Jesus Christ and his apostles went forth to preach the gospel of peace and glad tidings. Their object was to confer the largest possible amount of happiness on the bond and free, that they were capable of enjoying under the circ.u.mstances. The gospel contemplated the present happiness of the human race, as well as their future interests. It had no design of detracting anything from the happiness of masters or servants; on the contrary, it contemplated the augmentation of the happiness of all who should be brought under its influence. Slavery existed. Masters were cruel and oppressive, and slaves were disobedient. This condition of slavery made it a sore evil--a grievous calamity, to both masters and servants. The duty of the apostles was clear. It was to remove those evils as far as practicable. It was to instruct masters and servants in their relative duties; well knowing, that obedience on their part, would remove the evils of slavery, and make both masters and servants better and happier. Having done this, they could do no more. Any other course would have entailed misery on masters and servants; or otherwise would have deprived them of all access to both servants and masters. The apostles adopted and carried out the only practicable and effective means within their reach, of ameliorating the condition of servants. Go, ye ministers of Jesus Christ, and follow in their footsteps. And ye apostles of modern reform, from whence did ye derive your authority to speak evil of rulers? To oppose the execution of the laws of your country? to foment strife? to sow the seeds of discontent and rebellion among the slaves, and thereby incite masters to acts of cruelty and oppression? "Woe to you, Scribes and Pharisees, hypocrites."
We may speculate, wrangle, and contend about slavery in the United States for centuries to come, without bringing relief to the slave; for after all, there is but one course which can ensure relief to the servant, the master, and the nation--but one course by which we can bring about universal emanc.i.p.ation, and secure at the same time the peace, happiness and prosperity of the Union; and that is obedience on the part of ministers of the gospel, masters and servants, to the requisitions of G.o.d"s word. Let ministers of the gospel imitate the example of Jesus Christ and his apostles; let masters and servants strictly observe what is enjoined on them in the New Testament; and let those not immediately interested, look around, and see if they cannot find objects of charity nearer home; and then will slavery soon cease to exist as an inst.i.tution in this nation. This is the only safe and practicable means of accomplishing an object so desirable; and those who attempt to extirpate slavery in any other way, are openly, knowingly, wilfully and deliberately violating G.o.d"s laws; and can expect nothing but the curse of Almighty G.o.d on their devoted heads.
If they sow the whirlwind, they may expect to reap the storm. They will learn, when it is too late, that no good can result from fraud, falsehood and force.
Hence, we see, why it is that the interference of abolitionists with slavery in the United States, has resulted in injury to masters and servants. They have refused to act in accordance with G.o.d"s revealed will; consequently, they have augmented the evils, hardships and calamities of slavery. Thus it has been; thus it is; and thus it ever will be. G.o.d is immutable; his laws are unchangeable; and he that expects to accomplish good, must do it by His appointed means. "Ask for the old paths, where is the good way, and walk therein." Follow the example of Jesus Christ and his apostles, and then may ye expect to accomplish good for your fellow creatures, and enjoy the approving smiles of heaven.
I shall close the present chapter with some quotations from the Bible.
"THUS SAITH THE LORD."
"And Noah awoke from his wine, and knew what his youngest son had done unto him. And he said, cursed be Canaan; a servant of servants shall he be unto his brethren." _Genesis_ ix, 24, 25.
"But Abram said unto Sarai, Behold thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai"s maid, whence comest thou? and whither wilt thou go? And she said, I flee from the face of my mistress, Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands." _Genesis_ xvi, 6-10.
"But in it (the Sabbath,) thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates." _Exodus_ xx, 10.
"Both thy bond-men, and thy bond-maids, which thou shalt have, shall be of the heathen that are round about you; of them ye shall buy bond-men and bond-maids. Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy and of their families that are with you, which they begat in your land; and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession, they shall be your bond-men forever." _Leviticus_ xxv. 44-47.
"Art thou called being a servant? care not for it; but if thou mayest be made free, use it rather." 1 _Cor._ vii, 21.
"Servants, be obedient to them who are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. Not with eye service, as men-pleasers; but as the servants of Christ, doing the will of G.o.d from the heart; With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And ye masters, do the same things unto them, forbearing threatening; knowing that your Master also is in heaven; neither is there respect of persons with him."
_Ephesians_ vi, 5-10.
"Servants, obey in all things your masters according to the flesh; not with eye service, as men-pleasers; but in singleness of heart, fearing G.o.d; And whatsoever ye do, do it heartily, as to the Lord and not unto men." _Col._ iii, 22, 23.
"Masters, give unto your servants that which is just and equal; knowing that ye also hare a Master in heaven." _Col._ iv, 1.
"Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of G.o.d and his doctrine be not blasphemed. And they that have believing masters let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit.
These things teach and exhort. If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ, and to the doctrine which is according to G.o.dliness, He is proud, knowing nothing but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings." 1 _Timothy_ vi, 1-5.
"Exhort servants to be obedient unto their own masters and to please them well in all things; not answering again; Not purloining, but showing all good fidelity; that they may adorn the doctrine of G.o.d our Saviour in all things." _t.i.tus_ ii, 9, 10.
"Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward." 1 _Peter_ ii, 18.
CHAPTER X.
We have proof positive, that the relation of master and servant is not inconsistent with the word of G.o.d. "Servants, be obedient to them that are your masters according to the flesh." "Masters, give unto your servants, that which is just and equal." This is the language of Holy Writ. Among the converts of the apostles were slaveholders. They were converted as slaveholders; admitted into the church as slaveholders; and as such, retained in the church in full fellowship, enjoying all the privileges and immunities of the church. They were not required so far as we know, in any instance, to manumit their slaves. It is highly probable, that the best thing that they could do for them, for the time being, was to retain them as servants, and treat them according to the injunctions of the apostle; "Give unto your servants that which is just and equal."
The case of Philemon and Onesimus, his servant, is fully to the point.
Philemon, a convert of St. Paul, appears to have been a devoted Christian; and I infer, from the language of St. Paul, a teacher or preacher of the Gospel. He had a wicked servant, by name Onesimus.
Onesimus, (if I may use modern parlance), ran away from his master, Philemon. St. Paul found him at Rome, and converted him. What then became of this fugitive slave? Did St. Paul conceal him, or did he advise him to flee still farther from his master, in order to elude pursuit and apprehension? Did he say to Onesimus, why brother Onesimus, you are now a Christian; Philemon, your master is a Christian; we are all Christians; and one Christian has no right, under any circ.u.mstances, to retain another in bondage? No! Thank G.o.d, St. Paul promulgated no such doctrine. What then did he say to Onesimus? Go home, and be subject to your master, Philemon. Love him and serve him, in the singleness of your heart. Do it freely and cheerfully; without murmuring or repining; and whatever service them shalt render unto thy master, Philemon, it shall be accounted unto thee, as service rendered unto the G.o.d of heaven. Dear brother Onesimus, thy condition is now changed; for, whereas Philemon was formerly thy master; he is now thy master and thy brother, and thou shalt obey him and love him as such. Go home brother; and here is a letter I have written to brother Philemon, your master. Onesimus returns home with this letter in his pocket. Anxious I have no doubt, to see his good old master. His feelings and views had undergone a change. He loved his master then; whereas, he formerly hated him, and fled from his service. No time is lost; he returns home in haste to his master. They meet. He approaches Philemon and extends his hand, while tears trickle down his cheeks. Master, (says he to Philemon), I have been a wicked and unfaithful servant; but thank G.o.d, I found St.
Paul at Rome and he has converted me to Christianity; and here is a letter from brother Paul. And did you see brother Paul, exclaimed Philemon? Oh! yes, said Onesimus; his countenance lighting up and his eyes dancing in their sockets for joy. And is dear brother Paul well?
How does he do? Oh! very well master, very well, indeed. Philemon then proceeds to open the letter, and what does he read therein?
"I, Paul, the prisoner of Jesus Christ--unto Philemon, our dearly beloved brother--Grace to you and peace from G.o.d--Hearing of thy love and faith--Which thou hast toward the Lord Jesus Christ; I beseech thee for my son, Onesimus, That thou shouldst receive him forever."
Receive him, said St. Paul, not only as a good and faithful servant, now profitable to thee; but receive him as a brother beloved--an heir of salvation. Here is clearly set forth the duty of ministers, masters, and servants; but, as I shall again and again refer to this subject, I will now proceed to show reasons why, the holding of slaves is not necessarily sinful under all circ.u.mstances.
A slaveholder is under no obligation to emanc.i.p.ate his slave, provided the condition of the slave is made worse thereby. And it is obvious, that there are many cases, in which both master and slave would sustain injury, by the emanc.i.p.ation of the slave. Under such circ.u.mstances, there are as good reasons, why a slave should be retained in bondage, as there are, that a minor should be subject to his parents until he is twenty-one years of age; or that an idiot should be placed under the supervision and control of some one, during his natural life. The reason is based on inability and incompetency of the slave, the minor and the idiot. They are not qualified to reason and to judge, and are therefore incompetent to act; hence, it devolves on some one to reason and to judge for them, and to supervise and control their actions. The welfare of the slave, the minor, and the idiot, is subserved by subjecting them to the control of competent persons; and the peace, prosperity, and general good of all are promoted thereby.
Before I proceed farther with the respective duties of masters and servants, I beg leave to present some solemn thoughts, for the consideration of Christian slaveholders. I have endeavored to show, that the holding of slaves is not sinful, _per se_; but if slaveholders fail to discharge the duties enjoined on them, the Divine Being will hold them accountable for their dereliction of duty. Such is the deceitfulness of our hearts, and such the p.r.o.neness of our corrupt natures to wander from the path of duty, that it is necessary for us at all times to scrutinize well, the motives which prompt us to act, and to test all our actions by the only standard of truth, the Holy Scriptures. Our Saviour tells us, that it is easier for a camel to pa.s.s through the eye of a needle, than for a rich man to enter into the kingdom of heaven. Not that the possession and enjoyment of riches is necessarily sinful; but if those who have wealth, fail as good stewards, to use it according to the requisitions of the Bible, then are they guilty in the sight of G.o.d. So it is with slavery.
Slaveholding is not necessarily sinful, but if slaveholders fail to discharge the duties enjoined on them in the New Testament; then are they guilty in the sight of G.o.d. And here lies the difficulty; when we point out to a rich man his duty, his corrupt and avaricious heart interposes and says, no; you would rob me of my goods, you would damage my pecuniary interests; I cannot, I will not yield to your requisitions. We sometimes encounter the same difficulty with slaveholders. They sometimes imagine that duty and interest, are antagonistic principles. They imagine, that if they discharge their duty to the slaves, their pecuniary interests will suffer thereby; and for this reason, I have sometimes thought, that it might be as difficult for a slaveholder to enter the kingdom of heaven, as for a rich man. "The love of money, the root of all evil," stands in the way in both cases. If duty and our worldly interest could always run in the same channel, then should we find it no difficult task to be Christians; but as they are sometimes opposing forces, antagonistic principles, the contest is difficult, and the result sometimes doubtful.[3] Duty, commands the rich man to feed the hungry and clothe the naked; but the rich man says, nay, Lord, my goods are my own; I procured them by honest labor, and must I now appropriate them to feeding the hungry and clothing the naked? What right have they to enjoy the fruits of my labor? Your requisition Lord, is unreasonable.
I cannot, I will not comply. Duty, says to the slaveholder, "Give unto your servants that which is just and equal, forbearing threatening;"
but the slaveholder says, nay Lord, my slave is my own property, I purchased him with my own money, and what right have you to dictate to me, how I shall treat my slave? Is he not my own, have I not the right to feed, clothe, work, and otherwise treat him, as seemeth good in mine own eyes; and who has the right to interfere? A compliance with your unreasonable demands will materially affect my pecuniary interests. My object is to ama.s.s wealth, to h.o.a.rd up silver and gold; and I shall therefore so manage my affairs as to accomplish this object.
[3] By _worldly interest_, I wish to be understood, the acc.u.mulation of wealth by any and every means, and the h.o.a.rding it up, regardless of the wants and sufferings of those around us.
He that sets up for himself, regardless of the peace, happiness, and comfort of his fellow creatures--he that hath a will of his own, and will not yield to the requisitions of G.o.d"s word--he that will take his own way, regardless of the dictates of his better informed judgment--he that will go his own course, it matters not on whose rights he infringes--he that will consult his own interests, and at the same time trample under foot the dearest interests of others, has no right, or t.i.tle, to the name of a Christian. If the Bible says do this, or abstain from that, the Christian has no right to demur; it matters not how repugnant it may be to the feelings and inclinations of his heart. He must cheerfully and heartily at all times, and under all circ.u.mstances, acquiesce in the will of a superior intelligence.
He must be willing to sacrifice all; not only his earthly goods, but life itself, if G.o.d requires it at his hands. This is the doctrine of the Bible, and well did the Saviour say, "Strait is the gate and narrow is the way, that leadeth to life; and few there are that find it." "Many are called, but few are chosen." The Christian is not at liberty to consult his own personal interests and inclinations, when they are in opposition to the will of G.o.d. "Ye are not your own, (says the apostle), ye are bought with a price."
It was impressed on my mind in early life, that there was much error and misconception among Christian slaveholders in general, in reference to their obligations to their slaves, and a long residence among them has but strengthened and confirmed those convictions. I have no reference here to those who view slave property in the same light, that they do every other species of property; but to conscientious and humane men. I allude to you, who profess to be the followers of the meek and lowly Jesus--you, who take the Bible for the man of your council--you, who profess to be the servants of that G.o.d who is no respector of persons--you, who profess to be under the influence of that religion which recognizes every man as a brother beloved, for whom Christ shed his precious blood.
I beg leave to impress on your minds the solemn truth, that your slaves are human beings of like pa.s.sions, feelings, and propensities as yourselves; that they have immortal souls; that their joys and their sorrows, their happiness, and their misery, are suspended on the treatment which they receive at your hands; and that not only their present happiness and misery, but in all probability, their eternal destiny may be influenced by your course of conduct toward them. These are weighty considerations--would to G.o.d I could impress their importance on your minds; and that you would give them that prayerful and serious attention winch they demand at your hands.
In a.s.suming the right to direct and control fellow beings, from their cradles to their graves, you have taken on yourselves responsibilities, onerous indeed; and whatever may be your feelings,--whatever may be your views--whatever may be your course toward these unfortunate beings, of one thing you may be a.s.sured, that you are destined to meet them at the bar of judgment, and that if you have failed to discharge the duties obligatory on you, G.o.d Almighty will require their souls at your hands.
It is there that the rich and the poor, the bond and the free, the slave and his master, shall meet on a common level before a just and Almighty Judge; who, without respect of persons, colors, grades, or conditions in life, shall render unto every man according to his works, whether they be good or evil. In that dread day, it will avail you nothing, that in this world you were men of renown; that in this world the indigent and the ignorant, cowered in your presence, or were awed into submission by your superiority; or, that the summits of your superb and beautiful mansions vied with the clouds--that you added house to house, and field to field--that you ama.s.sed silver and gold as the dust of the earth--and that you were surrounded by all the elegancies and enjoyed all the comforts of life--rioted in excess and reveled in luxury. There you will stand before a just and scrutinizing G.o.d, divested of all those superfluities, and stripped of all that drapery, and those fascinating accomplishments, which attracted the attention and commanded the respect and admiration of your dependants and inferiors in this world.
Having in the preceding pages, but incidentally alluded to the duties of servants, I will close the present chapter with a few remarks on that subject. "Servants obey in all things your masters according to the flesh," &c. Servants are taught in the New Testament, not only to obey their masters, but to do it in the fear of G.o.d, cheerfully, freely, and actively; not simply with a view to please their masters, but as a service or duty, which G.o.d requires of them and for which he will hold them accountable.
It is a little remarkable, that so much should have been said and written about the cruel and harsh treatment of servants, and the duties of masters, and that the duties of servants should have been overlooked. Servants are commanded to be subject to their masters, "not only to the good and gentle, but also to the froward." The non-observance of this command on the part of servants, has frequently engendered that peevishness and perverseness in masters to which the apostles alludes, viz. forwardness among servants, has engendered frowardness in masters. It is the duty of servants, to oppose the evil tempers and dispositions, and the inhumanity of masters, by opposite tempers and dispositions, and by an opposite course of conduct. This is the command of G.o.d; and by yielding obedience to this command, they would to some extent, at least, reform their masters, and secure to themselves kind treatment. It is their only hope; it is all they can do, that will be likely to ameliorate their conditions as slaves. If servants would obey the injunctions of Holy Writ, they would seldom be treated cruelly or unkindly. It is their own disobedience and perverseness that subjects them, for the most part, to cruel treatment. I know, from personal observation, that the unkind, the harsh, the cruel treatment of slaves, in a large majority of cases, originates in their failure to observe the injunctions of the inspired writers.
I have shown that it is the duty of servants to "love" and "obey"
their "masters," to "count them worthy of all honor," and "to please them well in all things;" and it now devolves on those who have taught a contrary doctrine, to either admit their error, or otherwise to throw away their Bibles. It is folly for persons to persist in a course so contrary to the word of G.o.d, and notwithstanding, to call themselves Christians. I know that there are many who will plead ignorance, when they are arraigned for their unscriptural views, and their unwarrantable interference with slavery. It is too true--poor souls, they are ignorant--deplorably ignorant; but in all seriousness I would ask, how is it in this land of Bibles, that a majority of those professing Christianity, should know but little more about the Sacred Scriptures, than the heathen who never saw a Bible? But they have no time to read the Bible, and what is worse, they have no taste for it. All their leisure moment are devoted to the reading abolition papers, Uncle Tom"s Cabin, and other contemptible low, filthy novels!
But how is it, that there are ministers of the gospel of all denominations of Christians, who are guilty of inculcating doctrines on the subject of slavery, that are directly opposed to teachings of Divine inspiration? Are they ignorant of the fact, "that slavery pervaded the whole Eastern world, at the introduction of Christianity;" and yet not one word was uttered by our Saviour and his apostles, in condemnation of it as a civil inst.i.tution? Are they ignorant of the fact, that both masters and servants were admitted into the church of Christ, and that masters were required in no instance, so far as we know, to manumit their slaves? Are they ignorant of the fact, that Christ and his apostles taught masters and servants their relative duties, and otherwise left the inst.i.tution of slavery as they found it? Have they ever read Paul"s letter to Timothy? "Let as many servants as are under the yoke, count their masters worthy of all honor, that the name of G.o.d and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren? but rather do them service, &c. These things teach and exhort. _If any man teach otherwise, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and dest.i.tute of the truth. From such withdraw thyself_."
A more graphic description of the abolition clergymen of the present day could not be drawn. It is a picture of modern abolition drawn by the Omniscient G.o.d; and every word of it was originally applied to the subject of slavery and abolitionism. We have had strife, we have had railings, evil surmisings and perverse disputings; and we are indebted to corrupt fanatical clergymen for all these evils--for all this contention and slavery agitation--for all this envy, jealousy, hatred and sectional feeling--for all that endangers our peace and prosperity--our liberty, our happiness--and the perpetuity of this glorious Union. Yes, my fellow citizens, we are indebted to the emissaries of England, and native born American citizens, who from sinister motives have cloaked themselves with ministerial garb, for all the contention, all the evils, all the crime that has accrued or grown out of African slavery in the United States! St. Paul says, that they are "men of corrupt minds," and that they are "dest.i.tute of the truth;" and he moreover commands Timothy to "withdraw from such"
characters. And in the name of G.o.d, I command every Christian, every patriot, every friend of republicanism, every gentleman of honor, to "withdraw" from such men. Excommunicate them, cast them off,--cast them out as evil spirits--have no fellowship with them, until they repent of their crimes and cease from the evil of their ways. They are enemies to "pure and undefiled religion," and traitors to their country; and as such, they should be viewed and treated by every good citizen.
Many persons suppose that abolitionism is of modern origin; but it is an error, for we learn from the Epistle of Paul to Timothy, that it was agitating the church of Christ in the apostolic ages. St. Paul denounces those agitators as "men of corrupt minds;" and he moreover says unto Timothy, "from such withdraw thyself;" viz., excommunicate them--exclude them from the church, and have no fellowship with them.
It is a fact, worthy of note, that primitive Christians never meddled with the civil inst.i.tutions of the countries in which they resided.
They were under all circ.u.mstances good and loyal subjects. But the efforts of the apostle Paul, to crush the monster abolitionism, did not entirely succeed, for it has continued to agitate the church, from that day to the present hour. Yes, the foul fiend, with head erect, and brazen front, is stalking over our beloved country to the present day!
It appears that portions of the church, notwithstanding the solemn injunctions and admonitions of St. Paul, continued to interfere with the civil and domestic relations of master and servant. But the practice was condemned as unchristian, by nearly all the princ.i.p.al _fathers_. Particularly, Ignatius, Chrysostom and Jerome. Ignatius says, "let them (servants), serve their masters with greater diligence, and not be puffed up--and let them not desire their liberty to be purchased by the church." It was decreed by one of the ancient councils of the church,--"if any teach, that by virtue of religion or Christian instruction, that the slave may despise his master, or may withhold his service, let him be anathema," viz., let him be accursed of G.o.d, and separated or excommunicated from the church of Christ. Let the church have no fellowship, union, or communion with him, and let him be an off-cast from society.
Mark the above, reader! It is the language of the apostle Paul, and the voice of the primitive church of Christ with reference to abolitionism. I have said nothing worse--I have not said more--I shall not say less. It is G.o.d"s truth; harsh and severe as it may appear to some of you. And to abolitionists, I have only to say in conclusion, poor deluded souls, I sincerely pity you. Bow your heads with shame and grief--it may be, the Lord will have mercy upon you.
CHAPTER XI.