[Footnote C: Pittsburgh pamphlet p. 31.]
"It is," affirms the Princeton professor, "on all hands acknowledged, that, at the time of the advent of Jesus Christ, slavery in its worst forms prevailed over the whole world. _The Savior found it around him_ in JUDEA."[A] To say that he found it _in Judea_, is to speak ambiguously. Many things were to be found "_in_ Judea," which neither belonged to, nor were characteristic of _the Jews_. It is not denied that _the Gentiles_, who resided among them, might have had slaves; _but of the Jews this is denied_. How could the professor take that as granted, the proof of which entered vitally into the argument and was essential to the soundness of the conclusions to which he would conduct us? How could he take advantage of an ambiguous expression to conduct his confiding readers on to a position which, if his own eyes were open, he must have known they could not hold in the light of open day?
[Footnote A: Pittsburgh pamphlet p. 9.]
We do not charge the Savior with any want of wisdom, goodness, or courage,[B] for refusing to "break down the wall of part.i.tion between Jews and Gentiles" "before the time appointed." While this barrier stood, he could not, consistently with the plan of redemption, impart instruction freely to the Gentiles. To some extent, and on extraordinary occasions, he might have done so. But his business then was with "the lost sheep of the house of Israel."[C] The propriety of this arrangement is not the matter of dispute between the Princeton professor and ourselves.
[Footnote B: The same, p. 10.]
[Footnote C: Matt. xv. 24.]
In disposing of the question whether the Jews held slaves during our Savior"s incarnation among them, the following points deserve earnest attention:--
1. Slaveholding is inconsistent with the Mosaic economy. For the proof of this, we would refer our readers, among other arguments more or less appropriate and powerful, to the tract already alluded to.[A] In all the external relations and visible arrangements of life, the Jews, during our Savior"s ministry among them, seem to have been scrupulously observant of the inst.i.tutions and usages of the "Old Dispensation." They stood far aloof from whatever was characteristic of Samaritans and Gentiles. From idolatry and slaveholding--those twin-vices which had always so greatly prevailed among the heathen--they seem at length, as the result of a most painful discipline, to have been effectually divorced.
[Footnote A: "The Bible against Slavery."]
2. While, therefore, John the Baptist, with marked fidelity and great power, acted among the Jews the part of a _reprover_, he found no occasion to repeat and apply the language of his predecessors,[B] in exposing and rebuking idolatry and slaveholding. Could he, the greatest of the prophets, have been less effectually aroused by the presence of "the yoke," than was Isaiah?--or less intrepid and decisive in exposing and denouncing the sin of oppression under its most hateful and injurious forms?
[Footnote B: Psalm lx.x.xii; Isa. lviii. 1-12; Jer. xxii. 13-16.]
3. The Savior was not backward in applying his own principles plainly and pointedly to such forms of oppression as appeared among the Jews.
These principles, whenever they have been freely acted on, the Princeton professor admits, have abolished domestic bondage. Had this prevailed within the sphere of our Savior"s ministry, he could not, consistently with his general character, have failed to expose and condemn it. The oppression of the people by lordly ecclesiastics, of parents by their selfish children, of widows by their ghostly counsellors, drew from his lips scorching rebukes and terrible denunciations.[C] How, then, must he have felt and spoke in the presence of such tyranny, if _such tyranny had been within his official sphere_, as should _have made widows_, by driving their husbands to some flesh-market, and their children not orphans, _but cattle_?
[Footnote C: Matt. xxiii; Mark vii. 1-13.]
4. Domestic slavery was manifestly inconsistent with the _industry_, which, _in the form of manual labor_, so generally prevailed among the Jews. In one connection, in the Acts of the Apostles, we are informed, that, coming from Athens to Corinth, Paul "found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome;) and came unto them. And because he was of the same craft, he abode with them and wrought: (for by their occupation they were tent-makers.")[A] This pa.s.sage has opened the way for different commentators to refer us to the public sentiment and general practice of the Jews respecting useful industry and manual labor. According to _Lightfoot_, "it was their custom to bring up their children to some trade, yea, though they gave them learning or estates." According to Rabbi Judah, "He that teaches not his son a trade, is as if he taught him to be a thief."[B] It was, _Kuinoel_ affirms, customary even for Jewish teachers to unite labor (opificium) with the study of the law. This he confirms by the highest Rabbinical authority.[C] _Heinrichs_ quotes a Rabbi as teaching, that no man should by any means neglect to train his son to honest industry.[D]
Accordingly, the apostle Paul, though brought up at the "feet of Gamaliel," the distinguished disciple of a most ill.u.s.trious teacher, practiced the art of tent-making. His own hands ministered to his necessities; and his example in so doing, he commends to his Gentile brethren for their imitation.[E] That Zebedee, the father of John the Evangelist, had wealth, various hints in the New Testament render probable.[F] Yet how do we find him and his sons, while prosecuting their appropriate business? In the midst of the hired servants, "in the ship mending their nets."[G]
[Footnote A: Acts xviii. 1-3.]
[Footnote B: Henry on Acts xviii, 1-3.]
[Footnote C: Kuinoel on Acts.]
[Footnote D: Heinrichs on Acts.]
[Footnote E: Acts xx. 34, 35; 1 Thess. iv. 11]
[Footnote F: See Kuinoel"s Prolegom. to the Gospel of John.]
[Footnote G: Mark i. 19, 20.]
Slavery among a people who, from the highest to the lowest, were used to manual labor! What occasion for slavery there? And how could it be maintained? No place can be found for slavery among a people generally inured to useful industry. With such, especially if men of learning, wealth, and station "labor, working with their hands," such labor must be honorable. On this subject, let Jewish maxims and Jewish habits be adopted at the South, and the "peculiar inst.i.tution" would vanish like a ghost at daybreak.
5. Another hint, here deserving particular attention, is furnished in the allusions of the New Testament to the lowest casts and most servile employments among the Jews. With profligates, _publicans_ were joined as depraved and contemptible. The outcasts of society were described, not as fit to herd with slaves, but as deserving a place among Samaritans and publicans. They were "_hired servants_," whom Zebedee employed. In the parable of the prodigal son we have a wealthy Jewish family. Here servants seem to have abounded. The prodigal, bitterly bewailing his wretchedness and folly, described their condition as greatly superior to his own. How happy the change which should place him by their side! His remorse, and shame, and penitence made him willing to embrace the lot of the lowest of them all. But these--what was their condition? They were HIRED SERVANTS. "Make me as one of thy hired servants." Such he refers to as the lowest menials known in Jewish life.
Lay such hints as have now been suggested together; let it be remembered, that slavery was inconsistent with the Mosaic economy; that John the Baptist in preparing the way for the Messiah makes no reference "to the yoke" which, had it been before him, he would, like Isaiah, have condemned; that the Savior, while he took the part of the poor and sympathized with the oppressed; was evidently spared the pain of witnessing within the sphere of his ministry, the presence of the chattel principle; that it was the habit of the Jews, whoever they might be, high or low, rich or poor, learned or rude, "to labor, working with their hands;" and that where reference was had to the most menial employments, in families, they were described as carried on by hired servants; and the question of slavery "in Judea," so far as the seed of Abraham were concerned, is very easily disposed of. With every phase and form of society among them slavery was inconsistent.
The position which, in the article so often referred to in this paper, the Princeton professor takes, is sufficiently remarkable. Northern abolitionists he saw in an earnest struggle with southern slaveholders.
The present welfare and future happiness of myriads of the human family were at stake in this contest. In the heat of the battle, he throws himself between the belligerent powers. He gives the abolitionists to understand, that they are quite mistaken in the character of the object they have set themselves so openly and sternly against. Slaveholding is not, as they suppose, contrary to the law of G.o.d. It was witnessed by the Savior "in its worst form,"[A] without extorting from his lips a syllable of rebuke. "The sacred writers did not condemn it."[B] And why should they? By a definition[C] sufficiently ambiguous and slippery, he undertakes to set forth a form of slavery which he looks upon as consistent with the law of Righteousness. From this definition he infers that the abolitionists are greatly to blame for maintaining that American slavery is inherently and essentially sinful, and for insisting that it ought at once to be abolished. For this labor of love the slaveholding South is warmly grateful and applauds its reverend ally, as if a very Daniel had come as their advocate to judgment.[D]
[Footnote A: Pittsburgh pamphlet p. 9.]
[Footnote B: The same p. 13.]
[Footnote C: The same p. 12.]
[Footnote D: Supra p. 61.]
A few questions, briefly put, may not here be inappropriate.
1. Was the form of slavery which our professor p.r.o.nounces innocent _the form_ witnessed by our Savior "in Judea?" That, _he_ will by no means admit. The slavery there was, he affirms, of the "worst" kind. _How then does he account for the alledged silence of the Savior?--a silence covering the essence and the form--the inst.i.tution and its "worst" abuses?_
2. Is the slaveholding, which, according to the Princeton professor, Christianity justifies, the same as that which the abolitionists so earnestly wish to see abolished? Let us see.
_Christianity in supporting _The American system for Slavery, according to Prof. supporting Slavery,_ Hodge,_
"Enjoins a fair compensation Makes compensation impossible for labor." by reducing the laborer to a chattel.
"It insists on the moral It sternly forbids its victim and intellectual improvement to learn to read even the of all cla.s.ses of men." name of his Creator and Redeemer.
"It condemns all infractions It outlaws the conjugal and of marital or parental rights." parental relations.
"It requires that free scope It forbids any effort, on the should be allowed to human part of myriads of the human improvement." family, to improve their character, condition, and prospects.
"It requires that all suitable It inflicts heavy penalties means should be employed to improve for teaching letters to the mankind." to the poorest of the poor.
"Wherever it has had free scope, it Wherever it has free scope, has abolished domestic bondage." it perpetuates domestic bondage.
_Now it is slavery according to the American system_ that the abolitionists are set against. _Of the existence of any_ such form of slavery as is consistent with Prof. Hodge"s account of the requisitions of Christianity, they know nothing. It has never met their notice, and of course, has never roused their feelings, or called forth their exertions. What, then, have _they_ to do with the censures and reproaches which the Princeton professor deals around? Let those who have leisure and good nature protect the _man of straw_ he is so hot against. The abolitionists have other business. It is not the figment of some sickly brain; but that system of oppression which in theory is corrupting, and in practice destroying both Church and State;--it is this that they feel pledged to do battle upon, till by the just judgment of Almighty G.o.d it is thrown, dead and d.a.m.ned, into the bottomless abyss.
3. _How can the South feel itself protected by any shield which may be thrown over SUCH SLAVERY, as may be consistent with what the Princeton professor describes as the requisitions of Christianity?_ Is _this?_ THE _slavery_ which their laws describe, and their hands maintain? "Fair compensation for labor"--"marital and parental rights"--"free scope"
and "all suitable means" for the "improvement, moral and intellectual, of all cla.s.ses of men;"--are these, according to the statutes of the South, among the objects of slaveholding legislation? Every body knows that any such requisition and American slavery are flatly opposed to and directly subversive of each other. What service, then, has the Princeton professor, with all his ingenuity and all his zeal, rendered the "peculiar inst.i.tution?" Their grat.i.tude must be of a stamp and complexion quite peculiar, if they can thank him for throwing their "domestic system" under the weight of such Christian requisitions as must at once crush its snaky head "and grind it to powder."
And what, moreover, is the bearing of the Christian requisitions which Prof. Hodge quotes, upon _the definition of slavery_ which he has elaborated? "All the ideas which necessarily enter into the definition of slavery are, deprivation of personal liberty, obligation of service at the discretion of another, and the transferable character of the authority and claim of service of the master[A]."
[Footnote A: Pittsburgh pamphlet p. 12]
_According to Prof. Hodge"s According to Prof. Hodge"s account of the requisitions of account of Slavery, Christianity,_
The spring of effort in the labor The laborer must serve at the is a fair compensation. discretion of another.
Free scope must be given for his moral He is deprived of personal and intellectual improvement. liberty--the necessary condition, and living soul of improvement, without which he has no control of either intellect or morals.
His rights as a husband and a father The authority and claims of are to be protected. the master may throw an ocean between him and his family, and separate them from each other"s presence at any moment and forever.