communities, of
that regard for justice and human rights and that humane and philanthropic feeling of which Christian knowledge and piety are the
only permanent basis.
"'But slavery is not the only social wrong to be met in the progress of the missionary work, and to which the principles which
are adopted in prosecuting that work must probably be applied.
There are the castes of India, deeply and inveterately inwrought in
the very texture of society, causing to the mass of the people hereditary and deep degradation, leading to the most inhuman and contemptuous feelings and conduct in social life, and presenting most
formidable barriers to every species of improvement. There are
also the unrestrained exactions, made in the form of revenue, or of
military or other service, connected with a species of feudalism, prevailing in many unenlightened communities, which are most unrighteous in their character and paralyzing in their influence, and
cause unlimited distress to individuals and families. There are also
those various forms and degrees of oppression, whether of law or of
usage, prevailing under the arbitrary governments which bear sway
over the larger part of the earth's surface. So that the principles
which we draw from the word of God for our guidance as a missionary society, are not for use among a few pagan tribes merely, but
among nearly all the benighted nations of the earth.
"'Is this Board, then, in propagating the Gospel, to be held responsible for directly working out these reorganizations of the social
system, without giving Christian truth time to produce its changes
in the hearts of individuals and in public sentiment, and without
being allowed to make any practical use of those most effective influenlces which are involved - in respect to all who have grace in
their hearts -in the special ordinances of the Gospel? Or, should
it be found, as the result of experience, that souls among the heathen
are, in fact, regenerated by the Holy Spirit, before they are freed
from all participation in these social and moral evils, and that convincing evidence can be given that they are so regenerated,- then
may not the master and the slave, the ruler and the subject, giving
such evidence of spiritual renovation, be all gathered into the
same fold of Christ? And may they not all there and in this manner, under proper teaching, learn the great lesson, (so difficult for
partially sanctified men to learn,) that in Christ Jesus there is neither Jew nor Greek, neither bond nor free; but that all are one i
him?  And may they not, under these influences, have effectually
nurtured in them those feelings of brotherly love, and that regard
for each otlier's rights and welfare, in which alone is found the remedy for all such evils?  Under such influences, may not the master
be prepared to break the bonds of the slave, and the oppressive ruler
40 
IN IRELATION TO SLAVERY.
led to dispense justice to the subject, and the proud Brahmin fraternally to embrace the man of low caste, and each to do it cheerfully,
because it is humane and right, and because they are all children of
the great household of God? By such influences, mainly, is not
the great moral transformation to be wrought in the master and the
ruler, in the bondman and the oppressed, all-important to both, and
the only sure guaranty for permanent improvement in the social
character and condition of either?
"' In proceeding on these principles, the missions under the care
of this Board, and the churches gathered by them, are no otherwise
connected with slavery, than they are with every other evidence and
result of imperfect moral renovation in their converts and church
members; and they no more really give their sanction to the one, than
they do to all the others.  Wherever the Gospel is brought to bear
upon the community where slavery or any other form of oppression
exists, its spirit is decidedly adverse to such a state of things, tending to mitigate the evils of it while it continues, and ultimately, and
in the most desirable manner, wholly to do it away, -not by constraint, nor with violence; but on those principles of Christian love
which this Board and its missionaries are seeking to implant in
every bosom, and to invest with all possible power to govern the
hearts and the conduct of men.
"' Such is the view which your Committee take of the missionary
work, and such are the principles which, it seems to them, should be
adhered to in prosecuting it. How far ecclesiastical bodies in this
country may properly instruct foreign missionaries connected with
them, on these subjects, it is not for this Committee to decide. It is
obvious, however, that the points on which this Board, after having
selected missionaries in whose character and qualifications they confide, should insist, are such as are embraced in the principles already
dwelt upon.
"' These principles, your Committee believe, do not interfere with
that liberty which Christ designed his ministers should possess, or
that responsibility with which he invests them when he sends them
forth to preach his Gospel in heathen lands. If they essentially
depart from these principles, and persevere in so doing, they should
be recalled as incompetent or unfaithful to their trust. HIow far
holding slaves, or any thing else, involving what is morally wrong,
and which still clings to the heathen convert, affects the evidence
that a principle of grace has been implanted in his heart, the missionary, in view of his commission, the instructions of the New
Testament, and all the circumstances of the case, as they are present before him, must, in connection with his church, and under a
solemn sense of responsibility to Christ, form his judgment, and on
that judgment he must act. Surely, no other persons are in circumstances so favorable as he for deciding and acting correctly. Such
freedom and such responsibility in the missionary, your Committee
believe, cannot be materially abridged, without the most disastrous
consequences to the miissionary's own happiness and efficiency, and
to the welfare of the heathen.
"'Having gone so fully into an exposition of the principles on
which, in their opinion, the New Testament requires missionaries to
41 
THIE AMERICAN BOARD
proceed in preaching the Gospel and administering the Christian ordinances, the Committee would now spread before the Board the
proceedings of the missionaries, so far as connected with the subject
under consideration.
"'The Committee believe that no established system of involuntary servitude prevails among any tribe of North American Indians,
where the missionaries of this Board are laboring, except the Cherokees and Choctaws; nor have they been able to learn that any of
the missionaries of the Board, laboring in foreign lands, have been
called to act on the question of receiving those who hold slaves to
their churches. The following statements will, therefore, relate to
the Clherokee and Choctaw missions. From these, full commnunications have been received in reply to inquiries addressed to the several missionaries.
"'Negro slaves appear to have been introduced among those Indians by white men who removed into their country from sixty to
eighty years ago, and to have gradually increased in number till
the time when the missions of the Board were established among
them, in 1817 and 1818. By a census taken of the Cherokees in
1820, there were found to be 583 slaves. The number among the
Choctaws was probably smaller, though neither the missionaries nor
the Committee have the means of ascertaining it definitely.  Since
that time, though the Committee are not aware that there has been
any census, the number is believed to have been somewhat increased,
almost exclusively, however, by births, as there have been few purchases and little trade of any sort in slaves.  The number now
owned by both tribes may probably be not far from 2,000; while the
number of Indians in both is probably about 38,000. These slaves
are almost exclusively in the hands of white men or their descendants of mixed blood, very few being possessed by full Indians.
"' That slavery should exist at all in these tribes, who have suffered
so severely from the violation of their own rights by their white
neighbors, is deeply to be regretted; and all should earnestly pray,
that as social improvement and Christian knowledge are rapidly advancing among them, they may speedily and nobly exemplify the
spirit of true philanthropy, as well as the Gospel law of love, by
showing that they duily appreciate the rights and welfare of the
whole race of man.
"'But slavery had been introduced and was existing there, and in
all the adjacent white communities, when the missionaries of the
Board entered on their labors among these tribes.   They were
strangers; no interest was felt in their work as missionaries. They
preached the Gospel to all whom they found willing to hear them,
whatever their complexion or condition. To the slaves and their
masters, both generally understanding the English language, they
had, at first, more ready access, than to the full Indians; and hence
from among these, when the Spirit of God gave effect to the truth,
some of the earliest, mostintelligent, and most stable converts were
found, such as the Browns, the Lowreys, the Saunderses, and the
Folsoms.
"'I Relative to the principles on which professed converts were to
be received to the churches, all the missionaries of the Board among
42 
IN RELATION TO SLAVERY.
the Cherokees and Choctaws seem to have been perfectly unanimous.  "Both masters and slaves," says Mr. Butrick, "I received
on the same principle, viz., on the ground of their faith in the Lord
Jesus Christ."  Mr. Worcester says, "The  general principle on
which I have voted for the reception of members is, that all are to
be received who desire it, and who give evidence of a change of
heart."  Mr. Wright says, "When any, whether masters or servants, have given evidence of a saving change of heart, of repentance and faith in the Lord Jesus Christ, they have been received."
Substantially the same is the language of all the missionaries. On
this principle, of receiving to their churches all those, and only
those, who gave satisfactory evidence of repentance and faith in the
Lord Jesus Christ, they all appear to have proceeded.
"'Owing to the changes from one church to another which have
occurred in both these missions, the whole number of slaveholders
received cannot here be stated precisely.
"'The whole number of the Cherokee tribe is probably about
18,000, and the number of slaves owned by them is probably about
1,000. The whole number of members connected with our churches
in this tribe is 240; of whom 15 hold slaves, 21 are themselves
slaves, and four are free negroes.
"'The whole population of the Choctaw tribe, including the
Chickasaws, is about 20,000. The whole number connected with
our churches there is 603; of whom 20 hold slaves, 131 are themselves slaves, and 7 are free negroes. It may also be stated that our
brethren of the Moravian, Baptist and Methodist denominations
have churches in both these tribes, to which many, both of Indian
and African descent, both masters and slaves, have been received;
and of the latter, especially, a much larger proportion have been
gathered into their churches, than into those connected with our
missions. Of the estimated number of slaves in these tribes, it
may, however, be stated, that about one in 13 are connected with the
churches under the care of our missions; while of the Indians and
other classes of persons, less than one in 50 are embraced in the
same churches; showing that the slaves have not, compared with
the Indians, been by any means neglected.
"' In regard to the kind and amount of instruction given by the
missionaries in relation to slavery, and the duties of masters and
slaves, the missionaries seem substantially to agree.  Mr. Byington
says, "We give such instructions to masters and servants as are
contained in the epistles, and yet not in a way to give the subject
a peculiar prominence. For then it would seem to be personal, as
there are usually but one or two slaveholders at our meetings. In
private, we converse about all the evils and dangers of slavery."
Of a similar tenor are the remarks of Mr. Wright. "The inlstructions, public and private, direct and indirect, have been such as are
found in the Bible. As a spiritual watchman, I have wished to
comply with that direction in Ezek. 3: 17,'Therefore, hear the word
from my mouth, and give them warning from me.' "
"' In oplinion and practice on this subject, there will undoubtedly
be some diversity among those, in different circumstances, who entertain the same views as to the unrighteousness of the system of
43 
THE AMERICAN BOARD
slavery itself, and the desirableness of having it abolished. The
missionaries of this Board among the Cherokees and Choctaws,
and, so far as the Committee are informed, all missionaries, of every denomination, laboring in similar circumstances, among those
Indians and in all other places, substantially agree in the views and
practice presented in the foregoing extracts.
"' Strongly as your Committee are convinced of the wrongfulness
and evil tendencies of slaveholding, and ardently as they desire its
speedy and universal termination, still, they cannot think that, in all
cases, it involves individual guilt, in such a manner, that every
person implicated in it can, on scriptural grounds, be excluded from
Christian fellowship. In the language of Dr. Chalmers, when treating on this point in a recent letter, the Committee would say,
"Distinction ought to be made between the character of a system,
and the character of the persons whom circumstances have implicated therewith; nor would it always be just, if all the recoil and
horror wherewith the former is contemplated, were visited in the
form of condemnation and moral indignancy upon the latter." Dr.
Chalmers proceeds to apply this distinction to the subject now
under consideration, in the following manner, in which sentiments,
substantially, Drs. Candlish and Cunningham, with the whole General Assembly of the Free Church of Scotland, unanimously concur.* Slavery, says he, we hold to be a system chargeable with
atrocities and evils often the most hideous and appalling which have
either afflicted or deformed our species; yet we must not therefore say of every man born within its territory, who has grown up
familiar with its sickening spectacles, and not only by his habits
been inured to its transactions and sights, but who by inheritance is
himself the owner of slaves, that, unless he make the resolute sacrifice and renounce his property in slaves, he is, therefore, not a
Christian, and should be treated as an outcast from all the distinctions and privileges of Christian society.
* The language of the report, presented by Dr. Candlish, chairman of
the Committee to whom the subject was referred, and which report the
paper containing it says was unanimously adopted by the General Assembly, is as follows:
"Without being prepared to adopt the principle that, in the circumstances in which they are placed, the churches in America ought to consider slaveholding per se an insuperable barrier in the way of enjoying
Christian privileges, or an offence to be visited with excommunication, all
must agree in holding, that whatever rights the civil law of the land may
give a master over his slaves, as chattels personal, it cannot but be sin of
the deepest dye in him to regard and treat them as such: and whosoever
commits that sin in any sense, or deals otherwise with his slaves than as a
Christian man ought to deal with his fellow-man, whatever power the law
may give him over them, ought to be held disqualified for Christian communion.  Farther, it must be the opinion of all, that it is the duty of
Christians, when they find themselves, unhappily, in the predicament of
slaveholders, to aim, as far as it may be practicable, at the manumission of
their slaves; and when that cannot be accomplished, to secure them in
the enjoyment of the domestic relations, and of the means of religious
training and education."
44 
IN RELATION TO SLAVERY.
"' Such, substantially, are the views of your Committee; and the
more they study God('s method of proceeding in regard to war,
slavery, polygamy, and other kindred social wrongs, as it is unfolded
in the Bible, the more they are convinced that, in dealing with individuals implicated in these wrongs, of long standing, and intimnately interwoven with the relations and movements of the social system, the utmost kindness and forbearance are to be exercised, which
are compatible with steady adherence to right principle.
"'The effect of the introduction of Christian knowledge among
these Indians, so far as masters and slaves have come under instruction, has, in the opinion of the missionaries, been highly beneficial, in
respect to the character and conduct of both. The condition of the
latter has been, they think, greatly meliorated. So far as the
amount of labor required of their slaves, the food, clothing and
houses furnished for them, kind social intercourse with them, regard
for the domestic and family relations and affections, and for their
comfort generally, and opportunities afforded for religious instruction
and worship, are concerned, the missionaries think that instances of
serious delinquency are very rare among their church members.
Should any church member who has servants under him be
chargeable with cruelty, injustice, or unkindness towards them;
should he neglect what is essential to their present comfort or their
eternal welfare; or should he in any manner transgress the particular instructions which the Apostles give concerning the conduct
of a master, he would be admonished by the church, and unless he
should repent, he would be excommunicated. Such appear, from
their communications, to be the views of our missionaries; and
such a course they think their churches would sustain.
"'In Christian instruction and care, both of their children and
their slaves, the missionaries represent these Indian church members as being generally and often greatly, deficient; but not much
more so in respect to the latter, than the former. Converts of the
first or even of the second generation, gathered from communities
just entering on a course of intellectual, moral and social improvement, will seldom so far rise above their former views and habits, or
become so far under the control of the new influences brought to
bear upon them, as to compare advantageously, in these respects,
with nations on which Christian light has been shining for centuries.
Christianity itself, though requiring, and adapted to promote, in
those who embrace it, the highest exemplariness in all the duties of
life, does not often achieve these great transformations at once.
There is to be line upon line- precept upon precept-here a little
and there a little-first the blade, then the ear, and after that, the
full corn in the ear.
"' Among the Cherokees and Choctaws, the church members are
but poorly qualified to give religious instruction; and often the
;laves, -owing to their better knowledge of the English language,
and consequently their easier intercourse with the missionaries and
tthers,-are more intelligent, on religious subjects, than their masters.
Some of the most eminent instances of well-informed, devout and
teadfast piety in these mission churches have been among them.
45 
THE AMERICAN BOARD
Individuals of them have been much respected, and highly useful
in meetings for prayer and exhortation.
"' Some of the slaveholders in these churches have been known
to require their slaves to attend meetings and other opportunities
for obtaining religious instruction; all are believed to favor their
doing so; while none have been known to throw obstacles in their
way. Before it was forbidden by law, in 1841, numbers of their
slaves were taught to read in Sabbath and some in week-day
schools; and such instruction is still, to some extent, given in private.   Seven out of fourteen slaves, members of the Fairfield
church in the Cherokee country, can read, and one can write.
Slaves are sometimes called upon to read the Scriptures and lead in
prayer in the families of their masters.   One who has been occasionally employed as a helper in the missionary work, highly
esteemed for his intelligence and exemplary piety, has been left, by
the will of his master, manager of his property and virtually the
guardian of his orphan child and heir.
"' The Committee cannot advert to some of the laws enacted by
both the Cherokees and Choctaws without pain and regret, especially those which prohibit teaching slaves to read, throw impediments
in the way of emancipation, restrict slaves in the possession of
property, and embarrass the residence of free negroes among them.
ILaws of this character, though far less stringent than similar laws
existing in most of the adjacent  slaveholding States, are disapproved and lamented by the  church members generally, it is
believed, and by many other intelligent Indians, as unjust and
oppressive; and they are not rigorously enforced. For these laws,
however, neither the missionaries nor the members of the churches
under their care regard themselves as responsible.   They could
have little or no influence to effect their repeal. Any direct interference of the missionaries would, in their opinion, tend to delay, if
not to prevent, rather than to hasten, the accomplishment of the
end desired. Changes in these respects are to be brought about by
the greater prevalence of humane and Christian feelings throughout
these communities; and the agency of the missionary in effecting
them is not to be like that which works out a political revolution,
but that which results, by the divine blessing, in great moral
changes in the hearts of individual men.
"'Slavery was introduced among these Indians, and has been
regulated by therem, in unhappy imitation of their white neighbors
in the adjacent States.  Whether the Indians will be the first to
abolish it,. must depend very much on that power from above which
shall attend the prevalence of Christian knowledge among them.
This consummation, which justice, humanity, and ('hristian principle demand should be hastened, none, the Committee believe,
more fervently desire and pray for, than do the missionaries themselves; while yet the Committee believe, in agreement with the
unanimous opinion of the missionaries, that any express directions
fromr this Board requiring them to adopt a course of proceeding on
this subject essentially different from that which they have hitherto
pursued, would be fraught with  disastrous consequences to the
mission, to the Indians, and to the African race among them.
46 
IN RELATION TO SLAVERY.
"' That the missionaries among these Indians have been'faithful in
their work seems evident, not only from their own statements, but
also from the fact that the Holy Spirit has most remarkably owned
and blessed their labors; the hopeful converts among the Choctaws
being proportionally more numerous than those in any other mission
connected with the Board, except that at the Sandwich Islands.
"'In the spirit and with the sentiments of one of our oldest
missionaries, who has now spent more than twenty-five years in
Christian labors among these Indians-and these are believed to be
the sentiments and the spirit of all the missionaries-the  Committee would close their report.
"'I have,' he remarks,'been more in the midst of the slaveholding population, and seen more of the pernicious effects of the system
among the Indians, than some of my brethren. Viewed in all its
bearings, it is a tremendous evil. Its destructive influence is seen
on the morals of the master and the slave. It sweeps away those
barriers whlich every civilized community has erected to protect the
purity and chastity of the family relations. We also see its baneful
effects on the rising generation. A great proportion of the red people, who own slaves, neglect entirely to train their children to
habits of industry, enterprise and economy, so necessary in forming
the character of the parent and the citizen. Slavery, so far as it
extends, will ever present formidable obstacles to the right training
of the rising generation.
"'But what is to be done?  Shall we desert our churches and
schools, and send back those who compose them to the shades of
moral darkness and death, because some among them own slaves?
Is not the Chloctaw nation a part of that world into which Christ
commanded his disciples to go and preach the Gospel to every creature?  Can we expect the hlalf-enliglitened, half-civilized Choctaws
to proceed on this subject in advance of the white people in the
States around them? or in advance of those churches ill civilized
and enlightened communities where slavery exists?
"'There can be no prospect of benefitting the slave, in a slave
country, without the consent of the owner. The only hope we can
have of benefitting either the one or the other, is through the inflence of the Gospel; and the Gospel, to be effectual, must be conveyed in the spirit of meekness and love.'
LEONARD WOODS,
BENNET TYLER,
REUBEN H. WALWORTIH,
THOMAS W. WILLIAMS,
CALVIN E. STOWE,
BENJAMIN TAPPAN,
DAVID SANFORD,
JAMES W. McLANE,
DAVID GREENE.'
" A motion having been made for the adoption of this report, a
deeply interesting discussion ensued, which continued through the
afternoon and evening of Wednesday, and the forenoon of Thurs
47 
THIE AMERICAN BOARD
day.  During the progress of this discussion, several amendments
were proposed, which were finally committed, together with the
report itself, and all the resolutions and memorials relating to the
subject of slavery, presented to the Board during the session, to
Chief Justice l~lliams, Dr. Bacon, Dr. Stowe, Dr. Tappan, Rev.
David Greene, and Rev. John C. Webster.
"On the following day, this Committee made their report by
recommending the adoption of the report of the previous Committee without amendment. The report last made was accepted, and
the question then arose upon the adoption of the former report.
An amendment having been proposed to this report and rejected,
the question was taken by yeas and nays, when the following persons voted in the affirmative:  "Theodore Frelinghuysen, Thomas S. Williams, Jeremiah Day, Thomas
DeWitt, Thomas McAuley, John Tappan, Henry Hill, Noah Porter, Rufus
Anderson, David Greene, Charles Stoddard, William J. Armstrong, Levi
Cutter, Nehemiah Adams, Joel Hawes, Elisha Yale, Thomas H. Skinner,
Ambrose White, Samuel Fletcher, David Magic, John W. Ellingwood,
Charles Walker, Pelatiah Perit, Benjamin Tappan, William R. DeWitt,
Isaac Ferris, Thomas W. Williams, William W. Chester, Mark Hopkins,
Reuben H. Walworth, Seth Terry, Daniel Dana, Zedekiah S. Barstow,
William Darling, Edward W. Hooker, David Mack, William Page, Horatio Bardwell, Ebenezer Alden, Albert Barnes, William Jessup, Artemas
Bullard, Anson G. Phelps, Hiram H. Seelye, Aristarchus Champion, Samuel H. Cox, Thomas Punderson, Alvan Bond, John W. Adams, William T.
Dwight,-Leonard Bacon, Ansel D. Eddy, Joel Parker, J. Marshall Paul,
Benjamin Labaree, Joseph Steele, Henry White, William Adams, Joel H.
Linsley, William Wisner, William Patton, William W. Stone, Edward
Robinson, David L. Ogden, Benjamin C. Taylor, Walter Hubbell, Samuel
H. Perkins, Asa T. Hopkins, Selah B. Treat, Linus Child, Henry B.
Hooker, John Forsyth, Baxter Dickinson, Calvin E. Stowe.
"As no person voted in the negative, the report was unanimously adopted."-pp. 54-63.
The conclusion to which this long report comes is that
nothiny should be done in regard to the matter in question.
The course of reasoning by which it seeks to establish this
conclusion is worthy of particular attention.
The admissions of Dr. Woods and his Committee respecting the vicious character and pernicious tendencies of slavery
form so striking a contrast with their proposed acquiescence
in its continuance, not only in the nation, but in the church,
that I request the reader's especial attention to them.
The Committee say that the slaveholding system is " a tremendous evil;" that its effects are "pernicious;" that "its
destructive influence is seen on the morals of the master and
the slave;" that ", it sweeps away those barriers which every
48 
IN RELATION TO SLAVERY.
civilized community has erected to protect the purity and
chastity of the family relations;" that "we also see its baneful effects on the rising generation;" and that the abolition
of it is a consummation " which justice, humanity, and Christian principle demand should be hastened."
Think of the enormity of arguments and exhortations, addressed by a Committee of clergymen to a great missionary
association, against interference with a system so bad that,
by their own confession, it breaks down the barriers that
have been found needful by mere worldly "civilization," to
protect the purity and chastity of the family relations!
The Committee confess the extent to which the Cherokee
and Choctaw mission churches are implicated in this " baneful," ", pernicious" and " destructive" system.  The number
of slaves held by both tribes is,probably not far from
2,000;" while "fifteen" slaveholders are members of the
Cherokee, and "twenty" slaveholders members of the Choctaw, mission churches.
The Committee also admit the systematic deliberation with
which the missionaries had chosen to shelter this pernicious
and destructive system in the church; they admit that the
missionaries are united in their policy upon this subject; and
they do not shrink from giving, as a specimen of that policy,
the astonishing testimony of Mr. Byington, (of the Choctaw
mission,) that they "give such instructions to masters and
servants as are contained in the epistles, and yet not in a way
to give the subject a peculiar prominence; FORt TIIEN IT WOULD
SEEM TO BE PERSONAL."
The Committee also admit that there were 500 slaves
(more or less) in each of these nations at the time when the
missionaries commenced their labors among them.   These
missionaries might then, if they had chosen, have opposed,
from the beginning, this baneful, pernicious and destructive
practice. They might have preached against it, and printed
tracts against it, and formed associations in opposition to it,
just as they did against intemperance! They had it perfectly
in their power, at the very least, to keep those who practised
it out of the church!  But they did not choose to do any one
of these things! And yet  The Conimittee represent, in spite of all these disgraceful
3
49 
THE AMERICAN BOARD
facts, that "the missionaries among these Indians have been
faithful in their work "!
Faithful, in allowing a pernicious and destructive vice to
go on without rebuke in the nation, in admitting determined
practitioners of it to membership in the church, and in refraining from admonition of these church members on the
express ground that "it would seem to be personal "!  Are
these fair specimens of what the Prudential Committee send
out for Christian ministers?
But the evidence assigned by the report in question for
considering these pro-slavery missionaries " faithful," is " the
hopeful converts among the Choctaws being proportionally
more numerous than those in any other mission connected
with the Board, except that at the Sandwich Islands."
If the standard of church character was so low among the
Choctaws that continuance in pernicious and destructive vices
did not interfere with membership, if "professors of religion"
there might practise without rebuke something that justice,
humanity and Christian principle demanded to be abolished,
perhaps this would more plausibly account for the boasted
proportional number of church members!
But another admission of this report is especially worthy
of notice, since it directly contradicts ground taken by Dr.
Woods, its writer, in his report, made in 1842, against those
who complained of the Board's complicity with slavery. He
then said
"These evils, existing in the countries where the missions are
operating, and standing directly in the way of the Board's accomplishing its object, were, of course, legitimate and proper subjects
for its animadversion. If it has at any time gone further than this,
and expressed opinions relative to immoralities or evils of any kind,
prevailing in this country, and not directly counteracting the labors
of the missionaries, your Committee regard such action as a departure from the great principles on which the Board was organized,
and by which they think its proceedings should always be governed."-p. 46, Ann. Rep. of 1842.
The same person now tells us (p. 55, Ann. Rep. of 1845)
that- " The evils of slavery will probably be met in some
form, in nearly every part of the great missionary field "and that-,' Involuntary servitude is believed to pervade
nearly the whole of the African continent, though with widely different degrees of severity. In some form, it exists in
50 
IN RELATION TO SLAVERY.
many, if not all parts of India. It pervades Siam, and
nearly all Mohammedan communities; and it will probably
be found, in some of its modifications, in China and Japan."
The writer of this report proceeds, from this point, to
make the following declaration respecting the moral character of slavery:
"The unrighteousness of the principles on which the whole systemu is based, and the violation of the natural rights of man, the
debasement, wickedness, and misery it involves, and which are in
fact witnessed, to a greater or less extent, wherever it exists, must
call forth the hearty condemnation of all possessed of Christian feeling and sense of right, and make its entire and speedy removal an
object of earnest and prayerful desire to every true friend of God
and man."-p. 56.
Is it not amazing that an acknowledgment like this should
be the prelude to a recommendation to leave this " system"
unopposed and undisturbed, in the very churches of the
American Board? And is it not still more amazing that
this recommendation should be made by the same person who
formerly sought to silence the protest of the Sandwich Islands
missionaries against slavery, on the alleged ground (contradieted by the missionaries themselves) that it was an evil nonexistent in the country where those missions were operating?
But we must not omit to notice that theory of the missionary function, and that asserted distinction between the legitimate province of the missionaries and of their employers, the
Board, which Dr. Woods sets forth as the sufficient ground
for a continued allowance of slaveholders in the Cherokee
and Choctaw mission churches.
The function of the missionaries is described in five specifications, (ante, pp. 38, 39,) assuming that the missionaries are
the " rightful and exclusive judges " of what  constitutes
fitness for church membership. Whatever force this report
has is derived from this statement.
The manifest answer to it is, that when missionaries abuse
and desecrate their office so grossly as to use their province
of admitting church members in such a manner as to authenticate and uphold a pernicious and destructive system- one
that injures the morals of all parties connected with it-one
that sweeps away the barriers of purity and chastity in the
family relations- one that produces baneful effects upon the
51 
THIE AMERICAN BOARD
rising generation - one, the abolition of which is demanded
by justice, humanity and Christian principle -then it is the
manifest duty of the employers of those missionaries to discharge them, and to send truly Christian men to supply their
places!
The doctrine of the missionaries, agreed to by Dr. Woods
and his Committee, is that while " a saving change of heart " is
the sufficient reason for admission to church membership, this
"saving change of heart" may exist just as really, and be
manifested just as thoroughly, among persons united in, and
persistently determined to uphold, the system of wickedness
above described, as among any others! If this be so, it will
tend to show - not that slaveholding is right - but that the
influence called " a saving change of heart " is not so good a
thing as it has been assumed to be; that, even if it does, as
alleged, insure salvation in the next world, it does not make
men and women much better in this world!
In this elaborate report by Dr. Woods, as well as in former
reports from the same pen, and in the general managyement
of matters relating to slavery by the Prudential Committee,
many indications are seen, not only of disingenuousness and
sophistry, but of a deliberate attempt to deceive. An instance
of this dishonesty is found in the conclusion of the following
sentence, which the reader may see in its connection, p. 41  -
F{ "In proceeding on these principles, the missions under the care
of this Board, and the churches gathered by them, are no otherwise
connected with slavery, than they are with every other evidence and
result of inmperfect moral renovation in their converts and church
members; and they no more really give their sanction to the one than they
do to all the others."
I will take, for example, a single one of the "other" vices
referred to, and, by showing the entirely different treatment
it has received from the missionaries in this same station, and
from the Board, show the utter falseness of this allegation respecting the relation of these parties to slavery.
Suppose it were asserted that the missionaries among the
Cherokees and Choctaws favored intemperance among those
nations, receiving habitual drunkards, indiscriminately with
others, as church members; and that the Prudential Committee allowed this, refusing, when requested, to instruct the
52 
IN RELATION TO SLAVERY.
missionaries to act differently. What would be said to these
assertions?
It would be replied, and very justly, that every Annual
Report of the Board proved the falseness of these allegations.
It would be shown by these Annual Reports, that the missionaries had spontaneously commenced operations against
intemperance very early in their residence among those nations; that they had preached against it, formed societies
against it, printed and distributed tracts against it, used
special precautions against it in their admission of members
to the church, and reported, from time to time, to the Prudential Committee the amount, and the measure of success
or failure, of these efforts; and that the Prudential Committee had freely published these reports with the proceedings of
the Board.
How monstrous is it, then, to say, when the missionaries
have done no one of these things against slavery, when they
have neither preached, nor printed, nor formed societies, nor
distributed. tracts, nor made reports to the Prudential Committee against it, but when, on the contrary, they have certified the perpetrators of it to be Christians by freely admitting
them to the church, expressing, when inquired of, their determination still to do so-and when the Prudential Committee
have not only systematically permitted all this, but have resisted many and strong remonstrances, urging them to interfere
with it, and have steadily declared, fromn beginning to end, that
these missionaries have been " faithful," and " exemplary in
the discharge of all their missionary duties"-how monstrous
is it, after all this, to say, as Dr. Woods does, that the missionaries and the Prudential Committee "no more really give
their sanction " to slavery than to intemperance! that they
"are no otherwise connected with slavery" than they are
with intemperance!
The truth is, that while they were connected with intemperance (and some other vices) only so far as diligent and
persistent effort on their part had failed to eradicate them,
they were connected with slavery by consent, by choice, by
system, by fraternal welcome, by deliberate justification, and
thus did give their sanction to it, and are to be held responsible for the guilt of it.
Here is one of the questions in Dr. Woods's report, in
53 
THE AMERICAN BOARD
which he seeks to defend the position of the Board by misrepresenting the charge against it. Hle says
"Is this Board, then, in propagating the Gospel, to be held responsible for directly working out these reorganizations of the social system, without giving Christian truth time to produce its chanyes in the
hearts of individuals and in public sentiment?"
Dr. Woods knew very well that nothing like this has been
claimed. He knew that the charge was that, from the commencement of the Cherokee and Choctaw missions in 1817,
to the year 1845, in which he wrote, the missionaries had
systematically refrained from beginning the utterance of
Christian truth upon the subject of slavery; that they had
gone on allowing the practice of slaveholding to continue and
increase, even among their church members, without remonstrance; and that the Prudential Committee had gone on
permitting this course of conduct, in spite of urgent remonstrances from Christians at home!
The concluding sentence of Dr. Woods's report (I must
pass over much other sophistry which needs comment) shows
a similar attempt to throw dust in the eyes of his readers.
He says
"There can be no prospect of benefitting the slave, in a slave
country, without the consent of the owner. The only hope we can
have of benefitting either the one or the other, is through the influence of the Gospel; and the Gospel, to be effectual, must be conveyed in the spirit of meekness and love."
Each of the members of this sentence is suited, and apparently intended, to mislead the unserutinizing reader.
Nobody had ever asked these missionaries to proceed
against slavery in any other than in "the spirit of meekness and love." Nobody had ever intimated that they were
to work otherwise than "through the influence of the Gospel."
The charge against them was that they refused to apply this
influence to the discouragement of slaveholding! that they
systematically refrained from publishing some parts of the
Gospel to their slaveholding hearers! that they refused to
"preach deliverance to the captives"! that they purposely
omitted to require their candidates for church membership to
"set at liberty them that are bruised "!
As to the declaration that -" There can be no prospect of
54 
IN RELATION TO SLAVERY.
benefitting the slave, in a slave country, without the consent
of the owner "-Dr. Woods might as well say that there
can be no prospect of benefitting the drunkard, in an intemperate community, without the consent of the rum-seller.
This allegation is not only erroneous in itself- its spirit is
not only contradicted by the whole action of the missionaries
against intemperance, which proceeded in spite of the bitter
opposition of rum-sellers and distillers- but it is im-pertinent, inappropriate to the case in hand; inasmuch as the
primary action proposed by the remonstrants in this case was
not help to the slave, but purification of the mission churches
from the membership of slaveholders!
It will be observed that the report, containing all this
sophistry and misrepresentation in behalf of the continuance
of slaveholders in the mission churches, was "unanimously
adopted" by the Board.
We now come to the Annual Report for 1846.
Further memorials on slavery were received at the Annual
Meeting in this year, and were referred to a Committee
which had also in charge certain memorials against polygamy
in the mission churches. The report of this Committee upon
both subjects, with the prefatory statement in the Annual
Report, (pp. 72-4,) are as follows:
" MEMORIALS ON SLAVERY AND POLYGAMY.
" Resolutions on the subject of slavery were received from the
General Association of Congregationalists in Illinois, and from
New Haven East Association; also, a memorial and resolutions
on the same subject from a missionary convention held in Dexter,
Maine. These papers were referred to Chancellor Walworth,
Dr. Robinson, Dr. Stowe, Dr. Tappan, Hon. Edmund Parker,
Hon. Linus Child, and Rev. David Greene.
"Fotr memorials were presented to the Board in relation to
the subject of polygamy, in its supposed connection, now or heretofore, with some of the mission churches. They were from Rev.
George W. Perkins and others; from txwenty-four ladies residing
in Middletown and Meriden, Connecticut; the Gentlemen's Foreign Missionary Association in Canton, Connecticut; and Rev.
William W. Patton and others.  These memorials having been
read, Mr. Greene made a full statement of the facts in the case,
after which the memorials were referred to the Committee on the
subject of slavery. This Committee subsequently made their
report. During the discussion which arose on its adoption, Rev.
55 
THE AMERICAN BOARD
George W. Perkins offered an amendment to the same; after
which Dr. Goodrich moved to postpone both the report and the
amendment, for the purpose of receiving a substitute for so much
of the report as relates to the subject of polygamy. The report,
with the proposed amendment and substitute, was finally referred
to Chancellor Walworth, Dr. Goodrich and Dr. Humphrey.
This Committee subsequently made a report, which is as follows:
"' The Committee to whom were referred several memorials and
resolutions on the subject of slavery, and also the various memorials
relative to cases of polygamy which are supposed to exist in some
of the churches under the ecclesiastical care of the missionaries of
this Board, respectfully report: That in reference to the subject of
slavery generally, or in its connection with some of our missionary
churches, nothing has occurred during the past year to induce your
Committee to suppose this Board should depart from the principles
of the elaborate report, sanctioned by two successive Committees;
and which report, after being fully discussed, was adopted, with
such entire unanimity, by all the members of the Board present, at
the annual meeting in 1845. Your Committee, therefore, consider
further agitation of the subject here as calculated injuriously to
affect the great cause of missions in which this Board is engaged,
and for the promotion of which alone the society was instituted.
"' In reference to the supposed existence of cases of polygamy in
our mission churches, and the erroneous supposition that the same
has been sanctioned by this Board or its officers, your Committee
state that neither the Board nor its Prudential Committee have
taken any action, or even expressed an opinion, in favor of receiving
a polygamist into a church under the care of any of our missionaries. So far as your Comnittee have been able to obtain inforrnation on the subject, the missionaries of the Board, although many of
them are located in countries where polygamy is recognized and
sanctioned by law, have had occasion but in four instances to act
upon the question of the admission of a polygamist to church fellowship; and these were all cases of persons who, previous to their
conversion from heathenism, and before they had any knowledge of
the doctrines and precepts of the Christian system, had become the
legal husbands of a plurality of wives. In one of those cases, it is
known that the missionaries at the station where the application was
made, refused to admit the applicant to the church. In two others
of those cases, your Committee are not informed as to the result of
the applications. But as the missionaries who had the pastoral care
of the churches to which these requests for admission were made
are known to have been opposed to the admission to church fellowship of persons standing in that relation, your Committee have no
reason to suppose that either of the applicants was received as a
member of the church. The fourth case occurred about twenty
years since, and in respect to an individual who has been dead from
twelve to fifteen years. The person alluded to was an aged man,
who, at the time of his conversion from heathenism to Christianity,
was the husband of two wives, both of whom desired to live with
him, and, according to the usages of his nation, had equal claims
66 
IN RELATION TO SLAVERY.
upon him for protection and support. Under those circumstances,
the missionaries at that station thought it right to receive him into
the church. He was accordingly received by them, and continued
in church fellowship until his death. This, as far as your Committee have any definite information, is the only person having more
than one wife who has ever been received into our mission churches.
And they have no reason to suppose that any person in that situation is now in connection with those churches.
"' The principles upon which our missionaries are expected to
act in dealing with questions of that nature were fully stated in the
report of 1845, to which your Committee have before referred. It
is unnecessary to say that this Board and its missionaries and
patrons unite in the sentiment of all who bear the Christian name,
that the practice of polygamy is hostile to the interests of the
human race, and diametrically opposed to the spirit of the Christian
religion. Nor can there be any difference of opinion among
Christians as to the absolute impropriety, under any circumstances,
of permitting church members to marry a second wife during the
life of the first, except in cases of legal divorce. And in respect to
converts from heathenism in a state of polygamy, this Board expect
its missionaries, in considering the question of admission to the
church, to carry out the principles of the Gospel in their full extent.
If any such cases should arise, your Committee think this Board
may confide in the piety, learning and sound judgment of its
missionaries abroad, and in their general competence to decide,
upon scriptural grounds, these questions and others of a similar
character which may arise in the course of their labors, without
requiring its Prudential Committee to assume the very questionable
power of giving more specific directions, which might be considered
an infringement of the religious liberty of the ministers and members of our mission churches.   Your Committee therefore see
nothing in the subject of these memorials requiring the further
action of the Board at this time.'
"This report was adopted by the Board.'
It is to be observed, that the paragraph at the commencement of this report, which coolly dismisses the memorialists
without either consideration of their requests or action upon
them, not only refers to the sophistical and deceptive report
of Dr. Woods in 1845, as perfectly satisfactory, but deprecates " further agitation of the subject" of slavery as " injurious."
In the Annual Report for 1847, the only direct action
respecting slavery is found in a brief statement on p. 59, as
follows:- 
" RESOLUTION ON SLAVERY.
"President Blanchard offered a resolution,' that a Committee
be appointed to inquire and report to this body whether any fur                3 *
57 
THE AMERICAN BOARD
ther action is required of this Board in reference to our relations
to slavery in the Cherokee and Choctaw missions; and, if so, to
propose such action as they may judge best.' This resolution was
referred to the Business Committee, who subsequently reported as
follows: -
"'The Business Committee, to whom was referred the resolution
for the appointment of a Committee upon the subject of slavery in
the mission churches in the Cherokee and Choctaw nations, report,
that it is inexpedient that the attention of the Board should be
occupied with the discussion of that subject at its present meeting.
Mr. Greene, the Secretary who has charge of the Indian correspondence, and who alone is in possession of the facts to give the
necessary explanations to the Board or to a Committee, is detained
by ill health from attending this meeting; so that, if any further
action on this subject should be deemed proper, it cannot be had at
this time. This Committee are also informed that it is the intention
of the Prudenrtial Committee to allow Mr. Greene to visit these
missions previously to the next annual meeting; and if so, he will
be prepared to give all the necessary explanations which may then
be required in relation to the actual state of those missionary
churches.'
"The report was adopted by the Board."
I have said that the above was the only direct action
respecting slavery in the Annual Meeting of 1847. Sub sequently, however, to the adoption of this report, the following innocent-looking resolution was passed, which, judging
by the magnitude of its results in the next Annual Report,
seems to have been designed to introduce another elaborate
piece of sophistry, in the hope of staving off the dreaded
"agitation ":  "Resolved, That the Prudential Committee be requested to
present a written report, at the next annual meeting, on the nature
and extent of the control which is to be exercised over the missionaries under the care of the Board, and the moral responsibility of
the Board for the nature of the teaching of the missionaries and
character of the churches."-p. 61.
In that portion of the Annual Report for 1848 which
speaks of the Cherokee and Choctaw missions, the Prudential
Committee seek to help their policy of discouraging " agitation" about slavery among their patrons, by glowing representations of the satisfactory spiritual state of these slaveholding tribes. They say  "In the history of the efforts of this Board to christianize the
Choctaws and Cherokees, we find much to awaken the liveliest
58 
IN RELATION TO SLAVERY.
gratitude to God. The Lord has done great things for us. If the
Gospel has not accomplished all for these people, in their civil and
social relations, which the friends of the Redeemer among us could
desire, very happy results have been secured. For twenty years
past, the spirit of grace has been almnost continually descending,
especially upon the Choctaws. We find evidence of this, not only
in the organization of churches, and frequent additions to them of
hopeful converts, but also in the general advance made in the arts
and comforts of civilized life."-p. 62.
With still greater hardihood, Mr. Secretary Treat, in the
same year, represented the increased number of slaves in the
Cherokee and Choctaw nations, and the general preference
there felt for investing money in this " species of property,"
as one of the results of "the doctrines of the Gospel having
exerted their appropriate influence."   [Missionary Herald,
the official organ of the A. B. C. F. M., October, 1848, p.
349.]
Immediately following the above-quoted eulogy of the
Prudential Committee on the Choctaw and Cherokee slaveholders, in the Annual Report of 1848, comes their special
report, ordered the previous year, on the "control of
missionaries and mission churches." This document, occupying eighteen closely printed octavo pages, is signed by the
three Secretaries. In spite of the general aspect appearing
in it, and in the resolution calling for it in 1847, the preceding and following circumstances seem clearly to show that
the one great object of this document was to persuade the
remonstrants against slavery that its continued allowance in
the mission churches was both right and unavoidable, and
thus to stop the further " agitation" of that subject.   Notwithstanding the great length of this report, and of the
correspondence with the Cherokee and Choctaw missions
immediately following, they are given entire in this volume,
like all the other documents quoted from the Annual Reports.
Only thus could the reader learn how extensively sophistry
and misrepresentation have used the dialect of piety in
defence of slavery. The italics are those of the report.
The report in question occupies pp. 62-80 of the Annual
Report of 1848, as follows:
" CONTROL OF MISSIONARIES AND MISSION CIIURCIItES.
" At the mneeting of the Board held in Buffalo, 1847, the Prudential Committee were requested to submit a written report, at
59 
THE AMERICAN BOARD
the next annual meeting, on the nature and extent of the control
to be exercised over missionaries, and the responsibility of the
Board for their instructions, as also for the character of the
churches. This was presented to the Board accordingly, at an
early stage of the meeting; but as the members had not time to
give the subject that considerate attention which its importance
demanded, the final disposition of the same was postponed, after
a single amendment had been adopted, to the next annual meeting, the Committee being authorized to print the report as amended, with such modifications as might seem desirable. This document, as thus amended and modified, is as follows:   "'The Board adopted the following Resolution at its last Annual
Meeting, viz.: -" That the Prudential Committee be requested to
present a written report, at the next annual meeting, on the nature
and extent of the control which is to be exercised over the missionaries under the care of the Board; and the moral responsibility of
the Board for the nature of the teaching of the missionaries, and for
the character of the churches." The Prudential Committee have
attended to this duty, and present the following Report.
"'It will be seen that this call upon the Prudential Committee
involves a discussion of the whole working of the system of Foreign
M.lissions. We must determine the ecclesiastical standing and liberty
of missionaries, and of the churches they gather among the heathen;
inquire whether ecclesiastical liberty be not as safe for missionaries
abroad as for pastors at home, and whether missionaries and pastors
are not in fact controlled by similar means and influences; show in
what manner missionaries are obtained, what are the nature and
force of their voluntary engagements, what are the powers and
responsibilities of the Board, and what is the actual extent of the
claims of missionaries upon the Board and upon the churches. This
will exhibit the working of the principle of voluntary association in
missions, involving, as the main reliance, influences that bear directly on the reason, judgment, and heart; and a brief mention must
be made of the more important of these influences. The Prudential
Committee will also be expected to show the adaptation of the constitution of the Board to its various trusts and duties. In respect to
the native mission churches, the inquiry will arise, how far they
ought to be independent of the jurisdiction of all bodies of men in
this country; how they are to be trained to self-support and selfgovernment; what expectations it is reasonable to cherish concerning them; and what are the responsibilities of the Board for the
teaching of the missionaries, and for the character of the mission
churches.
I.
"'THE MISSIONARIES.
"' 1. TIIE ECCLESIASTICAL LIBERTY BELONGING TO MIIISSIONARIES.
"' The Board affirmed at Brooklyn, in the year 1845, that "the
missionaries acting under the commission of Christ, and with the
instructions of the New Testament before them, are themselves at
60 
IN RELATION TO SLAVERY.
first, and subsequently in connection with the churches they have
gathered, the rightful and exclusive judges of what constitutes adequate evidence of piety and fitness for church-fellowship in professed
converts."
"'It was doubtless intended, by this declaration, to recognize the
missionaries under the care of the Board as entitled to equal liberty,
in all ecclesiastical matters, with ministers at home. They certainly
are equally the ministers, messengers, and ambassadors of Christ;
they equally receive from him their call, commission, office, and work.
As a body, they sustain to the churches at home a relation equally as
close as do the body of the pastors. The several Christian denominations acting through the Board have, in all practicable ways, given
to the missionaries it has sent forth their countenance, sanction, and
adoption.  "These missionaries," says a standard work on the Constitution of the Congregational Churches, "may justly be considered
as sent abroad by the churches, inasmuch as they are supported by
their contributions, attended by their prayers, and protected by their
constant solicitude. It is true that the immediate agents, in designing and arranging their departure, are Missionary Societies; but
these Societies, when the subject is rightly considered, are only the
agents and representatives of the churches." * It should be added,
that the missionaries are ordained to their office, as really as pastors,
and by the direct representatives of the churches, and with the same
formalities, and almost always with the knowledge that they are to
be sent forth and directed by the Board. In this manner, the Board
itself has been recognized by the churches and accredited as an
Agent in the work of foreign missions; as it has been, also, by resolutions and other formal acts of General Associations, Synods, and
General Assemblies, and by thousands of collections in aid of its
funds made in the house of God on the Sabbath, and at other times
and places, with the concurrence of pastors and churches.
"' The denial that a missionary is an office-bearer until a Christian
church has invited him to take the oversight of it in the Lord, is
made in utter forgetfulness, as it would seem, of the commission by
which a preaching ministry was originally instituted.  The primary
and preeminent design of that commission was to create the missionary office, and to perpetuate it till the Gospel should have been
preached to every creature.
"' It is not claimed for missionaries that they are Apostles, since
they have not the "signs of an Apostle," and since the apostolical
office was not successive and communicable to others. That office
was extraordinary, in the range both of its objects and its powers,
and the Apostles can have no proper successors. Missionaries are
Evangelists. They do the work of Evangelists; and such they are,
as Timothy and Titus were in the primitive missions, and as Euse bius says many were in the second century.  "These," says that
historian, "having merely laid the foundations of the faith, and
ordained other pastors, committed to them the cultivation of the
churches newly planted; while they themselves, supported by the
grace and cooperation of God, proceeded to other countries and na
* Upham's Patio Disciplinse, p. 128.
61 
THE AMERICAN BOARID
tions."  The method of conducting missions has, indeed, been con  siderably modified by the altered condition of the world, rendering
it possible to send forth a far greater number of missionaries than in
ancient times, and to augment their value as instruments, and to ac  celerate what may be called national conversions, by sending mis sionaries forth in the family state, and making their labor less itin erant and transitory than in early times; but the true relation of
missionaries to the churches at home, and to the heathen world,
appears to be that of Evangelists.
"' Considering the weakness and waywardness so generally found
in men just emerging from heathenism, native pastors must, for a
time, and in certain respects, be practically subordinate to the mis sionaries, by whom their churches were formed, and through whom,
it may be, they are themselves partially supported. This is true,
also, of the mission churches; as will be explained in another part
of this report. Should a practical parity, in all respects, be insisted
on between the missionaries and the native pastors, in the early
periods when every thing is in a forming state, it is not seen how the
native ministry can be trained to system and order, and enabled to
stand alone, or even to stand at all. As with ungoverned children,
self-sufficiency, impatience of restraint, jealousy, and other hurtful
passions will be developed. The native pastors themselves are, for
a season, but "babes in Christ," children in experience, knowledge
and character.  And hence missionaries, who entertain the idea that
ordination must have the effect to place the native pastors at once on
a perfect equality with themselves, are often backward in intrusting
the responsibilities of the pastoral office to natives. They fear, and
justly, the effects of this sudden comparative exaltation; especially
when aggravated by ordination formalities multiplied and nmagnified
beyond the scriptural precedents; involving a convocation of minis ters and people, an ordination sermon, a formal charge, perhaps a
right-hand of fellowship, and possibly an address setting forth the
importance of the occasion, in place of the simple laying on of hands
and prayer, as in the apostolical ordinations.  All this may be well
in old Christian communities; but whatever advantages it is supposed to have among the heathen, these are thought to be overbalanced by its tendency to inflame the self-conceit and ambition
remaining in the heart of the heathen convert, however carefully he
may have been educated in the doctrines and duties of Christianity.
Ve scarcely need any great amount of experience, indeed, when our
thoughts are once turned to the subject, to see that there is wisdom
in the apostolical view of the pastoral office in mission churches, and
in their mode of bringing forward a native ministry and training it
for independent action.
"'It must be obvious, that the view just taken of this subject
involves no danger to the future parity of the native ministry, considered in their relations to each other; for, in the nature of things,
the missionary office is scarcely more successive and communicable
to the native pastors, than was the apostolical office to Evangelists.
' The point specially insisted on is this, - that ministers of the
Gospel lose none of their ecclesiastical standing and liberty by engaging in the work of foreign missions. No plea for abridging their
62 
IN RELATION TO SLAVERY.
ecclesiastical liberties can be founded on the fact of their support
coming from the churches at home; because the obligation of the
churches to support missionaries rests on precisely the same basis
with the obligation of missionaries to become such.  Both the service and the support are to be rendered as a duty owed to Christ.
The one is no more voluntary, no more optional, no more a work of
supererogation, than the other. Missionaries are no more objects of
charity, or beneficiaries, than are pastors at home. Their labors as
truly entitle them to a support from some quarter. When the reality of the missionary's call from the Head of the Church to go on a
mission has been settled by competent and acknowledged testimony,
an obligation arises and exists somewhere to send him forth and support him. And after he has gone into the field, he can no more
properly be starved out of his appropriate liberty by those to whom
he looks for support, than he can be legislated out of it by those who
direct his labors. Nor do missionaries become, in any servile sense,
the servants of those who support them; they are not their hired
servants, but their fellow-servants. Christ is their common spiritual
Head, and he sends his missionaries forth a free ministry.  And the
Board seeks to accommodate itself to this principle in Christ's kingdom.  "With great care, it seeks out competent men as missionaries
and worthy of confidence, and then sends them out under the broad
commission of the great Head of the Church, topreach the Gospel to
every creature; themselves free, to propagate a free Christianity in
the field of their labors. With a scrupulous regard for the rights of
the missionaries in this particular, it places them among the perishing heathen, to gather as many as possible into the fold of Christ,
and there leaves them, in the free and untrammeled exercise of their
own judgment, under a due sense of accountability to Christ, to
decide on the spot, in each particular case as it occurs, what is sufficient evidence of genuine conversion, and what is the proper and
sufficient ground for the admission of the heathen convert to the
privileges of the Christian Church." *
"' When the Committee come to treat of the checks and influences
under which missionaries operate, it will be seen that this degree of
liberty is compatible with as perfect a responsibility as is attainable
in the present state of human nature and of the world. But it is
important to remark here, that this responsibility can never be perfectly enforced, except by guarding the religious liberties of missionaries with the most scrupulous care.  Men must be free, and must
feel that they are free, in order to rise to the full capacity and dignity of moral agents, and be subjected to the full control of law,
reason, and the moral sense. And, of all Gospel ministers, the missionary among the heathen most needs to have his mind and spirit
erect, and to feel that all good men are his brethren. This is necessary to the unity, peace, order and efficiency of every mission.
The law of liberty is an all-pervading law in Christ's kingdom.
"'2. HOW THiiE RESPONSIBILITY OF MISSIONARIES IS SECURED.
"' So far as the Committee can rely on the experience of more
than thirty years, they regard it as not less safe to concede ecclesi
*,Prof. William Smyth, of Bowdoin College.
63 
THE AMERICAN BOARD
astical liberty to missionaries than to pastors. And how eminently
safe it has been at home, the last two centuries can testify. In each
of the denominations of Christians represented in this Board, the
understanding, conscience and heart of ministers is supposed to
operate with equal freedom in the performance of their spiritual
duties; and it is the prevalent belief, in each of these denominations,
that this liberty could not be advantageously diminished.
"'What the Prudential Committee are to show is this:- That
foreign missionaries are subjected to similar controlling influences with
pastors at home. These influences are exerted in the selection of
missionaries; in their voluntary engagements; in the terms of their
pecuniary support; in their mutual watchfulness over each other;
and in the direct influence of truth upon their minds and hearts.
"'1. Missionaries are, in an important sense, selected for the
work, and it thus comes to pass that they have, as a body, a trustworthy character.
"'The Board does not, indeed, extend a "call" to them, as
churches do to those whom they would have for their pastors. This
has sometimes been recommended, as preferable to the course now
pursued. But few missionaries would be obtained in this way.
The missionary spirit has not yet strong hold enough upon the
churches, or upon the colleges and theological seminaries, for the
adoption of such a plan. Were the responsibility to be thus taken
from students and candidates for the ministry, and assumed by missionary institutions, the young men in our theological schools would
seldom  be found in a state of mind or in circumstances to give an
affirmative answer to a "call," by the time their characters and
qualifications should have been sufficiently developed to warrant
one. It is found to be better to lay the case before all, and leave
the result to the providence and grace of God. Consecration to the
foreign missionary work for life involves a somewhat peculiar experience of its own; and the earlier and more thoroughly that experience is wrought in the soul, the better is the prospect of continuance and usefulness in the work of missions.
"' The Committee have been accustomed, generally, to wait for
written offers from the candidates to go as missionaries under the
direction of the Board. These are usually made some time before
the theological course of studies is completed, and are commonly
preceded by personal conferences or an informal correspondence
with the Secretaries. The offer is accompanied by testimonials
from pastors, instructors in colleges and seminaries, and others. If
the testimony be decisive and satisfactory, the individual is invited
to visit the Missionary House in Boston. This arrangement is found
useful and satisfactory to all parties. There is now, if there has
not been before, a free conference with him as to his religious principies and experience, his social relations, his motives in choosing the
missionary work, his adaptations and preferences with respect to a
field of labor, and whatever else is important in determining the
question of his appointment and designation.  Should it now appear
to be the candidate's duty not to engage in a foreign mission, it is
generally easy to convince him of the fact, and his case does not
proceed to any formal action on the part of the Committee. Where
64 
IN RELATION TO SLAVERY.
the duty to go is clear, an appointment follows.  The candidate next
seeks ordination, at his discretion, from some ecclesiastical body;
which body subjects him to as thorough an examination as if he
were to settle as a pastor. He is not taken on trust from the Board,
but his call to the missionary work is brought under a renewed
investigation.
"' It is believed that the missionaries laboring in connection with
this Board are equal, as to ministerial qualifications and character,
to the body of pastors in either denomination represented in the
Board, in any one of the States of the Union; and this fact is evidently one of great importance, in an inquiry as to the possibility of
exerting a reasonable control over their proceedings.
"'2. Missionaries come voluntarily under similar engagements
with pastors at home.
"' The pastor's engagements are made to his church and people,
to the body that ordains him, and, through that body, to the
churches; in addition to his solemn and well-understood vows to
his Lord and Master. The missionary's engagements are to the
Board, acting in the way of a general superintendence over his proceedings as a missionary, and to the ordaining body, and, through
those bodies, to the community from which he is to derive his support; and he also makes explicit vows to his divine Master.
"' The missionary engages, on accepting his appointment, to conform to the rules and regulations of the Board, the nature af which
he is supposed distinctly to understand. He thus pledges himself,
among other things, to be governed by the majority of votes in his
mission, in regard to all questions that arise in their proceedings;
the proceedings being subject to the revision of the Prudential Committee. He comes, moreover, under certain other distinct and wellunderstood pledges: - (1.) As to his mainner of life; which is to be
one of exemplary piety and devotion to his work. (2.) As to his
teaching; which must be conformed to the evangelical docrines generally received by the churches, and set forth in their well-known
Confessions of Faith.  And (3.) As to ecclesiastical usages; to which
he must conform substantially as they prevail among the churches
operating through the Board. He must hold to a parity among the
clerical brethren of his mission. He must hold to the validity of
infant baptism. He must admit only such to the Lord's Supper as
give credible evidence of faith in Christ. So far as his relation to
the Board and his standing in the mission are concerned, he is of
course not pledged to conform his proceedings to any other book of
discipline than the New Testament.
"'3. The missionary's claim for continued support, like that of
the pastor, depends upon his fulfilling his engagements.
"'Unless faithful to these engagements, the missionary cannot
claim a continuance of his support. And the Board not only may,
but it must, insist on his performance of them. It is bound to
know that the missionary preaches the Gospel and administers the
ordinances according to his expressed and implied pledges; which
of course he must do, or retire from his connection.
' The responsibilities and powers of the Board, in this aspect of
the case, are easily defined. While it cannot depose a missionary
65 
THE AMERICAN BOARD
from the ministry, nor silence him as a preacher, nor cut him off
from the church, it can dissolve what it formed, namely, his connec tion with itself and with the mission. While the Board may not
establish new principles in matters purely ecclesiastical, it may en force the observance of such as are generally acknowledged by the
churches, and were understood to be acknowledged by the missiona ries when sent to their fields. While the Board may not require
that baptism shall always be performed by sprinkling, nor forbid
that the Lord's Supper shall be administered to converts after they
have given what the missionaries believe to be credible and satisfac tory evidence of piety; it may require, (for such are the established
and acknowledged usages,) that he receive none into the church,
except such as are believed to be truly pious persons; that he bap tize in the name of the Father, the Son, and the Holy Ghost; and
that he do not refuse baptism to the infant children of the church.
"' Where the opinions of the great body of its patrons are divided
in regard to the facts of Scripture, the Board may not undertake to
decide, positively, as to the nature of those facts, with a view to
binding the conduct of its missionaries. Such a fact, at present, is
the admission of slaveholders into the apostolical churches. The
Board may not undertake to decide, that this class of persons was
certainly admitted to church membership by the Apostles, nor that
they were excluded, in such a way as to have the effect on the mis sionaries of a statute, injunction, or Scripture doctrine, in respect to
the admission of such persons into churches now to be gathered in
heathen nations where slavery is found.  The Board, the Pruden tial Committee, and the Secretaries may have their opinions on
this subject, as well as on all others, and (as will be stated more
fully hereafter) may freely express those opinions in their correspondence with the missionaries, and ought to do so, if they see
occasion, with such reasonings, persuasions and remonstrances as
they may think proper. But they cannot properly go farther. Nor
can the Board assume, as the basis of any of its proceedings, or imply in any mnanner, that the apostolical usages are not the wisest
and best for all modern missionaries to follow, who are similarly
situated with the Apostles. Nor can it do any thing in direct and
manifest contrariety to the great Protestant maxim, on which our
own religious liberties depend, that the Scriptures are the ONLY and
the SUFFICIENT rule of faith and practice.
"' On the other hand, if it was an usage of the Apostles to give
definite and positive instructions to the holders of slaves as to their
treatment of them-instructions which had a tendency to do away
the institution-and if such instructions are found in their Epistles,
then modern missionaries may be expected to conform to that usage,
and to give the same instructions in like circumstances; though the
time and manner of doing this must be referred, in great measure,
to their own discretion, as with ministers at home, in respect to the
direct inculcation of specific duties.  The successful inculcation of
such duties pre-supposes a certain amount of doctrinal knowledge
in those who are to be operated upon, as well as of moral susceptibility, and also a due adaptation in the instructions to time, place,
and circumstances.
66 
IN RELATION TO SLAVERY.
"'But while the Board may require that the missionaries under
its care instruct all classes of men after the manner of the Apostles,
it is not at liberty to restrict the missionaries to the identical instructions given by the Apostles; because there is no good reason to
suppose that all the instructions are recorded in the New Testament which the Apostles were accustomed to give. Missionaries
may go farther, if their convictions of duty require it, and may
apply what they regard ~s the obvious and generally conceded principles of the Gospel to the case. They have the same liberty, in
their preaching, with ministers of the Gospel elsewhere. They
may instruct their converts, among other things, on the Christian
duty of fully conceding the right of marriage to the slaves; of not
holding them as property; of sacredly respecting the relation between husbands and wives, and between parents and children; and
of securing to all the right of worshipping God, and of reading his
Holy Word. And the Committee have no hesitation in urging the
duty of such instruction upon their brethren among the heathen;
with the plain inculcation, in the prosecution of their ministry, of
whatever obligation grows out of the fundamental law of love, as
given by the Lord Jesus Christ, "Whatsoever ye would that men
should do to you, do ye even so to them; "- it being understood
that the missionaries are to have the liberty of exercising their discretion as to time and manner.
"'Nor have the Committee any hesitancy in saying that, since
the Gospel was so preached by the Apostles as ultimately to root
out the most extensive and terrible system of slavery the world has
ever seen, so ought missionaries now, in times and ways within the
range of their own discretion, so to hold up the doctrines, duties
and spirit of the Gospel, that it shall have the same beneficent tendency on the social condition of the heathen.
"' A writer of unquestioned opposition to slavery, to whose discriminating pen the Bloard is indebted, has justly remarked, that it
would seem to be within the discretion of a missionary in a slaveholding community, whether he will attack slavery directly, and by
name, or "whether he will strike at some one or more of the things
which enter essentially into it, and the wrong of which can, in the
actual circumstances of that community, be set home with convincing power upon the conscience of the slaveholder." 
"' Slavery is, indeed, at variance with the principles of the Chris tian religion, and must disappear in any community, in proportion
as the Gospel gains upon the understandings and the hearts of men.
But the Board and its missionaries are restricted to moral means,
and these must have time and opportunity to exert their appropriate
influence. Missionaries should be employed who deserve confidence,
and then confidence should be reposed in them; nor should results be
required which are beyond the power of their labors to produce.
Many things which, at first, it might seem desirable for the Board to
do, are found, on a nearer view, to lie entirely beyond its jurisdiction;
so that to attempt them would be useless, nay, a ruinous usurpation.
Nor is the Board at liberty to withdraw its confidence from mis
* Prof. Smyth.
67 
THE AMERICAN BOARD
sionaries, because of such differences of opinion among them as are
generally found and freely tolerated in presbyteries, councils, asso ciations, and other bodies here at home.
"'Polygamy stands on a somewhat different footing from that of
Slavery. Little difficulty is apprehended from it in gathering native
churches. The evidence that polygamists were admitted into the
church by the Apostles is extensively and increasingly regarded as
inconclusive, by the patrons of the Board. We no where find in structions given in the New Testament to porsons holding this rela tion. Nor is there evidence of the practice having existed in any of
the churches subsequent to the apostolical age. The Committee
believe, that no positive action by the Board in relation to this subject is needed, or expedient. Unsustained as the practice is by any
certain precedents in the apostolical churches, and unauthorized by
a single inspired injunction, the native convert will rarely be able to
prove the reality of his piety, should he persist in clinging to it, or
refuse to provide for the education of his children, or for the support
of their mothers, (when they need such provision,) if he may not
be permitted to regard the mothers as his wives.
"'Should the missionary violate his compact in respect to the
character or amount of his preaching and teaching; or in respect to
the administration of the ordinances of the Gospel; or by refusing
to conform to the resolutions of his mission, or of the Prudential
Committee, or of the Board, or in any other manner, the Prudential
Committee, on being certified of the fact, is in duty bound to consider and act on the bearing this ought to have on his relations to
the Board, and his claiml for a continued support.
"' This claim for support, so far as it applies to the Board, is understood to be only for an equitable proportion of the sum-total of
funds actually placed at the disposal of the Board, for the expenses
of the year.  The Board can divide only what it receives.  The
missionary goes forth trusting in God that there will always be
enough for his wants. He cheerfully incurs the risk, whatever it
may be, and which past experience of God's goodness shows to be
small. And he does this the more cheerfully, because his work is
so eminently a work of faith.  Mere pledges for his support from
churches and ecclesiastical bodies are too delusive to be depended on.
It is only to a small extent that pledges can be obtained from individual Christians, and even the precise import and obligation of
these are apt to be forgotten by those who give them. Nor are the
formal pledges of support given to the Board worth any thing, except
so far as they represent the deep-seated missionary principles and
sentiments of the Christian community. There is, indeed, no firm
footing for the missionary, except in the promises of his Lord and
Master. Faith in Christ is the basis of his enterprise. It is so in
respect to himself, his children, his work, and the desired results of
all his sacrifices and labors, - preeminently so, compared with that
of the pastor at home. And herein lies the special dignity of his
calling.  i-e goes on his mission in the discharge of his own personal
duty, because he believes his Lord and Savior requires him to go as
his servant and ambassador. If he have a proper view of his mission,
he would regard it as lowering the work immeasurably, to bring in
68 
IN RELATION TO SLAVERY.
the churches, or the Board, as principals; as any thing else, indeed,
2ahn mere voluntary helpers, selected and chosen by himself to carry
Waut the benevolent purpose of his own independent self-consecration.
'TIhe idea that a mission is a contract between the churches and the
missionary in any such sense, that he may cease to perform missionI.ry labor, and claim a pension, (as the servants of the East India
Company do,) after a certain number of years, and while he is yet
able to labor-should it ever become an effective element in the
reasoning of missionaries- would prove destructive to the faith and(
vitality of the enterprise. If this idea has sometimes been advanced
by missionaries, it has been when reasoning under the pressure of
parental solicitude, and in great part on the assumption that the
work of publishing the Gospel was committed by Christ to the
church as a society, or corporate body, to act as a principal in the
matter; and as such, in the discharge of its own preeminent duty,
to send forth and support preachers in all the world; whereas, the
command was given to individual disciples, before an organized
Christian church existed; and whatever use was made of social organizations during the apostolical age, the work was always regarded
as the discharge of an individual and personal obligation. It is not
less an individual and personal duty now, than it was then. The
enlisting in the missionary enterprise is wholly voluntary, as well
on the part of the missionary who goes abroad, as on the part of his
fellow-Christian who remains at home.  They are co-workers and
mutual helpers; and the cooperation of the donor may be as essential to the prosecution of the work as the labors of the missionary.  On the part of all concerned, the consecration, whether of
Verson or property, must be a voluntary offering by individual subjects of Christ's kingdom. Churches, in their organized capacity,
have no authority to prescribe to any one of their members what he
must do; but each must decide for himself, as the result of his own
consciousness of duty and privilege, what he ought to do, and to
what part of the work he should devote himself. It is a question
of individual responsibility. "As we have many members in one
body, and all members have not the samne office, so we, being many,
are onc body in Christ, and every one members one of another;"
and whatever any one does, he is to feel that it is in the discharge
of his own prescribed duty.  Christians at home will no  more feel
that they are really indebted to the missionary, than that the missionary is indebted to them.  They will no more feel that the
mnissionary is doing their work, by going on a mission, than that
they are doing his, by giving to support him.  Each will regard
himself as a fellow-servant of a common Master, engaged i a conlmono  service, and performing just that part of thie work which the
Master has assigned to him.  This view of the subject is doubtless
the correct one, and the only one that will comport with the sue*cessful prosecution of nmissions, for a prolonged period of time, and
on an extended scale. It is necessary for all parties to feel, that they
{are disclharging only their own personal obligations, that they are performiny only their owun ap)propriate work.
"' The system, as it has been described, is found to work easily and
well. The mnissionary is as free, in every sense, as the pastor. One
69 
THE AMERICAN BOARD
is no more really held accountable for the manner of expending his
salary, than is the other. One can no more absent himself from his
field of labor and his work, without the concurrence of the body
that furnishes the means of his support, than the other. The pastor
can no more travel at the expense of his people, whether for health
or business, without their consent, than the missionary can do so at
the expense of the Board, without the consent of the Committee, or,
in certain specified cases, of his mission. The greatest embarrassments experienced in the working of the system are when the
Committee are constrained to interpose their action, in order to relieve a mission from the influence of one of its own members, and
where the questions at issue relate to points in missionary practice
and expediency with which the community at home have not yet
had opportunity to become fully conversant; or to mere matters of
fact, dependent on testimony, and requiring to be heard on both
sides; -giving advantage to a disaffected missionary, should he
choose to address himself to the popular mind. In a case of immorality, if it be flagrant, the compact may be annulled; and every
one is ready to appreciate the reason. So if the missionary, however conscientiously, break fellowship with his brethren, and deny
their baptism, or their ordination, his right to continue in the mission would cease;- it being a well-ascertained fact, that such opinions, in addition to violating the understood engagements, usually
prove destructive to the harmony of a mission, when embraced by
any of its members. The same is true if there be error in respect
to important doctrines of the Gospel. It is not the mere doctrinal
errors that are to be considered, but their distracting, disastrous
effect on the happiness and efficiency of the mission. There is no
need of makling out formal charges to prove a case of heresy by a
formal trial, as an ecclesiastical body would do. The question assumes a plain business form,- whether there is an actual departure
from the basis on which the missionary appointment was made, and
what effect it has exerted on the peace and usefulness of the mission,
and on the operations of the Board.
"' That the action of the Prudential Committee, dissolving the
connection of a missionary with his mission and the Board, is not of
the nature of an ecclesiastical proceeding, technically speaking, is
evident from the fact that it leaves his ecclesiastical relations undisturbed.  His regular standing, both as a minister of the Gospel and
a member of the church, is not directly affected.   As his appointment to the mission did not destroy his relations to his association or
presbytery, so neither does his dismission. The Committee of course
leave the ecclesiastical relations of the case for the ecclesiastical body
(if it choose to consider them) with which the missionary may happen, at the time, to be connected.
"' It will often be found, where difficulties between a returned
missionary and the Committee come out to the view of the community, that the original difficulty was not between the missionary and
the Committee, but between the missionary and his brethren of the
mission; and that the Committee interfered and assumed responsibility in the matter only when it became necessary, in order to
relieve the mission from distracting and paralyzing divisions. The
70 
IN RELATION TO SLAVERY.
Board has had as few unpleasant relations to its missionaries, it is
believed, in proportion to the number of persons, as any other missionary society in the new or old world.
"'It should be stated, that the missionary has his safeguards, as
well as the pastor. The latter is not dismissed from his people
without the intervention of a council or presbytery. Such a direct
ecclesiastical intervention is manifestly impossible, as the case stands
between the missionary and his directors. But the Committee do
not see that the case would be otherwise, were the Board elected by
an ecclesiastical body, a General Assembly, for instance. As it is,
the missionary has the right of appeal from the Prudential Committee
to the large body of ministers and laymen composing the Board. If
the question between him and the Board relate merely to Christian
doctrine, or to alleged immoralities, and has sufficient importance to
awaken the interest of an ecclesiastical body, he can obtain an opinion on his proper Christian or ministerial standing from his presbytery or classis, or from a council, and have the benefit of such a
result. With this right, the Committee have never attempted to
interfere.
"'Enough has been said to show, that whatever of salutary influence there is in the connection between a pastor's faithful performance of his engagements and the continuance of his support from his
people, there is no less with the missionary.
"' But the grand reliance for the proper conduct of missionaries, is
"' 4. On their mutual watchfulness over each other, and the direct
influence of truth on their minds and hearts.
"' As soon as a mission contains three or more missionaries, it is
expected to organize itself as a self governing community, under
the laws, regulations, and general superintendence of the Board.
Mutual watchfulness thus becomes the official duty of each member.
It is also in a high sense the interest of each one to exercise a fraternal watchfulness over his brethren, in order to the safety and
success of the enterprise in which the common welfare and happiness are embarked. And as brethren in Christ, as members of his
church, and as jointly and severally his ambassadors to the heathen, -
by the force of each of these relations, they are impelled to the
same duty. Nor have the several missions under the care of the
Board been a whit behind the ecclesiastical organizations of their
native land in mutual and faithful watchfulness.
"' The influence of truth on the reason, judgment and heart of
missionaries, is mainly through the intercourse kept up with the
Christian world, and especially with their native land, and through
their reading and studies, and the reacting effect of the faithful discharge of their missionary duties.
"' The interest which missionaries feel in their native land is not
diminished by distance. Their home for Christ's sake, the home of
their duty, is among the heathen, and grace makes them more than
willing to live and die there. But nature has another home, dear to
memory and ever interesting to thought and feeling, and with this
they keel) up an active correspondence during life. It is striking to
observe the number of letters passing between missionaries and
their friends. The effect of this correspondence must be great in
71 
THE AMERICAN BOARD
cherishing the social feelings, and especially in preserving the desire
for a good name in their native land. This effect is increased by
the reading of religious and other newspapers, and of magazines
and books, that are continually going to the missions, and causing
the public opinion at home, on all subjects, to bear directly on missionaries, as it does on pastors. The Committee have long deemed
it wise to pursue a liberal policy with respect to these matters, since
well-informed, active and growing minds, yield most readily to
wholesome rules and decisions, and to reason and common sense.
"'The correspondence of the executive officers of the Board
with particular missions is more or less extended, at different times,
according to circumstances. The free use of reasoning has always
been awarded to them on all subjects, upon which they believe it
would be useful to correspond with their brethren in the missions.
No points are so much in dispute, but the Secretaries feel themselves
at liberty to advert freely to them, - always being subject, of course,
to have their correspondence revised at pleasure by the Committee,
or by the Board. They may write upon caste, polygamy, slavery,
creeds, preaching, education, the use of the press, modes of worship,
evidence of piety, the Christian life, and numberless other kindred
subjects. And they may give all the weight they can to their arguments, by bringing the experience of other missions, and what they
know of the state of the public mind at home, to bear on the questions at issue. The religious newspapers and other periodicals furnish the means of performing this latter service in respect to all
subjects that interest and excite the community. It is believed to
be the duty of the Secretaries, acting under the direction of the
Committee, to see that the missions are well furnished with the
lights of truth. The Committee have had ainple evidence of
the value of this method of control. No class of ministers being
more select than that which is engaged in the foreign missions, on
none does correct reasoning, and especially that which is founded on
the word of God, have more influence.  In general, nothing more is
needed, in the actual relations and responsibilities of missionaries,
to control the opinions and operations of a mission, than good scriptural arguments. And in all cases affecting the conscience, the less
there is of an appearance of authority, the better the result.
' "Libraries are connected with the several missions, some of which
are large and valuable; the imaterial for labor, in all the departments,
is abundantly supplied; and the missionary, in common with the
pastor, has his peculiar inducements to study, and to cultivate his
mind and heart, growing out of the exigencies of his position. And
the more devoted, laborious and faithful he is in his work, the less
need does he commonly stand in of influence and direction from
without. Truth, conscience, a sense of duty, regard for unity and
peace, deference to public opinion, and concern for God's glory and
the good of mankind, -things such as these (not without some
thought, it may be, of engagements to the Board and its patrons,
and of the inconveniences resulting from their violation) have
rarely failed to be sufficient, with the divine blessing, to secure
order and efficiency in the working of Christian missions in foreign
lands.  In other words, it is the blessing of God on the free and vig
72 
IN RELATION TO SLAVERY.
orous working of the voluntary principle in missions, based on Chris tian piety and intelligence.
"' The Committee believe it would be found, on a careful exami nation of the history of missions, that no method of controlling
missionaries, differing substantially from the one described in this
report, has ever been effectual. Protestant missions, especially, and
most of all from this country, can in no other way be long kept in
existence.
"' Should it be supposed, that the great distance of the missions
from the community which supports them must weaken the controlling influence, two things are to be considered - (1.) The public
attention is more generally and intently fixed on the conduct of the
missionaries, than it is upon that of ministers any where at home.
(2.) There is no greater probability that all the members of one of
the larger missions will go wrong together, or will countenance
one of their own number in so doing, than that there will be simi lar wrong doing in almost any body of ministers, of equal numbers,
which can be named in our own country. For they are as intelligent,
as pious, have as much principle and sense of character, and as much
desire to please God and do good; and they know that they are
watched by Christians over the world.
"'It is due to the patrons of the Board, who may entertain
doubts whether its constitution is well adapted to secure the safest
and most efficient prosecution of missions among the heathen, to
advert briefly to the subject; indeed, the discussion would not otherwise be complete.
"' The Prudential Committee have not been able to see that the
Board would increase its working power by any considerable changes
in its constitution.   So far, indeed, as the greater part of New
England is concerned, there does not seem to be a possibility of
forming what is called an ecclesiastical Board, unless the relations of
the Congregational churches to each other are first essentially mrodified. And were such a Board to be created, it would no more pos,sess authority to perform purely ecclesiastical acts, than has the
present Board. The Committee presume that it would not be wise
to attempt a change in the present organization, until the details of
the change are clearly proposed and understood, and well considered; nor until there is good reason to believe the new or modified
organization would work better than the present; that it will commtnd more confidence at home among  the churches, and more
abroad with the missionaries; and that it will secure the confidence
which the present Board has gained in the mercantile world. Our
fathers were providentially led to adopt the existing form of organization for conducting foreign missions, as best adapted to their day;
and when the existing form is found not to answer the purpose,
their children will doubtless change it. It was instituted solely for
the spread of the Gospel among the heathen, and in times favorable
for taking an uribiassed view of the subject; and hitherto it has
actually worked better than any of its founders ventured to expect.
It has, indeed, signally enjoyed the blessing of God. The attendance and interest at its annual meetings, the responses to its appeals
for funds, the number and character of the men who go as its mis
4
73 
TiE AMERICAN BOARD
sionaries, the success of its missions, and the standing it is permitted to hold in the estimation of Christians generally, place it on a
footing with other kindred institutions, whether voluntary or ecclesiastical. Nor does it appear to have less hold than other societies
on the confidence, affection and conduct of its missionaries, nor upon
the community to which it looks for support. Those who suppose
that the leading motive with the community to contribute funds for
the support of a system of missions is in the origin of a missionary
society, or in the form of its constitution, fall into an error. It is
rather in the number and importance of the missions; in the tokens
of God's presence in those missions; in the evidence of judgment,
faithfulness and energy in the administration. The essential thing
doubtless is, that the contributors have the means of obtaining
satisfactory evidence that their money is well employed.   This
they have in respect to the Board.   Its one hundred and eighty
Corporate Members, and its five or six thousand Honorary Members, invariably secure for it an annual meeting, (continuing three
days,) that forms a representation of the individuals and of the Christian community supporting its operations, as real, active and extensive, as any other benevolent society has in this country, or
in the world. Thlere is at that meeting a representation from most
parts of the community; and the greater portion, if not the whole
of those present, take an intelligent and lively interest in the enterprise. Itwould seem to be scarcely possible, in the present state
of the churches, that the interests of a system of missions should
be more perfectly represented, or be surrounded with more effectual
safeguards.
"' The Honorary Members have the same right with the Corporate
Members of calling up subjects for inquiry at the nmeetings, of proposing resolutions, of acting on committees, of declaring their opinions, and of exerting every kind of moral influence; and there was
never an important subject before the annual meeting for discussion,
when the prevailing opinion of the meeting was not certainly known.
The right of voting is, indeed, restricted by the Charter to menmbers
elected by ballot; and the value of the clharter, in a financial point
of view, forbids its being unnecessarily relinquished, or set aside.
These voting members are the trustees for the funds; and by accepting the trust, they come individually under special obligation
with regard to the disposal of the'funds, the preservation of the
credit of the institution, and the general working of the system.
They are specially bound to attend the annual meetings. Whatever
theoretical importance (and it is not to be undervalued) is attached
to an extension of the privilege of voting, the Committee believe
that, from the beginning, it would not have altered a single result of
any importance in the proceedings of the Board.  And greatly must
the religious state of our churches be changed for the worse, before
there can be any real danger in the present organization.
"'The Board is to be viewed as an AGENCY, acting for such as
choose to employ it. It does not profess to be, and it is not, a distinct power with separate interests from the churches; nor are its
agents sent into parishes as a substitute for the pastor, or as a coordinate power, to advocate a distinct and independent interest, in
74 
IN RELATION TO SLAVERY.
which the pastor and people have no concern; but, for the time
being, they are mere auxiliaries to the pastors -the agents of the
pastors - the pastors being the responsible persons.   When the
present organization is no longer deserving of confidence, it will
soon die, as a thing of course. So far as the Board is an active and
influential body, it is a mere creature of the public mind. It must
go along with the permanent majority. It has no authority. It cannot, except by an abuse of terms, be said to levy taxes. It taxes no
one. It can only state the command of Christ, the necessities of
the heathen, the facilities for doing the work of missions, its own
plans and operations, and God's blessing upon them; and argue,
exhort and plead. Men give or not, just as they please; and it is
best that it should be so.
"'The corrective power, in respect to the undue multiplication
and irregular working of voluntary associations, lies with the pastors and churches. It is for themi, individually, to decide what ol)jects shall and what shall not have access to their pulpits by means
of agents. HIere lies the only corrective power -where it ought to
lie -in the primary associations and assemblies of the Christian
Church; and here there is such a power, easily applied, and, if applied, adequate to the emergency.
II.
THE MISSION CIItURCHES.
1. TIIE LIBERTY BELONGING TO M3ISSION CHURCIIES.
"'The Mission Churches in foreign lands, connected with  the
missions under the care of the Board, do not come properly under
the jurisdiction of any body of men in this country. This is true
of course so far as the Board is concerned, since that is not a body
having ecclesiastical authority; and it is believed to be equally true
in respect to all ecclesiastical bodies.'The influence exerted upon
the mnission churches by the ecclesiastical bodies of this country
must be through the missionaries.  We  can claim no jurisdiction
over them because we planted them.
"' The great object of foreign missions is to persuade men to be
reconciled to God, as their rightful and only Sovereign; and the
organization of churches is as really a means to this great end, as
the preaching of the Gospel, or the printing of the Holy Scriptures.
When the time comes for organizing native converts into churches,
the missionaries, acting in behalf of these children in knowledge
and in the power of self-organization and government, cannot properly be restrained, by foreign interference, from conforming the
organization to what they regard as the apostolical usage in similar
cases; -having respect, of course, to those necessary limitations
already mentioned, to which they have voluntarily subjected themselves for the maintenance of their social existence as missions, and
for securinig a regular and competent support from the Christian
community at home.   (See pp. 66, 67.)  The result may be a much
simpler organization for the mission churches, than is found in lands
that have long sat under the light and influences of the Gospel.
75 
THE AMERICAN BOARD
Indeed, experience has clearly shown, that it is not well to attempt
the transfer of the religious denominations of Christendom, fullgrown and with all their peculiarities, into heathen lands; at least,
until the new-born churches shall have had time to acquire a good
degree of discriminative and self-governing power. The experience acquired in lands long Christian partially fails us when we go
into heathen countries. We need to gain a new experience, and to
revise many of our principles and usages; and for this purpose to
go prayerfully to the New Testament.
"' The religious liberty which we ourselves enjoy is equally the
birthright of Christian converts in every part of the heathen world,
on coming into the spiritual kingdom of Jesus Christ, which they
may claim as soon as they are prepared for it; just as American
freedom is the birthright of our own children. The right of our
children is not infringed by that dependence and control which they
need during their infancy and childhood. It is even their right to
claim, that the parent shall thus act for them in the early stages of
their existence. But the wise parent will always form the principles
and habits of his child with reference to the time when the right of
self-control must be fully exercised and yielded. In like manner,
the missionary must needs give form, at the outset, to the constitution and habits of the mission churches; and for a time he must
virtually govern them.  But he will do this with a constant regard
to the coming period, when those churches must and will act independently. He will train them, as the Apostles evidently trained
the churches under their care, so that they may be early freed from
the necessity of missionary supervision.   In the infancy of the
Christian community that is placed under his care, hle will act on
such scriptural principles and usages as he deems best fitted to make
the most of every individual member of the church. And this he
will do at any amount of personal inconvenience to himself; remeimbering that the power of carrying burdens is acquired by practice,
and that native converts can be inured to responsibilities only by
having responsibilities placed upon them, and by a conviction that
they are trusted. At the risk of multiplying his most painful cares
and disappointmnents, he will also aim to provide a native pastor for
each church, just as early as he can in the period of his own
missionary supervision, that the spiritual machinery may be homogeneous and complete in all its parts; and may the sooner be made to
work without foreign aid. In no other way, indeed, can he secure
the grand result for which he labors - the development of the selfsustaining, self-governing power in thle native Christian community.
"' Nor may we expect or require of the mission churches, as the
condition of giving them the Gospel and its institutions, that they
shall always think, judge and act just as we do.   We ought cheerfully to abide the consequences of the full assertion of our principles; and have patience, and bear long, and not give over, till it is
evident that our moral means are exhausted, and that our enterprise has failed.
"'The  necessity for long-suffering forbearance with churches
gathered from among the heathen will be the more obvious, if we
consider three things.
76 
IN RELATION TO SLAVERY.
"' One is thus stated in the Cambridge Platform.*  "The weakest
measure of faith is to be accepted in those that desire to be admnitted(
into the church; because weak Christians, if sincere, have the substance of that faith, repentance and holiness, which is required in
church members, and such have the most need of ordinances for
their confirmation and growth in grace, The Lord Jesus would not
quench the smoking flax, nor break the bruised reed, but gathers
the lambs in his arms and carries theni in his bosom." None will
question, that the liberty of mission churches, with respect to the
admission of members, goes to this extent.  Of all churches, those
gathered among the heathen have most reason for asserting this
freedom, since nowhere are the lambs of the flock so much exposed
while out of the fold, and nowhere, comparatively speaking, are
they so many.
"' Another thing is this. There are not several churches existing
in one place, as in most of our towns, formed to a great extent on
the principle of elective affinity. All who give credible evidence of
Christian character must come into one and the same' church, or be
excluded altogether from church membership, and the ordinances of
the Gospel.
"'Again, we should consider the extreme moral and social
degradation of all heathen communities, in which mission churches
are gathered. Read the first chapter of the Epistle to the Romans.
Read the journals of modern missionaries. Consider the decline of
mind among the masses of the people, under the long reign of
paganism; the paralysis of the moral sense and conscience; the
grossness of habits, physical and mental, in speech and action, in
domestic life and all social intercourse. Consider the absence of
almost all those ideas which lie at the foundation of moral elevation
in character; the absence of words, even, to serve as pure vehicles
of holy thought and sentiment; the absence of a correct public
opinion on all things appertaining to manners and morals; and the
constant and all-pervading presence of polluting, degrading, souldestroying temptations.
"' Causes such as these had their effects in the churches gathered
by the Apostle Paul, as we see in his Epistles. When the Apostle
directed his attention, for instance, to the church at Corinth, on
which he had bestowed so great an amount of labor, he found
occasion to lament the many who were carried away by false
teachers, the disorder of their worship, their irregularities at the
Lord's Supper, their neglect to discipline immoral members, their
division into parties, their spirit of litigation, their debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults.
And how soon were a portion of the Galatians seduced from the
Gospel, and from their loyalty to the truth, and turned again to
their old bondage unto weak and beggarly elements, observing
days, and months, and times, and years; so that the Apostle confesses his fears that he had labored in vain among them.  le thinks
it needful to exhort the Ephesian church to put away lying, and to
exhort those who had been dishonest before their conversion to steal
* Ch. XII., ~ 3.
77 
TIE AMERICAN BOARD
no more, and those who had been avaricious and impure to have
nothing more to do with fornication and covetousness. Four years
after he had addressed his Epistle to the Ephesians, he informs
Timothy that all his helpers in Lesser Asia were turned away from
him, and even two who had attained to some distinction. Before
the date of his Epistle, he evidently had not full confidence in some
of the native pastors in that province, as appears from his address to
them at Miletus. While at Rome, he writes that some in that city
preached Christ of envy and strife, supposing to add affliction to his
bonds; and at his first arraignment before Caesar, not a member of
that church had the moral courage to stand by him. Writing to the
Philippians, he declares his belief that many church members were
enemies of the cross of Christ, whose god was their belly, who
gloried in their shame, and minded earthly things. In this same
Epistle, he speaks in desponding terms of his native helpers, among
whom were none like-minded with Timothy, but all sought their
own, and not the things which were Jesus Christ's. He thought it
needful to exhort the Colossians not to lie one to another; and the
Thessalonians to withdraw from such of their number as walked
disorderly. He cautions Timothy against fables, endless genealogies,
and profane and vain babblings, as if such were prevalent in some
of the churches; and speaks of preachers destitute of the truth,
possessing corrupt minds, ignorant, proud, addicted to controversies
which engendered envy, strifes, and perverse disputations and railings; and of some who had even made shipwreck of the faith, and
added blasphemy to their heresies.
"' And it should be added, that the Apostle John, somewhat later,
declares that many "antichrists" had gone out from the church,
because they did not really belong to it in spirit and character, and,
of course, had been in it, denying, as he says, the Father and the
Son.
"' Yet it is generally supposed, whether correctly or not, that the
apostolical churches possessed as much piety as exists in any portions of the visible church of our country and times, if not more.
Indeed, the Apostle Paul speaks of the Roman Christians, only a
few years before the date of his Epistles to Timothy, as being noted
for their faith throughout the world.  At the very time of his censures on the Corinthians, he declares that church to be "enriched
by Jesus Christ, in all utterance and in all knowledge," so that it
came behind in no gift. And while he so seriously cautions the
Ephesians, he ceases not to give thanks for their "faith in the Lord
Jesus, and their love unto all the saints." lie thanked God upon
every remembrance of the Philippians; and when he wrote to the
Colossians, he gave thanks for their faith in Christ Jesus, and their
love in the Spirit and to all the saints. And how remarkable his
testimony in behalf of the Thessalonians! He remembered without ceasing, and with constant gratitude, their work of faith, and
labor of love, and patience of hope in the Lord Jesus Christ, wherein
they had become followers of him and of the Lord, having received
the word in much affliction, with joy of the Holy Ghost; so that
they were ensamples to all that believed, in Macedonia and Achaiaa.
"' The fact undoubtedly is, that visible irregularities and disor
78 
IN RELATION TO SLAVERY.
ders, and even scandalous immoralities, are more to be expected in
churches gathered from among the heathen; and are, at the same
time, to a certain extent, more consistent with grace in the church,
than in countries that have long enjoyed the light and influence of
the Gospel. While the primitive converts from paganism were
remarkable for the high tone of their religious feelings, and the simplicity and strength of their faith, they were wanting in respect to a
clear, practical apprehension of the ethical code of the Gospel. It
is obvious, indeed, that Paul found the burden of his "care of all
the churches" much increased by the deceptive, imnpure, and thoroughly wicked character of the age and countries in which he
labored as a missionary and apostle. His manner of treating the
native pastors and churches, notwithstanding their imperfections, is
a model for missionaries and their supporters in our day; who ought
to expect greater external manifestations of ignorance on moral subjects, and of weakness and sin, in churches that are gathered in
Africa, India, the Sandwich Islands, and among the Indian tribes,
than in churches that existed at Ephesus, Colosse, Corinth, and the
cities of Galatia, in the palmy days of Roman civilization.
"'In reasoning, however, about mission churches among  the
heathen, whether ancient or modern, we should take into view the
moral imperfections found in all human associations, in every land
and every age. How many such imperfections do actually exist
now in the churches of which we are members, and how difficult it
has been found to apply a remedy. How much time and labor has
it cost, in our most favored States, so to affect the public sentiment
of professed Christians, as to induce them universally to abandon
and avoid the trade in ardent spirits; how hard to restrain multitudes of professors of religion from divers conformities to the world,
having no countenance in the Gospel; and how impossible, hitherto,
to create a public sentiment in any church, that shall give the sin of
covetousness, for instance, the place expressly assigned to it in the
Word of God.
2. HOW FAR THE BOARD IS RIESPONSIBLE FOR THE TEACHING OF
THE MISSIONARIES, AND FOR THE CHARACTER OF THE MISSION
CHURCHES.
"' The Board is responsible directly, in the manner which has been
described, for the teaching of the missionaries. It cannot guaranty,
however, an entire uniformity in their teaching. That diversity in
mental habits, opinions, preaching, and social intercourse, which
exists without rebuke among ministers of the same denomination at
home, must be expected and tolerated among missionaries.
"' The Board can require of missionaries a compliance with their
express and implied engagements, and the performance of all duties
that are manifestly essential to the success of the enterprise. But
in respect even to those fundamental obligations, when the mind of
the missionary has swung so far off from the line of his duty as to
refuse a compliance, enforcement is commonly found to be out of the
question; generally, no other course is left but to dissolve his coinnection. The Board cannot, therefore, be held responsible for the
79 
THE AMERICAN BOARD
invariable continuance of its missionaries in the path of their duty,
even in respect to matters of vital importance.  Its responsibility is
limited to the proper selection of fields to be cultivated; to the ju  dicious appointment and designation of missionaries; to the consti tution and laws by which the several missions are formed into self governing communities; to the equitable distribution of the funds
placed at its disposal; to the just and proper instruction of the mis sionaries in matters within the province of the Board; to timely and
needful suggestions, admonitions, exhortations and appeals, firater nally addressed; and, finally, to a faithful superintendence of the
missions, and a decisive  intervention when  there  are manifest
departures from duty in the missionaries.
"'But while the Board is directly responsible for the teaching of
the missionaries, it cannot be held to a full responsibility for the
results of their labors. Paul may plant, and Apollos water, but God
giveth the increase. The Apostle to the Gentiles, as we have seen,
had to sorrow much over the imperfect results of his labors. As he
was not fully responsible for the character of the churches he plant ed, so missionaries cannot now be held to a full responsibility for the
character of their mission churches. But the Board, as a missionary
institution, (and the same would be true were it an ecclesiastical
body,) is even less responsible than are its missionaries, for the
character of the mission churches. It is not even directly respon sible for the character of those churches, but only through the missionaries; and only so far through them, as it is properly held
accountable for their character and teaching. If there be stupidity,
ignorance, weakness, waywardness, perverseness, and even more
scandalous wickedness in the mission churches - as the history of
the Apostolical Churches would lead us to expect, even when the
churches are gathered by the most able and faithful missionariesthey can be operated upon only through the missionaries. The
Board cannot wisely address those churches directly onl the subject,
nor can any other body of men in this country, however constituted.
"'But when evils exist in the mission churches, the Prudential
Committee may and must inquire, whether the missionaries are performing their duty.  In one instance, some years ago, having reason
to apprehend that admissions were made to a church in one of the
missions, without a proper attention to the evidences of piety, the
Board, at its annual meeting, instructed the Prudential Committee
to inquire into the facts, with a view to a correction of the evil; and
such inquiries were made by the Committee, and with a satisfactory
issue. Inquiries have also been made by the Committee, as to the
teaching of missionaries in some of the missions, with respect to
alleged irregularities and evils in mission churches, and in the social
and domestic state of native Christian communities. So far as a
judicious and proper correspondence with the missionaries may
properly affect their incipient measures, in the formation of churches,
and their subsequent teachings, and so far as those measures determine the character of the churches, the Board is responsible for
the character of the native churches.
' Its responsibility in respect to the existence of slavery in several
of the Indian churches has some peculiar modifications in the cir
80 
IN RELATION TO SLAVERY.
cumstances of the case. The incipient measures for the formation of
churches among the Cherokees and Choctaws were taken thirty
years ago,- long before the subject of slavery came up for discussion among the churches at home.  God was soon pleased hopefully
to renew the hearts of a number of slaveholding Indians, and, upon
giving credible evidence of piety, they were received into the church.
What the missionaries could then have done, had they perceived all
the bearings of that subject, cannot be known. The Indians are
now partially civilized, and have organized governments. There
are slaveholding whites without, who are supposed to take an interest in continuing slavery among them, and slaveholding whites
within, married to Indian wives, and thus become a part of the
nation; and their churches are organized Congregationally in one
tribe, and Presbyterially in another. So that the missionaries, like
pastors among ourselves, are obliged now to depend wholly on instruction and persuasion for their influence on the churches under
their care. The religious liberty of those churches is to be respected. We should stand firm in support of our principles as to the
rights of churches.  Unless the missionaries are able to produce
conviction -however desirable it may be that they should do it
the churches in the one case, and the sessions in the other, will vote
in opposition to their views. It is admitted, however, that the missionaries should do all in their power, in the exercise of their best
discretion, to lead those churches and sessions to a right appreciation of their duty in this matter; and that they should use a direct
influence, at their discretion, to eradicate the evil of slavery, as well
as all other evils, from the churches under their care. But it is
obvious that the Board, and the missionaries under its direction,
have not precisely the same degree of responsibility for the existence
of slavery in the churches just referred to, that they would have in
respect to churches yet to be formed among the tribes of the African
continent, or were churches now to be formed, for the first time,
among the Indian tribes.
"'How long we should bear with mission churches that do not
come up to our standard of duty, and may even greatly try our
spirits, is what the Committee are not able to decide. But they
cannot doubt that we should imitate the example of Him,  who
"maketh his sun to rise on the evil and on the good, and sendeth
rain on the just and on the unjust;" and who "so loved the world
that he gave his only begotten Son, that whosoever believeth in
him should not perish, but have everlasting life:" and who "is long
suffering to us-ward, not willing that any should perish, but that all
should come to repentance." We need an abounding charity, a
most Chlrist-like feeling, when we come to the question of with drawing our support from churches we have gathered among the
heathen, because they are slow in rising to our standard of Christian
excellence. Should their deficiency be in any measure owing to
our lack of knowledge on the subject, when we commenced our
labors among them, it will strengthen our motives for forbearance.
Before deciding a question so momentous to the interests of souls,
and to our own future peace of conscience, it would be well to see
whether we do not find in those churches the same spiritual results,
4 $
81 
THE AMERICAN BOARD
the same living Christianity, and the same moral defects, that existed in the churches planted and nurtured by the Apostles; and
whether the Lord Jesus does not bless them with outpourings of his
Holy Spirit, though they cannot yet be persuaded, in all important
respects, to follow us.
"' We should remember, that none of us are principals in this work
of missions. The work is Christ's, not ours; and we are all his
servants, to do his will. And if we look into our own churches, and
consider their manifold imperfections, we shall find abundant cause
for charity and forbearance in respect to all churches gathered
among the heathen; and if we study the intellectual and moral condition of the pagan world, we shall only wonder that the first generation of converts from heathenism can be so far raised in the scale
of Christian morals and general excellence of character.
"'By order and in behalf of the Prudential Committee.
RUFUS ANDERSON, )
DAVID  GREENE,                Secretaries.
SELAH B. TREAT,
Missionary House, Boston, Sept., 1848."'
Under the pretext of maintaining "the ecclesiastical
liberty of the missionaries," this report seeks to make  it
appear that those missionaries have a right to admit slave holders into their churches, and to allow them to continue
there in good standing, and that there is ample Scriptural
warrant for such a course. It seeks to make this appear,
in spite of the antagonistic concession, in the same document,
that slavery  is  " at variance with the principles of the
Christian religion."
It further urges, in maintenance of the right of the
churches to vote in slaveholding candidates for church mem bership, (amazing as it may seem, after the concession just
mentioned!) that "The religious liberty of those churches is
to be respected.  We  should stand firm in support of our
principles as to the rights of churches."
What sort of thing is the " right" of a Christian church
to endorse acts "at variance with the principles of the
Christian religion "?
But, as if to clench and secure the above amazing position
in regard to the missionaries, the report proceeds to say that,
though the Board  "is responsible, directly, for the teaching
of the missionaries," it " cannot be held responsible for the
invariable continuance of its missionaries in the path of their
duty, even in respect to matters of vital iviportance." Then,
82 
IN RELATION TO SLAVERY.
it would seem, it may allow the missionaries to apostatize
without discharging them!
It would take too much space to specify and formally
expose even the principal instances of gross sophistry in this
report. The reader who is at once intelligent and careful
will find many such instances for himself. I shall speak particularly of only two of them, both contained in the last
division of the report.
In the second division of the second part, where there is a
pretence of answering the inquiry, "how  far the Board is
responsible for the teaching of the missionaries, and for the
character of the mission churches," the two opening paragraphs are doubly self-refuting. This is their course of
argument, in substance, namely: -
1. The Board is responsible, directly, for the teaching of
the missionaries, and it can require of them compliance with
their engagements, and fulfilment of all duties manifestly
essential. But  2. If the missionary refuses compliance, enforcement is
commonly impossible, and, generally, no way is left but to
dissolve his connection.
3. Therefore, the Board cannot be held responsible for the
continuance of its missionaries, even in duties of vital
importance. For  4. Its responsibility is limited to........ a faithful
superintendence of the missions, and a decisive intervention
when there are manifest departures from duty in the
mzssionaries.
This, as I have said, is doubly self-refuting. For, since
the second statement admits that the Board may dismiss the
persistently unfaithful missionary, it is evident that the third
statement should read —" Therefore, the Board must be held
responsible for the continuance of its missionaries in their
duty "! It is the obvious duty of the Board to dismiss unfaithful missionaries and substitute faithful ones. And this
fact is recognized in the fourth statement, which, in direct
and unblushing contradiction of its predecessor, admits a
" decisive intervention" by the Board, whenever the missionaries shall violate their duty.
The other passage upon which I wish to remark is three
paragraphs further on, where  the Secretaries try to excuse
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the Board from responsibility for the existence of slavery in
the mission churches.
After admitting that the Cherokees and Choctaws were
slaveholding nations thirty years before, when missionary
labor was first commenced among them, and that slavehold ing Indians were soon adjudged to have given " credible
evidence of piety," and were thereupon received into the
church, the report proceeds
"What the missionaries could then have done, had they
perceived all the bearings of that subject, cannot be known."
This statement is absurdly false. What the missionaries
could have done is known, and is as plain as daylight. They
could have taught their disciples that, slavery being " at
variance with the principles of the Christian religion," the
persistent slaveholder could not possibly give "credible evi dence of piety," and thus could not be admitted to the
church! Whether the unconverted Indians were purified
from slavery or not, the missionaries were able to keep their
churches pure, by utterly refusing to admit slaveholders!
But they did not choose to do this!  And the Board did not
choose to require it of them! And the Secretaries do not
shrink from the disingenuousness of saying, in the very
paragraph treating of the commencement of slavery in the
Indian churches, (contained in the same Annual Report
which admits, p. 89, that " some of the earliest converts, in
both nations, were the proprietors of slaves,") that the action
of the missionaries is limited by the vote of the churches!
As if this excused the original formation of a church, by the
admission of slaveholders as its earliest members, on the
responsibility, and by the action, of the missionaries alone!
Such are some of the disgraceful shifts which were found
absolutely necessary to make out a plausible case in vindication of the Board.
Let us see now by what means the report tries to excuse
the failure of the missionaries to perform their duty of keeping slaveholders out of the churches, and the failure of the
Board to require its performance. It says that these
churches were formed, and slaveholders incorporated into
them, " long before the subject of slavery came up for discussion among the churches at home."   This is true.  And
it is an unspeakable disgrace to the clergy, the teachers and
84 
IN RELATION TO SLAVERY.
guides of those "churches at home," that they not only
slumbered over the complicity of themselves and their people with this awful sin, (neglecting, in the first place, to
recognize or look at it,) but that, when William Lloyd
Garrison brought out the evidence of the oppressions of the
slave and the direct influence of the Northern people in continuing this oppression, and made direct appeal to the
ministers of Boston, and of Massachusetts, to lift up their
voices on that subject, they first utterly refused,* and then
gave their influence on the other side.
It is true, most disgracefully for the churches and their
clerical leaders, that the subject of slavery did not " come
up for discussion in the churches" until a portion of what
those churches opprobriously call "the world" had for years
been actively and heartily engaged in it. But how amazing
is the plea, offered by the recognized teachers of morals and
religion, in excuse for having failed to teach a certain
essential part of morality and religion, that the pupils had
not yet discovered that it was needful to be taught! Yet
the Secretaries must say such foolish things as this, unless
they will either confess their great sin, or utterly hold their
peace!
The  pious language with which this report  is filledintended, as it is, to continue the recognition of slaveholding
in the mission churches as right, and to stave off all
remonstrances against it, (in spite of the admission, p. 68, that
slavery is "at variance with the principles of the Christian
religion,") -is a serious aggravation of its guilt.
Immediately following this long report by the Secretaries,
in the Annual Report of 1848, comes a still longer correspondence with the Cherokee and Choctaw missions, making
a practical application of the theory of the Prudential Committee (just rehearsed) for the continued permission of slaveholding in church members, and giving elaborate statements,
from the missionaries of both nations, of their theories, their
customs, and their intentions, in regard to that subject.
* One of the ministers thus individually appealed to by Mr. Garrison on
this subject was Rev. Dr. Lyman Beecher, then a recognized leader among
the Orthodox Congregational churches.  To a statement of the appalling
facts involved in slavery, and an urgent appeal that he would do something
in opposition to it, he replied that he "had already too many irons in the
fire to be able to give any attention to it."
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This correspondence, covering nearly thirty-three closely
printed octavo pages in the Annual Report, (pp. 80 to 113,)
is here subjoined.
" CORRESPONDENCE WITH TIE  CHIIEROKEE AND  CHIOCTAW
MISSIONS.
"This correspondence was brought before the Board by a spe cial report of the Prudential Committee. Their communication
is as follows:   "'It has been the wish of the Comnmittee, for more than a year
past, that the Secretary having charge of the Indian department
might visit the Cherokee and Choctaw missions. Prior, indeed, to
the last annual meeting, Mr. Greene was requested to hold himself
in readiness to make such a visit in the course of a few weeks.
The object of the Committee was twofold: - 1. To ascertain, as
fully as practicable, the state and prospects of these missions; and,
2. To inquire more particularly into their relations to the subject of
slavery.
"'After the meeting at Buffalo, however, the Committee became
satisfied that Mr. Greene ought to be excused from taking this jour ney, for reasons growing out of the state of his health. Mr. Treat
was directed, therefore, to visit the Cherokee and Choctaw missions
as soon as he could make the necessary arrangements.  Hie  left
accordingly on the 30th of November, and returned on the 1st of
April, having been absent seventeen weeks and a half. While he
Wvas in the Indian territory, he had personal interviews with all the
missionaries individually; and he spent several days with each of
the missions assembled in their collective capacity.  His attention
was particularly directed to the subject of slavery in its relations to
the labors of these brethren; and much time was given to the
acquiring of such information as appeared to be most important for
the guidance of the Committee. After a full conference, each mission concluded to address a letter to the Committee, exhibiting their
views and principles in detail.  The letter from the Cherokee mnission was received April 26; that from the Choctaw mission, May 6.
Subsequently, and as soon as was practicable, Mr. Treat drew up a
report on the general subject, presenting what seemed to be the
leading features of the case. This report, together with the letters
from the two missions, were taken into consideration on the 20th of
June; and the Committee directed a communication to be addressed
to the missions in reply, setting forth their views in regard to the
different topics which were thought to require notice. The answer
of the brethren has not been received. Both missions had previously
appointed meetings to be held simultaneously with the annual meeting of the Board; and it is presumed that they have the subject now
under consideration.
"' The Committee regret that they are not able to report a final
adjustment of this embarrassing question; but they have found it
impossible to bring about this result.  Knowing, however, the anxi
86 
IN RELATION TO SLAVERY.
ety of the Board to be informed as to what has actually been done,
they now submit for its consideration the documents which have
been already mentioned.'
"The report of Mlr. Treat, the first of the documents mentioned
in the foregoing communication, is in the following language:"' To the Prudential Committee of the American Board of Commissioners
for Foreign Missions:  "' The instructions under which I was directed to visit the Cherokee and Choctaw missions will be apparent from the following
action of the Prudential Committee, Nov. 23,1847:  "Mr. Treat having requested definite information as to the views of
the Committee, in directing him to visit the Choctaw and Cherokee missions, it was
"Resolved, 1. That he be instructed to ascertain, as fully and accurately
as practicable, the present state and prospects of the missions, for the information of the Committee, and for the assistance of himself in his correspondence hereafter with the missions.
"Resolved, 2. That he be instructed to go into a full and fraternal examination of the relations of the missions, and the churches under their
care, to the subject of slavery; and the missionaries are requested to give
him all the information in their power bearing upon the case."
"' I arrived at Dwight, the first station which I visited, on the 4th
of January, 1848. The eight following weeks were wholly spent
within the limits of the Cherokee and Choctaw nations. During
this period, I saw all the missionaries and assistant missionaries
under the direction of the Board; as also the missionaries and
educational establishments sustained by other organizations within
the boundaries of the two nations. It was my endeavor to acquaint
myself, as fully as practicable, with the plans and labors of our
brethren; and in relation to the general interests of the missions, I
shall hold myself in readiness to make such communications, and in
such form, as the Committee may direct.
"' It seems desirable, however, that the Committee should receive
a report on the relation of the two missions to the subject of slavery,
without any further delay. Much time and reflection have been
given to the examination of those topics which occurred to me as
most important; and it is but simple justice to the missionaries to
say, that they have done all that I expected, or wished, to facilitate
my inquiries. They were fully aware of the delicacy of their position.  Still, they withheld no information which I asked; but, on
the contrary, met the difficulties and trials of the case with a frankness and self-forgetfulness which entitle them to my warmest
thanks.
"' As there are many points of resemblance between slavery as it
exists among the Cherokees, and the same institution as it is found
among their brethren south of the Arkansas; and as the two mnissions stand upon ground which, in many respects, is common to
both, it will he more convenient, and probably more satisfactory, to
consider the subject in its relations to both at the same time.  For
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the purpose of preventing misapprehension, it may be well to state,
in this place, that the Choctaws and Chickasaws who have removed
to the Indian territory now live under one government, and constitute one people, known as the "Choctaw Nation." In the following
remarks, therefore, I shall be understood as applying the term
"Choctaws," "Choctaw Nation," &c., to the whole community, as
thus constituted; unless I expressly distinguish one class of Indians
from the other.
"' I. SLAVERY AMONG THE CHEROKEES AND CHOCTAWS.
"' 1. Its Origin.
"' It was hardly to be expected, perhaps, that we should be able
to ascertain the early history of slavery, as it exists among these
Indian tribes, to our perfect satisfaction. All accounts agree, however, that it was introduced into each of them by white men.
"' Some have supposed that it had its origin among the Cherokees
no farther back than the Revolutionary war; when a number of
tories, holding slaves, fled from the Southern States, and took refuge
among this people. But there is one slave now living, at the age of
seventy-five, who was born in a state of servitude in the old Cherokee
nation. Hence we may conclude that the institution first took root
in this tribe nearly, if not quite, one hundred years ago. And it is
not unlikely that the evil began with white men, who settled in the
nation, and married Cherokee women. At a later day, slaves were
frequently introduced by purchase; and many are now to be found
who came originally from the Southern States.
"' It is said that negro slaves were first introduced among  the
Chickasaws about the middle of the last century, by unprincipled
white men, who stole them from Southern planters, and afterwards
secreted them within the old nation. Slavery among the Choctaws,
it is affirmed, had its origin in the intermarriage of white men with
Choctaw women. Subsequently, as they obtained the means, they
imitated the example of their civilized neighbors; and those who
lived upon the "Natchez Trace," and who were accustomed to entertain travellers in their humble dwellings, seem to have acquired,
in process of time, quite a number of slaves. The treaty of 1830 led
to a considerable increase of this species of property; and when the
Chickasaws sold their lands east of the Mississippi, they made large
additions to their slave population.
"' 2.  Its Character.
"' The foregoing statements will suggest all that is necessary to
be known in relation to this topic. As the institution was derived
from the whites, it has all the general characteristics of negro slavery in the southern portion of our Union. In such a state of society
as we find among these Indians, there must of necessity be some
modification of the system; but in all its essential features, it remains
unchanged.
"' 3. IYumber of Slaves.
"'Upon this point, it is impossible to obtain reliable information.
No census of the slaves has been taken recently in either nation;
88 
IN RELATION TO SLAVERY.
and different individuals have very different opinions as to their
present number. Some say that among the Cherokees there are
not more than seven hundred; while others think there are as many
as fifteen hundred. The latter is the estimate of the Principal Chief,
and it is most likely to be correct. At any rate, we must suppose
the proportion of slaves to Cherokees to be nearly, if not quite, as
one to ten.
"' The better opinion seems to be, that the whole number of slaves
in the Choctaw nation is at least two thousand. Of these, however,
the Chickasaws possess more than their proportionate share. The
ratio of the Chickasaws to their slaves is about five or six to one;
while the Choctaws are to their slaves, probably, as ten or twelve to
one.
"' The number of slaves, whether among the Cherokees or Choctaws, does not appear to be materially affiected by the introduction
of negroes from the adjacent States. But there is undoubtedly a
natural increase going on all the while; an increase, too, which is
greater than that of the Indians themselves. A few slaves are sold
out of these nations, from time to time; and occasionally one obtains
his freedom by his own efforts or those of his friends, or by the voluntary act of his master.
"' 4. Their Treatment.
"' It is the opinion of almost every missionary, that slavery exists
among these tribes in a milder form than that which is gelnerally
found in the States; and this is thought to be the opinion of the
slaves themselves who reside in the Indian territory.  As a general
truth, it is affirmed, they have a comfortable supply of food and
clothing; and they are seldom tasked beyond their strength. It is
admitted, however, that there are cases of gross cruelty and oppression.
"' The conclusion to which my own mind has been brought does
not differ materially from that of the missionaries.  I do not imagine
that the slaves held by Cherokees or Choctaws are generally overtasked. On the contrary, I presume that they frequently have too
little labor to perform for their own good.  Indolence is one of the
besetting sins of all red men; and hence their ideas of labor, not
only as affecting themselves, but others also, are very apt to be erroneous.  lor do I suppose that there is much intentional omission,
on the part of the masters, to furnish the necessary food and clothing. And it is quite certain that slaves are much more on a footing
of equality with their owners in these tribes, than they are among
the whites.
"' Still, it is hardly possible that persons held in bondage by such
a people should be in as favorable circumstances as those who have
fallen into the hands of enlightened and humane  masters in the
States; especially if those masters are under the influence of Christian principle, and are endeavoring to treat their slaves according to
the injunctions of the Gospel. For, while it is true that a few slaveholders in the Cherokee and Choctaw nations manifest a commendable solicitude in regard to the spiritual interests of their slaves, it
is also true, that they cannot have that ability to give religious in
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struction, even if they fully appreciate its importance, which is found
in communities further advanced in Christian knowledge and civilization. I should say, therefore, that many slaves in the States are
better off than any among the Cherokees; while, at the same time,
there are multitudes who are in a much worse condition.
"'5. Laws relating to Slavery.
"' The legislation of the Cherokees, so far as it affects free negroes
and slaves, appears to be milder than that of most slaveholding communities. For example, the only restriction upon emancipation is
contained in the third section of an act, passed Dec. 2, 1842, which
is as follows: -
"Be it further enacted, That should any citizen or citizens of this Nation free any negro or negroes, the said citizen or citizens shall be responsible for the conduct of the negro or negroes so freed; and in case the citizen or citizens, so freeing any negro or negroes, shall die or remove from
the limits of this nation, it shall be required of such negro or negroes
that he, she or they give satisfactory security to any one of the Circuit
Judges for their conduct; or, herein failing, he, she or they shall be subject to removal as above specified."
"'In the two previous sections of the same act, it is made the
duty of the sheriffs to notify all free negroes then in the nation,
(excepting those who had been previously freed by Cherokees,) to
leave the same by Jan. 1, 1843, or as soon thereafter as practicable.
In case of a refusal to comply, the sheriffs were directed to report
such free negroes to the Ujnited States Agent for the Cherokees, for
immediate expulsion. It is by the provisions of these two sections
that the "removal as above specified," in the third section, is to be
explained.
"' The Committee will be sorry to learn, however, that there is
another statute which debars alike the free negro and the slave from
all direct access to "the lively oracles." It is as follows: "Be it
enaicted by the National Council, That from and after the passage of
this act, it shall not be lawful for any person or persons whatever to
teach any free negro or negroes, not of Cherokee blood, or any slave
belonging to any citizen or citizens of the Nation, to read or write."
The penalty annexed to a violation of this enactment is a fine of
$100 to $500, at the discretion of the court trying the  offence.
This law is the more to be regretted, as it must needs embarrass the
mission in its efforts to benefit this injured and neglected portion of
the community.
"' The restrictions upon the right of property, as applicable to the
colored race, are as follows: 1. No free negro or mulatto, not of
Cherokee blood, may hold or own any imnprovement in the nation.
2. Slaves are prohibited from owning horses, cattle, hogs or firearms; and it is made the duty of the sheriff to sell, at public auction,
all such property when found in his district; the proceeds of the
sale, however, are to be paid to the offender, after deducting eight
per cent. for the sheriffs fees. The reason assigned for so much of
the law as relates to horses, cattle, and hogs, is that the ownership
of such property by the slaves had become a nuisance to the mnaster,
90 
IN RELATION TO SLAVERY.
at the same time that it was a temptation to theft, &c. It is the
opinion of one missionary, at least, that this statute is not very rigidly enforced.
"' It is also enacted that patrol companies may take up and bring
to punishment any negro not having a legal pass, that may be strolling about, away from the premises of his master. And any negro,
not entitled to Cherokee privileges, who may be found carrying
guns, pistols, bowie-knives, butcher-knives, or dirks, is liable to the
summary infliction, by the patrol companies, of forty stripes save
one.
"' The legislation of the Choctaws has been less enlightened and
humane than that of the Cherokees. So long ago as October, 183G,
the following law was passed: -
"Be it enacted, ic., That from and after the passage of this act, if any
citizen of the United States, acting as a missionary, or a preacher, or
whatever his occupation may be, is found to take an active part in favoring
the principles and notions of the most fatal and destructive doctrines of
abolitionism, he shall be compelled to leave the Nation, and for ever stay
out of it.
"And be it further enacted, That teaching slaves how to read, to write,
or to sing in meeting-houses, or schools, or in any open place, without the
consent of the owner, or allowing them to sit at table with him, shall be
sufficient ground to convict persons of favoring the principles and notions
of abolitionism."
"' At the same session, it was provided that no slave should "be
in possession of ally property or arms." The only penalty, however, was a forfeiture of the prohibited articles, and "any good
honest slave" might "carry a gun by showing a written pass from
his master or mistress." And it was further provided, that if any
slave infringed any Choctaw rights, he should "be driven out of
company, to behave himself;" and, in case of his return and further
intrusion, he should receive ten lashes.
"'Four years later, it was enacted that all free negroes in the
nation, unconnected with the Choctaw or Chickasaw blood, should
leave the nation by the first of March, 1841, and for ever keep out
of it; and in case of their infringing this law, they were to be seized
and sold to the highest bidder for life, the proceeds of the sale to be
divided among the districts according to their population. It was
also enacted, that if any citizen of the nation hired, concealed, or in
any way protected, any free negro, to evade the foregoing provision,
he should forfeit from $250 to 8500; or, if unable to pay this fine,
receive fifty lashes on his bare back. And it was further enacted,
that if any white man in the nation should abet, encourage or conceal a free negro, to screen him from the foregoing provision, he
should he forthwith ordered out of the nation by the Chief or the
Agent.
'"In October, 1846, another law  vas passed, which prohibited
all negroes from the United States or the neighboring tribes of Indians, whether they had "papers " or not, from entering and remaining in the Choctaw nation, under pretence of hiring themselves to
work. The offenders were to be taken up by the light-horsemen,
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and to receive not less than one hundred lashes on the bare back;
and all property found in their possession was to be sold publicly,
one third of the proceeds to go to the light-horsemen, and the rest
to be applied to some beneficial purpose.
"'The most objectionable enactment which I find, having any
bearing upon slavery, was approved Oct. 15, 1846. It is as follows:
"Be it enacted,,c., That no negro slave can be emancipated in this
Nation, except by application or petition of the owner to the General
Council; and Provided also, that it shall be made to appear to the Council
the owner or owners, at the time of application, shall have no debt or debts
outstanding against him or her, either in or out of this Nation. Then,
and in that case, the General Council shall have the power to pass an act
for the owner to emancipate his or her slave, which negro, after being
freed, shall leave this Nation within thirty days after the passage of this
act. And in case said free negro or negroes shall return into this Nation
afterwards, he, she, or they shall be subject to be taken by the light-horse men, and exposed to public sale for the term of five years; and the funds
arising from such sale shall be used as national funds."
"' 6. Effects of Slavery.
"'In relation to this point, there can be but one opinion.   The
institution is decidedly prejudicial, in a great variety of ways, to
the most important interests of both nations; and this is the convic tion of some of the slavehlolders themselves. Among the Cherokees,
slave labor is generally, if not universally, unprofitable; and though
it is more valuable in the Choctaw country, in consequence of the
greater adaptation of the latter to the raising of cotton, it prevents,
to a considerable extent, there as elsewhere, that self-relying indus try and enterprise which are so desirable in such a community. It
should be stated, however, that labor appears to have less dishonor
attached to it in both these nations, than in some other slaveholding
communities.
"And if we look at the moral effects of slavery on these tribes of
Indians, we find them to be very much as they are found to be in
other parts of the world. If there is any difference, it grows out of
the fact that the moral condition of the people is lower than that of
some other slaveholding communities; and, consequently, the injury
inflicted upon them is less palpable. I know of no other qualification which it is necessary to make..
"' As between the tribes themselves, however, I must say, that I
had deeper and more depressing emotions as to the moral evils of
slavery, while I was among the Choctaws, than I had among the
Cherokees; still, there may be, and there probably is, no material
difference. I was told by a very intelligent white man, that two
thirds of the whiskey brought into the Choctaw nation were introduced by slaves. The retributive influence which they are exerting
upon their masters and upon the whole community, in this and in
other ways, is truly terrific.
"' It is very clear, moreover, that the influence of the missions is
neutralized, to some extent, by the existence of slavery. Whatever
affects injuriously the industry or the morals of the Indians, must
necessarily operate as a hinderance to missionary success.  Besides,
92 
IN RELATION TO SLAVERY.
this institution among these Indians, as elsewhere, tends to foster
and strengthen that selfishness which is the grand obstacle to the reception of the truth as it is in Jesus. And it will be seen more fully
hereafter, that the missionaries feel themselves not a little straitened
whenever they come in contact with the system; hence the Gospel
is not brought to bear with its full power upon all those evils which
are peculiar to such a state of society.
"' 7. Influence of Christianity on Slavery.
"' This topic naturally suggests the following inquiries:-1. What
effect has the Gospel exerted upon the condition of the slaves?
2. What effect has it had upon their number?
"' As to the first of these inquiries, it is clear to my own mind,
that the influence of Christianity has been highly salutary.  As the
doctrines of the Bible have obtained, from year to year, a wider diffusion and a stronger hold upon the people, the feelings and conduct
of masters towards their slaves have become more and more considerate and humane.  One of the brethren among the Choctaws uses
the following language, in which all the missionaries in both nations
would doubtless unite:-" We have much reason to believe that
Christianity has greatly improved the condition and character of the
blacks, and the views and feelings of their masters towards them,
where religion has been embraced. We have much reason to believe that religion has exerted a general and beneficial influence in
this respect. And to persons thus situated, the Gospel has been glad
tidings. Indeed, it would be painful to see the slaves thrown back
to the condition they were in before the Gospel, with its restraints
and warnings and encouragements, had reached them and their masters. We should much dread any event that would lead to such a
result." And, what is more important still, it will be seen hereafter
that a large number of slaves in these tribes are members of the
church. Among the Choctaws, indeed, the proportion of enslaved
to free communicants is nearly as one to eight, showing that the Gospel has had greater success among the blacks than the Indians.
"' In regard to the second point, however, the conclusion to which
I came was less satisfactory.  It seems fair to presume that a few
persons have been led by C(hristian principle to abstain from the purchase of slaves; and such I was told was the case. But, on the
other hand, we may not shut our eyes to the fact, that a process has
been silently going forward which has tended to a different result.
"'As fast as the doctrines of the Gospel have exerted their appropriate influence, the Indians have advanced in civilization. They
have felt new desires, and, consequently, new wants. Having these
desires and experiencing these wants, they have looked around for
the means of gratifying the former, and removing the latter. They
have sought to do this, as others had done before them, by the acquisition of property. But the forms of investment accessible to
them were very few. They could not buy land, even had they
wished to do so; because their whole country belonged to the nation in common.  Indeed, there was hardly any species of property
it was so natural for them to desire and seek as this of which we are
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speaking; for it became not only a mode of investment, but, in their
judgment, the means of further acquisition. If we also take into
the account the hereditary repugnance of the Indian to labor; if we
reflect that the slaves were capable of doing many things better than
their masters; we shall see how the number of slaves may have increased, rather than diminished, as the Indians became more and
more like the people around them.
"' 8. Prospective Termination of Slavery.
"' The mass of the people have no direct interest in slavery; and
could the expediency of bringing it to a speedy termination be
brought fairly before their minds, they would probably desire its removal. But they have given very little thought or attention to the
subject; and it is very uncertain when the question will be extensively agitated among thenm.
"'The  predominant influence in both nations is mainly in the
hands of slaveholders. The intelligence and enterprise which enlable them to acquire this species of property, also qualify them for
an active and successful participation in public affairs.  And  many
belonging to this class would certainly resist, to the utmost, any
proposal tending to the abolition of slavery.  A few, indeed, might
be glad to see a new order of things; but their voices, should they
advocate such a change, would soon be drowned by the louder remonstrances of those who are less considerate and less disinterested.
"'And, in looking forward to the termination of slavery among
the Indians, we must not forget the adverse foreign influences to
which they are exposed.  The owners of slaves among the Cherokees and Choctaws are mostly whites or mixed bloods. In their
feelings, sympathies and interests, therefore, they may be expected
to agree, to a very considerable extent, with the samrne class of persons living without the nation; and hence they will be easily
affected by whatever is said or done to obstruct any plans which may
be proposed for the melioration of this institution within their own
borders.  This is particularly true of the Choctaws.  Now, we may
consider it as a settled point, that slaveholders in the adjacent States
will never consent to the adoption of any scheme of emancipation
by the Indians, or to any measures manifestly tending to this result.
On the contrary, they will make the most strenuous efforts to keep
things just as they are; and at the slightest indication of danger,
the alarm will be sounded.
"'The conclusion to which my own mind has been brought is,
that the Indians must be expected to follow, and not precede the
surrounding communities, in any scheme which contemplates the
extinction of slavery.
a"II.  POLICY OF THE MISSIONS.
"' Before entering upon the various topics which grow out of this
general subject, it will be advisable to recur to the circumstances in
which missionary operations were commenced among these tribes of
Indians.
(" The Cherokee mission dates from January, 1817; the Chloctaw
mission was begun in the summer of 1818.  The laborers in both
94 
IN RELATION TO SLAVERY.
nations have generally gone from the North; and they have carried
with them the sympathies and the opinions prevailing in the nonslaveholding States at the time of their departure. It is evident
from their correspondence, that they were often tried and perplexed
by questions of duty, occasioned by the existence of slavery around
them, which arose during the progress of their work. But it was
not to be expected that they should place themselves far in advance
of public sentiment in New England and the Middle States, and act
in accordance with views which began to be entertained among us
only at a later day.
"' The leading motive of the Indians, in yielding their assent to
the commencement of missions among them, was the procurement
of certain educational advantages for their children.  Few had any
desire to have the Gospel preached to them for its own sake. On
the other hand, the mass of the people felt a strong repugnance to
any change in their established usages and institutions. Hence the
missionaries thought themselves called upon, as far as possible, to
act with that wisdom which was enjoined upon the first preachers
of the Gospel by the Savior himself.
"' It so happened, moreover, that many of the earliest and warmest friends of the missions were  slaveholders.  "On  our arrival
among the Choctaws," says one of the missionaries, "these men
held a commanding influence in the land. They took us by the
hand, lent us aid, showed us kindness, opened their houses for us to
preach in, both to themselves and to their servants; to whom we
were also able to preach, because they understood English. The
great mass of the Choctaws knew but little about us; nor did they
ifeel any interest in the Gospel at that time."
"' One other fact should be kept in mind, as showing more clearly
the embarrassments which appertained to the case; namely, that
the Indians were dwelling in the midst of slaveholding communities. Their intercourse with whites was confined almost entirely to
persons living in these communities. The public men in that part
of the United States were all slaveholders.   Even their great
Fathers, Vaslhinrgton, Jefferson, Madison, &c., belonged to the same
class. On the other hand, they had heard but little of the "more
excellent way" that prevailed at the North; and it is presumed
that they were not at all solicitous to know more. It was more congenial to their feelings to float along with the.broad current in which
they found themselves, leaving the responsibility, where it mainly
belonged, with their white neighbors.
"' Such were the circumstances in which the missionary operations were commenced among the Cherokees and Choctaws.  The
way is now prepared for an inquiry into the policy which was
actually adopted.
"' 1. The Preaching of the Gospel.
"' At this distance of time, and after so many of the early laborers
in the two nations have been removed by death, it would be very
difficult, if not impossible, to ascertain the precise impressions of
each individual as to the proper mode of exhibiting the Gospel in
its bearings upon slavery.  But the policy of the missions, as a
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whole, can be known with sufficient accuracy for all practical purposes.
"' It does not seem to have been the aim of the brethren to exert
any direct influence, either by their public or their private teachings,
upon the system of slavery. And they discovered, as they supposed, a sufficient warrant for this course in the Newv Testament.
On looking to the example of the Savior and his Apostles, they
found what they conceived to be an infallible rule to guide them in
their labors.  They found that nothing was said in direct condemnation of slavery as a system; neither was its sinfulness denounced,
nor its continuance prohibited. But they did find that the mutual
obligations of masters andl servants were repeatedly and freely discussed.  "Here then," they seem to have argued, "is our course
marked out for us. We must give instruction on the relative duties
of the master and his slaves, just as the Bible has enjoined. As for
the rest, we must rely on the earnest and faithful preaching of
Christ and him crucified. With the blessing of God, and in his own
time, we hope to see a great change effected. We hope to see the
evils of slavery not only diminished, but actually and finally brought
to an end. But in no other way do we regard ourselves as commissioned to labor for the accomplishment of this object."
"'And the same policy has generally prevailed to the present
time. There are individuals, perhaps, in both nations, who would
refuse their assent to the principles which have just been ascribed
to the missions in their early history.  Others are well understood
by the people around themn to be unfriendly to slavery; and all, or
nearly all, may have expressed opinions in private adverse to the
system. But most of them uniformly avoid this topic in their public mninistrations; and in their private intercourse with the Indians,
they generally deem it advisable to use great caution.   Among the
Choctaws, however, there has been one example of a bolder policy;
but excitement has been occasioned, and opposition has been stirred
up; and the brother who has felt constrained to adopt this course
thinks it may be necessary for him to leave the nation.
"'2.  Instruction of Slaveholding Converts.
"'Some of the earliest converts in both nations were the proprietors of slaves. The question will naturally arise, " What instructions were given them by the mtnissionaries?"   I do not find
that any distinction was made between this class of persons and
others. Probably the attention of these brethren was not particularly called to the subject, any more than was that of the churches at
the North. Nor has there been any marked difference to the present
time. In some cases, the attention of the convert has been called to
the instructions of the New Testament, and he has been told what
he should do, as a Christian master, for his slaves; but seldom has
the missionary gone further than this.
"' 3. Admission of Slaveholders to the Church.
"'A few owners of slaves were early received into Christian fellowship.  The only inquiry raised by the missionaries seems to
96 
IN RELATION TO SLAVERY.
have been,'Does the candidate give reasonable evidence of his
being a new creature in Christ Jesus?' They appear to have
required the slaveholder to furnish the same amount of evidence
that others furnished; but they did not consider the mere fact of his
sustaining this relation a barrier to his admission to the Lord's
table.  And this is their practice at the present time.
"' In defence of their policy in this respect, past and present, they
make their appeal, first of all, to the Bible, as showing the only condition of church membership. This, they say, is evidence of a
change of heart; and when such evidence is furnished, there is no
law for excluding the candidate from the privileges of Chlrist's
house.   They also say, that the adoption of a different rule in
regard to slaveholders would have been fatal to the prosperity of the
mission. And they are confident, should they now determine to
subject this portion of the community to a new test, that their usefulness would at once come to an end.
"' In my intercourse with the different missionaries, I endeavored
to ascertain the exact number of slaveholders in each church, as
also the number of slaves. The first item I found it somewhat difficult to obtain, owing to the fact that the relation of husband and
wife among the Indians, in regard to property, is not governed by
the rules which prevail in the States. She may, and often does,
own slaves; and sometimes, I am told, both own them jointly. In
the following table, both the husband and wife are reckoned as
slaveholders, in all doubtful cases.
"' CHEROICEE MISSION.
Churches. No. of mem. Slave'lders. Slvs.
Park Hill,    36            4       3
Fairfield,      85         12      20
Dwight,         50          5
Mount Zion,   22            2
iHoney Creek, 44l           1           M
237         24      23
*Living permanently out of the nation.
|  "' CHOCTAW MISSION.
Churches. No. ofmem. Slave'lders. Slvs.
Pine Ridge,  53            6*   25
Wheelock,   238            7     17
M'tain Fork, 113           4      6
Good Water, 259            5      7
,It. Pleasant, 36
Mayhew,       36           1       3
Six Towns,   60            7      13
Chickasaw,    77           8      33
872         38    104
Four of these are whites.
"'4.  Treatment of Slaveholders in the Church.
"'The Committee will have anticipated the course which t1t
mission have pursued in dealing with slaveholding church members
It has been the aim of our brethren to act, in the main, in accordance
with the general theory already described.  The relation of the
Christian master to his slaves, either as to its lawfulness or its continuance, they have not disturbed; and little has been said to him,
calling in question the fundamental principles of the system. But
they have acknowledged their obligation to secure, as far as in them
lies, his compliance with the injunctions of the New Testament
which are specifically addressed to those sustaining this relation.
"' The views of the Cherokee mission, in regard to the discipline
5
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of slaveliolding church members, will appear from their letter of
March 21st, herewith submitted. Those of the Choctaw mission,
as I understand them, are substantially the same. I ought to say in
this place, however, that both missions appear to be satisfied that
there has been little or nothing in the conduct of this class of
persons, as it affects their slaves, which ought to subject them to
church censure.
"' 5.  Employment of Slave Labor.
'Both missions have encountered more or less difficulty, from
the first, in obtaining suitable aid in their domestic and farming
operations.. The plans of the brethren, owing to the number of
boarding schools which they have sustained, and the quantity of
land which they have cultivated, have demanded a large amount of
manual labor.  At first, the Committee endeavored to meet this
demand by sending out laborers in the character of assistant
missionaries; but the scheme was successful only in part. In these
circumstances, what was to be done?  Should the missions employ
white laborers, residing among the Indians, or in the adjacent
States? But persons of this description, of suitable character and
qualifications, were seldom to be found. Should they call in the
aid of the Indians themselves? Till within the last few years, they
have been but poorly qualified, and but little disposed, to render the
needful cooperation; and even now, most of the brethren among
the Choctaws deem it unsafe to rely on such assistance. To the
employment of males, moreover, at stations where there were
female boarding schools, there were objections of a different sort.
"' In this state of things, it has seemed to many of our brethren
that the employment of slave labor, either by hiring or by purchase, was expedient, nay, inevitable; but in the minds of others,
doubts and misgivings, as to one or both these modes, arose at an
early day.  In November, 1825, the attention of the Committee was
called to the propriety of hiring slaves by some members of the
Choctaw mission, and it was then resolved, "that the Committee do
not see cause to prohibit this practice; but, on the contrary, they
are of the opinion that it may be expedient, in some circumstances,
to employ persons who sustain this relation." It was understood,
however, that this hiring should always be with the free consent of
the slave.
"'About the same time, those missionaries among the Choctaws
who had conscientious scruples in regard to the hiring of slaves,
proposed to buy them with their own consent, with the understanding and agreement that they should be allowed to work out the purchase money, and then be free. To this plan the Committee consented, and in this way some ten or twelve subsequently gained
their liberty. The same plan was adopted by the Cherokee mission,
and with similar results; but I am not able to say how many slaves,
with the assistance thus afforded them, effected their emancipation.
"'On the 23d of Feb., 1836, the Committee reviewed the last
mentioned decision, and came to the conclusion, as "the Board or
its missionaries had been regarded by some of the friends of missions
as holding slaves," "in consequence of these transactions," to in
98 
IN RELATION TO SLAVERY.
struct the missionaries among the south-western Indians, "to enter
into no more such contracts," and to relinquish all claim to the services of any one with whom there had been a previous agreement
of the kind. In the following month, (March 12,) the Committee
reconsidered the propriety of permitting the missionaries to hire
slaves; and they decided that it was expedient for them "to dispense altogether with slave labor," and it was resolved that they be
instructed accordingly. In July following, in consequence of a letter from several members of the Dwight station, affirming that they
could not perform the secular labors of the mission without the
assistance of hired slaves, the Conmmittee instructed the Secretary
for the Indian department to inform those brethren, that the resolution of March 12 was adopted in the belief that the brethren could
dispense with slave labor; but that if it were otherwise, the matter
was left to their Christion discretion. I do not find that any action
has since been taken by the Committee, either in respect to the buying or hiring of slaves.
"' When I was at Dwight, I found one slave laboring upon the
farm connected with that station, hired at his own urgent request,
but without any absolute necessity for his employment. No other
slave is in the service of the Cherokee nmission. And I am happy
to say, that probably no embarrassment will arise to the Board from
this mission, on account of any such question, in fixture. All the
members of the nmission are opposed to the hiring of slaves, with
one exception, unless in extreme cases; and the excepted individual will conform to the wishes of his brethren and the Committee. And these-brethren are also unanimous in the opinion, that
slaves ought not to be purchased by them, even with a view to
their prospective emancipation.
"'In the Choctaw mission, however, this question is one of a
much more serious character. Since the arrangement which was
made with the Chloctaw government, in 1843, in relation to the four
female boarding schools, the amount of secular labor at Pine
Ridge, Good Water, Wheelock, and Stockbridge, has very greatly
increased. The boys' boarding school at Norwalk has had the same
effect at that station. The brethren at these stations have seen no
way of meeting the wants of the mission, in this respect, but by
hiring slaves. Accordingly, at the time of my visit, they had ten
laborers of this description, male and female, -in their employment.
And they give us no reason to hope for any material change in
fiture.
"'I did not learn that any slaves had been purchased by the
mission, with the funds of the Board, since the vote of Feb. 23,
1836.  Indlividuals have made such purchases on their own responsibility and with their own funds; and one of the brethren, and only
one, now sustains the legal relation of master to two slaves, one of
whom has earned her price by laboring in his employment, the
other (her husband) having furnished the sum at which he was
valued at the time of the sale. This legal interest in these two
persons is unld(erstood, by them and by others, to be solely for their
protection and benefit. They receive wages as if they were free,
and they know that they can be free at any moment, by their own
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volition. Provision has also been made for the contingency of the
missionary's death. But the mission expressed the opinion, during
my interviews with them, that it was not expedient for them, either
as a mission or as individuals, to purchase any more slaves, even
with a view to their future emancipation.
"' CONCLUSION.
"' I have now presented to the Committee, as briefly as seemed
desirable, a general view of the relations of our brethren among the
Cherokees and Choctaws to the system of slavery in those two
nations.  I have not felt called upon to express any opinion in
regard to the various questions which naturally grow out of this
subject; but I have preferred rather, and have endeavored accordingly, to submit the facts just as they would appear to an impartial
observer, having no theory of his own to support, and having no
wish to make out a case for or against the missions.  Upon many of
the points, however, which will claim the attention of the Colnmmittee, I have opinions; and I shall hold myself in readiness to state
them, with all frankness, whenever they shall be required.
"And I may be allowed to say, that I have had more or less discussion with the missionaries themselves, in respect to their policy,
and have freely pointed out certain differences between their sentiments and my own.  I would hope, however, that this has been
done in the spirit of Christian charity, and that we parted with
feelings of mutual attachment and esteem, deepened only by the
trials through which we together passed.  In the integrity and
faithfulness of these servants of Christ, I have entire confidence
and whatever errors they may have committed in their difficult
position, the Master has evidently been with them and blessed
them.
' All which is respectfully submitted.
"' S. B. TREAT.
" li'3issio?eary House, June 15th, 1848.'
"The letter of the Cherokee mission, already referred to, is
here subjoined.
"'DWIGHT, March 21, 1848.
"' REv. S. B. TREAT:
"'Dear Sir: -OOur conference with you when at this place,
respecting the attitude in which we stand in relation to slavery, led
to a conviction of the propriety and expediency of expressing to
you in writing, and through you to the Prudential Committee, some
of our united views in relation to that difficult and delicate subject.
We are aware that we stand between two fires; in danger of displeasing, by what we may write, on the one hand, the people for
whose good we labor, and on whose esteem and confidence our success must depend, and, on the other, the Christian community by
whom we are sustained in our work. We do not say, in danger of
displeasing the one or the other, but both at the samne time, for opposite reasons. But we must ask the candor of all, and endeavor,
frankly and kindly and meekly, to tell the truth.
100 
IN RELATION TO SLAVERY.
"' I. The first part of the subject before us relates to the holding
or employment of slaves by missionaries.   On this we remark: -
"' 1. That no slave has ever been purchased by any ml issionary
of the Board in this nation, except with a view to emancipation
none who has nriot actually been emancipated; consequently, that
none of us now holds a slave on any terms whatever.  And no  apprehension need be entertained that any slave will be held by any
member of the mission hereafter.
"' 2. On the subject of the hiring of slaves from their masters,
we have to acknowledge a difference of opinion among ourselves.
Some of us suppose that when it is done with the free consent, and
especially at the earnest desire, of the slave himself, and when  his
condition is improved by it, and his privileges increased, and he is
brought into the way of religious instruction, and so, perhaps, of
salvation, to hire him is no violation of the law of love, but rather
an act of kindness.  Others, while they admit, - as, indeed, we see
not how any person can fail to admit,-that a kindness instead of
an injury is done to the individual slave, yet believe that the
practice tends to uphold and encourage the system of slavery, and
is, therefore, an evil to be avoided as far as possible. None of us,
however, whatever may be our individual opinions, have any intention of employing slaves, unless in such peculiar circumstances as,
from our conference with you, we understand would constitute a
sufficient justification in the view of the Prudential Committee
and of the Board.
"'Thus far, therefore, we see no ground of difficulty between
ourselves and the patrons of the Board.
"' II. But when we come to the question, how far it is right or
expedient for us to attempt to enforce our own views of Christian
duty by the discipline of the church, we must remark, (1.) That
our churches are Congregational churches, and are not subject to
our dictation, but govern themselves. (2.) That we ourselves are
bound by our own consciences, and cannot submit to dictation as to
what we shall do, or attempt to do, in the discipline of the church.
Yet (3.) that we cheerfully acknowledge the right of the Board to
know the principles on which we act, and the course which we
pursue; and to withdraw from us their patronage and support,
if those principles or that course render us unworthy to be sustained.
"'Premising, therefore, that ill what further we have to say in
relation to the discipline of the churches, we mean to be understood
as speaking only of the influence which we ourselves should exert,
and not as having power to lord it over God's heritage, we proceed
to state more particularly our views in relation to several points to
which you, dear Sir, have directed our attention.
"' 1. We mourn the existence of slavery, and long for the coming
of the day when neither in our churches nor in the world shall a
slaveholder or a slave be found. At the same time, we cannot
doubt that the course which many would urge us to pursue in relation to our churches would only tend to retard, and not to hasten,
the coming of that happy day.
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"'2. We  regard it as essential to evidence of piety, that a man
profess and appear to adopt, as his own practical guide, the rule of
our blessed Savior, "Whatsoever ye would that men should l do to
you, do ye even so to them."  And we deem it our duty to inculcate
this rule of action on church members and candidates for churchl
fellowship, in relation to slaves and slavery, as well as to every other
subject. But we suppose it would be highly unreasonable to expect that we should be able to bring all true Christians to see
always as we see, in regard to what are the actual requirements of
the law of love; or to demand of us that we reject such from our
communion, because they cannot see with our eyes, or with the
eyes of Northern Christians, brought up in so different circumstances, and under so different influences.
"3. It is a comparatively easy task to apply the discipline of the
church to evils which are explicitly condemned in the word of God;
but a far more difficult and delicate task to apply it to such as are
only impliedly condemned by the general law of love.
"'4. The laws of the Nation, sustaining the system of slavery,
prevailing jealousy of missionary interference with what is generally regarded as simply a political institution, and the views of
church members themselves, all are difficulties in the way of any
church discipline which has a direct bearing on the subject of
slavery.
"'5. It is not always wise to attempt what is manifestly impracticable to be accomplished, though in itself desirable. In our answers to questions, we must have reference sometimes to what we
suppose practicable to be done, rather than to what we might be
glad to do.
"'6. In regard to the question of rejecting any person from the
church simply because he is a slaveholder, we cannot for a moment
hesitate. For (1) we regard it as certain that the Apostles, who are
our patterns, did receive slaveholders to the communion of the
church; and we have not yet been able to perceive any such difference between their circumstances and ours, as to justify us in departing from their practice in this respect. And (2) our general
rule is to receive all to our communion who give evidence that they
love the Lord Jesus Christ in sincerity; and we cannot doubt that
many slaveholders do give such evidence.
"'7. Nor can we even make it a test of piety, or a condition of
admission to the privileges of the church, that a candidate should
express a determination not to live and die a slavehlolder. For
while, on the one hand, a determination to hold on to the possession of slaves, from motives manifestly selfish, would indeed constitute, in our minds, an evidence that the heart was not under the
influence of the law of love; yet, on the other hand, we cannot
doubt the sincerity of many Christians, who, while they lament the
existence of slavery, are yet fully persuaded that the emancipation
of all their slaves, and suffering them to remain in the country,
would only be doing an injury to the slaves themselves, as well as
to the community at large. And such, not seeing a near prospect
of a change of circumstances, can ordinarily have no definite pur
102 
IN RELATION TO SLAVERY.
pose of emancipating their slaves. The propriety of receiving such
persons to Christian communion depends not upon the correctness
of the opinion referred to. It is enough that the entertaining of
such an opinion is shown by clear examples to be compatible with
sincere piety; for if this be so, it does not constitute a sufficient
ground of exclusion from the privileges of the church of Christ.
"'8. You asked, among other things, whether we would undertake to discipline a church member for buying or selling slaves as
merchandise, for gain.
"'Before giving a direct answer to this inquiry, we must remark
that there are two extremes in relation to the traffic-in slaves. One
extreme is where a man purchases slaves for the mere purpose of
traffic, transporting them to where they command a higher price,
and there selling them again.  Such a man, even in a slaveholding
community, is generally looked upon with abhorrence.  And though
such may be tolerated in many churches, they are not generally
regarded as worthy of the name of Christian. Our churches have
never yet furnished such an example. We trust they never will.
"'The other extreme is where a slave is purchased under an
agreement between himself and the purchaser, that he shall be set
free, so soon as the value of his labor shall equal the price of his
purchase. Of this we have examples. And this the members of
our churches would commend, as a praiseworthy deed.
"'But take another case, which, at least in its principal features,
is not uncommon. A slave is about to be sold to a slave-trader, but
has leave, if he can, to find a neighbor who will purchase him.  He
applies to A., who replies, that he would gladly set himifiee, if he
had the means, but is not able; and to hold him as a slave his principles forbid. He cannot buy him. With tears and enitreaties, the
slave tells of a wife and children whom he loves, and from whom
hlie must be separated for ever; but A. remains unmoved. He goes
to B., and receives the same answer. But by long pleading, with
crying and tears, B. is at length prevailed upon to make the purchase.  Now, however true it may be that a more  expanded and
far-reaching view of the case would justify A. in his decision, yet
we suppose it would be hard to persuade that poor slave that A.
was not hard-hearted; and that B. had not at least come nearer than
A. to the fulfilment of the law of love. Hard, we should probably
find it, to convince most of the members of our churches.
"' Between the two extremes of purchasing for the slave's sake,
and buying and selling with a total disregard of the interest of tihe
slave, there are many cases of mixed motive, where the buyer or
seller might allow tha.t he had regard to his own interest; but yet,
as he makes the condition of the slave no worse, but perhaps much
better, by the transfer, neither he, nor most of his brethren in the
church, could be led to see that he had been guilty of any violation
of the law of love. Occasional exchanges of masters are so inseparable from the existence of slavery, that the churches could not
consistently receive slaveholders to their communion at all, and at
the same time forbid all such exchanges. We regard it, therefore,
as impossible to exercise discipline for the buying or selling of
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THE AMERICAN BOARD
slaves, except in flagrant cases of manifest disregard to the welfare
of the slave.
"' 9. Again, you inquired whether we would discipline a member
who, by sale or purchase, should separate husband and wife, or
parents and children.
"' In relation to the separation of parents and children, we must
first remark, that it is one of those things which are not forbidden
by any express injuncetion of Scripture; so that, where wrong exists,
it can be shown to be such only by exhibiting its inconsistency with
the general law of love. Very young children, we believe, are sel dom separated. from their mothers. In our churches, we do not
remember to have known an instance. In regard to older children,
many cases may arise, where neither the condition of the parent nor
that of the child will be rendered worse, but that of one of them
may be greatly improved by the proposed separation; and where it
cannot be readily shown to be any more a violation of the law of
love, than any other transfer of a slave from one master to another.
It is impossible, in our circumstances, to make  it a general rule
that the separation of parents and children, by sale or purchase, shall
be regarded as a disciplinable offence.
"' The separation of husband and wife is a different case, being
a violation of the express injunction,  "What God bath joined
together, let not man put asunder." The current of public senti ment, too, is against the parting of husband and wife, unless in cases
where the parties are known to be so unfaithful to each other as not
to deserve that appellation, or in cases of aggravated crime on the
part of the slave sold; such, for example, as in New England would
separate a free man from his family by consigning him to a protracted residence in the penitentiary. With exceptions like these,
we should hope to be sustained by our churches in the exercise of
discipline for the separation of husband and wife, if occasion should
require; but we hope rather that no such occasion may ever arise.
"' 10. Cruelty and injustice on the part of masters towards servants we should regard in substantially the same light with injuries
of parents to their children, of a mechanic to an indented apprentice,
or of an employer to a hired servant; always, with the Apostle Paul,
enjoining upon servants to be obedient to their masters, and upon
masters to render unto their servants that which is just and equal;
and holding it as our duty, in cases of delinquency, to instruct,
exhort, rebuke, or tell it to the church, according to the circumstances and the measure of aggravation in each particular case.
"' 11. In regard to the religious instruction of slaves, we inculcate
on all our members the duty of teaching the way of salvation to all
under their care and influence, and especially their children and
servants. The covenants of our churches require it. That we perform our whole duty in this or any other respect, we dare not
claim. That we attain all we wish is far from the truth. How far
the neglect of this duty should be made a matter of discipline, we
suppose, must be left to the discretion of each pastor and each church.
And while we have to confess that we painfully witness sad deficiencies in members of our churches, in regard to the instruction of their
servants not only, but of their children also, for which we have not
104 
IN RELATION TO SLAVERY.
attempted to procure the exercise of church discipline, we think we
may safely appeal to the pastors of churches in the most highly
favored portions of our country, whether they also do not feel the
same pain in regard to the same neglect, on the part of some of
their members, towards their children, apprentices and hired servants, and yet make no attempt to procure the exclusion of such
delinquents from the privileges of the church.
"' These, dear Sir, are our views; this the position in which we
stand. And this statement we wish you to present to the Prudential Committee, and have no objection that it be published to the
world. Whatever the consequence may be, we have nothing to
conceal.
"'We trust that we shall not, for this, be looked upon as advocates of slavery. We are not so. We lament and deplore the
existence of such a system. Our feelings, our example, our influence, are against it. But to make the adoption of all our views
respecting it, and a corresponding course of action, a test of piety
and a condition of fellowship in our churches, is what we cannot in
conscience do. Nor do we believe that our Northern brethren and
friends could desire it, if they could see, as we think we see, what
must be the inevitable result.
"' And now, dear Sir, if on account of this the Committee or the
Board can no longer sustain us; if they must withdraw from us their
support, as we are aware that a portion of the Christian community
would urge them to do, and, so far as they are concerned, leave the
Cherokee people without the preaching of the word of God, then
wherever the responsibility belongs, there let it rest. As to ourselves, we must act according to the dictates of our consciences, and
be making known the Gospel to the Cherokee people while we may,
and only then cease, when it is no longer in our power to continue.
"' But we pray the Committee to remember, that if the patronage
of the Board be withdrawn fromn us, it will not be for the violation,
on our part, of any condition on which we were sent into the field;
but in consequence of new conditions, with which we cannot in conscience comply.
"'Again, if support be withdrawn from us on account of views
which we have expressed in this communication, it will of necessity
be, so far as the Board is concerned, an entire withholding of the
word of God from the Cherokee people. For to recall us on this
ground, and send others who would pursue an opposite course,
would be manifestly preposterous and vain. Such an idea, we suppose, the Board could not for a moment entertain.
"' It is truly painful for us to think of a dissolution of our connection with the Board, which dwells always in our hearts, and whose
prosperity our thoughts always identify with the prosperity of the
Zion of our God, and of which each of us is ready to say, "If I forget thee, let my right hand forget her cunning; if I do not remember thee, let my tongue cleave to the roof of my mouth." At the
same time, and for the same reason, we know not how to endure
the thought that our connection with the Board should be an incumbrance, clogging its wheels, and diminishing its means of spreading
55
105 
TilE AMERICAN BOARD
the Gospel in the earth.  But if our voice could reach that portion of
the Christian community who disapprove our course, and would
have the Board require us to do otherwise, or withdraw from us
their patronage and support, we would respectfully ask whether they
are quite sure that the course, which they require us to pursue,
would do more to promote the object they desire than that which we
do pursue. We would humbly confess our liability to error. But
we would ask whether they are not liable to error too. We make
no pretensions to superior wisdom. Yet we suppose we may, con sistently with Christian modesty and humility, refer to our superior
advantages for observing the circumstances in which we and the
churches under our care are placed. They see very obscurely, in
the dimness of the distance, what we see clearly, immediately before our eyes. It is impossible, we suppose, for them to appreciate
the difficulties which lie in the way of such a course of church discipline as they would recommend; impossible to appreciate the palliations which frequently exist, in relation to many evils incidental
to the system of slavery; impossible to see, at such a distance, the
complication of difficulties by which the whole subject of slavery is
embarrassed and perplexed.  We have scarcely a doubt, that by far
the greatest part of those ministers of the Gospel who are ready to
censure or condemn our course would themselves, in the same circumstances, pursue the same course.
"'We would not claim a confidence to which we are not entitled;
but we ask for candor. And if it should be found, on inquiry, as we
believe it would, that among all who, with principles opposed to
slavery, become pastors of churches in communities where slavery
prevails, there are none, or next to none, who pursue a course materially differing from our own, we think that that single fact should
lead distant Christians at least to suspect that there may be better
reasons for it than they are able to perceive, but which a closer and
clearer view of facts and circumstances and characters would enable
them to discover. And we would further ask whether, if we are
in other respects worthy of support, it is not at least better to continue our care of the churches, than to leave them either as sheep
without a shepherd, or to the care of men whose influence would
tend still less than ours to hasten the day, to which we all rejoice to
look forward, when every bond shall be broken, and every slave go
free.
"'We have endeavored distinctly, though briefly, to make known
our views. We earnestly hope that what we have written, instead
of leading to any protracted discussion, will rather be taken as a
final exposition of our sentiments, a defining of our position. Not
that we are immutable, or dare pledge ourselves to see always
exactly as we now see; but at present, certainly, we can perceive
no reason to change our course.  So we do; and in so doing, we
must stand or fall.
"'In behalf of the brethren of the Cherokee mission,
"'Very respectfully and truly yours,
"' ELIZuR BUTLER. Moderator.
"'S. A. WORcESTER, Clerk.'
106 
IN RELATION TO SLAVEIRY.
"The Choctaw mission sent the following letter to the Prudential Committee, as expressing their views: -
"'NORWALKI, CIOCTAW NATION, March 31, 1848.
"' To the Prudential Committee of the A. B. C. F. 11., Miissionary
Ilouse, Boston:
"'DEAR BRETIIREN AND FATIRErS:-The letter which was prepared and written you by us, while our highly esteemed counsellor
and friend, Mr. Treat, one of the Secretaries of the Board, was
with us, was not forwarded, as was expected when he left us. It
was soon ascertained that it did not satisfactorily express the views
and wishes of all the members of the mission.  It was accordingly
retained. It was written in circumstances that required more haste,
and admitted of less mutual consultation, than was desirable, considering the importance of the subject. There was something wanting
to produce in our own hearts the conviction, that it contained a fill
and faithful expression of the sentiments of the mission. And for
the same reason, it was not adapted to convey to your minds the
right impression. More time was needed to examine and discuss so
great a subject. The letter was retained, that it might be laid once
more before the members of the mission, who would assemble at
the meeting of the Indian Presbytery, on the last Thursday of
March, at Norwalk.
"'The letter having been read and considered, the mission are
not willing to have it forwarded according to its form when Mr.
Treat left us. We now wish to submit to the consideration of the
Committee the following statements and remarks.
"'First, respecting our neutrality.
"'For many years, it has been deemed by us important to our
usefulness in our own sphere of labor, not to agitate our own minds,
nor those of our people, with any of the great and exciting topics
of the day, in church or state, such as cause debate and division,
and the ranging of men into parties against each other. We had
our principles once tried in this respect, when the Presbyterian
Church was divided into two schools.  The subject was once introduced into our Presbytery, for action thereon. A few words were
spoken, enough to show that division might be near us. We then
resolved to remain neutral. We deemed it of vital importance
among our people to act as a band of brothers, and not have them
suppose that Christ is divided. We endeavored to attend to our
own work, and we were prospered in it. Since then, about one
hundred persons yearly have been added to our churches.
"' In regard to one feature of the subject of slavery, we feel that
our principles in favor of neutrality are also to be tried. We have
been aware of the approach of this subject. And we thought our
situation was described by the prophet Isaiah, when he said, "Their
strength is to sit still."  We have endeavored as a mission to keep
aloof from thle abolition movement, from some of the same reasons
that forbade us to join our own Presbyterian brethren in either of
their schools, so long as it would endanger our own unity.
"' And we wish you, and all our friends here and elsewhere, to be
assured that we feel much more pleasure and satisfaction in the hope
107 
THE AMERICAN BOARD
of doing masters and servants good, by preaching the Lord Jesus
directly to them, than we can in explaining and enforcing the pronminent principles of eq C(~1 righyts, merely as such; especially so far as
they imply that they contain something of importance, which has
become so only within a few years. We feel that the Bible contains
all that we have need to Know or teach.  And we prefer to use the
plain language of the Bible, just as it is, upon the subject of slavery,
to any other code of principles or plans of operation. We have had
trials on the subject of slavery ever since we came here. But we
have endeavored to bear with each other and our fellow-Christians.
And we have, until recently, succeeded as a mission in maintaining
neutrality.  You are aware that there is now, upon this subject, a
division among us. And we do not wish for its growth. In our neutrality, we supposed that we had enjoyed your approbation. For we
have noticed that at the annual meetings of the Board, when memorials have been presented on the subject of slavery, it was apparently with reluctance that they were considered, because they did not
pertain to the great object of the organization of the Board. And
yet we are now so involved in the matter that we can be silent no
longer.
"' We wish to touch briefly on the history of our connection with
slavery. We have been and are concerned with it in two ways; by
employing slaves as laborers, and by admitting them and their mtLsters to the church, as we do other persons who give evidence of personal piety. We are not slaveholders, nor have we been, save for the
single purpose of emancipation, while laboring in our families.
"' In the year 1818, at the commencement of this mission, African
slavery-was in existence in this nation.  The early missionaries
were called to make it a subject of inquiry and prayer. There was
no avoiding all contact with it. The large boarding-schlool establishments, and other multiplied and constant labors, in a hot and sickly
climate, then as well as now, made the employment of considerable
slave labor indispensable.  For the plain reason, that the man who
devotes his time and energies to the welfare of others, must himself
have help in the performance of all such labors as he is not able to
perform. Our brethren not having received instructions from the
Prudential Committee, adopted that course which they deemed
proper, and not inconsistent with the Bible.
"'In the spring of 1824, when we were favored with our first
visit from Mr. Evarts, of blessed meihory, the matter of employing
slave labor underwent an examination. Written views against such
labor were laid before the Secretary. His own were clearly expressed at a large meeting of missionaries. The early course of the
mission was continued with his approbation. And we are not aware
that his views upon the points submitted to him were afterwards
changed.
"'We  need not here spread out before you in detail the correspondence and resolutions of the Prudential Committee in regard to
the purchasing of slaves, with a reference to their working out their
own redemption. We trust you have noticed in us an ordinary willingness, at least, to comply with your instructions. Yet we have
been painfully tried at tile neocessity of employing this kind of help.
108 
IN RELATION TO SLAVERY.
We did once hope that assistant missionaxies could be found, and
sent out in sufficient numbers, to avoid this difficulty. In this we
have been disappointed. We have made expensive efforts to hire
free people, and again have we failed. In our situation, we need
help that can be relied on. And thus it will be while we remain
here as missionaries. Good free help for us, in our situation, is very
rare in this land.
"'We have felt it to be a peculiar privilege in a matter of so
much importance to communicate freely with the Prudential Committee, and to receive their instructions. Of late years, the subject
of slavery has awakened a deep and growing interest in the minds
of a large number of our best friends and patrons in our father land.
Such an interest had not manifested itself when the older members
of this mission were sent forth from New England to their work.
The various measures adopted within a few years to present the
slavery question, as connected with us, to thie American Board at severat of its annual meetings, we have not failed to notice. And we
read with peculiar interest and satisfaction the proceedings of the
Board, especially the great and good result to which, in the autumn
of 1845, that venerable body of men arrived, when assembled at
Brooklyn. We thought it was not in our power to express, in so
clear a manner, our own leading principles on that whole subject, as
were then given to the world.  We thought that we  occupied
ground in coinmon with our brethren and fathers.  And sonme of us
promised ourselves a time of rest, and of going forward in our work,
without any further agitation, or necessity of having the slavery
question introduced at our ecclesiastical and missionary meetings, as
well as at the annual meetings of the Board. But the public mind
did not find rest. Many publications indicated this. Letters also
from the Missionary House have been of a kind since to awaken in
us an apprehension, that we were not proceeding altogether right.
"'Public conventions held since 1845 in Ohio and Illinois, especially in Chicago last summer, have expressed formal opinions which
strongly indicate that all was not right among us. And we speak it
with pain, we have strong reasons to fear, in reference to this one
subject in our missionary labors, that full and fraternal confidence
has not been exercised toward us by some who are the benefactors
of the mission. And that we may regain and share their confidence,
and sustain the character of good missionaries in their estimation,
we apprehend that something more than we have ever done is now
called for, something that is in advance of all that has been purposed
and effected by us, which shall be positive and tangible, and which
shall go directly to check a pro-slavery spirit, and to bring the system itself to an end.  The above historical sketch shows also our
position.
"' For the first twenty-five years of the mission, our course was
generally in accordance with the views of the Prudential Committee. Since that time, it has appeared, in some respects, to be otherwise.
"' It may be proper to state some of our own views, that neither
ourselves nor the Board be spoken of as "the propagators of a
slaveholding Christianity." And yet it will be difficult to present
109 
TIIE AMERICAN BOARD
rightly all the considerations which have had an influence in the
formation of our opini(fns, during the long period of our stay here,
upon the subject of slavery.
"' When we came here, the question with us had ceased to be a
speculative one. It was a practical one. Necessity was laid upon us
to learn the divine mode of treating it. For slavery was among the
Choctaws. It was not our work to inquire for its author, or into its
history, but for our dtties in regard to it. We thought that we need
not grope our way in the dark, and that the Lord had given his
church a revelation of his will. We are clearly of this impression
now. The wrongs and evils of the system, in all their bearings and
influences, are known to him. He alone can devise rules to remedy
them all. We judge that he did take this subject under his own
guidance, and has given his Church a knowledge of his will.  Plain
instructions are given to masters and servants, and to their teachers.
"'Under the application and influence of these instructions, we
are to look for those results, whatever they may be, which will be
most pleasing to God, in their nature, time, and manner and mea sure. It is our peculiar and appropriate work, as ministers of the
Lord Jesus, to communicate the truths God has given, and as he
gave them, hoping in this way to bring about that state of things
which he holds dearer than all others.  And it becomes us to go forward in the exercise of a full and living faith in these counsels of
the Lord, and to trust the work and the issue in his hands. To man
it might seem wise to take hold of the work, in some respects, in
some other way. But we must remember that we are not to be
wise above what is written; that "the word of God is quick and
powerful, and sharper than any two-edged sword."  He says by the
mouth of the prophet, "It shall not return unto me void, but it shall
accomplish that which I please." The Apostle Paul also says,
" For the weapons of our warfare are not carnal, but mighty
through God to the pulling down of strong holds, casting down
imaginations and every thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." Here is the ground of our confident hope of
doing any good to masters and servants; and yet, who is sufficient
for these things? And, oh! that we could add, "Now thanks be
unto God, which always causes us to triumph in Christ, and maketh
manifest the savor of his knowledge by us in every place"! We
have much reason to be grateful that several masters have given
evidence of piety, and were received into the church, because the
Apostles have set us plain examples. More than two hundred of
their servants, we have been allowed, at different times, to feed as
members of the Savior's flock in these woods. These are some of
our views of what we think we ought to do, and which we hope
will also be pleasing to God, if performed as he directs.
"' There are some things connected with slavery as a civil institution, with which we have not yet considered it our duty to meddle.
"'As a civil relation, it exists by virtue of the constitution and
laws of the land. We are taught in the Bible our duties as citizens.
It may be deemed our duty by some to adopt a train of measures
which shall aim in their object directly to countervail the whole sys
110 
IN RELATION TO SLAVERY.
tern, and in the end undermine the entire fabric which human legislation has framed in regard to slavery. We do not feel that we are
required to adopt such a course. Nor do we regard this as our work.
We are not citizens of the nation. We are missionaries, residing
here by the permission of our national Government, and we can be
removed at their pleasure. We are, in a civil respect, foreigners and
tenants at will under the officers of our Government.  The civil
interests of this people are not committed to us.  Other interests
are, and such as are of more value than all civil and political interests combined. The Savior and his Apostles have not left any recorded example of their devoting themselves to the reformation of
systematic civil wrongs, although many such existed where they
lived and lal)ored.  Their practice and instructions have weight
with us. Other members of the Church may be raised up to accomplish good to their country as legislators, rulers, and reformers.
"' We would remark that, in our opinion, this is not the most eligible part of the United States for attempting, at this time, a change
in the civil relations of masters and servants. If all the region, far
and near, and on every side, were another New England in its
glory, then another sun would shed down light. But it is far otherwise.
"' There is another remark which should be made. This nation,
in its improvements, schools, churches, and public spirit pertaining
to the great cause of benevolence, is but an infant. This must be
remembered by us all, especially if we would try to manage their
civil matters. Thirty years here cannot be equal, in their religious
influence on slavery, to two hundred years in the Carolinas. The
past experience-of missionaries among the Indian tribes, who have
meddled much with the civil and political concerns of their red
brethren, has not been encouraging, either in its influence on their
own minds or those of the people. Such a course may lead to the
formation of worldly, instead of heavenly attachments; or, on the
other hand, worldly and wicked animosities and jealousies may
arise.
"' Besides, the good results to individuals of a temporal nature
which we might look for, if successful, when we have done our
utmost, appear to be of minor value, and of a doubtful tenure, when
compared with those of a spiritual kind, offered in the Gospel, and
which we are bound to promote at all times. Shall we not then
attend to this great work, which was made odurs by the Head of the
Church?
"' We feel safe because we are sure that we  are right, when  we
can make the Apostles our guide and example. They were often
in a situation so nearly akin to ours, in this very respect, that all
human wisdom would have failed them. They needed the aid of
inspiration, which they received, and under its influence they wrote
as they did for the common benefit of others, wherever slavery
might prevail. Their instructions and examples we feel bound to
regard,
"' We should be careful how we risk the spiritual interests committed to us, by attempting to manage worldly ones, which are not
given us by the Savior.
III 
THiE AMERICAN BOARD
"' These are some of our views and thoughts which we wished to
submit to your consideration. The inquiry may now be made,
Wherein do we, as a mission, differ from our Patrons and Coun sellors?  We  apprehend that the difference may relate chiefly to
slavery as a civil institution. But whether it be so or not, we sup pose that a difference does somewhere exist; and yet it has been
formed honestly, and with the exercise of a good conscience. It
seems to us to be an instance of an honest and real difference of
opinion, among men who have a common  and a good object in
view; men, too, who love the kingdom of the Savior more than
any earthly object, and who retain full confidence in each other's
motives, piety and religious faith, and who are united in  their
views of the greatness and extent of the evils of slavery and the
desirableness of having them all done away. But they do not
agree as to the mode of operation in all respects.
"' The question which now arises is, whether this difference of
sentiment is of that kind and nature which calls for mutual forbearance, patience, study of the Bible and prayer, or for something
else? It appears to us very desirable, if practicable, to continue our
labors as heretofore, and rely on God for his continued blessing. This
is not the first instance in which the people of God have found them selves thus situated, and especially those who dwell amidst slavery,
as thousands of them do this day, and may for ages to come. As
slavery with various modifications has, for a long time, had an
existence in the Church of God, it is proper for us to inquire how
the servants of the Lord in "old time" were taught by him, as
well as how they conducted in regard to it. May it not be agreeable
to the-Head of the Church that his people labor for him in the
exercise of mutual forbearance and love, while proclaiming steadfast]y his own word and his rules for all our relative and social
duties, trusting in God for the safe and best result?
"' There are interests here dear to us as life itself, and there are
responsibilities of great weight. Many of them are connected with
the subject matter of this communication, which reach far beyond
ourselves and our families, and the present generation of Choctaws
and their friends. We feel them keenly, whenever our thoughts
turn upon the churches and schools God has gathered in this land
through our feeble instrumentality. These interests we have not
the power to sustain, nor the wisdom to guide. Nor can we understand every thing connected with this subject, and especially those
which are at a distance, and which press with most weight on the
Prudential Committee.  We cannot know and feel them as you do.
And we entreat you, if you find that we do not sufficiently identify
ourselves with your plans, views and counsels, not to think it
strange, or as indicating a loss of confidence, or a rebellious temper.
It is a long and weary time, and one too of many changes, during
which we have been absent. We have been often told that a great
change has taken place at the North, and that we have not kept
pace with this change.  It may be that we have not; yet, whenever we lay our hands on our hearts, we feel the pulsations of
brotherhood as strong as ever.
' This people is a dependent onre.   Our mission is still so.  We
112 
IN RELATION TO SLAVERY.
have made but a promising commencement in our work. Help, in
missionaries, teachers and supplies, will be needed for years to
come, to continue what is already commenced, as well as to occupy
new portions of our field.   The Lord's hand is to be acknowledged
with humility and reverence in all our ways. He may wish to effiect
some great change. But will he not go before us in a pillar of
cloud by day, and of fire by night? May we not look for some
plain indication of his will, before we determine upon a change that
shall greatly affect this mission? If it should be his blessed will
that we cast all our cares on him, cease all our anxieties, and
engage and continue with still more love and zeal and with greater
success in our labors, we shall greatly rejoice. And if he will so
order the events of his providence, that we shall never fail hereafter to welcome, as formerly, new fellow-laborers from the North;
and so that the streams of charity which have flowed so long and
with such rich blessings from that good land, shall never dry up;
and so that the name of the mission, as well as our own names and
those of our sisters here, shall not be stricken from the list where
they have long stood with those of other dear brethren and sisters
gone to other heathen lands, and with the Fathers and Brethren of
the Board, who meet in council yearly for our good and the world's
salvation, then our joy will be full. We need not write more.
"'After reviewing what  we  have written upon  the several
topics, viz: neutrality, our position, history of slave labor, scriptural
instruction, civil relation, differences in sentiment, and future course, and
after calling to mind our prayers and labors, our obligations to the
Savior, our relations to you and to this people, we wish, so far as
practicable, to lay the whole over upon your arms, and we do refer
the great question, as to what must be done, to you, with entire
confidence in your wisdom, the uprightness of your purpose, and
your wish to act in the matter as will, in your judgment, best secure
the great and important interests at stake.
"' And that wisdom from the great Head of the Church may ever
guide you and the executive officers of the Board, will be the
prayer of your brethren in our glorious Lord and Savior Jesus Christ,
C. KINGSBURY,             C. C. COPELAND,
ALFRED WRIGIT,            DAvID BREED, JR.,
CYRus  BYINGTON,           H. K. COPELAND,
E. HOTCIKIN,. D. H. WINSHIP.
"' I would cheerfully unite with my brethren in the last paragraph, in referring what is to be done to the wisdom of the Prudential Committee.
J. C. STRONG.'
"2To this communication, the following answer was made, by
the direction of the Prudential Committee: -
"'MISSIONARY HOUSE, BOSTON, June 22, 1848.
'" To THE MEMBERS OF TIIE CHOCTAW MISSION:
"' Dear Brethren: -Your letter of March 31 was received on the
5th of May.  It was my wish to lay it before the Prudential Corn
113 
THE AMERICAN BOARD
mittee, together with my own report on the relations of the Chero kee and Chloctaw missions to the subject of slavery, at the earliest
opportunity; but my ordinary duties have been so urgent, since I
returned from the Indian country, and my health has been so poor,
that I could not complete the necessary preparation till within the
past four or five days. At our last Committee meeting, however,
held on the 20th instant, the matter was taken into consideration;
and I now sit down to give you the result.
"' Your kind expressions of attachment and confidence we most
cordially and fully reciprocate. We love the Choctaw mission.
Towards the older members, especially, those who have toiled faith fully and successfully fir twenty-five or thirty years, we entertain
feelings such as few missionaries even have awakened in our hearts.
It has given me the highest pleasure, as a humble individual, to
bear testimony to the integrity and devotedness with which you
have labored, and the signal success with which God has crowned
your efforts; and while life lasts, I shall cherish the remembrance
of my brief sojourn among you.
"'But none will be more ready than yourselves to admit that
errors of judgment may have occurred in the history of your mission. And in regard to the particular subject discussed in your
letter, you will concede, we doubt not, a peculiar liability to such
errors.  Your circumstances have been difficult  tand embarrassing
from the first; and it was not to be expected that you should avoid
mistakes in every instance. You will not be surprised, therefore,
when we say (what, indeed, you seem to anticipate) that there are
principles involved in your mode of procedure from which we are
constrained to dissent. With that frankness which belongs to the
relation we sustain to you, and in a spirit which we hole our
gracious Master will not disapprove, we present our own views;
from which you will be able to infer the nature and extent of the
difference between us. We take this course, without particularly
noticing all the points in your letter, because in so doing we hope to
exhibit our sentiments in a more orderly and intelligible manner.
"' But here let us guard your minds against a possible misapprehension of our principles.
"' 1. We do not claim any direct control over the churches which
you have gathered; nor shall we ever approach them with the language of authority or dictation. Most happy are we to acknowledge
tliemin as churches of our Lord Jesus Christ. We can suppose a
case, indeed, in which we should feel it our duty to address them as
brethren, beloved in the Lord, calling to our aid whatever power
there is in argument, or appeal, or expostulation, as circumstances
might demand. And we can suppose still another case, in which
we might be constrained, by the sacredness of the trust commnitted
to us, to withhold that pecuniary aid it has given us, in past years,
so much pleasure to afford.  But in all this we should recognize
them as having all the privileges and immunities which appertain
to any body of Christians in any part of the world.
"' 2. We  do not wish you, either individually or collectively, to
bring any influence to bear upon those churches, or the community
in which you dwell, except such as belongs to the ministerial office.
114 
IN RELATION TO SLAVERY.
Your churches, as well as yourselves, being in connection with the
General Assembly of the Presbyterian church, (meeting annually,)
we expect you to claim only those prerogatives which are conceded
to pastors under the jurisdiction of that body, so far as they are
suited to your circumstances. The rights of your sessions and your
churches must be duly regarded; for no apparent good can compensate for the injury done to a fundamental principle. You may argue
with these brethren whom you have begotten in the Gospel, making
your appeal to reason and to Scripture; but when you have exhausted your powers of persuasion, they must be left to act according to their own views of duty, being answerable only to the higher
judicatories of your church, and to their Lord and Master.  In what
circumstances, and for what reasons, you may be allowed or required to withdraw from them, is a question which we have no
occasion to consider at the present time.
"' 3. We do not design to infringe in the least, by what we shall
say in this letter, upon your rights as ministers of the Lord Jesus
Christ. From him, primarily and mainly, you hold your commnission; to him, primarily and mainly, you are responsible for the
manner in which you discharge the duties of your office. We speak
to you as brethren, engaged in a common work, under the eye of
a common Master.  Upon one point, which will come up in this
discussion, we might address you in the language of authority; but
even in regard to this question, as well as others, we choose to
approach you with suggestions and arguments.  We ask you to
give them, as we doubt not you will, a candid and prayerful consideration. Perhaps we shall yet see eye to eye. And if this may
not be, we will then raise the inquiry, "What further shall be
done?'
"'Before proceeding to speak of the course which it is proper for
missionaries to follow in a slaveholding community, it will be expedient to advert, for a moment, to the character of the system which
has given rise to this discussion. And here, we presume, your
views are in substantial accordance with our own. In your letter,
indeed, you refer to the report adopted by the Board at its meeting
in Brooklyn (1845) in terms of decided approbation. "We thought
it was not in our power," you say, "to express in so clear a manner our own leading principles on that whole subject." But that
document speaks of "the wickedness of the system" of slavery,
"the unrighteousness of the principles on which the whole system
is based, and the violation of the natural rights of man, the debasement, wickedness and misery it involves, and which are in fact witnessed, to a greater or less extent, wherever it exists;" and it
quotes with approval the following declaration of one whom we all
love and honor: " Viewed in all its bearings, it is a tremendous
evil; its destructive influence is seen on the morals of the mraster
and the slave; it sweeps away those barriers which every civilized
community has erected to protect the purity and chastity of the
family relation." Thus far, then, we are perfectly agreed. Domes tic slavery is at war with the rights of man, and opposed to the
principles of the Gospel.
"'But you will say, perhaps, that a distinction should be made
115 
THE AMERICAN BOARD
between the system itself and the persons implicated therein, be tween slavery and slaveholding. We acknowledge the justice of
this distinction; and, because of its importance in this discussion,
we will briefly state our views in relation to it.
"'A system of slavery, like that which we are now considering,
we believe to be always and every where sinful; but we do not be lieve that every act of slaveholdiaq is sinful.  A person may come
into this relation, and may continue in it for a time, involuntarily.
lie may wish to put an end to it, and may actually put an end to it,
as soon as he can. Such an one incurs no guilt whatever. His
purpose was always right; and the first act which he had the power
to put forth, bearing upon the continuance of the relation, was also
right.
"'But a man may have the power to free his slaves, and yet not
do it, out of regard to their highest good. lie honestly hopes, we
will suppose, that their day of freedom will soon come; he is doing,
as he thinks, all that he can to hasten that day; in the mean time,
he omits nothing that a considerate and humane master can devise
for their temporal and spiritual advantage. Now, it is possible that
he has misjudged in deferring emancipation. Perhaps it would
have been better for the slaves to receive their liberty at once; per haps there were other considerations that should have been decisive.
If so, what is his position? The answer would seem to be twofold. 1. The continuance of the relation is wrong; but, 2, the master may stand acquitted in the sight of God, because he was influenced solely by benevolent motives. Just as the selling of ardent
spirits, in the days of our common ignorance on the subject of temperance, was clearly wrong; and yet many good men, never imagining that they were acting contrary to the law of love, engaged in
the traffic.  The exteraal character of an act is one thing; its internal
character is quite another thing. A man may conscientiously do
that which is injurious in its tendency; as, on the other hand, he
may, with a bad motive and purpose, do that which is innocent or
beneficial in its tendency.
"' As we pass fromn such slaveholding as we have just considered
to that which is manifestly selfish, we find a tract of debateable
ground, on which we have no occasion to tarry. Sooner or later,
we shall come to that mournfully large class of cases, in respect to
which no distinction or qualification can be made. We would not
speak too confidently; still we fear that the owners of slaves generally regard and treat them as property, making their own advantage, and not the good of those who are in bonds, the grand objects
which they keep in view. And we cannot suppress the apprehension, that this is true even in that community which has shared so
largely, through your labors, in the benefits conferred by Christian
missions.
"' I have already said, that we regard domestic slavery as at war
with the rights of man, and opposed to the principles of the Gospel.
We do not claim that either Christ or his Apostles expressly condemned this system in the New Testanment. But we do claim that
they said and did much that, by fair implication, bears strongly
against it; while, on the other hand, they said and did nothing that,
116 
IN RELATION TO SLAVERY.
by fair implication, gives it the least sanction. Suppose, for example, that brief but comprehensive injunction of our Savior,
"Whatsoever ye would that men should do to you, do ye even so
to them," to be carried out to its legitimate results. What would
become of slavery? In all its essential features, it would cease at
once. Whatever might be the result as to the legal relation, its
spirit would die. And then the Scriptures invest every man with
privileges and responsibilities, which are utterly inconsistent with
his remaining in a state of servitude. The slave cannot receive the
fruit of his toil, according to the divine arrangement. He can
neither enjoy all the rights nor perform all the duties of a husband
or parent, as set forth in the Bible. He cannot develop those intellectual powers which, as seen in the light of revelation, are a treasure beyond all price. Above all, he cannot, in most cases, have
that untrammeled access to God and his Holy Word, which is worth
more to him, as a lost yet immortal and accountable being, than any
thing else.
"' It is not our design to go into any extended argument on this
point; and still it may be well to make a passing allusion to the
inference which is often drawn from the injunctions in the New
Testament, addressed to masters and servants. The question is,"Do these injunctions concede or recognize the right of property in
a human being?" Now, it does seem to us, that every thing which
is said to masters and servants is consistent with the hypothesis,
that the Apostles regarded the general relation as unnatural and
sinful.  Any one at the present day who believes the system to be
wrong, and labors, however diligently, for its termination, may with
perfect propriety use the very same language. Besides, if these
directions of which we are speaking prove that slavery is right
now, they prove that this institution, as it then existed in the Roman
empire, giving the master the power of life and death even, was
also right; a proposition, we presume, that 1no one will undertake to
defend.
"' But why  did not the Apostles directly and unequivocally
affirm the sinfulness of slavery?  Why did they not insist upon the
duty of emancipation?  Simply because (if we may venture to give
an opinion) they saw that such a course, in their circumstances,
would not soonest and best extirpate the evil. And for this policy
they found the amplest authority in the dealings of God with his
covenant people, and in the life of Christ.
"' To us, then, it seems very clear, that slavery is opposed to the
principles of the Gospel. What line of conduct, then, shall the missionary pursue, when he is brought into contact with it? Tlhe
answer, to be complete and satisfactory, must embrace the following
topics; namely, the preaching of the Gospel, the instruction given to
slateliolclinq converts, the admiission of this class of persons to the church,
aend the treatment they receive iln the church.
"' Thle Preachiny of the Gos)el.
"'It is the Iduty of the missionary, we suppose, to declare "all
the counsel of God." He may not, in his expositions of the divine
will, restrict himself to  those forms of transgression which are
117 
THIE AMERICAN BOARD
specifically denounced in the Scriptures. What pastor thinks of
placing himself on this narrow basis? No.  The man who carries
the Gospel to the heathen must keep his eye always open; and
whatever he sees around him that is contrary to this Gospel, he
must consider as falling within the purview of his high commission.
We do not say when, or where, or how he shall bring the truth to bear
upon any sin. Whether he shall declare his testimony against it
to-day or to-morrow, next week or next year; whether he shall do
it in the sanctuary, by the way side, or in the home of the wrongdoer; whether hlie shall do it-in the spirit of John the Baptist, or
with the unseen approaches of Nathan the prophet, or with the
melting earnestness of Paul, or in the gentler tones of John;
whether he shall do it by marching directly on the citadel of error,
or proceeding first against the outworks; all these are questions far
the missionary. He has been sent forth because he is thought to
possess the wisdom, integrity and zeal which are needful for this
very work; and far be it from us to encroach upon his lawful prerogative. But that the work must be done, in some way, and at
some time and place; that it must be done in the name and the fear
of the God of missions, is to us very clear.
"' From this general law for the conduct of missions, we think
that slavery can claim no exemption.  You may say, indeed, that
the Apostles did not directly assail it in their writings, because, according to our own showing, there was a better way.  But it does
not follow, by any means, that they never opened their lips in
denunciation of the monstrous iniquity of Roman servitude. Still
less does it follow that the ministers of Christ are never to be at
liberty, in any state of society, or in any age of the world, to raise
their voice against the enslaving of their fellow men. The example
of the Apostles, as we believe, goes to the extent of constituting
the missionary the judge of the time and mode of exhibiting the
truths of the Gospel in their relation to this system; but it cannot
justify him, as we think, in closing his mouth for ever.
"'In the commencement of a mission, as also in the commencement of the pastoral relation, it may  be proper to say little or
nothing respecting certain evils which are found to exist. A different course, indeed, might shut every door of usefulness for a
long series of years. But when the servants of the Lord Jesus
Christ have obtained an acknowledged standing in the community;
when their character and their aims have begun to be appreciated;
and when their influence, as teachers of a new religion, has become
an established fact, they may cast aside something of their reserve.
And if the great Head of the Church gives them tokens of his
favor, manifest and marked, if churches are gathered, and converts
are multiplied; if all the departments of missionary labor are
carried forward with success, they may venture upon a still bolder
course of action.
"' Now, we will not say at what stage in your history it became
expedient to exhibit, with that wisdom which is profitable to direct,
the legitimate bearing of the Gospel upon slavery.  Nor does it
seem at all important to go into that inquiry. But when we consider the age of your mission, its remarkable success, the strong
118 
IN RELATION TO SLAVERY.
hold it has gained upon the Choctaw Nation, it does appear to us,
that if the time has not yet come to hold up, in some way, the great
law of love in its obvious relation to the subject, we may well ask,
When will that time come? "
"' What you have said respecting "slavery as a civil institution,
has been duly considered. We are fully aware that, being "in a civil
respect foreigners and tenants at will under the officers of our government," you have neither political rights nor political responsibilities. But it so happens that this institution has its moral relations. Go where you may, and do what you will, in your own
appropriate work, it lies directly across your path. It is an antiChristian system, and hence you have a right to deal with it
accordingly.  True, it is regulated by law; but it does not, for this
reason, lose its moral relations. Suppose polygamy or intemperance
were hedged in by legal enactments. Could you not speak against
them as crying evils? We are grieved to hear that the Choctaws
have a law, which practically debars the slave from all direct access
to the Word of God, without the consent of the owner.  Did you
never bear your testimony against the wrongfulness of shutting out
this class of persons from the "lively oracles"?
"' Instruction of Slaveholding Converts.
"' This topic might he considered as embraced ini "the preaching
of the Gospel;" but I prefer to give it a separate notice. In the
instruction imparted to new converts, the teachings of Christianity
are presented in circumstances peculiarly interesting and favorable,
and may, on that account, take a wider range and extend to a greater
variety of subjects than is customary on other occasions.
"' It would seem that the aim of the missionary, in his intercourse
with a recent convert, should be two-fold. 1. To ascertain the
actual state of his affections; whether they are renewed or unrenewed.  2. To give him clear and explicit information on all the
great questions of Christian duty.  The latter is important, not only
because his life should be conformed, as perfectly as may be, to the
only true standard of action, but because the spirit with which he
receives the principles of the Gospel will show how much reason he
has to call himself a new creature in Christ Jesus.
"'And if this recent convert be connected with the system of
slavery, what can be more natural and proper than a discreet and
friendly inquiry into the nature of his views in regard to this institution? The missionary may and should, unquestionably, watch his
time; he may and should leave the impression that he is governed,
in what he says, by considerations that will commend themselves
to any mian's conscience; but in all ordinary cases, as we  suppose,
hlie may give utterance, at some time and in some way, to the opinions which he himself has derived from God's HIoly Word. The
mind of this new learner of Christian truth, if a genuine disciple,
or a sincere inquirer, is peculiarly open and susceptible to the teachings of his spiritual guide.  At what other moment, indeed, during
his whole life, can he be approached on this theme with so much
promise of good? And if he cannot bear the gentle and skillfil
probing of his honored father in the Gospel, how little of the spirit
of Christ must there be in his heart!
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THE AMERICAN BOARD
"'Admission of Slaveholders to the Church.
"'The Board, at its annual meeting at Brooklyn, adopted two
general principles, which are applicable to all its missions. 1. The
ordinances of baptism and the Lord's Supper cannot be scripturally
and rightfully denied to those converts who give credible evidence
of piety. 2. The missionaries, in connection with the churchies (if
any) which they have gathered, are the sole judges of the sufficiency of this evidence. In the application of these principles to
the case before them, they say that slaveholding does not always,
in their opinion, involve individual guilt in such a manner as to exclude every person implicated therein from Christian fellowship.
This conclusion seems to flow irresistibly from the distinctions
already made in this letter, in regard to the character of slaveholding. If a person may be the legal owner of slaves, and yet be free
from all blame in the sight of God, then it is clearly wrong to say
that no slaveholder shall be admitted to the Church of Christ.
"'But the Board could never have intended that all belonging to
this class, and yet applying for this high privilege, should be received without inquiry as to their views and feelings in regard to
slavery. Indeed, it seems to us that such an inquiry is, in all cases,
fundamental. Here is a man involved in a system that is unchristian and sinful, and yet requesting admission to the table of our
blessed Lord. Must he not prove himself free from the guilt of that
system, before he can make good his title to a place among the followers of Christ?
"'Perhaps he can show that his being the owner of slaves is involuntary on his part; perhaps he can show that he retains the
legal relation at their request and for their advantage; perhaps he
can show that he utterly rejects and repudiates the idea of holding
property in his fellow-men. If so, let the facts be disclosed, and let
him have the benefit of them. But, on the other hand, it may appear that, while professing to have the love of Christ in his heart,
he holds and treats those for whom Christ died with a selfish spirit
and for selfish purposes, thus showing that he has not compassed
the length and breadth of the law of love, and, therefore, showing
that he needs to be more perfectly taught in the right way of the
Lord. For admitting such an one to the privileges of the people of
God, especially in the advanced stage at which your mission has
arrived, we know of no warrant whatever.
"' In what particular mode or form the missionary shall proceed
to elicit the facts to which we have just alluded, we do not say.
That he may feel himself greatly embarrassed, at times, by the
question, we can readily see, especially if there has been none of
the preliminary instruction imparted which has been already mentioned. But, if he "lack wisdom, let him ask of God, who giveth
to all men liberally, and upbraidethi not; and it shall be given him."
It is not the design of our great Leader to carry forward the missionary work without the trying of our faith.  We must expect to
encounter caste, polygamy, oppression, and the opposition of the
powers that be. We must look for a contest with the brahmin and
the moollahl; with gigantic forms of superstition and error; with
120 
IN RELATION TO SLAVERY.
spiritual wickedness in high places. But if we go to Him who is
faithful to his promises, and take shelter under his wings, we shall
be safe.
"'In all that we have now said, you will understand that we
have kept constantly in mind the circumstances in which you are
placed. The power of admitting or rejecting candidates for the
ordinances of the Gospel does not rest exclusively with you; and,
as we have heretofore remarked, the prerogatives of your sessions
must be duly regarded.  But there are certain things which you
may do; there are certain rights which you may exercise; there
are certain responsibilities which are inseparable from your office.
It is to the extent of these rights and responsibilities only that we
desire you to go.
"' Treatment of Slaveholdiog Church fMemnbers.
"' The principles which we have already submitted to your considcleration suggest the general course which seems to be proper in
dealing with this class of communicants. If there are any in your
churches at the present time whose views on the subject of slavery
are inconsistent with the law of love, it would appear to be your
office to bring them, so far as in you lies, to entertain sentiments
which are scriptural and correct. Your attention, you will remember, was called to this point in Mr. Greene's letter to your mission,
dated November 19, 1845.  In that communication, he said:-" It
seems specially important to train your church members to act out,
in an exemplary manner, the spirit of the Gospel toward the enslaved, emancipating them where duty to them admits of that; and
where it does not, taking special pains to promote their social and
religious welfare, and prepare them as moral and accountable beings,
hastening forward to the retributions of the eternal world, for the
holiness and blessedness of heaven."
"'In the application of discipline to this class of persons, we conceive it to be your duty to set your faces against all overt acts which
are manifestly unchristian and sinful in their character. Denying,
as we do, that there can be, morally and scripturally, any right of
property in any human being, unless it be in consequence of
crime, and holding that the slave is always to be treated as a man,
we suppose that whatever is done in plain and obvious contravention of these doctrines, may properly receive the notice of yourselves and your sessions. Hence, if the master treat his slaves with
inhumanity and oppression; if he keep from them the knowledge
of God's holy will; if he sell them as articles of merchandise; if
he disregard the sanctity of the marriage relation; if he trifle with
the affections of parents, and set at nought the claims of children
on their natural protectors; and in all analogous cases, he fairly
brings himself within the reach of that power which is given to the
Church for the edifying of the body of Christ.
"'But we will not enlarge upon this topic.  We have said enough
to indicate the general direction of our views and wishes in relation
to it.  And still we cannot forbear an allusion to the exceeding desirableness of your pursuing such a course as shall deliver the
Choctaw churches from all connection with slavery. For a whole
6
121 
THE AMERICAN BOARD
generation, the Gospel has been preached to this tribe of Indians;
and during the greater part of this period, the work of the Lord has
greatly prospered. You have a large and increasing body of communicants. You have schools of great interest and promise. Civilization and general intelligence are making steady advances. With
these facts before us, is it too much to ask, "May not these churches
soon be freed from all participation in a system that is so contrary
to the spirit of the Gospel, and so regardless of the rights of man?"
We wish, indeed, that a much more desirable end were attainable.
Most ardently do we pray that the whole nation may be delivered
from this "tremendous evil." And we reiterate the language of
Mr. Greene, as contained in the letter above referred to, in which
he stated it to be the desire of the Board and of the Committee
that "you should do whatever you can, as discreet Christian men
and missionaries of the Lord Jesus, to give the Indians correct
views on this subject, and to induce them to take measures, as
speedily as possible, to bring this system of wrong and oppression
to an end."
"'Employment of Slaves by the Mission.
"' As the views of the Committee on this subject have been heretofore communicated to you, it will not be necessary to go into any
discussion at the present time.  In February, 1836, the expediency
of buying slaves, with their consent, and with the understanding
and agreement that they should be allowed to work out their purchase money, according to the practice of the mission at that time,
was fully considered; and it was resolved "to instruct the missionaries among the South-Western Indians" "to enter into no more
such contracts," and to relinquish all claim to the benefit of any
previous arrangement of the kind. In the following month, the expediency of permitting the missionaries to hire slaves was taken into
consideration; and it was resolved to be expedient for them "to
dispense altogether with slave labor." Of the action of the Committee in both cases, you were duly apprised. Now, it was not the
design of the Committee to affirm that in no possible state of things
should you be allowed to hire slaves; for we can conceive of circumstances where it may be proper, just as we are at liberty to perform "works of necessity and mercy" on the Sabbath.  But except in cases of manifest necessity, ewe deem it altogether inexpedient to resort to this species of labor. And it also enters into our
ideas of this necessity, that it is only temporary.
"' It is with profound regret, therefore, that we have learned how
many hired slaves are now in the service of the Choctaw mission.
We readily acquit you of any plan or purpose to disregard our
known wishes. We cheerfully accept the excuse you offer, namely,
that the boarding-school established in 1843, in consequence of the
arrangement made with the Choctaw government, in your view
made such assistance necessary; and that for this reason you supposed the Committee must have assented to its employment. Still,
we must frankly say, that we never intended, by agreeing to the
plan proposed on the part of the Choctaws, to sanction or authorize
the practice which we now find so prevalent among you. And had
122 
IN RELATION TO SLAVERY.
the Committee known, when the subject was under consideration,
that the hiring of slaves must follow the adoption of this plan, as a
necessary and permanent result, they would not have engaged in
the present boarding-school system.
"'We feel ourselves not a little embarrassed by our position.
The engagement with the Choctaw government has some fifteen
years to run, and yet we do not feel willing to be a party to the
hiring of slaves for this long period. By so doing, as it seems to us,
we countenance and encourage the system. We make this species
of labor mnore profitable to the owner; at the same time that we put
it in his power, if he will, to plead our example to justify or excuse
the relation. In this state of things, it appears to be our duty to ask
you, first of all, to inquire once more into the supposed necessity of
this practice, and to see if slave labor cannot in some way be dispensed with. And if you can discover no method by which a
change can be effected, we submit for your consideration, whether
it be not desirable to request the Choctaw government to release us
from our engagement in respect to the boardinrg-schools. It is with
pain that we present this alternative; but such are our views of
duty in the case, that we cannot suggest a different course.
"'The sentiments of the Committee have now been frankly and
fully expressed, on the different topics which it has seemed important to discuss at the present time. We doubt not you will
receive them in the spirit which has characterized our intercourse
in past years, and will take them into consideration at as early a day
as practicable. You are already aware that much interest is felt in
this question by the friends of the Board; and there is a general
desire that the relations of your mission to the subject of slavery
may be put upon a broad scriptural basis as soon as possible. If
you can reply to this communication before the next annual meeting, and especially if you can declare your acquiescence in the
views herein presented, and your readiness to act in accordance
with them, so that we can announce the fact to those who shall
have come together on that occasion, you will give us much
pleasure by so doing.
"' Praying that God may be with you at all times, and give you
wisdom and grace as you shall need,
"' I remain, dear brethren, very affectionately and truly yours,
"'S. B. TREAT,
"' Sec'y of the A. B. C. F. M.'
" The reply to the letter of the Cherokee mission was as follows:
"' MISSIONARY House, BOSTON, June 30, 1848.
" TO TH TE MEMBERS OF THE CHEROKEE MISSION:
"' Dear Brethren: - Your letter of March 21 was duly received.
You have doubtless expected a reply before this, and I regret that
there has been any necessity for delay. As the brethren among the
Choctaws, however, adopted a course similar to yours, and drew up
a letter, after I left them on my return, expressive of their senti
123 
THE AMERICAN BOARD
ments in regard to the subject which you have discussed so fully, it
seemed desirable that the relations of both missions to slavery should
be considered at the same time. But it so happened that I was not
able to bring the whole subject before the Prudential Committee till
the 20th instant; on which occasion I was directed to communicate
the views entertained by them, both to the Choctaw brethren and
yourselves.
"'In replying to the former, it has been found necessary to discuss all the topics which are brought before us by your letter; and
though we do not regard the two missions as occupying precisely
the same ground (your opinions being obviously more in accordance
with those of the Committee), it has seemed unnecessary at this
time to address a distinct and independent answer to you. I am
authorized by the Committee, therefore, to send you a copy of the
letter which has been written to the Choctaw mission, as containing
a full expression of their views on all the questions which appear to
grow out of the relations of the two missions to the subject of slavery at the present time.  You are requested to examine the principles set forth in this communication, so far as they are applicable
to your circumstances, and to forward your reply with as little delay
as practicable.
"' In expressing your warm attachment to the Board, you have
only given utterance to sentiments which we have uniformly believed to exist in your hearts. And permit us to say in return, that
we have always taken a strong interest in your mission. Its history, so full of hope and disappointment, of success and disaster, we
can never forget. For the members of the mission, those in particular who have long shared in the joys and sorrows of the Cherokees,
we feel the highest respect; and in them, as honest and conscientious laborers in the vineyard of our common Master, we have entire
confidence.
"' That God may make your way plain before you, and may keep
you to the end, is the prayer of
"' Your affectionate brother and fellow-laborer in the Gospel,
"'  S. B. TREAT,
"' Sec'y of the A. B. C. F. M.'
"After these documents had been read to the Board, they
were referred to a Committee, conisisting of Dr. Beman, Rev.
Albert Barnes, Dr. DeWitt, Dr. Hawes, Judge Darling, Dr.
Magic, and IHenry White, Esq. This Committee subsequently
presented their report; which, having been discussed at some
length and amended, was adopted by the Board. The amended
report is as follows: -
"' The Committee to whom were referred the papers relating to the
subject of slavery in connection with the Cherokee and Choctaw
missions, have carefully deliberated on the same, and beg leave to
submit the following report.
"' The documents put into the hands of the Committee, and which
they have examined, are the following: The "report on the relation
124 
IN RELATION TO SLAYERY.
of the Cherokee and Choctaw missions to slavery," being an account
of a visit made by the Rev. S. B. Treat to these stations; a letter
from the Cherokee mission, on the same subject; a letter from the
Choctaw mission, on the same; a letter to the Cho(-taw mission, by
Rev. S. B. Treat, one of thle Secretaries, communicating to the
missionaries the views of the Prudential Committee on this whole
subject; a brief letter from the same Secretary to the Cherokee
mission, referring the brethren of that mission to the last-named
letter, as containing the views of the Prudential Committee, on the
subject of inquiry; together with the report of the Prudential Committee, submitting the above-named documents to this meeting of
the Board.
"' The subject to which these papers relate is one of intense interest in our day, and is becoming more and more so, in all its relations. The Board has not been unmindful of its own relations to
this matter, in times past; nor will it probably be, in its careful
deliberations and circumspect action, in time to come. It is one of
those great questions which seem destined to awaken the interests
and sympathies of a world. Christians and others are beginning to
feel this.
"' Your Committee express their cordial approbation of the fidelity
with which the Prudential Committee have discharged this part of
their trust. The report of the Rev. Mr. Treat of his visit to the
Cherokee and Choctaw missions, embodies a vast fund of informnation, which we have all needed, and which cannot fail, as it shall be
diffused, of doing great good. This paper should be extensively
known and read. No agent could have executed this mission more
wisely, or more kindly, than your Secretary has done it; and it may
be hoped that practical and permanent good will grow out of it in
many ways. It has brought to the Prudential Committee, and to
the Board, information which we needed; and, especially, of the
practical working of the system of missions, in some of the relations
of life, on which we have not been very well informed.  This whole
report, your Committee believe, will bear scrutiny and analysis.
"' Of the two letters from the missions in question, your Committee need not give an opinion, for the following reasons. They have
been particularly examined in the communication written by order
of the Prudential Committee; these letters are onlyl  a part of a correspondence which has not yet closed; and some things therein
stated may be modified by the views since expressed by the Prudential Committee. These letters, your Committee take pleasure in
saying, breathe an excellent Christian spirit.
"'Nor do your Committee feel themselves called upon to give an
opinion on every position and every sentiment to be found in the
last letter addressed to these two missions. We refrain from a critical examination of it in this report, because it is a part of an unfinished correspondence; and no final action, as your Committee apprehend, can, with any propriety, be had upon it at the present time.
If it were to be examined in all its statements, ind fully discussed
by the Board, it is probable that some might think that it goes too
far; and others, that it does not go far enough, in relation to the
evil of which it treats. But your Committee are unanimous in the
125 
THE AMERICAN BOARD
opinion, that this is not the time for a discussion of its subject-matter. It is now pending in the deliberations of those missions.
Speaking of this document, the Prudential Committee say, "The
answer of the brethren has not yet arrived. Both missions had previously appointed meetings to be held simultaneously with the
annual meeting of the Board; and it is presumed that they have the
subject now under consideration."
"' It is the judgment of your Committee, that the whole subject
should be left for the present, where it now is, in the hands of the
Prudential Committee.'
"Before the question was taken on  the acceptance of this
report, Dr. Blanchard proposed, as an amendment to the same,
the following resolutions: -
"'Resolved, That this Board distinctly admits and affirms the
principle, that slaveholding is a practice which is not to be allowed
in the Christian Church.
"' Resolved, That it is, in the judgment of the Board, the duty of
our missionaries in the Cherokee and Choctaw nations to discontinue the practice of hiring slaves of their owners to do the work of
the missions; and, in the reception of members, to act on the principle laid down by Mr. Treat and the Prudential Committee, that
slaveholding is prima fvicie evidence against the piety of the candidates applying for admission to the church.'
"Dr. Blanchard having been requested to withdraw these resolutions, consented to do so; and the Board permitted them to
be inserted in the minutes of the meeting."
The careful reader will have noticed that this elaborate
correspondence is unfinished; the last letters of Mr. Secretary Treat to the Cherokee and Choctaw missionaries having
requested further replies on their part, which replies did not
arrive until the following year. The record of the correspondence, therefore, is continued in the Annual Report of 1849,
preceded by some explanations which the Prudential Committee found it needful to make, and these again preceded by an
addition to the special report, presented by the Secretaries in
1848, on the "Control of Missionaries and Mission Churches."
These additions occupy more than nine closely printed
pages in the Annual Report of 1849, (pp. 69 to 79,) and are
as follows:
"CONTROL OF MISSIONARIES AND MISSION CHURCHES.
"Dr. Anderson read as follows, in relation to the'Special
Report' which was laid before the Board last year by the Prudential Committee:
"'The  "Special Report of the Prudential Committee on the
Control to be exercised over Missionaries and Mission Churches"
126 
IN RELATION TO SLAVERY.
was presented to the Board, at its last meeting, in a printed form;
but as the members had not time to give it that attention which the
importance of the subject demanded, the consideration of it, after a
single amendment,  was deferred to the present meeting.  Meanwhile, the Prudential Committee were authorized to print the report
as amended, and to make such modifications as, on further reflection,
they should deem proper.
"' They lay this report again before the Board, with an addition to
be introduced on page 39, immediately following the article designed
to show that the Board is responsible for the teaching of missionaries.
The addition which is now made to the report is intended to show,
that this responsibility of the Board for the teaching of the missionaries
does not interfere with that of Ecclesiastical Bodies in respect to the same
thing.  It reads as follows:
"It may be important, however, to remark, that the responsibility of
the Board for the teaching of the missionaries dyes in no degree interfere
with the responsibilities of ecclesiastical bodies in respect to the same
thing.  Such has been the result of' an experience in this country continued through forty years. Within this period, the Board has had about
two hundred and seventy-five ordained missionaries laboring under its
direction in heathen lands, and has extended its supervision to every department of their duty as missionaries; and there has never been the
least sign of interference in the working of its own responsibilities and of
those of the ecclesiastical bodies with which the missionaries were connected. But one case is recollected, in which an ecclesiastical body in
this country has thought itself called upon to discipline a missionary, and
then it deposed him from the ministry, and for the same cause that had
previously led the Prudential Committee to dismiss him from the missionary
service. The fact is, the missions, when fully organized, may easily constitute themselves ecclesiastical bodies; and the whole influence of the
Prudential Committee is and has been to sustain them in their freedom
and efficiency for missionary purposes. It is also true, that there has
been no case, where the Prudential Committee has been called to act, in
which doctrinal error was the only element of difficulty; nor has there
been a case, involving doctrinal error as an obvious element, where it
would have been convenient, or even practicable, for a mere ecclesiastical
body to adjust it, as a whole.  The cases were of a mixed and complicated
nature; and they can hardly fail to be otherwise in distant organized
missions among the heathen, and so must of necessity be regarded and
treated as appertaining rather to the missionary than to the minister.
The elements of character, which constitute a man an efficient and faithful minister, are almost identical with those which  are essential to the
character of a good and faithful missionary. It can hardly be questioned
that the body, which is accountable for the proper application of the funds
contributed for the support of missionaries, is under solemn obligation to
see that those funds are not wasted upon an unworthy or unfaithful
missionary. Indeed, it is impossible effectually to transfer this responsi bility to another body, which is not only remote from the missions, but not
in correspondence with them. And when the Board dismisses from the
missionary work for a reason (as in the case above mentioned) that would
make it the duty of an ecclesiastical body to depose from the ministry,
there is no interference with the rightful authority of any ecclesiastical
body. The Board does not assume to decide npon the fitness of an indi
127 
THE AMERICAN BOARD
vidual to be a minister of the Gospel; but it is their duty to decide, and
that intelligently, on his original and continued fitness to be sustained, by
the funds committed to their disposal, as a missionary to the heathen.
Nor is there more practical difficulty in adjusting his missionary, minis  terial, and church relations in foreign missions, than there is in home
missions; and no more in respect to those Congregational missionaries,
whose ordaining councils ceased to exist immediately after their induction
into the ministerial office, than in respect to missionaries connected with
presbyteries or classes in their native land. The contributors to the funds
for foreign missions demand more evidence of faithfulness in the preach  ing of the Gospel, than can possibly be in the possession even of the
permanent ecclesiastical bodies scattered over our country. And they
will hold the Prudential Committee and the Bo,rd responsible for seeing
that no part of their contributions go for the propagation of error, either
in doctrine or practice; nor will they have any serious doubt, in case
radical or serious mistakes are committed or abuses occur in the discharge
of this trust, that the fact will soon be known, and the evil be in some
way corrected.  The Board claims to be only an agency for those, whether
individuals or associated missionary bodies, who commit funds to its dis posal for the support of foreign missions; and to see that the funds thus
committed are appropriated according to the known wishes and expecta tions of the donors. Such is a simple, practical view of this subject, as it
has existed ever since the Board was formed.
" Experience has shown, that the responsibilities of missionaries to mis sionary societies are entirely consistent with the unimpaired existence
and operation of their responsibilities in their distinct and separate relations as ministers.  The churches and other ecclesiastical bodies at home,
or in the missions, or the missions themselves regarded as ecclesiastical
bodies, can take their own time and method of looking after alleged
heresies or immoralities in individual missionaries.  The Board need not
wait for the ecclesiastical bodv, nor the ecclesiastical body for the Board.
And the Board, conducted as it has been from the beginning, will be a
help to the ecclesiastica] bodies, whether church, council,  presbytery,
classis, or nmission, in the discharge of their supervisory duties towards
the ministers of the Gospel laboring as missionaries in foreign lands.  Nor
can it cease to be thus helpful, except by a change in its course of proceedings, which would speedily prove destructive alike to its influence and
its existence."
"' The Prudential Committee having had under consideration the
subject of this special report another year, deem it proper to suggest, that there seem to them to be reasons which render it inexpedient that a formal vote of adoption should be passed; but that
the report should rather be received as a record of the results of the
experience of the Prudential Committee in conducting foreign
missions, -as information which may properly go into the official
publications of the Board.   It is not to be supposed that the
mieasure of our experience is yet full, in any one of the great departments or mniodes of operating in the work of missions. Doubtless we have much yet to learn, both through our failures and successes, connected with a prayerful contemplation of the word and
providence of God. The Prudential Commnittee see not indeed, at
present, any reason to doubt the correctness of the principles and
views embodied in this report; but the report covers much ground,
128 
IN RELATION TO SLAVERY.
and embraces a great number of points in missionary practice; and
the Committee might hereafter experience embarrassment, in case
the report is now taken out of their hands by a vote of adoption,
should further experience demand a change in any of the principles, opinions and usages set forth in the report. The ends aimed
at, in ordering and preparing it, appear to be sufficiently attained by
its embodiment and publication, so as not to require any formal
adoption of the report, at least for the present.'
"After the reading of the foregoing statement, the Board resolved, that the'Special Report' of the Prudential Committee
'on the Control to be exercised over Missionaries and Mission
Churches,' as now presented by the Committee, be received as a
record of the results of their experience in the long period of
their official duty; but, in view of reasons suggested by them,
the Board do not at this time act upon the question of its adoption, leaving the subject with the Committee, however, to make
such use of their report in the publications of the Board, and in
all other ways, as they shall deem proper.
" CORIRESPONDENCE  WITH THE CIIEROKEE AND  CHOCTAW
MISSIONS.
"The following statement was submitted by the Prudential
Committee, in regard to their correspondence with the Cherokee
and Choctaw missions:
"' It will be remembered, that the Prudential Committee submitted to the Board, at its last annual meeting, an unfinished correspondence with the Cherokee and Choctaw missions, on their relation to the subject of slavery.   As a part of the history of the case,
the Committee deem it proper to say that, on the 20th of February
last, perceiving that the Christian community had extensively misunderstood their letter to the last-named mission, dated June 22,
1848, they published the following brief statement: -viz.
"The letter sent by Mr. Treat to the mission had not that authoritative
character which some have attributed to it.  It expressed opinions then
and still entertained by the Committee; but not in a form which made
those opinions decisions, or instructions.  The Committee have given no instractions to the missionaries in relation to slavery; they say expressly that
they address their brethren' with sujgestions and arguments.' The distinction between suggestions, opinions and arguments, on the one hand,
and decisions, rules and instructions, on the other, though necessarily
familiar to the conductors of missions, seems to have been overlooked by
some who have written on this subject. The missions reply to suggestions,
if they see cause, by suggestions, to opinions by opinions, and to arguments by arguments. On some subjects, this interchange of views has extended through several years, before the opinions of the Committee and
their brethren have become perfectly consentaneous; and not unfrequently, as the result of this free correspondence, the sentiments at first entertained on both sides have been modified.
6*
129 
TiHE AMERICAN BOARD
"This distinction is vital to the proper understanding of Mr. Treat's
letter to the Choctaw mission; and for want of attention to it, very
erroneous constructions have been put upon that letter. With this
practical distinction in view, moreover, it will be seen that the Conmmittee
and the Secretaries have done nothing inconsistent with the letter or spirit
of the two fundamental principles recognized by the Board at Brooklyn;
nanlely, that credible evidence of piety is the only thing to be required
for admission into the churches gathered amnong the heathen; and that
missionaries and their churches are the rightful and exclusive judges as to
the sufficiency of this evidence.  It is believed that foreign missions can  not be successfully prosecuted in disregard of these principles, at least by
the Congregationalists and Presbyterians of this country, and that such
missions are and must be controlled mainly by the free use of suggestions,
opinions and arguments; and those who have the direction of the missions
must have truth and reason on their side, in order to be successful. Time
must also be allowed for the requisite interchanges, and for necessary re flection on both sides.
"We merely add, that the Committee have never had any intention of
' cutting off' the Choctaw mission from its connection with the Board. In deed, the last two paragraphs in the'Special Report of the Prudential
Committee on the Control to be exercised over Missionaries,' laid before
the Board in a printed form, and published in the Minutes of the last
Annual Meeting, show that nothing of the kind was contemplated.   Nor
have the Committee preferred any' charges' against the mission.  On the
contrary, they would repeat the sentiment in the letter of Mr. Treat, ex pressing their undiminished confidence' in the integrity and faithfulness
of these servants of Christ."'
"' In submitting to the last annual meeting the unfinished corre spondelnce which has already been mentioned, the Committee depart ed from the established usage of the Board. It was their wish, (1.)
to gratify the desire which so many have felt to ascertain the pre cise relation which the Cherokee and Choctaw mission sustain to
slavery, and what opinions those brethren entertain on the general
subject; and (2.) to give the Board and its patrons an opportunity
to understand  the sentiments of the Prudential  Committee, in
respect to slavery as affiecting the missionary enterprise among the
heathen; and also the manner in which the Secretaries, under the
supervision of the Committee, might be expected to interchange
views and impressions with their fellow-laborers  in the Gospel of
Christ. It was neither the purpose nor the desire of the Con)mittee
to obtain any formal action of the Board on the correspondence; as
they did not suppose that such action was necessary.
"' And perhaps the Committee may be allowed to say, that a vote
adopting their letter to the Choctaw mission seems  to them, not
only unnecessary, but of doubtful expediency. It was not written
with any such object in view. And in the very nature of the case,
there can be no opportunity for amending or improving such a letter
when it comes before the Board for its sanction. It is not a report,
presented by a Committee in the ordinary routine of business, to be
curtailed, or amplified, or changed in whatever wvay manny seem best,
but a statement of the views of the body from which it emanated,
and already sent to those for whom it was intended.
"' It was the wish and hope of the Committee last year, that the
130 
IN RELATION TO SLAVERY.
correspondence with both missions might be brought to a close before the present meeting. In this, however, their expectations have
been disappointed. Letters have been interchanged with the brethren
anlong the Cherokees; and the points of difference have been
gradually disappearing. For reasons which are deemed entirely
satisfactory, the Choctaw mission did not reply to the letter of the
Committee dated June 22, 1848, until April last.  Although the delay on some accounts is to be regretted, still it is manifest that
nothing has been lost; on the contrary, time has thus far been a
kind and helpful coadjutor.
"' The conclusion to which the Committee have come in regard to
the correspondence of the past year is as follows:  "' 1. They submit to the Board the letter firom the  Choctaw
mission already referred to, dated April 14, 1849. Indeed, they
deem it an act of simple justice to those brethren, that the patrons of
the mission should at once be made acquainted with the views
therein expressed.
"' 2. The Committee do not think it expedient, at present, that
the correspondence with the Cherokee mission should be laid before
the Board. In expressing this opinion, however, they distinctly
and fully admit the right of the Board to call for this or any other
correspondence, and indeed to institute inquiries into any of the
proceedings of the Committee, in such manner and form as shall
seem best.
"'As already intimated, it was thought that the peculiarities of
the case were such, last year, that an exception should be made to
the usage of the Board; and when the second letter of the Choctaw
mission shall have been read, it will be seen to have a special relation to what has gone before; and, consequently, to fall within the
exception.
"' But as regards the letters which have passed between the Missionary House and the brethren among the Cherokees, within the
past twelve months, there does not appear to be any sufficient reason
for deviating from the ordinary course.
"' Upon one other point it may be well for the Committee to say
a few words. The members of the Choctaw mission have directed
their attention very particularly, during the past year, to the substitution of free labor for that of slaves. They are anxious to make a
change as soon as practicable, not only to gratify a large portion of
their friends and patrons, but that they may increase the economy,
comfort and efficiency of their own labors. The Committee have
been cordially cooperating with the mission in this matter; but
they are sorry to say, that they have not succeeded, as yet, in
relieving their brethren according to their earnest request. The
subject will continue to receive attention, however, and it is hoped
and believed that, in some way, free labor will be successfully
introduced at an early day. Indeed, a reduction has already been
made in the number of slaves hired from year to year, at the different stations. And the Committee will say in conclusion, that, as
it seems to them, the mission are willing to do all that can properly
be required of them, in existing circumstances, to place this question on the desired basis.
131 
THE AMERICAN BOARD
" The letter of the Choctaw mission, referred to in the preceding statement, is here subjoined.
" STOCKBRIDGE, CHOCTAW NATION, April 14th, 1849.
"' REv. S. B. TREAT, Cor. Sec. of the A. B.C. F. M., Boston:
"' Rev. and Dear Sir: - Your letter of June 22d, 1848, was duly
received, and has been the subject of our prayerfiul deliberations.
We reciprocate the feelings of kindness and confidence expressed in
your letter, and shall ever retain a grateful remembrance of your
visit among us.
"'When  we first entered on our missionary labors, we were
young and inexperienced. There were no examples of schools or
churches among the South-Western Indians, save those of the Mora vian brethren at Spring Place. The counsel and example of the
devoted Gamnbold were instructive and encouraging. The visit of
the beloved Mr. Cornelius at Brainerd, when one of our number
was there, and when our first mission church was organized, was
timely and welcome. The visit of the venerable Dr. Worcester at
Mayhew, in the spring of 1821, was very refreshing. While he
was with us, the Mayhew church was formed; and there he offered
the consecrating prayer at the communion table, and administered
the bread to the communicants. "This was the last time hlie assisted
in public worship on earth." It is to us cause of devout gratitude
that we were favored with the counsels and prayers of these beloved
men, while laying the corner-stones of the first Indian churches.
"' We came to the Choctaws to labor for their conversion, and to
make our graves with them, expecting to fall in our field of labor
as your missionaries. We have ever had attachments to the American Board, its officers and members, especially the Secretaries,
Treasurers, and Prudential Committee, such as we have felt towards
no other persons. Their oft-repeated expressions of approbation,
relative to our labors, have greatly encouraged and strengthened us.
We earnestly desire to retain a hold on their affectionate confidence,
and on the confidence of the religious community, who still dwell in
the land which gave us birth, and who sent us to the Choctaws as
the messengers of the churches.
"'But at this late period, we, with the Committee, are pressed
with peculiar and complicated difficulties on the subject of slavery.
We wish you to feel assured that we have no personal attachments
to this institution, and that we have ever been deeply impressed
with the great evils which mark its character, and of our duty to do
all in our power, as servants of the Lord Jesus, to mitigate and
remove them. It is a trial of no small magnitude to reside more
than a quarter of a century in the midst of such things, and here to
train up families of children, from the cradle, not knowing how soon
we may die, and leave them in the midst of all these evils.
"':For more than five and twenty years, the evils and the wrongs
of slavery have been the subjects of our anxious and prayerful deliberations. With Mr. Evarts, one of the early Secretaries of the
Board, we had repeated personal conversations, at different times,
on this subject; and also an extended correspondence, through him,
132 
IN RELATION TO SLAVERY.
with the Prudential Committee. Long before the present agitation,
the subject of slavery, as it related to our mission, had been discussed
and settled, as we then thought, on a scriptural basis. Nor did we
receive an intimation from either of the early Secretaries, or from
any member of the Prudential Committee, that it had been settled
on a wrong basis.
"'Amid all our cares and labors, the condition of the colored population has not been forgotten; and while our hands have been full
of other work, we suppose the Choctaw missionaries have done as
much as any other missionaries of the Board to promote practical
emancipation, and to produce an impression favorable to that object.
So well and so favorably were our principles understood, that, before
leaving Mississippi, the agency of one of the brethren of this mission
was solicited by a highly respectable planter of that State, to aid in
securing the emancipation of more than twenty slaves, who, in compliance with their own wishes, were liberated and sent to Liberia.
We have ever felt it our duty to seek the spiritual good of both
masters and servants, and not to interfere with the legal relations
they sustain to each other. When, with the consent of the master,
we have seen an opportunity of extending a helping hand to the
slave, we have ever been ready to embrace it. Since the commencement of our mission, we have by our own direct agency, and in part
by the use of our own funds, secured liberty to eight slaves.  In
common with thousands in the slave country, we regard slavery as
a tremendous evil; one which casts a dark and ominous shadow
over the future prospects of this people. Had we consulted our
feelings rather than our duty, long ere this we should have fled from
it to a land where we could have breathed a freer and more congenial atmosphere. But when we look around on those for whom
we are laboring, most of whom are not involved in this evil, and
remember that the Savior hath said, "Go ye into all the world, and
preach the Gospel to every creature," we dare not leave them; and
when we look on those whom we trust the Lord has given us as the
seals of our ministry, how can we forsake them? These considerations have kept us at our post. We have not one particle of sympathy for slavery, except that we may be instrumental of mitigating
and removing its evils.
"'Since receiving your letter, we have endeavored to review this
whole subject, and to inquire what more can be done by us to advance the cause of truth and righteousness in this land, and to meet
the views expressed in that letter.
"'We  have supposed that we accorded with the sentiments advanced in the several Reports of the Board, on the subject of slavery. The one of 1845 so ably and so fully defined and settled the
principles on which we were to proceed, that we apprehended no
serious embarrassments to our future labors. We entirely accorded
with the sentiments expressed in that Report, and especially with
the two fundamental principles there laid down: 1. "The ordinances of baptism and the Lord's supper cannot be scripturally and
rightfully denied to those who give credible evidence of piety."
2. "The missionaries, in connection with the churches which they
have gathered, are to be the sole judges of the sufficiency of this
133 
THE AMERICAN BOARD
evidence." These have been our principles from the commence mlent of the mission.
"' The employment of slave labor is one ground of objection to our
mode of procedure. By this, it is thought, "we countenance and
encourage the system"; that "we make this species of labor more
profitable to the owner, at the same time that we put it in his power,
if he will, to plead our example to justify or excuse the relation."
We have wished, as far as possible, to avoid every thing which
might seem to sanction this system.  Gladly would we have avoided
the hiring of slaves, could we have obtained other suitable help.
With us it has been a matter of necessity. We apprehend the
difficulties with which we have had to struggle in relation to this
subject are not generally understood. It is but justice to ourselves
that some of them, at least,, should be known.
"'1. In the first place, the Committee at Boston find it much
more difficult to send us helpers to perform the mnanual labor at our
mission stations thani formerly. Twenty years ago, we were sup plied, to a considerable extent, with kind, faithful, industrious me chanics and farmers from the Eastern States, who took off the great
burden of secular cares and labors from those whose duty it was to
preach the Gospel. Now, it is rare that such a man is sent to our
assistance. A few we have had, and they have been highly es teemed for their work's sake.
"'2. It is much more difficult, in our present location, than it was
on the other side of the Mississippi, to obtain such free help as will
at all answer our purpose. Since the great openings for laborers
and mechanics in the free States and territories of the West, and
especially since the commencement of the Mexican war, there have
been few free laborers to be obtained; and those have generally
been of a character very unsuitable to be employed at a mission station. In order, as far as possible, to comply with the instructions
of the Committee, we have sought for the best free help to be obtained in the country. Some who came to us with fair appearances
and professions have on trial proved profane, intemperate, dishonest and licentious.
"' 3. Another thing which has greatly increased our embarrassment, in relation to this subject, has been the peculiar character of
our families. Our schools, with one exception, are schools of females. Our families consist mostly'of females. This renders it
extremely difficult, and in some instances altogether inexpedient, to
employ native help for our out-of-door work.  We have come near
having two of our schools broken up, by the improper conduct of
our free hired help. We cannot express the deep anxiety which has
pressed upon us from this source.
"'In connection with these facts, we ask the Committee to consider for a moment, that some of us have to be absent on preaching
tours to distant congregations two weeks at a time, leaving our
families dependent on such help, with none to oversee or control
them but females. We presume those to whom we now appeal
would not be willing to leave their own families, if they consisted of
from thirty to fifty females, under such protectors; and that they
would not wish us to do it, if it could be avoided. Our circumstances
134 
IN RELATION TO SLAVERY.
at different stations, of course, differ very considerably. At some,
we have suffered much more than at others.  Oppressed as we have
been by these troubles, we have felt compelled, in sundry instances,
to resort to slave labor.  And here it may be asked, "Can we procure slave labor of a better character?"  We not unfrequently have
an opportunity to hire slaves, both male and female, of established
characters, in whom the community, as well as ourselves, have confidence. Some of these persons feel it a great privilege to live with
us; and several, in consequence of such residence, have been brought
to a saving knowledge of the truth.  When we can leave our families with such helpers, we can be absent on tours to preach the
Gospel, without that distressing solicitude which, under other circumstances, has so often oppressed us.   But we  should greatly
prefer good free help; it would be much more efficient, and more
desirable in every respect. We have repeatedly and most earnestly
solicited a supply of such help.  That we have not had it, we believe is not the fault of the Committee at Boston.  They would have
granted our request, had it been in their power.  We are grateful to
the Committee for the efforts now making to supply us, at least in
part, with such free help as our necessities require. We shall most
gladly second every effort that may be made in this direction.
"'At the same time, we wish the difficulties relating to this subject to be understood and appreciated. There must always be much
uncertainty attending help, brought a distance of from one to two
thousand miles. They may soon become dissatisfied, and either
wish to return, or to proceed onward to Texas or to the golden
regions of California.  True, they may be bound by contract; but
if disposed, as has sometimes been the case, they may annoy us,
until we are more than willing to release them.  And when they
leave, months and sometimes a whole year may pass away, before
other free help can be obtained. We hope the efforts now making
to secure such help as our necessities require may be more successful than those heretofore made have been.
"' In this place, permit us to state some of our thoughts as to the
amount of encouragement given to slavery by the hiring of slaves in
the mission. This may be considered in relation to two particulars;
the pecuniary gain resulting to the owners, and the moral influence
arising from our example.
"' As respects the first of these, the pecuniary gain to the slaveholder,
there is undoubtedly some encouragement and support given to
slavery by what we pay for hired slave labor. So far as it goes, it
tends to make slavery profitable. This we would avoid, if we could.
But we think the encouragement, in this way, given by us to slavery, is very inconsiderable, compared with what is done in other
quarters. The small amount paid by us annually for slave labor
will bear no comparison with the immense sums paid every year by
the free States, by England, and by the rest of the world, for the
products of slave labor.  Now, so far s profit to the holder is concerned, there can be little difference between the hiring of slaves,
and the purchasing of what is raised by them of their owners. We
think it must be obvious, that should the market for slave products
135 
THIE AMERICAN BOARD
be closed in the free States, and in other parts of the world, the systemin could not long survive the measure.
We are aware that those living in the free States consider it
impracticable to dispense with the products of slave labor. If it be
so, -if it is found impracticable where slavery does not exist, and
where free help is easily obtained, to dispense with the products
raised by slaves, how much more impracticable must it be for those
living in the midst of slavery, and where free help is not to be
obtained!
"'With us, the employment of slave labor, and the use of slave
products, are not a mere matter of convenience, or a calculation of
profit and loss. It is a matter of necessity. We have often no other
alternative. If we want a horse shod, a slave must do it. If we
stop for the night at a public house, a slave must take care of our
horse and cook our food. If we want repairs made, or a house
built, or land cleared and cultivated, there is often no other one but
a slave to do it. To say the least, there is as much necessity for the
use of slave labor, and of what is produced by the slave, where
slavery exists, as where it does not exist. And we think it will not
be contended that, so far as mere profit to the slave owner is concerned, there is any essential difference between the hiring of slaves,
and the purchasing of the master of what is raised by them.
"' The thought has occurred to our minds why we, in our necessities, should be expected to abstain from every thing which may in
a small degree add to the profit of slavery, while the rest of the
world, with ample funds, are sustaining it on a vastly larger scale,
without fearing rebuke, or seeming to apprehend that they are doing
wrong.
"' With the intense interest prevailing in the free States, in
England, and we may say, throughout the civilized world, in relation to the wrongs of slavery, we see no prevailing disposition to lay
an embargo on the products of slave labor.  The cotton, sugar, rice
and tobacco of the slave States are purchased as freely now, as before
the present movement existed. All the materials and means, necessary to make slave labor productive and profitable, are furnished
now as readily by the free States to slavehlolders, for the use of the
slave, and for the benefit of the master, as they were twenty years
ago.  We see no tendency, in any quarter, to operate to any considerable extent against slavery, by dispensing with the products of
slave labor.
"'This fact has led us to suppose that God has another way of
bringing this grievous and oppressive system to an end. We believe
the power of the Gospel, and of an enlightened public sentiment,
will be brought to bear upon it, until it shall disappear from our
otherwise happy land. An evil so enormous cannot long withstand
the combined influence which is now brought to bear upon it from
every part of the civilized world. We look for this great work to
be accomplished ultimately by those who are most deeply affected
by it, and who can do it more effectually and more safely than it
can be done in any other quarter. The great duty devolving on the
Church, as we think, is to bring the Gospel, with all its kind and
heavenly influences, to bear upon those sections of our country
136 
IN RELATION TO SLAVERY.
where this evil exists. The law of love, if faithfully and affectionately applied both to masters and servants, must overcome and eradicate all opposing interests.
"'As relates to the other particular referred to, the moral influence
of our example, we think it is not what many have supposed it to be.
We are not regarded by the people among whom we reside as the
advocates and abettors of slavery. They understand that what we
do, in the way of employing slaves, is done reluctantly and fromn
necessity. We are regarded as opposed to slavery, and by many
are called "abolitionists."
"' About a year since, one of the brethren of the mission received
a letter from a leading man of the nation, in which he says, "You
are a Northern man, and meddle yourself too much about the abolition doctrine, which we condemn. With this doctrine, you will
divide us up among the Choctaws, and stop the good work of God,
by chilling the hearts of the Choctaw Christians." The brother to
whom this was addressed has probably employed as much slave
labor as any one in the mission.   We think the above ought to be
received as conclusive testimony, that our general influence and
example are not regarded by the people among whom we live as
sustaining slavery.
"' At the same time that we give these as our deliberate convictions, we are desirous of avoiding even the appearance of evil.
We wish, if possible, to give no offence to those whose judgment
may differ from our own.  We shall most cheerfully employ none
but free help, provided it can be obtained. But in cases where free
help cannot be obtained, we trust the privilege will be granted us
of employing such help as our necessities require, without its being
considered a dereliction of duty.
"' We could say more in relation to other topics embraced in your
letter, but do not wish unnecessarily to prolong this communication.
We have attentively read and considered the letter of the Cherokee
brethren of March 21, 1848, relating to this subject, and do adopt it,
as expressing, in a clear and condensed manner, our main views and
principles.
"'In closing, permit us to request the Committee, our patrons
and friends, to bear us on their hearts at a throne of grace, remembering the great responsibility still resting on us as the missionaries
of the Lord Jesus Christ to this tribe of red mnen, and to every class
of people residing among them.  "Out of the depths have we cried
unto thee, 0 Lord." And we hope he has heard us. We wish to
repeat our cordial approbation of the Reports of the Board, and our
grateful remembrance of the visits we have received from the
Secretaries. And we wish ever to bear in mind our obligations to
the Committee under whose patronage we  labor; and also to that
church to whose communion we belong, whose standards are based,
as we believe, on the Holy Scriptures, and whose discipline we have
ever wished faithfully to exercise in our churches.
"' We are going to the judgment with responsibilities resting on
us in regard to this mission, and all connected with it, which can be
felt in no heart as in ours; and which can be sustained only by a
humble reliance on him who has said, "Lo, I am with you alway."
137 
THE AMERICAN BOARD
Wherein we have erred, or been unfaithful, may we find mercy,
and receive guidance from the Savior, as to all that is to come.
"' We do not cease to search the word of God, that we may know
what is his good and acceptable and perfect will concerning us in all
things; feeling a peculiar obligation to inculcate the great relative
duties which pertain to the subject of this letter.
"' In behalf of the brethren of the Choctaw mission, affectionately and truly yours,
"A motion was made to refer the foregoing statement of the
Prudential Committee, and the letter of the Choctaw mission, to
a special committee; which motion, together with the documents,
was referred to the Business Committee. The last-named committee subsequently reported that, in their judgment, there was
no occasion for a reference of the statement and letter to a special
committee; and they recommended that the papers be left with
the Prudential Committee, for publication with the other documents of the Board; which was done accordingly."
I will now rehearse, as briefly as possible, the admissions,
and the practical conclusions, of this remarkable correspondence, and its result, the order of time of whose several parts
is as follows, namely:
1. The report of Mr. Secretary Treat, after his visit to the
Cherokee and Choctaw mission stations.
2. The letter of the Cherokee mission in regard to that
visit and report.
3. The letter of the Choctaw mission on the same subject.
4. The reply of the Prudential Committee, through Mr.
Treat, to the Choctaw missionaries.
5. Their reply, through the same functionary, to the Cherokee missionaries.
6. The report of a Committee, to which all the foregoing
had been referred.
7. The amendment moved by Dr. Blanchard, but ultimately withdrawn by the mover, at the request of members.
8. The  adoption of the Committee's report, "that the
whole subject should be left for the present [1848] where it
now is."
9. The addition, in 1849, to the Prudential Committee's
"Special Report" of 1848, respecting the "control of missionaries and mission churches."
10. The very important and significant "statement" of
138
"' C. KINGSBU]ETY, Chairman.
"' C. C. COPELAND, Cle?-k.' 
IN RELATION TO SLAVERY.
the Prudential Committee in 1849, respecting their correspondence with the missionaries in 1848.
11. The reply of the Choctaw mission to the Prudential
Committee's letter of the previous year.
12. The conclusion of the whole matter, being a report of
the Business Committee, " that the papers be left with the
Prudential Committee for publication,"-and nothing else!
I.
TESTIMONY OF MR. TREAT IN REGARD TO SLAVERY AMONG THE
CHEROKEES AND CHOCTAWS.
Slavery began among these people long before the missionaries came to them, and it has all the general characteristics
of negro slavery in the Southern portion of our Union.
The Cherokees hold probably 1,500 slaves, the Choctaws
at least 2,000, and in both nations they are increasing.
The laws of the Cherokees discourage individual emancipation, expel free negroes (except a certain class) from the
Nation, forbid the teaching of reading and writing to both
slaves and free negroes, and forbid to both these classes the
ownership of certain kinds of property.
The laws of the Choctaws expel from the Nation any person favoring abolitionism, and declare that teaching slaves to
read, write, or sing, or sitting at table with them, shall be
sufficient proof of favoring abolitionism; they forbid to slaves
the possession of property; they expel from the Nation free
negroes, and all who encourage, abet, or conceal them; and
they very strongly discourage individual emancipation.
Slavery is decidedly prejudicial, in many ways, to the most
important interests of both nations; the evils proceeding from
it are truly terrific; its existence neutralizes the influence of
the missions, and necessarily hinders missionary success; the
power, in both nations, is mainly in the hands of slaveholders,
and there is no present prospect of emancipation. And yet
[strange to say] the Indians have increased their investments
in this species of property in proportion as "the doctrines of
the Gospel have exerted their appropriate influence "!
Slaveholders were among the earliest converts and warmest friends of the missionaries in both nations. And the
course of the missionaries was, in regard to slavery, uniformly
139 
THE AMERICAN BOARD
to avoid the mention of it in preaching; to use great caution, even in speaking of it in private; but, if they were
obliged to speak of it, to declare that nothing was said in
Scripture, either directly condemning it as a system, denouncing it as sinful, or forbidding its continuance. They therefore received slaveholders " early," and without representing
this relation as in any manner objectionable, into their
churches, and continued to do so.
In the Cherokee mission churches, there were 24 slaveholders, in the Choctaw, 38. And the missionaries did not
attempt to disturb the relation of these persons to their slaves,
either at first or subsequently.
IMr. Treat closes his report by asserting his entire confidence in " the integrity and faithfulness" of these missionaries.  His idea of what constitutes " faithfulness" in a minister of the Gospel may be inferred from his previous assertion, (under the head "Policy of the Missions,") that "it was
not to be expected that they [the missionaries] should place
themselves far in advance of public sentiment in NVew England and the Middle States."
II.
TESTIMONY OF THE CHEROKEE MISSIONARIES.
Since the laws of the Cherokees sustain slavery, and the
members of the mission churches favor it, church discipline
directed against it would be difficult, even if the missionaries
wished such a proceeding. But,
On the contrary, regarding it as certain that the Apostles
did receive slaveholders to the communion of their churches,
and being unable to see any material difference between their
circumstances and those of the present time, and finding that
many slaveholders give evidence that they love the Lord Jesus
Christ in sincerity, (complying thus with the general rule of
church membership,) the missionaries cannot think of rejecting any person from the church simply because he is a slaveholder.
Nor can they make it a test of piety, or a condition of
admission to the church, that a candidate should express a
determination not to live and die a slaveholder.
They also regard it as impossible to exercise discipline for
140 
IN RELATION TO SLAVERY.
the mere buying or selling of slaves, because "occasional exchanges of masters are inseparable from the existence of
slavery."
They also refuse " to make it a general rule that the separation of parents and children, by sale and purchase, shall be
regarded as a disciplinable offence." And they mention, as
an important point in regard to such separation, that " it is
one of those things which are not forbidden by any express
injunction of Scripture."
III.
TESTIMONY OF THE CHOCTAW MISSIONARIES.
They have endeavored, as a mission, " to keep aloof from
the abolition movement."
They have been connected with slavery in two ways; by
employing slaves as laborers, and by admitting them and their
masters to the church.
They assume that slavery has long existed "in the Church
of God," and that they have plain apostolic warrant for the
admission of slaveholders to the church.
They decline -even to adopt measures which shall aim at,
or tend towards, an ultimate removal of slavery from the
Choetaw people.
They admit that slavery was among the Choctaws at the
commencement of the mission, (showing that it was by the
choice of the missionaries that it gained a footing in their
churches.)
They refer to the full acquiescence of the Prudential Committee in their early policy, and mention, "with peculiar
interest and satisfaction," the result to which the Board came
in 1845, (namely, the unanimous adoption of Dr. Woods's
report in justification of their course.)
IV.
REPLY OF THE PRUDIENTIAL COMMITTEE TO THE CHOCTAW
MISSION.
The substance of this elaborate letter may be expressed in
very small space. It consists, first, of certain expressions,
showing the theoretical estimate which the Prudential Com
141 
THE AMERICAN BOARD
mittee find it desirable to announce in regard to slavery;
next, of certain concessions, showing the practical allowance
which they are willing to give to it; and lastly, of certain
suggestions (emphatically declared, in the Annual Report of
the following year, to be only suggestions, not decisions or
instructions) of a future policy in regard to it.
They declare that " Domestic slavery is at war with the
rights of man and opposed to the principles of the Gospel,"
and that a system of slavery is always and everywhere sinful.
This is the theoretical view.
Treating the subject practically, they agree that, nevertheless, every act of slaveholding is not to be regarded as sinful,
nor yet as properly excluding the slaveholder from " Christian fellowship ": that the slaveholder's duty may be to keep
his slaves, and not to emancipate them: and that the nissionary and his church must judge for themselves, in each
case, whether a slaveholding candidate should be received.
Finally, they suggest, for the candid and prayerful consideration of the missionaries, (whose faithfulness, integrity, and
devotedness, hitherto, they cheerfully certify,) the inquiry
whether they cannot dispense with the hiring of slave labor,
and whether they cannot take more stringent precautions that
none but truly Christian slaveholders gain admission to their
churches.
V.
REPLY OF THE PRUDENTIAL COMMITTEE TO THE CHEROKEE
MISSION.
The Committee do not regard these brethren as occupying
precisely the same ground with the Choctaw missionaries.
Nevertheless, as their letter (foregoing) to the Choctaw mission covered the topics belonging to both, they desire the
Cherokee missionaries to consider that letter addressed to
them also.
VI.
THE REPORT OF A COMMITTEE TO WHICH ALL THE FOREGOING
HAD BEEN REFERRED.
This Committee declare their cordial approbation of the
fidelity of the Prudential Committee; of the wisdom and
142 
IN RELATION TO SLAVERY.
kindness of the Secretary who conducted the correspondence;
and of the excellent Christian spirit of the letters from the
two missions; they refrain from critical examination of a
correspondence as yet unfinished; and recommend that the
whole subject be left in the hands of the Prudential Committee.
VII.
THE AMENDMENT MOVED BY DR. BLANCHARD.
Before any vote was taken in regard to the report last
mentioned, Dr. Blanchard offered two resolutions by way of
amendment to it, requesting the Board to declare these three
things: that slaveholding ought not to be allowed in the
Christian church; that the missionaries ought to stop hiring
slaves; and that they should consider slaveholding as prima
facie evidence against the piety of a candidate for church
membership.
If these resolutions had been acted on, it is plain that they
would have been rejected by a nearly unanimous vote. But
the policy of the Prudential Committee has always been to
try evasion first; " to win, like Fabius, by delay;" and to
make as little affirmation, in regard to these troublesome subjects, as possible. These allies of the slaveholder therefore
asked the advocate of the slave to oblige them by withdrawing his advocacy!  And he, most unjustifiably, at once consented.
VIII.
THE ADOPTION OF THE REPORT.
The report of the special Committee was then adopted, (p.
111 of Ann. Rep. of 1848,) leaving the whole matter in the
hands of the Prudential Committee until the next year.
IX.
THE CONTROL OF MISSIONARIES AND MISSION CHURCHES; AN
ADDITION, IN 1849, TO THE PRUDENTIAL COMMITTEE'S SPECIAL
REPORT OF 1848.
This document, admitting that the Board are only agents
of the contributors for missionary purposes, and that these
contributors may hold the Board responsible for seeing that
143 
THE AMERICAN BOARD
no part of their contributions goes for the propagation of
error, either in doctrine or practice, further concedes that,
though the Board do not assume to decide upon the fitness of
an individual to be a minister of the Gospel, it is their duty
to decide on his original and continued fitness to be sustained,
by the funds entrusted to them, as a missionary to the heathen.
It is a significant circumstance that, at the close of a paper
making this very important concession - a concession which
brands the Prudential Committee with inexcusable guilt for
every one of the forty-two years during which they have left
these stations under the guidance of pro-slavery missionaries- this Committee should suggest as expedient that the
Board  "receive" their report, but not "adopt" it.  The
Board, of course, very readily complied with this suggestion.
X.
THE  " STATEMENT" OF THE PRUDENTIAL COMMITTEE, IN 1849,
RESPECTING THEIR CORRESPONDENCE WITH THE CHEROKEE
AND  CHOCTAW  MISSIONS  IN 1848.
The Prudential Committee allege that the Christian community have extensively misunderstood the purport of their letter
of June 22d, of the previous year, to the Choctaw mission,
and that the following explanation of the meaning of that
letter has become needful. They say, therefore, that that
letter hadl not the authoritative character which some have
attributed to it; that it brought no charges against the mission; that, though it expressed opinions, then and still entertained by the Committee, these were only opinions, and not
decisions or instructions; that this distinction is vital to the
proper understanding of Mr. Treat's letter; that, for want
of it, very erroneous constructions have been put upon that
letter; that the Committee and the Secretaries have done
nothing inconsistent with the doings of the Board at Brooklyn in 1845 [which were designated by the missionaries as
so perfectly satisfactory to them]; and that they feel undiminished confidence in the integrity and faithfulness of the
missionaries.
The meaning of this seems to be, that sundry pro-slavery
members or patrons of the Board, disturbed by the strength
of their theoretical statement of the previous year against
144 
IN RELATION TO SLAVERY.
slavery, had jumped to the conclusion that their practice was
to be conformed to it, and had not read the sophistical report
and correspondence in question with sufficient care to see
that the practical difficulty was provided for, and that slaveholders were to be rated as Christians just as before.
The Prudential Committee repeat the artful suggestion
that their letter to these missions had better not be "adopted"
by the Board, and announce the reception of
XI.
THIE REPLY OF THE CHOCTAW MISSION TO TIlE PRUDENTIAL
COMMITTEE'S LETTER OF 1848.
The missionaries repeat, that they feel it their duty not to
interfere with the legal relations which slaveholders and slaves
bold to each other; they refer to the silent acquiescence practised by the Board, from the beginning, in their custom of
admitting slaveholders to the church, and mention again, with
hearty approval, the Board's deliberate allowance of that
custom in their Annual Report of 1845, at Brooklyn; they
express a willingness to comply (as soon as circumstances
shall permit) with the Committee's request that they will discontinue the hiring of slave labor; they intimate that it is
God's business, and not theirs, to bring the system of slavery
to an end; they slily suggest that the people of the free
States generally (of course including the Board) are quite
as much implicated in the tolerance and support of slavery
as they (the missionaries) are; they declare that, far from
being regarded by their parishioners as advocates of slavery,
they are stigmatized, by some of them,  as "abolitionists; "*
and they assume that now, as heretofore, the preaching of the
* No doubt the allegation is true, that some of the Choctaws call these
missionaries "abolitionists."  The extensive scope with which this word is
vituperatively used, all over the South, by extremists in the maintenance
of slavery, may be judged by the following definition of an abolitionist,
taken from  T/le Southern  Literary Messenger, a magazine published at
Richmond, Virginia: -
"A n abolitionist is any man who does not love slavery for its own sake, as a di.vine instittstion; who does not worship it as the corner-stone of civil lit)berty; who
does Inot adore it as the only possible social condition on whicll a permanent republican government can be erected; and who does not, in his i-mnost soul, desire to see
it extended and perpetuated over the whole earth, as a means o)f umanl reformation
second il dignity, importance and sacredness alone to the Christiani religion.  He
who does not love African slavery with this love is all abolitionist."
145
7 
THILE AMERICAN BOARD
Gospel [so managed as not to displease or interfere with
slaveholders] fills up the measure of their duty.
XII.
THIE CONCLUSION.
The foregoing proceedings and documents were referred to
the Business Committee, consisting of Chief Justice Williams, Dr. Hopkins, Dr. Thomas De Witt, Dr. Bacon, Samuel IH. Perkins, Esq., Dr. Bond,  and Rev. Eli Thurston.
This body reported that, in their judgment, no further action
respecting these matters is needed; and they recommended
that the papers be left with the Prudential Committee, for
publication with the other documents of the Board. This
was done. And the connection of the missions with slavery
was thus left to continue entirely undisturbed.
As if to clench the position thus practically taken, (however
directly opposed to the theoretical statement accompanying
it,) that piety can flourish just as well among slaveholders as
elsewhere, the Prudential Committee say of one of these
missions in the same year, 1849
" No other tribe of Indians has shared so largely in the favor of
Zion's King as the Choctaws; and few Christians, in any part of the
world, have beheld such displays of the converting and sanctifying
power of the Holy Spirit, for the last nine years, as have the Chloctaw churches."-p. 204.
The result thus reached- after movements so elaborate as
the long Report of Dr. Woods in 1845, the journey of Mr.
Treat to the Indian country, and his Report concerning it, in
1848, and the subsequent correspondence between the Prudential Committee and the Cherokee and Choctaw missionaries in 1848-9-deserves especial notice, both on account of
its intrinsic importance, and for the sake of fixing a point
from which to survey future operations. After feeling the
influence of such diverse breezes and currents, and after such
numerous, various and long-continued movements on the part
of officers, crew, and passengers, we need to assure ourselves of
the true latitude and longitude; to note the exact position
of the Board in 1849.
The missionaries had now been for more than a quarter of
a century protecting and cherishing slavery in their Cherokee
146 
IN RELATION TO SLAVERY.
and Choctaw churches, and favoring the practice of slaveholding in various other ways. For twelve years, at least,
(how many more we know not,) urgent remonstrances had
been addressed to the Board, from time to time, against
their complicity, direct and indirect, with slavery.  When
these remonstrances could no longer be ignored and neglected, they were  referred to committees; the committees
made reports that nothing was to be done, the Board voted
to accept and adopt these reports; and thus it went on until
1845, when it seems to have been judged necessary to make
a show of reasons why nothing was to be done. I say, to
make a show of reasons! And I use this expression because,
although the reasons given were self-contradictory and mnanifestly deceitful, as well as insufficient,  the same course of
policy as before was recommended, showing a foregone conclusion that it should still be adhered to, independently of
reason and right.
The self-contradictory character of the positions thus taken
is so veiled in a profusion of pious words, that I will rehearse
a few of the principal points of this sort.
In Dr. Woods's elaborate report in 1845, which not only
permits, but pleads for, the continued allowance of slaveholders in the church, it is yet admitted that
"The unrighteousness of the principles on which the whole system is based, and the violations of the natural rights of man-, the
(det)asement, wickedness, and miisery it involves, and which arc iii
fact witnessed, to a greater or less extent, wherever it exists, must
call forth the hearty condemnation of all possessed of Christian feeling and sense of right, and make its entire and speedy removal an
object of earnest and prayerful desire to every true friend of Godl
and Ioan."
In the Prudential Conmmittee's statement of their principles in 1848, through the three Secretaries, it is admitted,
that slavery is at variance with the principles of the Christian religion; that the Board are directly responsible for the
teaching of the missionaries, and also for the character of the
churches, as far as this results frovi the character and teachingy of the missionaries; that the Board are bound to employ
missionaries who deserve confidence;  and to dismiss those
who shall be found undeserving.
From these premises it necessarily follows, that it was the
147 
THiE AMERICAN BOARD
duty of the Board to dismiss the Cherokee and Choctaw missionaries as soon as it appeared that they were determined to
receive and retain slaveholders in the mission churches, and
to substitute others who would not insist on baptizing with
the Christian name something "at variance with the principles of the Christian religion." It was their duty spontaneously to do this; and this duty became more manifestly
urgent with every year that this wickedness was practised,
and with every remonstrance against it addressed to them by
their employers, the Christian public.
Nevertheless, even in the very document which admits
that the Board are responsible for the teaching of the
missionaries, and for the dismissal of such as shall be found
unfaithful, the three Secretaries pass by this last consideration as if they had not mentioned it, and seek to represent,
in their conclusion, that the missionaries have been right,
and the Board right, and their course of policy such as
should still be continued!
Mr. Treat's report of his visit to the Indian country in the
same year, (1848,) assuming throughout that the slaveholding members of the mission churches are genuine Christians,
admits the existence of the following atrocious laws, voted
by the two nations to which these church members belong,
without even the pretence that they opposed such laws, or
that the missionaries called them to account for voting for
them!
The laws of the Cherokees expel free negroes (except a
certain specified class) from the nation; forbid the teaching
of reading and writing alike to free negroes and slaves; and
authorize the seizure and sale, at public auction, of the kinds
of property most easily acquired by slaves, and most beneficial to thenm.
The laws of the Choctaws expel from the nation all who
actively favor " abolitionism," and provide that the teaching
of slaves to read, write or sing, or the sitting at table with
them, shall suffice to convict of this offence; they provide
that no slave shall " be in possession of any property; " that
free negroes (except a specified class) shall leave the nation
or be sold as slaves; that a heavy fine, or a public scourging,
should be the penalty of hiring, concealing, or in any way
protecting such free negroes; and that no slave shall be
148 
IN RELATION TO SLAVERY.
emancipated except by formal permission of the General
Council.
The Cherokee missionaries, in their letter of the same
year, (1848,) not denying the existence of the above atrocious
laws, not denying that their church members voted for them,
and not pretending the exercise of any pastoral influence on
their part against such voting, declare that they will not
reject slaveholders from the church, simply because they are
slaveholders; that they will not require a pledge against
slaveholding from a candidate for church membership; and
that they will not inflict church discipline for the buying and
selling of slaves, even when it separates children from their
parents.
The Choctaw missionaries-not denying the existence of
the above atrocious laws, not denying that their church members voted for them, and not pretending the exercise of any
pastoral influence on their part against such voting- declare
that they have endeavored as a mission to keep aloof from
the abolition movement; that they choose not to adopt
measures which shall aim even ultimately to undermine
slavery; that slavery has long existed in the church of God,
and that, being quite satisfied with the evidence of piety
given by the Choctaw slaveholders, they propose still to
admit them to the mission churches.
The reply of the Prudential Committee to these two letters (1848) declares their opinion that " slavery is opposed
to the principles of the Gospel;" it however allows the continuance of slaveholders in the churches, and the admission
of more, conceding that such may give ample evidence of
piety; it strongly urges a discontinuance of the hiring of
slave labor by the missionaries; it gently suggests to them
the inquiry whether they cannot, in their private teaching
and their examination of slaveholding candidates for church
membership, exercise some influence adverse to the worst
features of the slaveholding system; and it compliments the
integrity and devotedness, the faithfulness and success, of
their missionary labors.
After all this had been read, in the Annual Meceting of
1848, the Board added its authentication to the result thus
reached, by declining to affirm the proposition of Dr. Blanchard-," that slaveholding is a practice which is not to be
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allowed in the Christian church;" and,  in the following
year, to meet a misapprehension which had gained ground
among their pro-slavery members and patrons, the Prudential
Committee took pains to volunteer the declaration, (p. 72,
Annual Report of 1849,) that the expressions in their letters
adverse to slavery were only " opinions" entertained by them,
and in no wise " decisions, or instructions," binding upon the
missionaries. This distinction, they said, was- vital to the
proper understanding of their letter.
The whole of the foregoing matter was then (September,
1849) formally " left with the Prudential Committee."
It thus appears that, up to that time, nothing whatever
had been accomplished against the persistent and manifold
complicity of the Board with slavery, except an urgent
recommendation, by the Prudential Committee, that the
Cherokee and Choctaw missionaries should discontinue the
hiring of slave labor! And this result seems, for a time, to
have accomplished its purpose of discouraging the remonstrants from further effort.
In the Annual Meeting of 1850, no further remonstrances
seem to have been offered against the continuance of slaveholders in the mission churches, or against any other form
of the Board's complicity with slavery. No mention of any
action on this subject is made in the Annual Report, which
states that " nothing occurred to disturb the delightful
harmony" of the meeting.  Reports of Committees declare
that the Cherokee missionaries appear to have labored faithfully, and that the Choctaw mission appears to be in a satisfactory and encouraging condition.
A similar silence prevailed in the Annual Meeting, and
also in the Annual Report, for 1851.
In the Annual Meeting of 1852, Mr. Secretary Treat
read a paper, prepared under the direction of the Prudential
Committee, on " The Success of the Indian Missions."   It
occupies nine pages (pp. 26-35) of the Annual Report for
that year, unblushingly making the following assertions, in
spite of the antagonistic evidence given in 1548 —9, and without even the pretence that the shameful laws and customs of
the Cherokees and Choetaws had changed since that time.
This paper speaks first of the Choctaws, (the italics are
those of the Report,) as follows
150 
IN RELATION TO SLAVERY.
"1. A large number of the Choctaws are the followers of
the Lord Jesus Christ."
" 2. Intemperance among the Choctawzvs has been greatly
curtailed."
"3. The Choctaws are an agricultural people."
" 4. Education is hiyhly prized by the Choctaws."
"5. The Choctaws have a good government."
Under this last head, the Prudential Committee say -
"Of the laws which relate to slavery, the Committee have no
occasion to speak, as they were laid before the Board four years
ago."
This shows that those unspeakably wicked laws still remained the same; and yet, the Committee declare, " The
Choctaws have a good government!"
They speak next of the Cherokees.
"1. Of the Churches."  Satisfactory evidence of piety is
afforded by the professors of religion, including the slaveholders.
"4 2. The Cherokees are struggling manfully against the
evils of intemperance."
"3. The Cherokees have made great improvement in
agriculture."
"4. The Cherokees are advancing in knowledge."
"5. The Cherokees have an excellent government."
Under this head, the Prudential Committee say
"The usual safeguards for person and property, the rights of conscience, &c., are provided.  The printed laws of the Cherokee nation are more clearly and technically expressed than those of the
Choctaws.  They are simple and brief; however, and adapted to the
wants of the people. Many of the friends of the Cherokees could
well spare the provisions which relate to slavery; but it is believed
that correct opinions on this subject are to be found among all
classes; more that is encouraging and hopeful the Committee do
not feel at liberty to say in this public manner."
Is not the hardihood amazing which can speak in this
manner of laws which expel free negroes from the Cherokee
nation? which forbid the teaching of reading and writing
alike to free negroes and slaves? and which allow slaves to
be robbed, by public functionaries, of even the little property
which they can acquire by over-work? Yet, not only do the
Prudential Committee call this system of laws, and the Ex
151 
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ecutive which puts them in force, "an excellent government,"
but the Board, in view of this deceitful representation of
"the success of the Indian Missions," adopted the following
series of resolutions, presented by Dr. Bacon, of New Haven:
" Resolved, That this Board acknowledges, with gratitude to Him
who giveth the increase, the success which, in circumstances most
unfavorable to success, has attended the missions of this Board
among the American Indians, and particularly the missions to the
Cherokees and the Choctaws, and accepts that success as conclusive
evidence that the tribes of the wilderness may be civilized by being
Christianized.
"Resolved, That as the advancing civilization of the Cherokee and
Choctaw nations is to be referred, primarily and chiefly, to the introduction of Christianity among them by missionary labors, so its
permanence and progress must depend upon the further prosecution
of those labors; and it is, therefore, the desire of this Board that
the Prudential Committee take measures, as early as possible, to
strengthen the Cherokee and Choctaw missions.
"Resolved, That the great wrongs which the Indians, and particularly the South-Western tribes, have suiffered in their connection with
the American people, should incite all who fear God, and all who love
justice, to renewed efforts for the temporal and eternal welfare of
that injured race; so that whether in the form of separate political
communities, or incorporated as equal fellow-citizens in the great
American Union, they and their posterity, from age to age, may be
a living monument to the praise of Christ and to the honor of his
Gospel." - Ann. Rep. of 1852, pp. 35, 6.
Neither in this year, nor in 1853, does it appear that any
further remonstrances were presented against the complicity
of the Board with slavery.
On page 48 of the Annual Report of 1853, however,
appears the following record of the faithfulness with which a
missionary in Africa opposed slavery there. Mr. Lewis
Grout, a missionary among the Zulus, mentions the following
incident. Meeting a company of natives, one of them thus
addressed him:
"'Teacher, white man! We black people do not like the news
which you bring us. We are black, and we like to live in darkness
and sin. You trouble us; you oppose our customs; you induce our
children to abandon our practices; you break up our kraals, and eat
up our cattle; you will be the ruin of our tribe. And now we tell
you to-day, if you do not cease, we will leave you and all this region, and go where the Gospel is not known or heard.''But,' said
I,' how is this? I oppose your customs, of course, because the word
of God is opposed to them, and because they are all wrong, and will
be your certain and endless ruin, if you do not forsake them.  Your
152 
IN RELATION TO SLAVERY.
children I teach, as I do you, to become wise and good and happy.
But how do I eat up your cattle, and break up your kraals and your
tribes?  All that I obtain from you I pay for.  Do I not? And I
sometimes try to do you a good turn besides.''Yes.  But you
teach repentance and faith; and a penitent believing man is to us as
good as dead. He no longer takes any pleasure in our pursuits,
and no longer labors to build up his father's kraal; but he leaves it,
and joins the church; and then he tries to lead others away to the
station after him. And as to our cattle, our girls and our women
are our cattle; but you teach that they are not cattle, and ought not
to be sold for cattle, but to be taught and clothed, and made the servants of God, and not the slaves of men.  That is the way you eat
up our cattle. Many have left us, and been engulphed at the station; and more wish to leave us. And now, if you continue these
labors and instructions, we shall just leave you, and go to another
country.'"
What an amazing contrast is here presented to the conduct
of the missionaries among the Cherokees and Choctaws!
The African missionary makes such a faithful presentation
of the utter incompatibility between a Christian life on one
hand, and the treating of human beings like cattle on the
other, that those who are determined to buy and sell women,
to treat them like cattle, and to prevent their learning to
read and write, recoynize this incompatibility, and do not
pretend to be Christians, or ask the missionary to certify
them as such by admission to the church. And thus the
African missionary at once preserves his own integrity, and
secures the purity of his church, in this particular.
How different the conduct of the Cherokee and Choctaw
missionaries! They too were sent among a heathen people,
who were accustomed to treat a class of human beings as
cattle; to buy and sell them. They made no objection to
this. They received the buyers and sellers of human beings
as worthy members of the churches they established, and
among the earliest members of those churches. When, afterwards, a movement was made by other persons against the
treating of human beings like cattle, these missionaries carefully held thenselves aloof from it, declining even to favor
measures which should "in the end" undermine this wicked
system.  When, still later, the human cattle-dealers whom
they called Christians had copied the forms of civilization
sufficiently to frame their iniquity into a system of laws,
enacting that certain men and women might be bought and
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sold, but should not be taught to read, the missionaries still
acquiesced; still ranked the buyers and sellers as Christians;
and still held themselves aloof from vindication of the rights
of the unfortunates who were bought and sold!
The disgraceful picture is not complete until we look at
the time-serving course of the employers of both these classes
of missionaries, the Prudential Committee of the American
Board, who have used these diametrically opposite measures
in their treatment of slaveholding and slave-trading in two
different countries.
When their missionary away off in Africa denounces slaveholding as sin, teaching that human beings " are not cattle,
and ought not to be sold for cattle, but ought to be taught,"
they approvingly echo his statement, printing it in their
Annual Report.
On the other hand, when their missionaries in this country
silently acquiesce in the human-cattle system, receive its
traders into their churches as Christians, hold themselves
aloof from the opposers of it, quote the Bible in support of
it, and declare all this to be their settled purpose for the
futures the Prudential Committee give, first silent acquiescence, and then extenuation and defence, even at the expense
of truth as well as of justice'!
Still further: when their missionaries in a third quarter
of the globe, feeling the disastrous influence of the American
human-cattle system upon their own labors, used their only
effective means of operation (the Sandwich Islands mission
press) to make appeal to their American brethren against this
sin, the Prudential Committee suppressed and smothered
this appeal, and immediately caused a law to be passed, forbidding such action of their missionaries in future!
What is the occasion of this opposite treatment, by the
Prudential Committee, of two precisely similar cases? Is
it any thing else but the fact that some of the clerical brethren
of these Reverend gentlemen, some of the pillars of the
several religious denominations to which they belong, and
some of the Corporate and Honorary members of the Board
who employ them, are personally interested in the humanflesh market, living on its wages of sin, and pledged to its
support?
If this be not the reason, what is?
154 
IN RELATION TO SLAVERY.
In the very Annual Report for 1853, from which I have
last been quoting, appears another evidence that the Prudential Committee are willing to speak against slavery, and to
maintain the right of freedom, except where American slavery
is concerned!
In their report for this year on the Sandwich Islands,
(pp. 136-153,) the Prudential Committee announce that
" the people of the Sandwich Islands are a CHRISTIAN NATION"; and that the ministry and churches of those islands,
having become " an independent Christian community," will be
no longer under the direction of the Board, or responsible to it.
The Prudential Committee congratulate themselves on their
success among this people, and thankfully recognize their
appropriate work as a Foreign Missionary Society as completed. Part of this statement is a contrast between the
former and present condition of this people.
Among the specifications of its heathen condition, they say
(p. 142): " The land was owned by the king and his chiefs,
and the people were slaves."
Among the details of their converted state are the following, expressing their attainment of the rights of freedom and
of education.   They are said (pp. 143, 4) to be "united
under-one balanced government; rallied to the fold of civilization by a written language and constitution, providing
security for the rights of persons, property and mind, and
invested with all the elements of right and power which can
entitle them to be acknowledged by their brethren of the
human race as a separate and independent community."
Such is the difference between the Board's treatment of
slavery in America and slavery in Africa.
Let it be noted, that up to this time, 1853, there is no
evidence that the Cherokee and Choctaw missionaries exercised the slightest influence against slaveholding, either in
their churches, or among the other people of those nations,
or that the Board required them to attempt such a policy.
While, on the other hand, abundant evidence has been shown
that those missionaries, with the allowance of the Board, did
exert an efficient influence towards making slavery reputable
among those nations, and thus towards its continuance and
perpetuity.
In the years 1854 and 1855 there was much  movement,
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TIlE AMERICAN BOARD
by the Prudential Committee and the Secretaries, respecting
a matter connected with slavery, giving rise to elaborate
reports, hereafter to be quoted. But it was movement without progress, precisely resembling the execution, by a mnilitary body, of the following orders, -" Advance two paces!"
-" Mark time!"-" letreat to your former position!"
The reason for the making of this movement (which was
unmade the next year) seems to have been the appearance
of an interference by the Choctaw Council with the professional action of the missionaries. Examination showed (as
Mr. Secretary Wood formally testifies) that the missionaries
had not done, and did not propose to do, the things forbidden
by the Council, and then (1855) it was decided to proceed as
before, without regard to the disrespectfulform of the Choctaw edict.
The proceedings above referred to commence on page 23
of the Annual Report for 1854, and are as follows:
"The Committee on the missions among the Choctaws, Cherokees and Dakotas made a report, which, after having been recommitted an(l amended, was adopted by the Board, and is in the
followinrg words:
- "'The Committee on the missions to the Choctaws, the Cherokees and the Dakotas would report, that they have seen with much
satisfaction the statements of the Prudential Commnittee respecting
the progress of religion among the Choctaws during the past year.
The faithful labors of the missionaries have been abundantly blessed; while labors, no doubt as faithlfll, among the Cherokees, have
not been attended with similar blessings. Among the Dakotas,
whose migratory habits render the constant preaching of the Word
a far more difficult matter, but little comparative success was to be
expected; while yet among one branch, the Wahpetons, some
cheering facts are reported.
"' The relations of the Board to the schools connected with the
Choctaw mission have been essentially changed during the past
year. In November last, the Choctaw Council enacted certain
laws, one of which forbids that any "slave, or the children of
slaves, shall be taught to read or write, in or at any school or
academy in the nation, by any person whomsoever, or connected in
any manner whatever, either a superintendent, missionary, teacher,
farmer, matron, pupil or otherwise, with any school or academy in
the nation, under pain of dismissal from such school and removal
out of the nation, in case the person offending is not a citizen of the
Choctaw nation."  Another provision of the same law is as follows:
"It shall be the duty of the General Superintendent and Trustees
of schools to be vigilant in the performance of their functions, and
156 
IN RELATION TO SLAVERY.
promptly remove, or report to the Coimmissioner of Indian Affairs
for removal, acecordiing to tihe nature of the contract between the
Choctaw nation and the different boards of missions having charge
of public schools andll academies, any and all persons who may be
coilnected therewith, who is or are known to be abolitionists, or
who disseminate, or attempt to disseminate, directly or indirectly,
abolition doctrines, or any other fanatical sentiments, which in their
opinion are dangerous to the peace and safety of the Chloctaw
people."
"' The same body also passed a joint resolution, authorizing the
Trustees to propose to the various boards of missions, having
charge of Choctaw academies or schools, to insert in their contracts
with the Choctaw nation a clause providing for the termination of
such contracts by either party on giving six months' notice.
"' When the Prudlential Committee heard of the enactment of
these laws, they decided at once that they could not carry on the
schools on this new and unequal basis; and with them in their
decision the missionaries concur. We doubt not that the unanimous
concurrence of the Board will sanction this decision.  The Choctaw
Council are supreme in their jurisdiction over their national schools;
neither our missionaries nor the Board can control them.   But
provisions so anti-Christian and unjust we are required to disapprove
and condemnt without any qualification, so far as our refusal to act
in accordance with them is such a condeimnation.
"'These provisions, it should be remarked, do not restrict the
missionaries in their preaching.  They are still permitted to declare
the whole counsel of God, on all subjects, and to all individuals,
without any interference by legislation or otherwise; neither are
we authorized to affirm that any such interference is contemplated.
Should any such restrictions, unhappily, be hereafter imposed, we
cannot doubt that the Board will determine at once, through the
Prudential Committee, to withdraw their missionaries from the
Choctaws.
"' The other provision, requiring the removal from the nation of
"abolitionists," and of all persons disseminating fanatical sentiments
if we are to interpret it by the common meaning given to such
language, is only to be deplored, as indicating hostility to freedom
and( to the Gospel, which augurs disastrous results among that
people.
"' We would remark on one other topic.   The murderous  con tests between detached parties of the Dakotas and the Ojihwas are
so frequent as to threaten the speedy extinction of the two tribes.
We concur in the suggestion of the Prudential Committee, that it
is exceedingly desirable that the UJnited States should pass a law,
punishing every such case of homicide with death.  In no other
manner, as we apprehend, can this evil be arrested.'
" The same Committee reported certain resolutions, which were
discussed, and finally adopted in the following form:  "'Resolved, That the Board acknowledge with gratitude to God
the wisdom and fidelity with which, so far as appears from the docu
157 
TIlE AMERICAN BOARD
ments submitted to them, the Prudential Committee are advising
and directing the missionaries among the Choctaws, in conformity
with the principles asserted by thlem in their correspondence with
those mnissions, reported to the Board in 1848.
"' IResolved, That the decision of the Prudential Committee, with
the concurrence of the missionaries, not to conduct the boardingschools in the Choctaw nation, in conformity with the principles
prescribed by the recent legislation of the Choctaw Council, meets
the cordial approbation of the Board.
"' Resolved, That the commission given by Christ to his disciples
to go and teach all nations, and to preach the Gospel to every
creature, which is the warrant of Christian missions, is to be
respected and obeyed in all the operations and by all the missionaries of this Board; and that while our missionaries among the
Choctaws are allowed, in fact, to preach the Gospel to all persons,
of whatever complexion or condition, as they have opportunity,
and to preach it in all its applications to human character and duty,
they are to continue patiently in their work.'
"While the discussion on the foregoing report and resolutions
was in progress, the following preamble and resolution were
offered for the consideration of the Board:
"' Whereas, several of the matters pertaining to this case are in
an inlchoate state, being yet matters of unfinished correspondence
between our executive officers and the authorities and missionaries
in the Choctaw nation; and whereas differences of opinion exist
among the officers and members of this Board as to the true construction and import of the recent legislation of the Choctaw
nation; and whereas this Board cherishes the utmost confidence
both in its Prudential Committee and the Choctaw missionaries,
therefore be it
"'Resolved, That the several documents pertaining to this subject be referred to the same Comnuittee, to consider and report at the
next annual meeting, in the hope that the authenticated and completed facts pertaining to this case will at the same time lead this
Board to perfect unanimity of sentiment and action.'
"The vote was taken by yeas and nays, with the following result:
" Yeas- Aaron Warner, Bennet Tyler, David L. Ogden, Thos.
H. Skinner, Reuben H. Walworth, Horace Holden, William
Adams, Joel Parker, Robert W. Condit, William F. Allen, Theodore Frelinghuysen, David Magic, Richard T. Haines, Ansel D.
Eddy, Benjamin C. Taylor, David H. Riddle, John H. Cocke,
Chauncey Eddy, William H. Brown.
IT Ayas —Enoch Pond, Levi Cutter, Beinjamin Tappan, John W.
Ellingwood, William T. Dwight, Asa Cummings, Zedekiah S.
Barstow, John Woods, John K. Young, David Greene, Charles
Walker, Silas Aiken, Joseph Steele, William Allen, Lymlan
158 
IN RELATION TO SLAvERY.
Beecher, Heman Humphrey, John Tappan, Henry Hill, Charles
Stoddard, Nehemiah Adams, Horatio Bardwell, Ebenezer Alden,
Richard S. Storrs, Swan L. Pomrroy, Selah B. Treat, William J.
Hubbard, Linus Child, Henry B. I-looker, Baxter Dickinson,
Samuel M. Worcester, Daniel Safford, John Todd, John Kingsbury, Noah Porter, Joel Hawes, Thomas W. Williams, Edward
W. Hooker, Alvan Bond, Leonard Bacon, Henry White, Joel H.
Linsley, Andrew W. Porter, Pelatiah Perit, Hiram H. Seelye,
Charles Mills, William Patton, Henry W. Taylor, Charles J.
Stedman, Henry A. Nelson, George W. Wood, Asa D. Smith,
Oliver E. Wood, Samuel H. Perkins, Julian M. Sturtevant, John
C. Holbrook, John W. Chickering, Seth Sweetser, James M.
Gordon, Samuel W. S. Dutton."
The adoption of the above report, and of the three resolutions which follow it, (which ascribe faithfulness in labor to
the missionaries, and wisdom and fidelity to the Prudential
Committee,) and the rejection, by a very large vote, after an
excited discussion, of a subsequent preamble and resolution,
(expressing the existence of "differences of opinion among
the officers and members of the Board,") show not only a
general approval by the Board of the position of the Prudential Committee and of the missionaries, but a determination
to maintain the independence of the missionaries, and to repel
even the appearance of disrespect to them in the action of the
Choctaw Council.
The Prudential Committee, at the close of their account of
the Annual Meeting of 1854, refer to this report, and the
debate upon it, as follows: -
"The debate which  grew out of the report on the Choctaw
mission awakened a general and absorbing interest.  The question
was ultimately narrowed to a single point, namely,' Shall the
general principles of the letter addressed by the Prudential Committee to the Choctaw mission, in 1848, receive the express sanction
of the Board?'  It was admitted that these principles had received
an implied sanction. In fact, there could have been no controversy
on this point. A Commnittee on this letter and other documents recommended to the meeting of 1848,'that the whole subject should
be left for the present''in the hands of the  Prudential Committee;' which recommendation was adopted by the Board. Nor
was this all. The Prudential Conmmittee were all re-elected at that
meeting; and they have been re-chosen annually, except in case of
death or removal, from that time to this. They have felt, therefore,
that their views must be considered as having the iq)liced sanction
of the Board; and they have acted accordingly. In no particular
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TIiE AMERICAN BOARD
would their course have been different, had a vote of approbation
been passed in any previous year.'Is it expedient then for the
Board to say in words what it has been sayilig for six years by its
acts?'  That was the question.  And it is not strange that there
should have been some diversity of sentiment in reference to it.
The surprise is rather, that there should  have  beenii so much
unanimity in the final vote.
"Seldom  has  an exciting  discussion been followed  by  such
exhibitions of a kind and fraternal spirit. It was worth passing
thrloughl the storm, to enjoy such a sweet and hallowed calm."-pp.
45, 6.
In the Annual Report for 1855, the action of the Prudential Committee-       reversing their  last year's decision,  and
authorizing      the    continuance of the boarding-schools, in spite
of the objectionable new laws of the Choctaw Councilappears in the following paragraph, p. 129:
" EDUCATIONAL LABORS.
"The last Report apprised the Board of certain changes which
the Choctaw Council had made in their school laws.  The Committee stated their reluctance'to believe that such legislation truly and
faithfully' expressed'the sentiments of the Choctaw nation;' but
they did not deem it safe to predict any formal modification thereof.
The enactments to which exception was taken remain unrepealed;
but, on the other hand, there has been no attempt to enforce them.
Nor do the missionaries see any reason for supposing that they will
be enforced hereafter. In these circumstances, the Committee have
authorized the continuance of the boarding-schools at Stockbridge,
Wheelock and Pine Ridge for the present.  A special communication will be made to the Board, however, which will explain this
matter more fully; to that the Committee beg leave to refer."
The reason for this sudden change is concealed in such a
voluminous mass of subsequent matter, that, though it will
be quoted hereafter in its proper connection, in Mr. Seeretary Wood's report, its use in explaininj the action of the
Prudential Committee will be best served by giving the purport of it here also.
However disrespectful in form were the new laws of the
Choctaw Council, (providing that any missionary found to be
an abolitionist, or found teaching reading or writing to slaves,
or the children of slaves, in the schools, should be expelled
from the Nation,) it was found that these laws would not at
all affect the missionaries in fact. For. first, these missionaries were not abolitionists, as has manifestly appeared from
160 
IN RELATION TO SLAVERY.
their whole course of language* and action; and next, in
regard to the teaching of slaves, Mr. Wood positively testifies (p. 23 of Ann. Rep. for 1855):
"The teaching of slaves in these schools has never been
practised OR CONTEMPLATED) "!
The policy of the missionaries had spontaneously gone side
by side with the pro-slavery legislation of the Choctaw
Council.
The full action of the Prudential Committee and of the
Board in regard to the Cherokee and Choctaw missions, including the famous " Good-water Statement," by which the
continued allowance of slaveholders in the mission churches
was  confirmed,. is herewith subjoined.   It covers eleven
closely printed pages.  In connection with the "Good-water
Statement," Mr. Wood quotes, adopting it as a part of his
report, the famous "Act of the General Assembly of the
Presbyterian Church in 1818," by the allowance of which
Presbyterians in this country have ever since been accustomed
to hold, breed; buy and sell slaves. These proceedings of the
Board commence on page 19 of the Annual Report for 1855,
as follows: —
"THE CHOCTAW AND CHEROKEE MISSIONS.
" The Prudential Committee, at an early stage of the meeting,
submitted a special communication in reference to the Choctaw
and Cherokee missions, in which they say: -' Since the last
meeting of the Board, it has seemed desirable that one of the
Secretaries should visit the Indian missions in the South-West, for
the purpose of conferring fully and freely with them in reference
to certain questions which have an important bearing upon their
work.  IMr. Wood, therefore, was directed to perform this service,
which he did in the spring of the present year.  After his return
* For instance: on p. 511 of the Public Documents of the U. S. Senate
(2d session, 1858, 9) may be seen, at the close of a letter written by one
of the Choctaw missionaries to "Douglass Cooper, United StatesAgent"dated "Goodland, Choctaw Nation, Oct. 4, 1858"-the following designation of the charge of abolitionism against them as preposterous as well as
false: -
We have been accused, too, of being abolitionists, and the emissaries of abolition
societies.  I'ullic men  oughlt not to betray so mnuch ignorance of elissioliaries and
missionary operations so niear hlome, and with so many sources of illformation witiin
their reach.'I he position of the Clhoctaw titssionaries on this subject IS SO WELL
rNDERSTOOD IN TEE RELIGIOUS CO —MMUNITY, that we cannot believe those who
make these charges to be honest in doing so.. P. STARK."
"0O. P. STARK."
161 
TIIE AMERICAN BOARD
to New York, he drew up a report of this visit, and presented the
same to the Prudential Committee.  It is deemed proper that this
document should be laid before the Board at the earliest opportunity; and it is herewith submitted. The results obtained by this
conference are highly satisfactory to the Committee.'
"The report of Mr. Wood is in the following language: -
"' To the Prudential Committee of the American Board of Commissioners
for Foreiygn Missiocs: -
"' I have to report a visit made by me to the Choctaw and Cherokee missions, in obedience to instructions contained in the following
resolutions adopted by you, March 6, 185o5: -
"Resolved, 1. That MJr. Wood be requested to repair to the Choctaw
Nation, at his earliest convenience, with a view to a fraternal conference
with the brethren in that field, in respect to the difficulties and embarrassments which have grown out of the action of the Choctaw Council in the
matter of the boarding-schools, and also in respect to any other question
which may seem to require his attention.
"2. That, in case the spring meeting of the Choctaw mission shall not
occur at a convenient time, he be authorized to call a meeting at such
time and place as he shall designate.
"3. That on his return from the Choctaw mission, he be requested to
confer with the brethren of the Cherokee mission, in regard to any matter
that may appear to call for his consideration, and that he be authorized to
call a meeting for this purpose.
"4. That on arriving in New York, he be instructed to prepare a
report, suggesting such plans and measures for the adoption of the Committee in reference to either of these missions as he may be able to recommend."
"'Leaving New York, March 19, and proceeding by the way of
the Ohio and Mississippi rivers to Napoleon, thence up the White
river, across to Little Rock, and throughll  Arkansas to the Choctaw
country, I arrived at Stockbridge, April 11. Including the portions
of the days occupied in passing from one station to another, I devoted three days to Stockbridge, three to Wheelock, six to Pine
Ridge, three to Good-water, and three to Spencer; the latter a station of the mission of the General Assembly's Board. Five days,
with a call of a night and half a day at Lenox, were occupied in the
journey to the Cherokee country, in which I spent two days at
Dwiglht, and three at Park Hill; my  departure from which was on
the 11th of May, just one month from my arrival at Stockbridge.
My return to New York was on May 31, ten and a half weeks froin
the time of leaving it.
"' I should do injustice to my  own feelings, and to the members
of the two missions, not to state that my reception was every where
one  of the utmost cordiality.   The  Choctaw missi(on, when my
coming was announcedl, agreed to observe a daily concert of prayer,
that it miight be blessed to them and the end for which they were
informed it was designed.  They  met me  in the spirit of prayer;
our intercourse was much a fellowship in prayer; and, through the
162 
IN RELATION TO SLAVERY.
favor of Hlim who hearethl prayer, its issue was one of mutual congratulation and thanksgiving.
"' The visit, although a short onec, afforded considerable opportunity (which was diligently improved) for acquainting myself' with
the views, feelings, plans and labors of the brethren of the missions.
Their attachment to their work and to the Board with which they
are connected is unwavering.   With fidelity they prosecute the
great object of their high calling; and in view of the spiritual and
temporal transformation taking place around them, as the result of
the faithful proclamation of the Gospel, we are compelled to exclaim,
"What hath God wrought! "  It was pleasant to meet them, as
with frankness and fraternal affection they did me, in consultation
for the removal of difficulties and the adoption of measures for the
advancement of the one end desired equally by them and by the
Prudential Committee.
"' Several topics became subjects of conference, on some of which
action was taken by the missions; and on others recommendations
will be made by the Deputation, that need not be embraced in this
report. In respect to them all, there was entire harmony between
the Deputation and the missions.
"' In their first resolution, the Committee requested mrie to repair
to the Choctaw Nation, with special reference to the embarrassments
and difficulties which have grown out of the action of the Choctaw
Council in the matter of the boarding-schools. A condensed statement of the action of the Council, and of the missionaries and Prudential Committee, previous to the sending of the Deputation, seems
to be here called for.
"' In the year 1842, the Choctaw Council, by law, placed four
female seminaries "under the direction and management of the
American Board of Commissioners for Foreign Missions," subject
only to "the conditions, limitations and restrictions rendered in the
act."  In accordance with the act, a contract was entered into, by
whlich the schools were taken for a period of twenty years. The
"conditions, limitations and restrictions" specified in the act and
contract, so far as they bind the Board, are the following: 1. The
superintendents and teachers, with their families, shall board at the
same table with the pupils.  2. In addition to letters, the pupils
shall be taught housewifery and sewing.  3. One-tenth of the pupils
are to be orphans, should so many apply for admission.  4. The
Board shall appropriate to the schools a sum equal to one-sixth of
the monies appropriated by the Choctaw Council.  With these exceptions, the "direction and management" of the schools were to
be as exclusively with the Board, as of any schools supported by the
funds of the Board.
"' Thus the schools were carried forward until 1853. At the
meeting of the Council in that year, a new school law, containing
several provisions, (and  sometimes spoken of in the plural as
"lawes,") was enacted, bringing the Board, through its agents,
under new " conditions, restrictions, and limitations."  A Board of
Trustees was established, and a General Superintendent of schools
provided for, to discharge various specified duties, for the faithful
performance of which they are to give bonds in the sum of o5,000.
163 
TIIE AMERICAN BOARD
The enactments of this law, affecting the agents of the Board under
the existing contract, are the following:
"' 1. The Board of Trustees, convened by the General Superintendent,
are to hear and determine difficulties between a Trustee and any one connected with the schools; to judge of the fitness of teachers, &c., and request the Missionary Boards to remove any whose removal they may think
called for; and, in case of neglect to comply with their wishes, to report
the same to the Commissioner of Indian Affairs through the United States
Agent. Section 5.
' "2. The Trustees are to select the scholars from their several districts.
Section 7.
"' 3. No slave or child of a slave is to be taught to read or write "in or at
any school," etc., by any one connected in any capacity therewith, on pain
of dismissal and expulsion from the nation. Section 8.
"'4. Annual examinations are to take place at times designated by the
General Superintendent. Section 10.
"' 5. The Trustees are empowered to suspend any school in case of sickness or epidemics. Section 11.
"' 6. It is made the duty of the General Superintendent and Trustees
promptly to remove, or report for removal, any and all persons connected
with the public schools or academies known to be abolitionists, or who
disseminate, or attempt to disseminate, directly or indirectly, abolition
doctrines, or any other fanatical sentiments, which, in their opinion, are
dangerous to the peace and safety of the Choctaw people. Section 13.
"' By a separate act, the Board of Trustees was authorized to propose to the Missionary Boards, having schools under contract with
the:Nation, the insertion of a clause providing for a termination of
the contract by either party, on giving six months' notice.
"' With respect to the question, "Shall we submit to the provisions and restrictions imposed by this new legislation, as a condition of continued connection with the national schools? " the
views of the Prudential Committee and the brethren of the mission
have been entirely in declared agreement. As stated in the last
Annual Report to the Board, (p. 166,) "the Committee decided at
once that they could not carry on the schools upon the new basis;
and in the propriety of this action the missionaries concur." The
concurrence of the missionaries in this view, viz., that they could
not carry on the schools with a change from the original basis to
that of the new law, may be seen clearly expressed in their correspondence with the Secretary having charge of the Indian missions,
particularly in the following communications: From Messrs. Kingsbury and Byington, as the committee of the mission, under dates of
December 14 and 27, 1853; Mr. Kingsbury, January 4 and April 25,
1854; Mr. C. C. Copeland, March 1, 1854; Mr. Stark, August 22,
1854; Mr. Edwards, July 13, 1854; Mr. H. K. Copeland, May 16,
1854. See also letters from Mr. Chamberlain, January 7 and June
20, 1854. In some of these, the declaration is made, that, in the
apprehension of the writers, the schools must be relinquished, if the
law should not be repealed; one specitying, as justificatory reasons,
the breach of contract made, and the increased difficulty of obtaining teachers -reasons also assigned by others; another stating that
he "never could consent to take charge of a school under such reg
164 
IN RELATION TO SLAVERY.
ulations;" a third testifying, not only for himself, but for every
other member of the mission, an unwillingness to continue connection with the schools with subjection to the new requirements; a
fourth affirming his "feeling" to be "that a strong remonstrance
should be presented to the Council, and on the strength of it, let the
mission lay down these schools;" which, he states, would not involve "giving up the instruction of these children, but would be
simply changing the plan," inasmuch as, according to his and others'
understanding of the case, the new law not having application to
other than the national schools, "at every station it will be found
an easy matter to have as large, and in some cases even larger, than
our present boarding-schools."
"' In certain other communications, the view which the Committee adopted is exhibited, together with the opinion that it would be
better to wait for a movement on the part of the Choctaw authlorities, before giving up the scllools. See letters from Mr. Byington,
December 26, 1853; January 3 and 12, April 15, 1854; Mr. Kingsbury, February 1 and 21, 1854; Mr. Chamberlain, January 13,
1854; Mr. Stark, February 6, 1854.  This view was also formally
announced, as understood by the Committee, in resolutions of the
mission at its meeting in May, 1854, embracing a recommendation
of a course of procedure with the hope of securing the repeal, by the
next Council, of the obnoxious law.  See Minutes, and letters of
Mr. C. C. Copeland, May 19 and June 9, 1854. The Prudential
Committee, in the exercise of their discretion, as a principal party
to the contract, preferred another method, viz., to address the Council directly, and sent a letter, under date of August 1, 1854, to one
of the missionaries for presentation.   The  missionary, with the
advice of his brethren, given at their meeting in September, (intelligence of which was received at the Missionary House, October 20,
thirty-five days subsequent to the meeting of the Board at Hartford,)
withheld the letter, on the ground that, in their judgment, its presentation would defeat the object at which it aimed, and be "disastrous to the churches, to the Choctaws, and to the best interests of
the colored race." In respect to this action for obtaining the repeal
of the school law, there was a difference between the mission and
the Committee.  The missionaries desired delay, and the leaving
of the matter to their management. The decision of the Commnittee,
approved by the Board, "not to conduct the boarding-schools in the
Choctaw nation in conformity with the principles prescribed by -the
recent legislation of the Choctaw Council," * was in agreement with
the previously and subsequently expressed sentiments of all the
missionaries; the objection felt by some of them to this resolution
being, not to the position which it assumes, but to the declaration
of it at that time by the Board. This being a determined question,
its settlement formed no part of the object for which the Deputation
was sent.
"' Two other questions, however, required careful examination;
and on these, free conference was had with the brethren at their
*t- Resolution of the Board adopted at Hartford.
165 
THE AMERICAN BOARD
stations, and in a meeting of tle mission held at Good-water, April
25 and 26, Mr. IEdwards, who was absent fromn the mission, and DIr.
Hobbs, not being present: 1. The law remaining unrepealed, is it
practicable to carry on the schools while refusing conformity to the
new  "conditions, linmitations  and  restrictions"  imposed  by it?
2. If so, is it expedient to do it?
"' On the first of these questions, the opinion of the missionaries
was in the affirmative.  No attempt has been made to carry out
these new provisions. The Trustees and General Superintendent
have not given the required bond.  One of the Trustees informed
me that he should not give it, and that, in his belief, the law would
remain a dead lettel, itf not repealed, as it was his hope that it would
be.  The course of the miissionaries has been in no degree changed
by it.  The teaching of slaves in these schools has never been
practised or contemplated.  The law was aimed at such teaching in
their families and Sabbath schools.  So the missionaries and the
people understand it.  It is generally known among the latter that
the fornier are ready to give up these schools, rather than  retain
them on condition of subjection to this law.  Our brethren are now
carrying on the schools, and doing, in all other respects, just as they
were before the new law was enacted; and they have confidence
that they may continue to do so.
"' Tlhe second question was one of more uncertainty to my own
mind, and in the minds of some of the mission.  Tle maintenance
of these schools is a work of great difficulty.  In the opinion of
several of the missionaries, it was at least doubtful whetlher the cost
in health, perplexity, trouble in obtaiiiing teachers, time  whichl
might be devoted to preaching, and money, was not too great for
the results; and it was suggested that an opportunity, afforded by
divine Providence for relieving us from a burden too heavy to sustaiii for nine years longer, should be enmbraced.   See letters fromi
Mr. Hotclikin, March  21, 1854; Mr. H. K. Copeland, January 23
and July 27, 1854; Mr. Lansing, D)ecenmber 22, 1853, and May 13,
1854.  The fact and manner of the suspeusionr of the school at
Good-water, in 1853, were portentous of increasing embarrass ment
from other causes than the new s-chool law; and grave objections
exist to the connection with civil government of any department of
missionary operations
'My observation of the schools, however, interested me  much
in their behalf. They are doing a good work for the nation. Maliny
of the pupils become Christian wives, mothers and teachers.   The
people appreciate tliemn  highly; and I was assured of a general
desire that they should remain in the hands of the mission, uiisubjected to the inladmissible new conditions of the recent legislation.
In view of all the relations, which after full consideration the subject seemed to have, the following resolution, expressing the sentiment of the Deputation  and  the nmission, was  cheerfully  and
unanimously adopted by the mission; one of the older members,
however, avowing some difficulty in giving his assent to the latter
part of it, viz:
" Resolved, That while we should esteem it our duty to relinquish the
female boarding-schools at Pine Ridge, Wheeloek and Stockbridge, rather
166 
IN RELATION TO SLAVERY.
than to carry them on under the provisions and restrictions of the late
schocl law, yet, regarding it as improbable that the requirement so to do
will he enforced, we deem it important, in the present circumnstances of the
Choctaw Nation and mission, to continue our connection with them on the
original basis, and carry them forward with new hope and energy."
"'Our hope of being allowed to maintain these schools as heretofore, and make them increasingly useful, may be disappointed.
Neither the Prudential Coimmittee nor the mission wish to retain
them, if they for whose benefit alone they have been taken prefer
that we should give them up.  The relinquishment of then would
be a release from a weight of labor, anxiety and care, that nothing
but our love for the Chloctaws could induce us longer to bear.  Our
desire is only to do them good.
"' A second subject of conference, but the one first considered, was
the principles, particularly in relation to slavery, on which the Prudential Commiittee, with the formally expressed approbation of the
Board, aim to conduct its missions.   I found certain misapprehensions existing in the minds of a portion of the mission in regard
to the origin and circumstances of the action of the Board at the
last annual meeting, which I was happy to correct. Several of the
members, including one of the two not present at this meeting of
the mission, have ever cordially approved the correspondence in
which the views of principles entertained by the Committee were
stated. Others, being with those just referred to adecided majority
of the whole body as at present constituted, have expressed their
agreement with those views as freely explained in personal intercourse, with an exhibition of the intended meaning of his own
written language, by the Secretary who was the organ of the Committee in coimmunicating them.   Others have supposed themselves
to dififr, in some degree, from these principles, when correctly appreliended.  A full comparison of views, to their mutual great satisftction, showed much less difference than was thought to exist between the members of the mission themselves, and between a part
of the mission and what the Deputation understands to be the views
of the Prudential Coimmittee.  A statement of principles drawn up
at Good-water, as being, in the estimation of the Deputation, (distinctly and repeatedly so declared,) those which the Committee had
set forth in their correspondence,  particularly that had with the
mission in 1848, was unanimously adopted,' as the brethren say,
"for the better and more harmonious prosecution of the great objects of the Choctaw mission on the part of the Prudential Committee and the members of the mission, and for the removal of any and
all existing difficulties which lhave grown out of public discussions
and action on the subject of slavery; it being understood that the
sentiments now approved are not, in the estimation of the brethren
of the mission, new, but such as for a long series of years have
really been held by them."
"' The statement is given, with the appended resolution, in the
following words:
"' 1. Slavery, as a system, and in its own proper nature, is what
it is described to be, in the General Assemibly's Act of 1818, and
the RIeport of the American Board adopted at Brooklyn in 18A,5.
167 
THiE AMERICAN BOARD
"' 2. Privation of liberty in holding slaves is, therefore, not to be
ranked with things indifferent, but with those which, if not made
right by special justificatory circumstances and the intention of the
doer, are morally wrong.
"' 3. Those are to be admitted to the communion of the church
of whom the missionary and (in Presbyterian churchles) his session
have satisfactory evidence that they are in fellowship with Christ.
"'4 4. The evidence, in one view of it, of fellowship with Christ, is
a manifested desire and aim to be conformed, in all things, to the
spirit and requirements of the word of God.
"' 5. Such desire and aim are to be looked for in reference to
slavery, slaveholding, and dealing with slaves, as in regard to other
matters; not less, not more.
"' 6. The missionary must, under a solemn sense of responsibility
to Christ, act on his own judgment of that evidence when obtained,
and on the manner of obtaining it. He is at liberty to pursue that
course which he may deem most discreet in eliciting views and feelings as to slavery, as with respect to other things, right views
and feelings concerning which he seeks as evidence of Christian
character.
"'7. The missionary is responsible, not for correct views and
action on the part of his session and church members, but only for
an honest and proper endeavor to secure correctness of views and
action under the same obligations and limitations on this subject as
on others. iHe is to go only to the extent of his rights and responsibilities as a minister of Christ.
"' 8.- The missionary, in the exercise of a wise discretion as to
time, place, manner and amount of instruction, is decidedly to discountenance indulgence in known sin and the neglect of known
duty, and so to instruct his hearers that they may understand all
Christian duty. With that wisdom which is profitable to direct, he
is to exhibit the legitimate bearing of the Gospel upon every moral
evil, in order to its removal in the most desirable way; and upon
slavery, as upon other moral evils. As a missionary, hlie has nothing
to do with political questions and agitations. He is to deal alone,
and as a Christian instructor and pastor, with what is morally
wrong, that the people of God may separate themselves therefrom,
and a right standard of moral action be held up before the world.
"'9. While, as in war, there cari be no shedding of blood without sin somewhere attached, and yet the individual soldier may not
be guilty of it; so, while slavery is always sinful, we cannot esteem
every one who is legally a slaveholder a wrong-doer for sustaining
the legal relation. When it is made unavoidable by the laws of the
State, the obligations of guardianship, or the demands of humanity,
it is not to be deemed an offence against the rule of Christian right.
Yet missionaries are carefully to guard, and in the proper way to
warn others to guard, against unduly extending this plea of necessity or the good of the slave; against making it a cover for the love
and practice of slavery, or a pretence for not using efforts that are
lawful and practicable to extinguish this evil.
"'10. Missionaries are to enjoin upon all masters and servants
obedience to the directions specially addressed to them in the IHoly
168 
IN RELATION TO SLAVERY.
Scriptures, and to explain and illustrate the precepts containing
them.
"'11. In the exercise of discipline in the churches, under the
same obligations and limitations as in regard to other acts of wrongdoing, and which are recognized in the action of ministers with
reference to other matters in evangelical churches where slavery
does not exist, missionaries are to set their faces against all overt
acts in relation to this subject, which are manifestly unchristian and
sinful; such as the treatment of slaves with inhumanity and oppression; keeping from them the knowledge of God's holy will;
disregarding the sanctity of the marriage relation; trifling with the
affections of parents, and setting at nought the claims of children
on their natural protectors; and regarding and treating human
beings as articles of merchandise.
"' 12. For various reasons, we agree in the inexpediency of our
employing slave labor in other cases than those of manifest necessity; it being understood that the objection of the Prudential Committee to the employment of such labor is to that extent only.
"' 13. Agreeing thus in essential principles, missionaries associated
in the same field should exercise charity towards each other, and
have confidence in one another, in respect to differences which, from
diversity of judgment, temperament, or other individual peculiarities,
and from difference of circumstances in which they are placed, may
arise among them in the practical carrying out of these principles;
and we think that this should be done by others towards us as a
missionary body.
"'Resolved, That we agree in the foregoing as an expression of our
views concerning our relations and duties as missionaries in regard to the
subject treated of; and are happy to believe that, having this agreement
with what we now understand to be the views of the Prudential Commnittee, we may have their confidence, as they have ours, in the continued
prosecution together of the great work to which the great Read of the
church has called us among this people.
"' The statement thus approved was read throughout, and was
afterwards considered in detail, each member of the mission expressing his views upon it as fully, and keeping it under consideration as long, as he desired to do. After the assent given to it,
article by article, on the day following it was again read, and the
question was taken upon it as a whole, with the appended resolution,
each of the eight members giving his vote in favor of its adoption.
It is perhaps proper also to mention, that no change by way of
emendation, addition or omission of phraseology was found necessary
to make it such as any member of the mission would be willing to
accept. It should further be stated, that while the first article was
under consideration, the act of the General Assembly of the Presbyterian Church, adopted in 1818, was read, and its strongest expressions duly weighed. The document thus considered and referred to is herewith submitted as a part of this report.*
* "The General Assembly of the Presbyterian Church, having taken
into consideration the subject of slavery, think proper to makc known
169 
THE AMERICAN BOARD
"' So also was adduced the abundant testimony contained in the
Report of the American Board adopted in 1845, as to what, in its
view, slavery, without qualification of place or time, and as it exists
in the United States and among the Indians, is: such as its classification of slavery with war, polygamy, the castes of India, and other
things which it speaks of as "social and moral evils;" and suclh
language as the following: "The  Committee do  not deem  it
necessary to discuss the general subject of slavery as it exists in
these United States, or to enlarge on the wickedness of the system,
or on the disastrous moral and social influences which slavery exerts
upon the less enlightened and less civilized communities where the
missionaries of this Board are laboring:"  "The  unrighteousness
of the principles on which the whole system is based, and the
violation of the natural rights of man, the debasement, wickedness
and misery it involves, and which are in fact witnessed to a greater
their sentiments upon it to the churches and people under their care.  We
consider the voluntary enslaving of one part of the human race by another
as a gross violation of the most precious and sacred rights of human
nature; as utterly inconsistent with the law of God, which requires us to
love our neighbor as ourselves; and as totally irreconcilable with the
spirit and principles of the Gospel of Christ, which enjoins  that'all
things whatsoever ye would that men should do to you, do ye even so to
them.' Slavery creates a paradox in the moral system; it exhibits rational, accountable and immortal beings in such circumstances as scarcely
to leave them the power of moral action. It exhibits them as dependent
on the will of others, whether they shall receive religious instruction;
whether they shall know and worship the true God; whether they shall
enjoy the ordinances of the Gospel; whether they shall perform the duties
and cherish the endearments of husbands and wives, parents and children,
neighbors and friends; whether they shall preserve their chastity and
purity, or regard the dictates of justice and humanity. Such are some of
the consequences  of slavery-consequences not imaginary, but which
connect themselves with its very existence. The evils to which the slave
is always exposed often take place in fact, and in their very worst degree
and form; and where all of them do not take place, as we rejoice to say, in
many instances, through the influence of the principles of humanity and
religion on the mind of masters, they do not, still, the slave is deprived of
his natural right, degraded as a human being, and exposed to the danger
of passing into the hands of a master who may inflict upon him all the
hardships and injuries which inhumanity and avarice may suggest.
"From this view of the consequences resulting from the practice into
which Christian people have most inconsistently fallen of enslaving a portion of their brethren of mankind - for' God hath made of one blood all
nations of men to dwell on the face of the earth'-it is manifestly the
duty of all Christians who enjoy the light of the present day, when the inconsistency of slavery, both with the dictates of humanity and religion,
has been demonstrated, and is generally seen and acknowledged, to use
their honest, earnest and unwearied endeavors to correct the errors of former times, and as speedily as possible to efface this blot on our holy religion, and to obtain the complete abolition of slavery throughout Christendom, and if possible throughout the world.
"We rejoice that the Church to which we belong commenced, as early as
any other in this country, the good work of endeavoring to put an end to
170 
IN RELATION TO SLAVERY.
or less extent wherever it exists, must call forth the hearty condemnation of all possessed of Christian feeling and sense of right,
and make its removal an object of earnest and prayerful desire to
every friend to God and man:" " Strongly as your Committee are
convinced of the wrongfulness and evil tendencies of slaveholding,
and ardently as they desire its speedy and universal termination,
still they cannot think that in all cases it involves individual guilt in
such a manner that every person implicated in it can, on Scriptural
grounds, be excluded from Christian fellowship. In the language
of Dr. Chalmers,'Distinction ought to be made between  the
character of a system, and the character of the persons whom circumstances have implicated therewith; nor would it always be just,
if all the recoil and horror wherewith the former is contemplated,
were visited in the form of condemnation and moral indignancy
upon the latter. Slavery we hold to be a system chargeable with
slavery, and that in the same work many of its members have ever since
been, and now are, among the most active, vigorous and efficient laborers.
We do, indeed, tenderly sympathize with those portions of our Church and
our country where the evil of slavery has been entailed upon them; where
a great and the most virtuous part of the community abhor slavery, and
wish its extermination as sincerely as any others -but where the number
of slaves, their ignorance, and their vicious habits generally, render an
immediate and universal emancipation inconsistent alike with the safety
and happiness of the master and the slave. With those who are thus circumstanced, we repeat that we tenderly sympathize.   At the same time,
we earnestly exhort them to continue, and if possible to increase their exertions to effect a total abolition of slavery. We exhort them to suffer no
greater delay to take place in this most interesting concern, than a regard
to the public welfare truly and indispensably demands.
"As our country has inflicted a most grievous injury on the unhappy
Africans, by bringing them into slavery, we cannot indeed urge that we
should add a second injury to the first, by emancipating them in such
manner as that they will be likely to destroy themselves or others. But
we do think, that our country ought to be governed in this matter by no
other consideration than an honest and impartial regard to the happiness
of the injured party, uninfluenced by the expense or inconvenience which
such a regard may involve. We, therefore, warn all who belong to our
denomination of Christians against unduly extending this plea of necessity; against making it a cover for the love and practice of slavery, or a
pretence for not using efforts that are lawful and practicable to extinguish
this evil.
" And we, at the same time, exhort others to forbear harsh censures
and uncharitable reflections on their brethren, who unhappily live among
slaves whom they cannot immediately set free; but who, at the same time,
are really using all their influence, and all their endeavors, to bring them
into a state of freedom, as soon as a door for it can be safely opened.
" Iaving thus expressed our views of slavery, and of the duty indispensably incumbent on all Christians to labor for its complete extinction,
we proceed to recommend -and we do it with all the earnestness and
solemnity which this momentous subject demands-a particular attention
to the following points.
"' We recommend to all our people to patronize and encourage the Society
lately formed for colonizing in Africa, the land of their ancestors, the free
171
::.1....:. 
THE AMERICAN BOARD
atrocities and evils, often the most hideous and appalling which
have either afflicted or deformed our species; yet we must not,
therefore, say of every man born within its territory, who has
grown up familiar with its sickening spectacles, and not only by his
habits been inured to its transactions and sights, but who by inheritance is himself the owner of slaves, that unless he make the
resolute sacrifice, and renounce his property in slaves, hle is, therefore, not a Christian, and should be treated as an outcast from all
the distinctions and privileges of Christian society.'"   And the
language (quoted approvingly) unanimously uttered by the General
Assembly of the Free Church of Scotland: "Without being prepared to adopt the principle that, in the circumstances in which they
are placed, the churches in America ought to consider slaveholding
per se an insuperable barrier in the way of enjoying Christian
privileges, or an offence to be visited with excommunication, all
people of color in our country. We hope that much good may result from
the plans and efforts of this Society. And while we exceedingly rejoice to
have witnessed its origin and organization among the holders of slaves, as
giving an unequivocal pledge of their desires to deliver themselves and
their country from the calamity of slavery, we hope that those portions
of the American Union, whose inhabitants are by a gracious Providence
more favorably circumstanced, will cordially, and liberally, and earnestly
cooperate with their brethren in bringing about the great end contemplated.
"We recommend to all the members of our religious denomination, not
only to permit, but to facilitate and encourage the instruction of their
slaves in the principles and duties of the Christian religion; by granting
them liberty to attend on the preaching of the Gospel, when they have
opportunity; by favoring the instruction of them in the Sabbath school,
wherever those schools can be formed; and by giving them all other proper
advantages for acquiring a knowledge of their duty both to God and to man.
We are perfectly satisfied that it is incumbent on all Christians to communicate religious instruction to those who are under their authority; so that
the doing of this in the case before us, so far from operating, as some have
apprehended that it might, as an incitement to insubordination and insurrection, would, on the contrary, operate as the most powerful means for
the prevention of those evils.
"We enjoin it on all church sessions and presbyteries, under the care of
this Assembly, to discountenance, and as far as possible to prevent, all
cruelty, of whatever kind, in the treatment of slaves; especially the cruelty of separating husband and wife, parents and children, and that which
consists in selling slaves to those who will either themselves deprive these
unhappy people of the blessings of the Gospel, or who will transport
them to places where the Gospel is not proclaimed, or where it is forbidden
to slaves to attend upon its institutions. And if it shall ever happen that
a Christian professor in our communion shall sell a slave who is also in
communion and good standing with our church, contrary to his or her will
and inclination, it ought immediately to claim the particular attention of
the proper church judicature; and unless there be such peculiar circumstances attending the case as can but seldom happen, it ought to be followed, without delay, by a suspension of the offender from all the privileges of the church, till he repent, and make all the reparation in his
power to the injured party." -See Assembly's Digest, pp. 274-8.
172
",:.. -.1.: - 
IN RELATION TO SLAVERY.
must agree in holding, that whatever rights the civil law of the land
may give a master over his slaves as chattels personal, it cannot be
but sin of the deepest dye to regard and treat them as such; and
whosoever commits that sin in any sense, or deals otherwise than as
a Christian man ought to deal with his fellow-man, whatever power
the law may give him over them, ought to be held disqualified
for Christian communion. Further, it must be the opinion of all,
that it is the duty of Christians, when they find themselves unhappily in the predicament of slaveholders, to aim, as far as it may
be practicable, at the manumission of their slaves; and when that
cannot be accomplished, to secure them in the enjoyment of the
domestic relations, and of the means of religious training and education."
"' All this, and more, was immediately before the minds of the
members of the mission, and with so much of the connection as to
give the true sense, when they declared that slavery is what, in the
documents referred to, it is described to be, and made their own the
statemnent of principles above given, as those on which, as missionaries, they should deal with this subject in the circumstances of
their field of labor, and when it is to them a practical missionary
question.
"' The Cherokee mission in session at Park Hill, May 9, adopted
a resolution of concurrence with the Choctaw mission in approving
this statement.
"'Excluding two churches then connected with the mission of
the Board, and since transferred to another mission, there were in
1848, under the-care of the American Board, in the Choctaw nation,
six churches, with a total membership of 536 persons, of whom 25
were slaveholders, and 64 were slaves. The churches are now 11
in number, containing 1094 members; of whom, as nearly as I could
ascertain, 20 are slaveholders, (some of them being husband and
wife, and generally having but one or two slaves each,) and 60 are
slaves. Six of the churches have no slaveholder in them; two
have but one each. Of the slaveholders in these churches, four
have been admitted since 1848; one by transfer from another denomlnation, and three on profession of their faith; none of the latter
having been received since 1850. Statements were made to me
respecting each of these latter cases, which show that the principles
assented to by the mission at Good-water, as above presented, were
practically carried out in regard to them.
"' In the Cherokee mission, in 1848, there were five churches,
having 237 members, of whom 24 were slaveholders, and 23 were
slaves. In the five churches now in that mission, there are 207
members, of whom 17 (there is uncertainty in regard to one of this
number) are reported as slaveholders. Three have been admitted
since 1848 on profession of their faith, and two by letter; one of the
latter from a church in New Ilampshire. Of these, the same remark
may be made as above in respect to similar cases among the Choctaws.
"' The Choctaw mission embraces eleven families and three
large boarding-schools. Five slaves, hired at their own desire, are
in the employment of the missionaries. A less number are employ
173 
THIE AMERICAN BOARD
ed in the Cherokee mission.  Gladly would the missionaries dispense with these, could the necessary amount of free labor for
domestic service be obtained.  Those who employ this slave labor
allege that it is to them a matter of painful necessity. They are
known to resort to it unwillingly, and are not regarded as thereby
giving their sanction to slavery. Some thus employed have been
brought to a saving knowledge of divine truth.
"' The sentiments of these two missions as to the moral character
of slavery, and the principles on which they should act with regard
to it, aire frankly and unequivocally avowed. We are bound to believe them honest in the expression of these sentiments. It is their
expectation that the principles thus acknowledged as their own will
be those on which the missions will be conducted. The adjudication of particular cases must be left to the missionary. That it be
so left, is his right; it is also unavoidable. The position of the missionaries is one of great difficulty, and should be appreciated. That
there is such a diversity of judgment among them as men of independent thought and differing mental characteristics, who agree in
essential principles, every where evince, and that they have, through
a use of phraseology, leading sometimes to a mutual misunderstanding of each other's views, supposed themselves to differ more widely
than, in our conferences, they found themselves really to do, has
been intimated. That none of them have sympathy with slavery;
that, on the other hand, their influence is directly and strongly adverse to its continuance, while they are doing much in mitigation
of its evils, and to bless both master and slave, in the judgment of
the Deputation, is beyond a doubt.  By many, they are denounced
as abolitionists. Some of their slaveholding church members have
left their churches for another connection on this account. Others
have disconnected themselves from a system which they have
learned to dislike and disapprove. Strong in the confidence and
affection of many for whose salvation they have toiled and suffered,
by the supporters of slavery, in and out of the Nations, they undoubtedly are looked upon with growing suspicion. Surely we
should not be willing needlessly to embarrass them in their blessed
work. They are worthy of the confidence and warmest sympathy
of every friend of the red man and of the black man. God is with
them. In the Cherokee mission, the dispensation of his grace is
not, indeed, now as in times past; and we have some seriousness of
apprehension in regard to the progress of the Gospel among that
people. Still, the divine presence is not wanting. Among the
Choctaws, rapid advance is making. Converts are multiplying; the
fruits of the Gospel abound. Both missions need reinforcement.
Men filled with the spirit of Christ, able to endure hardness, of practical wisdom, which knows how to do good, and not to do only harm
when good is meant, men of faith, energy, meekness and prayer,
who will commend themselves to every man's conscience in the
sight of God as his servants, are required. It gave me pleasure to
assure the missions of the strong desire of the Prudential Committee,
and of my future personal endeavors, to obtain such men for them.
No philanthropist can behold the change which has been wrought
for these lately pagan, savage tribes, now orderly Christianized
174
I'
.. I t 
IN RELATION TO SLAVERY.
communities, advancing in civilization, to take ere long, if they
go on in their course, their place with those whose Christian civilization is the growth of many centuries, without admiration and
delight.  But there is much yet to be done for them.  "This nation," says the Choctaw mission, in a published letter, "in its improvements, schools, churches, and public spirit pertaining to the
great cause of benevolence, is but an infant." We must not expect
too much from these churches in which we glory. Much fostering
and training do they yet need; and there are many souls yet to be
enlightened and saved. Wonderful as are the renovation and elevation which the Gospel, taught in its simplicity by faithful men,
has already given to these communities, our only hope for them,
and for the colored race in the midst of them, is in the continued
application of the samne power through the same instrumentality.
"' It was the privilege of the Deputation to spend a part of three
days, including a Sabbath, at Spencer Academy, an institution containing one hundred male pupils, excellently managed under the
charge of the Board of the General Assembly; and to attend there
a "big meeting," or a camp-meeting, at which several hundreds
were present.  My intercourse with brethren at that station, and
the scenes in which I there mingled,- the fellowship in Christ with
the heralds of his cross, some of them bowed with the weight of many
years of wearing toil and affliction, and hastening to their glorious
crown already won by honored names, no longer with them, of our
own mission; and the interchange of sympathy with the disciples
of Christ, whom God has given them as the fruit of their labor, will
ever live among the pleasantest recollections of my life. I am constrained to repeat my testimony to the fraternal and Christian spirit
with which the brethren met my endeavors to remove difficulties,
strengthen the ties that bind them and the Board together, and clear
the way for harmonious and more energetic prosecution of the great
work in which we are associated.  To a good degree this object, we
may hope, has been gained. To Him, whose is their work and ours,
and to whom the interests involved are infinitely more precious than
to any of us who are connected with them, we commit the future
keeping of this great trust.
"' It is due to the Choctaw mission that I communicate to the
Committee the following resolution, presented by the Rev. Mr.
Byington, and adopted by the mission at the close of its meeting at
Good-water: -
"Resolved, That the cordial thanks of the members of the mission be
presented to the Rev. George W. Wood, the Secretary of the A. B.C. F. M.,
who is with us as a Deputation from the Prudential Committee, for his
kind, wise and successful efforts in our mission to remove the weight of
anxiety which has long pressed down our hearts in connection with the
subject of slavery.  We now rejoice much in this mutual and kind interchange of thoughts and affections.  We would pray for grace ever to walk
in the path of life, and that blessings may attend him, while with us and
on his way home, his family and brethren during his absence, as well as
our mission and the American Board and all its officers.  With peculiar
sincerity of heart and gratitude to our Savior, we present to him this
175 
THfE AMERICAN BOARD
token of regard for our dear brother, and make this record of divine
mercy toward our mission."
"'All which is respectfully submitted,
"' GEO. W. WooD.
"'Rooms of the A. B. C. F. M., New York, June 13, 1855.'
"This communication of the Prudential Committee was re ferred to a special committee, consisting of Dr. Beman, Dr. Thos.
De Witt, Dr. Hawes, Chief Justice Williams, Doct. L. A. Smith,
Dr. J. A. Stearns, and Hon. Linus Child, who subsequently made
the following report:
"'Your Committee have endeavored to look at this paper in its
intrinsic character and practical bearings, and they are happy to
state their unanimous conviction, that this visit will mark an auspi cious era in the history of these missions. The report of Mr. Wood
is characterized by great clearness and precision; and it presents the
whole matters pending between the Prudential Committee and these
missions fully before us.  The conferences of the Deputation with
the missionaries appear to have been conducted in a truly Christian
spirit; and the results which are set forth in the resolutions, adopted
with much deliberation and after full discussion, are such as we may
all hail with Christian gratitude.
"' It is the opinion of your Committee, that the great end which
has been aimed at by the Prudential Committee in their correspondence with these missions, for several years past, and by the Board
in their resolutions adopted at the last annual meeting, has been
substantially accomplished. While your Committee admit that there
may be some incidental points on which an honest diversity of
opinion may exist, yet they fully believe that this adjustment should
be deemed satisfactory, and that further agitation is not called for.
While your Committee cannot take it upon themselves to predict
what new developments, calling for new action hereafter, may take
place, they are unanimously of the opinion, that the Prudential Committee, and these laborious and efficient missionaries on this field of
Christian effort, may go forward, on the basis adopted, in perfect
harmony in the prosecution of their future work.
"' Your Committee feel that the thanks of this Board are due to
Mr. Wood and our missionary brethren, for the manner in which
they have met, considered and adjusted these difficult matters
which have long been in debate; and at the same time, they would
not forget that God is the source of all true light in our deepest
darkness, and that to him all the glory is ever due.'
"The foregoing report of the select Committee was adopted
by the Board."
It has been seen that the visit of Mr. Wood to the Cherokee
and Choctaw missionaries embraced two subjects; the difficulties growing out of the action of the Choctaw Council in
176 
IN RELATION TO SLAVERY.
regard to boarding-schools, and the policy to be pursued by
both missions in regard to slavery. Upon both these subjects, Mr. Wood testifies, (p. 21,) " there was entire harmony
between the Deputation and the missions."
In regard to the first of these subjects, Mr. Wood had
strong assurances, from one of the Trustees of the boardingschools, that the objectionable law would probably remain a
dead letter, even if not spontaneously repealed. But this
still stronger reason is stated (p. 23) for making no formal
objection to the law:
"The course of the missionaries has been in no degree changed
by it. The teaching of slaves in these schools has never been practised
OR CONTEMPLATED."
Every thing shows that the missionaries had acquiesced,
from the beginning, in that system of caste which is one of
the concomitants of American slavery.
The second and more important subject, settled between
the Deputation and the two missions at this time, respected
"the principles, particularly in relation to slavery, on which
the Prudential Committee, with the formally expressed approbation of the Board, aim to conduct its missions."
The most formal and important part of this action is "a
statement of principles drawn up at Good-water," which received the unanimous assent of the Choctaw and Cherokee
missionaries, and of Mr. Wood, on the part of the Prudential Committee. The missionaries deemed it important to
say, that they agreed to these sentiments not as being new,
either in theory or practice, "but such as for a long series of
years have really been held by them."
It must be admitted, that the claim thus made by the missionaries, of having pursued a uniform and consistent course
in regard to slavery, is perfectly just. They have never
practised the disingenuousness, tergiversation and direct deceit which have characterized the action of the Prudential
Committee and the Board on this subject. They had favored
slaveholding from the beginning, passively, by silence respecting the practice of it in the Indian nations at large, and
actively, by receiving those who practised it into their
churches as Christians; and their difficulties sprang entirely
from the time-serving policy of the Prudential Committee,
8*
177 
THE AMERICAN BOARD
who were constantly trying to reconcile this course of con duct, on the part of their pro-slavery missionaries, with
assent to the anti-slavery truths urged upon them by the
remonstrants at their Annual Meetings. Thus the formal
allowance now given, by the adoption of the " Good-water
Statement," to a continuance of slaveholders in the Cherokee
and Choctaw churches, was in truth only a renewed assent,
on the part of the Prudential Committee, to that which had
always been alike the theory and practice of the missionaries.
We have now to consider the meaning and scope of the
"Good-water Statement," which consists of thirteen propositions, followed by a Resolution declaring the concurrence of
the missionaries with the Prudential Committee in all therein
contained.
The first of these propositions seems to intend to define
slavery; but instead of telling us what slavery is, it adopts
the descriptions of it, and the conclusions in regard to it,
contained in two documents -The Act of 1818, passed by the
General Assembly of the Presbyterian Church, and The
Report to the American Board, written by Dr. Woods, and
adopted at Brooklyn in 1845.
The latter of these documents has already been quoted at
length, and its substance shown to be as follows:
Although much may be truly said against the system of
slavery in general, we must not undertake to exclude every
slaveholder from Christian fellowship; every person who
manifests " a saving change of heart" is entitled to church
membership; this saving change of heart may exist just as
really, and be manifested just as thoroughly, among slaveholders as others; the missionaries are the proper persons to
decide in what cases this change is manifested; and, since
they have constantly made this decision in favor of slaveholders, with the allowance and consent of the Prudential Committee, the best course for this Board is to do nothing in the
premises, and to let these faithful and devoted missionaries
continue to treat slaveholders as Christians- as heretofore.
To show that this condensation of the scope and purport of
Dr. Woods's Report (adopted by the American Board at
Brooklyn in 1845) understates rather than overstates its
pro-slavery character, I subjoin the following extracts from
it, prefixing appropriate headings:
178 
IN RELATION TO SLAYERY.
HOW THE PRO-SLAVERY MISSIONARIES ARE AUTHORIZED STILL TO
ADMIT SLAVEHOLDERS!
"How far holding slaves, or any thing else involving what is morally wrong, and which still clings to the heathen convert, affects the
evidence that a principle of grace has been implanted in his heart,
the missionary, in view of his commission, the instructions of the New
Testament, and all the circumstances of the case, as they are present before him, must, in connection with his Church, and under a
solemn sense of responsibility to Christ, form his judgment, and on
that judgment he must act. Surely, no other persons are in circumstances so favorable as he for deciding and acting correctly. Such
freedom and such responsibility in the missionary, your Committee
believe, cannot be materially abridged, without the most disastrous
consequences to the missionary's own happiness and efficiency, and
to the welfare of the heathen."
HOW THE PRO-SLAVERY MISSIONARIES HAVE BEEN " FAITHFUL,"
AND THEIR CONVERTS " HOPEFUL" AND " NUMEROUS"!
"That the missionaries among these Indians have been faithful in
their work seems evident, not only from their own statements, but
also from the fact that the Holy Spirit has most remarkably owned
and blessed their labors; the hopeful converts among the Choctaws
being proportionally more numerous than those in any other mission
connected with the Board, except that at the Sandwich Islands."
HOW THESE " FAITHFUL" MISSIONARIES AVOID  PERSONALITY IN
THE REBUKE OF SIN!
"In regard to the kind and amount of instruction given by the
missionaries in relation to slavery, and the duties of masters and
slaves, the missionaries seem substantially to agree. Mr. Byington
says-'Ve give such instructions to masters and servants as are
contained in the Epistles, and yet not in a way to give the subject
a peculiar prominence;  FOR THEN IT WOULD  SEEM TO BE  PERSONAL! "'
HOW THESE " HOPEFUL" CONVERTS  ILL-TREAT THEIR CHILDREN
AS WELL AS THEIR SLAVES!
"In Christian instruction and care, both of their children and
their slaves, the missionaries represent these Indian church members as being generally, and often greatly, deficient; but not much
more so in respect to the latter than the former...... A great
proportion of the red people, who own slaves, neglect entirely to train
their children to habits of industry."
WHAT  THE  COMMITTEE  THINK  OF THE  ADMISSION  OF THESE
" HOPEFUL,"  SLAVEHOLDING,  "HEATHEN CONVERTS " TO THE
CHURCH!
"Strongly as your Committee are convinced of the wrongfulness
and evil tendencies of slaveholding, and ardently as they desire its
speedy arid universal termination, still, they cannot think that, in all
cases, it involves individual guilt in such a manner that every person implicated in it can, on Scriptural grounds, be excluded from
Christian fellowship'."
179 
THiE AMERICAN BOARD
WIIO TIIE COMMITTEE THINK IS RESPONSIBLE FOR THE CONTINU           ANCE OF SLAVERY AMONG THE INDIANS!
"Slavery was introduced among these Indians, and has been regulated by them, in unhappy imitation of their white neighbors in
the adjacent States. Whether the Indians will be the first to abolish
it, must depend very much on that power from above which shall
attend the prevalence of Christian knowledge among them."
WHAT PIOUS CONCLUSION THE COMMITTEE, THE MISSIONARIES
AND THE BOARD UNANIMOUSLY ADOPT!
"The Committee believe, in agreement with the unanimous opinion of the missionaries, that any express directions from this Board
requiring them to adopt a course of proceeding on this subject
essentially different from that which they have hitherto pursued, would
be fraught with disastrous consequences to the mission, to the Indians, and to the African race among them."
Our next subject of inquiry is the meaning and scope of
the Presbyterian General Assembly's Act of 1818, above
quoted.
Mr. Wood tells us that while the first article of the
"Good-water Statement" was under consideration, this Presbyterian document was read, " and its strongest expressions
duly weighed." It is important for the reader to note that
it contains two classes of " strongest expressions," having a
purport and bearing directly opposite to one another; and
that, while it admits (theoretically) many things to the discredit of slavery, it decides (practically) that members of the
Presbyterian Church may indefinitely continue to buy, sell,
and hold slaves. I select the following passages in proof of
this last statement, which the reader may see in their proper
connection, ante, pp. 169-172.
HOW  THE  SLAVEHOLDING  OF PRESBYTERIAN  MINISTERS AND
CHURCH MEMBERS IS NOT A SIN, BUT ONLY AN "~ EVIL," AND
NOT VOLUNTARY, BUT "ENTAILED UPON THEM"!
"We do, indeed, tenderly sympathize with those portions of our
Church and our country where the evil of slavery has been entailed
upon them."
HOW THE GENERAL ASSEMBLY DISCOURAGE IMMEDIATE EMANCI
PATION!
"The number of slaves, their ignorance, and their vicious habits
generally, render an immediate and universal emancipation inconsistent alike with the safety and happiness of the master and the
-PIPiv.'
180 
IN RELATION TO SLAVERY.
HOW THE GENERAL ASSEMBLY DISCOURAGE AGITATION AGAINST
SLAVEHOLDING IN THE CHURCH!
"And we, at the same time, exhort others to forbear harsh censures and uncharitable reflections on their brethren, who unhappily
live among slaves whom they cannot immediately set free."
HOW THEY PROPOSE THE EXPATRIATION OF COLORED AMERICANS,
AND TRY TO WVHITEWASHII THE SLAVEHOLDING FOUNDERS OF THE
COLONIZATION SOCIETY!
"We recommend to all our people to patronize and encourage the
Society lately formed for colonizing in Africa, the land of their ancestors, the free people of color in our country...... And we
exceedingly rejoice to have witnessed its origin and organization
among the holders of slaves, as giving an unequivocal pledge of their
desires to deliver themselves and their country from the calamity of
slavery."
HOW  THEY NOT  ONLY EXPRESSLY LICENSE A CONTINUANCE OF
SLAVEHOLDING, BUT  SUGGEST  THE  TEACHING OF THE SLAVES
THAT GOD AUTHORIZES THEIR ENSLAVEMENT!
"We  recommend to all the members of our religious denomination not only to permit, but to facilitate and encourage, the instruction of their slaves in the principles and duties of the Christian
religion; by granting them liberty to attend on the preaching of the
Gospel, when they have opportunity; by favoring the instruction of
them in the Sabbath School, wherever those schools can be formed; and
by giving them all other proper advantages for acquiring a knowledge of their duty both to God and man.   We are perfectly satisfied
that it is incumbent on all Christians to communicate religious instruction to those who are under their authority; so that the doing of
this, in the case before us, so far from operating, as some have apprehended that it might, as an incitement to insubordination and insurrection,
would, on the contrary, operate as THE MOST POWERFUL MEANS FOR
THE PREVENTION OF THOSE EVILS."
HOW  THEY  LICENSE  SLAVERY, AND FORBID ONLY " CRUELTY "
TO SLAVES. 
"We enjoin it on all Church Sessions and Presbyteries, under the
care of this Assembly, to discountenance, and, as far as possible, to
prevent, all cruelty, of whatever kind, in the treatment of slaves."
HOW THEY LICENSE THE SALE OF SLAVES WITHOUT EVEN INQUIRY
ON THE PART OF THE CHURCH, UNLESS THE SLAVE AS WELL AS
TH1E MASTER IS A CHURCH MEMBER!
"And if it shall ever happen that a Christian professor in our
communion shall sell a slave who is also in communion and good
standing with our Church, contrary to his or her will and inclination, it ought immediately to claim the particular attention of the
proper church judicature." - See Assembly's Digest, pp. 274-8.
181 
THE AMERICAN BOARD
To show that the allowance thus given by the General
Assembly of 1818 to slaveholding in the Presbyterian
Church was practical, and not theoretical merely, I need but
refer to the following facts.
The Presbyterian ministers and church members were slave holders, to a very great extent, at the time of the adoption
of this document in 1818!
They have continued to be slaveholders ever since!
Since that time, the Presbyterian Church has separated
into two divisions, called Old School and New School; and
both these bodies retain slaveholding ministers and church
members without objection. They now hold 77,000 slaves.
And among these slaveholding Presbyterian church members
is Deacon Netherland, of Tennessee, who killed his aged
slave with a handsaw, on a charge which afterwards was
proved a false one, and who, after this act, sat without ob struction as a member of a " New School" Presbyterian
Convention, at Richmond, Va., in the year of our Lord
1857, while his minister, Rev. Samuel Sawyer, for having
tried to bring Church discipline to bear upon this murderer,
was driven out of the Convention!
The practical bearing, therefore, of this first article of the
Good-water Statement," is to license a continuance of slaveholding in the mission churches, even while admitting the
absolute inconsistency of the slave system with the law of
God and the Gospel of Christ.
The allowance of a recognition of slaveholding as justifiable, and thus of the admission of people to the church irrespective of their slaveholding (which we have seen to be
implied in the first article of the "Good-water Statement")
is plainly expressed in its ninth article.  This article not
only declares that slaveholding may be innocent, but spontaneously suggests three conditions, either of which is assumed
to make it "unavoidable."
The sixth article authorizes the missionary (referring, be it
remembered, to those very Cherokee and Choctaw missionaries who have constantly admitted slaveholders to their
churches, and expressed their determination still to do so) to
make, in his examination of candidates for church membership, just as much, and just as little, inquiry about slaveholding as he pleases!
182 
IN RELATION TO SLAVERY.
The seventh article (seemingly intended to provide against
censure to the missionary in case one of his slaveholding
church members should turn out a Netherland, or a Legree)
declares that the missionary who has thus endorsed the slaveholding of a candidate as right, at the time of his admission,
is not responsible for the correct views, or the correct action,
of that person afterwards!
The eighth article allows the missionary to ignore and disregard the commission of any sin, however great, by one of
his church members, if that sin be connected with a subject
classed as "political "!
The tenth article (deceitfully using the equivocal word
"servants" when speaking of slaves) implies that the Scriptural injunction-" Servants, obey your masters"! - means
-  Slaves, obey your masters! -  thus pretending a Scriptural
authority for American slavery!
The eleventh article (speaking of cases needing church
discipline) excepts the holding of slaves from such discipline, and restricts the jurisdiction of the church to certain
special methods of slaveholding, or particular acts of a master against those whom the whole document recognizes as
properly his- slaves.   The extent to which  this provision
operates as an " indulgence" for the most enormous sins will
not be appreciated, until we recognize the fact, that slaveholding churches conform to the custom of the civil community in
which they exist, and refuse to receive the testimony of colored persons, slaves or free, against the privileged class; so
that in the church, just as in the civil courts, the person who
is accused only by slaves of cruelly bruising or maiming his
slave-man, or of ravishing his slave-girl, is not only not tried
for this act, but is not considered to be accused at all!  The
declaration of the victim, even if a member of the same
church with the master, goes for nothing! The laws and
customs of Church as well as State are so contrived, that the
master may secure perfect impunity for acts like these, by
letting none but slaves witness them!
The testimony in regard to crimes committed by slaveholders against slaves is not only restricted, as above-mentioned, by law in the State and by custom in the Church, but
it is further, and yet more effectually restricted, by the habit
of slaveholders to stand by each other in the defence of their
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ITHE AMERICAN BOARD
wicked "institution," and to leave unmentioned and disre garded the facts that would most injure it in public estima tion. I will merely allude here to an illustrative fact of
later occurrence, which was brought out by the diligent scru tiny of Prof. S. C. Bartlett, of Chicago, and which will be
given in full in its proper place; namely, the burning alive
of a slave-woman, the mother of eight children, and a member of the mission-church at Stockbridge, in the Choctaw
nation, under the pastoral care of Rev. Cyrus Byington,
then a missionary of the American Board. This act was
done at the instigation of her mistress, a member of the same
church, and was done by Choctaw slaveholders, in the presence of many persons who were competent to testify, had
they been disposed. The victim asserted her innocence to
the last.  The Stockbridge church soon after held "a big
meeting" for the communion of the Lord's supper, but no
notice appears to have been taken of this crime, either by
the minister or the church members; and Rev. Mr. Byington, who has always been praised by the Board as a faithful
and devoted missionary, thought fit to make no report of this
fact to his employers.
The-thirteenth article of the "Good-water Statement," and
the Resolution which closes it, declare an agreement in "essential principles" to be thus established between the missionaries and the Prudential Committee. Mr. Wood, in his
subsequent remarks, (p. 26 of the Annual Report,) speaks of
the entire and hearty unanimity with which every missionary
assented to it, article by article,'and then voted for it as a
whole.  Of course they did so, since this document is an
authentication, by the Prudential Committee, of the previous
policy of the missionaries, and a. license for its continuance;
and, especially, since nothing is here intimated of the right
and duty of the Prudential Committee to dismiss any missionary who shall prove unfaithful in his ministerial office.
It will be remembered that in the elaborate paper * drawn
up by the three Secretaries, " On the Control to be exercised
This paper, in view of reasons suggested  by the Prudential Committee,
was "received" from them by the Board, without any action on the question
of its adoption.  See p. 62 of Ann. Rep. for 1848, and p. 71 of Ann. Rep.
for 1849.
184 
IN RELATION TO SLAVERY.
over Missionaries and Mission Churches," it was very briefly
noticed- (in the section " How far the Board is responsible
for the teaching of the Missionaries, and for the character of
the Mission Churches," p. 78, Ann. Rep. for 1848,) -that,
if a missionary proved persistently unfaithful, the  Board
might " dissolve his connection." This paper, however, proceeded, after such brief mention of the proper key with
which to unlock the whole difficulty-and all the voluminous
subsequent action of the Prudential Committee has proceeded-without the slightest further notice of the possibility of exercising this power of dismissal!
This power should have been exercised by the Prudential
Committee as soon as the missionaries declared their determination to persist in the admission of slaveholders to their
churches.   Prompt and consistent action in this direction
would have prevented the necessity of offering those remonstrances against the Board's complicity with slavery, the
attempts to evade which have brought so much labor, expense and guilt upon the Board. The remedy was in the
hands of the Prudential Committee from the beginning. But
so far were they from choosing to use it, that their acknowledgment of its existence is restricted to one little sentence,
while the rest of the elaborate document of which that sentence forms a part, and the whole of their subsequent proceedings, including the "Good-water Statement," utterly
ignore this right and duty, and try to produce the impression that the Board is powerless to oppose the allowance of
slaveholding practised in the mission churches!
In the course of Mr. Secretary Wood's report, (of which
the " Good-water Statement," just considered, forms a part,)
he admits that there were, at that time, (1855,) twenty slaveholders in the Choctaw, and seventeen in the Cherokee mission churches, and that both missions continue the hiring of
slaves; he further makes the absurd assumption that slaveholding is, in some cases, " unavoidable," and the false
assumption, that the Prudential Committee's allowance of
the admission of slaveholders to the mission churches is also
unavoidable; " he tries to rebut the abundant evidence of
willing complicity with slavery on the part of the missionaries, by the statement that many denounce them as aboli
185 
THE AMERICAN BOARD
tionists,* and that "some of their slaveholding church members have left them for another connection on this account;"
and he quotes a resolution presented by Rev. Mr. Byington,
and adopted by the Choctaw missionaries at the close of their
meeting at Good-water, acknowledging his (Mr. Wood's)
successful efforts to set their minds at ease on the subject of
slavery.
The special Committee to whom Mr. Wood's report, including the "Good-water Statement," was referred, make the
following significant suggestions. They thank the Secretary
and the missionaries for the skill with which they have
"adjusted these difficult matters"; they believe that "the
great end which has been aimed at by the Prudential Committee.... has been substantially accomplished"; "they
fully believe that this adjustment should be deemed satisfactory, and that further agitation is not called for"; and they
report. their unanimous opinion, that the Prudential Committee and the missionaries may go forward in future, on the
basis adopted, in perfect harmony.
This report was at once adopted by the Board. What we
have to notice in regard to it is, that since the basis for
future operations thus agreed upon- the "Good-water Statement"-  manifestly provides  for a continuance of slaveholders in the mission churches, and is declared by the missionaries to be "not new," but perfectly in accordance with
the policy previously pursued by them, nothing whatever had
* This statement, no doubt a true one, has just as much and just as
little significance as the corresponding facts, that subscribers to the New
York Herald, the New York Observer, Harper's Magazine, and Harper's
Weekly, have occasionally stopped those papers, declaring them to have
become "abolitionized." There are always fanatical extremists among
slaveholders, who stigmatize as abolitionism every thing which does not
join the open praise of slavery to the practical support of it. The Cherokee and Choctaw missionaries, always taking the latter of these grounds,
have never taken the former. But the fact that slaveholders of this worst
sort have gone out voluntarily from the mission churches, instead of by
exconmmunication, (of course, taking with them certificates of "good and
regular standing," which would enable them to join any of the more
actively pro-slavery churches of that region,) -and the additional fact,
that all the slaveholders who wished to stay in the mission churches were
allowed to do so-stamp the charge of abolitionism against the inissionaries as not only false, but absurd; and thus show the extreme disingenuousness of Mr. Wood in offering these statements as evidence that the
missionaries were practically opposed to slavery!
186 
IN RELATION TO SLAVERY.
been accomplished, up to this time, (the end of the year 1855,)
in either terminatingy or diminishing the complicity of the
Board with slavery!
In the interval from 1855 to the present time, no further
memorials against the pro-slavery policy of the Indian missions are mentioned in the Annual Reports of the Prudential
Committee. Perhaps the remonstrating members and patrons of th     e  B oard had been so thoroughly discouraged by
the utter defeat of their efforts hitherto, as really to have
discontinued those efforts. But, at any rate, the Prudential
Committee  did not attain their expected relief from  " agitation "; f      or, in  the very next year after Mr. Wood's "successful efforts" to set the minds of the missionaries at ease, a
new trouble appears. In their account of the Choctaw mission, in the Annual Report for 1856, the Prudential Committee give us a glimpse of this trouble, and then immediately
cover it up, as follows:
" CORRESPONDENCE.
" In the month of November, four brethren of this mission forwarded a letter to the Missionary House, expressing their wish to
be released from their connection with the Board. The Prudential
Committee, conceiving that these brethren had misapprehended the
true state of the relations existing between them and the Board,
directed an answer to this letter to be prepared and forwarded by
the Secretary having charge of the correspondence with the Indian
missions. A reply to this communication has recently been received, in which the missionaries intimated a willingness to continue their relations to the Board, awaiting the issue of further correspondence.   Under these circumnstances, the Committee have
informed them that, upon receiving their estimates, which they propose forwarding, for the current year, the customary appropriations
will be made. The Committee apprehend, that a publication of the
correspondence pending at the present time would be detrimental to
the interests of the mission; experience having shown, that, while
negotiations are in progress between the Committee and missionaries, a public discussion of the subject tends to hinder the parties
from coming to a harmonious result." - p. 195.
It thus appears, that the Prudential Committee wished the
pro-slavery Choctaw missionaries to remain, even after they
had made an overture towards removal.  The result shows
that they did remain. And the record of the next year
renews the praise of " faithfulness" in these men and their
Cherokee associates, as I will proceed to show.
187 
THE AMERICAN BOARD
The portion of the Prudential Committee's Annual Report
for 1857, relating to the Cherokee and Choctaw missions,
was referred to the following Committee: Dr. Todd, Rev.
J. J. Blaisdell, D. A. Shepard, Esq., Rev. F. B. Gray,
Rev. N. Beach, Rev. E. J. Boyd, and F. W. Tappan, Esq.
Their report says: -
"Your Committee are forcibly struck by the fact, that in our
Indian missions we have to meet one obstacle, peculiarly great
among this people, viz., a natural and transmitted dislike to submit
to the great law of Providence, that man must work or perish.
Perhaps no people to whom we have offered the Gospel find it so
hard to submit to this law as the aborigines of this country. The
long and untiring labors of our missionaries have so far conquered
this difficulty, that progress in civilization is evident, and constantly
growing more marked and distinct. The last year has been one of
hope and joy. The people have made advancement in Christian
character, in intelligence, civilization, and benevolence; and it seems
to your Committee that several tribes have nearly or quite turned
the point between civilization and annihilation. We cannot too
highly appreciate the perseverance, the faithfulness, and the cheerful and self-denying labors of our missionaries. The Committee
see dangers threatening; but they are of such a nature as can be
warded off only by Divine interposition. They see no change to
recommend, unless it be to suggest to our brethren the inquiry,
whether there may not be more attention directed to the training up
of natives for teachers and pastors; looking to the time -the first
goal in all missions -when there shall be fully developed the selfeducating power of the people."-pp. 18, 19.
Thus, not only is the " faithfulness" praised of missionaries who continue to admit slaveholders as Christians to their
churches, and to see, without opposing, an increase of slavery in the nation they were sent to Christianize, but the
special Committee "see no change to recommend," either in
this policy, or in the renewed authentication of it by the
Prudential Committee; and, although they "see dangers
threatening," they recommend the leaving of these to some
possible "Divine  interposition," instead of demanding  a
breaking off from the sin which bred these dangers, and is
breeding more.
In the Annual Meeting of 1858, the portion of the
Prudential Committee's Report relating to the missions
among the Cherokees and Choctaws was referred to the following Committee: Dr. Leonard Bacon, Eon. L. Child,
Rev. Wm. Hogarth, Rev. James P. Fisher, Rev. Joseph
188 
IN RELATION TO SLAVERY.
Emerson, Rev. J. G. D. Stearns, and Rev. C. E. Babb, who
made the following Report:
"The Committee to whom was referred that part of the Annual
Report entitled'North American Indians, No. 1,' have had the
same under consideration, and respectfully report:
"That the missions included in the document which was referred
to this Committee, are the mission to the Dakotas, and those to the
partially civilized nations in the Indian territory.
"At Hartford, in 1854, the views of the Board were clearly and
definitely expressed in regard to certain laws and acts of the Choctaw government, which were designed to restrain the liberty of the
missionaries as teachers of God's word. All the action of the Board
since that date, and so far as we are informed, the action of the
Prudential Committee also, has been in conformity with the principles then put upon record.
"Your Committee have reason to believe that the position of our
missionaries among the Choctaws is one of much difficulty and
peril. Among the various religious bodies in the States nearest to
the Choctaw nation, there has been, as is well known, within the
last twenty-five years, a lamentable defection from some of the first
and most elementary ideas of Christian morality, insomuch that
Christianity has been represented as the warrant for a system of
slavery which offends the moral sense of the Christian world, and
Christ has thereby been represented as the minister of sin. Our
brethren among the Choctaws are in ecclesiastical relations with
religious bodies in the adjoining States, the States from which the
leading Choctaws are deriving their notions of civilization and of
government. In those neighboring States, and in the Choctaw
nation, the missionaries are watched by the upholders of slavery,
who are ready to seize upon the first opportunity of expelling them
from the field in which they have so long been laboring. By the
enemies of the Board and of the missionaries, our brethren are
charged with what are called, in those regions, the dangerous doctrines of abolitionism. At the same time, they are charged, in other
quarters, with the guilt of silence in the presence of a great and
hideous wickedness.
"It seems to your Committee desirable, that the Board should be
relieved, as early as possible, from the unceasing embarrassments
and perplexities connected with the missions in the Indian territory.
Surely, the time is not far distant, when the Choctaw and Cherokee
Indians and half-breeds will stand in precisely the same relations to
the missionary work with the white people of the adjacent States;
and when the churches there will be the subjects of home missionary more properly than of foreign missionary patronage.
"On the whole, your Committee, with these suggestions, recommend  that the Report of the Prudential Committee, as referred to
them, be accepted and approved."- pp. 16, 17.
This Report repeats the recommendation of a course of
policy which Dr. Bacon had long urged upon the attention
189 
THE AMERICAN BOARD
of the Board, and suggests also a new method of evading
the dreaded agitation, namely, a discontinuance, not of the
pro-slavery policy of the missions, but of the missions themselves. The whole document is worthy of careful consideration, showing that evasive and deceptive treatment of the
subject of slavery which has already so often appeared in
the proceedings of the Board and its functionaries.
The Report refers first to the ideas of the Board expressed at Hartford, in 1854, as being correct and satisfactory,
and to the action of the Board since that time, as having been
"in conformity with the principles then put upon record."
I have fully shown (ante, p. 159) that the statements of
the Board in 1854 did not interfere in the least degree with
the pro-slavery policy of the missionaries, but only took the
part of those missionaries in opposition to certain laws, disrespectful to them, just enacted by the Choctaw Council;
threatening a relinquishment of certain boarding-schools
unless those laws were repealed.
I showed, also, (ante, p. 160,) that the very next year,
instead of fulfilling this threat, the Prudential Committee
decided to continue the boarding-schools, though the unfriendly legislation remained unchanged; and that they
made this decision expressly on the ground that the missionaries had not committed, and did not design to commit, the
offence ascribed to them, namely, the teaching of slaves to
read and write in the schools in question.
Thus both implications in this paragraph of the Special
Committee's Report are shown to be incorrect. The subsequent action of the Board has not been conformed to their
declaration respecting the Choctaw boarding-schools in 1854,
and their clear and definite expression of views was a clear
and definite allowance of continued complicity with slavery.
The next paragraph in the Report, admitting the existence
of " a lamentable defection" in regard to slavery, refers this
defection to "religious bodies in the States nearest to the
Choctaw nation," instead of to that nation itself, and to its
missionaries, although those missionaries are admitted to be
in ecclesiastical relations with the "religious bodies in the
adjoining States" thus pointed at; and it proceeds to quote
two directly opposing allegations against the missionaries, as
if the charge made by unnamed fanatical extremists in defence
190 
IN RELATION TO SLAVERY.
of slavery neutralized the opposite charge made (and proved)
by abolitionists, and as if the missionaries stood, blameless,
between these, perfect illustrators of the golden mean!
The Report, concluding with a hope that the Board may
be relieved, as early as possible, from " the unceasing embarrassments and perplexities connected with the missions in
the Indian Territory," suggests, as the means of accomplishing this, a relinquishment of the missions, leaving these
embarrassments and perplexities to be encountered by the
lome Missionary Society.
This Report of the Special Committee ends with the suggestion (a policy frequently urged before by Dr. Bacon)
that, in agreeing to the Report of the Prudential Committee,
the Board " accept and approve" rather than adopt it.  The
Board, however, voted to "accept and adopt" it; and, the
next year, the Prudential Committee acted upon the hint
they had received, cut the knot which they would not take
the trouble to untie, and discontinued the Choctaw mission,
instead of discontinuing the allowance of slaveholding in its
churches.
Accordingly, at the Annual Meeting in 1859, it appeared
that the Prudential Committee, immediately after the close
of the previous Annual Meeting, had commenced a correspondence with the Choctaw mission preliminary to its formal
relinquishment, which was voted in July, 1859. In the
Annual Report, presented in the October next following,
this correspondence with the Choctaw missionaries, and the
final relinquishment of the mission, are set forth as follows:
" DISCONTINUANCE OF THEL MISSION.
"The Committee appointed by the Bqard at its meeting in
Detroit,      on so much of the Annual Report as related to its operations i      n th e  I ndian Territory, thouoht it desirable that this body
should be relieved, as early as possible, from the embarrassments
and                 perplexities growing out of its efforts in that part of the
world.    This report having been adopted in the usual form, the
Prudential         Committee addressed a letter to the Choctaw mission,
whic     h          is a s  follows:
"' MISSIONARY HOUSE, BOSTON, Oct. 5, 1858.
"'T To THE CHOCTAW MISSION:
"'DIEAR BRETHREN, -The  proceedings of the Board at its
recent meeting are already in your hands. You will have read,
191 
THE AMERICAN BOARD
with special attention, the report of the Committee on that part of
the Annual Report which relates to your mission. This paper, you
will remember, has the following sentence: "It seems to your Committee desirable, that the Board should be relieved, as early as possible, from the unceasing embarrassments and perplexities connected
with the missions in the Indian Territory." The Prudential Committee, concurring in this opinion for various reasons, respectfully
submit for your consideration, whether, in existing circumstances, it
be not wise and expedient that your connection with us should be
terminated.
"' You will readily believe that this suggestion is made with unfeigned regret. We have always felt a deep interest in your labors.
For the churches which you have gathered, we entertain the most
cordial and friendly sentiments. For yourselves, we have a strong
fraternal feeling.  For the older brethren, especially, we must ever
cherish the tenderest affection. It is with emotions of sadness,
therefore, that we contemplate a separation from you.
"' We are not able, however, to call in question the facts on which
the Committee at Detroit founded their opinion. We find in our
churches an increasing desire that the Board may be freed from the
"embarrassments" above referred to.  By reason thereof, it is said,
the donations to the treasury are less than they would otherwise be,
to the manifest injury of our churches, on the one hand, and of our
missions, on the other. It is said, too, that the political agitations,
which are likely to take place in coming years, must of necessity
aggravate the evil.
"' The report to which your attention is now called refers to difficulties which you have encountered, because of your present relation. This consideration you will at once appreciate; the Committee have no occasion, therefore, to enlarge upon it. They will only
add, that these difficulties will be likely to increase hereafter.
"'But there is another obstacle to our future cooperation, which
the report, already mentioned, did not notice. The Prudential Committee question their ability to keep your ranks adequately filled.
When tidings came to us, a few weeks ago, that our excellent friend
and brother, Mr. Byington, was dangerously sick, an inquiry of painful interest arose, "Who can take his place?"  We had no person
ready to occupy such a post; and, in view of our past experience,
we could hardly expect to find one.
"' The Committee do not propose to raise any question as to the
agreement of your opinions with those of the Board. In any view
of the case, which they have been able to take, the result would be
the same. The measure is proposed as one of Christian expediency; and it is on this ground that we present it for your consideration.
"'We have said that this communication is made with unfeigned
regret. But our sorrow is lessened by the hope, that the interests
of the people among whom you dwell will not suffer. We have
thought it probable that you would come into connection with that
Missionary Board under which two of your number formerly labored, -a Board which has your cordial sympathy and your entire
confidence.  Its missionaries are your "fellow workers uito the
192 
IN RELATION TO SLAVERY.
kingdom of God," in a common field. This would facilitate a transfer of your relation. Ecclesiastically you would make no change.
"'Praying that the God of missions may keep you henceforth,
and direct all your labors, so that the comfort and joy which you
have hitherto received therein shall be forgotten by reason of the
more abundant comingi of the Spirit of promise, I am,
"'Very respectfully yours, in behalf of the Prudential Committee,
"' S. B. TR.EAT, Secretary of the A. B. C. F. M.'
"To this communication, the following reply was received: -
"'YAKNI OKCHAYA, CHOcTAw NATION, Dec. 24, 1858.
"'TO THE REv. S. B. TREAT, Secretary of the A. B. C. F. M.:
"'DEAR  BROTHER, - We  have  received your kind letter in
behalf of the Prudential Committee, under date of Oct. 5.  We
cordially reciprocate to yourself and the Committee the fraternal
feelings which you have expressed towards us.
"'You refer us to the report in relation to our mission, adopted
by the Board at Detroit, and especially to the following sentence:
"It seems to your Committee desirable that the Board should be
relieved, as early as possible, from the unceasing embarrassments
and perplexities connected with the missions in the Indian Territory."  And you add: "The Prudential Committee, concurring in
this opinion for various reasons, respectfully submit for your consideration, whether, in existing circumstances, it be not wise and expedient that your connection with us should be terminated."
"' You do not mention the source of these "embarrassments and
perplexities;" but we presume they arise from our relation to
slavery. Such have been the peace and quiet among us on this
subject, for the past two years, that we fondly hoped the agitation
had ceased, not to be renewed in such a way as seriously to affect
us. Hence the action of the Board at Detroit took us by surprise.
"'We have taken into prayerful consideration the question submitted to us by the Prudential Committee. We have sought for
light on the subject. As for ourselves, through the favor of a kind
Providence, we see nothing in our present circumstances requiring
a separation.  Our position and course in reference to slavery are
defined in our letter from Lenox, dated Sept. 6, 1856.  These, so
far as they are known to our people, meet with their cordial approbation; we are, therefore, going forward without disturbance in our
appropriate work as missionaries. Whether circumstances may not
hereafter arise, which will render a separation necessary, we are of
course unable to say; but we apprehend no such difficulty from the
Choctaw people, or from others in this region.
"'In regard to our course above mentioned, we would remark,
that it is the same as has been uniformly practised by the mission
from its commencement, more than forty years ago. It had the full
approbation of the Secretaries and the Prudential Committee for
more than five-and-twenty years, and was finally approved, with
perfect unanimity, by the Board at Brooklyn, in 1815.  However
9
193 
THIE AMERICAN BOARD
great may have been our shortcomings in duty, we believe this our
course to be right and scriptural; and we cannot believe that it is
unwise and inexpedient for the Board to sustain us in what is scriptural and right.
"'In your letter you say, "We  have thought it probable you
would come into connection with that Missionary Board under which
two of your number formerly labored." That Board, as you have
said, "has our cordial sympathy and entire confidence." But that
Board is the organ of the "religious bodies in the adjoining States,"
with which we "are in ecclesiastical relations;" and " the various
religious bodies" in these States are charged, in the report adopted
by the Board at Detroit, with "a lamentable defection from some of
the first and most elementary ideas of Christian morality." Is not
this an implied censure upon us? If not, is there not an inconsistency in the above suggestion of the Prudential Committee? We
have no assurance that, under these circumstances, that Board
would consent to a transfer of the mission to their care.
"'We, therefore, refer the question back to the Prudential Committee, to be disposed of as they shall deem best. WVe regret that
either the Board or the churches should sustain injury on our account. We, however, do not think that, in our labors as missionaries, we have done that which, by the Gospel standard, can be
regarded as just cause of offence.
"' Be assured, that it is not a light matter with us to differ with
the Prudential Committee and the Board, as respects the question
which you have submitted to us. In our opinion, important principles- are involved.
"' We trust and pray that the great Head of the Church may give
wisdom from atbove, that wisdom which is profitable to direct.
"' Most respectfully yours, in behalf of the Choctaw Mission,
"' C. KINGSBURY, Chairnman.
"'C. C. COPrELAND, Clerk.'
" Since the receipt of this letter, the Prudential Committee
have bestowed the most anxious and careful attention upon the
topic discussed in this correspondence. They have felt themselves
greatly embarrassed bv facts and considerations which they cannot properly submit to the public eye.  There are interests involved which ought not to be endangered, if it is possible to preserve them unharmed. The history of the red man puts in a
plea, just at this point, which is too tender and too sacred to be
disregarded.
"In presenting to the Board, therefore, a letter which has
closed its responsibilities in a part of the great missionary field,
the Prudential Committee wish it to be understood that the
whole case is not here. Knowing that such a document may be
widely circulated, they have said only so much as the highest
interests of the Choctaws will justify them in saying.
194 
IN RELATION TO SLAVERY.
"' INSSIONARY HOUSE, BOSTON, July 27, 1859.
"' To THE CHOCTAW MISSION:
"'DEAR BRETHREN, - Your favor of December 24 would have
received an earlier answer, but for the desire of the Commnittee to
give it their most careful attention.  Seldom have they felt more
deeply their need of that wisdom which cometh from above, than
during the deliberations which this letter has occasioned.  It is their
prayer and their hope, that the divine approval will rest upon the
result to which they have been brought.
"' The suggestion which was submitted to your consideration, in
regard to the discontinuance of the efforts of the Board among the
Choctaws, you have referred back to the Commnittee, "to be disposed of as they shall deem best." In doing this, however, you
have made the following statenment: "Our position and course, in
respect to slavery, are defined in our letter from Lenox, dated September 6, 1856. These, so far as they are known to our people,
meet with their cordial approbation; we are, therefore, going forward without disturbance in our appropriate work as missionaries."
Hlad this extract been received in September last, it might have
given a different direction to our correspondence.
"' It is proper that we should review, in the fewest possible words,
the history of a question which has received so much attention within the last few years. You remark that your policy had "the full
approbation of the Secretaries and the Prudential Committee for
more than five-anrd-twenty years, and was finally approved with
perfect unanimity by the Board at Brooklyn." For much of the
time since the meeting at Brooklyn, we have supposed that there
was no material difference between your mission and ourselves. In
the year 1848, indeed, there seemed to be some divergency; but in
the following year, you declared your assent to the letter of the
Cherokee mission, dated March 21, 1848, "as expressing, in a clear
and condensed manner," your "main views and principles;" and
verbal statements, subsequently made by some of your number,
gave the Committee very great satisfaction. Whatever doubts may
have arisen in 1854, they were effectually removed by the report
which Mr. Wood presented to the Committee in June, 1855. The
statement of principles which received your assent at Good-water,
fully confirmed our previous impressions.. When, therefore, we
received from four of your number the letter of November 13, 1855,
asking that their connection with the Board might be dissolved, we
were slow to believe that there was any substantial disagreement,
and immediately requested them to take the subject into consideration a second time.  We could harmonize the facts which had come
to our knowledge, only by supposing that these brethren had written
under very serious misapprehensions. Hence, too, the Committee
did not regard the letter of September 6, 1856, signed by six of your
number, as final. The view which they entertained of the case was
embodied in their minute of December 8, 1857, in which they affirmed their belief that the sentiments of the brethren who signed
the Good-water document were in substantial accordance with those
of the Committee, and that their difficulties were the result of mis
195 
THIE AMERICAN BOARD
apprehensions, which could not be easily removed without a personal
conference.
"' In looking back from their present position, the Committee are
constrained to admit that their action, after receiving the letter of
September 6, 1856, was of doubtful expediency. The brethren who
signed it declined to withdraw their "letter of resignation," and, at
the same time, embodied their main difficulties in the following
propositions, viz.: "1. The objections which we have had to endorsing the letter of June 22, 1848, still remain. Nor can we acquiesce in the suggestions and arguments of that letter, or declare our
readiness to act ill accordance with them. 2. We were much grieved
by the action of the Board at Hartford; and we still deeply regret
it. 3. The construction put upon the Good-water document, by the
Board at Utica, makes it impracticable for us to regard that as an
exponent of our views."
"' The event has proved that an acceptance of the "resignation,"
just at this point, would have been the simplest and easiest solution
of a problem which has occasioned so much perplexity.  The friends
of the Board would have felt that the Committee were justified in
taking this step; indeed, it would have been generally supposed
that no other course could have been safely pursued. It would
have been better for your work, also, so far as the Committee can
judge, if they had assented to the proposal at once. Still, in view
of all the circumstances, the appropriations for 1857 were made as
usual. With the previous history of the question distinctly in mind,
the Committee might reasonably hope that your position, sooner or
later,'would materially change; and they were then, as they always
have been, extremely reluctant to entertain the idea of closing their
labors among the Chloctaws.
"' In 1849, as we have already remarked, your mission accepted
the letter of the Cherokee brethren, dated March 21, 1848, "as expressing, in a clear and condensed manner," its "main views and
principles." In 1855, the members of that mission accepted the
declaration of principles which received your assent at Good-water.
By these they still abide. Your late communication, however,
refers to the letter of September 6, 1856, as deflining your position;
and you also say that its sentiments, so far as they are known, have
the cordial approbation of your people, and therefore you are going
forward without disturbance in your appropriate work. A recent
letter from the Superintendent and Trustees of the Choctaw schools,
in this connection, has a special significance. It requests the Committee to "authorize some person to meet" them, and "make a
final separation from the American Board."  "We have no apology
to make," it continues, "or argument to offer."   "We  only hope
it might be effected in peace and friendship."
"' The result, therefore, to which we are obliged to come is briefly
this:  1. The position which the Board, with the Committee, on
the one hand, and you, with the Cherokee mission, on the other,
occupied at the annual meeting in 1855, six of your number, after
the maturest reflection, and with entire conscientiousness, we doubt
not, have relinquished. 2. In doing this, they dissent from the
opinions, not only of the Board and the Committee, but, as we be
196 
IN RELATION TO SLAVERY.
lieve, of the great majority of our constituents. We are thus taken
back to the circumstances in which we found ourselves in October,
1856, when these brethren declined to withdraw their resignation;
with this difference, however, that no additional delay can be expected to issue in a favorable change. The letter of November 13,
1855, had said, "We are fully convinced that we cannot go with the
Committee and the Board as to the manner in which, as ministers
of the Gospel and missionaries, we are to deal with slavery;" and
it had also said, "We  have no wish to give the Committee and the
Board further trouble on the subject; and as there is no prospect
that our views can be brought to harmonize, we must request that
our relation to the American Board of Commissioners for Foreign
Missions may be dissolved, in a way that will do the least harm to
the Board and our mission." The Committee find themselves
compelled at length to act in substantial accordance with the desire
which was then expressed. It has been our cherished and earnest
hope, as the long delay will have shown, to escape the necessity of
this result. Now, however, we are persuaded that the greatest
efficiency of the Board, as also the highest success of your efforts,
require that a connection which awakens so many pleasant reminiisceiices, should in its present form come to a close. A wide-spread
dissatisfaction has arisen among the churches, which, as the case
now stands, is almost certain to increase. Aside from the injury
that will accrue to the spiritual interests of our constituency from a
prolonged agitation, the income of the Board must inevitably suffer;
while the claims of nearly all the great missionary fields are so
urgent, that any diminution of our receipts would prove a serious
calamity. On the other hand, continued discussion can hardly
fail, as it seems to the Committee, to embarrass your labors.
"' We do not forget what you say in regard to the peace and quiet
which have prevailed among your people for the last two years.
The fact is easily explained. The Board has been free from agitation during this period, and so you have felt no disturbing force.
But if your relation to the Board continues on its present footing,
neither you nor we can rely on this exemption hereafter. The letter from the Superintendent and Trustees of the Choctaw schools,
already referred to, shows us what we had reason to expect.
"'The inquiry may possibly occur to you, "Why did the Committee send us the letter of October 5, 1858? i' The answer is to be
found in the peculiarities of the case. They said in that letter, you
will remember, that they did not raise any question as to the agreement of your opinions with those of the Board. They could not
assume that you accepted the Good-water statement; nor, on the
other hand, could they assume your final rejection of it. HIence
they pursued a line of argument, suggested by the action of the
Board at Detroit, which rendered any discussion of this topic unnecessary.
"' All that was said in that letter to express our sorrow in view
of the contemplated change, and our affection for you and your people, we would repeat with additional emphasis. The thought that
this letter brings your mission to a close is exceedingly painful!
There is no other course, however, which we can properly pursue.
197 
THE AMERICAN BOARD
It is the recorded judgment of the Board that it should be relieved,
as early as possible, from the difficulties which have grown out of
its operations in the Indian Territory.   In this opinion,  for the
reasons already set forth, the Committee are obliged to concur.
"' It only remains that I apprise you of the formal action of the
Committee, on the 26th of July; which is as follows: -
"' Resolved, 1. That in view of the embarrassments connected with  the
missionary work among the Choctaws, which affect injuriously, as well the
labors of the brethren in that field, as the relations sustained by the Board
to its friends and patrons, it is incumbent on the Prudential Committee to
discontinue the Choctaw mission; and the same is hereby discontinued.
'Resolved, 2. That the members of this mission be informed that the
preceding resolution does not at once terminate their personal relations to
the Board; that they are, nevertheless, at liberty to make such arrangements for the future as they shall severally judge proper, and that the
Committee fully recognize their claim to such pecuniary aid, whenever
they shall retire from their connection with the Board, as, in accordance
with its rules and usages, it is able to afford.
"' I am also authorized to say, (1) that the Committee propose to
give you, as a retiring allowance, in whole or in part, the property
now in your possession and occupancy, (except so much as may be
in the boarding-schools); and (2) that they regard Messrs. Kingsbury and Byington, in consideration of their advanced age and longcontinued service, as having special claims upon the Board; and,
therefore, unless they shall elect to become united with some other
missionary organization, these brethren will be at liberty to look to
the Board for such annual assistance as shall be needful for their
comfort and support, during the residue of their lives.
"' I remain, Dear Brethren, very respectfully and affectionately
yours, in behalf of the Prudential Committee,
"' S. B. TREAT, Secretary of the A. B. C. F. AL.'
"It gives the Committee great pleasure, in closing this report,
to believe that a work has been accomplished amnong the Cbhoctaws of high and permanent value.  Whatever may be said of
Indian missions, in the general, this is no failure. The efforts of
the Board have demonstrated, beyond all controversy, that the
red man, in favorable circumstances, may attain to all the blessings of a Christian civilization.  For the honor of'our aboriginal
tribes, and, still more, for the honor of the Gospel of Christ, this
truth should live for ever." - pp. 140-146.
The following particulars in the correspondence and action,
detailed above, are worthy of special notice.
The real reasons alleged for the discontinuance of the Choctaw mission, in Mr. Treat's first letter, in behalf of the Prudential Committee, (Oct. 5th,) are these two, which, it is intimated, are likely to increase, instead of diminishing, in the
198 
IN RELATION TO SLAVERY.
future: - 1. More and more objection, among the churches, to
the position of the Board; and, as a consequence of this -2.
Less receipts than would otherwise be paid into the treasury.
Not only are these stated as the reasons of the proposed
arrangement, but the Prudential Committee expressly declare that it is not made on account of any difference of
opinion between themselves and the missionaries!
The reply of the missionaries corroborates this statement,
that no contumacy on their part has produced the discontinuance of the mission. They are surprised at such a movement! They had fondly hoped that the agitation had ceased!
They see nothing in the present, and apprehend nothing in
the future, to require a separation! Moreover, they find, in
the suggestion volunteered by the Prudential Committee as
to their future course, something that implies unreasonable
censure upon them; and they ask, with great justice, what
the Board mean by saying that the missionaries, after this
separation, will probably come into connection with a missionary Board, the organ of various "religious bodies in the
adjoining States," which bodies are charged (in the Report
adopted by the Board in 1858, at Detroit) with " a lamentable defection fromz some of the first and most elementary
ideas of Christian morality."
The missionaries, then, maintaining the perfect rectitude of
their position, "refer the question back to the Prudential
Committee."
The reply of the Prudential Committee to this letter
(dated July 27th, 1859) is one of the most disingenuous
towards the missionaries, and deceptive towards the public,
that even they have ever written.  I am aware that this is a
very strong expression.
No wonder the Prudential Committee felt themselves
greatly embarrassed " in the composition of this reply, in
which the missionaries were to be treated with double injustice, for the sake of avoiding the confession of inconsistency
and manifold guilt in their employers!
They pass by, entirely without remark, the inquiry of the
missionaries why it is assumed that they will connect themselves with a Board [the Presbyterian] which has shown  "a
lamentable defection from some of the first and most elementary ideas of Christian morality "- probably considering that,
upon that subject,' least said is soonest mended."
199 
THE AMERICAN BOARD
To entangle the matter sufficiently to make out an appearance of justification for themselves, the Prudential Committee propose to " review the history" of the correspondence
between themselves and the missionaries.
In the course of this review, they introduce a portion of
a letter which they had never published before, written by
six of the Choctaw missionaries, Sept. 6th, 1856, and containing the following statement: -"The construction  put
upon the Good-water document, by the Board at Utica,
makes it impracticable for us to regard that as an exponent
of our views."
The Prudential Committee present this old statement as
the sufficient ground of their present action, saying
"The result, therefore, to which we are obliged to come, is briefly
this: 1. The position which the Board, with the Comnnittee, on the
one hand, and you, with the Cherokee mission, on the other, occupied at the annual meeting in 1855, six of your number, after the
maturest reflection, and with entire conscientiousness, we doubt not,
have relinquished. 2. In doing this, they dissent from the opinions,
not only of the Board and the Committee, but, as we believe, of the
great majority of our constituents. We are thus taken back to the
circumstances in which we found ourselves in October, 1856, when
these brethren declined to withdraw their resignation; with this
difference, however, that no additional delay can be expected to
issue in a favorable change." - p. 144.
I have italicised the word "therefore."  The use of this
word by the Prudential Committee, and their presentation of
the letter of the Choctaw missionaries of Sept. 6th, 1856, as
furnishing the ground of their present action, are shown to
be dishonest by the following facts.
In their Annual Report for 1856, presented at the end of
October, the Prudential Committee not only did not quote
this passage, or the letter of Sept. 6th containing it, but
they represented the purport of this letter to be, that "the
missionaries intimated a willingness to continue their relations to the Board, awaiting the issue of further correspondence." And the purport of this further correspondence is
immediately stated, thus: - " Under these circumstances, the
Committee have informed them that, upon receiving their
estimates, which they propose forwarding, the customary
appropriations will be made."- p. 195.
That the appropriations were forwarded, and that the diffi
200 
IN RELATION TO SLAVERY.
culty was considered to be thoroughly overcome, is shown by
the fact that the missionaries continued at their post, and
also by the Annual Report of the succeeding year (1857);
in which the Prudential Committee make no mention of any
further trouble, and the special committee, who had in charge
the matters relating to the Choctaw mission, say -" We
cannot too highly appreciate the perseverance, the faithfulness, and the cheerful and self-denying labors of our missionaries." -p. 18.
Since, moreover, in the very letter from the Choctaw mission, (Dec. 24th, 1858,) which is followed by the reply now
under consideration, (July 27th, 1859,) the missionaries express their surprise at the proposed action of the Board,
declare the absence of all dissent and objection on their part,
and refer the question back to the Prudential Committee, to
be decided at their pleasure, the bringing up of those old
questions as sufficient ground for separation, seems a violation of honor and courtesy, not less than of justice and truth,
on the part of the Prudential Committee.
After this attempt to represent a discordance of views
between themselves and the missionaries as the principal
reason for a discontinuance of the Choctaw mission, the PrudentiMl Committee proceed to mention other reasons, which
we may safely consider the actual ones. These are, a dissatisfaction among the churches, already widely spread, and
almost certain to increase; the prospect that prolonged agitation, disclosing more and more the real position of the Board,
would inevitably diminish the contributions of those churches;
and the equally certain prospect, that a continued discussion,
showing more and more the complicity of the missionaries
with slavery, would embarrass their labors.
These were, no doubt, real difficulties in the way of the
Prudential Committee. The Anti-Slavery movement, how ever much discouraged by the clergy, was from year to year
taking hold of increased numbers in the churches; more and
more people were coming to see that a religion which cher ished slavery was not the religion of Christ; those who,
from this point of view, scrutinized the conduct of the mis sionaries, could not fail to see that, in their administration,
Christ was not only betrayed anew, and crucified afresh, but
made the minister of sin; and those who scrutinized the
9*
201 
THE AMERICAN BOARD
policy of the Prudential Committee, marking the discrepancy
between their own words, spoken at different times and to
different parties -between their language against slavery
and their action in allowance of it- and between their general policy on this subject and the dictates of truth and
righteousness-  could hardly fail to lose confidence in the
men, and thus in their administration of other branches of
the great work entrusted to them.
The Prudential Committee, of course unwilling to expose
themselves to another letter so damaging to their cause as
Mr. Kingsbury's, (a Damascus blade in keenness as well as
in polish,) hurried the matter to a conclusion, and, without
further preliminary correspondence, voted the discontinuance
of the Choctaw mission.
In the Annual Report for 1859, immediately after the
letter communicating this vote to the missionaries, the Prudential Committee made a final statement, which they intend
shall sum up the whole matter, and for ever relieve them
from the "embarrassments and perplexities" which for so
many years had hung around the Choctaw mission.  Here
are their words: -
"It gives the Committee pleasure, in closing this report, to believe that a work has been accomplished among the Choctaws of
high and permanent value. Whatever may be said of Indian missions, in the general, this is no failure."
I wish particular attention to be paid to this declaration,
in connection with some evidence next to be given, respecting
the character and action of one of the Choctaw churches in
that year; evidence not found in the Annual Report.
In The Independent of Dec. 6th, 1860, appeared the following editorial notice: -
" A HORRID REVELATION.
" No one can read without horror the shocking disclosures brought
out through the correspondence of Prof. Bartlett, of Chicago, which
appears in another column.  That a slave-woman was burned alive
in the Choctaw Nation in January, 1859, appears to be established by
the letters of Secretaries Treat and Lowrie. It is evident that
neither the Prudential Commnittee of the American Board, nor the
Assembly's Board of Missions, had any knowledge of the transaction at a timne when they could have taken responsible action with
regard to it. But there:is grave reason to apprehend, that Mr. By
202 
IN RELATION TO SLAVERY.
ington knew the whole transaction at or about the time of its occurrence; that members of his church were in some way implicated in
it; and that he and other missionaries have designedly withheld the
facts from the Boards to which they are or were responsible. This
aspect of the affair is serious and painful.
"The public will ask with astonishment, has such a crime been
connived at, or even ignored, by a Christian church, and by the
missionary teachers of the nation?  Has no testimony been uttered
against it? - no inquiry been instituted? - no discipline inflicted
upon the accomplices of the crime, if such were in the church?
"These questions must be answered. Mr. Byington cannot
longer remain silent. The Assembly's Board, under whose care the
Mission now is, cannot longer refrain from investigating the action
of the missionaries in the premises. The case is before the public,
and the public will not let it rest.
"As to Mr. Byington and his church, judgment must be suspended until further light is gained. But the whole transaction is
a fearful comment upon the bloody code of slavery, and the brutalizing influence of the system, wherever it exists."
The correspondence referred to, appearing in the same
paper,  is as follows:'
"CHICAGO, Nov. 23, 1860.
"To THuE EDITORS OF THE INDEPENDENT:
" GENTLEMEN: - It is the right of the Christian public to know
the extraordinary transaction which is the subject of the following
correspondence, and to investigate it more fully. It will be seen
that the American Board never received any intelligent hint of it,
till the Choctaw mission had passed from their hands; and that the
General Assembly's Board has hitherto had no adequate report.
"To TIHE SECRETARIES OF THE A. B. C. F. M.:
" DEAR BRETHREN, -Will you permit me to make a few inquiries
respecting an occurrence at the Choctaw mission?
"I have been recently informed, on good and direct authority,
that while that mission remained nominally under the care of the
American Board, viz., on the first Sabbath in January, 1859, a slavewoman was burned alive at a public meeting in the Choctaw Nation,
after having been previously tortured in the vain attempt to extract
from her a confession of guilt. I am informed that she was a reputable member of a mission church. If I am not mistaken, her master and mistress were members of the same church. I am told that,
at the same time, the dead body of a slave man was also burned; he
having been put to the torture, and having committed suicide to
escape the doom that awaited him. This transaction took place
within ten miles of a missionary station, and it has been intimated
to me that church members were not clear of participation in the
crime.
" It seems to me due to the cause of our Master that such a transaction should receive from a Christian community that attention
203 
THE AMERICAN BOARD
which its remarkable character demands. And in order to elicit all
the facts of the case, permit me respectfully to ask you the following questions:
"1. While the Choctaw mission was in connection with the
A. B. C. F. M., did you receive any information respecting the
burning of slaves in the Choctaw nation? If so, can you state the
circumstances?  What were the charges?  Did the parties plead
guilty?  What parties took part in the burning?  Were there any
church members who gave their assent to the burning, or were in
any way implicated in the procedure? What action was taken in
the church or the mission upon the subject?
"2. Had the Prudential Committee any reference to facts of this
description, when they said, in the Annual Report for 1859, that
they were'embarrassed by facts and considerations' which they
could not' properly submit to the public eye'?
"3. Have you, since the Choctaw mission ceased to be under the
care of the American Board, received from any responsible party,
personally acquainted with the affairs of the mission, any intimation
of the transaction above referred to? If so, when? and what was
the nature of that information?
"You will oblige me by giving an early reply to these questions,
with permission to make known the answer to the public. I have
made similar inquiries of the Assembly's Board, and of Rev. Cyrus
Byington, missionary to the Choctaws.
"Yours, respectfully,           SAMUEL C. BARTLETT.
"Chicago, Oct. 22, 1860."
"MISSION HOUSE, BosToN, Oct. 27, 1860.
"Rev. S. C. BARTLETT, CHICAGO, ILL.:
"DEAR BROTHER,- It devolves upon me to reply to your favor of
October 22d, addressed to the Secretaries of the A. B. C. F. M., as
I have all the information bearing upon your question which has
been received at the Missionary House.
"My answer to yourfirst inquiry is, that we received no information respecting the burning of slaves in the Choctaw Nation while
the Choctaw mission was connected with the Board. I will add,
moreover, that none of us had any suspicion that such a tragedy as
you describe could possibly occur.
"My answer to your second inquiry you will have anticipated.
The statement in the Annual Report for 1859, to which you have
alluded, had no reference whatever to any facts of this description.
"My answer to the third inquiry is, that in August, 1860, I received a letter from Mr. Chamberlain, late of' the Choctaw mission,
in which hle intimated that he might, at some future time, make a
statement'in connection with the burning of slaves on the first
Sabbath in January, 1859.'  This was the first intimation which I
received from any one'personally acquainted with the affairs of
that mission,' that such an event had occurred.
"I ought to say, however, that I had received letters from Mr.
Chamberlain, (the earliest dated Dec. 7, 1859,) which were unintelli
204 
IN RELATION TO SLAVERY.
gible to me at the time, but which, as I now suppose, referred to
this transaction. From a still earlier letter, (written May 2, 1859,
after the Committee had decided to discontinue the mission, but
before the formal resolution was passed,) I inferred that Mr. C. felt
somewhat embarrassed in his position; but I had no suspicion that
his embarrassment grew out of any such matter.
" Very respectfully yours,
"S. B. TREAT, Sec. of the A. B. C. F. M."
"The letter of inquiry sent to the Secretary of the General Assembly's Board of Missions is, for brevity's sake, omitted. It
covered substantially the points of question No. 1 in the letter to
the American Board, and contained the additional inquiry,'Was
the missionary, having under his care the church to which this
woman belonged, the Commissioner from the Indian Presbytery to
the last General Assembly? And has he made any report of the
transaction?' The letter was dated October 18th, and elicited the
following reply:
"MISSION HOUSE, NEW YORK, Oct. 30, 1860.
"REV. SAMUEL C. BARTLETT:
"DEAR SIR, -Your letter of the 22d inst. has been received.
The painful transaction to which you refer took place a year before
the missionaries of the American Board were received by us, and
of course no report in relation to it was made to us. The only
information we have on the subject is contained in a letter from one
of our original missionaries, dated thle 12th of January last, and is
the following:'About a year ago, a black man killed his master
without any provocation. The master was a worthy man, and a
member of Mr. Byington's church. Afterwards, the man made confession, and accused one of the black women of having instigated
him to do the deed. Having made this confession, and discovered
the body of his master, he got away from those in charge of him,
jumped into the little river, and drowned himself. Lucy, the one
charged as the instigator of the murder, was taken by the enraged
relatives and burned. The poor woman was also a member of Mr.
Byington's church, and protested to the last her innocence. The
murdered man was a Mr. Haskins, a brother of Mr. George Haskins, one of the first men in the Nation. His wife is a daughter of
Col. P. P. Pitchlynn. It was a terrible affair, but the mission and
the church here are not responsible for it.'
"I am, yours respectfully,         WALTER  LOWRIE."
"It will be seen that the communication of Secretary  Lowrie
fully-confirms this tale of woe, in all its essential particulars, and
also makes known the fact that the poor victim, her deceased master, and surviving mistress, were all members of a church under the
care of Rev. C. Byington, Commissioner in the last General Assembly. The concluding comment of the missionary, that' neither the
minion nor the church here are responsible for it,' will not satisfy
205 
TiE AMERICAN BOARD
Christian men. They have a responsibility in regard to it, which
they do not appear to have met.
"Five weeks have now elapsed since I wrote to Mr. Byington,
respectfully asking for such information as he might be willing to
give the public concerning this public transaction, the relation of
the various parties to the church, and the course which the church
have taken.  As yet, no reply has been received.  I would now
earnestly call upon him to break the portentous silence which he
has kept for two years, concerning this fearful slaughter of one of
the'little ones' of his flock, and to show us that his church and
all its members not only are clear of all complicity in the affair, but
have discharged their whole duty in the case.
"I would also request that Mr. J. D. Chamberlain would complete the information at which he has hinted in his letters to Secretary Treat, and tell the Christian public what he knows concerning
this extraordinary tragedy- a Christian woman, the mother of eight
children,'owned' by another Christian woman, persisting in her
innocence, though three times hung up to extort confession of guilt,
and burned alive with the words of prayer and praise upon her
lips I
It is well said by Mr. Bartlett, that both the mission and
the church have a responsibility for this awful crime, which
they do not appear to have met.
On the 24th of January, 1861, seven weeks after the foregoing, another editorial notice appeared in The Independent,
as follows: -
"THE BURNT SLAVE. - We have additional authentic evidence
touching the burning of the slave-woman in the Choctaw nation, to
which Rev. Mr. Bartlett, of Chicago, has called the attention of the
public. A person who was in the Choctaw nation at the time, testifies that the woman was burnt on the first Sabbath of 1859; that she
was a member of the Stockbridge church; that her mistress, who
instigated the crime, was a member of the same church; and that
soon after this crime was perpetrated, a'big meeting' of the mission church was held for the communion, but no notice was taken
of this horrible transaction.
"Secretary Treat has already stated that this affair did not come
to the knowledge of the Board till after the connection of the Choctaw mission with the Board had ceased. But we believe that Rev.
Mr. Byington is still a pensioner of the Board, - his subsistence
being pledged to him for life. If this is so, the Prudential Committee are fairly called upon to investigate the facts of this case, and
if Mr. Byington was guilty of silence and inaction toward such a
crime, he is unworthy of any countenance from the Christian community."
206
"Yours, truly, *
S. C. BARTLETT." 
IN RELATION TO SLAVERY.
In the succeeding week, January 31st, another item appeared in the same paper, as follows: -
"REV. MR. BYINGTON.-We are assured that Rev. Mr. Byington, of the Choctaw Mission, declined a pension from the American
Board, as he entered at once into the service of another Board.
That body, therefore, have no responsibility whatever for Mr. Byington or his acts, and no censure can rest upon them for the horrible affair of slave-burning, of which they knew nothing till after the
mission had passed from their hands."
This statement of The Independent, that the American
Board " have no responsibility whatever for Mr. Byington or
his acts," is an insult to the common sense of this community!  Shall "no censure" rest upon them for the horrible
affair of slave-burning? Let us see.
The Prudential Committee, to whom the Board entrusted
the management of its affairs, allowed their missionary servants to live among the slaveholding Choctaws for more than
forty years, pretending to preach the Gospel to them, yet not
opposing slavery; they allowed them to honor that infamous
system by admitting slaveholders as the first members of
their churches; they allowed them, when this course was
called in question by Christians in New England, to make
excuses for slaveholding; to declare it not only justifiable,
but sometimes indispensable; to maintain, when specifications
of gross wickedness, inherent in it, were brought up - the
buying and selling of men and women as property, and the
separation by such sales of husbands and wives, parents and
children -that they would make no rule forbidding those
things to church members; and to acquiesce in the wicked
custom prevailing among those slaveholders, of preventing
their victims from learning to read the Bible!
The Prudential Committee had evidence, from time to
time, through all those forty.years, that the custom of buying and selling human beings as property, and of holding
and using them as such, tends to the commission of frightful
excesses of cruelty against these unfortunate victims, often
on mere suspicion of fault, and sometimes when that suspicion is entirely groundless. They knew that fugitive slaves
were hunted with bloodhounds; that slaves resisting even
cruel and unreasonable punishment were killed, sometimes
quickly, by a pistol-shot, sometimes slowly, by the scourge;
207 
THE AMERICAN BOARD
and that there were many well-authenticated instances of
these poor unfortunates having been burned alive! Having
let the practice go on which is accustomed to lead to these
excesses of wickedness, is their advocate entitled, in the very
act of condemning the last and worst one, to declare them
GUILTLESS of it? Having allowed, and argued for, their systematic teaching of the alphabet, through a course of forty
years, is their advocate authorized to declare, when the letter
Z is reached, that the utterance of that letter is a horrible
crime, and to declare, in the same breath, that the teachers
have "no responsibility whatever" for its utterance by the
pupils?
Such an allegation is not only false, but absurd. But The
Independent has been accustomed to defend the Board through
all its shameful complicity with slavery, revealed in the foregoing pages; and now, adhering to that policy, though it
yields to Prof. Bartlett's request for the publication of the
foregoing correspondence, and admits the appearance of guilt
in a missionary who allowed one of his church members to
burn another alive, with neither remonstrance at the time
nor church discipline afterwards —yet it declares the Board
to have " no responsibility whatever" for this act, and it says
not a word about any responsibility of the Prudential Conmittee!
It may be well now to inquire who were the pastors and
teachers of the Stockbridge mission church at the time of the
immolation of this "whole burnt-offering"; and what is the
recent history of a church, purporting to be Christian, which
did not think the burning alive of one of its members by
another sufficient cause for church discipline, or inquiry, or
any measures whatever!
In the Annual Report for the year of the burning, 1859,
the Stockbridge church stands first in the list of stations of
the Choctaw mission. The missionary force belonging to it
is as follows: -
"STOCKBRIDGE. - Cyrus Byington, Missionary; Jason D. Chamberlain, Steward of the Boarding School; Mrs. Sophia N. Byington,
Mrs. Elsey G. Chamberlain, Miss Charity A. Gaston, Miss Harriet
A. Dada, Teachers."- p. 137.
No remarks are made respecting this particular church,
208 
IN RELATION TO SLAVERY.
except the following details, in a statistical table, of its numbers and action during the previous year (p. 139):
" Received on profession,..
"     by letter,..
Present number,...
Contributions to missions,
"      for other objects,.
Of the mission in general it is said, in this Report, " there
is reason to believe that the churches, on the whole, were
never in a better condition than they are now." - p. 139.
No particular remarks are made respecting this Stockbridge church, either for praise or censure, in the years preceding this, even going back to the commencement of it.
Actually, nothing is said of this station, for twenty-five years,
of more significance than the bare statistical information that
in 1837 it had 116 church members, in 1842, 70, and in
1843, the church and congregation together, "on the Sabbath," numbered "60 or 70" only, though 69 were still
rated as church members upon Mr. Byington's list. Perhaps, in like manner, in 1858, the congregation actually
attending worship there "on the Sabbath," pious and impious
together, proved less in number than the 149 who had "a
name to live" on the church record.
Before leaving the record of the shocking transaction
above referred to, I wish to call attention to two very remarkable expressions in the Prudential Committee's Annual
Report for 1859, treating of the discontinuance of the Choctaw Mission, and presented to the Board eight months after
this burning alive of one of its church members by another,
in that mission.
They say, p. 143 of the Ann. Rep. for 1859, quoted ante,
p. 194, (in their remarks immediately preceding their vote
recording the discontinuance of the Choctaw Mission,) -
"They have felt themselves greatly embarrassed BY FACTS
and considerations which they cannot properly sutbmit to the
public eye."  And again they say -" The Prudential,Committee wish it to be understood that the whole case is not
here." What is the meaning of these expressions? What
are these suppressed facts?
In the correspondence above detailed, Prof. Bartlett has
made reference to one of these expressions, asking Dr. Treat
209
19
.    3
. 149
. $9
.    $47." 
THE AMERICAN BOARD
whether the suppressed " facts" in question were of this horrible class; and Dr. Treat returns, as above, a negative
answer; but the assertions of Dr. Treat in this country, as
well as of Dr. Pomroy in England, respecting the relation
of the Board to slavery, have not been such as to justify
entire confidence in the veracity of the Secretaries of the
Board, when its reputation is in question. It may be that
other discreditable fruits of slavery among the Choctaws,
rendering immediate separation from them desirable for the
Board, have been more effectually hushed up than the slaveburning in January, 1859.  It may be that the " plea" for
this suppression (intimated in the Report to be " the history
of the red man "!!) is rather the credit of the Board with
the Northern churches. And the community can hardly feel
well assured on this point, until they know what is " the whole
case "; what are the embarrassing "facts  and considerations."
Having placed the record of the slave-burning at a missionstation in the year of its occurrence, and having shown, as I
think, that the Prudential Committee, however ignorant of
this act at the time, are to be held responsible for it, because
they allowved their missionaries, from the beygnin,nin to pursue a policy naturally leadiny to it, I come next to the action
of the Board, in the Annual Meeting of the same year, on
the Prudential Committee's discontinuance of the Choctaw
mission.
Although this abrupt movement of the Prudential Committee had been foreshadowed by Dr. Bacon's hint, in the
previous year, of the chance of escaping by this back-door
from         their "unceasing embarrassments and perplexities" in
the Choctaw mission, their sudden action upon this matter
seems to have taken the Board by surprise. The special Committee to whom it was referred made two varying reports,
and the Board held an animated debate upon them for more
than four hours. The statement in the Annual Report respectinng the whole matter is as follows:
" TIE CHOCTAW MISSION.
"The report of the Committee on the missions  among  the
Choctaws and Cherokees was introduced by a verbal statement
of the chairman, to the effect that their attention had been specially directed to the Choctaw mission, and they had noticed
210 
IN RELATION TO SLAVERY.
nothing calling for remark in the Report respecting that among
the Cherokees. The report was as follows: -
"' The Committee to whom the Report on the Choctaw mission
was referred would respectfully submit the following statement and
resolutions, as expressive of their views:
"'This mission, as it was one of the earliest, so it has been one
of the most cherished under the care of this Board.  For more than
forty years it has been in existence, occupying, during all this period, a large place in the interest and affection of the churches here
represented. It has passed through trials, but in spite of them, it
has flourished and prospered.
"'Repeated revivals of religion, the ingathering of many, from
time to time, into the church, the holy lives of those brought out of
pagan darkness into the light of the Gospel, have been the divine
attestation to the faithfulness of tile Apostolic men who, for so many
years, have labored in this field. The wild Indian reclaimed fromn
barbarism, and the savage brought into a state of civilization, has
refuted the oft-repeated assertion, that in his case, to civilize was to
destroy.
"' Were these churches fully prepared to sustain the institutions
of religion without further aid, their separation from this Board
would be the natural and necessary result of their growth - a result
full of joy to those who had so long contributed to secure it. But
when such a separation is contemplated before this time has arrived;
when it is proposed to discontinue the mission, and dismiss the laborers from thle field, solely on the ground of a difference of opinion
between the missionaries and this Board in respect to the manner
of preaching the Gospel, or the application of its principles to the
evil of slavery, then it is fit that such a step should be taken only
after a thorough investigation of the real difficulties of the case has
satisfied the members of this Board of its necessity.
"' It may be, that the best interests of the mission and the usefulness of the Board will be greatly promoted by the separation.
But in this case, it should be brought about deliberately, and after
the whole subject has been fairly presented to the churches.  Your
Committee feel, that for this Board to confirm, at this meeting, the
action of the Prudential Commnittee in discontinuing this mission,
would be regarded by many of the churches contributing largely to
its resources as at least premature.
"' In order, therefore, to secure deliberate and intelligent action
on this question, your Committee recommend:
"' That this whole subject be committed to a committee of -,
(members of this Board,) with instructions to examine it; and if in
their opinion it is expedient to discontinue the Choctaw mission, to
consider what arrangements are necessary to render such discontinlance least perilous to the interests of religion in that nation, and
just to the members of the mission, and report thereon at the next
meeting of the Board.
"' Your Committee also recommend, that, for this year, the Prudential Committee should grant the mission the usual supplies.'
211 
THE AMERICAN BOARD
" Hon. Linus Child, from the same Committee, offered the following resolutions as a substitute for the report of the Commnittee:
"' 1. Resolved, That, in consideration of the facts involved in the
intercourse between the Prudential Committee and the missionaries
in the Choctaw mission, since the year 1847, the happiness of the
missionaries, and their prosperity in their work, will be promoted
by their separation from this Board, while, at the same time, the
termination of their connection will greatly relieve the Board of the
serious and painful embarrassments to which it has been subjected.
"' 2. Resolved, That this Board entertain feelings of the highest respect, confidence and affection for the devoted men connected with
this mission, and cordially and gratefully appreciate their self-denying and faithful labors, which have been signally blessed of God to
the temporal and spiritual welfare of the Choctaw nation, and most
earnestly desire that larger fruits of these years of toil may cheer
them in the future prosecution of their benevolent and Christian
enterprise.
"' 3. Resolved, That while we cannot withhold an expression of
deep regret at the withdrawal of this Board from a field which has
been cultivated for so long a period, with so much prayer and Christian zeal on the part of the churches, and with so many severe hardships and struggles on the part of the missionaries, we are constrained to recommend, that the action of the Prudential Committee,
terminating the connection of the Choctaw mission with the Board,
be concurred in, with this distinct modification, that the usual appropriations for a year be made, and placed at the disposal of the missionaries, in order that, with comfort to themselves, they may go on
with their work until they shall have fully matured their plans for
the future.'
"A prolonged discussion followed the reading of these papers.
The question being on the adoption of the resolutions presented
by Mir. Child, as a substitute for the report of the Comnmittee, Dr.
Cheever moved the following, as an amendment to these resolutions, and to be added to the report of the Committee:
"'Your Committee add, that in the opinion of this Board, the
holding of slaves be pronounced Lis?] an immorality, inconsistent
with membership in any Christian church; and that it ought to be
required, that these missionary churches should immediately put
away from themselves this sin, and should cease to sanction it even
in appearance.'
"This amendment was, by unanimous vote, laid upon the table.
"The TBoard also voted, that both the report of the Committee
and the resolutions offered by Mr. Child be laid upon the table.
"Dr. Stearns then moved, that the whole subject be referred to
a committee of nine, to report at the next annual meeting of the
Board. Upon a motion to lay this motion of Dr. Stearns on the
212 
IN RELATION TO SLAVERY.
table, the yeas and nays being called for, were taken, with the
following result:
"'YEAS -Benjamin Tappan, Willard Child, Erastus Fairbanks,
Joseph Steele, Heman Humphrey, Henry Hill, Rufus Anderson,
Charles Stoddard, Ebenezer Alden, S. L. Pomroy, S. B. Treat, H.
B. Hooker, Linus Child, S. M. Worcester, A. W. Porter, A. C.
Thompson, W. T. Eustis, John Aiken, Seth Sweetser, Jas. M. Gordon, Amos Blanchard, Joel Hawes, Thomas W. Williams, Henry
White, S. W. S. Dutton, George Kellogg, Charles Mills, William
Patton, C. T. Hulburd, Simeon Benjamin, Geo. W. Wood, William
Strong, L. H. Delano-33.
"'NAYS- John W.  Chickering, Sylvester Holmes, Nehemiah
Adams, Leonard Bacon, David L. Ogden, William Adams, Samuel
W. Fisher, Oliver E. Wood, George B. Cheever, Thornton A. Mills,
David H. Riddle, Jonathan F. Stearns, Lyndon A. Smith, William
R. DeWitt, Ambrose White, William Jessup, Samuel H. Perkins,
Joel Parker, William A. Buckingham, Thomas Brainerd -20.
" Hon. Linus Child then moved, that the Report of the Prudential Committee respecting the Choctaw mission be adopted, and
published with other portions of the Annual Report. While this
motion was pending, Rev. H. T. Cheever offered the following as
an amendment:
"' Resolved, That the Prudential Committee be instructed to carry
on the Cho&taw mission, by the appointment and substitution of
other missionaries than the present incumbents, who will carry on
the mission upon the principles which the Board shall at any time
adopt for the government of its missionaries.'
"This was laid upon the table, and the motion of Mr. Child
was adopted; the consideration of the subject having occupied
the attention of the Board for more than four hours."
Of the various matters contained in this extract from the
proceedings of the Annual Meeting of 1859, the first in
order is the two reports of the Special Committee upon the
discontinuance of the Choetaw mission by the Prudential
Committee.
The majority report finds no suffieient reason for this summary procedure, and recommends investigation of the grounds
of it.
The minority report recommends concurrence in the action
of the Prudential Committee, thinking this the most prudent
course for all parties concerned.
" A  prolonged discussion" followed, showing a nearly
equal division in the Board between those who thought it
213 
THILE AMERICAN BOARD
most important to vindicate the policy of the missionaries,
and those who thought it most important to relieve the Pru dential Committee  from  " embarrassments and perplexities."
Both these parties, however, joined in an " unanimous vote"
to lay upon the table the amendment offered by Dr. Cheever,
declaring the holding of slaves an immorality, inconsistent
with membership in any Christian church, and requiring
that the Choctaw mission churches should cleanse themselves
from this sin.
The Board, after hours of discussion, found themselves
unable to agree upon either of the reports, and both were
laid upon the table.
Dr. Stearns then made a motion proposing substantially
the action recommended in the majority report, but omitting
the reasons there urged for it, and avoiding all implication
against the Prudential Committee. A decided majority
voted to lay this motion also on the table.
The writer of the minority report then made a new motion, embodying the essential feature of that report, (concurrence in the action of the Prudential Committee,) without
its form, and this was declared adopted, without a count.
While this was pending, however, a resolution offered by
Rev. Henry T. Cheever -recommending that the Choctaw
missionaries be changed, instead of the mission discontinuedwas promptly laid on the table.
The prolonged debates and the emphatic votes of this
meeting having shown the Board determined not to interfere
with the complicity maintained by their Prudential Committee and their missionaries with slavery, Dr. Cheever next
tried this body with a less stringent test of principle and
duty.
There had been, during that year and the year previous,
many indications of a purpose, among the most Southern
States of the American Union, to revive the foreign slavetrade in fact, and to seek to legitimate it by legislative and
Congressional action, for the purpose of effecting a very
great enlargement of its operations.
However careful the Prudential Committee had been to
say nothing against the internal slave-trade, as practised
around and within the territory occupied by their Indian
214 
IN RELATION TO SLAVERY.
missions, they had frequently and strongly declared the prejudicial influence of the foreign slave-trade upon their African missions. Of the influence of slavery itself, in Africa,
they speak freely, in this very Annual Report, (1859,) as
follows. Speaking of the people on and near the Gaboon
river, on the West coast of Africa, they say
"SOCIAL CONDITION.-Domestic slavery is extensive and increasing.  Slaves outnumber the freemen.   Polygamy is universal,
and in its loosest form. Marriage can hardly be said to exist.
Much of the property is in the form of slaves and wives. The
children of slaves, however, are not often sold, and Mr. Walker
thinks the French slave trade cannot long continue. The social
disorganization is so complete, that all the young men fall early into
the licentious habits of their countrymen; and it is almost impossible
to obtain and educate virtuous females. It is found next to impossible to furnish wives for native helpers."- p. 40.
Of the direct injury wrought by the slave-trade in Africa
upon their missionary work, the Prudential Committee say,
in their Annual Report for 1858: -
"The mission has found greater difficulties than was expected
above the navigable waters of the Gaboon. The slave-trade has
demoralized the social life of the country. Tribe lies behind tribe,
each with a different language, and each seeking to be the exclusive
factors of all the trade that passes to and from the coast." - p. 31.
Of the fact that this desolating trade continues to exist,
even where it is claimed to have been suppressed by treaty,
they say, in their Annual Report for 1855:
"The slave-trade is still carried on between that place [Sangatanga] and St. Thomas; although the king showed our brethren a
very rigid treaty, which he and his chiefs had entered into with the
1British government, for the entire suppression of the traffic in his
dominions." -p. 47.
Since the Prudential Committee had already spoken thus
strongly and repeatedly on the pernicious influence of the
foreign slave-trade, in its relation to Africa, it was not unreasonable in Dr. Cheever to ask such aid as might be given
by a protest of the Board against a reestablishment of that
atrocious traffic by this country, involving, as it necessarily
would, a great increase of the evil complained of in Africa.
The Board, however, evaded compliance with this request,
by their usual method of indirection, and the Prudential
215 
THE AMERICAN BOARD
Committee, taking care not to quote Dr. Cheever's memorial in their Annual Report, thus refer to the presentation
and         final disposition of it:
" THiE SLAVE TRADE.
"Dr. Cheever presented, for adoption by the Board, a memorial addressed to the Senate and House of Representatives of the
United States, on the subject of the African slave-trade. After
discussion, this memorial was referred to the Business Committee,
who subsequently reported, recommending the adoption of the
following preamble and resolution, which were adopted:  "'While the Board regard with sentiments of unqualified condemnnation the African slave-trade, and cannot but feel the liveliest
regret and alarm at the disposition manifested in this and other
countries to revive it in one form or another, especially in view of
the fact that it is interfering, and is likely to interfere, in the most
serious manner, with the proper missionary work of the Board, yet,
inasmuch as there is not sufficient time, at this advanced stage of
the meeting, properly to deliberate and determine upon the course
proper to be pursued in so grave a matter:
"' Resolved, That the whole subject, with the memorial that brings
it before the Board, be referred to the Prudential Committee, to
take such action as in their judgment its relations to their work, as
a Board of Missions, shall seem to demand."'
Thus, at the very time when urgent and speedy action was
demanded by the very nature of the case, this important subject was buried for another year.
In the li-st, given in the Annual Report, (1859,) of persons present at this meeting, is the name of Rev. Justin
Perkins, D.D., for many years a missionary of the Board
among the Nestorians. As Dr. Perkins had formerly, on
two different occasions, taken a decided and active part in
opposition to slavery, once in 1853, when he ineffectually
tried to unite the more distant missionaries of the American
Board in a public protest against American slavery, and
again in 1854, when he preached and published a sermon
called "Our Country's Sin," it was doubtless hoped, by those
who were taking that side in this Annual Meeting, that the
weight of his influence would be thrown in their favor.  Hle,
however, remained silent. [To avoid recurrence to Dr. Perkins, it may be mentioned here, that he preserved a like
shameful silence, though present, when the yet worse transactions of the next Annual Meeting were going on.]
216 
IN RELATION TO SLAVERY.
The Prudential Committee, in some "remarks" at the
close of their account of the Annual Meeting of 1859, express their regret (tempered by resignation) at the fact that
some members of the Board chose to occupy its time with
debates on slavery, as follows: -
" REMARKS.
"It was, doubtless, deeply regretted by many members, and others
in attendance on this meeting of the Board, that so much time should
have been occupied by discussions, interesting indeed, and to some
extent exciting, but not calculated to awaken the best Christian feeling, or to enlist the deepest sympathies of the followers of Christ,
and call forth their most earnest efforts, in connection with the missionary work. Yet, under the circumstances of the case, considering
not only the action in regard to the Choctaw mission which was
reported by the Prudential Committee, but remembering that the
fearful evils and sins of slavery and of the slave-trade were actually
witnessed in some of the fields occupied by missions of this Board,
seriously affecting the interests of the missions, it was hardly to be
expected that a meeting calling together so many persons, from different sections of our widely extended country, would be exempt
from such discussions."-p. 30.
The Prudential Committee had now freed themselves from
the "embarrassments  and perplexities" of further remonstrance against their complicity with slavery in the Choctaw
mission, by summarily " discontinuing" that mission.  They
left its slaveholding church members, "in good and regular
standing," with "a name to live" as Christians.  They left
its pro-slavery missionaries with hearty commendation of
their conscientiousness, faithfulness and devotedness, and
with the manifestation of especial interest in their " excellent friend and brother, Mr. Byington," of the Stockbridge
station. All these were now free, if they chose, to connect
themselves with those " religious bodies in the adjoining
States," which had been charged by the Board, in September, 1858, with "a lamentable defection from some of the
first and most elementary ideas of Christian morality," yet
suggested by the Prudential Committee, in their subsequent
letter of October 5th, in the same year, as the body with
which it was "probable" that their dismissed missionaries
would "come into connection."
In the Annual. Report for 1860, the Prudential Committee's statement relating to the Cherokee mission is as
follows:         -
10
217 
THE AMERICAN BOARD
" THE BOARD CLOSES ITS WORK AMONG THE CHEIROKEES.
"The Committee have arrived at the conclusion, that it is time
for the Board to discontinue its expenditures among the Cherokees.
To prevent all misapprehensions, it should be stated at the outset; -
First, that this is not owing to the relations of our work among
these Indians to the system of slavery; the mission having formerly assented to the principles embodied in what is generally known
as the'Good-water Settlement,' which was approved by the Board
at Utica, and the Committee having no evidence that the brethren
now constituting the mission have departed, in theory or practice,
from those principles. And, secondly, it is due to the missionaries
to say further, that the prevailing opinion among them is adverse to
the Board's retiring from the Cherokee Nation. This is what
should be expected of brethren devoted to their work, in such circumstances; and it may be hoped that some of our various Home
Missionary Societies will interpose, to sustain them longer at their
stations.
"To aid in determining the duty of the Board in respect to this
field, a series of inquiries was addressed, early in the present year.
to each of our three ordained missionaries among this people, and
from these brethren answers were received, which, copied out in a
fair hand, together fill one hundred pages of manuscript.   The last
of the responses was received as late as August. The question is,Considering the state and prospects of the work among the Cherokees, and the claims of other missions, and of other parts of the
uneva-ngelized world, whether the Board may now properly retire
from the field, and expend elsewhere the five or six thousand dollars
required for the support of this mission.
"1. The Cherokees are a Christian People.
"This mission is one of the oldest under the care of the Board,
having been in operation about forty-three years. It has employed
18 clerical missionaries, 29 laymen of different occupations, and 66
female assistant missionaries, or 113 in all; and.856,421 have been
expended in it from the Treasury of the Board.
"As the result of these and other kindred efforts, the Cherokees
have been elevated from the savage state to their present degree of
civilization.  Doubtless, among the ignorant portions of the people,
there are remains of superstitious notions and habits, greater than
are found in older Christian communities; but the people, as a
body, give the common proofs of being a Christian people. However low may be the standard of their Christianity, it is their only
religion. The people are generally, as with us, ranked in one or
another of the evangelical denominations.  And they are accessible
to Christian preachers, and listen to them with the same deference
as do their white brethren in the adjoining States. They inhabit
chiefly the eastern section of their territory, which borders on the
State of Arkansas; extending north and south about one hundred
miles, and east and west about seventy-five miles.   The Cherokee
people are supposed to number about 21,000. Our three missionary
brethren, residing among them, concur in the opinion, that they
reckon themselves, and are to be acknowledged, a Christian people.
218 
IN RELATION TO SLAVERY.
Mr. Torrey says:'Christianity is recognized among them, as much
as in any portion of the United States. Their Constitution provides
[Art. VI. Sec. 1] that no person who denies the being of a God, or
a future state of reward and punishment, shall hold any office in the
civil department of this nation.'   Mr. Ranney says:'The  nation,
as such, I presume, would claim to be called a Christian nation.
Some laws have been passed by the Cherokee Council, which have
recognized Christianity as the religion of the nation. This has
been done incidentally, rather than directly and positively.  I suppose that, almost universally, they would desire to be called
Christians.' And Mr. Willey bears a similar testimony.'I
think,' he says,'that the Cherokees, as a nation, may justly be
called a nominally Christian nation. The Constitution of the nation
recognizes the Christian religion, and requires a belief in it by all
who hold office under the government. All teachers in the public
schools are required, by law, to have the Bible read in their schools
daily; and when they are prepared for it, they are requested to
pray daily in their schools.'
"2. How far the Clierolcees have the Gospel Institutions.
"' In this territory and population,' Mr. Torrey says,'there are
probably, of all denominations, including native pastors and exhorters, not less than sixty licensed preachers, or one to about
every four hundred inhabitants.  Of these, sixteen are white men,namely, three missionaries of the American Board; three Moravians; three Northern Baptists; two Southern Baptists; and five
Methodists.  There is probably no citizen of the nation who is not
within a convenient distance  of occasional religious meetings.
There are, I believe, thirty public school-houses, all of which are
used more or less as preaching places, and probably more than
double that number of other places of worship.'   The stations of
the Board are in the southern section of this territory. Thie Moravians have two or three stations in the northern section; the
Northern Baptists occupy the eastern side; while the Methodist
circuit-riders, and a portion of the Baptists, perhaps mostly from the
South, range through the territory.'The Methodists,' Mr. Torrey
writes from Park Hill,'are building a large brick church on the
hill opposite ours, and in full view of it, about two miles distant, to
cost 83,000.' Mr. Ranney, writing from Lee's Creek, says:'The
Baptists have built a meeting-house within about half a mile of the
station, where they frequently have preaching.' Mr. Torrey thinks
there is no part of the country that is not frequently visited by
preachers  from  the  Methodist or Baptist  denominations.   Mr.
Ranney supposes that all can hear sonme kind of preaching, at least
occasionally, from some one of the denominations; but that only a
very small proportion have opportunity to hear the preached Gospel
statedly and regularly on the Sabbath.
"Mr. Torrey reports the church members  as being more  than
three thousand in number, constituting more than one-third of the
adult population.  Of these, the Northern Baptists have thle largest
number, or about fifteen hundred; the Methodists the next largest;
the Southern Baptists the next;  and  the Moravians about two
hundred and fifty. Of the actual piety of this large membership,
219 
THE AMERICAN BOARD
we may not speak confidently. Where so many have opportunity
to attend only three or four meetings in a year, even though these
meetings be protracted, we can  hardly look  for much religious
knowledge, or effective Christian character, especially as the larger
portion of the native preachers are said to have but little education.
Our brethren declare, that no members have been received into
either of our own churches, without first giving what they deemed
to be credible evidence of repentance and faith in Christ. In thlis
there has been exact conformity to the principle recognized by the
Board: -'That credible evidence of repentance and faith in Christ,
in the judgment of the missionaries and the churches they gather,
entitles professed converts from among the heathen to the ordinances
of baptism and the Lord's supper; those ordinances being evidently
designed by Christ to be means of grace for such.' Mr. Ranney regards the members of his own  church, at Lee's Creek, as
furnishing the same evidence of faith and repentance, as did the
members of a church in Vermont, where he labored as a minister of
the Gospel before going among the Cherokees.
"3. Di,fficulties in the way of further Operations by the Board.
"Whether it be possible for a missionary society, situated like
the Board, to revive this mission, and to prosecute it vigorously for
a succession of years, is a matter of considerable doubt. One of our
brethren thus writes:'To one who looks upon the surface, the
position which your missionaries now occupy among this people
amounts to this. They are laboring under a complication of disadvantages; at a great expense - greater, I suppose, in proportion to
the extent of their operations, than that of any other denomination;
shut out, at least for the present, from adding to the number of their
stations, or exchanging them for more promising localities; regarded
with jealousy by a very influential portion of the community; with
no active native preachers; with small congregations; with very
few young persons connected with their churches; with a melmbership which has not materially increased for many years, and with
scarcely any promise of future accessions: and competing with other
sects, who occupy, indiscriminately, every part of the country, have
a large corps of native assistants, and count their audiences at times
by thousands, and their accessions by scores.' Looking deeper, this
brother sees'something under this weak and despised exterior,'
in its healthful influence on the piety and morals of the nation
'that is really worth all the cost and contumely which have attended this mission for the last ten or fifteen years.' This is probably true of the past.  Yet among a people situated like the Cherokees, and with such an all-pervading inroad of other denominations
it must be difficult for the Board to regain its ground; mainly because so many other professedly Christian teachers occupy it. The
proportion of the people now reached by our ministrations is comparatively small. The audience at Park Hill is not far from forty;
that at Fairfield (a monthly meeting) is sixty; at Dwight, it is from
sixty to one hundred; and at Lee's Creek, seventy-five. Moreover,
all the missionaries preach through interpreters. If it were possible, as it is not, to procure native pastors for the small churches
at each of these places, the people could not be induced to support
220 
IN RELATION TO SLAVERY.
them;'since other denominations,' as we  are assured,'would
very readily take the support of these churches upon their hands,
on condition of receiving them into their fellowship.' Elsewhere,
the same writer speaks more fully on this important point.'Unlike
most nations emerging from heathenism,' he says,'this people
have, from the memory of the oldest, and I do not know but always,
been entirely exempt from taxes. They are able to give but little
at the best, and they think themselves less able than they really are.
Their idea of public money  is money paid to them, for their benefit; not by them, for the public good. As to eating and drinking,
they are liberal, and will share the last loaf with the needy. They
will often provide entertainment at camp-meetings, at no small expense of labor, time, and property. But to persuade them to carry
these same provisions quietly to their minister, to be used frugally
for his family's necessities, would be no easy task. Again, the
moment these stations are deserted by the missionaries, there are
at least three denominations, who are ready to furnish them with
preaching free from all expense, except an occasional contribution
and camp-meeting; and who would take our educated young men
into their service (if they would consent) at a salary higher and
surer than they could possibly secure from the people, under the
most favorable circumstances.' These are facts which should obviously have much weight in determining the future duty of the
Board. Churches that are to be always dependent, in lands which
have become professedly Christian, can have but a slender claim
upon institutions that exist for the propagation of the Gospel among
heathen nations.  Until the churches shall enter more readily and
fully into the work of missions, such investments cannot be wise.
"Should the Board occupy new districts in the Cherokee country, there is reason to believe that other denominations would follow
us, and there render it as impossible for us to make headway as
they do where we now are. And in obtaining new locations, in
forming new relations, in starting anew in every thing, with such
obstacles, and with the disadvantage of prejudices, however groundless, against us as a Northern society, -prejudices, so prone to start
periodically into life and vigor, upon the recurrence of our national
agitations during the Presidential election, - our prospective embarrassments are too great, and our success is too doubtful, to warrant
the attempt.'I suppose,' says one of'our brethren,'that to
attempt to establish new stations without an act of Council, would
be simply to forfeit our expenditures; and I have no idea that such
an act could be obtained.'
"The national law on this subject, passed September, 1839, is as
follows:
"' Sect. 2. Be it further enacted, that in future, no missionary school or
establishment shall be located, or erected, without permission being first
obtained from the National Council for such purpose, and the place desig
nated by law for the same, with such other general regulations as may be
deemed necessary and proper, either as conducive to its particular usefulness, or confoimity to national rights and interests.'"
221 
THE AMERICAN BOARD
"4. The Mission Discontinued.
"In view of these facts and circumstances, and for the reasons
thus briefly stated, or suggested, and for no other or different
reasons, the Prudential Committee have deemed it expedient to discontinue this mission.  To this end, they have recently adopted the
Resolutions that follow - namely:
"Resolved,- 1. That, in the adoption of the Christian religion by the
Cherokee people, and the recognition of it by their government; in the
general diffusion among them of Gospel institutions, though under different forms; in the introduction and permanent establishment of the
principles and practices of piety, though of course under many imperfections; and in the creation, notwithstanding formidable obstacles, of a
regulated civil community, from one of the largest aboriginal tribes of
our Continent, -the  Prudential Committee gratefully acknowledge  a
work of divine grace, amply rewarding the exertions and expenditures
which have been made, by Christians of different names, in this behalf.
"2. That while the spiritual renovation of the Cherokee people is confessedly imperfect, the Committee regard the appropriate work of the Board
among that people as having been so far accomplished, and the further
successful prosecution of its labors as, at the same time, so far impeded by
the intervention of other denominations better situated for operating there
than ourselves, as to render it proper and expedient for the Board to
withdraw, and expend the funds hitherto devoted to this field in other
more needy portions of the unevangelized world, where it can now work
to better advantage.
"3. That, accordingly, the mission of the Board amnong the Cherokees
should be, and it is hereby, discontinued.
"4. That this does not at once terminate the personal relations of the
members of this mission to the Board, but leaves them at liberty to make
Such arrangements for the future as they shall severally judge proper;
and the Committee will recognize their claim to such pecuniary aid,
whenever they retire from their connection with the Board, as its rules,
usages and means enable it to afford.
"5. To prevent the possibility of misapprehension, it is further resolved, that the mission is not discontinued because of any unfaithfulness
on the part of our brethren in that mission; they having been exemplary,
so far as is known to the Committee, in the discharge of all their missionary duties." -pp. 137-142.
"The Cherokees,"  say  the Prudential Committee,  "are a
Christian People "! - and, in some concluding reflections,
designed to fix this idea, by repetition, in the minds of their
readers, they sum up the matter thus: -
"The mission is not abandoned; but our appropriate work is done.
The Cherokee people have been Christianized, through the divine
favor, and what remains for building up and sustaining the institutions of the Gospel - which is every where a work never brought to
a close- must be left to others; for the reason that our appropriate
work is no longer there." - p. 145.
The details above given by the Prudential Committee do
not give us a very exalted idea either of the quantity or
222 
IN RELATION TO SLAVERY.
quality of the Christianization thus claimed.  But, to see
how small is its quantity, and how poor its quality, even
according to the Prudential Committee's own standard, we
must collect those scattered evidences which form the basis
of the assertion that the Cherokees (acknowledged by the
Committee  to number "about 21,000 ") are "a Christian
people."
First, as to quantity.  Here are the numbers, given in a
statistical table, (p. 143,) of the Cherokees who are church
members at the four mission stations of the Board in that
nation:
At Park Hill,..
" Fairfield,.
"  D wight,..
"Lee's Creek,.
. 33
24
. 59
20
136
The Annual Report for 1859 (p. 149) tells us that of the
twenty-four church members of the meeting at Fairfield, (a
monthly meeting,) the " average attendance" is " only four
or five." The average attendance of conmmunicants at the
other three stations is not given.
By counting in the white communicants and the colored
communicants in these four churches, the entire number of
the Board's church members in the Cherokee nation is raised
to 183.  But it is upon the 136 Cherokee church members
that the claim must stand (if at all) that "the [21,000]
Cherokees are a Christian people."
There is, however, one more chance for the Prudential
Committee's claim to be substantiated. If a large proportion of the nation are punctual and devout attendants upon
the preaching of a pure Gospel, thus manifesting their respect
for Christianity, and their allegiance to it, they may, perhaps,
in the judgment of charity, be called a Christian nation.
To judge fairly of the claim that the Cherokee nation is
Christianized, we should look, not at the number of church
members only, but at the size of the congregations which the
missionaries report as usually attendant on their Sabbath
services.   These are given as follows, pp. 140, 141, of the
Annual Report for 1860:
223 
THE AMERICAN BOARD
at Park Hill,
"Fairfield, (monthly,)
"Dwight, "60 to 100,"
"Lee's Creek,
255
It is, then, on the strength of four Sabbath audiences,
amounting in all, church members included, to 255, that the
21,000 Cherokees are declared "a Christian people "!
It is true that the Prudential Committee bring, in aid of
their comprehensive claim of a Christian character for the
Cherokee nation, sundry statistics respecting the "licensed
preachers" of other ecclesiastical bodies (chiefly Baptists and
Methodists) who are operating in the Cherokee country, and
who have gathered churches there. But when we remember
(even apart from the fact of their being inveterately proslavery) that the bodies by whom these preachers are
"licensed" are the very ones which have been charged by
the Board with "a lamentable defection from some of the
first and most elementary ideas of Christian morality," (p. 17
of Annual Report for 1858,) we shall find that this specification, instead of helping the claim of the Prudential Committee, hinders it; instead of showing, as the heading of their
paragraph would deceitfully represent, "How far the Cherokees have the Gospel Institutions," it only shows another
effort on their part to mislead the readers of the report, and
to claim a Christian character for a pro-slavery system, outside as well as inside of their own operations.
Having looked at the amount of the thing claimed as
Christianity in the Board's four churches in the Cherokee
nation, let us next look at its quality. Perhaps its ardor,
its devotedness, compensate for its small numerical amount.
Perhaps the number was kept so small because only eminent
Christians were admitted to the Church. Let us see.
The first thing to be noticed is, that what they called
Christianity included a recognition of the holding, the buying and selling of slaves as entirely unobjectionable; as
something, the right to do which was to be upheld by law
and custom, in Church and State.
But, passing by this consideration, let us test them by the
Board's standard of Christian character; namely, their
224
Audience
96
4 9
c 4
. 40
60
say.   80
75 
IN RELATION TO SLAVERY.
practical use of church membership; their appreciation of
"the privileges of the sanctuary."  To do this, I will quote
the statements respecting the spiritual condition of the 136
Cherokee Christians, from the last four Annual Reports of
the Prudential Committee, including that which records the
"discontinuance" of the mission.
The Annual Report for 1857 says
"The history of the churches under the care of this mission for
several years has been singularly uniform........ The total membership of the churches remains very nearly as it was in 1851.....
The interest in the Cherokee churches in the services of the sanctuary does not seem to have deepened. At some of the stations,
the number of worshippers on the Sabbath has slightly increased;
but, on the whole, no certain improvement in this particular can be
reported." - p. 149.
The Annual Report for 1858 says
"The brethren of this mission, with one exception, are unable to
report any religious interest which can properly be called a revival.
Mr. Ranney has admitted four persons to the church at Lee's
Creek.....  A few additions have also been made to the church
at Honey Creek.  But the reports from Park Hill and Fairfield are
less cheering. - The past year, Mr. Worcester writes, has unhappily
been one of sad apathy in regard to the most interesting of all concerns.  My preaching thus far, Mr. Torrey says, has been attended
with but little apparent profit. I have some reason to believe that
two or three persons have been led to indulge a hope in Christ
through my word. Whether their hope is well founded or not,
remains to be seen...... The grace of liberality is not largely
bestowed upon the Cherokees." - pp. 128, 129.
The Report for 1859 says
"The past year cannot be regarded as one of special prosperity.
The additions to the number of communicants are only seven; so
that, taking into account the annual loss by death or otherwise, the
churches have received no accession to their strength." - p. 147.
"The amount contributed for benevolent purposes cannot be
reported with accuracy. It is presumed, however, that there has
been no advance upon the liberality of former years." - p. 148.
"In speaking of this church, one year ago, Mr. Torrey stated
that, of twelve colored members, none resided within eight miles of
him; and that, of thirty-one Indian members, only fourteen lived
within six miles of him; the rest being entirely, or almost entirely,
beyond his reach. The average attendance of communicants at
Fairfield is only four or five. It was not till a few weeks since that
he could report the first direct, tangible, satisfactory case of conversion connected with his labors. As there is no reason whatever to
10 
225 
THE AMERICAN BOARD
call in question the fidelity and earnestness of this brother, the Committee are not clear that, in the present state of the world, the
Board should prolong its efforts at this station." - p. 149.
The suggestion made in the sentence last quoted was carried
into execution, and the Annual Report for 1860 announced
that the Prudential Committee had closed their work among
the Cherokees. The statement in that Report respecting the
spiritual prosperity of that year was as follows:  "The past year has not been one of ingathering to the churches;
though they have preserved their general good estate, as compared
with the other religious communities in the nation."
Which is to say, (if we " put that and that together,") -
that, though there are no qzore Christians than last year, the
previously  existing  ones  show  nothing  worse than  "a
lamentable defection from some of the first and most elementary ideas of Christian morality."
Thus it appears that the real basis of the claim of Christian character for the nation of 21,000 Cherokees is the
existence of 136 Cherokee church members, of the sort
above described, and the attendance of 119 more persons, on
Sundays, upon those means of grace which converted the 136.
The next inquiry to be made is-What action was taken
by the Board, in their Annual Meeting, October, 1860, upon
the decision of the Prudential Committee to discontinue the
Cherokee mission? What did the Board say to the declaration of the Prudential Committee, manifestly false, that this
relinquishment had not been made on account of slavery?
What did they say to the declaration, alike false and preposterous, that the real reason of the relinquishment was
that their efforts to Christianize were not needed there, because the nation were already Christians? What did they
say to the details of evidence adduced in support of this
hypothesis that the Cherokees were a Christian people, namely: that 136 of them, out of 21,000, were members of
churches, these churches agreeing to recognize slaveholders,
equally with others, as Christians: that this church membership comprises " very few young persons," that it " has not
materally increased for many years," and that it has "scarce y any promise of future accessions "; that these Cherokee
Christians have " no active native preachers": that even the
audiences (church members and others, Cherokee, white and
226 
IN RELATION TO SLAVERY.
colored,) which usually assembled at their four stations, were
only 40, 60, 80 and 75, making but 255 hearers of the
Board's Gospel out of 21,000: and finally, that " if it were
possible, as it is not, to procure native pastors for the small
churches at each of these places, THE PEOPLE COULD NOT BE
INDUCED TO SUPPORT TIHEM!"  What did the Board say to
this sort of evidence that " the Cherokees are a Christian
people "?
They said nothing!  Even the Committee* to whom, in
the ordinary course of business, this portion of the Report
of the Prudential Committee was referred, said nothing,
either of the double deceit therein practised by the Prudential
Committee, or of the absurdity of claiming a Christian
character for the Cherokee nation upon such grounds. On
the contrary, they "recommended the adoption of the following resolution, AND IT wAS ADOPTED" by the Board:
namely  "Resolved, That the action of the Prudential Committee in reference to the Cherokee mission be, and the same is hereby, approved
by the Board." -p. 16.
Immediately after this record in the proceedings of the
Annual Meeting in 1860, comes the following, from which it
appears that certain members and friends of the Board,
Orthodox Congregational Ministers forming the General
Association of Illinois, had made one more effort to induce
the Board to purify itself from complicity with slavery:
" RESOLUTIONS OF THlE GENERAL ASSOCIATION OF ILLINOIS.
" The Business Committee reported that certain Resolutions
of the General Association of Illinois, on'the relation of the
Board to the Cherokee Mission,' had.been brought to their
notice, and recommended that they be referred to the Committee
to whom the Report of the Prudential Committee, respecting that
mission, had been referred. This was done accordingly. The
Resolutions are as follows:
"' 1. Resolved, That the cause of Foreign Missions is vitally connected with the spiritual prosperity of our churches, and entitled to
hold a leading place in their Christian affections and charities; and
that its appeals to their sympathies, prayers, and self-denying bene
* The Committee on the Cherokee mission consisted of Rev. Dr. Beman,
Judge Jessup, Wmn. C. Gilman, Esq., Rev. Dr. Asa D. Smith, Rev. Dr.
Sabin, Rev. Wm. A. Nichols, and Rev. J. G. Davis.
227 
THE AMERICAN BOARD
factions, were never so loud and urgent as, in the providence of
God, they are at the present time.
"'2. Resolved, That we most gratefully acknowledge the good
hand of our God in the foreign missionary work which, during the
last half century, the American Board, the pioneer of our benevolent societies, has been enabled, through the divine blessing, to
accomplish; in the information which it has collected and dififused
throughout Christendomn respecting the heathen world; in the compassion for the perishing and the zeal for Christ which it has kindled in the hearts of his disciples; in the spirit of self-denial and
self-sacrifice which it has quickened and fostered; in the blessings
of a Christian civilization which it has conferred upon the benighted
and degraded; in the many trophies for Christ and heaven which it
has won from Paganism; in the impulse which it has given to the
great cause of Christian benevolence; and in all the forms in which,
at home and abroad, it has advanced the triumphs of the Redeemer's
Kingdom among men;-and that we desire that the Board may
enter upon the second half century of its career with fresh unction
and fresh power, relieved of every disability which may impair its
moral influence, cripple its energies, diminish its resources, or obstruct its widest usefulness.
"' 3. Resolved, That we regard it as demanded alike by the Gospel
and humanity, and an object of intense desire, in view of the existing
state of the national mind, the demand and associations of the approaching jubilee, and the highest influence and success of the
Board, that the divorce of slaveholding from Christianity be comlpleted at once in the churches of the Cherokee nation, and that a
full declaration of principles against slavery be sent forth to the
world, as the testimony of the Board to that great cause which now
involves the deepest interests of humanity.'
"The Committee subsequently reported, that' the action of the
Prudential Committee, and the statements contained in their
Report with reference to the Cherokee Mission, taken in connection with previous declarations of the Board, have satisfactorily
answered the requests of the General Association of Illinois; and
no further action of the Board is deemed necessary.' This report
was accepted by the Board."-  p. 17.
It appears from the first paragraph of this monstrous report, that not the Business Committee, but the Committee
which had just echoed the relinquishment of the Cherokee
Mission, are to be held responsible for it. No where in the
whole action of the managers of the Board (I am aware that
this is a very strong expression) has there been a more
palpable and impudent fraud than the assertion of this
Reverend Committee, that the cutting loose of the slaveholding Cherokee churches from the Board has " satisfactorily
answered the requests of the General Association of Illinois,"
228 
IN RELATION TO SLAVERY.
which were, first, "that the divorce of slaveholding from
Christianity be completed at once in the churches of the
Cherokee nation "; and next, " that a full declaration of principles against slavery be sent forth to the world as the testimony of the Board."
It is by their accustomed careless acceptance and adoption
of reports like this, (the endorsement of a reputable merchant
upon a forged check,) that the Board enable the fictions,
elaborated by complicity of the Special Committees with the
Prudential Committee, to pass current as truth in the community.
The next action, in the Annual Meeting of 1860, was in
regard to the foreign slave-trade, a memorial against which,
presented by Rev. Dr. Cheever to the Annual Meeting of the
previous year, had, after discussion, been shoved out of the
wa      y by a   reference to the Prudential  Committee.   (See
ante, p. 216.) As this body hoped now to get the whole
subject of slavery off their hands, they brought up this
branch of it also, to receive its quietus, as follows- (it
will be observed that they avoid mentioning who presented
the   memorial): —
" TIE SLAVE TRADE.
"At a meeting of the Board in 1859, a memorial on the subject
of the African slave trade, which had been presented for adoption, together with the whole subject thus brought before the
Board, was referred to the Prudential Committee. In their RPeport upon the Gaboon mission, (which was referred to the Committee on missions in Africa,) the following statements are made
upon this subject, and, information having been called for, were
read before the Board:
"' It is gratifying to learn, from recent statements, that the French
Government have promised to discontinue their "emigrant" traffic
after the p)resent season. This traffic, at the Gaboon, has been less
than usual during the year, and it has less affected the operations of
the mission than heretofore.
"' The Committee were instructed by the Board, at its last meeting, to take such action concerning the slave-trade, in this and its
other form, "as in their judgment its relations to their work, as a
Board of Missions, shall seem to demand." No time was lost in
attending to the duty.  Mr. Walker, of the Gaboon mission, being
then in the country, and being one of the best authorities on the
subject, was consulted.  His opinion as to the "emigrant trade"
corresponded with the facts above reported, and he thought more
229 
THE AMERICAN BOARD
harm than good would result from memorializing the national Government at present. In this opinion, the brethren at the Gaboon
subsequently concurred, as the Committee were informed by Mr.
Bushnell. It was also the belief of Mr. Walker, that the slavetrade, in its customary form, is not now directly affecting us. The
Committee embodied these views in a report, which they placed on
their files, and do not think it incumbent on the Board to bring this
matter before our Government under existing circumstances.'
"The report here mentioned as having been placed on file bv
the Prudential Committee, which is dated November 8, 1859, was
put into the hands of the same Committee, on the African missioIns, and was also read to the Board. It is as follows:  "' The sub-committee to whom was referred the memorial on the
slave-trade, which was presented to the Board at its late meeting at
Philadelphia, and by the Board referred to the Prudential Committee, have considered the matter, and report:
"' The question now to be considered is this: Is it expedient for
the American Board of Commissioners for Foreign Missions, or for
the Prudential Committee in the behalf of said Board, now to memorialize the Congress of the United States, or the President of the
United States, on the subject of the African slave-trade?
"' That this trade is an enormous evil, wherever it exists, there
can be no doubt. It pollutes whatever it touches, and desolates
wherever it goes. And this is probably just as true of the exportationI of "free emigrants" from Africa, under the authority of the
French Government, as it is of the general slave-trade.
"'Great, however, as the evil may be, it is our clear conviction
that neither the Board, nor its Committee, ought to memorialize the
Congress or the President of the United States, unless the trade, in
some of its forms, evidently interferes with the proper missionary
work of the Board. This missionary work is now carried on among
the Zulus, upon the south-eastern coast, and at the mouth of the
Gaboon, on the western coast of Africa.
"' The foreign slave-trade, in either of its forms, has not directly
interfered with our missionary work among the Zulus. The trade
does not exist in that territory, and will not be likely to enter it, as
the territory is under British authority.
"' Neither has the Gaboon country been disturbed by the general
slave-trade for years, the nearest market for the purchase of slaves
being at the mouth of the Nazareth, about one hundred miles south
of the Gaboon. The trade in "free emigrants," by the French,
has, however, been established and carried on at the Gaboon. Mr.
Walker, one of our missionaries, says of this trade: "It is not different from the old slave-trade, except in name and profession of
philanthrophy, and the presence of a naval officer aboard each vessel, to protect it from the English cruiser on the coast. But these
things only intensify it, and make it more effectual for the accomplishment of evil."  If, then, there is a strong probability that this
trade will be long continued at this point, it would seem to be proper
and expedient for the American Board to address the President of
230 
IN RELATION TO SLAVERY.
the United States, in the endeavor, and with the hope, of securing
the influence of this Government with the French Government, in
favor of the discontinuance of this trade, because of its interference
with their missionary work. Mr. Walker, however, is of the opinion, that this traffic will not be long continued at the Gaboon. He
says: "I see that this traffic is suspended by Government order on
the east coast. It has also been abandoned in Liberia. Last month,
Mr. Best wrote me that the trade in the Gaboon had met with so
strong a competition from the increase of English trade there, that
the vessels were preparing to leave for other parts of the coast. But
dates of a month later speak of the vessels as still there. I do not
think the trade is to continue. The present arrangement terminates
in about two years, and from the fact that it has been withdrawn
from the east coast, and the constant opposition of the English Government, as well as English trade, I do not think the arrangement
will be renewed. I do not think that the French emigrant system
is to affect us in the Gaboon, or any other missionaries on the coast,
seriously."
"' We regard Mr. Walker as the very best authority on this subject, and with his testimony and opinion so clearly expressed before
us, we cannot think it advisable to address the President on the subject at the present time. If it shall be found, in the course of events,
that the expectations of Mr. Walker are not realized, and that this
traffic is likely to be continued, to the injury of our missionary
work, a suitable appeal will of course hereafter be made by the
Committee to the President in this behalf.'" -pp. 17-19.
The Prudential Committee place their refusal to act in this
important matter on the ground of the opinion of Mr.
Walker, one of their missionaries, whom they represent as
"the very best authority on this subject."
Mr. Walker is a very hopeful man. Thirteen years ago,
(1848,) writing from the same mission, he announced that
the slave-trade was already "broken up."  In the Prudential
Committee's Annual RIeport for that year occurs this report
from Mr. Walker respecting "King George's town":  "The people there are debased, suffering through the influence of
the slave-trade; which, however, has been broken up by the activity
of English and American cruisers." - p. 134.
Mr. Wilson, also, another missionary of the Board at the
Gaboon, has shown himself unduly hopeful upon the same
subject.   In the Annual  Report for 1852, Mr. Wilson
says
"The English squadron has very nearly put a final end to the
slave-trade. All its strongholds in the vicinity of the Congo have
recently been abandoned. Indeed, I know of but three points on
the whole coast now where it is still continued; and these, I have
no doubt, will be relinquished before the close of the present year."
231 
THE AMERICAN BOARD
In another statement, (subsequently written, though in the
same year,) Mr. Wilson says, (p. 218)
"It will be gratifying to the friends of humanity to know, that the
slave-trade on the coast of Africa is virtually broken up, and probably will never be revived again."
Coming down to the year 1859, Mr. Walker's confidence
becomes somewhat less positive. In their Annual Report
for that year, complaining that at the Gaboon "domestic
slavery is extensive and increasing," the Prudential Committee state that-," Mr. Walker thinks the French slavetrade cannot long continue."
In the quotations from Mr. Walker in the Annual Report
for 1860, which we are now examining, that gentleman's
confidence seems yet further diminished. Speaking of the
trade in "free emigrants" by the French, which, he declares, "is not different from the old slave-trade, except in
name, and profession of philanthropy," his ground for encouragement is that "the present arrangement terminates in
about two years," and he does not think it will be renewed!
What an insult is it to the common sense of the community —a community which has heard the energetic expressions of Southern  determination  to have  the foreign
slave-trade speedily revived, and which has seen several
books and pamphlets recently published, by clergymen and
others, in direct advocacy of such revival-what an insult
to our common sense is it for the Prudential Committee to
say, immediately after the passage last quoted from Mr.
Walker-a passage also bearing in the very opposite direction
"We regard Mr. Walker as the very best authority on this subject, and, with his testimony and opinion so clearly expressed before
us, we cannot think it advisable to address the President on the subject at the present time."
Even this perversion of Mr. Walker's testimony is not the
worst of the deceit here practised by the Prudential Committee. In the face of his testimony, (in 1859, that the
French slave-trade still existed in the Gaboon, and in 1860,
that "the present arrangement" for it was to continue two
years longer,) and in the face of their own lamentation, (p.
40 of Ann. Rep. for 1859,) that slavery in the Gaboon
232 
IN RELATION TO SLAVERY.
was increasing, and that much of the property there is in
the form of slaves, they now say -
"Neither has the Gaboon country been disturbed by the general
slave-tradefor years."
This statement is made in the hope to persuade the community that "neither the Board, nor its Committee, ought
to memorialize the Congress, or the President, of the United
States, unless the trade, in some of its forms, evidently interferes with the proper missionary work of the Board "!
If it shall seem incredible to any one (for want of having
the Annual Reports at hand for reference) that this body of
grave and reverend seigniors should make an assertion which
could be proved a lie by abundant recent evidence out of
their own mouths, such doubter should remember, first, that
these gentlemen, having long been accustomed to an implicit
acceptance of all their statements as correct, by the patrons
of their missionary enterprise, have already had a large experience in finding misstatements thus accepted; and next,
that much was to be risked, at this particular crisis, in the
hope of now seeming to become entirely free from their longcontinued complicity with slavery, and of covering their long
course of mendacity with the mantle of the past.
If the Prudential Committee can make it appear (truly or
untruly) that the African slave-trade causes no direct interference " with the proper missionary work of the Board,"
their purpose is answered; outside of this boundary, they
seem perfectly indifferent as to the immense threatened enlargement of crime in the whites, and of suffering in the
blacks, which would necessarily attend the threatened revival of the foreign slave-trade. As their confidence in the
"excellent" Mr. Byington seems undisturbed by the fact that
he suffered one member of his mission-church to burn another
alive without instituting discipline in regard to it, preaching
against it, or treating it as an offence in any manner whatever, so their confidence in the system of complicity with
slavery, which they have now maintained for more than forty
years in the Cherokee and Choctaw churches, seems not to
be in the least disturbed by the recent developments of inveterately pro-slavery character in those tribes. Nay, so
accustomed have the advocates of the Board become to sub
233 
TITHE AMERICAN BOARD
stitute implicit confidence  in the Prudential Committee for
the exercise of a moderate prudence in "putting that and
that together," that even the Editor of the New York Evangelist, in printing (March 21st, 1861) the following instructive passage of history, probably did not even think of the
responsibility of the Prudential Committee for their forty
years' course of missionary instruction leading to it. Here is
the passage: -
"THE INDIANs. -The Cherokee, Choctaw, and other Indian
tribes of the Southwest, nearly all of them slaveholders, are evidently under the influence of secessionists. The principal Chief
of the Choctaw Nation has recently convened the local Legislature
in council, for the purpose of consulting as to tlhe action to be taken
in view of the secession of the Southern States. The message of
the Chief reviews the'grievances' of the South, and the history
of the slavery agitation in the Northern States, and declares the
position of the Choctaw Nation to be that of a sovereign and independent State, and not of a territory of the United States, with the
right to make treaties, and to do all other acts and things which
a sovereign State may do.   He declares that all the sympathies
and feelings of the Choctaws are with the South, having been born
and nurtured on its soil, and having institutions in common with
the Southern States.   He deprecates the division of the Union,
and holds the example up as a warning to his countrymen never
to let contention and discord enter into their internal and domestic policy.  He recommends that Commissioners be sent to Washington city to look after the money interest of the Nation, and to
take counsel and advice from the President of the United States.
He also recommends that a General Council of the Chickasaws,
Creeks, Seminoles, and Choctaws, be held at the central point, for
the purpose of adopting some line of policy,'necessary to their
security.'   The General Council responded to the sentiments of
their Chief by passing resolutions expressing the views of the
General Council of the Choctaw Nation in reference to the political
disagreement existing between the Northern anid Southern States."
Later intelligence (Journal of Commerce, August 12th)
tells us that "the Choctaws, Creeks, Semninoles and Chickasaws have given their adherence to the Confederates, and
probably the Cherokees are divided on the question."
The Prudential Committee have just certified that these
Indians are a "Christian people."  After a course of forty
years of missionary teaching from  the "excellent"  Mr.
Byington and his colleagues, they are graduated-Christians!
Their " sympathies," it is true, are with the South, in the
present contest, and their "institutions" are in common with
234 
IN RELATION TO SLAVERY.
those of the South. But the excellent Mr. Byington has
taught them (assuming to teach from the Bible) that slaveholding is perfectly consistent with the Christian character;
and, no doubt, they will exercise church discipline upon those
brethren and sisters who burn their slaves alive, as soon as
they are assured that such was " the practice of the Apostles "!
The foregoing record of facts, supported by full documentary evidence drawn almost exclusively from the Annual
Reports of the Prudential Committee, may be summed up as
follows:  1. The missionaries who were sent by the Prudential
Committee to evangelize the Cherokee and Choctaw Indians
chose to recognize the slaveholding of those tribes as an
indifferent and entirely unobjectionable thing, and to honor
that wicked " institution" by the early and free admission of
slaveholders to their churches as Christians.
2. The Prudential Committee not only neglected to warn
their missionaries, at the outset, against entering into this
complicity with slavery, but they saw the process begin, and
go on for many years, without a word of remonstrance, or
the least sign of dissatisfaction.
3. When some of their patrons, the givers of the funds
which they had thus perverted, remonstrated against their
allowance of this sin, they refused to interfere for its removal; and when a large body of their missionaries from
another station added their protest against slavery, this Prudential Committee suppressed their testimony, and imposed
silence upon them by a law which has been ever since enforced, and which still stands (No. 42)'among their "Regulations."
4. When, in subsequent years, the remonstrances from
members and patrons of the Board so increased that they
could no longer be disregarded without risk to the treasury,
argument was attempted in opposition to them; and the
special committees to whom  these remonstrances were referred, not only defended the existing policy, and recommended its continuance, but did so by various sorts of misrepresentation, not unfrequently including direct violations of
the truth.
235 
THE AMERICAN BOARD
5. The reports of these special Committees, while refusing
to interfere with the admission of slaveholders to the mission
churches, nevertheless made large admissions in regard to the
evil character and the pernicious influence of slavery; and
they seemed to aim to please both parties, talking against
that sin in the strain of the remonstrants, even while in
action they maintained the policy against which those remonstrances were directed.
6. The Prudential Committee acted upon the hint thus
given; and ever after, in the reports they made, the correspondence they held with the missionaries, and the deputations they sent to examine and report upon this subject, the
action recommended (always favorable to the policy of the
pro-slavery missionaries) was invariably accompanied by a
strain of voluminous description and pious reflection unfavorable to slavery in general. And they took advantage of
this verbal characteristic of these reports - the fact that
very much of the phraseology contained in them was adverse
to slavery - to refer back to these documents, in subsequent
years, with the claim that they were really in opposition to
slavery, and that they proved the Board free from complicity with it.
7. The Board, leaving all these things with implicit confidence in the hands of the Prudential Committee, voted, by
large majorities, whatever they chose to recommend, and
rejected, by equally large majorities, the action against slavery and the slave-trade occasionally proposed by Dr.
Cheever, and the few in that body who sympathized with
him.
8. Meantime, slavery was bringing forth its natural fruit
in the Cherokee and Choctaw cbmmunities and churches, as
well as in the slaveholding communities and churches around
them; the very pleas of the missionaries in behalf of itsuch as the extenuating statement, (p. 95 of the Ann. Rep.
for 1848,) that if the Indians treated their slaves badly, they
treated their own children badly also, and that no better was
to be expected of them, under the circumstances - showing
the corruption which a tolerance of slaveholding was already
working in the churches. Until finally, when the utmost extremity of wickedness and cruelty was manifested by a
slaveholding woman in one of those churches - the murder of
236 
IN RELATION TO SLAVERY.
a sister in the church by burning alive, without a particle of
legal evidence of her guilt, and in spite of her declaration
of innocence with her dying breath- this mission church
showed itself precisely on a level with the profligate slaveholding "world" of Missouri and Arkansas, by hushing up
this enormous sin, and treating it as a necessary part of the
discipline indispensable to the maintenance of slavery. Nay,
they went further in this line of wickedness than the unregenerate " world" could do, going on as usual with the administration of "the Lord's Supper" to the murderer!
9. After the system of tolerance of slaveholding in the
mission churches had brought forth this fruit, (though Mr.
Secretary Treat says the Prudential Committee had not been
informed of the slave-burning, and though it is quite probable that the "excellent " Mr. Byington, to whose "fidelity"
and "devotedness" they had given unbounded praise, had
avoided reporting this fruit of his labors,) it was suddenly
found, in the Annual Meeting of the Board in October,
1859, that the Prudential Committee had discontinued the
Choctaw Mission. They had stated to the missionaries, as
the reason of this change, "the unceasing embarrassments
and perplexities connected with the mission," specifying
afterwards an expected diminution of receipts from the
churches if the connection continued; to the public, in the
Annual Report then presented, they stated also, that they
could not tell all the reasons of this change, and that "the
whole case" was not there; but to neither of these parties
did they frankly say, that this trouble had come from their
own guilty complicity with slavery; neither has the mysterious unknown reason, unfit for publication, by which they
found themselves "greatly embarrassed," ever yet been explained to the public.
10. In the succeeding year, 1860, the Cherokee mission
also was discontinued. This, the Prudential Committee said,
was not done on account of slavery, but was done because
the Cherokee nation was already Christianized, and thus their
appropriate work in it was finished.
11. The Prudential Committee, admitting that the Cherokee missionaries were adverse to the discontinuance of the
mission, nevertheless represented those missionaries to "concur in the opinion" that "the Cherokees are a Christian
237 
THE AMERIuAN BOARD
people." The paragraph in which this declaration occurs
(p. 138 of the Annual Report for 1860) shows how accustomed the Prudential Committee have become to a confidence,
in their readers, so implicit as to take no note of the most
glaring discrepancies and contradictions in their statements.
Immediately after the statement above mentioned, that these
missionaries concur in the opinion that the Cherokees should
be acknowledged a Christian people, the testimony of the
three missionaries themselves is given; and not one of the
three takes the ground ascribed to them by the Prudential
Committee!  Not one of them  "concurs" in the opinion
that the Cherokee nation is a Christian people, any more
than in the opinion that the Board may properly retire from
that field of labor.
12. The details of evidence fail to establish the ground
assumed by the Prudential Committee as thoroughly in the
case of the Cherokee people as in that of their missionaries;
for, on a careful scrutiny of the evidence, the Christianization of the 21,000 Cherokees is reduced to the following
rather inadequate basis, namely; -the alleged facts, that
136 Cherokees are members of the mission churches; that
255 persons (church members and others, Indian, white, colored, and mixed) are attendants on the mission preaching;
and that an average of 80 pupils irregularly attend the
mission schools. As to the morality of these Cherokee
church members, they may all hold, buy, and sell slaves, if
they will. As to their piety, it is admitted (p. 141) that
they do not care enough for the preaching of the Gospel to
support it at their own expense, even when able to do so.
And the first intelligence that we have of this slaveholding
nation, after the certificate of' its Christian character publicly given by the Prudential Committee of the "American
Board," is that, sympathizing with the manners, customs, and
"institutions" of the Southern secessionists, they are considering whether to join their movement for the extension
and perpetuity of slavery!
13. The unfair and dishonest treatment which the Board
have always practised towards the remonstrants against their
complicity with slavery, has never been more glaring than in
their reply to the last request of this sort, made by the
General Association of Illinois; for the petition of this
238 
IN RELATION TO SLAVERY.
body "that the divorce of slaveholding from Christianity be
completed at once, in the churches of the Cherokee nation,"
was declared by the Board to be " satisfactorily answered"
by the dismissal of these churches from their charge, with
the certificate, published to the world, that the continuance
of their slaveholding was no impeachment of their Christian
character.
14. The fact, in the position of the " American Board,"
which now most emphatically challenges the attention of the
civilized world, and especially of that part of it which cares
for the propagation of a pure Christianity, is that they have
deliberately chosen to bear a testimony practically in favor
of slavery, and to refuse a course of action practically adverse to it, even when proposed by clergymen, their friends
and allies; that they have refused, now as well as heretofore, to purge the Cherokee and Choctaw churches of the
enormous corruption which their missionaries, with their
consent, introduced and perpetuated in them; and that, in
dismissing from their watch and care these corrupt churches,
and the yet more corrupt nation to which they belong, with
the volunteered certificate that both are " Christian," they
have insulted the common sense as well as the religion of this
age, and have interposed the most fatal of obstructions to the
progress of the Gospel of Christ.
In the forty-two years of the Board's maintenance of the
Cherokee and Choctaw missions, they have connived at
slavery, avoiding, by various dishonorable and dishonest contrivances, the hard duty of reformation. Now, they go a
step further, spontaneously and publicly vouching for slaveholding churches as Christian churches, and for a nation upholding the worst form of slavery as "a Christian people."
Will any Christian in the Northern churches, will any of
those men in the free North who now see the revelations,
more and more hideous, which slavery is constantly making
of its own character, continue to support a Board which has
thus deliberately taken its position on the side of slavery?
Will any man give another dollar for the disposal of that
Prudential Committee, until they shall have retracted
that shameful testimony respecting the Cherokee nation, and
commenced a course of reparation in regard to it, doing
239 
THE AMERICAN BOARD
something really to Christianize those whom they have
corrupted?
The guilt of passing a forged note is small compared with
the sin which these men have been committing, and persisting
in against vehement remonstrance, for forty-two years. Pretending to teach Christianity to an ignorant people, they
have imposed upon them, under that venerable name, a
religion which allows and favors slavery. Just as surely as
it is the duty of a repenting forger or pickpocket to undo the
wrong he has done, and just as surely as it is needful for
those around him to require confession and reparation as indispensable among the evidences that his penitence is real,
just so surely should this Prudential Committee be required
to make both these sorts of atonement.
They have not merely wasted the money intrusted to them
by the churches, but they have misused it, in the worst
possible way, sowing tares instead of wheat in the consecrated
ground which they had undertaken to cultivate. To look at
the matter from the pecuniary stand-point, the least important
of all, in a matter involving spiritual interests, the union of
the Cherokee and Choctaw Indians with the rebellious States
of the South, in the war now commenced by them for the
maintenance of slavery, will cost this nation fifty times the
sum already expended upon those Indians by the Prudential
Committee; but their union in this movement for the defence and extension of slavery-their enlistment in this
warfare of barbarism against civilization- is the natural
tendency of the sort of missionary teaching which the Prudential Committee has furnished them; whereas, a faithful
use of their access to those tribes, and a preaching of true
Christianity among them for forty-two years, would certainly
have tended, and might perhaps have fully availed, to make
them refuse such shameful companionship, and stand fast in
the liberty with which Christ makes free.
What wonder that their churches were always small and
poor! There was no purity, no conscious internal elevation,
no spiritual nobleness within, to counterbalance what their
parishioners " without" esteemed the advantage of open indulgence in profaneness, theft, drunkenness and fornication.
Their church members gave up the license of some sorts of
sin, without at all attaining  "the glorious liberty of the
240 
IN RELATION TO SLAVERY.
children of God." What wonder that only 136 out of the
21,000 Cherokees thought it worth while to join the missionchurches! What wonder that only 255 of the same nation
thought it worth while to attend the mission-preaching! And
what wonder that neither church nor congregation thought
such preaching worth paying for!  It did not come near
enough to Christianity to be worth paying for!
We sometimes read of a repentant sinner who can find no
peace until he has sought out those whom his evil teaching
has seduced into dishonesty or intemperance, and persuaded
them also to repent and reform. Just this reparation the
Prudential Committee are bound to make to the Cherokees
and Choctaws. At whatever expense of personal humiliation and self-sacrifice, they are bound to try, at least, to undo
the mischief they have done, to retract their libellous
representations that Christianity allows the holding, buying
and selling of slaves, and to supply truly Christian teachers
for the instruction of that misguided people. Not until they
have done this, and made confession, besides, to their remonstrating patrons, of the dishonest contrivances by which
those remonstrances have been counteracted and neutralized,
should they be held acquitted of guilt for the past, or entitled
to a renewal of confidence in the future.
241 
~ 
A P P E N D I X.
THE following letters give all the further evidence that has appeaied up to this date (August, 1861) of facts and incidents relative to the slave-burning in the Stockbridge mission station, in
January, 1859, (erroneously stated, in the first letter, to have
beein  "some time in 1860.")    The suggestions of Prof. Bartlett
in regard to this evidence -in regard to its admissions, direct
and indirect, upon some points, and its ominous silence upon
others- are worthy of most serious attention. The first of these
articles (with no responsible name signed to it) appeared in The
Co,gregationalist, of this city, May 3, 1861. The comments of
Prof'. Bartlett appeared May 17th, in the same paper.
For the Congregationalist.
SLAVE-BURNING IN THE CHOCTAW NATION.
Some time during the past winter, there appeared in The Independent,
and (I believe) in several of the religious papers, a letter from Prof.
Bartlett, of Chicago, relative to the burning of a negro woman in the
Choctaw Nation some time in 1860. The tenor of Prof. B.'s letter seemed
to imply that there had been a culpable silence on the part of the missionaries in that Nation, upon the point, and that the mission church were
guilty in winking at the sin of participation in the affair. Having spent
some five years as an assistant in mission labors in the Territory, and
knowing somewhat of the trials that gather so thickly about the weary
way which the beloved brethren and sisters laboring in the Territory have
trodden for the last ten years, I was grieved for their sakes, and enclosing
a printed copy Cf Prof. Bartlett's letter to one of the brethren, requested
an explanation. The following is a copy of his reply. The original I
still retain. If you will give it a place in your columns, I think you will
confer a favor upon the mission. It proves what I had supposed in reading Mr. B.'s letter, viz., that the whole affair was conducted by a lawless
nob, with whom the national authorities, even, dare not interfere.  How,
then, should our mission brethren meddle with them?  While I detest
slavery as thoroughly as Prof. Bartlett can desire any person, Christian or
heathen, to detest it, at the same timne, I do say to my Christian brethren at
the North, Have a care, my friends, that in your zeal against slavery, you
lay no stumbling-stones in the pathway of those who, amid trials and selfdenials that home Christians know little of, have toiled on for years, to 
APPENDIX.
give the Gospel to those who had it not. Should we not rather, at this
hour, when to trials and self-denials are added dangers also, give them
our prayers in large measure, rather than our censure?
Yours, respectfully,
A  FORMER MEMBER  OF THE MISSION.
P. S.-Will you allow me, through your paper, to request The Independent todo us the favor to copy this article?
CHOCTAW NATION, March, 1861.
Miss —: In regard to the inquiry respecting the burning of the
slave woman, I have only to say, that Dr. Lowrie's letter to Rev. S.
C. Bartlett contains the substance of the facts in the case. The
public meeting was composed only of the relatives,* the Harkinses
and t Pitchlilyns, "Capt. Whiskey" presiding, as usual on such occasions. They constituted judge, jury, and executioners, and conducted things in precisely their own way.  The only free member
of the church, in good standing, who was present, and took any
part in the transactions, was AMrs. Harkins, wife of the murdered
man. There was one other free member of the church present, but
he was not in good standing, and it is not known that he took any
part, except as a spectator.
Now, what would Mr. Bartlett have us do in a case of this kind?
Shall we discipline those members who took a part in the affair?
That has already been done. t: Mrs. Harkins voluntarily gave herself
up to the discipline of the church, made all the confession which
the most fastidious could desire, was restored to fellowship, and now
leads a consistent Christian life. What more could be done in the
way of discipline?
Woul(l Mr. B. have the church, or any member of it, institute a
legal process against the parties? Such a measure, in this country,
and in case of the families in question, would be simply ridiculous.
Some of those very persons have since been tried for the murder of
afree white citizen of the nation, and acquitted.
Would Mr. Bartlett have the chlurch, its pastor, or any of its
members, from the pulpit or the stump, bear a public witness against
the sin of suchl proceedings?  That would have been about as wise
as to preach a sermon against the supremacy of the Pope, beneath
the walls of the Vatican.
This is a land of liberty! The broad stripes and bright stars
wave over us yet, or did then, at least, and we are still under the
* The relatives of the murdered man, Col. Harkins.
t It should be borne in mind, that the national authorities would not
molest a Pitchlyn, their standing in the nation being such that to hold
them amenable to law would require as much courage in the Territory,
as it would now for a native of South Carolina to arrest J. Davis for
treason. Let it be remembered, also, that while the United States exercise
a certain supervision over the Territory, all civil and criminal affairs are
left to the discretion of the Council and National authorities.
f Mrs. Harkins was represented in the letter of last winter as a daughter
of Col. Pitchlyn, which is, I suppose, correct, though I do not certainly
know.
244 
APPENDIX.
protection of that government which guarantees to us freedom of
speech, and freedom  of opinion, but actually there is no more freedom of opinion here than there is in Spain. On any thing pertaining to slavery, we have to conduct ourselves just as we would under
the most despotic government in the world.
Would Professor Bartlett have us publish to the world the matter?  We can see no good that would arise from such a course, nor
any necessity for us to take it, while there are so many men in the
North ready and willing to save us the trouble.
The action of Northern men, of a certain class, in respect to the
Choctaw Mission, often reminds me of a flock of turkey buzzards.
You know with what indifference they flap their lazy wings over
the most beautiful landscape. The purling stream, the waving
trees, the blooming flowers, have no attraction for them. But show
them a (lead carcass, and they pounce upon it at once. So certain
Northern men can see nothing of the good that has been effected
here by the Mission. They take an extra grip on their purse
strings, and look with cool indifference upon the members we have
educated, the general good that has been effected through our
labor.
But show them a dead negro who has been put to death by a
set of men who fear neither God, man, nor the devil, any further
than suits their convenience, and they are all down upon us at
once.
I can only speak as an individual, but I think I hazard nothing in
saying, the Mission would be exceedingly obliged if some one, of that
class, Mr. Bartlett for example, would come down here, and tell us
precisely what we ought to do, and show us precisely how to do it.
Yours, truly,
While I write, a friend suggests that such a mission ought to be
cut off. To such I can only say, what Christian man will take the
responsibility of shutting out the Gospel from ml people just struggling into the light of Christianity and civilization, amid the worst
of surrounding influences? If for the sin of those who rule, the
preacher and teacher shall be removed from the people, what shall
be done with us? When the Lord hath so dealt with us, then let
us shut out the living preacher from our brethren who know far less
than we. Till then, let us beware how we shut out from a still
ignorant people, the little light that, with God's blessing upon the
labors of toilworn mnen, and wearied, patient women, is beginning to gleam upon the darkness of those Indian homes and Indian
hearts. Would that those who would do so, could see what I once
saw among them -a converted Indian, whose crisp hair and black
complexion bore testimony to the fact that African blood mingled
largely with the Indian in his veins, standing beside the communiontable, and with tears rolling over his face, pleading with his people
to listen to the teaching of these very missionaries.  "While," said
he, "on one side one white man brings you whiskey, and on the
other, another teaches you to gamble, and to practise every wickedness, these men, and these alone, have given us the words of life
through Jesus.  Listen to them -listen for your life, for they alone
245 
APPENDIX.
have cared for our souls. They only teach you what will save you
from temporal and eternal ruin."
It is vastly easier to sit quietly at home and criticise, than to share
the difficulties of our Indian missionaries. Were it not an act of
comnnon courtesy to allow one who will go to them, and, sharing
their trials, their discouragements, their toils, practically showing
then  "a more excellent way," to be the one to "cast the first
stone"?  Were it not more Christ-like to thank God for what He
has condescended to work out by them, than to hinder them in their
work, because of what they cannot do?                      JOTA.
Correspondence of the Congregationalist.
THE SLAVE-BURNING.
MESSRS. EDITORS: -Your paper of the 3d instant contains a
comnmunication concerning the sad tragedy to which I called attention several months since. All information concerning it comes
slowly and painfully. Although the subject is now eclipsed by the
greater events of the hour, I will ask space to say, that the attempted
explanation is very unsatisfactory - both in its mode, its tone, and
its statements.
A member of Mr. Byington's church was burned alive.  Another
member of that church, then and now in good standing, it is admitted, was accessory to the murder. No distinct allusion to the terrible deed was ever made by the mission or the missionaries in their
Reports to the American Board; and when they were transferred to
another Board, there was nothing but a passing notice, ending with
the deceptive statement, "It was a terrible affair, but the mission
and the church here are not responsible for it." Letters addressed
by me to those Boards brought out only the information which they
had; and a respectful letter of inquiry to the pastor of the mission
church received no attention whatever. At length, after about
three months waiting, a public call for information was made.
Then only, the missionary pastor wrote, refusing to give me any
information or explanation, but saying that he had at length (two
years after the event) reported to the Presbyterian Board, and that
they could explain if they chose.  A respectful appeal  was publicly
made to that Board; but no word of responsible and official information was given-and no authentic and detailed statement has
been furnished to this day. After several months of waiting, however, we get one anonymnous letter, wrapped up in another anonynmous
letter, answering our respectful inquiries in a case of admitted murder with meager statements and hard names. I think the Church
is entitled to a better account, in a more responsible shape.
The tone of the communication is far from satisfactory. A murdered church member is only a "dead negro "!  A  Chrislian
brother, asking a simple explanation of the murder, is a "turkeybuzzard," pouncing on "a dead carcass"!  The missionary who
can thliink and write thus of the objects of his Christian labor -to
~>.
246 
APPENDIX.
say nothing of his Northern brethren- should be blest with friends
wise enough to suppress his letters.
The statements, too, are unsatisfactory, besides awakening other
painful inquiries. "'Actually there is no more freedom of opinion
here than in Spain; "-and Mrs. Harkins belonged to one of two
"families," against whom even a leg,al process "would be simply
ridiculous." These statements are certainly distinct - whether
intended to be frank or not -and they only intensity the demand
on those brothers to show that they have not compromised the doctrine and the discipline of Chlrist's Church.  The facts purporting
to be given are guardled, and apparently defective. "The only free
member of the church, in good standing, who took any part in the
transaction, was Mrs. Ilarkins." But how many members not free
were there, and what of them?  "One other free memnber was
present, not in good standing."  What was his standing, and what
of him?2 The process of discipline "has already been done. Mrs.
Harkins voluntarily gave herself up to the discipline of the church,
made all the confession which the most fastidious could desire, was
restored to church fellowship, and now leads a consistent Christian
life." A score of questions rise on reading this blurred account.
When was it- before or after the call for information? Was any
notice taken of the case before the next communion?  Did Mrs. H.
then partake with the church?  Who took the initiative, the church
or Mrs. H.? - and how much is contained in that word "voluntarily"?  What was the discipline?  Was Mrs. H. debarred from
the communion?-and how long? Is a simple "confession" all
that is necessary to restore to church fellowship a person who has
taken part in a murder? Is the murder of Christian slaves by
"Christian" masters too trivial or too common an affair in the
Choctaw nation to require even a passing allusion, in communicating information from the mission to the Board that employs
them?
I am sorry to say that I am not satisfied with the explanation of
that letter. It awakens more doubts than it solves. I presume the
public will speedily learn the facts more fully from another source.
Meanwhile, I gladly take my leave of a subject on which I have said
more than I could have desired.
Yours, truly,             S. C. BARTLETT.
CHICAGO, May 6, 1861.
247 
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