* * < > -* .-. .- Cr O- '•• » 1 £ ... 5* ^> i*" • / %^V ^/™/ %-^V < W % <*» * &^ * A^ ^J> ^ i *°+ **6 *<*» A-, / / A. /< / / a ? y / / ^ ^ ^ •f, A * / s / / s A~ / S << / '' '- , c A? x S. s? / 1 / 2?S THE BIBLE AGAINST SLAVERY T . A VINDICATION OF THE SA.ORED SCEIPTUEES AGAINST THE CHARGE OF A REPLY TO BISHOP HOPKINS. By Rev. J. B. DOBBINS, Pastor of the Third Street Methodist Episcopal Church, CAMDEN, N. J. PHILADELPHIA: KING & BAIRD, PPJNTERS, GOT SANSOM ST. 18 64. HTt"3 Camden, December, 1863. Rev. J. B. Dobbins. Dear Sir : — The undersigned are a Committee appointed by "Council No. 3, of Camden Union League of America, to confer with you upon the subject of publishing in pamphlet form, tlie series of articles which lately appeared in print, under the head of " Bible Views of Slavery," " Bishop Hopkins Reviewed," written as we understand by you. It has been suggested to our Council, that if these articles (In a com- pact form,) were distributed, they would serve as an antidote to the so- called Scriptural, but mischievous tract above named, issued and circulated, so extensively by sympathizers with the accursed system of American Slavery. If, therefore, in accordance with your views, we shall be pleased to have you take the necessary steps for an early publication of the same. Very respectfully, Your obedient servants, P. C. Brixck, Ralph Lee, Charles A. Sparks, Cooper P. Knight, Jacob Sides, Saml. Hufty, Jas. H. Chappell. Camden, N, J., December, 1863. Gentlemen : The articles to which you so kindly refer, and pay me the compliment of requesting me to publish in a more permanent form, were written at the request of several prominent citizens, who believed with myself, that the effort to secure for Slavery among the masses of the people, the sanction of the Bible, ought not to be allowed to pass unnoticed. The Bishop has been met by several "indignant protests" and scathing rebukes, for his manifest sympathy with treason and zealous defence of its source, but there has been no serious effort, so far as I know, to show the fallacy of his argument, and thus rescue the Bible from the charge of sub- serving the Slave interest. This I deemed necessary, and have attempted in these articles : and since their publication in a more compact and acces- sible form has been asked for in an informal way by many intelligent persons, and requested by yourselves in behalf of your Association, I shall take pleasure in acceding to your request, and will have them so published as soon as practicable. Very respectfully, yours, J. B. DOBBINS. (.379 ( *0S" zyc> THE BIBLE VIEW OF SLAVERY. Mr. Editor : — Some of our pro-slavery townsmen, are indus- triously circulating- a Tract, bearing- the name of " John W. Hopkins, Bishop of Vermont," entitled "Bible View of Slavery," in which the Right Rev. gentlemen labors to prove that American Slavery is not only not a " sin" but perfectly coincident with the teachings and spirit of both the Old and New Testaments. The pamphlet is an octavo, of 16 pages, only about four of which are devoted to the Scripture argument, while the remaining pages are taken up with an elaborate denial of human equality, and that "self-evident" truth that " all men are endowed by their Creator with certain inalienable rights ; that among these are life, liberty, and the pursuit of happiness," and with stern denunciations of those fanatical and ignorant persons, who "attach an inordinate value to their personal liberty," and especially of our anti-slavery preachers, upon whom he declares "the present perilous crisis of the nation, casts a fearful responsibility." Is that remark, about "inordinate" attachment to personal liberty, meant to apply to Mr. "Wall, Mr. Yallandigham, and their friends ? Alas I am afraid the good Bishop of Vermont has been betrayed into "political preaching;" for the pamphlet seems to be a political sermon, with the " Bible view of slavery" for the text. I think that Messrs. Wharton, Browning & Co., (the men who applied to the Bishop for the privilege to print and circulate his Bible View as a political document,) might have done better for their cause so far as the " Bible View" is concerned by re- publishing either Alexander Stephens' or John Mitchell's argu- ment on the same subject. To be sure these gentlemen are now both occupying official positions in the rebel capital, but their Bible arguments are in print, and easily accessible ; and as I conceive, they are altogether better and more forcible presenta- tions of that side of the question, than those of the Right Rev. Bishop of Vermont, who seems to possess on the subject, neither the information to be expected in the minister, nor the tact of the politician. THE MEANING OF THE WORD SERVANT. He sets out by affirming that " the term servant commonly em- ployed by our translators lias the meaning of slave in the Hebrew and Greek originals, as a general rule where it stands alone." Now the best authorities tell us that abed the Hebrew word translated servant is the only word used in the Hebrew to express all the relations of servitude of every sort, that the verb abed means to work, to labour, and the noun abed means a laborer; and that it is applied to a person who performs any kind of service. Dr. Elliott, who possesses not only an American, but also a European reputation for Biblical researches, in this line, says : " Indeed the Hebrew language had no single word to denote a slave ; and the context or peculiar phraseology must be aduced to show that slavery or slave is intended as no single word, will answer this purpose." This author says " the same remark will apply to the Greek word doulos — a servant and douleo to serve. These words are applied to any sort of service or servants. But there is a Greek word which properly means a slave ; this is the word andrapodon. The Greeks used the word doulos to express a servant in the most general sense while the word andrapodon properly means a a slave." And the latter word does not occur in the Greek New Testament. So much for his initial misrepresentations of the "Hebrew and Greek originals." If an intelligent man, in teaching a foreigner our language, should affirm that the word servant ; because sometimes used to express the relation of slave ; " has the meaning of slave in the English language as a general rules 'when it stands alone," a thoughtful person could scarcely avoid suspecting him with designing to misrepresent and thus to mislead those who might accept his definition. And the violation of truth is not less flagrant in the Bishop's declaration that the term servant commonly employed by our translators has the meaning of slave in the Hebrew and Greek originals where it stands alone — a slave in his sense of the word being one bound by the law to involuntary "servitude for life," and whose condition descends " to his offspring." THE CURSE OF CANAAN". He next comes to the curse pronounced bj Xoah upon Canaan, Gen. 9 : 25. We shall find hereafter from the history of this case, a very strong argument against the presumption that the Bible countenances personal slavery at all. At present I desire simply to state what has never been disproved, viz. : that the Africans (for whose enslavement this text is held as the authority) are not descended from Canaan; and I believe it is as clear a proof of the Divine authority for the murderous outrages of the rioters of New York, as for the enslavement of negroes. Canaan had ten sons who were fathers of as many tribes dwelling principally in Palestine and Syria. It is be- lieved that Canaan himself lived and died in Palestine, which from him was called the land of Canaan. The only descendants of Canaan (according to Granville Sharp,) who occupied any por- tion of Africa, were the Carthagcnians, a colony on the sea coast. Z77 They were a free people and rivalled at one period even the Roman commonwealth in power. The Africans are principally descended from the three other sons of Ham, viz. : Cush, Mezraim and Phut, This opinion is supported by all the very best authori- ties to which I have had access on this subject, such as Granville Sharp, Jacob Bryant, Richard Watson, &c. It will be seen that the text in question has no relevancy what- ever to the question of negro slavery, whatever else it may be supposed to prove. THEY SHALL BE YOUR BONDMEN FOREVER.-Lev. 25: 44-6. Passing some minor texts for the present, I shall now proceed to the consideration of the passage in Levit. 25 : 44-46, which the Right Rev'd. advocate for the oppression of the poor, (a thing which this very lawgiver positively condemns, Ex. 22 : 21, and 23 : 9,) thinks is " too plain for controversy." The material points in this passage are in the 44th and 4Gth verses — " Both thy bond men and bond maids which thou shall have shall be of the heathen that are round about you, of them shall ye buy bond men and bond maids. And ye shall take them as an inheritence for your children after you to inherit them for a possession ; they shall be your bond men forever." The first thing in this passage which seems to favor slavery, is the expression "buy:" but buying in these laws when used of servants was not of a third party but of the servant himself. The stranger bought the Hebrew, but it was of himself. Lev. 25 : 47. Joseph bought the Egyptians for Pharaoh, but he bought them of themselves. Gen. 47 : 19-23. Hence the selling was nothing more than a contract between the seller and the buyer; and the thing sold was not the man, but his service for a limited term — so much service for so much money. Thus one might "buy" a Hebrew servant, but not for a longer period than six years, (Ex. 12 : 2 and Deut. 15, 12;) and even the Bishop will not insist that buying in this case implied slavery. There are two cases where persons might be sold by third parties. The thief might be sold for a term long enough to make legal restitution, if he were not otherwise able to satisfy the law, (p]x. 2 : 23 ;) but this was in the way of penalty for his crime. The father might sell his daughter, but not as a slave, but for a wife to either the master or his son. But the selling in the case of servants was not done except by themselves, and then it was nothing more than a contract to render service for a consideration. "We have no instance of the sale of a slave by his master under the Jewish law. The second point which seems to countenance the slave theory is, " Ye shall take them for an inheritence for your children for- ever." Having proved that the service contemplated was volun- tary and paid, and that therefore the enslavement of the heathen was not the thing designed, we must look for another meaning; and the only one consistent with the tenor of these laws clearly is — " Forever or through all the future you and your children shall procure the services of the heathen round about for the menial work necessary to be done in your families." If God's law had not forbidden chattel slavery, it is incredible that a man accustomed to his liberty should voluntarily sell his children through all their generations into hopeless slavery. That the service here authorized is not slavery but a volun- tary and limited servitude, will be abundantly established by the following considerations : First. If slavery had been here established there must have been in after times a largo body of slaves in Judea, as was the case in Egypt, Rome, and Greece, and as there is now in the United States. Slavery has existed in this country only two hundred and forty years, and we have now some four millions of these unhappy beings, the increase in the last sixty } 7 cars being more than three millions. Now if from a single vessel-load of slaves there should have come, in two hundred and forty years, four million, and that too in spite of a continuous series of legal restrictions and prohibitions by both the Federal and State governments ; how is it that after slavery had been in existence nearly sixteen hundred years with no opposition and all the sup- port of the Divine sanction, (according to the Bishop's theory) there were really no slaves in Judea in the time of Christ ? The only servants, says a good authority, mentioned in the narratives of the Evangelists, except where the words occur in Christ's parables, are the Centurian's servant miraculously healed, and the servants of the high priest's palace, (Matt. 8:5; Mark 14: 65; Luke 22: 50,) and there is no evidence that these were slaves. " In the period elapsing from the close of the Old Testament canon till the birth of Christ," says Dr. Elliott, " there are no declarations to be found in the Apocryphal books, or in Josephus which declare or intimate that slavery existed among the Jews. Hence our Saviour, as his ministry was exercised among the Jews never came in contact with slavery among them." The Bishop affirms that Christ " lived in the midst of slavery," and that it was in full existence at the time (of Christ) in Judea" and seems to think he proves it by quoting from Gibbon a declaration that it existed in Rome ! — a fact never disputed, and which he might have saved himself the trouble of proving. Why did he not tell us how many slaves there were in Judea in the time of Christ, or at the period when the Jews ceased to be an independent nation, or at any previous period instead of telling how many there were in the Roman Empire ? That would have been pertinent, as it was not slavery according to the Roman, but slavery by Jewish law, that he undertook to establish. That he did not give us the number of zyt slaves among the Jews is the proof that he could find no record of any, as he is entirely too much in earnest to make out his case to omit a fact so conclusive in his argument. The increase of slaves in all slave countries has been a very serious and difficult question and their numbers have not escaped the attention of the historian. The Bishop has given us the instance of Rome with her sixty millions. Three hundred years before Christ there were twice as many slaves as freemen at Athens, and we are told that the Lacedemonian youth trained up in the practice of deceiving and butchering slaves, were from time to time let loose upon them and at one time murdered three thousand in one night, and we are all familiar with the cruel edict of the Egyptian king in dooming his male Hebrew infant slaves to death simply to prevent their increase. And here the Bishop would have us believe that slavery had existed in Judeafor nearly sixteen hundred years, and yet is not able to give us the name of a single author who tells us anything of their numbers and condition or even speaks of them ! If slavery had existed through more than fifteen hundred years throughout the territories of Isreal, their numbers must have been enormous, and cotemporary history could not have ignored its existence as it has not in those countries where it did exist though at much earlier periods than the time of Christ. In the next place slavery is rendered impossible by the divine prohibitions and restrictions found in the Mosaic code. In Ex. 21 : 16, we have this law, " He that stealeth a man and selleth him, or if he be found in his hand he shall surely be put to death." This law is substantially repeated in Dueteronomy and is not directed against stealing a Hebrew as such, but against stealing a man; that it was not for the benefit of the Jews alone, is made further evident by the fact that Paul, after Judaism had been superseded, placed this crime among the greatest possible offences against divine or human law. 1 Tim. 1 : 9, 1 0. The things specifi- cally forbidden are stealing, selling and holding man, and the penalty for the violation is the highest known to the law, — death. Now stealing, selling and holding men are so obviously the three grand essential elements of slavery, that where they are forbidden slavery is an impossibility. Liberty belongs to man by natural and divine law, and by all just human laws, and as to steal accor- ding to Blackstone is "to take that which belongs to another without his consent," slavery must necessarily originate in theft. I suppose that even those northern parasites of the slave system are hardly brazen enough to insist that men ever of their own free choice consented to be taken and sold into perpetual slavery, and that their enslavement is therefore not a violation of the law against man-stealing. Dr. R. C. Breckinridge, a Kentuckian and uncle to the Ex- Vice-President, and now traitor General Breckin- ridge, says, in answer to all these special pleadings in favor of 8 the system, " Out upon such folly ! The man who cannot see that involuntarydomestic slavery as it exists among us is founded on the principle of taking by force that which in another's has simply no moral sense." Purchase implies sale ; but if God has authorized the buying of a man, how can he in the name of justice and consistency brand the selling as a capital offence, since that is essential to the trans- action ! Will those modern Shylocks who insist upon " the law " please explain how they can get their pound of flesh from this living; body without " one drop of blood ?" How they can buy in accordance with God's laws when these laws under the heaviest penalties forbid the sale ? The fact is there were no sales and hence as Dr. Elliot well says, " In the whole history of the Jews there is no mention of slaves as an article of commerce. There is no mention of them in the goods received. There is no instance of public sales. We have no mention of either a market- place for slaves nor of slave merchants. There were, we allow, such compacts as were necessary in fixing the terms of service between different classes of servants and their masters, in refer- ence to the various times and conditions of service, but no sales of men as property." " Nor was there any foreign slave trade between the Jews and other nations. To facilitate trade Solomon built Tadmore or Palmyra and Geber on the Red Sea. Yet in every allusion to the trade carried on with these and other nations there is no allusion to the traffic in slaves. There is mention of gold, silver, ivory, apes and peacocks, but no allusion to a commerce in slaves. If slavery existed among the Jews there must have been some account of the traffic in slaves, but as there is an absence of all this the conclusion is that the trade did not exist : and slavery could not exist without a slave trade of some sort." And this law ecpially forbids the holding of the stolen man. " By this law," says Dr. Clark in his commentary upon it, "every man-stealer and every receiver of the stolen person should lose his life no matter whether the latter stole the man himself or gave money to a slave captain or negro-dealer to steal for him." If all the holders of stolen men in our own country had been put to death, the few sympathizers with treason among us like this Bishop might have found something to do besides denouncing the purest patriots of the country as responsible for all the horrors of this desolating rebellion, and thus mislead the honest and well- meaning masses by means of ugly names ; but men with such low views of the value of personal liberty and of their selfish instincts, would not probably have been better employed. It is not surprising that the brethren of this Bishop in the ministry of the Protestant Episcopal Church of Philadelphia, to the number of 79, including the Bishop of the Diocese, should feel compelled to make their "public protest" against "this defence of Southern Slavery," and to declare that " as ministers *7? of Christ it becomes them to deny any complicity with such a defence," and further that " as an effort to sustain on Bible principles the States in rebellion against the Government in the wicked attempt to establish by force of arms a tyranny under the name of a Republic whose corner stone shall be the perpetual bond- age of the African, it challenges their indignant reprobation. " Thirdly. The institution of Jubilee as given in Leviticus 25 : 10, made slavery impossible among the Jews, " Ye shall hallow the fiftieth year and proclaim liberty throughout all the land unto all the inhabitants thereof ; it shall be a jubilee unto you, and ye shall return every man unto his possessions, and ye shall return every man unto his family.'' 7 The Bishop says this enactment did not affect the servant, that it only extended to the Israelites who had " a possession and a family," while the text as he himself quotes it is — " Ye shall proclaim liberty throughout all the land to all the inhabitants thereof.' 11 He underscores "possession" and after- wards calls attention to it as if that were the only thing in the text relating to the subject of the proclamation. Most people would think " Liberty to all the inhabitants, 17 which he entirely ignores, a greater boon and more likely to arrest the attention and awaken the admiration of a generous nature than the restoration of a few comparatively worthless acres; but they are the fanatics who, as the Bishop thinks, "attach an inordinate value to their personal property. 7 ' 1 As between the properly of the slave- master and personal liberty, he holds that Bible laws are altogether with the former. The property clause of this proclamation he magnifies, while he utterly repudiates that which gives liberty to all the inhabitants. 77 He will not deny, I think, as he does not in his Bible View, that a servant was an "inhabitant," since an inhabitant is one who dwells permanently in a place as dis- tinguished from a visitor, and if not, he must admit that all the inhabitants includes them. Indeed the servant and the stranger are expressly named in the 6th verse, as among those for whom these provisions are designed. So far was this institution from conferring liberty exclusively upon the Hebrews that it was designed more especially to relieve the " bond men and bond maids — the children of the stranger" that dwelt among them. It will be found that Jehovah had made other provisions for the release of the Hebrew servants, and had limited the term of their service to six years. We have the original law in Exod. 21 : 2, 3, and in Duet. 15 : 12-15 The same law a little more fully expressed is as follows : " If thy brother, a Hebrew man or a Hebrew woman, be sold unto thee and serve thee six years, then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty ; thou shalt furnish him liberally out of thy flock and out of thy floor and out of thy wine-press ; of that wherewith the Lord thv God hath blessed thee thou shalt 10 give him." There were as it is well known, two distinct classes of servants — the Hebrew and the stranger or foreigner. The term for which the former should be allowed to sell himself, or service, was limited to six years, and the term for which the latter might sell himself, or service, was limited by the Jubilee, though if at the end of these six years the Hebrew servant insisted upon it he might remain until the jubilee, but beyond this none could be held to service in all the land of Judea. This fiftieth year terminated absolutely all obligations for service pre- viously existing. If the Bishop had been as well informed and as candid as we have a right to expect one in his position should be, he could not have overlooked this plain distinction, nor have failed to sec that this liberty clause was peculiarly the boon of the servants that were " of the heathen'' who were within the geographical limits over which this beneficent law extended. Finally, the law forbidding the return of the servant who should escape from his master, is another of those provisions which is utterly irreconcilable with the doctrine that slavery existed under the Jewish economy. It is found in Deut. 23 : 15-16, and reads thus — " Thou shalt not deliver unto his master the servant which is escaped from his master unto thee. He shall dwell with thee, even among you in the place which he shall choose in one of thy gates, where it liketh him best ; thou shalt not oppress him. 1 ' The Bishop says, " This evidently must refer to the case of a slave who escaped from a foreign master, else it would nullify the other enactments of the divine Law T -giver, and it would have been an absurdity." And thus even he acknowledges it to have been inconsistent with the institution of slavery. Suppose we admit the Bishop's explanation, does it relieve the difficulty ? Does he mean to say that the privilege of driv- ing and whipping slaves is peculiarly a religious privilege — a very means of grace, in which the poor heathen shall not be allowed to participate, and that, therefore, God by this law ex- cluded them from the luxury and conferred it exclusively upon his own people ? Such a law on the statute books of a slav2-holding community would be a monstrous solecism. Imagine South Carolina or Virginia enacting and placing upon her statute books such a law ! Why Mr, Jefferson Davis declares that he would rather associate with hyenas than with northern people, though their opposition to slavery — the cause of his antipathy — has never gone half the length of this law. The most they ever proposed in this line was a law requiring that a man should first be proved to be a slave, before he should he returned, and these laws, under the name of Personal Liberty bills, passed by a very small number of the states, have been alleged by such men as this Bishop, if not as a sufficient justification of the Rebellion, at ^ f-e 11 least as a consideration which greatly modifies the crime of treason. These foreign slaves were not only not to be returned, but to enjoy their freedom and to be a sort of guest in the land of Israel : for the law is — " He shall dwell with thee even among you in the place which he shall choose, in one of thy gates where it liketh him best ; thou shalt not oppress him." As he was not only a heathen, but a heathen slave, why should not he have become subject to the laws of property as all his race were, (if the Bish- op's theory be correct)? A heathen slave according to this theory, enjoyed immunities among the Jews which a heathen prince did not, for this law forbids the enslavement of the former, while the latter might by this same law, be made a slave ! and thus the runaway slave was to be a person of no little consideration among these slaveholding Israelites No, Mr. Bishop, slave owners as a rule cannot be made thus to respect slaves, even by the divine requirement, and as Americans we have seen too much of the aggressive and ferocious spirit engendered by slaveiy, even in this age and country, not to see the sophistry and folly of your weak effort to reconcile this law with the existence of that institution among any people. I have thus shown that the Bishop's views of Lev. 25 : 40- 46 cannot be true, because : 1st. — There is no account of any slaves in Judea in the time of Christ, nor any vestige of the history of such an institution among the Jews, which could not have been the case had slavery existed. 2nd. — These very laws most positively forbid all those acts that are essential to the en- slavement of men, as stealing, selling and holding them. 3d. — The institution of Jubilee would have rendered slavery in that community an impossibility. And finally that the law in regard to fugitives is utterly inconsistent with such a theory, and as the Bishop expresses it, "would have been an absurdity." THE DECALOGUE. The Bishop thinks he finds authority for American Slavery in the Decalogue and quotes the tenth commandment "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neigh- bor's wife, nor his man servant nor his maid servant, nor his ox nor his ass, nor anything that is thy neighbor's." " Here," ac- cording to the Bishop, "it is evident that the principle of property — anything that is thy neighbor's — runs through the whole." K this proves anything for the system, it proves too much, for it makes slaves of the wife and sons and daughters of the owner ; (see fourth commandment) and reduces them to the level of prop- erty — of the ox and ass — before the law. But does not the Bishop understand how one can have a right to the service of an individual for a term of months or years, just as he has to the affection and obedience of his wife and children, without anything analogous to chattel ownership ? A. mechanic said in my pres- 12 enee the other day " Mr. has taken away my workman." This according to the Bishop's reasoning would be proof of the existence of slavery in New Jersey; for "here it is evident that the principle of property — my workman — runs through the whole,' 1 and thus these mechanics were as certainly slaves as that the Bishop of Vermont is a logician ! According to this man it was no crime to " covet" and take away the liberty of a man — for these were necessary to his enslavement — but a very great Crime to covet your neighbor's ox or ass ! It was to such triflers with sacred things — such per- verters of divine truth the Saviour addressed himself when he said — " Wo unto you Scribes and Pharisees hypocrites ! for ye pay tithes of mint, anice and cummin and have omitted the weightier matters of the law, judgment mercy and faith" — "ye blind guides ye strain out a gnat and swallow a camel," Matt. 23 : 23, 24. This Vermont ecclesiastic, it will he seen, is in the "true succession" and follows the instinct of his class of pompous formalities in his tenacity in regard to mint, anice and cummin, whilst he omits the weightier matters of the law, as judgment and mercy. A most excellent writer on this subject says — " This command says ' thou shalt not covet anything that is thy neighbors'- — that is, anything that justly belongs to him ; to every man belongs by the laws of God, and by all just human laws, personal liberty, personal security, and the pursuit of happiness. These must not be coveted by any person, because they are the property of another. But the contract for service by which one person vol- untarily binds himself to another becomes the just right of another and should not be coveted or seized by another. " lie further says these servants could not be slaves because the fifth, seventh and eighth commandments condemn slavery in con- demning the acts which originate or continue it. To enslave is to steal a man or to use him as stolen. And then the commandments on obedience to parents and on marriage clearly condemn the system. Those therefore mentioned as servants in the fourth and tenth could not be slaves seeing the fifth, seventh, eighth, and this same tenth commandment condemn slavery. The conclusion is that the Decalogue condemns, prohibits, and makes penal the entire system of slavery. CASE OF CANAAN" FURTHER CONSIDERED, I have shown that the Africans were not the descendants of Canaan, and that therefore any argument for the enslavement of negroes, based upon the supposed connection of these people with Canaan must be worthless because false. I desire now to show that they never became slaves, and that fact is strong pre- sumptive evidence that the Bible does not authorize or justify slavery at all. 1st. Thev never became slaves so far as can be seen from Bible .2*7 13 history. God did command that the descendants of this man should be put to the sword, and " utterly destroyed" — Deut, 7, 1-6 ; and that his people should "make no covenant with them nor show mercy unto them ;" but no where has he commanded that they should be enslaved. Those that escaped destruction were afterwards laid under national tribute to Israel, first by Joshua — Joshua 16 : 10, and then by Solomon : 1 Kings 9 : 21, but they still retained their own forms of government, in some measure, and became to Israel tributary provinces or communi- ties, and thus these Canaanitish races were brought into subjec- tion to God's people, and the prophecy — Gen. 9 : 25, "Cursed be Canaan ; a servant of servants shall be unto his brethren," was fulfilled. It is a purely groundless assumption that makes their punishment to consist in personal and perpetual bondage, rather than national subjugation and tribute. 2nd. The inference is therefore inevitable that if these people were not enslaved then no people were ever ordained to slavery by the Mosaic laws, as there is no people of whom we have Jehovah's estimate who so richly deserved the entailment of such a curse, but upon them even God did not allow it to fall. SEPARATION" OF FAMILIES. The law in Ex. 21 : 2-4 in which the master is authorized to retain the wife whom he gave to the Hebrew servant after the latter's term of service had expired, the Bishop cites in proof of his theoiy. The passage reads — " If thou buy the Hebrew ser- vant, six years shall lie serve ; and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself; if he were married, then his wife shall go out with him. If his master have given him a wife, and she have borne him sons or daughters, the wife and her children shall be her master's, and he shall go out by himself." The plain and conclu- sive answer is that the master had claims upon the Hebrews for only six years, while the service of the wife — who was a Canaan- itish woman — was his till the Jubilee, and any engagement which she might make, whether matrimonial or other, simply did not annul such obligations as she had entered into with her master. The Hebrew servant might however leave his heathen wife if he chose, because his marriage to such a woman was in violation of the laws of his people — Ex 34: 16; Deut, 7: 3-4; Josh. 23: 12-13; Ezra 10 : 2-3-11, and Nek. 13 : 25-27. It will be seen by reference to the passages in Ezra and Nehemiak here referred to, that men who were even among the nobles were required to put away their heathen wives. Though this man had married such a wife contrary to the divine law, yet God was pleased to allow him the privilege, if he chose to accept it, of sharing the bondage of his wife and children (see verses 5 and 6) until the Jubilee when they might all go out free together. But what must we think of a christian (?) Bishop who pleads this law in 14 justification of the most iniquitous feature of our vile slave system ! The christian law, of which this man is a professed teacher, says, " Let every man have his own wife and every woman her own husband," and our blessed Saviour himself said, "For this cause shall a man leave father and mother and cleave unto his wife and they twain shall be one flesh." And one of the most positive and solemn injunctions of this divine Teacher is " What therefore God has joined together let no man put asunder," Matt. 19 : 4-6. In the face of all this, here is a professed Christian teacher who says of the law in Exodus — " Here we see that the separation of husband and wife is positively directed by the divine command is order to secure the property of the master." "When this Bishop is obliged to meet a text — and lie cannot avoid them all — which he cannot by all his ingenuity torture into harmony with his theory, his reverence for God's word seems all at once to get the better of him and he talks seriously about " The well known maxim in the interpretation of all laws that each sentence shall be so construed as to give a consistent mean- ing to the whole, and assuredly if we are bound to follow this rule in the legislation of earth, we cannot be less bound to follow it in the legislation of the Almighty." But when he wants to make out a case for the slave master as against human rights, he suddenly forgets his maxim and does not hesitate to bring this law in Ex. 21: 24, into direct and positive conflict with the christian law of marriage in Matt. 19 : 4-5, that he may thereby justify the most indefensible feature of our cruel slave system, that which more than anything else "challenges the indignant reprobation" of mankind — the separation of husband and wife, parent and child, at the pleasure of the master. There were some of the Hebrew doctors according to Bishop Patrick who believed that a Hebrew servant might lawfully marry a heathen wife, but they held that the law in Ex. 21 : 2-4, applied only to that servant who had a lawful wife and children of his own, before his marriage to his master's servant, and that if he had no wife previously to this marriage, his master could not re- tain his wife and children, even though they were his servants and otherwise bound to him till the Jubilee. Not even those old Jewish teachers would allow such a construction of this law as would violate a lawful marriage contract. This outrage upon humanity and the pure precepts of our holy Christianity in behalf of the rights of property was lett for a christian Bishop — and he a man too, if one could believe him, whose "prejudice of educa- tion, habit, and social position stand entirely opposed to slavery !" So that, however contrary to his "personal sympathies, tastes or feelings," he has no choice left him, but must as a " christian" who tears God and " before whose tribunal he must render a strict ac- count in the last great da}'," insist that the rights of "property" are more sacred according to the divine law than loving, lawful marriage ! 2- It- is That such a combination of wickedness and folly should "chal- lenge the indignant reprobation " of pure and honest men like Bishop Potter and his colleagues in the ministry of our neighbor- ing city, is what might have been expected. EAE-BOEED SEEVANTS-FOEEVEE. In the 6th verse of the 21st chapter of Exodus it is said that the ear-bored servant "shall serve him — his master — forever." Bishop Patrick says on the clause " He shall serve him forever" that is, "Till the year of Jubilee or until the master died. (for his — the master's son was not to detain him when his father was dead) unless his master would release him or he was redeemed." The Rabbins, "says another author, "contend that such servants were set free at the master's death and did not descend to his heirs." But at farthest he conld only be held till the Jubilee, which proves that the term "forever" is not to be understood in this connection in its literal and common acceptation. If, however, this construction should be rejected as I suppose it will be by the Bishop — since he quotes this very text in support of American slavery, to whom, pray, did this Jubilee tiring liberty ? He in- sists that it did not give liberty to the servants of the heathen nor to the ear-bored, Hebrew servants, and there were no others to whom it could apply ; for the Sabbatical year brought release to the mass of Hebrew servants once in seven years and thus of it- self brought to them the release of Jubilee without that institu- tion. Thus this Jubilee release, as I have already proved, must have been designed more especially for the ear-bored and Heathen servants; for it could have added nothing to the immunities of any other important class. THE PROPHETS. Before leaving the Old Testament, we will enquire briefly into the workings of these old Mosaic laws, as to servants, during the maturer periods of the nation's life, as we may suppose the popular understanding and construction of these laws, would find some illustration in the recorded incidents of their history. The dis- position to take advantage of the necessities and weaknesses of others, was not wanting even in Jewish human nature, and the out-cropping of this propensity afforded the occasion for God's own commentary on these laws. It will be seen that the Divine interposition was always in behalf of the servant, to prevent his oppression, thus showing that the design of those laws was not as the Bishop insists to secure the property claims of the master, but the personal rights and liberty of the servant. Thus in the 34th chapter of Jeremiah, we are informed that God charged that the laws of release had been disregarded, and by direct revelation ordered the immediate liberation of the servants, and as the city was then under siege, by the king of Babylon, they obeyed, but they afterward, when the danger seemed to be removed, 16 "turned and caused the servants whom they had let go to return, and brought them into subjection " again, and thus held them to involuntary servitude ; that is, made slaves of them. Then God threatened them for this sin with the greatest possible national calamities. He says, among other things, " I will even give them into the hands of their enemies and into the hands of them that seek their life, and their dead bodies shall be for meat unto the fowls of the heaven and unto the beast of the earth," and for this crime of enslaving the poor, Zedekiah and his princes (says Dr. Clark) were taken captive, and the city after an obstinate defence was taken and plundered and burned to the ground. Slave priests, I suppose, would endeavor to break the force of this impressive history by alleging that these poor servants whom God so fear- fully vindicated, were of the same race as the masters, while those whom we enslave are not our brethren, but heathen. But they must show in order to give any weight to this objection that the Gospel dispensation does not place all men on the same broad basis before God, and thus establish the relation of a common, uni- versal brotherhood, a thing which they will find most difficult of accomplishment, for we are taught that in this Kingdom of Christ "there is neither Jew nor Greek," that is, heathen. " In Christ Jesus neither circumcision availeth anything nor uncircum- cision." These old distinctions are all abrogated and done away under the Gospel. But suppose they were not, would the Bishop thence infer that the pious negro who is a genuine christian would have the right to enslave his profane and heathen master of another race, though he were a white man ? This setting ourselves up as God's anointed, and placing ourselves upon a higher plat- form of privileges than we suppose God allows to others; this assumption of peculiar prerogatives as belonging to the profession of Christianity in direct opposition to the whole spirit and letter of the Gospel, is one of the most pitiful pieces of pettifogging that even a pro-slavery priest could perpetrate, and nobody but the most ignorant or impudent could affect it. There is an instance in the fith chapter of the 2d book of Kings where if the heathen round about them were ever enslaved we might expect to see something of it. " A great host" of the Syrians came to fight against Israel, they were all taken captives, and though they were heathen, instead of killing them, or of reducing them to slavery, as many other nations in that age would have done, they gave them food and drink, and sent them back to their sovereign, the king of Assyria. On another occasion after a fierce and bloody battle, Israel carried away 200,000 captives with the intention of enslaving them, but the prophet Obed protested in the name of Jehovah against their wicked purpose and said, " Now hear me therefore, ami deliver the captives again ; for the fierce wrath of the Lord is upon you; and they took the captives and with the spoil clothed all that were naked among them, and arrayed them and 2X5 n shod them, and gave them to eat and to drink and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, to their brethren." See 28th chapter of 2d Chron. Here are three instances. In the one, those Israelites returned a " great host" of prisoners captured in the effort to invade their country, and though belonging to those nations whom the Bishop thinks they were authorized to enslave, they sent all these home, thus proving that the enslavement of Heathen captives was not their practice. In the other, one of the heaviest national calamities was the result of an effort to enslave these poor servants ; and in the third we see how the purpose to enslave some of their captured enemies was met by a direct and positive prohibition by Jehovah, and they not only relinquished their wicked purpose, but by way of atonement treated their captives with extraordinary kindness. They clothed and shod and anointed them, and gave them to eat and to drink, and carried all the feeble of them upon asses to their brethren. Another piece of Jewish history, showing how utterly irre- concilable slavery was with the spirit of those old Testament institutions, is found in the 58th chapter of Isaiah. The direc- tion of Jehovah to the prophet is — "cry aloud and spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins." Their sin seems to have been hypocrisy in professing piety, and practicing oppression ; for he then proceeds to lay before them their hypoc- risy and says, they sought God daily, they professed to delight in knowing his ways, they asked of God ordinances of justice, they professed to delight in approaching God, they kept the fast and called it an acceptable clay unto the Lord, as if they were a nation that did righteousness and that had not forsaken God, &c. Indeed their professions of religious sincerity were almost equal to those of the Bishop in his Scripture View. But God said indignantly of all this exhibition of piety while indulging in their greedy extortion, " Is it such a fast that I have chosen ? — is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him ? wilt thou call this a fast and an acceptable day unto the Lord ? Is not this the fast that I have chosen ? to loose the bands of ivickedness, to undo the heavy hardens, and to let the oppressed go free, and that ye break every yoke V &c. Does this sound like encouragement to slavery ? or has it the ring of the usual utterances of slave priests ? The man who could profess to believe that the author of such trenchant denun- ciations of oppression has yet authorized the system of American slavery, is simply either incorrigibly stupid or incurably depraved, that is he is either incapable of seeing things in their true relations, or he perverts them for a purpose. If God had been speaking through the prophet directly to Jefferson Davis and his fellow conspirators, on one of their several fast day occasions, it is difficult to conceive how the language 9, 18 could have been more appropriate, and the flashing indignation of these telling sentences must have fallen like lightning strokes upon their obdurate hearts, and have made even them to quail. These hypocritical professions of piety amidst the ranklings of treason, and the clanking of the chains of the oppressed, exhibit a deeper depth of depravity than any charged upon the Jews by the prophet, and are almost enough to bring this same old prophet from his grave with his scathing denunciations of their profanity. And yet this Bishop professed to believe that Isaiah was the minister of a slaveholding church, and the prophet of God whose people lived by oppression. NEW TESTAMBNT-THE GOSPELS. Having presented a few of the many evidences that neither the laws nor the spirit of the Old Testament, authorized or allowed slavery in any proper sense, I now propose to follow the Bishop in his efforts to find authority for slavery in the New Testament. He really seems afraid of the Saviour's utterances — as if they were the air-drawn daggers of a guilty brain, and slurs them over as a lawyer would the strong and telling points against his client, which he feels he could not otherwise meet, knowing that any attempt even fairly to interpret them must only show the weak- ness of his own course. While he grants that as a Christian, he is bound by the precepts of the Saviour, he gives to the investi- gation of those precepts and to the whole of the Saviour's teach- ings less than a quarter of a page. His three points in regard to the Saviour's precepts, are 1st, that Christ "did not allude to it (slavery) at all ;" 2d, that the highest and holiest precept of Christ — Thou shalt love thy neighbor as thyself — was borrowed from the Levitical laws, and that his teach- ing could not be in conflict with slavery, since the laws from which he borrows substantially his golden rule were not ; (This point however he leaves somewhat misty as its clear and forcible presentation must unsettle his argument from the Old Testament, and thus destroy himself.) And 3dly, that "we are assured by our Southern brethren, that in the relation of master and slave, there is incomparably more mutual love than can be found between the employer and the hireling." Would it not be well upon the assurance of this Bishop for our Northern "hirelings" to go incon- tinently South and enter into this loving relation of slave to some Southern master ? Blood hounds and chains, and brands and whips, are at once the concomitants and illustrations of this mutual love. I suppose however the Bishop would not be so likely to refer us to these as to the great numbers of mulattoes, quadroons and octoroons, as affording both the evidences and illustrations of this " mutual love." After this brief parade of his limping logic, he goes off con amore into one of his fierce philipics against the "pertinacious declaimers against slavery," in which he unwittingly admits, £*V 19 much to the disgust, I should think, of his employers — Messrs. Wharton, Browning & Co., that slavery is responsible ultimately for all the calamities of this fearful rebellion. I have already shown that while we have the clearest evidence of the existence of slavery in the surrounding nations at and pre- vious to the time of Christ, there is no particle of historic evi- dence that slavery existed in the territories of Israel, while the history we have of this people is more complete than that of any other nation of that age. I have shown also that an effort to enslave some of the poor in Israel, six hundred years before Christ brought upon that na- tion the most terrible exhibitions of God's displeasure, and that at an earlier period a purpose to enslave certain captives was met by the prophet Obed with such a protest in the name of God as led them to abandon their wicked purpose. I have shown further Isaiah's vigorous denunciations of their hypocrisy in pretending to be religious, while they refused to " undo the heavy burdens, and to let the oppressed go free, and to break every yoke." From these and other considerations the inference is irresistible that the institution of slavery did not exist in Judea at the time of Christ and that it cannot therefore be true that "he lived in the midst of slavery." The Bishop says Christ did " not allude to it at all," and there- fore concludes, he must have approved it as a heaven-ordained institution. That sort of negative argumentation, if valid here, might be used successfully in support of many of the worst abominations that ever existed. Take a single instance, Christ " did not allude at all " to those bloody, beastly gladiatorial scenes in which hundreds of thousands of men perished miserably to gratify a sort of infernal pleasure in human sufferings, though he lived when that institution was in its glory, and was everywhere practiced under Roman laws. jSTow suppose a few hundred thou- sand men in our own country were enabled to live in splendor from the proceeds of these worse than brutal sports, they might easily find some Bishop Hopkins to insist that they had Christ's sanction and approval, since " he did not allude to them at all," though it is a well-attested historical fact that the Roman ruler of Judea had as many as fourteen hundred gladiators at one time on its sacred soil ; and supposing men could be found who had conscience enough to oppose such wickedness and so awaken the wrath of these gladiatorial aristocrats, by their remonstrance, as that they should choose to rebel against the Government and set up a Con- federacy of their own, he might say in the language of the Bishop of Vermont, " How prosperous and united would our glorious Republic be at this hour, if the eloquent and pertinacious de- claimers against gladiatorial contests had been willing to follow their Saviour's example !" But is it ,true that Christ was silent ? Did he not insist that the distinctions among the Gentiles by which some exercised do- 20 rninion and authority over others, were to be excluded from his kingdom ? His own words are "ye know that the princes of the Gentiles exercise dominion over them — i. e. the people — and they that are great exercise authority upon them. But it shall not be so among you, but whosoever will be great among you, let him be your minister, and whosoever will be chief among you, let him be your servant," Matt. 20 : 25-8. We are not to understand from this, that Christianity ignores proper government or au- thority in communities or families, for regard for these is suffi- ciently enforced by this same great Teacher. But it is such oppression, such arbitrary authority as the Gentiles used, that he forbids. The verb translated exercise dominion over, signifies "to get into one's power, master, overcome to rule imperiously." It is so used in Acts 19: 16 and 1 Pet. 5:3. It is precisely such rule as slavery implies which Christ here prohibits among his people and declares to be inconsistent with the relations he came to establish among men. On another occasion he said " Be not ye called Rabbi, for one is your master even Christ, and ye are all brethren," Matt. 23 : 8. And may one brother enslave another with Christ's approval ? Is there nothing in the relation of master and slave which conflicts with this doctrine of christian brotherhood ? Indeed slavery knows nothing of brother, wife or husband. It cruelly ignores these most sacred ties, and holds all the relations of its unhappy victims, however cherished by the affectionate instincts of our nature, as entirely subordinate to the master's rights of property in his human chattels. In the beginning of his public ministry in the town of Nazareth, Christ declared his mission to be to preach the gospel to the poor — to preach deliverance to the captive, and to set at liberty them that are bruised, and to proclaim or preach the acceptable year of the Lord, that is the year of Jubilee, a general deliverance when servants were to be set free. See Luke 4:18 This " gos- pel " and " deliverance " and liberty " were to the literally poor, and captive, and bruised, as well as to those spiritually so, and we have the strongest confirmation of this in the historical fact that wherever the gospel was allowed to influence communities the abolition of slavery invariably followed. It produced this result, not by violently assailing the institution, but by destroying that evil animus in men, and thus in communities which is the source of all oppression and social wrong. It did not merely prohibit specific forms of wickedness and wrong, for the spirit of evil would have modified those forms, and thus have evaded the letter of the law, but it much more effectually guards the weak and helpless against oppression by requiring all who have the power to control others to regard them as brethren, and to do unto others as they would have others to do unto them. Christ says to the master " Treat your slave as yourself would be treated." Remember he is your brother, and see that he receives 2-ff 21 a brother's treatment. The legal relations of the slave which the christian master could not always control, might possibly remain for a time where these requirements of justice and human brotherhood were regarded, but under their operation, the essen- tial conditions of slavery must disappear like snow before the summer's sun. Slave masters saw years ago that the unequivocal testimony of the American Churches against slavery, must, if continued, des- troy their pet institution, and hence by threats and persecutions they either drove into exile or silenced those faithful exponents of a pure Christianity. The alternative was presented, of giving up slavery or of silencing by violence and brute force, the pulpit and religious press. They chose the latter, and thus brought themselves and their institution in direct conflict with Almighty God, and he is now settling the matter with them by a most terrific vindication of his Holy Law. SLAVERY IN THE APOSTOLIC CHURCHES. Many of the New Testament Churches in the apostolic age, were in slave districts, as those at Corinth, Colosse, Ephesus, Crete, &c, and it is quite certain that both slaves and masters were connected with those churches. I suppose the word servant in the epistolary correspondence of the apostles with those churches means slave, as that was unquestionably the general sense of the original word in those communities, just as servant means slave in our Southren States, and if it can be shown from that correspondence that Roman slavery was maintained to be just and right by the apostles, then may American slavery in the main, claim the apostles as its patrons. Though it would be an anomaly indeed to find the apostles of a " Gospel to the poor" advocating a system for their oppression, which even Roman legislators insisted was " contrary to natural rights." Presuming the Bishop to have selected from the apostles those passages which he supposed established most conclusively his slave theory, I shall limit the defence to a consideration of these. His first passage is from Eph. 5 : 9, " Servants be obedient to them that are your masters, according to the flesh (or in all tem- poral things) in fear and trembling, in singleness of your hearts as unto Christ, not with eye service as men-pleasers, but as the servants of Christ ; and ye masters do the same things unto them, forbearing threatening, knowing that your Master also is in heaven ; neither is there any respect of persons with him." Here is an exhortation to the christian servants at Ephesus to render cheerful obedience not so much from fear of man as from a desire to please God "with fear and trembling": that is, says Bengel, " Just as if threatenings so far as concerns christian masters were not removed." Is not this exhortation just as appropriate to hired servants as 22 it would be to slaves, and if so how can it imply an approval of slavery, and why should it be tortured into the support of an inhuman system, which could not have been less revolting to the apostle than to other humane persons ? Here he addresses also the masters : " ye masters do the same things." That is, as the servant is required to be conscientiously and cheerfully obedient, and not merely to obey from a fear of punishment, so ye masters treat them generously ; give them all that is due them and not only use no violence toward them, but do not even "threaten" them. The Bishop quotes again from Col. 4 : 1, directions to servants ; but as the language is almost indentical with that above from Eph. 6 : 5, it is sufficiently answered. Paul's instructions to masters however, in this passage deserve especial notice, " Masters give unto your servants that which is just and equal knowing that ye also have a Master in heaven." It would seem to require a good deal of audacity to bring this text forward, as the Bishop does in support of American slavery. " Justice" according to Justinian's Insts. " is the constant and perpetual disposition to render to every man his own." " To hurt no one, to give every one his own." These were the definitions of justice in Roman law, in the time of Paul, and no doubt entirely familiar to him, and if the master was bound to give the servant that which was just he must give him his liberty. Those very laws held that slavery was " contrary to natural rights" and of course contrary to the dictates of justice. " That which is just and equal.'''' As if the apostle had said the slave laws of Rome are not to be the rule to govern between christian masters and slaves ; those laws are unjust and unequal. Such masters must give ser- vants that which is equitable, just and right, regardless of any advantage which these unjust laws may give them over their servants. Those masters are now under the christian law, in regard to human relations which is, " Whatsoever ye would that men should do unto you, do ye even so to them." These obliga- tions are urged by the consideration that the masters themselves "have a Master in heaven" who is "no respecter of persons." In whose sight the relation of master gives no right to disregard this golden rule. The master and slave are alike responsible to Him and amenable to those laws of human brotherhood which he gave for the regulation of man's actions. He next cites the instructions to servants found in 1 Tim. 6 : 1, " Let as many servants as are under the yoke count their own mas- ters worthy of all honor that the name of God and his doctrine be not blasphemed." It has been well said that the apostle here enjoined respectful obedience on " the slave, not because the master had a right in justice to such services, but that God and Christianity might not be evil spoken of." Christianity claimed the power to make men better, and the apostle was anxious to have this fact illustrated even among this most depressed and debased class of men. -2 £' 23 Slavery brought then as it does now the deepest degradation to its victims, so that in these days " Thief was commonly used to designate a slave, because slaves were geaerally thieves." St. Peter gives this same advice to servants, and for the same reason while he admits that they are greatly wronged, he says — " Servants be subject to your masters with all fear, not only to the good and gentle, but also to the fro ward, for this is thankworthy if a man for conscience sake toward God, endure grief suffering wrongfully," 1 Pet. 2 : 19. In the spirit of these inspired epistles, Mr. Wesley himself enjoined obedience on slaves toward their masters, while he still denounced slavery as the "sum of all villanies." And every true minister in this same spirit, is in the habit of exhorting men to the quiet endurance of evils which they see no way for them at the time to avoid. But to infer that such min- isters therefore justify such oppressions or evils would be an unmitigated slander. The Bishop refers us also to Paul's advice to this same class found in 1 Tim. 6 : 2, " 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." To quote such passages as this exhibits on the part of the Bishop, either a singular want of descrimination, or a great scarcity of texts in proof of the divinity of American slavery. Here the slave and master are "brethren'' " and therefore equal," says Bengel, and the servant is urged to obedience because they — the masters — are faithful and beloved, that is they "forbear threatening and give to the servants that which is just and equal." These masters were the generous benefactors of those who had once been slaves, but were now raised to the condition of breth- ren, and the apostle insists that these beneficiaries shall not be ungrateful and despise those whom they once feared. The Bishop closes his Bible argument with the case of Onesimus not certainly because he was able to see in it anything to strengthen his plea for slavery, but simply I suppose because it was inevitable as no slave preacher ever got through with his Bible argument without it. Or is their use of this case, a piece of logical strategy designed simply to employ the enemy and thus cover their retreat ? Onesimus was the servant of Philemon who resided at Colosse. For some reason he left his master and went to Rome where he found Paul, whom he had probably met at his own master's house and through whose instrumentality he was brought to Christ. Paul wrote a letter of which Onesimus was the bearer to Phile- mon, whom he requested to receive Onesimus, " not now as a. servant but above a servant, a brother beloved especially to me, but how much more unto thee both in the flesh and in the Lord. If thou count me therefore a partner receive him as myself. I wrote unto thee knowing thou wilt do more than I say," verses 16, 17, 21. " Not now a servant " but " a brother beloved." 24 Could an honest man who is not insane quote this to prove that Paul would have Onesimus held as a slave ? " That white's white needs no proof, but it takes a deep fellow To prove it jet black, and that jet black is yellow." The Bishop is no doubt a "deep fellow," at least in the esti- mation of his friends — though hardly deep enough, I think, to accomplish this feat, as white will appear white to most people after all his efforts to blacken it. Paul was " not a whit behind the very chiefest apostles and the most revered man, then living among christians, and yet he would have Philemon "receive him — Onesimus — as" himself, and he enforced these demands by the intimation that Philemon was under very great obligations to him, (verses 19, 4) and closed the subject by saying that he knew Philemon would " do more" even than he had asked in behalf of Onesimus, verse 21. If the Bishop can really see a divine warrant for American slavery in this piece of history, his mental condition is pitiable indeed. " The times have been that when the brains were out the man would die, and there an end ;" but judging from the Bishop's strange attempts at reasoning one might think "the times" had changed and that one man at least somewhere up in Vermont was managing to live without them. Paul's advice to the slaves at Corinth shows very decidedly his anti-slavery sentiments. " If thou mayest be free use it rather," 1 Cor. 7 : 24. Commentators agree that " mayest" does not express the force of the original, and think with Wesley that it should be "If thou canst be made free use it rather." In the next verse but one he continues — "Be not ye the slaves of men." Now that which he urges men to seek deliverence from and com- mands them so peremptorily to avoid, cannot certainly in his judgment be right. The Bishop affirms in opposition to Paul it is better for slaves not to be free — that it is " incomparabhf better to be slaves than be " hirelings," that is to work for wages ! How such anti-christian and anti-human doctrines as this can find fellowship among christians and freemen in the loyal States is the. greatest marvel of this age, and will be, I have no doubt, among the greatest mysteries to the coming generations. Having followed the Bishop through his Scripture argument I shall here leave him, as it was no part of my purpose to treat of the political, economical or ethnographical aspects of the slavery question. My object having been simply to prove, in opposition to the Bishop's theory, that chattel slavery did not exist among the Jews, and that it not only finds no justification or support in the sacred Scriptures, but that they clearly condemn, as a violation cf their social code, every essential element of the institution. «j ' V^ T >* %^?r-V v^ T V ° c *•- ^ ** Xfifef- ** <£ * ^r :* > v *^ vs »•• ^ % r < r oV B ^0 w ^ %^V \^^\/ % 3 ^-^ ^ r o|? ^O* r oK & w 1 w ;< -^^ ,* v / o. 71 *° . \ WtRT BOOKBINOtNC. Crantville Pa