^ & *V V ^ ■*. ^ * •'« ^N * • s .V^ \j» o • - o > ,0 ^ - * *y o * 1$ o * f~\ V A & PRO -SL WERY OVERTHROWN ; AND THE TRUE PRSXCIPLES OF ABOLITIONISM DECLARED. OK A SERIES O? LECTURES IN ANSWER TO THE QUESTION "WHAT HE 9CEIT TURKS TIACB ON Tilt jU'BJECT OF SLAVERY." BY REV. THOMAS L0DN8BURY, TOR OF THE PRESBYTERIAN CHURCH OF OVID, R. T. SECOND EDITION. GESETA, FT . X . j GEO. II. DERBY & CO., PUBLISHERS. FEIVIY-YAIV, N. IT. : HENRY B. BENNETT. 1847. S0 I J 4 I h <2/ tP PREFACE. "Resolved, That a political union in any form between a slaveholdin^ and a free com- munity, must necessarily involve the latter in the gulph of slavery. Therefore, Resolved, That secession from the present United States Government is the duty of ev- ery abolitionist, since no one can take office, or deposite a vote under its constitution with- out violating his antislavery principles, and rendering himself an abettor of the slave holder in his sin. Resolved, That fourteen years of war- fare against the slave power, have convinced us that every act done in support of the A" merican Union rivets the chains of the slave — that the only exodus of the slave to free- dom, unless it be one of blood, must be over the ruins of the present American church, and the grave of the present Union. Resolved, That the abolitionists of this country, should make it one of the primary 11 PREFACE. objects of their agitation, to dissolve th« American Union" (Resolutions adopted by the American Antislavery Soc. See N. Y. Obs. May 25, 1844.) The above is the latest developement of the amiable spirit of modern abolition. This may be regarded as a proclamation of war by the vanguard of the abolition army against heaven, and earth. The different platoons in the rear are advancing bravely on. Soon they will all be in file with the front rank. Then look for deeds of daring from their combined puissance. The author foreseeing this result deemed it proper to instruct the respected people of his charge on the subject, that they might be able to take Bible ground in the approaching conflict. Hence, the following lectures. They were prepared without any idea, in the first instance, of publication. As they were delivered, a strong desire was manifested, by individuals, for whose judgment he has a high regard, to have them given to the pub- lic. It is in compliance with this desire that they now appear before the reader. It is not pretended that the whole subject is exhausted in the course of these lectures ; PREFACE. Hi on the contrary many questions both inciden- tal, and direct, for the sake of brevity, have been passed over in silence. The simple ob- ject aimed at, is to present a biblical view of some leading points pertaining to the matter under discussion. The preceding resolution adopted by the American Antislavery Soci- ety at their recent anniversary in the city of New York, are in evidence that the time has come, when the friends of truth and order should speak out, and be heard. Their too great forbearance, and almost entire silence hitherto, have but emboldened fanaticism, and distracted the minds of many persons, who have had neither time, nor opportunity to give the subject a thorough investigation. The great body of the people, he is fully sa- tisfied, will go with the Bible, if they can clearly ascertain what the Bible teaches in relation to slavery. The following lectures are a small contribution on the subject, de- signed to aid the candid inquirer after truth and duty. That their tendency may be the promotion of this object, is the earnest wish and prayer of the author. Ovid June. 29, 1844. 1* LECTURE I. DID SLAVERY EXIST AMONG THE JEWS IN THE DAYS OF MOSES? Levit. XXV. 44, 45, 46. "Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the Heathen, that are round about you ; of them shall ye buy bondmen and bondmaids. Moreover of the children of the stran- gers 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 bondmen forever; but over you brethren the children of Israel, ye shall not rule one over another with rigor.' 7 Slavery has been the political condition of a large portion of the human family, in ev- ery age of the world. The rigors, and suf- ferings of this condition among the nations of the earth, not influenced by divine reve- lation, are always great and extreme. This, together with all other evils of humanity, be- comes ameliorated by the influence of revela- 2 LECTURE I. ed truth, the tendency of which is, ultimately to banish all sorrow from the human bosom. The law, as well as the gospel, looks directly to the abolition of the institution of slavery, as it does to the abolition of all other civil insti- tutions, that bear unequally upon the rights of man. The two precepts of the law ; " Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself," constitute the very spirit and essence of the gospel. If the law could have had its legitimate influ- ence upon the hearts of men at the time it was promulgated, it would have produced all the benign results upon the condition of humanity, that the gospel will ever effect, that is to say, the gospel will never make men better than the law requires them to be. There is however this difference, the law is a simple statement of what is right, without of itself, ministering to the creature under law, any aid to do right. The gospel reaffirms what is right, and ministers divine assistance, by which the fallen creature may be ena- bled to do right. These things being so, di- vine revelation is, at all times, the only anti- dote to human woe. And wherever and by whomsoever it is enjoyed, the suffering con- LECTURE I. 3 dition of human beings, begins to be amelior- ated. It does not in any instance effect im- mediate freedom from all sorrow but it assua- ges that sorrow, and tends to ultimate deliver- ance from it. Revelation, did mitigate the evils of slavery under the old testament dis- pensation, though it did not eradicate the in- stitution. The tendency is the same under the gospel, only more powerful in proportion to the superadded light, which it furnishes. The promised result of deliverance from this, and all other evils, is a matter of certainty, where Christianity is fully received, and prac- tically obeyed. Moses the divine law-giver in his day found slavery existing, and prevalent among the Jews and all the surrounding nations, as a civil institution of long standing, and of im- memorial custom [See 3Iichaelis , Com. Laws of Moses.) The Patriarchs had all been slave- holders. Abraham had souls in his posses- sion before he left Haran, and he brought them into Canaan with him. In Canaan he had a large house-hold of slaves, of those that were bought with his money, and of those, that were born in his family. Hager the maid servant of Sarai was a bond wo- 4 LECiURE I. man, and what in slave-holdiuir regions is called a family servant. Moses undoubted- ly saw the evils of slavery. But it existed among the people as a civil institution incor- porated into all theii domestic arrangements, and strengthened by immemorial usage. — The question with a wise legislator, and one who was under the direction of the God of love and mercy, was, which would be the greater evil of the two, entirely to abrogate the institution, or suffer it to remain under certain restrictions, which would in some de- gree mitigate the evils of bondage 1 Civil institutions of long standing, can never be suddenly abrogated with safety to the public. All attempt of this kind end usually in revo- lution, revolution in anarchy, and anarchy in a state of things infinitely worse than that which had previously existed. For all great changes in the civil condition of men, the public mind must be gradually prepared, or the result will be an entire disruption of all the bonds of society, and the introduction of untold, and almost interminable miseries. Moses therefore, saw that it would be best both for the master and the slave to suffer the institution to continue, and add such regula- LECTURE I. 5 lions in regard to it as would make the con- dition of bondmen more comfortable than it had previously been. This course he persu- ed, not alone in regard to the institution of slavery. There were other consuetudinary laws of the Jews of long standing and of evil influence, which he treated in a similar man- ner. He suffered them to remain, and either added restrictions to correct some of their evil influences, or left them to be regulated by the general spirit of his laws. Of these, were the law of retaliation, the law of di- vorce, and the law of concubinage all of them injurious in their effect upon general society, but so incorporated into all the habits of the community that it was not safe to abrogate them. That Moses saw the evils of slavery is manifest from the regulations, which he made in behalf of the Israelites who had themselves been slaves in Egypt. "If thy brother that dwelleth by thee," he says, "be waxen poor and be sold unto thee, thou shalt not compel him to serve as a bond servant, but as a hired servant and as a sojourner he shall be with thee and shall serve thee unto the year of Jubilee." (Lev. xxv. 39, 40.) 6 LECTURE 1, There is a plain distinction between an He- brew, who through poverty had sold himself, or had been sold, and an ordinary slave, or bondservant. The Hebrew was to be treated with more lenity and as a hired servant. Ac- cording to Exodus 21, Chap, the Hebrew servant could not be retained but six years. On the seventh year he had his freedom. If he had sold himself, and wife, and family, they all obtained their freedom at the same time. If he was unmarried when he sold himself, and his master had given him one of his slaves for a wife, then he only obtained his free- dom at the end of six years; his wife and chil- dren still continued in bondage. An He- brew according to the laws of Moses, could not be retained in slavery even under its mildest form, longer than six years, except in the following instances. "If the servant," says Moses, '* shall plainly say Hove my mas- ter my wife, and my children I will not go out free : Then his master shall bring him to the judges, he shall also bring him to the door, or to the door post, and his master shall bore his ear through with an awl, and he shall serve him forever." (Ex. xxi. 5, 6.) A poor Hebrew might also sell himself and family to a LECTURE I. / stranger dwelling in the land. In that case it was the privilege of his near relatives to re- deem him. In case they failed to redeem him, lie obtained freedom for himself and family at the Jubilee. [Lev. xxi. 47, 54.) In no instance could a Hebrew remain in bondage more than six years except in the cases above re- fered to. Far different was the condition of the bond- men procured from the surrounding nations, and from the strangers, that dwelt in the land. The year of release, that set the Hebrew free made no change in their situation. They were to all intents and purposes slaves held to service in perpetuity. We are not to re- gard the law of Moses at the head of this dis- course as a new enactment on the subject of slavery, but simply as a recognition of the law, which he found already existing among the Jews and which had existed from time immemorial. This law he allows to stand just as he found it, with the exception of cer- tain restrictions, which could be safely added, and which would in some respects modify the rigor of its application. It seems quite evident from the modifications of the law in favor of the Israelites that previous to this a 2 S LECTURE I. Hebrew might be held in perpetual bondage, and be treated with rigor by a brother He- brew. In the exceptions to the general law, Moses delivered the Hebrew slave from per- petual bondage, and from rigourous treat- ment. But for this change in favor of the Jewish slave, it was necessary to assign a reason, which, to the nation at that day was probably satisfactory, and produced a ready acquiescence in the new arrangement. The reasonisin the following language; "For they are my servants, which I brought forth out of the land of Egypt, they shall not be sold as bond men" that is they shall not be sold into perpetual bondage. " Thou shalt not rule over him with rigor, but shalt fear thy God." (Lev. xxv. 42, 43, 55.) But this rea- son for a change in regard to the Hebrew slave did not apply in regard to other nations, hence Moses made no material change in the law in relation to them. I. According to the standing law on this subject which Moses recognizes, and incor- porates into his municipal regulations, the Jews mioht: 1. Obtain slaves from the Heathen around them, and from the families of strangers who LECTURE I. 9 dwelt among them, in the usual manner in which slaves were obtained. The manner in which persons became slaves shall be con- sidered under a second head. " Both thy bondmen, and thy bondmaids which thou shalt have shall be of the Heathen that are round about you, and of the children of the strangers that sojourn among you." Bond service answers precisely to our ideas of slavery, and is distinguished in the laws of Moses from free service which is called hired service, and was entitled to a remu- neration. In addition to bond servants, the Hebrews frequently employed hired ser- vants. The law in relation to these is laid down in the following terms. (Deu. xxiv. 14.) " Thou shalt not oppress a hired servant that is poor and needy whether he be of thy breth- ren or of thy strangers that are in thy land within thy gates. At his day thou shalt give him his hire, neither shall the sun go down upon it, for he is poor and setteth his heart upon it: lest he cry unto the Lord against thee, and it be sin unto thee." 2. The Hebrews misfhthold these bondmen and bondmaids as property, as a part of their possesion in perpetuity. " And they shall be 10 lecture'i. your possession, they shall be your bondmen forever." These are the exact terms in which the law in relation to this point is expressed. Those of the Heathen under bond service to a Hebrew were just as much a part of his property as the land, which he inherited, or the flocks, which he owned, or the money, which he had laid up in his coffer. 3. The Hebrews might transmit their bond- servants as a perpetual inheritance to their children. " And ye shall take them for an in- heritance for your children after you to inherit them for a possession ; they shall be your bondmen forever." No language could give a more definite and vivid description of slave- ry as it now is, and always has been, than that embraced in the above law, which Moses found existing amonsf the Hebrews and w r hich he permitted to remain, and become incorporate in their civil code. Having thus established the fact that the Jews were slaveholders, that they were so in common with other nations from time im- memorial, and that under the wise regulations of a divine lawgiver, they were still permit- ted to be slaveholders : 1 shall now inquire. II. Secondly how in ancient times men be- LECTURE [. II came subject to bondage. The law states that Hebrews might obtain bondmen of the Heathen roundabout them and of the famil- ies of the strangers that sojourned among them. To this statement there are some ex- ceptions. The Canaanites could not be held in slavery by the Hebrews. Slavery how- ever undesirable the condition of it may be, was a privilege, which under existing circum- stances, they might not enjoy. Such was their bad faith, the greatness of their num- bers, and their deep rooted idolatry, that had they been incorporated under any circum- stances into the Hebrew commonwealth, they would have endangered their existence as the people of God, Death or banishment was the only doom that awaited them. (com. Deu. xx. 16, 17,) Those of them who surreptitious- ly obtained a treaty of alliance with the Jews, were reduced to the condition of public or state slavery. And Joshua made them that day, hewers of wood, and drawers of water for the congregation, and for the altar of the Lord. (Josh. ix. 27.) The methods, in which men lost their free- dom in ancient times, were so various, that it would not be proper to assert of any one of 2* 12 LECTURE I. them, that it was the first, or chief occasion of slavery. All that can be safely done is to notice some of the principle ways in which they were brought into a state of bondage. 1. Captivity in war. By many, this is sup- posed to have been the origin of slavery. Warfare in ancient times, and especially among people of savage habits, was cruel and exterminating. If the conquered were not all slain on the field of battle, if some of them were taken captive, they were usually reser- ved to a more lingering and bitter death. The era, therefore of reducing their captives to a state of bondage, instead of torturing them to death, marks an improvement in the ■character of warfare. Reasons of state some- times require the extermination of an enemy. Thus Moses directs the Israelites to destroy all the male population of those cities against which they went to war in case they refused to make a peace, saving alive only the wo- man and little ones for bondage. (Deut. xx. 14, & 21. 10,) When a great number of captives were taken they were sometimes divided among the victors according to their rank, (Num. xxxi, 31,40.) sometimes sold at auction to the highest bidder and the avails LECTURE I. 13 of the sale were put into the' public treasury, 2. Debts were another occasion of sla- very, especially when they were so large, that the debtor was unable to pay them. Among the poor Hebrews a slavery of six years continuance from this cause often oc- curred. But when a Heathen sold himself to pay his debts there was no law for his re- lease, and his bondage would continue per- petually, unless limited by special contract. But if the amount owed was large, it would be seldom possible to obtain a contract limi- ting the term of service. (Nell, v. 4, 5,) 3. Slavery was sometimes the conse- quence of theft. If the thief when taken was not able to restore the amount of property stolen, he was to be sold into bondage. [See Ex. xxii. 3.) 4. Children, who were born of parents in slavery, themselves became slaves. (Ec- cle. ii. 7,) Thus Abraham had 118 born in his house, who as being more attached to his person than those bought with his money, were armed by him, and went with him to the slaughter of the Chaldean armies at Ho- bah. Abraham had many bondmen belong- ing to his family, some born in the house, and i4 LECTURE I. others bought with money of the stranger, as we learn from Gen. xxvii. 27. That slavery was the condition of those born of parents in bondage is manifest from the law in Ex. xxi. 4. in regard to the Hebrew slave, who went out free on the year of release, but could not take with him his wife, and chil- dren. " If his master have given him a wife, and she have borne him sons or daughters, the wife and her children shall be her mas- ter's, and he shall go out by himself." 5. Multitudes became slaves by purchase. The opportunities of obtaining slaves for money were many. The Poverty of par- ents often induced them to sell their children. Thus many of the Jews through poverty had brought their sons and daughters into bon- dage in the days of Nehemiah from which they were unable to redeem them. (Nell. v. 5.) In eastern countries the cupidity of par- ents frequently induced them to sell their children into bondage. And we need not wonder at this fact, when an inspired Apos- tle has informed us that Heathen parents are " without natural affection," and when our missionaries inform us that Heathen mothers ^ften sacrifice their children in a most wan- LECTURE I. 15- ten manner for money, or through the influ- ence of passion. A state of slavery in a well regulated family might be infinitely prefera- ble to the most unbounded liberty, under the corrupt influence of Heathen parents, where they they are subject to the loss of life at any moment from their ungovernable rage. In this way the Hebrews could obtain many bondmen and bondmaids from the heathen around them. There were enough of them at all times ready to sell their sons and daugh- ters for money. The captives of war were many, and were often put up at public auc- tion, and any man might for money purchase as many as he needed. Again in all coun- tries where slavery exists, and where slaves will command money, there will be a strong temptation to manstealing. Men strongly influenced with the love of money, will kid- nap an individual in time of peace, and sell him into slavery. Thus Joseph was sold by his brethren to the Ishmaelites, a case that comes as near man stealing as any thing that can be named. We want no stronger evi- dence, that the Israelites were slaveholders than is found in the severe enactments of Moses against man stealing, since that is a. \ been told that no man can be a christian un- less he lifts up his voice like a trumpet, and renders his indignant and burning testimony against all, who are in any way connected with the institution of slavery. Yet Christ lived, and preached in the midst of this in- stitution and never said one word directly against it. How is this % It is all easily explained by the language which he used before Pontius Pilate, and which is quoted at the head of this discourse. " My king- dom is not of this world." He had a great- er and more glorious object in view, than interfering directly with the civil institutions of the nations. He " came to seek, and to save that which was lost, to destroy the power of Satan, and deliver men from the bondage of sin." From this 2-reat work he would not be diverted to give his attention to minor evils. Full well he knew, that ma- ny great and crying evils existed in all hu- man governments, and would exist, until the hearts of men were subdued to God and sanctified by the influences of the gospel. Full well he knew that the best way to eradicate these evils, was not directly to at- tack them in the citadel of their strength 70 LECTURE IV. but to bring the human heart under the con- trol of heavenly love, when all the grievan- ces of men would gradually melt away and disappear. Full well he knew, that if the fountain of human action were once rectified, all the streams that issue from it, would be pure and innocent, and holy. And he knew quite as well, that to emancipate the slave from the fetters of servile bondage would add little to the improvement of his condi- tion while his heart was under bondage to Satan. His great object was to deliver both the slave and his master from the fet- ters of spiritual bondage, from the slavery of sin, and then as a necessary consequence their social and civil relations would in due time be regulated upon principles of recip- rocal equality. The kingdom of Christ is not of this world, it is spiritual in its char- acter, and for this reason he did not interfere with the civil institutions of the world. He said nothing directly against the institution of slavery though living in daily contact with it. The conduct of our blessed Saviour here- in was closely imitated by his Apostles whom he commissioned to go out into all LECTURE IV. 71 the world, and preach the gospel to every creature. When in fulfillment of their great commission they had passed the boun- dary of Judea into the adjoining and more distant provinces of the Roman empire they immediately came in contact with slavery in its most repulsive form. In Judea the rigors of slavery were somewhat broken by the influence of revelation, and it existed here in a milder form than among other na- tions whose total darkness was unrelieved by any ray of heavenly light. In the Ro- man Empire slaves had no protection from law, and were entirely at the mercy of their masters. With reference to the intercourse of the Apostles with slaves and slaveholders. 1. We may remark that many slaves were converted to Christianity by their preaching. This is sufficiently manifest from the Apos- tolical Epistles. And probably a large pro- portion of the early christians were slaves, at least, in some particular Jccations. This would seem to be fair inference from the lan^ua'-'-e of the Apostle to the Corinthians. "For yon see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. 72 LECTURE IV. But God hath chosen the foolish things of the world, to confound the wise, and God hath chosen the weak things of the world, to confound the mighty, and base things of the world and things, which are despised hath God chosen, yea and things which are not, to bring to naught things that are." That among these designations, slaves are inclu- ded as well as poor people is evident from what is said in the seventh Chapter of this Epistle, where the Apostle is giving counsel to those in various relations of life : v. 20, 21. " Let every man abide in the same calling wherein he was called. Art thou called be- ing a servant % care not for it, but if thou mayest be made free, use it rather." The ow- ner of a number of slaves, and many such there were at Corinth, being once converted, would immediately desire the conversion of his servants (such is the nature of Christiani- ty,) and would bring them under the reach of gospel influences. Again many a slave having once embraced the gospel might have been the means of conversion to his master. It is clear that there were slaves in the Corinthian Church, and in all probability many such. (1. Corinth xii. 13.) LECTURE IV, 73 2. The Apostles never enjoined it upon believing masters to emancipate their slaves, even those of them that were co-members of the same church.* The Apostles direction to believing slaves in the Corinthian Church is evidence of this. J He says to the slave be contented with your condition, but if your master is disposed to liberate you, you had better accept of the boon, for a state of free- dom is preferable to a state of servitude. But if he should not be disposed to emanci- pate you, abide still in your servile condi- tion and care not for it. Here it is plain, that the Apostle laid no injunction upon the master to liberate his slave. He might do it, or not do it, just according to his own sense of duty. Herein the Apostle immita- ted his divine Master, who never interfered with civil institutions. He left it to time and the kindly influence of Christianity to *The pretence that the Apostles did not direct masters to emancipate because it was contrary to ex- isting laws, is idle. Emancipation was so common among the Romans that it became a nuisance and bur- den upon society. To restrain it, Augustus made a decree that no man should emancipate more than a hundred at a time. 74 LECTRUE IV, cure the evil. The great and primary ob- ject being attained in the conversion of the soul to God, other things are of small ac_ count. " For he that is called in the Lord being a servant is the Lord's freeman, like- wise also he that is called being free, is Christ's servant." In the Epistle to the Ephesians, vi. 9. the Apostle directs Mas- ters to " treat servants well, forbearing threatening," but he says not one word about emancipation. That slaves are here referred to is evident, from the contrast in the eighth verse, as well as from the adjunct, " forbear- ing threatening." Again Coll. iv. 1. " Mas- ters give unto your servants that which is just and equal knowing that ye also have a master in heaven." Not a word here about emancipation. But say you, you are caught now. He must give unto his servants, that which is just and equal, and that means emancipation. It don't mean any such thinsr. It is not just and equal according as you un- derstand the terms, but as these masters un- derstood them agreeably to the usages un- der which they lived. If it means eman- cipation, why did the Apostle say to these same servants, "Obey in all things you mas- LECTURE. IV. 75 ters according to the flesh, not with eye- service as men-pleasers, but in singleness of heart, fearing God." What command them to obey after they were liberated ? This would be contrary to his direction to the Corin- thian slave. " If thou mayest be made free use it rather." Why give any direction to the slave if the relation which he sustained to his master was to cease ? In all the Apos- tolic instruction on this subject not a syllable is uttered in regard to the abolition of sla- very, not surely because the Apostles de- sired the continuance of the institution, but because being taught of God they saw it best to leave the whole subject to the be- nign influences of Christianity. 3. The Apostles did not persuade slaves to run away from their masters, nor instruct them to steal their property, nor assist them in their flight contrary to the known laws of the land. Of this we have abundant evi- dence. Let us turn our attention to what the Holy Spirit teaches on this subject in 1 Cor. vii. 20. " Let every man abide in the same calling, wherein he was called. Art thou called bein^ a servant 1 care not for it but if thou mavest be made free use it rather.' 7G LECTURE IV. Here the direction to the slave is to abide with his master, not to run away from him. (Eph. vi. 5, S.) " Servants be obedient to them that 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 God from the heart, with good will doing service as to the Lord and not to men, knowing that whatev- er good thing a man doeth, the same shall he receive of the Lord, whether he be bond or free." Not a word here about running away, nor about stealing property to assist the flight. On the contrary specific instruc- tion is given to the slave not to defraud his master by neglecting duty as soon as his eye was turned away. (Coloss. iii. 22, 24.) " Servants, obey in all things your masters according to the flesh, not with eye-service as men-pleasers, but in singleness of heart fearing God. And whatsoever ye do, do it heartily as to the Lord, and not unto men ; knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ." How different this in- struction given to the slave by the Holy LECTURE IV. 77 Spirit of God, from that, which advises him to embrace the first opportunity to run away, and to steal whatever comes to hand to aid him in his escape. Again turn your atten- tion to 1 Tim. vi. 1, 2. "Let as many ser- vants as are under the yoke, count their masters worthy of all honor, that the name of God 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." Here again we have similar instruction, but not a word about stealing or running away from their masters. Titus ii. 9. " Exhort servants to be obedient unto their own masters, and to please them well in all things not answering again, not pur- loining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things." Here not only con- tinuance and faithfulness of service is enjoin- ed, but theft is expressly forbidden. Once more. 1 Peter ii. 18, 19. " Slaves," Pe- ter here uses the very term, which is signi- ficant of the servant's condition. " Slaves be subject to your masters with all fear, not IS LECTURE IV. only to the good and gentle, but also to the froward for this is thank worthy, if a man for conscience towards God endure grief, suffering wrongfully." The above is cer- tainly proof enough that the Apostles did not advise slaves either to run away from their masters, or to steal their property. That they did not assist them in their flight contrary to the known laws of the land, is also very manifest. First from the doctrine, which they taught in reference to obeying all the enactments of civil law. (1 Peter ii. 13, 15.) '" Submit yourselves to every ordi- nance of man for the Lord's sake, for so is the will of God that with well doing ye may put to silence the ignorance of foolish men/' (See also Rom. xiii.) Secondly it is manifest from a remarkable example, which we have on record. A good-for-nothing slave * by the name of Onesimus had run away from his master Philemon, and went to Rome. There he heard the Apostle preach, was con- verted, and became a good man. As soon as the Apostle became acquainted with the facts in his case, he sent him directly back * Phil. v. 2. " To thee unprofitable." LECTURE IV. 70 to his master with a letter written for the purpose of reconciling the master to him, conciliating his favor, and screening the slave from merited punishment, because he was now a penitent and reformed man. The Apostle would not countenance the flight of a slave from his master. It would be contrary to all the instruction which had been given in regard to the duty of slaves and in regard to the duty of all scrupulous- ly to obey the existing laws of the land. 4. The Apostles did not withhold com- munion from slave holders, or deem it expe- dient to disturb the peace of the church, or rend it asunder on account of slavery. This is clearly evident from all the instruction, which he gave on the subject both to slaves and to their masters. They would not in- terfere directly with the civil relations which men sustained to each other, but left those relations to be regulated by the spirit of the gospel. Philomon was unquestionable a slaveholder. Yet the Apostle does not de- nounce him as a thief, and a robber, nor a black-hearted wretch. Far different from this, is his language. He calls him afellow- 9 SO LECTURE IV. laborer, and a brother dearly beloved. This Philemon the slaveholder had a church in his house. This church might have consist- ed of a few near neighbors, his own children, and a larsfe number of his slaves and Phiie- mon might have been their spiritual instruc- tor, which is probable from the Apostles calling him a fellow laborer. Upon them all he pronounces the usual benediction. "Grace to you and peace, from God our Father, and the Lord Jesus Christ." Does this look like withholding communion with him 1 Neither does the Apostle assert that those who held communion with Philemon could not be christians. He expressly calls them saints though they did commune with the slaveholder. " For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee brother." In 1 Tim. vi. 1, 2. the Apostle calls slave holders faithful and beloved parta- kers of the benefit, and commands their be- lieving servants not to despise them, but to ♦'Count them worthy of all honor." These considerations are sufficient to show us, that the Apostles did not countenance the with- LECTURE IV, 81 drawmen* of communion from slaveholders, nor any division in the churches on that ac- count. 5. The Apostle Paul under the inspira- tion of God, wholly disapproves, and sternly rebukes any, who should teach or act con- trary to the instructions, which the Holy Spirit had communicated to the churches on this subject. We have his words definitely expressed in relation to this point in 1 Tim. vi. 1 — 5. " Let as many servants as are un- der the yoke, count their own masters wor- thy of all honor that the name of God, 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 accor- ding to godliness, he is proud, knowing noth- ing, but doating about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of tho 82 LECTURE IV. truth, supposing - that gam is godliness : from such withdraw thyself." This is a true pic- ture of all, who in any age teach and act contrary to the instructions of the Holy Spir- it. It was true in the days of the Apostle, it is true this very hour. With such per- sons, Timothy was to have no sympathy. From the evils arising from such instruction and action, he was to clear his skirts by keeping aloof from them. The sum of the whole matter is this : Jesus Christ though living in the midst of slaveholders, never said one word directly against slavery : the Apostles, when they went out to preach the gospel to every crea- ture, came into immediate contact with sla- very in its worst forms, many slaves were converted under their ministry and added to the churches, yet they never commanded the master to emancipate his slaves, nor en- couraged the slave to run away from his master, nor to steal his property, nor did they assist them to escape contrary to the known laws of the land. They merely said to him " If thou mayest be made free use it rather." If thou mayest be free by legal manumission sise the privilege nevertheless to be a freeman LECTURE IV. 83 of Christ is infinitely more important: nor did they withdraw from communion with slaveholders, nor divide the Church, or at- tempt to revolutionize the state on account of it; and further, they left the solemn rec- ord of God's disapproval of those who would pursue a course in relation to this subject different from what they had done, 1. In closing this subject, I protest against any inference as illogical and false, which would go to show that either our Saviour or his Apostles approved of slavery in itself considered. They acted in relation to it in accordance with the great principle that Christ's kingdom is not of this world. They therefore carefully abstained from any direct interference with the civil institutions of so- ciety. But it does not hence follow, that they appioved of all those institutions in their every detail and feature. Beside they knew that in gaining access to the human heart and in securing the conversion of the soul to God, they were doing more to alleviate all the sorrows of life, ten thousand times told than they could possibly have accomplished by any direct interference with the civil in- stitutions of the day. 8* 84 LECTURE IV. 2. I may ask in view of our subject, if Christians of the present day, who feel it their duty in regard to the subject of slavery to follow the instruction, and imitate the ex- ample of our blessed Lord and his Apostles, can be so very far astray from the path of their duty as they are sometimes represent- ed to be ] We are confidently told, that a man cannot be a Christian unless he enters upon an immediate crusade against slavery. Unless he makes this the cne great, grand, and all absorbing theme, of all his thoughts, words, and actions, he cannot be a Chris- tian. But Jesus Christ teaches no such doc- trine as this. The Apostles teach it not. Who is to be followed Jesus Christ and the Apostles, or these new lights that have ari- sen upon our moral horizon % Are they wiser than the Saviour ? are they kinder hearted % Do they love the slave more than he did % Doubtful. Do they know more than all the inspired Apostles % Have they greater love for human beings than these same Apostles % But suppose a man should stand in awe of the rebuke, which God has administered against those, who take a course different from the Apostles on this subject, LECTURE IV. 85 ftnd should hesitate about becoming a mod- ern abolitionist. Then he is a pro-slavery man, he is a pro-slavery minister. Well he has noble company. Moses and the Proph- ets, the Saviour and his Apostles come in for a share of the approbrium. These things are hard to be borne, when they come from good men, men whom we have reason to be- lieve are christians, though misled. But when they come from men, w 7 ho turn their backs daily upon Jesus Christ, and resist all his claims upon them, when such men turn a scornful and censorious eye upon the Church and say you cannot be christians unless you follow us instead of Christ and his Apostles; unless ye follow us instead of Christ and his Apostles ye are pro-slavery. O it is pitiful. And can they care anything about the slave ] Men that care not for their own souls, nor for the honor of Christ, can they love the slave 1 Believe it who can ? But we are told we must disconnect our- selves from christians in the South, and have no more communion with them because a- mong these there are some slaveholders. But Christ did not do so. His Apostles pursu- ed no such course as this. We may be ex- 86 LECTURE IV. cused then, if we continue to follow Christ and his Apostles, and still commune with the members of his body, whether in slavehold- ingf or non-slaveholding communities. We dare not pursue a different course. Besides there are many Christians who feel that they have no more right to inter- fere with southern institutions than with the institutions of Great Britain. The states of the south are just as much independent sove- reignties as Great Britain ; and if it were lawful for Christians to interfere at all with independent sovereignties to which they themselves are alien, they feel that their first duty should be directed to Great Britain, be- cause there the greater evil exists. Were it lawful to interfere, they would lend their aid to the chartists and break down the un- righteous and overgrown monopolies of that kingdom which doom the great mass of its population to inevitable poverty and starva- tion. On what ground of equity are those great baronial estates founded ] Were they not first acquired by brute force, and that force, too, slave labor ? Are they not sus- tained by unmerciful and unequal legislation? It is not the poor and starving population LECTURE IV. 87 who make tlic laws by which they are de- prived forever from a fee simple in the soil, and by which they are a doomed race of men. But they are freemen, you say. Glo- rious freedom ! free to endure the burden of inevitable and eternal poverty — free to starve to death in multitudes, or live at a point so near starvation that life is but a liv- ing agony ! Why ?• Because brute force in the first place, and unequal legislation in the second place, give one family more than they want, and one hundred families less than they need. Does time and custom change a wrong into a right ? Never. Then the few whose ancestors with theii bands of servile re- tainers, waded through the blood of war to their estates, have no right in equity to all the soil to the exclusion of the many. Ver- ily, the title to these baronies and dukedoms was acquired, and is sustained in a manner very similar to the title of property inhuman beings, and is productive of vastly more suf- fering and immorality. I say, then, if it were lawful for a Christian to interfere with the municipal regulations of foreign states, it would be our duty first to aim a death blow at the overgrown monopolies of Great Brit- S8 LECTURE IV. ain. and deliver the great mass of her popu- lation from poverty and starvation ; but as long as the kindgom of Christ is not of this world, it is not the duty of Christians to busy themselves in other men's matters : and we should think that a little modesty on the part of British Christians, and a little attention to the leprous spots upon their own mantle, would restrain them from turning their cen- sorious regards so frequently across the mighty deep upon their brethren in this wes- tern world. If then we may not meddle with the affairs of Great Britain, we may not meddle with matters pertaining to the intern- al police of the independent sovereignties of our own land. Christians have other busi- ness to do than that of interfering: with for- eign politics. Their master never taught them any lesson on this subject. If therefore they engage in the hazardous enterprise, they run the risk of losing the favour of him whose kingdom is not of this world. LECTURE V. THE PHILOSOPHY, AND THE POLICY, AND THE MERCY WITH WHICH OUR SAVIOUR AND HIS APOSTLES TREATED THE SUB- JECT OF SLAVERY. JOHN xvi. 12. " I have yet many things to say unto you, but ye cannot bear them now." In all the Bible there is no direct and spe- cific enactment against slaveholding. That it is contrary to the gospel and to the prin- ciples of eternal equity, is matter of infer- ence. But inferential truth is not seen sim- ultaneously and equally by all men in all places, and under all circumstances. Such truth makes its way slowly among men, and requires time to assert its perfect and uncon- troled dominion over the human heart. On account of the peculiar circumstances in which we have been placed, a certain moral truth may be perfectly clear to us, while 90 LECTURE V. others, who have been placed in circum- stances altogether different, may have no dis- tinct apprehension of it. They may be just as conscientious and devoutly honest in re- jecting that truth as we have been in receiv- ing it. Thus, it may be perfectly clear to us that the doctrine of witchcraft is altogether the creature of imagination, and that it is morally wrong to put persons to death on account of it ; but cur Puritan fathers be- lieved in the existence of witches, and exe- cuted many of those whom they supposed to be such. Evidently, it is not owing to any superior acumen in us, nor any greater love to God or love to man, nor yet to any deep- er spirit of piety in us, that we have views on this subject so different from theirs, but simply to the more favorable circumstances in regard to light in which we have been placed. It may be perfectly clear to us that it is morally wrong to hold a fellow man un- der bond-service, yet our Father Abraham, whose piety and faith, and acceptance with God we dare not call in question, held a large number of men in bondage. Mav it not be possible that many at the present day, on account of their peculiar circumstances, are LECTURE V. 91 quite as far behind us in point of moral illu- mination on this subject as our Father Abra- ham was ] They may not be convinced that it is morally wrong to hold men under bond- service : and shall we make our light a rule of action for them ? This would be presum- ing on our part to legislate over their con- sciences, and to make our individual views of duty the rule of their moral action — a species of usurpation unspeakably more enormous than that of holding men under civil bondage. First cast the beam out of thine own eye, says the great Law-giver, then shalt thou see clearly to cast the moat out of thy brother's eye. That the human mind receives truth by a gradual process of advancement, is taught by our Saviour when he says to his disciples, " I have yet many things to say unto you, but ye cannot bear them now." This rs also in correspondence with all the laws of mind, and with all the developments of medi- atorial rule. Yet our Saviour did not de- nounce his disciples, nor withdraw his love from them, because they had not the whole field of moral truth perfectly and distinctly within their vision. And throughout the 9 92 LECTURE V. New Testament it is admitted that men may be amazingly deticient in thair views of truth and yet be good men — yet be the children of God. Hence we hear the Apostle to the Corinthians usinsr the following lana'ua^e : •'And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ ; 1 have fed you with milk and not with meat — for hitherto ye were not able to bear it, neither yet now are ye able." Similar language he uses to- wards the Hebrew Christians. From all of which it is plain that neither our Saviour nor his Apostles made their own views of truth the rule of duty to their disciples, but com- municated truth to them as they were able to bear it ; which truth, when communica- ted, was to them the law of moral action. These remarks may aid us in contemplating the philosophy, and the policy, and the mer- cy with which our Saviour and his Apostles treated the subject of slavery. 1. As to the philosophy of their procedure — whether was it true or false % Such is the constitution of the human mind, that on all moral subjects it will not endure compul- sion. Here all its action must be voluntary. LECTURE V. 93 The mind must be enlightened — must be convinced — must be brought under the in- fluence of truth, before a man is prepared to act morally right. Moreover, the field of truth is so immense that none but the mind of God can adequately comprehend it in all the compass of it ; and the moral vision of men is limited, yet capable of enlargement, though its expansion be unequal in different individuals in circumstances which are dif- ferent. The light of truth developes itself gradually in all minds — in some more rapid- ly, in others less. Especially is this the case with inferential truth. There are some great preliminary truths which all intelligent minds seem prepared immediately to receive and appreciate. Other truths there are, which flow from these as a necessary conse- quence, that are not immediately seen and apprehended by all minds at the same time. A thousand things may be in operation upon some minds which constitutes their inability to receive the truth, while with others no- thing may intervene to prevent its immedi- ate reception. Any effort to coerce the mind in relation to truth, is not only vain but not unfrequently wakens up in the bosom W4 LECTURE V. an unconquerable antipathy to it. Any ef- fort to force a man to act morally right, when his mind is not fully enlightened and convinc- ed, is always abortive ; yea, an attempt to force him into right action when he is en- lightened and convinced, is not only abor- tive, but usually drives him off from duty and prejudices him against its performance. Jesus Christ, who understood perfectly the constitution of the human mind, would in no instance burden it with more than it was able to bear. The immediate disciples of our Lord, having embraced some of the great primary truths of Christianity, were as yet unable to bear other truths of vast im- portance to the perfection of thair character; yet they were given to understand that in due time and as they were able to bear it, they should be fully enlightened and led into all truth. No disciple should ever entertain the imagination for a single moment, that he comprehends within the circle of his vision the whole field of divine truth. Having en- tered the school of Christ, he must be an humble learner as long as he continues in the flesh ; and doubtless after death, if he is ad- mitted into the paradise of God, he will still LECTURE V. 95 be a learner upon a grander and nobler scale. And divine knowledge is communicated to all the disciples, by the great Head of the Church, as they are able to bear it. But no rule of duty can be made binding upon the conscience of any disciple which has its foun- dation in truth that as yet he has been una- ble to receive. This is an obvious principle, having its orign in the very nature of things. The disciple may fall under the righteous animadversion of his master for his slowness of heart to believe all that the pro- phets have spoken, but he can never be bound in conscience by any ride of duty that has its origin in truth with which he is yet unacquainted. Evidently it is the pre- rogative of the Master alone to censure his disciple, if censure is called for, for his fool- ishness and slowness of heart to believe. If one disciple take it upon himself to censure another, he is immediately met by the re- proof of his Lord : " Who art thou that judgeth another man's servant % To his own master he standeth or falleth. First cast the beam out of thine own eye," The above considerations may explain the reasons why neither our Lord nor anv of his 9* 90 LECTURE V. Apostles said a single word against slavery as an existing civil institution. Plainly, the disciples were as yet not able to bear it. Had they been able to bear it, the whole truth had been spread out before them in charac- ters of living light. But they were not able. Hence they delivered no rule of duty which did not obviously result from the great pri- mary truths which had been received. They directed masters to treat their slaves kindly, and slaves to be obedient to their masters. — The relation that existed between them as master and slave they did not touch. But because they did not disturb this relation for the time being is no evidence that they de- signed the relation should continue in its presentform. Nothing could be more illogi- cal than an inference of this kind. The evi- dence arising from the fact is, that men are slow in the reception of truth, and that God exercises forbearance towards his own peo- ple till they are able to bear the truth, and endures many things in them for a season from which he will eventually deliver them. 2. The policy of the course which our Sa- viour and his Apostles pursued with refer- ence lo the subject of slavery. True policy LECTURE V. 1/7 is always true philosophy, and true philoso- phy is the embodied spirit of true Christian- ity. In the days of Christ and his Apostles, slavery existed all over the world as a civil institution. Their business was to preach the gospel to every living creature — to make known to dying men their sinful, lost, and ruined condition by nature, and to proclaim to them salvation through a glorious Media- tor. With their commission in their hand* under the broad seal of heaven, would i* have been wise in them, would it have been good policy in them, to have paused in the work of preaching the gospel for the pur- pose of becoming political reformers ; for the purpose of attacking the civil institutions of the day in every point wherein they pre- sented a feature that needed reformation 1 In such a course of direct warfare against existing institutions would they not have armed the world against them, and cut them- selves off from all access to the human mind 1 What would be the consequence were our missionaries in foreign lands to leave the em- bassy of God, turn political reformers and begin to meddle with the civil institutions of those countries in which thoy reside ? They 98 LECTURE Y 5 would soon have to fly the country or he. come incarcerated in dungeons : and had the first ministers of the gospel so far forgotten their high character as embassadors of Christ as to have descended into the arena of polit- ical strife, we had never heard of Christ nor of salvation through his name. Their ca- reer would have been short, their end would have been tragic and disgraceful. But they did not so learn Christ. They employed themselves exclusively in the fulfillment of their great commission. Well they knew that if they could gain a lodgment in the hu- man heart for the great and primary truths of Christianity, all related truths would in due time be fully embraced as the minds of men became able to receive and bear them. "Well they knew if once the hearts of men became right with God, in due time their intercourse with each other would be regu- lated in accordance with the principles of justice and mercy : and well they knew if the heart was not right with God, that any legislation in regard to human intercourse would be vain and nugatory. They there- fore gave their undivided attention to the preaching of the gospel ; to the work of LECTURE V. 99 bringrinsf men in a state of reconciliation with God, and to the presentation of pre- cepts in regard to personal holiness. These, with our Saviour and his Apostles, were the great and paramount questions, compared with which all others were of minor impor- tance. " Art thou called bein^r a servant ? Care not for it." To be delivered from the bondage of sin is infinitely more important than deliverance from civil bondage. For he that is called in the Lord, being a ser- vant, is the Lord's freeman. " Brethren, let every man wherein he is called therein abide with God." Your civil condition, whether bond or free, is a matter about which you need not be over solicitous, pro- vided your heart is reconciled to God, pro- vided ye are the Lord's freeman. The course pursued by our Saviour and his Apostles was manifestly the only true policy. Had they made an attack upon the political institutions of the daj , they would have roused the prejudices of the world against them and barred themselves from all access to the public mind. We may form some correct judgment of what the 6tate of things would have been, in case of 100 LECTURE V. such an attack, by calling to our recollection the jealousy that exist at the present day against the interference of ministers of the gospel with political questions. Suppose any minister of the present day should make the preaching of the gospel a subject of se- condary importance and give his undivided attention to the eradication of some great political evil, would he gain the ear and find access to the hearts of the great body of the community ] A clique of partizans might listen with delight to his secular harangues, but the great mass of mind and heart would be driven irrecoverably beyond his reach. The Apostles did not for a moment so far forget their high character as embassadors of Christ, as once to think of pursuing such a course. They passed the institution of sla- very in silence, so far as regards its abolition. They did not meddle with this question. — By avoiding this and other political ques- tions, they gained the ear of the world for the messages of salvation, and poured into the mass of mind and heart the leven of di- vine truth. By pursuing this course they did ten thousand times more towards the ab- olition of slavery, and all other political evils, LECTURE V. 101 than could possibly have been effected had they set themselves up as political reformers. By simply testifying repentance towards God, and faith towards our Lord Jesus Christ, they introduced into the relations of man a mighty element, the tendency of which is to deliver him from all oppression and re- store to him all his rights, and which became most powerfully efficient in after times for the abolition even of slavery itself. With- out this element of Christian love, nothing can be done towards removing the wrongs which have crept into the relations of life through the prevalence of sin. The course pursued by the Saviour and his Apostles was the only wise, sa*e and feasable course that could be pursued under the circum- stances; and where circumstances are simi- lar, a similar course ought to be pursued by all who bear the name of Christ. 3. The mercy of the course pursued by the Saviour and his Apostles in relation to the subject of slavery. The course which they pursued was merciful toward the mas- er and the servant. 1. It was merciful towards the master. It did not judge him by a rule originating in 102 LECTURE V. truth which as yet he was unable to bear. And what disciple of our Lord is there, or has there ever been, who is or was able to bear at once, all the truth that pertains to his relation both to God and man, and at onc° to enter upon the performance of all the du- ties which a knowledge and embracement of the whole truth imperiously caU for % Not one. The whole economy of grace, as por- trayed in the scriptures, and the uniform ex- perience of all the children of God, are in proof of this. The work of renovating grace in the human heart, is represented as small in its beginning and gradual in its develop- ment. Hence we read of babes in Christ who were fed with milk ; hence we are ex- horted to «row in