Part 2

11. In the exercise of discipline in the churches, under the same obligations and limitations as in regard to other acts of wrong-doing, 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 naught 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 Committee, we may have their confidence, as they have ours, in the continued prosecution together of the great work to which the great Head 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 farther 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.[B]

[Footnote B: "The General Assembly of the Presbyterian Church, having taken into consideration the subject of slavery, think proper to make known 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 religions 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 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.

"Having 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 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 co-operate 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.]

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 such 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 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 of 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 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.'" 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 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. 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."

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 statement 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 1,094 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 denomination, 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 Hampshire. 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 employed 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, are 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, everywhere 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 slave-holding 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 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 same 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: