,.*'% v-'-vv^v- /% \W-" *^'^"^ "i^v 
 
 
 0^ »as 
 
 
 M-. ^^„./ ■•^^:-. \..,' .:^^-." 
 
 %t: %/ .■^•- ^'Z --M^^^o/ fi 
 
 

 
 
 )wf^- 
 
 ^. 
 
 
 ^.0^ 
 
 
 4 o 
 
 
 
 
 
 .0 V > 
 
 O"^ ,'V'. "^^ 
 
 t-i,'^-:: 
 
 
 

 SLAYEEY: 
 
 ITS ORIGIN, NATURE, AND HISTORY, 
 
 CONSIDERED IN 
 
 TPIE LIGHT OF BIBLE TEACHINGS, MORAL 
 JUSTICE, AND POLITICAL WISDOM. 
 
 liOVE the motto, not LIBERTY. 
 
 Objrct.— Truth spoken in JL,ove on the subject of Abolitionism Its character 
 freely, thoroughly to be discussed in the light of God's word, but with careful avoidance 
 of personalities or ascription of motives. Hoping all things. Thinking no evil. 
 
 REV. THORNTON STRINGFELLOW, D.D., 
 
 OF CULPEPER COUNTY, VIRGINIA. 
 
 NEW YORK: 
 
 JOHN F. TROW, PRINTEK. 50 GREENE ST. 
 
 18<)1. 
 
 'V^-^ — -c^j;^^ 
 
SLAYEKY: 
 
 ITS ORIGIN, KATURE, AND HISTORY, 
 
 CONSIDEEED IN 
 
 THE LIGHT OF BIBLE TEACHINGS, MORAL 
 JUSTICE, AND POLITICAL WISDOM. 
 
 LOVE the motto, not LIBEBTY. 
 
 OBJECT.—Trutli spoken in Love on the subject of Abolitionism. Its character 
 freely, thoroughly to be discussed in the light of God's word, but with careful avoidance 
 of personalities or ascription of motives. Hoping all things. Thinking no evil. 
 
 BY 
 
 REV. THORNTON STRINGFELLOW, D.D., 
 
 OP CULPEPER COUNTY, TIKGIKIA; 
 
 NEW YORK: 
 
 JOHN F. TROW, PRINTER, 50 GREENE ST. 
 
 1861. 
 
EXTEACT FEOM ADDRESS OF PROF. S. F. B. MORSE. 
 
 It cannot but be obvious to all intelligent minds, that among tlic com- 
 plex questions -which have so long agitated the whole land, and which 
 have mingled their discordant elements in producing the present alarming 
 political condition of the country, so deeply distressing to every patriotic 
 mind, the moral and religious question of slavery stands forth most promi- 
 nent. Indeed, it is the fundamental question, and demands, first of all, a 
 satisfactory settlement ; for on the right decision of this moral and re- 
 ligious question depend all the other questions relating to slavery. "Whether 
 slavery, or the condition of being held in subjection to the will of another, 
 is a divine institution, sanctioned by laws and commands, and regulated 
 from the earliest times, or is forbidden as a sin — as a violation of the laws 
 of God— is surely a fundamental question. Difference here, at the start, 
 is antipodal. The course of conduct pursued by the believers in these 
 two extremes, must of necessity lead to results as diverse as light from 
 darkness. Until this pomt is satisfactorily settled we cannot reach the 
 expediency or inexpediency, the advantage or disadvantage, of this system 
 of servitude. If it is a sin, if the Bible shows it to be a sin, the contro- 
 versy is settled; we can have no compromise with sin; we have nothing 
 to do with it but to forsake it. Hence all whose consciences sustain them 
 in that view of the question are at least consistent in their zealous oppo- 
 sition to slavery, and their determination to uproot it everywhere and at 
 all hazards. On the other hand, if God has shown in his word and by his 
 providence, that servitude or slavery, in its various modifications of form 
 and duration, and of mild or severe character, has, from the beginning of 
 the world, been an essential feature in His government of man ; that 
 viewed from a loftier stand-point than is circumscribed by earth or time, 
 there are benevolent ends in part comprehensible even by our short-sighted- 
 ness, ends only attainable by this system, then they whose consciences sus- 
 tain them in this view of the question, will be cautious how tliey rudely 
 and recklessly fight against God and destroy it with violence. A glance 
 at the character of the litigants on this question, show ranged on each side 
 of the two opposing opinions, men of the highest intellectual and moral 
 character. Eash, indeed, would it be to charge either party with hypoc- 
 risy. There is no need for such an uncharitable assumption. The humble 
 seeker after truth will not suffer its golden sands to escape him, even if he 
 has to separate them, wdth labor, from the mire of human weakness and 
 error, and hence he may not neglect the extremest views of the bitterest 
 opponents. Yet mindful of our own weakness and of our need of en- 
 lightenment, to what standard, but God's word, shall we appeal as the 
 arbiter in such a controversy ? " To the law and to the testimony." 
 
SLAVERY AND GOVERNMENT. 
 
 CHAPTEE I. 
 
 Mliac Slavery/ is — \Miat Freedom is — No7ie are ' bor7i ''free : all are ' horn ' slaves — 
 Slavery a ncces.vti/ — Whi/ the vjhite race is invested with political freedom at 
 twenty-one — Why it is withheld from the black race for life — Slavery is 
 just, and why — None are born equal : inequality the ground of social happi- 
 ness — What government is : zvhat its object is : where it originated : by whom 
 it should be exercised, and why — Inferiority of the black race : the proof of it. 
 
 It is not many years since our brethren at the North engaged in a 
 crusade against Slavery; because (as they said) it was denounced in 
 every page of the Bible as the greatest sin on eai'th. 
 
 The Bible has been examined, and it has been found that slavery is 
 fully sanctioned by it. Nevertheless, this crusade has waxed warmer 
 against slavery, as a sin of the deepest dye ; because it was a sin (as they 
 have said) against a higher law than the Bible. No appeal is now made 
 to the Bible, but to consciences begotten by infidelity. By this new 
 conscience every question of right and wrong is to be tried, and every 
 penalty inflicted. These crusaders have adopted as their Bible, on the 
 subject of slavery, Mr. Jefferson's declaration, that " all men are born free 
 and equal." It may not be amiss then to try this new Bible by the com- 
 mon sense and the common observation of all men — to see whether it 
 ouglit to have preference over the old Bible, before v/s throw the old one 
 away, as our brethren of the North do when it conflicts with their new 
 anti-slavery Bible. First, then, let us inquire, 
 
 What is Slavery in the United States ? 
 
 Answer.— It is a system of personal servitude, under a form of govern- 
 ment adopted for the African race, the leading principle of which belongs 
 to every form of government among men. 
 
 Question. — What is that leading principle? 
 
 Ansicer.— It is submission to, and control by the will of another. This 
 is the essential principle of all forms of government ; and without it there 
 can be no government. It is the principle ordained of God for the gov- 
 ernment of a family. Its administration is given of God to tlie heads of 
 families, who have instinctively accepted and acted upon it in all ages and 
 countries. 
 
 Q nest io?i.— What is the amount of power in their hands to enforce 
 obedience over children and slaves? And what is the object aimed 
 at in its exercise ? 
 
 Answer.— The amount of power in their hands to enforce obedience 
 
4 SLAVERY AND GOVERNMENT. 
 
 over children and slaves, is limited to the use of all necessary and proper 
 means to secure obedience, and the object aimed at in its exercise, is to 
 develop their faculties, and lit them to take care of families, and discharge 
 political duties. 
 
 Question. — What is a slave in the United States ? 
 
 Answer. — A slave, according to the Federal Constitution, is a person 
 who owes service or labor to another person. In the language of the 
 Scriptures, he is a " man's money." 
 
 Question. — What is an apprentice in the United States ? 
 
 Answer. — An apprentice according to the Constitution, is a person 
 who owes service or labor to another person. 
 
 Question. — Does a child stand in the same relation to his father, (as 
 regards service and subjection to his will,) that an apprentice or slave 
 does to his master ? 
 
 Answer. — Yes, until he is twenty-one years old. 
 
 Question. — Is this service, or labor of children, apprentices, and slaves, 
 legal property in the United States ? 
 
 Ansioer. — Yes, it is so declared by the laws of every State in the Union, 
 except as to slaves, and by the slaveholding States as to them. 
 
 Question. — What is the difference, then, between a slave and a white 
 minor wlio is called free ? 
 
 Answer. — The difference is that a slave of the black race owes labor 
 and subjection to his master for life ; while the white minor and apprentice 
 only owe service and subjection until they are twenty-one years old. 
 
 Question. — Has a parent a legal property right in the service or labor 
 of his child, and a legal right to control him and coerce him to obedience 
 without his consent ? 
 
 Answer. — Yes, he has exactly the same property right in the service 
 or labor of his child until he is twenty-one years old, and exactly the same 
 right to control him, and to coerce obedience to his authority until that 
 time, that the master has in and over his slave. 
 
 Question. — Has the parent of the child, and the master of the slave, 
 unlimited discretion in compelling obedience to their authority ? 
 
 Ansioer. — No. Both the parent and the master are restricted by stat- 
 ute laws, and judicial decisions, to the use of such means only as are ne- 
 cessary and proper to secure obedience. Both parents and masters are 
 responsible to the State for the exercise of means that are improper and 
 unnecessary to secure this end. 
 
 Question. — Why docs the law give freedom to the white race at the 
 age of twenty-one, and withhold it from the black race during life ? 
 
 Ansicer. — Because experience teaches that the white race can be pre- 
 pared in that time to take charge of families, and perform the duties of 
 citizens ; while, on the other hand, expei-ience demonstrates that the 
 black race cannot be prepared during a whole life to take charge of 
 families, or perform the duties of citizens. 
 
 Question. — But if they could be prepared in that time to use freedom 
 for their own good, and that of the community, would it be right to ac- 
 cord it to them ? 
 
 Answer. — It certainly would accord with Christian obligation. The 
 only safe guide we have in a family, or State, by which to decide the 
 amount of self-control or freedom to wliich men or minors are entitled 
 under any form of government, is experience : that, and that only, will 
 tell us how much of freedom they can use as a good to themselves, in 
 subordination to the general good of the family, or State. When freedom 
 is not a good to both, it is a duty to withhold it. 
 
 Question. — If self-control constitutes freedom, and control by another 
 constitutes what is properly called slavery, then is not every person to the 
 extent of that control a slave, whether he be called free or bond ? 
 
SLAVERY AND GOVERNMENT. O 
 
 Answer. — Certainly he is a slave, whether so called, or not. The name 
 does not always indicate truly the actual condition of persons in a par- 
 ticular relation of life. 
 
 Question. — Is the citizen who owes allegiance to the State for life, as 
 properly a slave to the State for life, as the African, w-ho owes service or 
 labor to his master for life ? 
 
 Answer. — Certainly, he is as much a slave to the State, though he he 
 called a freeman. The State subjects men while within her jurisdiction to 
 her control, and claims a right to their service in whatever form she may 
 in her sovereignty be pleased to call for it ; so the master subjects his slave 
 to his control, and claims a right to his service in whatever form he may 
 call for it. 
 
 Question. — But is not this service or labor to the State, and this sub- 
 jection to her authority, all voluntary on the part of the white race ? 
 
 Answer. — It is not more voluntary with the white minor, and the female 
 half of the white race, than with the black slave. Both may quietly sub- 
 mit to it, while neither may like it. The white minor and the black slave 
 are both born equally subject to absolute control without their consent. 
 Both are born in a state of domestic bondage, one for life to his master, 
 the other for twenty-one years to his father. When this age is reached, 
 he who has been in domestic bondage up to this time, silently acquiesces 
 in subjection to the State, which now binds him for the balance of his 
 life to service and subjection, as the African is bound to his master for 
 the balance of his life. The State, who is the master of the citizen, and 
 the man, who is the master of the slave, is rightfully clothed with author- 
 ity the world over to maintain dominion over both. This authority, or 
 power to govern them, is from God. It was given to Adam before the 
 first child was born. God said to Eve that Adam should rule over her. 
 This included the family and the State. From my knowledge of both 
 races in the United States, I am of opinion that tlie per cent, of .Afri- 
 cans who are satisfied with their domestic bondage, is much greater than 
 the per cent, of the white race who are satisfied with their political 
 bondage. 
 
 Question. — How is this to be accounted for ? 
 
 ^?iswer.— Because domestic bondmen are parts of families for whose 
 comfort ample provision is made. They are supplied with good homes, 
 with all the necessary wants of themselves and their families for life, in 
 sickness and in health. In infancy and in old age,— with an entire exemp- 
 tion from anxious care •, w^hile political bondage subjects the citizen to 
 pecuniary burdens and an oppressive competition, which leaves him too 
 often without a home and a comfortable supply for his necessary wants. 
 In addition to this, political bondage subjects the citizen to all the perils 
 attendant upon war, and a due execution of the law, from aU of which 
 the African slave, in domestic bondage, is entirely exempted. 
 
 Qimtion.—B\A if "all men are born free and equal," does it not follow 
 that children must be released from parental authority and service, appren- 
 tices from service and subjection to masters, and citizens from subjection 
 to States, as soon as slaves from subjection and service to their masters? 
 Ansioer.—YQ9, all this follows as a necessary consequence if all men 
 are born free and equal. 
 
 Question.— ^aW, is it not true that all men are born free and equals 
 Ansicer. — No. Every man who ever raised, or saw an infant man 
 raised to manhood, knows that it is not true. 
 Question. — "What is freedom ? 
 
 Answer.— li is defined to be "independence," "liberty," "exemption 
 from control." Man, when born, is the most dependent creature on earth. 
 He must be deprived of all liberty, to save his life. 
 
 Question.— Can he be deprived of all liberty, and still be free ? 
 
6 SLAVERY AND GOVERNMENT. 
 
 Answer. — He must be controlled in every thing. 
 Question. — Is he still exempt from control ? 
 
 Ansicer. — There has never been an assertion made and believed, which 
 all might know with so much certainty to be untrue. Man, when born, 
 is lielplessly dependent; free to do nothing without permission, and 
 entirely under parental control, until he is given up to the control of the 
 State, which holds him under control until death. If this constitutes 
 freedom, then all men are born free, but not otherwise. 
 
 The second thing atfirmed in this Declaration of Independence, and, 
 which with the above error, has been adopted by a portion of our coun- 
 trymen as a part of their Bible, is, that " all men are born equal." I will 
 only reply in language which all men know to be true, that they are not 
 born intellectually equal ; that they are not born morally equal ; that 
 they are not born politically equal ; that they are not born equal in social 
 position, or advantages ; nor are they in any other sense equal, as integral 
 parts of earthly governments, of which I can conceive, from their birth 
 until their death. And yet a belief in these abstractions, these palpable false- 
 hoods, is at the bottom of a crusade against organized society and constitu- 
 tional liberty in the United States, which aims at the destruction of all the 
 safeguards of life and property, and a universal overthrow of law and order, 
 save that of the " higher law" of every murderer's conscience. We have 
 lately had a specimen of the conscience which this "higher law" pro- 
 duces. It was exhibited in the person of John Brown and a few others. 
 
 This specimen is much admired by all of the same faith and order — so 
 much so, that he is regarded by them as the second Saviour of the world, 
 — who is destined to be as much honored for substituting his own con- 
 science for the Bible, as Jesus Christ has been for giving eternal life to 
 them that love him ; and who prove that love, as the Bible directs, by 
 yielding a willing obedience to law and order in all the relations of life. 
 And because of this assumed fi-eedom and equality, with certain assumed 
 unalienable rights, the conclusion is drawn, according to this new political 
 Bible, that all good government must originate in the consent of the gov- 
 erned. But seeing — as we all must see — that none arc born either free 
 or equal; and that subjection to government from birth is a universal 
 necessity ; it is not true that government originates in the consent of the 
 governed. The African slave is as free to choose his government as the 
 white minor, until the white minor reaches twenty-one years of age. At 
 that age he acquires a right, in most of our States, to make, or aid in 
 making improvements in the laws ; but he can never acquire a right to 
 abolish government, for that is God's ordinance, and cannot be rightfully 
 abolished. 
 
 Two questions ai'e appropriate at this point : — "Wliat is government ? 
 And what is its origin ? 
 
 Ansicer. — Government is control ; it is the opposite of freedom, or a 
 right to do as we please. It is power to compel obedience to the will of a 
 superior. "Where did it originate ? It originated in the will of God ; and 
 was ordained as soon as sin entered into the world, by an express dele- 
 gation of power to Adam to rule his family. Family government is the 
 true model of all goverumont. There never has been, or can be a family 
 where it does not co-exist. If societies or nations were all dissolved, this 
 government would still exist. Its powers, objects, and administration 
 v/ould remain the same. 
 
 Family government is a necessity in nature. Every new family in- 
 stinctively assumes it because it is God's ordinance. It is the best m'odel 
 of a State. Here the principles and objects of government are first learned. 
 Without this school the idea of government could not be known, 
 
 Adaui's family were parts of himself; and so of all families. This is 
 the Divine guarantee for a right use of family authority. The impulses 
 
SLAVERY AND GOVERNMENT. T 
 
 of nature constitute the guarantee that the divinely constituted head will 
 rule the family in righteousness, and not abuse his authority in chastizing 
 for disobedience. 
 
 Family government cannot be dispensed with ; without it, the world 
 would be depopulated. It is the nursery and school-room in wliich the 
 materials for large families or States, must of necessity be prepared. A 
 well-governed family is the best model for a State which exists among 
 men. It is in the family that every human being learns the nature, the 
 necessity, and the objects of government, and the necessity for such modi- 
 fications as experience suggests. Here we learn that government must 
 begin in absolute despotism, instead of absolute freedom. Here we learn 
 that all men are born slaves to parents, that parents have a right to their 
 service ; and a right to control them until they are qualiiied to raise fam- 
 ilies, and use political freedom. All self-control, which is freedom, is 
 cruelty to the infant man, and utterly inconsistent with doing to others 
 " as we would they should do unto us." It is here Vi^e learn to what ex- 
 tent authority may be relaxed in subordination to the general good, that 
 what would be a good to one v.'ould be an evil to another; that the ob- 
 ject of government is to prevent the evil, to promote tlie good, and to 
 educate the body and mind. It is here we learn that the government 
 suited to one individual, or family, would be very unsuitable to another. 
 That the amount of self-control to which some members entitle them- 
 selves in a family, can never be safely granted to others. It is in the 
 family we learn to love each other, to sympathize with each other, to do 
 justice, to speak truth, what virtue is, what vice is, what personal and 
 property rights are, what law is, what authority is, and how, and why 
 it should be used in enforcing law. It is here Ave learn that age ought 
 to control infancy, that wisdom ought to control ignorance, and that lib- 
 erty of action and opinion should be accorded by a standard that expe- 
 rience only can furnish. It is in the family that we learn that there is a 
 God, our responsibility to Him, and the principles contained in his word for 
 the moral aiid social control of the world. It is here we learn the qualifica- 
 tions which fit us to raise families, and meet the responsibilities of political 
 freedom. And here we learn that wisdom, experience, and the highest 
 degree of interest in the well-being of those to be governed, are necessary 
 qualifications in those who govern. This government has been sanctioned 
 by the States of the Federal Union for every white family and their slaves. 
 
 If we war against domestic, or family government, because it claims 
 service or labor of the African slave for hfe, and subjects him to the 
 control of a master, must we not, for the same reason, wage war against 
 it for exacting service or labor from our children, and subjecting them to 
 our control until they are twenty-one years old ? And must we not wage 
 war against all governments which sanction the same principle, and do the 
 same thing, as every government has done since the world began ? And 
 when this war is successfully ended against all control, except our own 
 wills, or the new conscience of the "higher law " Bible, will there be any 
 government left on earth to control, or prevent any being from doing all 
 that a depraved nature may prompt him to do ? 
 
 But it is said that slavery is unjust ; inasmuch as it takes from the 
 slave his labor, and the control of himself, both of which it is said belong 
 to liim. Let use examine this objection. 
 
 Question. — "What is justice? 
 
 Ansicer. — Locke says, "it is that virtue by which we give to every man 
 that which is his due." Shakspeare says " it is retribution ; " which Ba- 
 con defines to be, " return accommodated to the action." Both definitions 
 claim for ulie slave — whether the white minor, or the black African — an 
 equivalent for the service they render, and the submission to which they 
 are subjected. 
 
8 SLAVERY AND GOVERNMENT. 
 
 It is perfect folly to ignore the analogy between the slavery of our 
 children and that of the African, and claim for our children a legal ex- 
 emption from a condition of slavery as complete and perfect as that of 
 the African slave. 
 
 _ The service or labor of our child is legally our money ; we can coerce 
 this labor at home — we can hire out this labor to another — or we can sell 
 it at any price it will command in the market ; and by such sale we pass 
 to the purchaser our authority to control our child, by all necessary and 
 proper means for that end, until he is twenty-one years old. This, and no 
 more, is true of the African slave, except as to the length of time he 
 serves. The service or labor of our slave, is legally our money for life. 
 The service or labor of our child, is legally our money for twenty-one 
 years. We can hire this service or labor of our slave to another, just as 
 we can that of our child ; or we can sell it for life, just as we can that of 
 our child for twenty-one years ; and with this service or labor we pass to 
 the purchaser our authority to control our slave, just as we do our child — 
 and by means only for that end which are necessary and proper. 
 
 Now for this service or labor and for this subjection and control 
 what does the child receive on the one hand, and v.^hat does the African 
 slave receive on the other, that makes this slavery just ? Unless they 
 both receive in return '• what is due" — or, " what is accommodated to the 
 action," then this slavery of our children and of Africans is unjust. 
 
 What does our child receive as a compensation for his labor and subjec- 
 tion to our control for twenty-one years ? He receives a sleepless and 
 untiring watch-care from his birth, night and day, in sickness and in health, 
 in prosperity and adversity, until he is tv\'enty-one years old. He receives 
 also an exemption from all care ; — food to eat, and raiment to put on ; a 
 home to shield him and a hand to defend him, a teacher to instruct and 
 a friend to restrain him ; until his mental and physical nature is suffi- 
 ciently developed, and his character and habits sufficiently formed, to take 
 the responsibilities of life on himself; or lu other words, to provide for 
 and govern a family, and meet the demands of political freedom. For 
 all of this, which commences with his first breath, and intermits not for 
 amoiuent; that has for its object the formation of character, and the 
 acquisition of habits which Avill make him a blessing to himself and the 
 world ; the parent receives about eight years' service, and the most of that 
 worth but little, from the fact that skill and strength have first to be 
 acquired for every species of labor which has any value to the parent for 
 the present,, or to the child hereafter. 
 
 Now to say that this child does not receive in all this, more than jus- 
 tice demands, as a reward for his service or labor, and for his filial obedi- 
 ence, is what no man can say who desires to honor his own understand- 
 ing. If these views be correct as regards our cliildren, then the slavery 
 to which they are subjected for twenty-one years is not unjust ; and if 
 slavery for twenty-one years can be just, upon the ground that the slave 
 receives what is his due, — and th.at in a form " accommodated to the 
 action," or service rendered, — then it follows that slavery for a longer 
 time, or for the whole of life, may, for the same reason, be just also. 
 
 The Almighty has subjected all of Adam's posterity to a state of 
 slavery as they are born into the world. Instead of giving them at their 
 birth full-grown maturity and freedom, which was as easy for infinite 
 wisdom and Almighty power. He ordained helplessness at their birth, — 
 delegated power to Adam to rule over them — and then by a necessity 
 growing out of this helplessness, compelled him to take charge of them, 
 until tlieir physical and intellectual natures could be educated to take 
 charge of themselves. 
 
 The Divine constitution of things on which social happiness and pros- 
 perity are made to depend, is adapted to this condition of helpless depend- 
 
SLAVERY AND GOVERNMENT. 9 
 
 ence at our birth, and the want of equality in every individual of the 
 species. In this constitution of things there is a harmonious blending of 
 unequals. Instead of created equality, which does not exist among men— 
 and v.-hich can be found nowhere, we find created inequality every- 
 where ; and this inequality among men, is made of God to be ihQcohesite 
 elcmeat which binds all together in the social body ; so that the head 
 cannot say to the feet, I have no need of thee; so that the least honor- 
 able make up but one social body without any schism— all the members 
 equally needful, and harmoniously blending in the production of results 
 which can never be reached by the control of any principle, which refuses 
 subordination, subjection, and'dependence among the various members. 
 
 1)1 the family, which is the oldest and most important social organiza- 
 tion, inequality, in every respect, is found to exist among all the members. 
 Som'e have endowments to advance the general welfare ; some are so 
 dwarfed as to be incapable of a higher function than that of executing 
 what another contrives; some have powers fitting them for control — 
 others have qualities fitting them for humble submission and grateful de- 
 pendence. In this most ancient organization, experience unfolds the prin- 
 ciples for constructing a social body out of parts unequal, by which each 
 member shall be rendered useful, made a contributor to the general wel- 
 fare, and a partaker in the general result to the full amount of his due. 
 
 it is in the family that individuals learn dependence tqjon each other— 
 how they can help each other, and how they can injure each other. It 
 is here that our moral nature is trained to " weep with tliem that weep, 
 and to " rejoice with them that do rejoice." Here we learn to love each 
 other, and to h% grateful. Here the kind ofiices have been practised 
 which bind the lieart of the grown man to the decrepitude of him who has 
 watched his infancy, controlled his boyhood, and elevated him to man- 
 hood. It is on this theatre that the thrilling events and cheering remi- 
 niscences have been acted, which bind brother to brother, and sister to 
 sister, children to parents, and man to man. It is here we learn the 
 measure of incajmcity which disqualijies for the higher responsibilities, 
 and political and constitutional freedom ; and it is pre-eminently true, 
 that this school alone can teach us the measure of freedom with which 
 the African slave can be invested, consistently with his own good and that 
 of the community. The knowledge thus gained testifies that the do- 
 mestic slavery of the United States accords to him all the freedom that 
 is justly due to him, or that could be accorded on Christian principles-- 
 and that he should be held in that condition until his pupilage has devel- 
 oped the requisite qualifications for using more enlarged freedom. 
 
 The white child is held to service and control until he is supposed to 
 be qualified to use political and constitutional freedom. This freedom, 
 when it is accorded to him at the age of twenty-one, is accorded on the 
 supposition that he is qualified to use it. If, upon trial, however, this sup- 
 position proves to be a mistake in the case of an individual, the State re- 
 serves to herself the right to withdraw his constitutional and political 
 freedom, and to subject him to such a system of slavery or servitude, as in 
 her judgment is best adapted to promote his own good, and that of the 
 State ; and to continue that state of slavery or servitude for any length 
 of time which the State thinks will best subserve this end. This slavery 
 to the State may consist in rendering service or labor in the pemtenhary, 
 in tlie work-house, or to a domestic master for a price to the State which he 
 shall pay for this service, which belongs of right to the State. All this shows 
 that the reason for v/hich persons should be subjected to slavery in any form, 
 for limited or unlimited periods, is because they are unfit to use freedom 
 as a good to themselves, in subserviency to the good of the community. 
 
 We have shown why slavery is just to minors ; that they received as 
 much, or more, than they were justly entitled to ; and in a form best 
 
10 SLAVERY AND GOVERNMENT. 
 
 accommodated to the service and subjection rendered, as an equivalent 
 for it. It remains to be shown that domestic sLavery for life is just and 
 proper for the African race — because they are not qualified to use political 
 freedom, and because they receive the full due for this service aud labor, 
 and that in a form accommodated to the service they j^ay for it. 
 
 The African race is constitutionally inferior to the white race. Expe- 
 rience proves this in all the conditions and countries they have ever oc- 
 cupied. The African has left no memorial which proves his capacity to 
 improve, unaided by a superior race, or to progress when improvement has 
 been givennhim. There is a great physical, moral, and intellectual difier- 
 cnce between the two races. The tendency upon each race of the same 
 set of circumstances, does not diminish, but increases this difference 
 through life. The age of twenty-one, which gives bodily maturity to 
 both races, develops moral and intellectual manhood in the vhite race, 
 Vt^hile the African remains, at the end of that time, a mere child in intel- 
 lectual and moral development, perfectly incapable of performing the 
 great functions of social life. By nature he is contented everywhere in 
 destitution, until want pinches him. In freedom, he cannot be educated 
 to provide for his present wants — much less to lay by him in store for the 
 future. It is the present only that excites him to action. No wages will 
 secure habitual and continued labor from him, while he is free to consult 
 his own win. He can imitate, but cannot originate any thing. He can 
 execute, but cannot contrive. By nature he is affectionate to his master, 
 and if he has a good one, will separate from wife and children sooner 
 than from him ; so will a wife from her husband and chi^jlren. He intui- 
 tively looks up to the superior race for control aud protection. In sla- 
 very he yields hearty submission to authority, and is as proud of a rich 
 master, as if his master's wealth were all his own. He instinctively turns 
 from the poor white man, unless he shows by his manners that he has 
 been well raised. The slave looks with disgust upon the free negro, be- 
 cause of his poverty and rags, and because he lacks those qualities which 
 entitle freedom to respect. As a general rule, he refuses marriage with a 
 free negro, because of his merited degradation in society. The slaves have 
 no aspirations for political freedom, or freedom of any kind, except free- 
 dom to do nothing. 
 
 A universal tendency is seen in those slaves who have been advanced 
 in civilization, to retrograde under the influence of freedom when it is 
 bestowed on them ; and this tendency is seldom arrested until it reaches 
 the lowest level. It would be difficult to find an exception to this general 
 rule, and more so, to find an instance of progressive improvement after 
 freedom is obtained. One trait in their character in the United States 
 corresponds in a remarkable degree witli their native character in Africa ; 
 that is, an affectionate loyalty to their master. They will stand by him 
 here, and in Africa, to the death against foreign enemies. In the war of 
 the Revolution, and in that of 1812, they stood by their masters' defence- 
 less wives and children, as a wall of fire for their protection and defence 
 against the British and Tories. Tlie same fidelity Avas shown by them in 
 the late attempt to alienate them at Harper's Ferry. They form an ex- 
 ception in this respect to all other races of men. Their loyalty may be 
 measured by their amount of intelligence. Their intelligence has regu- 
 larly progressed since they first landed on this continent. As their intel- 
 ligence increases, so does their devotion to the white race, and to the 
 relation they sustain to that race. Hence, at the present time, a large 
 per cent, of African intelligence repudiates freedom, and for reasons so 
 sensible, and so unansAverable, as to make misguided philanthropy blush 
 for its want of sound, practical common sense. Their answer to the 
 sophistry of this spurious benevolence is always at hand, and will continue 
 to be so, as long as free negroes are to be found in their present condition 
 
SLAVERY AND GOVERNMENT. 11 
 
 everywhere on the globe. They have acquired a pretty correct knowl- 
 edge of what they caunot see at a distance, and that confirms them in the 
 opinion they have formed from what they do see around them— and that 
 opinion is, that as a race, the protection, coutro], and social advantages of 
 the white race are a positive necessity to them, and that they are worth 
 more to them as a race, than their service or labor can be to the white 
 race, after abstracting for themselves a full supply for every want during 
 the vicissitudes of an entire life. And with the permission and encourage- 
 ment of their masters, they would exterminate the agents who come 
 among us to alienate them from their allegiance. 
 
 My purpose, thus far, has been to show that African slavery in the 
 United States is a social and political necessity, and to show that it is just 
 to the African, as it accords to him, in a form best adapted to his nature, 
 more than an equivalent for his service, or labor ; and that it is in accord- 
 ance with the obligation to " do good to all men," and to " do to others 
 as we would they should do mito us." 
 
 If the question of enslaving free Africans on the continent of Africa 
 were an open one, it would aid us, before deciding it, to suppose a case. 
 A free African infant on that continent, endowed with the intelligence 
 of manhood, is approached by one of the white race, who proposes 
 hereditary bondage to him and his posterity, and as an equivalent to him 
 for the loss of his liberty, ofters him the following compensation : If you 
 will allow me to control you and your posterity, I will give you in return 
 what will be worth more to you and to them, than your freedom and the 
 avails of your labor. I v.- ill guarantee to you and to them, from the 
 cradle until death, the benefit of all the endowments of the white race, 
 in the following particulars : First, an unceasing watch-care shall be 
 given to your persons ; second, the best medical skill shall bo furnished 
 you when sick; third, the best surroundings of sympathy ai:i kindness 
 shall be secured to you when afflicted ; fourth, good homes ; Jid houses 
 secured to you for life ; fifth, good and suitable clothing shall be furnished 
 you to put on ; sixth, you shall have a bountiful supply of food at all 
 times to eat ; seventh, you shall be protected from insult and injury ; 
 eighth, you shall be relieved from all anxious care ; ninth, you shall be 
 shielded from the perils of war, and the burdens of government ; tenth, 
 you shall be furnished with gospel instruction ; eleventh, you shall enjoy 
 the benefits and blessings of the best school in the world, that of domestic 
 association for life with a superior order of honorable and cultivated men 
 and women. By their example, and their superior intellects, you will 
 learn lessons of more real value to you than all the books and school- 
 masters on the globe could ever teach you, while you stand in any other 
 relation to this superior race, than that of being a part and parcel of their 
 family, working for their benefit, and subjected to their control and gov- 
 ernment. This control and government are the same to which their chil- 
 dren are subjected, while being trained up to maturity and manhood. If 
 you cannot reach the same attainments they do, you can make yourself 
 welcome as a part of their families by the discharge of your duty, and 
 can share with them in all the advantages which can rightfully be ac- 
 corded to your attainments. And all the progressive attainments you may 
 make in this school, sliall continue to be rewarded with the advantages 
 which justice may claim for them. 
 
 This young African subsequently replies : Since your proposal, I have 
 had a review of the world's history, covering a period of more than three 
 thousand years. During all this time, I have seen that my race in Africa 
 — so prolific in every thing that makes up the catalogue of human com- 
 fort, with all the advantages of a climate peculiarly adapted to the health 
 of my race, — yet I have seen that they have remained a mass of moral 
 degradation and stolid ignorance, sinking lower and lower in the scale of 
 
12 SLAVERY AND GOVERNMENT. 
 
 intelligence and civilization, until, upon its southern half (stretching from 
 the Equator to the Cape of Good Hope) all knowledge of God, of immor- 
 tality, of sin, of right and wrong, of heaven and hell, which originally 
 they must have brought with them, is entirely lost ; and instead of settled 
 homes to raise their children, and an organized system to supply their 
 wants and protect their lives, they have become, by day, homeless, roving 
 vagabonds, picking up something as chance may favor, to support life; 
 and brutes by night, piled up like hogs, in holes they scratch in the sand, 
 to rest their naked bodies. While its northern half, (stretching from the 
 Equator to the Mediterranean,) with slight exceptions, is one great grave- 
 yard, enclosing unnumbered millions of the dead of my race, who have 
 been sacrificed by war and famine for the pi-ivilege of making slaves of 
 their brothers and sisters, and tlieir own children, without the slightest 
 advance in civilization. 
 
 I have learned, also, from the Christian's Bible, that the Being who 
 made this world, once destroyed by a flood of water all its inhabitants 
 for their wickedness, except one man named Noah, and his three sons, 
 Shem, Ham, and Japheth, and their vv'ives. Ham, my father, was a com- 
 pound of beastly wickedness. I learned from this Book that these three 
 sons were types of nations, that were to spring from them to repeople the 
 earth. The descendants of Shem were to be distinguished for the blessed 
 God they worshipped, whose character and perfections it was their mis- 
 sion to make known to all others ; and that the descendants of Ham, my 
 father, were made their servants. The descendants of Japheth were 
 distinguished for a progressive intelligence, and a commanding influence 
 upon the destinies of the world. These qualities were to give them do- 
 minion in the tents of Shem, and the descendants of Ham were made 
 their servants. And this future elevation of Japheth to the dominion of 
 the world, was to harmonize with supreme reverence for that God whom 
 they had been brought to know hy dwelling in the tents of Shem, whose 
 God was the eternal I AM, and not dumh idols. 
 
 The descendants of Ham, the beastly and degraded son of Noah, were 
 subjected to a degraded servitude to Shem and Japheth. 
 
 After this I learned that slavery was spread over the whole globe, 
 embracing the descendants of Shem, Ham, and Japheth. I learned, also, 
 that subsequently freedom was extended in many nations to the descend- 
 ants of Shem and Japheth, and last of all, to some of the descendants of 
 Ham, my father. I was astonished at the result. The emancipated 
 descendants of Shem and Japheth invariably made progress, and reached 
 higher attainments in freedom. My race invariably retrograded from 
 the position they had reached under the enlightened control of Shem or 
 Japheth. The invariable tendency of freedom was to sink them to the 
 level of their original degradation. 
 
 Now, I will not make a decision for this young African on the con- 
 tinent of Africa; but I will say, that all enlightened manhood, which 
 thinks it unjust and sinful to subject such helpless and hopeless moral and 
 social degradation to intelligent and human control, and invest it with 
 the social and religious advantages of the slavery of this Union — dis- 
 honors the human understanding, the best instincts of our nature, and is 
 utterly unfit to take charge of a nation's welfare. 
 
 The picture drawn expresses sober historical truth with respect to 
 Ham's sons when invested with freedom on the one hand, and American 
 bondage on the other. Exceptions may be found to the general rule of 
 good treatment to the slave in the United States ; so they may in all the 
 relations existing among men. Tlie relation of husband and wife should 
 secure kindness to the wife ; yet the per cent, of husbands, where slavery 
 does not exist, who abuse their authority and neglect their duty to their 
 wives, I set down, from all the information I can get, as greater than the 
 
SLAVERY AND GOVERNMENT. 13 
 
 Dev cent of masters at the South who abuse their anthonty and neglect 
 theii duty to their slaves. The per cent, of fathers withm the range of 
 exclusive freedom, ^vho abuse their authority over their children, or who 
 use twitbout regard to the object for which it was given of God, I set 
 down from all the data I can command, as greater than the per cent, of 
 ^oScrn masters who do the same thing to their slaves. The per cent, 
 of ? ee wl te famill at the North, for whose comfoi-t there is not a regu- 
 lar and prone? provision made by their domestic heads, is grea er than 
 the mimbei of sLe families whose Southern masters have failed to md.e 
 such a lovision for tliem. The per cent, of white families for wlio.e 
 condiLn^n infancy, sickness, and' old age, there is not suitable medical 
 aid and ^ympShetic attention provided by their domestic heads, is perhaps 
 Sanv thoi^siid times greater at the North, than the per cent, of slave 
 S^^iHoswlS are unprovided by their Southern masters with these indis- 
 tn aile blilg^^ fo-' minions of slaves at the South thei;e is 
 
 not one pauper" although one-fourth of their lives they are helpless 
 dther from the 'weaknels of infancy, or the infirmities of old age. At 
 the No rth e^-ery seventh family is without a home, and in the cities, one- 
 fifth o the perLns must receive help or perish ; while four pillions o 
 slaves at the South have good homes, and three if «f '^"^/f ^^^^^^J^.^^ 
 food provided for them, by their masters, every day-withcomtoi table 
 SSlX and milimited supply of fuel for fires, m wmter. Such a 
 ^i^vi^^ on as this has never been secured to any equal number of fiee 
 Sborers oJ the globe. It is perfectly horrifying to .a Southern slave- 
 owner ?o read ?hf statistics of [poverty, ^^ce ^f;^^:^^^ 
 i^ the master of labor. The skill and industry of the w hite i ace in gen 
 eral in tlv entitle them to a comfortable provision for life ; but withm 
 tie boundaries of exclusive freedom, cupidity and the power of money 
 tne oounuauLb ui exceeds the demands of 
 
 Tap Sf TLtstToAh^grotn happens with slave labor and capital 
 aJThe South; but, then, the slave's wages are 'jf , ^-^f^^f^" ^ ss 
 he dismissed to perish of want, or to sell himselt to ^"^^J^^^^^f'^, . 
 Shiverv or control by the wiU of another, m some form, and to the 
 extent which vm-ying circumstances make proper, is now, and has been 
 in al aS an indispensable necessity. Too large a measure or oo great 
 an abridgment of liberty is equally fatal to the welfare of a people and to 
 Selmifi ess of individuals. The elementary principle which should 
 conti-K wise settlement of the proper amount of freedom o to o 
 individuals, under any form of government, .^^^^f .^[J "^^A,^^^^^^^^ 
 Federal, is best learned in rearing and governing a faml}._ ^i/;^^^^^P^ 
 ience becomes the basis of theory ; and not theoi-y «;^,^^-';-^^ ^^K^^ 
 Here we learn that of the white race, m the highest foims <,t ciMlization 
 nbout seven ei-hths of the number to be governed are suDjc 'ted without 
 ttc'ninttn any form, to the control and government f ,,t one- 
 eighth of the individuals who make up the families oi States .Y.e cfther 
 being females, are so subjected for life ; ^^'^ ^^''^'-^^'^'^^1 f}!^^^^ 
 hilf bcin- minors, are so subjected for a term of years The lemammg 
 fm rth are Tthat can be said, in any sense of the word, to be governed 
 by th ii c^n w^Us-and, when formed into States, they are slaves, or 
 what is til same are subjected to the control of their own State law, and 
 Jrets iable ritsburdeis and penalties as -^ ^^-^^^fn-.l iSSy 
 The reason and the propriety of enslaving or controlling «"sl^aige n™^^ 
 hv this '^mall minority are so obvious, that no government within tlie 
 %!^:?SU^Z^^^on has eve; been const.nicted w.thmi being 
 Controlled by the reason which makes it proper. What is that reason ? 
 /HtW the portion thus excluded from the governing power are not 
 quSed to'exercise this power, .with -^^^y to themseh^ en- others. In 
 th^t disqualijication, the propriety zs found of withholding this power 
 
14 SLAVERY AND GOVERNMENT. 
 
 from tliem ; and of suLjecling them to the control of those who are quali- 
 fied to govern. In this state of facts— disclosed by the experience of all ages 
 —originate all the varying forms of involuntary servitude found among 
 men. The principles of righteousness lend tlieir full sanction to the con- 
 trol which subordinates individual freedom to the general good, and accords 
 to individuals only the amount they can use as a good. By this standard 
 of measuring the right and the wrong of slavery, of freedom, and of gov- 
 ernment, African slavery in the United States ought to be tested. "When- 
 ever it is so tested, it will be found to be right for the white race — just 
 and humane for the black race — expedient and proper for both races — 
 and in accordance with the highest responsibilities of Christian freemen. 
 
 So far as the capacity of the African has yet been develoi)ed, we have 
 no reason to believe they can retain the blessings of civilization and the 
 gospel which we liave given them, when our control and protection are 
 withdrawn. The evidence which sustains this conclusion, stares the civ- 
 ilized world in the face, like the sun in the heavens. 
 
 On this continent, at an early stage of our history, well meant eiforts 
 were permitted in the providence of God, the obje'ct of which was to 
 bless Ham's race by releasing them from our control, and giving them 
 freedom. These efforts have gone on among Avell-meaning men for more 
 than two centuries. For the whole of this time, facts have been accumu- 
 lating, which prove their freedom to he a curse^ both to them and the 
 white race. Still, additional aids, suggested by benevolence, have been 
 resorted to by good men in the slave States, to make the experiment suc- 
 cessful, until the demonstration seems complete, that freedom to them is 
 a curse on this continent, and everywhere else on the globe. These un- 
 tiring efforts on the part of benevolent individuals, have been in silent 
 progress in the slave States, and are but little knowai by those at a dis- 
 tance. Their voice is the voice of God. He thus j)roclaims to lis, that 
 in these efforts we are icnrring against JIisJi.redpla?i. Misguided philan- 
 thropy, however, still found excuses for the failure. That failure, it was 
 tliought, would not have taken place upon a fair field for the experiment. 
 To meet this bewitching blindness of benevolent slaveholders at the South, 
 God in His providence has tolerated the selection of three different theatres, 
 more favorably situated, upon which to make the experiment on a large 
 scale. Two of them he surrounded with the overflowings of sympathy, 
 aid, and counsel, by three of the most powerful nations of the earth. 
 
 In Jamaica, one hundred millions of dollars were paid to the owners of 
 Ham's descendants in that island by the English government, to release 
 from bondage a set of v^ell-fed laborers, who were supplying their own 
 wants, rendering a remunerating income to their ov/ners, and a needful 
 supply of tropical productions for the wants of the mother country. Here 
 the experiment Avas thoughtfully made, and surrounded by a wise fore- 
 cast, that seemed to bid defiance to failure. The land was owned by the 
 white race ; their farms were all in good order ; on these f:irms there was 
 a supply of good houses; in these houses the slaves had lived and reared 
 their families ; these farms were supplied with the tools and machinery 
 necessary for their successful cultivation, and to the use of these tools 
 and this machinery the slaves had been accustomed since childhood. 
 These farms, the houses on them, the tools and machinery, with the super- 
 vision of the owner, were the capital which England said, and believed, 
 was to be rendered more valuable by free than by slave labor. On every 
 farm the needed supply of labor was to be found. A moral guarantee 
 was given to the laborer, tliat capital should not oppress him ; because the 
 demand of capital for labor should always be kept greater in that island 
 than the supply. Of course, capital would be compelled to give the high- 
 est price for labor which a small return of profit would allow. 
 
 What has been the result of this well-arranged experiment, to give 
 
SLAVERY AND GOVERNMENT. 15 
 
 freedom to this race of people ? Homes were ready for every one of them 
 — hoiiies too in which they were raised ; the highest price for labor 
 awaited every one of them who would work; a powerful and sympathetic 
 government threw her shield around them ; the avails of their labor were 
 secured to tliem, Avith assurance doubly sure that merit should have every 
 thing accorded to it which justice could command. I ask again, what has 
 been the result of this well-arranged and costly experiment, to give free- 
 dom to Ham's descendants? The result is, according to reports made to 
 the English Parliament, (by abolition members sent in ditierent years from 
 their own body, to make a strict personal examination,) that the export 
 of sugar in a sliort time had fallen otf from upwards of six hundred mil- 
 lions to two thousand pounds, and very soon after to nothing ; and that 
 every other product of labor had shared the same fate. That the farms 
 had grown over in bushes ; that the ditches were filled up ; that the roads 
 were impassable ; that the machinery was rusting and rotting unused ; 
 that tlie liouses were surrounded with brushwood and trees which nearly 
 concealed them ; t!iat thousands of negroes were hovering around the 
 towns on the coast in destitution and starvation, whose existence was a 
 mystery, as none could account for it; that others had retreated from 
 civilization and the reach of law to the mountains, where they were living 
 in savage and beastly degradation on roots and herbs, and that no price 
 would secure labor. That the value of real estate v/as reduced, according 
 to an assessment, twelve millions in a very sliort time ; in short, that the 
 island and the negroes were ruined, unless efficient control in some form 
 was re-assumed by their well-meaning but misguided benefactors. 
 
 The second experiment, to which allusion has been made, is the one in 
 Africa. The best materials to be found among the free negroes of the 
 United States were selected for this experiment. 
 
 Long and anxiously in our country had the highest order of minds, 
 the purest philanthropy, the most disinterested patriotism, and the most 
 self-sacrificing benevolence, sought to do good to this race of people, and 
 to originate and put in operation a practical plan for elevating them to the 
 blessings of a higher civilization, and a more enlarged freedom, or self- 
 control. For accomplishing their desires, these great men, so distin- 
 guished in the world's history for disinterested goodness, met in the city 
 of Wasliington in 1816 ; and, after mature deliberation, adopted a plan for 
 carrying out their wishes by the agency of an organization which they 
 called " The American Colonization Society." Their purpose was, to aid 
 free persons of color to settle a colony or colonies in Africa. In pur- 
 suance of this plan, they raised by voluntary contribution a suflficient fund, 
 employed suitable agents to explore tlie coast, and finally purchased of the 
 natives on that continent a territory large enough for the settlement of 
 every negro, free and bond, in the United States. 
 
 To this well selected home — rich in soil, salubrious in climate, and 
 highly adapted to commerce — they commenced transporting such of Ham's 
 descendants in the United States as were most advanced in civilization, 
 public spirit, and intelligence. 
 
 So great Avas the desire of South^n philanthropists to succe-ed in tliift 
 experiment, that through their influence indirect aid was obtained from 
 the Federal Government, to sustain the infant colony against the hostile 
 natives. Places of defence were built by tlie aid of our sailors, and the 
 presence of our war ships aftorded security against aggression. 
 
 The passage of the emigrants to their new home, six months' provision 
 when they arrived there, lands surveyed and ready for settlement, hos- 
 pitals for the sick, and medical aid for their assistance, were all tliought- 
 fully arranged and secured to them by these noble-hearted men. But the 
 above catalogue of bounty falls far short of the whole-souled benevolence 
 and forethought which characterized their efforts. The society and its 
 
16 SLAVERY AND GOVERNMENT. 
 
 influence secured for the colonists all kinds of tools to cultivate tlieir 
 fields, carts and wagons for the use of their farms, steam mills to saw 
 their lumber, to grind their grain, and to manufacture their cane into 
 sugar and molasses, draft animals to plough their land, arms to defend 
 their persons by land, and ships for their commerce by sea. 
 
 They provided for them a government free of charge, and secured for 
 them, either directly or indirectly, school-houses and teachers for their 
 children, churches in which to worship God, Bibles and preachers to teach 
 them the way to heaven, books filled with instruction on all suitable sub- 
 jects, printing-presses to diff'use knowledge, clothiug for their bodies, and 
 affectionate and eulightened counsel for their minds. Thousands of hearts, 
 in all parts of our country, ascended to God for their success, and followed 
 them to their new homes, in every form of benevolence. Our Govern- 
 ment has indirectly secured them against hostility and violence, at an 
 expense, if fairly estimated, that would reach many millions of dollars. 
 Every motive was quickened into activity which could be awakened in 
 their hearts, for the regeneration of Africa, and their own progress in 
 Christian civilization. 
 
 Could a better theatre have been selected — could better materials have 
 been secured to occupy it — could wiser and better counsellors have been 
 selected on the globe, to guide their infimt movements in the mission of 
 self-iraproveinent and African redemption? 
 
 The noblest branch of Japheth's descendants, who had been so long 
 accustomed to progress on this continent, were slow to doubt the success 
 of this experiment, and could not patiently and wisely weigh the evidence 
 time began to furnish, that its success was doubtful. Wliether by design 
 or not, discouraging facts were withheld from the public, and flattering 
 pictures of success were given to the world. 
 
 Our country was made familiar by the press with comparisons between 
 this and other colonizing experiments, with a large balance in favor of 
 Liberia. Yet in 1843, more than twenty years after the settlement of the 
 colony, their statistics showed that the average quantity of land cultivated 
 in this agricultural colony (including town lots) was about oue-third of an 
 acre per head; and that not a single draft animal, plough, wagon, or cart, 
 was used at tliat time for any purpose ; that no farming tool was used 
 except a bill-hook and hoe. That the machinery sent them to saw their 
 lumber, grind their grain, and manufacture their cane into sugar and mo- 
 lasses, and the tools sent them to cultivate tlieir lands, were then rusting 
 and rotting unused. The colonists have at all times affirmed that the soil 
 was exceedingly productive, yet their custom-house, at that time, reported 
 not a single article exported from Liberia, which was produced by the 
 labor of the colonists. The articles for which their soil was peculiarly 
 adapted, such as tobacco, breadstuffs, cotton, coffee, sugar, molasses, po- 
 tatoes, &c., were imported from abroad, and so was their meat. All these 
 articles commanded high prices in their own market, prices which ought 
 to have induced their cultivation by any human being v*iHing to labor. 
 
 After they had been adding to the outfit which they carried with tliem, 
 the avails of their own labor, and all that had been given them by their 
 benefactors for more than twenty years, the assessed value of their agri- 
 cultural wealth was five dollars and a few cents per liead. During the 
 whole of this time their government had cost them nothing, and our navy 
 had given them peace and security. 
 
 Statements however were in conflict, and its friends from time to time 
 sought for information that certainly could be relied on. The last accred- 
 ited asent was Mr. Cowen from the Kentucky Colonization Society, who 
 in 1858, after a sojourn of seven weeks, made a report. This report, with 
 respect to agriculture, presents about the same state of facts as those of 
 1843. The colonists have always aflirmed that the climate was healthy, 
 
SLAVERY AND GOVERNMENT. 17 
 
 yet with a rich soil to give them food, and a healthy climate to in-olono- 
 their lives, and forty years to multiply tlieir race, tiiey are now about one'^ 
 nfth less m number than the original emii^rants. 
 
 The general view I have taken of Jamaica and Liberia is derived from 
 sources that are entitled to the highest credit; but my information ha'i 
 been obtamed trcm ditferent sources and at difterent times, and was not 
 carefully preserved, supposing it could be obtained again at pleasure from 
 historical records, and in chronological order ; but in this I was mistaken 
 There is nothing, however, in point o^ fact, from any quarter, tending to 
 aditterent conclusion from that at wiiich I have arrived; that is that 
 this race of people have never as yet proved themselves capable, under 
 any circumstances, of retaining in freedom what slaverv gives them • or 
 ■ of making progressive improvement, unless they are subject more or 'less 
 f to the control of the white race. For more than three years, I have been 
 trying to get statistical and historical facts concerning these experiments 
 on foreign fields. But the library of Congress, the proprietors of book- 
 Btores, and some of the best informed of our public men, could give me 
 no aid. This is a suggestive fact. " He that doeth truth, coineth to the 
 light,' says Christ. Here are experiments that have been in progress for 
 more than forty years, one of them by the most enlightened government 
 m the world, the other by many of the most enlightened individuals in 
 the United States, that are almost covered up in darkness. Why is this? 
 One of the ordinances of God is, that man shall eat bread in the sweat 
 of his face ; that is, tliat he shall by labor contribute his share to the com- 
 mon stock of supply for human wants. Christ has ordained that, in his 
 kingdom, no man shall eat unless he work. We have sent Ham's descend- 
 ants to Africa to raise and govern families, and to assume the higher re- 
 sponsibilities of organizing and governing states. From the best authen- 
 ticated facts we can gain, we are obliged to believe they are not qualified 
 to do either, because they will not^perfi)!™ voluntary labor. Among 
 Hani's race in freedom, here and elsewhere, there are but a few individuals 
 who are willing to labor continuously for the support of a family. No 
 people can multiply and raise families, unless they have homes, and are 
 well fed. ]n the Northern States, in Jamaica, and in Liberia, the deaths 
 among the free blacks steadily exceed the births. The slaves at the South 
 multiply foster than the white race at the North. 
 
 On the field of experiment there is another that deserves our notice. 
 In Hayti, the slaves were emancipated by the Assembly of France in 
 1793. In the same year they slaughtered the white nice, and appro- 
 priated to themselves the invested wealth of the island. This island had 
 been in a most prosperous condition before that event. Its exported pro- 
 ductions had been immense. From that time its productions declined, and 
 from the addressof tlieir President last year, they have reached the lowest 
 level of laziness and poverty, are in a very degraded condition, as much, 
 or more so than the original inhabitants Avhen the island was discovered 
 by Columbus in 1492. 
 
 I have said the evidence which proves the unfitness of the African for 
 freedom, stares us in the face as the sun in the heavens— that it amounts 
 to a demonstration. That evidence has been passed in review before my 
 reader. It consists first, in the experiment at the South, of giving free- 
 dom to the most promising of the race. Wc of the South know that it 
 has proved a curse to them. It has involved them in a little more than 
 ten times the amount of crime, and a measure of poverty destructive of 
 all comfort. An unwillingness to labor is almost universal among them. 
 
 Tlie North emancipated that portion of the race they held in bondage. 
 Fromthesame unwillingness to labor they are too poor to raise families, 
 are^ diminishing in numbers, and are degraded by an amount of crimo 
 which exceeds more than twelve times tliat of the white race. 
 
18 SLAVERY AND GOVERNMENT. 
 
 In Jaraaicn, no wages can overcome tlicir unwillingness to perform 
 labor. 
 
 In Liberia, where they have been literally held iip by kindness and 
 counsel, and stimulated by t!ie prospect of regenerating Africa, we seo 
 the same incurable disease. 
 
 In Hayti, wo see them sharing all the evils which flow from self-con- 
 trol and an unwillingness to labor, while we see the slaves at the South, 
 under the control of the white race, contented and well provided fur, in- 
 creasing in numbers, and improving in morals and intelligence. 
 
 What I have written thus far was intended to disabuse men's minds as 
 to the origin of government, as to its "resting on the consent of the gov- 
 erned," — as.to being "born free and equal," as to what constitutes slavery, 
 as to what constitutes freedom, as to the rule by Avhich freedom or self- 
 control is to be meted out ; as to the propriety, in civilized life, of subject- 
 ing seven-eighths of the human family to the control of one-eighth ; as to 
 the justice of according fi-eedom to the white race at a given age, and 
 withholding it from Africans for life ; as to the evidence furnished that 
 they are an inferior race, and unfit for social and political freedom. 
 
 In my next, slavery ■will be tested by the Bible, as a question of morals 
 and a divinely appointed element in the social and religious progress of 
 the world. 
 
 CHAPTEE II. 
 
 Teachings of the Bihle — The world re-peopled after the flood by three distinct races 
 — These races all descend from one 7nan — One of these races devoted to Sla- 
 -very — The other two ordained by the Almighty to he their masters — Domestic 
 Slavery sanctioned of God in the families of the Patriarchs — A runaway 
 Slave returned to the owner by a special messenger from Heaven — A nation of 
 the devoted race^ who were free, enslaved by the Almighty — A nation of the 
 free race, who were domestic slaveholders, liberated by the Almighty, from na- 
 tional bondage to the devoted race — A Slave Code enacted by the Almighty — 
 Slave markets designated by Him for the purchase of Slaves — The devoted race 
 divided into nations — Seven of these nations devoted to utter destruction, the 
 balance of them to Slavery — Divine authority, that Slavery is in harmony 
 with the moral precept, lohieh requires us " to love our neighbor as ourself'' — 
 Tlie extent and character of Slavery when Christ came — All Governments at 
 that time sanctioned Slavery — What Christ in person did, and taught his dis- 
 ciples to do, in reference to goverrcments. 
 
 Having, in the preceding chapter, attempted to show that slavery is 
 nothing more nor less than control by the will of another, and that 
 this control is an indispensable necessity from our birth until our physi- 
 cal, moral, and intellectual faculties are sufficiently developed for the re- 
 sponsibilities of social and political life ; and that this development is gen- 
 erally reached by the white race in about twenty-oue years, and that it 
 lias never as yet been reached by the black race at any age, either on this 
 continent or anywhere else, of which we have knowledge ; and having 
 assigned that as a true, proper, and sufficient reason for holding them un- 
 der "the control of the white race, both as a good to that race and them- 
 selves, — I will now proceed to examine slavery by the Bible, as a question 
 of morals. It will be of service to those who reverence the Bible, but 
 who do not know what it teaches, or where to look for its teachings on 
 the subject of slavery, to sum up a portion of them on that subject, and 
 refer to the books, chapter, and verses, where they may be found. 
 
SLAVERY AND GOVERNMENT. 19 
 
 In Gen. is. 25, 26, 27, you will find that soon after the flood Ham's 
 descendants were doomed by the Almighty to a state of slavery, and that 
 the descendants of Shem and Japheth, by the same decree, were ordained 
 to be their masters. From Ham descended fifteen nations, that settled be- 
 tween the Euphrates and the Mediterranean. Seven of these nations were 
 devoted to utter destruction, and their land given to Abraham's seed. 
 See Deut. xx. 16, 17, and Dent. vii. 1, 2. The remaining eight nations 
 were to be subjected by Abraham's seed to national hondage. See Deut. 
 xi. 24, and xx. 10, 11.' If they would not submit to national bondage, 
 when summoned, then the males were all to be destroyed, and the females 
 subjected to domestic hondage. See Deut. xx. 12 to 18. When these 
 eigiit nations were subjected by Abraham's seed to national hp}idage, their 
 authority over them was not to stop at political subjection ; they were to 
 expurgate these nations of idolatry for the true worship of Abraham's 
 God. Deut. xii. 1, 2, 3. . 
 
 Abraham is the first domestic slaveholder mentioned in the Bible, ana 
 he is constantly held up to view as the most distinguished man for piety 
 in the patriarchal age. There is a mistake frequently made by readers of 
 the Bible, in supposing the servants of the patriarchs, and those servants 
 instructed by the Apostles, in the New Testament, to be hired servants, 
 and not hereditary slaves. I ask my reader to criticize the quotations as 
 they are brought to view, by the references which follow, that he may see 
 for himself that this mistake has no foundation to rest upon. 
 
 When Lot was taken prisoner. Gen. xiv. 14, Abraham owned three 
 lumdred and eighteen slaves that were born in his house, old enough to 
 bear arms. From these data, according to the usual calculation, liis entire 
 slave family, at this time, must have been upwards of fifteen hundred. 
 Soon after "^this, Abraham was driven by a famine into Egypt, when the 
 items of his principal wealth are given us. Gen. xii. 15, 16. In this cata- 
 logue his slaves form a conspicuous part as items of property. Soon after 
 tins, in a neighboring kingdom, Abraham received a large present from 
 the reigning sovereign of the country. Among the valuable items of 
 property which make up this gift, slaves again form a conspicuous part- 
 See Gen. XX. 14, 15, 16. In default of children, Sarah, his wife, pre- 
 vailed upon him to marrv her slave maid Ilagar, an Egyptian woman who 
 was given to Sarah bv Pharaoh, King of Egypt. To marry slave wives, 
 and to have a plurality of wives, were both lawful under the law of the 
 patriarchs. They were both made lawful four hundred years after by the 
 law of Moses. This slave woman Hagar ran away, because of rough 
 treatment to which she was subjected by her mistress, on account of her 
 insolence. In the wilderness she was met by an Angel of God and or- 
 dered back with positive directions to submit herself under her mistress s 
 hands. See Gen. xvi. 1 to 9. The conduct of God's messenger to this 
 down-trodden female, as our Northern brethren would call her, difi^ers 
 verv much from their conduct at the present time. That messenger or- 
 dered the fugitive slave back to her owner— the Abolitionist refuses to 
 deliver them up. ^ r^ a t 
 
 In Gen. xvii. a covenant is mentioned. In this covenant God gave to 
 Abraham's seed citizensliip and the land of Canaan. This covenant se- 
 cured both to Abraham's male posterity through Isaac, Jacob, and twelve 
 of Jacob's sons, excluding from citizenship and the soil Ishmael, Abra- 
 ham's first born son, and Esau, Isaac's first born son, and all others for- 
 ever. Not one foot of this land could be alienated. It was entailed in 
 perpetuitv on Abraham's male descendants through the above line, and 
 with it political responsibihty and power. Political power and the soil 
 were given exclusively to them. Abraham's other children and slaves 
 were bound by circumcision to acknowledge and worship Abraham s God. 
 Circumcision gave religious privileges, but not national identity, or politi- 
 
20 SLAVERY AND GOVERNMENT. 
 
 cal power. Abraham was bound to impose circumcision on liis children 
 and slaves. Hence Abraham circumcised, not only Ishmael his son, but 
 himself and all his slaves that were born in his house, or that were bought 
 with his money of any stranger. See Gen. xvii. 23 to 26. Question — 
 Could our Northern brethren hold fellowship with this old slaveholder if 
 he were to appear among them ? 
 
 The next view Avhich the Scriptures furnish us of this distinguished 
 slaveholder and favorite of the Almighty, is the octasion he improves of 
 getting a wife for his son Isaac. Isaac had been designated by the Al- 
 mighty as the progenitor of the Messiah — in whom all the nations of the 
 earth were to be blessed. See Gen. xxi. 12, and xxii. 1 to 18. 
 
 Abraham intrusted this mission of getting a wife for Isaac, to the most 
 distinguished servant he had. At an earlier period of Abraham's life, and 
 before he had a child, he thought of making this servant, on account of 
 his high qualities and sterling integrity, the heir of his whole estate. He 
 now sends him on this delicate and important mission, under special in- 
 struction. He requires him to take a solemn oath to follow his directions 
 to the very letter. He puts him in possession of all the means he was to 
 use to insure success ; jewels that Avere beautiful and costly for the lady, 
 splendid presents for her family, and a catalogue of his wealth which he 
 intended to give his son at his death. This estate the servant enumerated 
 to the lady's family in the following words : " I am Abraham's servant, 
 and the Lord hath blessed my master greatly, and he is become great ; 
 and he hath given hun flocks and herds, and silver and gold, and men ser- 
 vants, and maid servants, and camels, and asses. And Sarah, my master's 
 wife, bare a son to my master when she was old ; and unto him hath he 
 given all he hath." See Gen. xxiv. 34, 35, 30. 
 
 After this marriage of Isaac was consummated, Abraham married 
 again, and had six sons by Keturah, besides his first-born son Ishmael by 
 Hagar. Before his death, he sent these seven sons out of the country 
 which God had given his posterity through Isaac. To these sons he made 
 jiresents wlien he sent them away. But true to the message he sent by 
 ills servant to get a wife for Isaac, he gave to Isaac all that he had, and 
 this included the land of Canaan Avhich God had given him by promise. 
 Gen. XXV. 5. ^ To his other sons he gave gifts, and sent them away from 
 Isaac, his son, (while he yet lived,) eastward, out of the promised land, 
 unto the east country, and died in a good old age. Gen. xxv. 0, 7, 8. 
 
 Question. — Can holding men and Avomen in bondage, giving them to 
 our children Avlien Ave die, and sharing the honor they in part give us in 
 tlie sight of God and men Avhile Ave live, be sinful ? that is, if the Avord 
 of God Avas written to teach us Avhat sin is. 
 
 Soon after Abraham's death, his son Isaac made a very distinguished 
 figure upon the stage of the Avorld. The historical notice given of him is, 
 that he Avas " a prosperous man " — " reaping an hundred fold " from the 
 land he cultivated; that he " Avaxed great," " Avent forAvard," "and 
 grew until he became very great ; for he had possessions of flocks, and 
 great store of servants." The next account Ave have of him is, that the 
 citizens of the government under Avhich he Avas living, envied him exceed- 
 ingly. Why, says fanaticism, a tyrant who lives upon the SAveat and blood 
 of his felloAV-man ought to be abhorred of God, and should be hated of 
 men. Well, let us see hoAV he stands with Abraham's God. He Avas then 
 living in tlie kingdom of Gerar. The envy of his neighbors, who Avere 
 citizens of this kingdom, made his home so disagreeable, that he removed 
 thence, and Avent to Beersheeba, grieved in heart that a people to whom 
 he had done no harm should invade his home, endanger liis life, and the 
 lives of his servants — violently wrest liis property from him, and render 
 it unsafe for him to dwell among them. See Gen, xxA'i. 12 to 23. But 
 the Lord appeared to him the same uight, after these painful demonstra- 
 
SLAVERY AND GOVERNMENT. 
 
 31 
 
 tinns of unconquerable envy and hatred liad caused liim to separate hmi- 
 self from this people, and said to him, " 1 am the God of Abraham thy 
 father • fear not " the malignity and lawlessness of these men, ' for 1 am 
 with thee, and will bless thee, and multiply thy seed." Gen. xxvi. 23, 
 
 ^'^' The lawlessness and malinniity of these people were enough to awaken 
 the fears of this princely slaveholder. We are living under analogous cu-- 
 <^.imstances While we mav not have for our comfort the direct assurance 
 of this great slaveholder, that God will be with us, and bless us; yet 
 through patience and comfort of the Scriptures, we may have hope that 
 
 ^'"^ T^'iac had two sons, who were twins. He was led by a prophetic im- 
 T,nlse'to make a public transfer of the blessings of the Abrahamic cove- 
 nant to one of these sons before his death. Under the influence ot partial 
 fcelin-s and common usage, he was about to transfer these blessings to 
 Fsau " But means were used by which they were unintentionally, on his 
 inrt "transferred to Jacob. Isaac was duly assured by Divine impulse, 
 LlWthe deed was done, that it was God's will that Jacob should have 
 this inheritance; and under prophetic inspiration he said to Jacob, Let 
 Deoi^le serve thee, and nations bow down to thee : be lord over thy bi eth- 
 •on and let thy mother's sons bow down to thee : cursed be every one that 
 cur^c'th thee, and blessed be every one that blesseth thee." Gen. xxvi. 
 Jacob's siibsequent history shows him to have been one of the greates 
 slaveholders of the age. If my views were those of an Aboli lomst, I should 
 be obli-ed to hate the God of Jacob, and instead ot saying as God did, 
 "cursed be every one that carseth thee;^ my abolition views would com- 
 nel me to say, " Cursed bo every one that Messeth thee. 
 ^ Soon after this transaction of blessing Jacob, Isaac, his father, called 
 Jacob to him, gave him a charge to take a wife trom a God-fearing fam- 
 ily and not from an idolatrous people, and then sent him away with this 
 h^Vii'ed benediction : " God Almighty bless thee, and multiply thee ; mid 
 !."ve the blessings of Abraham to thee, and to thy seed with thee ; that 
 tliou mayest inherit the land wherein thou art a stranger, which God gave 
 to Abraham." Gen. xxviii. 1 to 4. . i ^ , i ^ 
 
 Jacob, thus charged and thus blessed by his inspired father, went o 
 Padan Aram, married, and lived there twenty years. The night aftei he 
 left his father's house to go to Padan Aram, God appeared to him and 
 lave in this assurance : " I am the Lord God of Abraham tl.y father and 
 the God of Isaac ; the land whereon thou liest, to thee will I give and to 
 thy seed," (now mark the caution used here, and in every other place, to 
 d/sMe the heirs of the land of Canaan : they must be Abraham's male 
 esSmts through Jacob,) " and thy seed shall be as the dust of the 
 earth ; and thou shalt spread abroad to the West, and to the Ea^t,, and to 
 tiie North and to the South; and in thee, and m thy seed, shall all the 
 nations of the earth be blessed." Gen. xxviii. 13 14, lo ^ 
 
 When Jacob, twenty years after this, ^^-^^^'^.^kin^'.^V^lhi k Hio 
 Aram where he had been badly treated by his father-in-law, this is the 
 accou It we have of him : " The man increased exceedingly, and had much 
 cattle, and maid servants, and men servants, and camels, and asses Gen. 
 XXX 43 This property in slaves which he accumulated m Padan Aiam, 
 and" that which he inherited from his father soon ;f ^^N "f « J''" '^ 
 princely slaveholder, as his fathers had been In all hese catalogue of 
 property owned by Abraham, Isaac, and Jacob, servants occupy the place 
 Sf chattels They were bought with their money ; they were called 
 "the 1 money ; " they were rafsed in their families, and were passed as an 
 inh^-itance to their children in perpetuity. Hired servants are carefully 
 distincniished from hereditary, or bond servants. 
 
 DuS the life of the patriarch Jacob, we are presented with a very 
 
23 SLAVERY AND GOVERNMENT. 
 
 suggestive fact iu favor of enslaving a people for their own good, wlio 
 are not qiialified for freedom. A branch of Ham's race occupied, at tliat 
 time, the fruitful valley of the Nile in Egypt. They were liable, by lazi- 
 ness, negligence, and a want of forethought and energy, to famine, owing to 
 a casualty of freciuent occurrence, which caused a failure in the annual crop. 
 
 To teach Ham's race a lesson, and through them the world a lesson, 
 the Almighty allowed Jacob's son, Joseph, a descendant of Shem, to be 
 sold into slavery in that kingdom. It was Shem's mission to preserve 
 the knowledge, and make known the character of the true God to all na- 
 tions. Shem was sent to Egypt at this time, in the person of Joseph, not 
 only to make known the character, attributes, and perfections of the true 
 God, but to make known the character and elements of good government 
 among them. Joseph soon convinced Pharaoh, when brought into his 
 presence, that essential elements were wanting in his government, that 
 wise forethought, and an energetic control over his subjects would save 
 them from this national calamity with which they were afflicted ; that 
 this government must be changed, and that his subjects were not quali- 
 fied for self-control, or freedom. Accordingly, under impulses awakened 
 in Pharaoh's heart, this young man was invested with authority by Pha- 
 raoh, to change the political structure of the government, by enslaving 
 the persons, and purchasing the property, real and personal, of the whole 
 kingdom, with the exception of the priesthood. He secured for Pharaoh 
 an absolute right to the control, service, and labor of this people forever. 
 A n.ew arrangement was immediately made by Joseph for the more effi- 
 cient control of labor, and for a careful preservation of the surplus. 
 
 This was done by bringing a number of families together in cities, 
 from one end of the kingdom to the other, so that a few competent over- 
 seers (men of skill, enterprise, and authoritative energy) could supervise 
 the labor and the civil conduct of a great many persons. By this change 
 labor was well husbanded, a bountiful supply was secured for the wants 
 of the people, a surplus was put in store for contingencies, and a regular 
 supply of means laid by for the support of the government. 
 
 The authority for all this is to be found in Gen. xli. to xlvii., inclusive. 
 
 Subjecting this people to slavery, was God's work. He, by a special 
 providence of seven years' continuance, brought them into a condition 
 that imavoidably subjected them to hereditary slavery, or to death by 
 famine, if they refused submission to it. Now let me ask all well-mean- 
 ing, honest-minded men, this question. If slavery be a sin, as the Aboli- 
 tionists say it is, then why did the Almighty take advantage of the condi- 
 tion into which he brought this poeple, to deprive them of liberty, and 
 subject them to slavery ? I would answer this question by saying, God 
 designed it for their good, and to teach them, and all others through them, 
 that slavery was a greater good to any people than freedom, without 
 proper qualifications to use freedom. All of this is written in the Bible 
 for our learning — that Ave when called upon, in the providence of God, to 
 arrange the best form of goAcrnraeut for men who prove themselves 
 incapable of self-government, (as the x\fricans do among us, and every- 
 where else with but few individual exceptions,) that we do not suffer 
 ourselves to be led away by the infidelity which sanctions universal 
 freedom and equality — a freedom and an equality, of which the Bible 
 knows nothing ; nor by a false humanity which takes away a good from 
 a people, and puts an evil in the place of it — as this infidelity in the 
 United States seeks to do, by taking from the African the protection and 
 control of the white race, and leaving him to perish by giving him 
 freedom to do nothing — which is the only freedom he desires. 
 
 The difference between freedom and slavery to this race of people, 
 when the comparison is made between the masses in slavery here and 
 freedom in Africa, is almost as great as the imaginative difference 
 
SLAVERY AND GOVERNMENT. 23 
 
 between the two future worlds of tlie Bible. The difference is the fruit 
 of slavery. By the fruit the tree should be judged. 
 
 The seven years' famine which was the occasion of exalting Joseph to 
 the control of Egypt, brought his father Jacob, and Jacob's other eleven 
 sons, into the same kingdom, that tlicy might avoid starvation by famine 
 in the laud of Canaan, xi beautiful and productive portion of the land 
 was assigned to them by the King. Here they became a nation, (Deut. 
 ix. 34 :) and enjoyed great prosperity and courtly favor for a long time ; 
 but at length a new King arose who knew nothing of Joseph. 
 
 The rapid increase of Jacob's posterity in Egypt awakened the fears 
 of the new King, and he subjected them as a nation to bondage, and their 
 male children to death. Now, let my reader remember that this was not 
 domestic bondage, for they v>-ere the owners of domestic slaves themselves ; 
 they were literally a slaveholding nation, and so remained until their 
 exodus. While they were compelled by Pharaoh to support themselves 
 and their families — as their political master, he made very heavy drafts 
 upon them for labor, and subjected them to unreasonable and cruel 
 oppression by overtaxing their physical energies. This, we are told, 
 was grievous to be borne, yet it " yielded the peaceable fruits of right- 
 eousness to them when exercised thereby." It led these slaveholders 
 to call upon the Lord, in singleness of heart, for deliverance. The Lord 
 heard their prayer, and delivered them from this cruel oppression — not, 
 however, as modern deliverers seek deliverance for domestic slaves who 
 are not oppressed ; that is, by spears, Sharpe's rifles, contlagration, rapine 
 and plunder. The lesson God taught this people by Moses is the lesson 
 he teaches us by the Gospel ; that is, that inflicting vengeance upon 
 nations belongs to God — that we are not to avenge ourselves. These 
 oppressed national bondmen peaceably petitioned the throne, under God's 
 direction, for a release ; and after the Almighty had endorsed their peti- 
 tions by national judgments on Pharaoh, they were allowed to march 
 peaceably out of Egypt with the consent of Pharaoh, their national master, 
 carrying their own domestic slaves v/ith them, without having received 
 the permission of God individually, or as a nation, to perpetrate a deed 
 of violence, or to offer an indignity to Pharaoh, or to any of their national 
 oppressors. How does this comport with plans and efforts to release 
 our domestic slaves who have no oppression to complain of? The domes- 
 tic slaves of the Jews in Egypt had none to complain of. The oppressed 
 in Egypt were masters — their bondage was political ; from this God 
 delivered them, and they marched peaceably, as a nation, to the Ked Sea. 
 Pharaoh pursued them — and here God destroyed him for a breach of his 
 covenant to let them go. They marched through the Red Sea, as on dry 
 land, and soon stood at the base of Mt. Sinai, where they received a moral 
 constitgtion from the mouth of God himself; and soo)i after, through Moses, 
 the laws ordaining and regulating, according to God's will, their system 
 of domestic slavery, and their civil, social, and religious institutions. Here 
 we see the Almighty displaying his vengeance upon the political oppres- 
 sors of a nation of domestic slaveholders, while he writes his approval of 
 their domestic slavery, by giving their slaves a place at the table of the 
 passover the night these masters were delivered from political bondage, 
 and their slaves at the same moment from the destroying angel for their 
 masters' sake. 
 
 Their genealogies were carefully examined, and the male descendants 
 of Abraham through Jacob, who could prove tlieir descent, were formally 
 recognized and reorganized as the nation to whom God had promised the 
 land of Canaan. They numbered six hundred thousand fighting men. See 
 Num. i. This nation voluntarily accepted the covenant God made with 
 their fathers, and promised obedience to it. Exo. xix. 1 to 8. 
 
 The night they left Egypt the passover was instituted. It was to be 
 
24 SLAVERY AND GOVERNMENT. 
 
 a memorial of their national deliverance. The qualifications for its recipi- 
 ents are carefully worded in Exo. xii. 43, 44, 45. " A foreigner and an 
 hired servant shall not eat thereof; but every man's servant that is 
 bought for money, xdien thou hast circumcised him, then shall he eat 
 thereof." This law proves Jacob's descendants to have been a nation of 
 slaveholders Avhen they left Egypt. They had been a slaveliolding 
 people during all tlie intervening time, from Abraham's day until they 
 went down into Egypt with their father Jacob during the seven years 
 of famine. This covers a period of more than four hundred and fifty 
 years. Among the patriarchs of this period, their slaves are declared in 
 the Bible to be, " their money ; " they had bought them with their 
 money, or they raised them in their families — and they were hei-itablo 
 property in perpetuity. Levit. xxv. 6. Slaves were carefully distinguished 
 from hired servants and free men. And in the moral law, or ten com- 
 mandments, delivered in less than three months after they left Egypt, 
 their slaves are registered by the Almighty in the tenth commandment 
 as their property, in common with other articles of property which Avere 
 not to be coveted. See Exo. xx. 17. And in the fourth of the ten com- 
 inandments rest from labor on the Sabbath was secured to these slaves. 
 Exo. XX. 10. And now I ask again, how can any man who puts forth claims 
 to Bible knowledge, solemnly declare and teach the world to believe, 
 that the Bible makes slavery to b« the greatest of all sins? Here is a 
 miraculous interposition to deliver a nation of domestic slaveholders from 
 a state of national bondage to which they had been subjected in Egypt. 
 Can we believe God would do this, and sanction their holding slaves, if 
 slavery was a great sin ? 
 
 It may seem strange to an abolitionist (for they appear not to know 
 what is in the Bible) that the Almighty should pollute His lips, in the 
 blaze of glory tliat surrounded him, (at the time He proclaimed the ten 
 commandments,) by acknowledging and legalizing a relation among men, 
 that makes property of a fellow*-being. They profess to believe this to be 
 the greatest of sins. But their surprise will not be lessened when they 
 discover, that in tlie next breath after enunciating the moral law, or ten 
 commandments, the God of Abraham commences to deliver a body of 
 law for the Jewish nation, the very first utterance of which enlarges the 
 field in which they might lawfully secure a greater supply of slave labor. 
 
 The abolitionists of our day liave been laboring to dry up the sources 
 of supply; but the xMmiglity, in the first utterance of the law designed 
 for the organization and regulation of their social and peculiar institutions, 
 enlarges the boundary in which they may obtain a greater supply of 
 slave labor. And in so doing has furnished the world a lesson for their 
 instruction. They ought to study it. 
 
 For more than five hundred years Abraham's descendants hqd been 
 domestic slaveholders; but until this time the Almighty had never given 
 them his sanction to enslave their own brethren, and to make property 
 of them. But He now opens a new source of supply for slave labor in 
 several classes of Abraham's descendants. In the first place, He authorized 
 Abraham's poor female children to be sold into hereditary bondage by 
 their fathers. The proof of this is found in Exo. xxi. 7, and Deut. xv. 
 17. " If a man sell his daughter to be a maid servant, she shall not 
 go out, as the men servants do." Again : He authorized the poor malo 
 descendants of Abraham to sell themselves and their wives into perpetual 
 bondage. See Deut. xv, 12 to 17. And He allowed Abraham's male 
 descendants when poor to be sold, or to sell themselves, their wives, and 
 their children, into bondage for six years. If they had no wife when 
 they were sold, then the Ahnighty allowed their master to give them 
 one of his slave women to be their wife. If, at the end of six years, the 
 man who came in with a wife and children chose to re-assume freedom, 
 
SLAVERY AND GOVERNMENT. 25 
 
 then ho Tvitli liis wife and cliildrcn were entitled to it ; and also to a pro- 
 vision made by the same law, for housekeeping again. 
 
 But in the case of him who bad married Ids master's slave, she and 
 her children remained the property of the master. If either of these 
 men, after an experience of six years in slavery, preferred hereditary 
 bondage to freedom, then the Almighty allowed them to alienate their 
 freedom, and become slaves forever. Exo. xxi. 2 to 6. "If thou buy 
 an Hebrew servant, six years he shall 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 v.-ife, and she have borne him sons or daughters, 
 the wife and her cliildren shall be her master's, and he shall go out 
 by himself;" (and in Deut. xv. 13, 14, 18, the master is bound to furnish 
 him for housekcepiug again.) " But if the servant shall plainly say, I 
 love my muster, my wife, and my children ; I Avill not go out free ; then 
 his master shall bring him unto the judges; he shall also bring him to 
 the door, or unto the doorpost; and his master shall bore his ears 
 through with an awl ; and he shall serve him forever." 
 
 Tliese persons belonged to classes, which will be found in all civilized 
 society until time ends. The persons who make up these classes, embody 
 moral purity in the outset of life ; but are without the qualifications to 
 contend successfully with the difficulties of securing a comfortable support 
 — and hence they are exposed to the temptations which assail social virtue 
 and moral purity with great severity. For the social comfort and moral 
 security of these classes of his peculiar people, these laws were enacted by 
 the Almighty. 
 
 Tliere were other classes among Abraham's seed, that were subjected 
 to slavery. These classes, also, have been found in civilized society in all 
 ages and countries. They are criminal classes. For the good of these 
 criminals whose punishment was short of death, and for the good of 
 society, no human legislation has ever equalled the law of God. The 
 classes he designed to correct by this legislation, included such persons as 
 broke into houses — that stole cattle, sheep, or other stock — that trespassed 
 on their neighbors' fields or forests — that appropriated to their own use 
 whatever they could stealthily get hold of— that swiTidled by false pre- 
 tences — that contracted debts without the means, or intention of paying 
 them — in short, all who proved themselves unfit to be trusted with 
 freedom. 
 
 The object to be accomplished by these laws v/as to dry up the sources 
 of moral miasma ; neutralize this poison ; improve the morals of the cul- 
 j)rits, and preserve the health of the social body. One great principle 
 lies at the bottom of all this legislation, which vras enacted of God to 
 relieve society — first, of criminals ; secondly, to correct the criminal 
 classes — and third, to save the virtuous poor from that condition of pov- 
 erty vv-hich leads to crime. This great principle, the abolitionists say, 
 is the very essence of sin. It is the principle which makes the service, 
 or labor of a human being, to be money or property. By the aid of this 
 ju-inciple, labor was made a legal tender in the payment of debts— it w;i3 
 declared to be money, and by this money the Almighty secm-cd in the 
 fir.^t ])lace, for the poor female children of Abraham's sons, social equality 
 in good families, and a good home for life. Their master v/as authorized 
 to marry them himself, or to marry them to his sons, or to any male 
 descendant of Abraham ; thus, poor female children were shielded by their 
 masters from vice, and were made valuable contributors to the general 
 welfare. 
 
 The owners of capital thus secured by the law, in buying the female 
 labor for life, would give their capital a form for the profitable employ- 
 ment of such labor — and that to an extent, that would equal the supply of 
 
26 SLAVERY AND GOVERNMENT. 
 
 it. Tims, their cities would not become Sodoras. And tLus, from poor 
 young females — the most demoralizing of all classes in exclnsive freedom, 
 a bealtljy tone would be given to society, and a supply of female labor 
 secured for the spindle and distaff, to meet the demands of taste, and to 
 supply the comforts of life. How different is such a result from that of 
 capital employed in some of our northern cities ; where it is used to 
 secure and furnish from one to one hundred or more rooms, into 
 which these poor females can be seduced to enter, that they may secure 
 a return for the capital of their employer, by a course of conduct which 
 leaves the community a Sodom — emasculated of virtue, and a m.oral 
 stench upon the face of the earth. Ten thousand of these poor innocents, 
 it is said, are thus sacrificed annually in one single northern city in our 
 Union. From thence they are shipped like merchandise to every place 
 where a market can be found. They are compelled annually to give place 
 to a new supply. To subject them to domestic slavery in good families — 
 to render them useful to society — to give them in marriage to raise families 
 — and thus to jireserve the moral health and social happiness of the com- 
 munity, would be the greatest of sins, according to the morals and politi- 
 cal standard of the abolitionists. 
 
 In the second place, the x^oor man and his wife, unable from the 
 want of skill to succeed against comi)ctition, were allowed of God to 
 throv,- off all anxious care, to sit down in social quietude, and to enjoy 
 the provision secured by labor to domestic bondmen for life. The inno- 
 cent poor thus provided for, the futui-e danger to society thus guarded 
 against — the Almighty, by the aid of this great money principle, next 
 subjected the criminal classes to a more efficient remedy, and society to 
 a less costly correction, than that of building penitentiaries and work- 
 houses, and employing incompetent overseers at high wages to look over 
 these criminals, whose moral renovation could not be expected as a result 
 from their condition. Instead of such an agency, He subjected them to 
 the control of domestic masters, who were interested in their labor and 
 deportment, and who could use magisterial authority at pleasure for the 
 correction of all insubordination. Upon crime he placed a very high 
 money price. For a few stolen articles the prices to be paid by the 
 criminal are specified : for an ox, the jnuce of five oxen, &c. These 
 specifications were the basis of a general principle, by wliich the judges 
 were to be governed in the punishment of offences not specified. This 
 money, vrhen the criminal was poor, was raised by the sale of his labor, 
 and was to pay the injured party for his loss, and the State for her ex- 
 pense. To raise this money the State sold the culprit's service or labor, 
 and passed to the purchaser a right to control him by all necessary and 
 proper means. These means the State furnished wlien necessary. 
 
 By this system of making labor a merchantable commodity, the pro- 
 ductive resources of the State were increased, the personal and projK'rty 
 rights of the people were secured, prolific sources of vice and crime were 
 dried up, and the morals of the community preserved and strengthened. 
 But, according to the abolition standard of morals and unalienable rights. 
 God must be the greatest sinner in the universe if he be the author of 
 such laws as the above. John Brown is eulogized as a martyr for resist- 
 ing to the death such laws as I have quoted, or referred to from the 
 Bible. He left many behind him, who are boiling with rage against all 
 such enactments. 
 
 I will now pass by these laws of the Almighty for a supply of slave 
 labor among Abraham's seed, where it had never before been furnished, 
 to the law of God, wliich opens the markets of the world to his descend- 
 ants, in quest of this labor. He tells them in Levit. xxv. 44, 45 : " 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 ancJ 
 
SLATKRT AND GOVSK>51IKST. 2fT 
 
 bondmaids. Moreover, of the chUdren of the strangers that do sojourn 
 anions yon, of them shall ve bay, and of their families that are \rith you 
 \rhich ihey begat in your land : and ;hey shall be your possession. And 
 re sa:dl t^e them as" an inheritance for your ohildrea after you to inherit 
 them for a possession : they shall be your boudinen forever." By this 
 law the markets of the nations in :dl directions were open. ' ' for 
 
 the purchase of slaves by Abraham's seed; except the sov. - of 
 
 Canaan. Tiiese seven nations were to be entirely desti\- .. ■ - .out 
 mercv bv God's command, iu Beut. xs. 16, 17. " Bat of the cities of 
 tliese" people, which the Lord thy God doth give thee for an inheritance, 
 thou shak save alive nothing that breatheth. But thoii shalt utterly 
 destrov them, namely : the Hiuites, and the Amoritc> ; the Cau?,anites, 
 and the Perrizites ; the Hivites^ and the Jebusites ; as the Lord thy God 
 hath commanded thee." And aciiu, in Beut. vii. 2. they are commanded 
 •• to make no covenant with them, nor show mercy unto them." 
 
 The law which opened to the Israelites all the uatioUv^l markets 
 arouud them, does not stop until it gives thorn the divine sanction to pur- 
 chase slaves of all the strangers who might choose to dwell iimong them. 
 These strangers loved the Israolitcs, a"*l therefore followed them frvun 
 Egvpt. These stnmgers shared largely in the Divine favor. Three sev- 
 eral times the Israelites are commanded not " to vex or oppress them ; 
 but to love them :is themselves." Eso. xxii. 21 ; Levit. xix. 33, 34; IVat. 
 xxiv. l-t. Yet God allows the Israelites to buy and hold these stran- 
 gers in hereditary bondage, as an inheritance to their children forever. 
 Here is proof poiitire, without imerfen.- \ ^ ' r ' ■' and Ao?' :^ ' -^ ' 
 in sloren/, harmonizes with locinfj the /. God 
 
 the Israelit<^s to r;>r<:' thts^; .<fA?.^7»~r!* i .J at the ^ 
 
 authorU^^ them io hui/ and hold th^m as .<;',! r«'.<. 
 
 Can anv ridit-raiiidod man survey these great facts of the Bible and 
 then briuji'hiiaself to believe that sliivery is sintul : or, that it is not iu 
 harmony with GoiVs moral i^erfectious, or the obligation lie has hiid on 
 men to love each other i Freedom was a curse to the lawless portion of 
 Abraham's seed. Tiieir freeiiom was a curse also to the State, and there- 
 fore God directed the State to take it iivm them, and subject them to 
 slaverv. 
 
 Freedom to Abraham's pix>r and exposed female children, seems ,^so 
 to have been a curse to them a'.ul the community ; God. therefore, in 
 mercv to them and the State, allowed their paivnts to inve.-t them with 
 the advautasres of domestic slavery. To Abraham's nude dcs^vndants who 
 had families^ without the skill to provide for them, He extended the scmie 
 advanta;2:es. 
 
 All these classes were benefited by slavery. The idolai~ous class was 
 bettor >iv>vernod, better pi\noe:oil, bettor fo^l and clothed, bo. cer instructed 
 for this life and that to come, shaivil iu socitU sympathy and intelligence, 
 uuknowu to thorn in heathenism, and were greatly favored by tho Al- 
 mijjhtv in allowiiii: them to stand in such a relation to a people whose 
 God was tho etern:d I AM. And diH?s not truth compel us to say all this 
 of tho African race on this continent? Those Africmis were tlje most 
 desradod. superstitions, and ignorant of all the heathen races on e:mh. 
 By domestic slavery tliey have been brvwght into a prv^gressivo state of 
 ciVilization, and to share'larjrolv in the blessings of the Gix^j^el. 
 
 Tho Almighty, in tho law which s:mctioneil sliivery, guarvh\l tho slave 
 against oruoltv and limited tho master's discretion to the use of nocossary 
 and proper nioaus for coutroUing his slave. For cruelty, tlie niaster Avas 
 responsiMo, and the slave was released froni bondage. The laws of God 
 for tlio government and prviteotion of freonion and slaves, furnish a very 
 instructive lesson to all honest -minded ntou who reverence the Bible, in 
 jv<oert«iaing tho truth of tho iufidel doctrine, that all men are boru freo 
 
28 SLAVERY AND GOVERNMENT. 
 
 and equal. For the benefit of such well-meaning men, I will quotea few 
 of these laws : If a man maimed his own slave, by knocking out his eye, 
 or his tooth, the slave was to be freed, as a punishment upon the master 
 for this wanton act of personal violence, which was neither proper nor 
 necessary, as a means of securing subordination. Exo. xsi. 26, 27. But 
 for the same oftonce committed against a free person, the offender had to 
 pay an eye for an eye, and a tooth for a tooth, as the penalty. Levit. 
 xxiv. 19,20. Question: Will these two laws carry the idea of_ freedom 
 and equality to an honest mind ? Again. If a slave lost his life by an 
 ox running at large, and known by the owner of the ox to be dangerous, 
 the owner of the ox had to pay thirty shekels of silver to the master, as 
 a compensation for the loss of his slave. Exo. xxi. 32. But if the per- 
 son so killed was free, then the owner forfeited his life. Exo. xxi. 29. 
 Question : Do these two laws of the Almighty teach the freedom and 
 equality of modern infidelity? Again. Under the law of God the male 
 descendants of Abraham were allowed to marry slave women. If under 
 this law a man married his own slave, his children by her were free ; 
 but if he married the slave of another man, liis children by her were the 
 slaves of her owner. Exo. xxi. 1-i. P^y this L'uv, we see that a free 
 man's children may be born hereditary slaves. Question : What support 
 do we get here for the infidel doctrine, " that all men are born free and 
 equal." Again. Under this law, if a slave woman was engaged to be 
 married to a free man — for unfaithfidness, she Avas subjected to stripes, 
 and her seducer to the penalty of a sheep, as a sacrifice for sin. Levit. 
 xix. 20 to 22. But for the same offence, a free Vv-oman and her seducer 
 forfeited their lives. Deut. xxi. 23, 24. Question : Can any man feel 
 as umch justified by the Bible in believing all men are born free and 
 equal, as I feel in furnishing him with the means, and then requesting 
 him to use them for the correction of his error ? 
 
 This body of slave law was in force among Abraham's seed until the 
 coming of Christ — a period of fifteen hundi-ed years. During tliis long 
 period'they disobeyed the Almighty in a great many Avays. His judg- 
 ments were sent upon them for their disobedience. These judgments 
 were inflicted for causes that are on record in the Old Testament. Before 
 iufiicting these judgments, the Almighty raised up prophets to make 
 known to them their sins, — to warn them of their danger, — and to exhort 
 them to repentance. In all the indictments filed against them by tho 
 pi'ophets, there is not one for holding slaves in bondage. The law au- 
 thorized them to hold their brethren in bondage for six years, and it 
 authorized them to hold the heathen in bondage forever. It required 
 them at the end of the six years to restore their Hebrew brethren to free- 
 dom again. For the violation of this last lav,-, which required them to 
 restore their Hebrew brethren to freedom again at the end of six years, 
 the prophet Jeremiah was sent to them with this message : " Thus, saith 
 the Lord, the God of Israel, I made a covenant with your fathers in the 
 day that I brought them forth out of the land of Egypt, out of the house 
 of bondmen, saying. At the end of seven years let ye go every man liis 
 brother, an Hebrew which hath been sold unto thee, and wlien he hath 
 served thee six years, thou shalt let him go free from thee : but your 
 fathers hearkened not unto me, neither inclined their ear; therefore, thus 
 saith the Lord, Ye have not hearkened unto me in proclaiming liberty 
 every one to his brother, and every man to his neighbor ; behold, I pro- 
 claim a liberty to you, saith the Lord, to the sword, to the pestilence, 
 and to the famine, and I -will make you to be removed into all the king- 
 doms of the earth." This judgment was sent upon them for violating the 
 law wliich authorized them to enslave their Hebrew brethren for six 
 years, written in Exo. xxi. 2. The judgment pronounced against them 
 
SLAVERY AND GOVERNMENT. 29 
 
 by Jeremiah, the prophet, for violating this law, will be found in Jer. 
 xxxiv. 13 to 17. 
 
 In Levit. xix. 13, the law for the wages of free labor declares : "The 
 wages of him that is hired shall not abide with thee all night until the 
 moruing." For the violation of this law the Lord proclaimed this judg- 
 ment by the mouth of Jeremiah against Jehoiakim, son of Josiah, king of 
 Judah : " Woe nnto him that buildeth his house by unrighteousness, "and 
 his chambers by wrong; that useth his neighbor's service without Avages," 
 (not his slave's service without wages, but his neighbor's service without 
 wages,) " and giveth him not for his work ; that saith, I will build me a 
 wide house, and large chambers, and cutteth him out windows; and it is 
 ceiled with cedar, and painted with vermilion. Shalt thou reign because 
 thou closest thyself in cedar? Did not thy father eat and drink, and do 
 judgment and justice, and then it was well with him ? He judged the 
 cause of the poor and needy ; " (to sec that their wages were paid to them ;) 
 "then it was well with him : was not this to know me, saith the Lord? 
 But thine eyes and thine heart are not but for thy covetousness and for 
 oppression and violence to do it. Therefore, thus taith the Lord, con- 
 cerning Jehoiakim, They shall not lament for liim, he sliall be buried with 
 the burial of an ass, drawn and cast forth beyond the gates of Jerusalem." 
 Jer. xxii. 13 to 19, inclusive. 
 
 The oppression of the hireling, in not having his wages paid to him, is 
 one of the great sins of the Old Testament. The abolitionists gather up 
 all the passages in which this sin of oppression is spoken of, and apply 
 the sin to Southern slaveholders. They profess to believe that the slave 
 of the South is defrauded of wages for his labor ; to which, according to 
 the Bible, he is entitled as a hireling ; overlooking, at the same time, the 
 astonishing and remarkable fact, that, as a class, they receive ^.,^ges in the 
 shape of a comfortable home for life, and a supply for their wants that is 
 equalled by no such number of free laborers on the globe. 
 
 For the benefit of men, who wish to know the truth of the Bible on 
 this subject, I will add a little for their instruction. In the first place, 
 the hireling of the Bible, who is not to be oppressed, and whose oppres- 
 sion is the great sin of the Bible, is the free man of the Bible, or the man 
 v/hom the Bible declares to be free — and not the hereditary bondman of 
 the Bible, the mqji who is declared by the Bible to be his master's money. 
 All this will be seen in the legislative protection given by the law of 
 Moses to three classes of laborers. These three ditt'erent classes of labor- 
 ers are plainly set forth in that law. Two of these classes were created 
 by that law — the other class by their own free choice. The two classes 
 created by the law were slaves — the ether class consisted of free persons, 
 who hired themselves to work for wages. One of these slave classes were 
 Abraham's descendants, who were sold under the sanction of the law into 
 slavery for six years. At the end of this time they were released by the 
 law from this slavery, and restored to their fi'eedom again The other 
 class of these slaves were heathens, Avho were bought for money accord- 
 ing to the law in xxv. Leviticus, and were made by that law to be their 
 masters' money, and to be hereditary bondmen and bondwomen to him 
 and his children forever. 
 
 For the class of free laborers who hired themselves for wages, a law 
 was enacted, (which has been quoted,) that required their wages to be 
 paid to them promptly. For the violation of this law God threatened to 
 visit, not the employer only, but the whole nation with severe judg- 
 ments — thereby making all the individuals of the nation responsible for 
 the due executi(m of this law. For the violation of this law. King Jehoi- 
 akim and the nation were visited with the awful judgment I have pre- 
 viously stated from Jer. xxii. 13, 19. 
 
 For the protection of Abraham's seed, who were in bondage for six 
 
30 SLAVERY AND GOVKRNMENT. 
 
 years, a law was passed which exempted them in the first place from 
 the rigorous treatment of heathen slaves, Lcvit. xxv. 39 to 43, and re- 
 stored them in the second place to freedom again at the end of the six 
 years. For a violation of this latter section of the law, God threatened 
 the whole nation with judgments, tliereby making the nation, as well as 
 the master, responsible for retaining Abraham's seed in bondage beyond 
 the six years, except in cases where they voluntarily chose to subject 
 tliemselves to hereditary bondage, after tlie six years were ended. This 
 law, as I have before stated, was violated by Zedekiah, king of Judah, 
 and by others through his example. For this sin the nation w\as over- 
 thrown, Jerusalem destroyed, Zedekiah's sons and nobles slain before 
 his eyes, Zedekiah's eyes put out, and ho bound in chains to be carried 
 to Babylon by the Chaldeans. 
 
 N'othing is more prominent in the Old Testament than the legal pro- 
 tection given to free labor. God threatened by judgments, that were 
 awful, to avenge the oppressions of the free laborer. There is one law 
 for their benefit, which embodies the divine benevolence in a very con- 
 spicuous manner. He gives the free laborer a right to borrow of his 
 brother, (even victuals when hard pressed.) and makes it the duty of that 
 rich brother, under a heavy penalty— that of having God's blessing with- 
 ]ield — to loan him a sup])ly, and that v^ithout usury, and to release him 
 from all that was unpaid at the Sabbatic year, or the year of release. 
 Deut. XV. 1 to 10. The Divine legislation for this class of free laborers 
 suggests to the mind that there is a natural tendency with the rich to op- 
 press free labor— because, in all God's legislation against oppression, there 
 is not a law passed, or a judgment threatened to guard the hereditary 
 slave against want, or oppression of any kind, save that of personal abuse 
 in anger. To prevent this, he freed the slave so treated, as we have seen 
 in Exo. XX. 26, 27. This remarkable fact of legislative silence for the 
 protection of slaves, can only be accounted for by supposing, what we of 
 the South know to be true, that the relation of master and slave, which 
 God ordained between the superior races of Shem and Japheth and the 
 inferior race of Ham, w^as a relation that in the nature of things consti- 
 tuted the strongest guarantee, which can bind the superior to take care 
 of the inferior man. That it Avas more effectual than legal enactments 
 enforced by the severest penalties— and therefore no lav^s w^ere necessary 
 to secure the hereditary slave from oppression and want, as the relation 
 itself w^ould make it the interest of the master to provide well for his 
 slave, and not oppress him. This relation abates " the irrepressible con- 
 flict;" between free labor and capital, and secures the affection and con- 
 fidence of the slave to his master and family where he lacks nothing. 
 And hence the remarkable fact, that in all the divine legislation for a 
 slaveholding nation there is not a single law, express or implied, against 
 servile insurrection. The wisdom of this omission is proved by the his- 
 torical fact, that, in the fifteen hnndi-ed years of their national existence, 
 they never had a single fear awakened on that subject. 
 
 Their various wars, and the av/ful calamities and burdens of their 
 wars, fell upon men who were free — while their domestic slaves were 
 sitting under their vines and fig-trees in peace. For the privileges and 
 blessings of slavery under such circumstances, the Jews themselves, in 
 the wilderness, often turned back in tlieir hearts, greatly preferring thdr 
 slavery among tlie flesh-pots, onions, and leeks of Egypt, to the perils, 
 dangers, and privations of freedom — as you will see by reading their liis- 
 tory during their forty years' sojourn in the wilderness. 
 
 Their history further proves that, after they were quietly settled in 
 their own land, there was an irrepressible conflict between free labor and 
 capital, or between the rich and the poor. This began to show itself 
 with the oppressions of King Saul ; and was intensified until the oppres- 
 
SLAVEUy AND GOVERNMENT. 31 
 
 sions and exactions of King Solomon upon free labor led, just after his 
 death, to civil war and disunion — ten tribes on the one side, and two on 
 the other, arrayed in bitter hostility and deadly strife, until the names of 
 the ten tribes Avere blotted out from the catalogue of nations. This con- 
 flict between free labor and capital v.ill always be greater or less, accord- 
 ing to the law of supply and demand ; that is, when the supply of free 
 labor is large, and the demand for it small — the price of labor comes 
 down below the laborer's necessary wants, and he is rendered desperate 
 in his feelings towards the owners of capital. On the other hand, v/hen 
 the demand for free labor is greater than the supply of it, then the laborer 
 extorts a price for it beyond its value, and then men of capital become 
 desperate in their turn and meditate revenge. This antagonism and its 
 consequent alienation can only be prevented by a controlling sense of 
 justice. 
 
 When our Northern brethren get their consent in years of difficulty 
 and small profits, to share with free labor the profits of prosperous years 
 — as we find it our interest as well as pleasure to do with our slaves at 
 the South, they will abate this irrepressible conflict among them ; which 
 already needs every now and then the strong arm of the government to 
 suppress it — and which, if not checked by a nearer approach to justice, 
 \s-ill bring forth the fruit it has always produced — that of some bold spirit, 
 who, like Jeroboam, will seize the sword and pat an end to anarchy by 
 burying, in the grave of despotism, the liberty and the covetousness of 
 wealth which produced it. 
 
 I will now leave the Old Testament and open the New, to see what 
 our Saviour and the apostles did with slavery. Rome swayed her sceptre 
 at the time over one hundred and tAventy millions of people. According 
 to a most careful survey, not of translations, but of all the ancient author- 
 ities in the original languages in which they were written. Gibbon aftirms 
 that one-half of these one hundred and twenty millions were domestic 
 slaves ; that they were made slaves by victory over opposing nations ; 
 that the enslaved were persons of every rank; that the means of con- 
 trolling them Avas left to the discretion of the master ; that the power of 
 life and death, Avithout responsibility to the State, Avas in his hands ; that 
 tliis Avas the state of things in the Roman empire, Avhen the missionaries 
 of the Cross Avero sent through that empire and the Avorld to set up the 
 Kingdom of Christ. 
 
 NoAV the question to be settled is this, "What did Christy and the 
 apostles do with slavery ? They were obliged to meet with it every- 
 where. It existed everyAA'here — among JeAvs and Gentiles. The first 
 thing done by Christ in person, in reference to this and all other subjects 
 of like kind, Avas to disclose and act out one great principle. That prin- 
 ciple A\-as, that earthly governments were ordained of God for the regu- 
 lation of human conduct in all the relations of this life, and that these 
 governments Avere to be obeyed and honored, and that our spiritual rela- 
 tions to God involved no obligations to disobey them. 
 
 This line of separation which gives to God only jurisdiction under the 
 first table of the laAv, and which gives to man jurisdiction only under 
 the second table of the law, was disclosed in the Saviour's reply to the 
 Pharisees. They supposed, if he had courage to speak the truth, he 
 would have proclaimed to Abraham's seed exemption from obedience to 
 the laAV of the Roman empire. The law of Moses was from God. _ The 
 Roman law was from sinful man. The Pharisees thought that disobe- 
 dience to CfBsar Avas obedience to God. This was John Brown's theory. 
 It is the theory of all the fanatics at the North. The Saviour's doctrine 
 is contained in his reply to the Pharisees. That reply is in these A\'ords : 
 " Render unto Caesar the things that are Cesar's, and unto God the tilings 
 that are God's." The same doctrine is taught by him when tribute Avaa 
 
32 SLAVERY AND GOVERNMENT. 
 
 wrongfully demauded of him at the Sea of Galilee. He thought on that 
 occasion and acted out the principle, that submission to earthly govern- 
 ments was a duty, even when in our private judgments its power was 
 abused, as was the case in that instance, in exacting of him, a Jew, what 
 strangers only were bound to pay. That the lesson might be more im- 
 pressive, he refused to be released from personal responsibility, and sent 
 Peter to get tribute money for them both from the mouth of a lish, which 
 he made to serve him on the occasion, by an exercise of his divine power. 
 Refusing to acknowledge this principle and to act upon it, cost John Brown 
 his life. Before Pilate our Saviour proclaimed the same groat principle 
 when he said, " My kingdom is not of this world ; " meaning thereby 
 that allegiance to God in religion involved no treason, but obedience, to 
 earthly governments ; if otherwise, twelve legions of angels would liave 
 lent him their aid to overthrow them. Brown differed with the Saviour ; 
 he thought obedience to government wrong, and treason against gov- 
 ernment right ; for his v,-ickedness he lost his life. 
 
 Although Christ v/as a king, and had a kingdom here on earth ; yet 
 it was not set up for worldly purposes— it was not to wage war upon the 
 governments of the Avorld. Its sphere of operation and supremacy was 
 the heart of man. Its design v/as to call into exercise the spirit of good- 
 will to man and peace on earth. Christ taught that the subjects of his 
 kingdom were still to retaia the civil and ]3olitical relations they had 
 previously held to earthly governments. The husband, the wife, the 
 parent, the child, the master, the servant, the ruler and the ])eople, 
 when called by grace into his kingdom, were to abide in these relations, 
 and were still bound to render obedience to their respective earthly gov- 
 ernments, and that, in doing so, they were rendering obedience to God as 
 well as to man. 
 
 There is perfect harmony between the teachings of Christ on this sub- 
 ject before his death, and the teachings of the apostles after his ascension 
 to heaven. On the subject of submission and obedience to earthly gov- 
 ernment by the followers of Christ, we have the following plain instruc- 
 tion by the Ajjostle Paul to the Church, (or rather the churches, for there 
 were several of them.) planted in the city of Rome. In the xiii. of his 
 letter to tliese churclies, some of whose members belonged to Cassar's 
 household, from the 1st to the 8th verses he says : " Let every soul be 
 subject to the higher powers: the powers that be, are ordained of God. 
 Whosoever, therefore, resisteth the power resisteth the ordinance of God : 
 and they that resist shall receive to themselves damnation. Wilt tliou 
 then not be afraid of the power? Do that which is good and thou shalt 
 have praise of the same ; for he is the minister of God to thee for good. 
 But if thou do that which is evil, be afraid ; for he beareth not the sword 
 in vain ; for he is the minister of God ; a revenger, to execute wrath 
 upon him that doeth evil. Wherefore ye must needs be subject, not only 
 for wrath, but also for conscience sake. For, for this cause pay ye tribute 
 also; for they are God's ministers, attending continually on this very 
 thing. Render therefore to all their dues ; tribute to whom tribute is 
 due; custom to whom custom; fear to whom fear; honor to whom 
 honov." 
 
 Here is the political creed of Jesus Christ ; delivered by the Apostle 
 Paul to all Christians. Comment on this creed to make it plainer, Avould 
 be like gilding pure gold. Tlie apostle here teaches that human govern- 
 ments are God's ordinances, that they originate in his will, that he has 
 delegated to them his authority to punish evil doers, and that Christian 
 obedience to human governments is service done to God. 
 
 The government within whose limits this subjection and obedience 
 vvoidd be llrst called into exercise, was a government that sanctioned 
 slavery. It was a government, as wo have seen, that sanctioned the use 
 
SLAVERY AND GOVERNMENT. 33 
 
 of all sucli means in securing the subordination of the slave, as the mas- 
 ter in his discretion might think proper to use. This obedience to civil 
 government is enjoined, not only to avoid wrath, or the penalty of the 
 law, which is God's wrath but this obedience was to be rendered for con- 
 science sake towards God. How great must be the difference betAveen 
 such a conscience and that of the " higher law ! " One of these con- 
 sciences, made by the political creed of Christ, presents an offering to God 
 of the oledience it has rendered to human government as service done to 
 him. The other of these consciences, made by the " higher law," presents 
 an offering to God oi l\i& rebellion and treason it has made against human 
 government as service done to him. Are both of these offerings alike 
 acceptable in the sight of God ? Who will answer, yea ? 
 
 It may be that some will ask. Does Christ sanction, as right, all the 
 abuses of power in human governments ? Not at all. He commands all 
 that is right, and sanctions nothing wrong in his kingdom, and leaves all 
 other kingdoms to the control of those who are providentially responsible 
 to him for the exercise of their authority in civil matters. His kingdom, 
 which is not of this world, was intended to be the " light of the world." 
 His kingdom is " righteousness and peace." Every subject of his king- 
 dom is required, if it be possible, " to live peaceably with all men," and 
 to " seek after the things that make for peace." When his kingdom re- 
 flects " righteousness, peace on earth and good-will to man," it piits forth 
 all its legitimate power for the correction of wrong in earthly kingdoms. 
 When the professed subjects of his kingdom take the sword, not as a 
 citizen in obedience to civil authority, but as Christians in obedience to 
 Christ, to resist human governments as Peter did, when he struck off the 
 ear of the law-officer, the Saviour admonishes them that they shall perish 
 by tlie sword. 
 
 The Apostle Peter gives the political creed of Jesus Christ to all Chris- 
 tians, in tlie following words : " Submit yourselves to every ordinance of 
 man for the Lord's sake, whether it be to the king as supreme, or unto 
 governors, as unto th(?ra that are appointed by him, for so is the will of 
 God. Honor all men ; love the brotherhood ; fear God ; honor the king. 
 Servants, be subject to your masters; wives, submit yourselves to your 
 husbands ; husbands, dwell with them, according to knowledge ; giving 
 honor to the wife. Finally, do not render evil for evil, but blessing; 
 don't return railing for railing ; refrain the tongue from evil, and the lips 
 from guile ; eschew evil ; do' good ; seek peace, and ensue it. But, and 
 if ye suffer wlien ye do all these, how then?" Well, says the apostle, 
 " if when ye do well and suffer for it, ye take it patiently, this is accept- 
 able with God ; for even hereunto were ye called." 
 
 Here we see the case supposed, that after rendering the most perfect 
 political fidelity to government, yet Christians may be called to suffer by. 
 an abuse of political power. Instead, however, of releasing Christians 
 from allegiance to government in such cases, or authorizing wholesale 
 murder and treason by men who had never been called to suffer at all ; 
 the apostle teaches that this suffering on the part of Christians for pa- 
 tient continuance in well doing, is acceptable with God, and that they are 
 hereunto called by him. 1 Peter ii. 13 to 25. 
 
 From this plain instruction, given for the government of Chistians in 
 their political relations, what are we to think of the " higher law " cru- 
 sade of the present day, made, not by citizens in obedience to any author- 
 ity recognized of God, but professedly in the name and to meet the de- 
 mands of Christ, wliose " kingdom is not of this world ? " 
 
 Again : The Apostle Paul, in writing a letter to Titus, who was an 
 evangelist, shows a special solicitude that Christians should be taught by 
 him the great duty of submission to earthly governments, and that tjiey 
 should not be allowed to forget their duty in this lehalf Hence the re- 
 
 3 
 
34 SLAVERY AND GOVERNMENT. 
 
 markable language in Titus iii. 1, 2: '■''put tlicm in mind to be subject to 
 principalities and powers, to obey magistrates, to be ready for every good 
 work, to speak evil of no man, to be no brawlers, but gentle, showing all 
 meekness to all men." 
 
 Again, the same solicitude is shown by the same apostle in writing a 
 letter to Timothy. Timothy and Titus were evangelists, employed by the 
 apostle in visiting the churches, and preaching the Gospel on each side of 
 the maritime boundary which separates Europe from Asia, and from 
 thence eastward and westward along the continents of Asia and Europe, 
 and among the islands of the Mediterranean Sea, from Home down to the 
 borders of Arabia. In this tirst letter of Paul to Timothy, ii. 1, 2, he ex- 
 horts him to instruct the churches, that, in exhibiting the character of 
 Christianity in its doctrines, spirit, i\.\\(l2^ractical reqmremcnts, they let their 
 loyalty to earthly governments be very conspicuous. First of all, he ex- 
 hurts Tiraotliy, and all the members, to let rulers and all in authority, and 
 all who attended their worship, know the solicitude Christians felt for the 
 honor and success of their rulers, as the ministers of God, into whose 
 hands he had committed the welfare of the State. 
 
 Having shown, as I trust, by the example and teaching of Christ — and 
 by the teaching of the apostles, that governments such as then existed, 
 Cand they ai'e known to have been slaveholding,) are declared by the apos- 
 tles to be ordinances of God, and that obedience to them is one of the 
 highest earthly duties enjoined upon Christians, I Avill now proceed to 
 show that the relation of slavery sought to be overthrov.'n by our North- 
 ern brethren is not only not condemned as a sin, nor prohibited by the 
 Bible, but fully sanctioned as a lawful relation among men by Christ and 
 his apostles. 
 
 CHAPTEE III. 
 
 A General View of what the Bible teaches on Slavery until the Ascennion of 
 Chritt — Paul to the Gentilea — Ills Ephcsian Letter — Spiritualism — Idolatry 
 — Abolitionism — Forbids fellowship leith Abolitionists — His Letter to Tim- 
 othy — To Titus — To Corinth — Peter'' s Letter to the Jews — Authority given the 
 Husband, the Father, the Master — Obedience enjoined upon the Wife, the Child, 
 the Slave — Tlte relation between the piarties ordained by God — Based upon Jus- 
 tice — Reciprocal Duties — Obedience to God — Obedience, a test of Disciplcship 
 — The Teaching of the Apostles — The Teaching of the Abolitionists — One God- 
 liness, the other Blasphemy — Tlie Colossian Letter — Paul returns a Punamay 
 Slave to his Master — The reason assigned — His example copied when the Fed- 
 
 » cral Constitution was formed — Objeeiions answered — Note. 
 
 It may be of service to my reader, if he is desirous to see this subject 
 in the light of the Bible, to have a brief but coimected view of it from 
 the first ray of Bible light, which is shed upon it, until the New Testa- 
 ment is closed. 
 
 Slavery is first brought to view in connection with God's newly dis- 
 closed purpose, after the flood, of subdividing the descendants of Noah 
 into nations. This purpose was effected by dividing tiieir tongues or 
 languages. Until the flood, Adam's descendants formed but one great 
 family, speaking the same language, with i^olitical and social equality. 
 Tlie result was that the earth was soon filled wth violence. This was 
 written for our learning, and it is full of instruction. 
 
 Noah had three sons, Shem, Ham, and Japheth. These three sons are 
 dcelared by the Almiglity to be types of the several nations that would 
 descend from them. They are made typical representatives of superior, 
 
SLAVERY AND GO"/EKNMENT. 
 
 35 
 
 inferior, and medium nations. Tlieir several localities were selected of 
 God for each class of these nations to occupy on the globe, and their habi- 
 tations Avere adapted to their type of character. 
 
 God announced his purpose of subordinating these nations one to an- 
 other This subordination was to harmonize with their leading traits of 
 character, and its ultimate object was their general good. The character 
 given of God to each of these three sons, is tlie rfiaracter of their descend- 
 ants at the present moment. Ham was enslaved of God to Shem and Ja- 
 nbeth The propriety of this was first seen in the abuse Ham's descendants 
 made 'of freedom while they enjoyed it in the land of Canaan. From 
 that day until this, their history proves that freedom to them is a curse, 
 and not a blessing, and that Ham's character is a true type of the charac- 
 ter of his descendants. ^ j.-, ,. r^ a • 
 
 Shem is characterized as the subject of reverence for the trae God, in 
 the midst of idolatry and wickeduess-and is a true type of his descend- 
 ants through Abraham until the present hour. It was with Abraham and 
 his descendants that his mission was inaugurated. _ ,y . f 
 
 Shem was made the father of nations, whose mission was that of 
 treasure-keepers and promulgators of the divine mind. His mission was 
 organized in Abraham's family under the patriarchal form of government, 
 and was re-organized in the Avildernesss when he entered, as a nation, 
 upon his missiSn in the land of Canaan-which he prosecuted until the 
 
 ''°Xm''ufe"nferior son, was subjected to slavery, and his mission in- 
 volved an obligation to serve Shem, when Shem entered upon his inission 
 in the land of Canaan. This, we have seen, they were made to do by the 
 enactment of the Mosaic law. 
 
 Japheth, from small beginnings, was made to engirdle the globe. Uis 
 mission involved the responsibility which attaches to "-J^yf^f^"""^^"; 
 
 His first home, given him of God, was in the islands of the ^ea , but 
 God promised to enlarge him in his geographical and in electual dimen- 
 sions until he should Sot only occupy Europe, but dwell in Ihe tents of 
 Shem • or, in other word., until, by the influence which enterprising in- 
 telligence 'would give him', Shem would quietly defer to him throughout 
 Aeii Asia Avas Shem's home. , ., ^, 
 
 lianfwa devoted of God, not only to serve Shem, Avdiile Shem was 
 prosecuting his mission in the land of Canaan, but he was devoted of God 
 Fn serve Janheth Iso while Japheth was prosecuting the great mission 
 aii'ned of G^od to hSi, of developing the intellectual and nuitenal treas- 
 
 "i^l';^?^;;:^tvolved the obh^tic. to r^on^ote the liKllvid^ 
 and general good of the whole human family. Hain was fiist to seive 
 Sh in n lit mission, and then to serve Japheth in ^^^^^^^ ^ 
 stance of these views necessarily involves dominion tor Japheth over 
 
 Ham in all nations, and a controlling ^f "5"^^.«y«^"(?^""]^'^t'to" 27 and 
 These prophetic paintings are to be found in Gen. ix. IJ to Z7, ana 
 in X Here^wl see the divineVan unfolded for controlling or governing ah 
 Se subdWisions or social organizations among men In this p an equahty 
 among nations, as well as individuals, is repudiated, and a subordination, 
 that has reference to character and qualification, is established. _ 
 
 H un 'flrought to our view in these and the sub oined inspired rays 
 nf IMii tie context as the slave of shameless animal propensities- 
 wi l^i^; selS'espectamlTs made the representative type of those nation., 
 or individuals to descend from him, who, for their resemblance to h 
 si oidd be subjected to the control of superiors for their ?wn good, an 
 t at of the world. Shem appears in these rays of divine light A\th 
 claraceii tic reverence for the true God. This reverence always includes 
 qua iUes w ich fit men to control the slaves of animal appetites, devoid 
 
36 SLAVERY AND GOVERNMENT. 
 
 of self-respect, and to train them in virtue and religion ; hence Ham is 
 made a slave, and subjected to Shem's control. Japheth is enlarged by 
 the Almiglity, until he dwells in Shem's tents, or, in other words, until he 
 controls Asia. And he is further enlarged by the Almighty until Ham is 
 made his servant, and he Ham's master — or, in other words, until he exer- 
 cises despotic control over Ham, and friendly control over Shem, in work- 
 ing out the great results of human progress. 
 
 This shows that in God's plan for securing these results, in nations as 
 well as in families, slavery must be used as a necessary means for control- 
 ling, improving, and elevating the inferior and degraded man.- It shows 
 also that qualitications, fitting men for religious progress, such as Shera 
 had, are not the qualitications which fit them for political and scientific 
 progress. This shows also that the medium man may do well in religion, 
 while he cannot rise above mediocrity in the higher attainments of science 
 and skill, in the progressive developments of the natural world, unless 
 Japheth, or the superior man, will dwell in his tent and lead him on in the 
 patli of progress. Keligious progress is best promoted by the moral power 
 of the masses — the world's progress by the intellectual power of the 
 classes. 
 
 The great truth of Japheth's superiority and mission has been in a 
 course of development since he was inaugurated in the west of Europe. 
 In Cliina, the East Indies, and Asia generally, Shem had risen to a level 
 above which he can never rise unaided. Ham never has shared, and prob- 
 ably never can, in the great results of Jaxjheth's mission, without the ab- 
 solute control of Japheth as a humane benefactor. Freedom and equality 
 are Ham's social poison. Moral health or intellectual manhood cannot be 
 secured to him while he drinks this poison. 
 
 Slavery was decreed of God for the correction of sin, and the good of 
 the world. It made its appearance according to the Bible, first in the 
 family of Abraham, in the domestic form. This took place when God 
 called Abraham from Ur of the Clialdees, to inaugurate Shem's mission, 
 under the patriarchal form of government. God called him into the land 
 of Canaan to survey the theatre upon which, after four hundred years, 
 his mission was to be prosecuted to its consummation, under a national 
 form of government, with God himself as the lawgiver and governor. 
 Abraham, while ])rosecuting his high trust of treasure-keeper and promul- 
 gator of God's will, bought and raised a very large fixmily of slaves. At 
 his death, this man who was selected of God to knc/v and teacli his will, 
 gave these slaves to his son Isaac in perpetuity. Isaac, at his death, willed 
 them to Jacob. Jacob, while young, married in Padan Aram, and by his 
 own skill and industry made large additions, by purchase, to those slaves 
 which he inherited at his father's death. With these slaves, and their 
 increase in Egypt, Abraham's seed were miraculously led by the Almighty 
 from Egypt to the land of Canaan. They had then been domestic slave- 
 holders for some four hundred and fifty yeai's. While the Almighty de- 
 livered them from national bondage, he fully sanctioned their system of 
 domestic bondage, in allowing their slaves to celebrate the passover, and 
 prohibiting it to hired servants. They were required, when they reached 
 the promised land, to destroy utterly, without mercy, seven of the most 
 degraded nations of Ham' s descendants, and to enslave the balance of 
 them ; which amounted, at that time, to seven or eight nations more, 
 within the limits given to Abraham by ])roniise. God gave to Abraham's 
 seed, at the same time, the markets of the world also, for a larger supply 
 of slave labor ; and authorized them to enslave poor young females of 
 their own race, to save them from poverty and crime ; and to enslave such 
 of their own brothers with families, as had not skill to provide for them- 
 selves. They were directed, also, to subject their criminal brothers to the 
 domestic control and service of masters, that their morals might be cor- 
 
SLAVERY AND GOVERNMENT. 37 
 
 rected, and society secured against their aggressions. All this shows that 
 God's peculiar people were taught to use slavery as a good to the degraded 
 and helpless. And it is written in the Scriptures for our learning. 
 
 When Shem's mission was ended in Asia by the coming of Christ, 
 -Japheth had begun in Europe to assume the responsibilities of his mission. 
 It was at this time that the Saviour set up his kingdom. We are deeply 
 interested, therefore, in kiiov.ing what Jesus did in liis kingdom with sla- 
 very, which Japheth had (.established, within the limits of his control. His 
 control, or government, extended over a hundred and twenty millions of 
 souls. 
 
 We have already seen that Christ interfered in no way with the pre- 
 rogatives of earthly government. But we have seen also, that within his 
 own kingdom lie exercised absolute control orer every thing sinful in the 
 sight of God., whether it be that which is sinful in itself, or that which is 
 made to be sin by Divine prohibition. If slavery, therefore, be sinful in 
 either of these respects, it must be prohibited in the Church of Christ ; 
 and just here, let me remark once for all, that if slavery be a lawful relation, 
 yet it is a relation that subjects the slave very often to injustice and cru- 
 elty by the master, just as the marriage relation very often does the wife; 
 just as the parental relation very often does the child ; just as the politi- 
 cal relation of ruler and people very often does the subject. The author- 
 ity given of God in all these relations is often abused by those who exer- 
 cise it. Now, let it be noticed by my reader, that Christ, in his kingdom, 
 has given his full sanction and approval to all those relations, but not to 
 their abuse. And let my i-eader notice, that Christ, in his kingdom, has 
 corrected all the abuses of authority in these several relations ; and has 
 made obedience in them, to be obedience to God; requiring that this obe- 
 dience be rendered with good will to the authoritative head of these rela- 
 tions. This is as true of all these relations, as it is of any one of them. 
 
 The reasoning which aims to destroy the relation of slavery, because 
 of injustice, cruelty, or oppression on the part of the master, will apply 
 with exactly the same force against the marriage relation, the paternal re- 
 lation, and that of ruler and people, because God's authority in all these 
 relations can be abused — and his authority in all of them is abused. If, 
 therefore, tlie abuse of his authority in one of them makes the relation 
 to be sinful, then the abuse of liis authority in the others, makes thera to 
 be sinful also. In the Church of Christ, the abuse of God's authority in 
 these I'elations is prohibited, and the right use of his authority is enjoined. 
 It is enjoined equally in all, as in any one of them. 
 
 While abolitionism holds slavery to be a sin, yet it admits it was sanc- 
 tioned in the Church. If this be so, then, according to abolitionism, the 
 direction given to masters and slaves in the Xew Testament, is direction 
 given to teach them how to live in sin ; and so of the direction given to 
 hi-isband and wife, parent and child, ruler and people. Consistency will 
 make all these directions, to be directions given to the parties to teach 
 them how to live in sin. How can we establish a ditference when the 
 Holy Ghost has made no difterence? God, in his word, has established 
 each relation, and given to its head the authority to govern. He has en- 
 joined obedience in all these relations, and for the same end in all. That 
 is, that God may be glorified — as you will see in the references now to be 
 made. 
 
 The object now to be accomplished, is simply to show from the Xew 
 Testament that the Roman slavery wliich existed when the Gospel was 
 first proclaimed, was a relation which tlie Gospel sanctioned as lawful, 
 and that its reciprocal duties, enjoined u[>()n the master and the servant, 
 grow out of the relation itself; that they do not exist outside of it, and 
 that they rest upon the foundation of justice, just as do the duties of 
 husband and wife, parent and child, ruler and people. These relations 
 
38 SLAVERY AND GOVERNMENT. 
 
 all involve justice. The duty enjoined upon the liusband gives him a 
 just right to the obedience of his Avife. This duty of the husband is 
 an equivalent for the obedience of the Avife, and that rendered in the 
 best form. Tlie performance of the duty enjoined upon the wife, gives 
 her a just right to all that God has enjoined upon the husband ; and 
 so of master "and slave, parent and child, ruler and people. Those duties 
 which God enjoins upon the master, give him a just right to the ser- 
 vice or labor of his slave ; and tliat service or labor gives the slave a 
 just right to all which God has commanded the master to render for 
 it ; and so of parent and child, ruler and people. Authority and con- 
 trol are given on one side, obedience and service are enjoined on the 
 other. These are all relations of justice, because that which is rendered 
 by one side is justly paid for by an equivalent on tlie otlier. These 
 reciprocal duties grow out of the relation itself. They are based upon 
 Justice, and are not due where the relation does not exist. 
 
 The legality of slavery in the sight of God is proved by tlie inspired 
 and authoritative letters of the apostles. These letters were written to 
 organized Gospel churches. They were written for the purpose of teach- 
 ing those churches, and all others through them, what the Gospel sanc- 
 tioned as lawful among Christians, and what it prohibited as uidavvful ; so 
 that tlie churches thus instructed might exhibit to men of all orders of 
 mind, and to governments of every form, the practical requirements of 
 that New Kinrj^ whose kingdom tliey were engaged in setting up. That 
 kingdom the prophets had declared was to be universal and eternal. The 
 very first utterances of tlie Gospel, therefore, concerning the extent and 
 duration of this kingdom, must excite solicitude among rulers and people 
 in every nation where the Gospel was jiroclaimed. They must necessarily 
 feel solicitous to know its bearings upon their respective forms of govern- 
 ment, and their social institutions. This we know from the New Testa- 
 ment was the fact. And especially would they desire to know, Avhether 
 its object was to break up the whole framework of societj' and reconstruct 
 it on a new^ basis. The people and their rulers must expect that a King, 
 with ambassadors and agents in every countr}', to organize a universal 
 Mngdorn^ could only accomplish that olject by overthrowing the existing 
 relations of society, and the organized governments for their security' and 
 protection. This new kingdom, they would naturally suppose, might be 
 based on the principle of making all things common, or it might be based 
 upon the principle of private property and personal rights. If on the 
 principle that all things are common, then private property, matrimony, 
 slavery, family and State governments were to be overthrown, and the 
 antediluvian model, in the excesses of its Jinallieentiousncss, re-established 
 upon their ruins. 
 
 If upon the principle of private property and personal rights, still the 
 question would come up whether the settlement of these rights, and the 
 relations out of Avhich they grow, were to be left "to the powers that be," 
 or to this neiD ling ofunirersal dominion. To answer these questions is one 
 great object of the apostolic letters. The passages in these letters, which 
 sanction human governments as ordinances of God, that are to be obeyed 
 by the disciples of Christ, have been already referred to and quoted at 
 length. 
 
 I will now bring to the notice of my reader those portions of these 
 letters which recognize as lawful the most important relations of society 
 which had been established in the Roman empire, under which the Sa- 
 viour and the apostles lived, and within the limits of wliich his kingdom 
 was first to be set up. Husband and wife, parent and child, master and 
 servant, ruler and people, were all relations existing in that empire, and 
 they are all recognized by the .apostles as lawful relations in the sight of 
 God. The relative duties which grow out of the tirst three of these rela- 
 
SLAVERY AND GOVEKNMENT. 39 
 
 tions are oiijoined in Paul's letter to the cliurch at Ephesus, beginning at 
 the twenty -tirst verse of the fifth chapter, and ending with the ninth verse 
 of the sixth chapter, which reads thus : " Wives, submit yourselves unto 
 your own husbands as unto the Lord. For the husband is the Iiead of the 
 wife, even as Christ is the head of the Church ; aud he is the Saviour of 
 the body. Therefore as the Cliurch is subject unto Christ, so let the wives 
 he to their own husbands in every thing. Husbands, love your wives, even 
 as Christ also loved the Church, and gave himself for it, that he might 
 sanctify and cleanse it with the washing of water by the word ; that lie 
 might present it to himself, a glorious Church, not having spot or wrinkle, 
 or any such thing; but that it should be holy and without blemish. So 
 ou-^ht men to love their wives as their own bodies ; he that loveth his wife 
 loveth himself. For no man ever yet hated his own flesh, but nourisheth 
 and cherisheth it, even as the Lord, the Cliurch ; for we are members of 
 his body, of his flcsli, and of his bones. For this cause shall a man leave 
 his father and mother, and sliall be joined unto his wife, and they tAvo 
 shall be one flesh. This is a great mystery, but I speak concerning Christ 
 and the Church. Nevertheless, let every one of you in particular, so love 
 his wife even as himself, and tlie wife see that she reverence her husband."' 
 
 " Children, obey your parents in the Lord, for this is right. Ibmor 
 thy f;(ther and mother, (which is the first commandment with promise.) 
 that it may be well with thee, and thou mayest live long on the earth. 
 And ye fathers, provoke not your children to wrath ; but bring them up 
 in the nurture and admonition of the Lord." 
 
 " Servants, be obedient to them that arc 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; Avith good will, doing service as to the 
 Lord, and not to men ; knowing that v/hatsoever good thing any man 
 doeth, the same shall he receive of the Lord, whether he be bond or free. 
 And ye masters, do the same things nnto them, forbearing threatening,^ 
 knowing that your master also is in heaven ; neither is there respect of 
 persons v.'ith him." 
 
 Here is instruction for a Christian family, a domestic empire, contam- 
 ing within itself the elements of a state for whose Avelfare a system of con- 
 trol and subordination was established by the Roman law and sanctioned 
 by the Saviour, in which husbands, parents aud masters are invested with 
 authority over wives, children, and slaves ; aud the exercise of this au- 
 thority, and the yielding of this subjection cheerfully, are made to be 
 Christian duties. Christ recognizes these relations as lawful ; and he re- 
 cognizes the authority and subjection which belong to them as just and 
 right in the sight of God. He gives instruction how God is to be glorified 
 by the parties. The husband is to glorify him by such an exercise of his 
 authority over his wife as will prove that he loves her as himself, by a 
 love which in character resembles that of Clirist to the Churcli. The 
 wife is to glorify God by a submission to her husband, which in character 
 resembles that which is due to the Saviour by the Church. The child is 
 to glorify God bv an obedience to his parents, which God makes m his 
 word to"be riirht"^ and promises to reward with good days and long life. 
 The ftither is" to glorify God by such an exercise of his authority as will 
 not provoke, and by its severity beget wrath in his child ; but by such an 
 exercise of it as will bring liini up to social, moral, and intellectual man- 
 hood in the fear of God. Tlie servant is to glorify God by an obedience 
 to his master, the same in character as the obedience he is commanded to 
 render to Christ. The master is to glorify God by an exercise of his au- 
 thority over his servant, the same in character as the obedience required 
 of las servant to him ; that is, that he is to exercise this authority with 
 singleness of heart as to Christ, Christ having required it to be done, and 
 
40 SLAVERY AND GOVEHNMKNT. 
 
 made it to be a medium of serving Lira, when done by a riij;lit rule and 
 to a right end. Tlicse several reciprocal duties grow out of these several 
 relations. Each of these relations of husband and wife, parent and child, 
 master and servant, has the sanction and approval of God, both among 
 the patriarchs under the law of Moses, and now by the authority of 
 (JhrisT, in the organic laws of his kingdom, ■which visibly is a gospel 
 Church where all its ordinances are administered, its doctrines taught, 
 and laws enforced. This being so, then I ask, if a man honors his under- 
 standing by limiting the slave's obligation, as the abolitionists do, to 
 such duties as the slave owes to every other man as much as to his 
 master — tliat is, that tlie slave is only bound to speak the truth, to bo 
 honest, to perform moral requirements, which are due by him to all otlier 
 men as much as. to his master; and that these moral requirements are 
 equally the duty of all men^ and do not grow out of the relation he stands 
 in to his master. 
 
 Some of the greatest and best men in the abolition ranks have put 
 forth such an interpretation as the above of those plain portions of God's 
 word, and thousands, if not millions, have swallowed the poison ; but 
 these distinguislied abolitionists, from some cause, have omitted to mention 
 the ^'- obedience'''' and ^'- suhjection'''' which grow out of the relation itself, 
 and whicli God hai^ positively commanded. Servants are ])ositively com- 
 manded in the letter above quoted, "to obey them who are their musters 
 according to the flesh, with fear and trembling, in singleness of their heart 
 as unto Christ, Avith good will doing them service." Query. — Do the 
 slaves of the New Testament stand in a relation to all other men that 
 makes it their duty to obey all other men after this model ? And have all 
 men authority from God to control, direct, and receive such service as 
 this is, from all other men? Again, the wife is bound to obey her hus- 
 band in every thing. Now, if this obedience of the wife does not grow 
 out of her relation to her husband, then she is bound, according to aboli- 
 tionism, to obey every other man in every thing, and every other man has 
 an equal right, with her husband, to require it of her. The slave is bound 
 to obey his master, and to please him well. If this obligation does not 
 grow out of the relation the slave stands in to his master, then the slave, 
 the wife, the child, and the citizen, are all released from all the obligations 
 of obedience in these several relations, and may inaugurate the antediluvian 
 lawlessness and licentiousness, as more in accordance with the freedom 
 and equality of the "higher law" of the present day. 
 
 The letter from wliicii I have quoted was written to a church that, on 
 two accounts, was second to no other in im])ortance. First, for the facility 
 with which statesmen, both in Europe and Asia, could obtain knowledge 
 concerning the effects of Christianity on civil government; and secondly, 
 for the influence whicli would be exerted by her members in this great 
 social and connnercial centre, upon men of business and pleasure wlio 
 visited that city, as well as upon the members of other churches on tho 
 two adjacent continents. 
 
 In addition to the importance of Ephesus as a social, commercial, and 
 religious centre, the apostle attached additional importance to it, from his 
 personal knowledge of the habits of the place, and the character of the 
 materials of which the Churcli was composed. lie had labored hero in 
 ])erson, niglit and day, for three years, going from house to house, teaching 
 the doctrines of the Gospel, and exhorting to the discharge of its practical 
 requirements. During this time he had invaded and overthrown, in that 
 cit}-, a branch of tho most dangerous organization to truth which had ever 
 existed. Satan, in every age, has succeeded among its members in se- 
 curing accredited mediums of communication with the spirit world. Tho 
 witch of Endor was enalilcd by Satan to induce sensible men to give up 
 God's word, and resort to these medium's for knowledge, both for the pres- 
 
SLAVERY AND GOVERNMENT. 41 
 
 ent and the future world. They had an existence among Ham's descend- 
 ants in Palestine. God, in his law, ordered them and idolaters to be put 
 to death. Both were put to death for the same reason. Both exalted 
 lying spirits above the Eternal I AM. Hence the New Testament cau- 
 tion, "Try the spirits." God's word under the Mosaic and Christian dis- 
 pensation furnishes the test : if they speak not in agreement with that, 
 they are not of God. 
 
 We have lately been informed of their organized existence in China, 
 and that tliis organization dates bacii centuries before the letter of Paul 
 to the Ephesians was written. The masters of this diabolical art, and 
 their Satanic mediums, are among us. The mediums are ])crliaps as un- 
 conscious of Satanic possession, as was the damsel Avho followed Paul, 
 until he turned and cast the devil out of her. 
 
 Christ was constantly ejecting Satan from the bodies of men when 
 here on earth, and restoring them to their right minds again. The apos- 
 tles were commissioned by Christ to cast out devils. These devils might, 
 and probably did, by the agency of these masters of the diabolic art, pos- 
 sess men's bodies, and distract their minds. The masters of this art, Avhose 
 object was gain, were persons of policy and skill. We may well suppose 
 they were slow to venture a direct encounter with truth ; but at Ephesus 
 Paul invaded their ranks by the Gospel, and was made mighty through 
 God in overthrowing their superstructure. He destroyed the foundation 
 ujjon which it rested. That foundation was a preference in their hearts, 
 for the nuister wlio paid the ])()cket, rather than the master who emptied 
 it of cash, and then of worldly glory. The first was the devil, the other 
 was the Saviour. 
 
 Tliis diabolical art was propagated by a course of secret training, in 
 which secreted books were used for subjecting the hnraan organism to 
 the control of lying spirits, so as to make a human being see and hear 
 mentally, and speak audibly, as moved by another intelligent mind. 
 Ahab's prophets were thus acted upon, we know, because God permitted 
 Micaias to have an inspired sight of a lying sjurit going forth and 
 deceiving them. This deception was effected by giving them a false view 
 of the future. The converts from spiritualism at E])hesus, as soon as born 
 agahi by the S]iirit of God, searched for these diabolical i)ooks, and gathered 
 up and publicly burned a number of tliem, the pi-ice of v/hich was fifty 
 thousand pieces of silver; "so mightily grew the word of God and pre- 
 vailed." 
 
 A distinguished man, named Demeti'ius, and a nmnber of craftsmen 
 with him, were banded together also in E])hesus, for the encouragement 
 of idolatry, by making silver decorations for idolatrous worshipjjers. 
 These craftsmen were invaded, and their craft endangered by the apos- 
 tle's labors. Idolatry was as fatal to salvation by Christ, as the doctrine 
 taught by Satanic mediums. These mediums, it is said, have now opened 
 the seventh heaven among us. This heaven lies beyond six others, infe- 
 rior to it. They shut up tlie Heaven of the Bible, and open others Ijetter 
 suited to ungodly men. Idolatry, then and now, does the same thing. 
 These idolatrous craftsmen and Satanic Spiritualists at Ephesus wc;e 
 either overthrown, or shorn by Paul's labors of the encouragement wh!; a 
 kept their crafts alive. By these displays of Gospel power, neai'ly the 
 whole people of Asia had their attention aroused, and were brought as a 
 consequence to hear the Gospel. 
 
 For the progressive results of the Gospel upon a theatre so long and 
 so extensively controlled by the highest order of Satanic agents, the 
 apostle must have felt intense solicitude, and hence his first letter to 
 this churcli, wliich is principally occupied upon the great doctrines of the 
 Gospel. From this letter, a quotation has been made on the domestic 
 relations. The apostle was moved by the Holy Ghost to give them 
 
42 SLAVERY AND GOVERNMENT. 
 
 written inspired authority for the legality of matrimony, and for the 
 legality of slavery in the sight of God, botli of which are now <]uest!oned, 
 or condemned, by the feedoni and equality doctrine of the higher law ; 
 as one, if not both, was at Ephesus. And he gave them written and 
 inspired authority for the duties imposed upon these parties; and the 
 duties imposed also by the Gospel upon parents and children. Thus, a door 
 was opened, which made it proper to teach them tliat obedience to the 
 commanded duties of these scver:d relations, was a religious service : that 
 it reflected God's glory to others, secured assurance of their own accept- 
 ance with God, and constir.uted visible and credible evidence that ho who 
 said he loved Christ, and did not keep these commandments, " was a liar, 
 and tlie truth was not in him." 
 
 The apostle had been admonished by the Holy Spirit before he left 
 Ephesus, that after his departure grievous Avolves would come in among 
 them, not sparing the flock, and that from among themselves, also, men 
 would arise, " speaking perverse things, to di-aw away disciples after 
 them." 
 
 In about one year from the time ho wn'ote the letter to this church, 
 from which I have quoted, he wrote another letter to Timothy, who was 
 ministering to this church at the time. In this letter to Timothy, the 
 apostle lets us know, that notwithstanding his plain instruction to this 
 church in person for three years, and then in his letter to this church 
 four years afterwards on the subject of slavery, men with abolition sen- 
 timents had risen up among them, who ignored his doctrine, and 
 taught that Christianity abolished slavery, that slavery violated the 
 unalienable right of every man to freedom and equality. Now, while 
 these are not tlie identical words used by the apostle, yet this is an 
 unavoidable inference from the language which he does use, as you will 
 see in 1 Tim. vi. 1 to 6. 
 
 " 1. Let as many servants as arc under the yoke count their own 
 masters worthy of all honor, that the name of God and his doctrine be 
 not blasphemed. 
 
 2. And they that have believing masters, let them not despise them 
 because they are brethren ; but rather do them service, because they are 
 faitliful and beloved, partakers of the benefit. These things teach and 
 exhort. 
 
 3. If any man teach otherwise, and consent not to wholesome words, 
 even the words of our Lord Jesus Christ, and the doctrine which is accor- 
 ding to godliness, 
 
 4. He is proud, knowing nothing; but doting about questions and 
 strifes of words, whereof cometh envy, strife, railings, evil surmis- 
 ings, 
 
 5. Perverse disputing of men of corrupt minds, and destitute of the 
 truth, supposing that gain is godliness; from such withdraw thyself." 
 
 I hav6 said above, that the language used by the apostle in the five 
 verses I have quoted, furnishes an unavoidable inference that abolition 
 doctrine had gotten into the church at Ephesus, and was producing the 
 same results which it is producing now among us. In the first verse 
 above, tlie apostle enjoins all servants under the yoke of bondage, to 
 account their own masters worthy of all honor. This duty of counting 
 masters worthy of all honor, was enjoined upon Christian slaves, Avho had 
 unbelieving masters, as the next verse shows. This injunction, of all 
 honor to unbelieving masters, constitutes a new item in the catalogue of 
 directions to servants. It shows plainly, that a system of false teaching 
 had made this injunction necessary. This is the first and only time we 
 ever liear in the New Testament, of the conduct of believing slaves caus- 
 ing the name of God and his doctrine to be blasphemed. Blaspheming 
 his name and doctrine is represented as a consequence originating in 
 
SLAVERY AND GOVERNMENT. 43 
 
 the itiRubonlinfite tendency of the doctrine which these believing servants 
 had received. Now let it be noted by the reader, that the apostle had 
 never delivered any doctrine to servants, that bad an insubordinate ten- 
 dency. But on the contrary, in his letter to this cliurch one year before, 
 he had taught servants to "obey them that were their masters according 
 to the flesh, in singleness of heart as unto Christ, with good will doing 
 service as unto the Lord." In tlie same letter, he taught the servants in 
 that church that Christ would reward thera for that service. In the second 
 verse he teaches believing slaves, who had believing masters, that they 
 were not to despise their masters because they were believers ; but the 
 rather to do them service, because they were faithful and beloved bretli- 
 ren, who would be benefited by their service. Now, why were such direc- 
 tion and doctrine as this necessary ? Neither Paul, nor any other apostle 
 had ever taught the servants of that,or any other church, that the doctrine 
 of the Gospel authorized believing slaves to despise Christian masters 
 because they were believers in Christ. "Where did this anti-Christian hatred 
 in tlie heart of these servants come from ? Certainly, not from the teaching 
 of the apostle. He taught obedience to masters with good will from the 
 heart, Avhether they were believing or unbelieving masters. He taught 
 that God required tliis of them, and that when they rendered it, they were 
 to render it as to God ; which made it a part of their religious service. 
 The doctrine which begat hatred in their hearts to their masters, was a 
 doctrine taught by some one else, who did not consent to the wholesome 
 words of our Lord Jesus Chrst on this subject (referred to by the apostle 
 in the 3d verse). Tliis being the state of facts, the apostle tells Timothy 
 in the second verse that he Avas to teach servants " to honor their masters, 
 and to serve them with good will from the heart, as to the Lord" — to teach, 
 that this was their duty, made so by the Saviour, — that he must " teach 
 and exhort" them to the discharge of this duty, that God might be glori- 
 fied, liis doctrine honored, and scandal avoided. He then tells Timothy, 
 that " if any man teach otherwise, and consent not to the wholesome words 
 of Christ" — and would not wipe his hands of all responsibility for such trea- 
 sonable and insubordinate sentiments in the Church, it would be proof that 
 he was " proud, knowing nothing" on this subject, that he was in rebel- 
 lion against Christ ; and therefore he orders Timothy at the end of the 
 fifth verse, that from all such character she must " withdraw himself." 
 In the fourth and fifth verses, he tells Timothy the description of characters 
 such abolition sentiments produce, and how such characters employed 
 themselves. Now if such characters were not already in Ephesus, then 
 why does the apostle speak of their character and conduct ? — and why 
 command to withdraw from them ? 
 
 We can and we ought to compare the abolitionists of the present 
 day with the abolitionism at Ephesus, or with the description given of it 
 by the apostle. If they are identically the same, then we ran no risk in 
 assigning to each the same father. 
 
 The apostle says of the abolitionist at Ephesus, " he is j)roud, know- 
 ing nothing" — that is, he knows nothing of God's will concerinng slavery, 
 as that will has been announced by his Spirit in the Bible ; or if he knows 
 it to be in the Bible, then he does not submit to the Bible as authority. 
 
 These five verses bring to our notice the doctrine of Divine subordina- 
 tion established under the Gospel between masters and servants. They 
 bring to our notice also, by unavoidable inference, the teachers of a doc- 
 trine that is subversive of this subordination both in Church and State. 
 The moral character and conduct ascribed to those who subvert the doc- 
 trine of Divine subordination, in Church and State, is also brought to 
 view in t!ie small compass of these five verses, and at the end of them, 
 a command is given to withdraw from the opposers of Divine subor- 
 dination. 
 
44 SLAVERY AND GOVERNMENT. 
 
 The question comes up : Who are they from whom, by this command, 
 Christians are required to withdraw themselves? Can individuals he 
 ascertained from their character and with as nnioh certainty, as that light 
 and darkness are not the same ? I think so, for the following reasons : 
 First, there are classes of individuals at the present day, who teach what 
 the apostle forbade to be taught ; that is, tliat servants under the yoke 
 of bondage are not bound by the law of God to count their masters Avor- 
 tliy of all honor ; who teach that all laws which subject men to slavery 
 are laws which disgrace the civilization of the world. Secondly, there 
 are classes of individuals who teach that such laws ought not to be 
 obeyed, and that resistance to them is the highest style of Christian duty. 
 Thirdly, there are large classes who teach that slavery is the greatest of 
 sins ; the sum of all villainy. There are classes who teach that the slave, 
 so far from honoring his master with all honor, ought to run away from 
 his master, to steal his property, to burn his house, and in every way to 
 resist these New Testament directions. Organized abolition is a unit, 
 made up of thousands, if not of millions, of individuals, who are actively 
 and zealously engaged in teaching all the abolition opposition to the laws 
 of God and men, that I have specified above, and much more of the same 
 iiind. They are banded together, not only fo teach it, but to carry out 
 their teaching, by overthrowing slavery and the sovereignty of the slave 
 States, at whatever cost of life and suffering, so that four millions of 
 hap[)y slaves shall be made free from labor, to perish of want. 
 
 Xow, my reader, I must be permitted to say that the abolitionists of 
 this country and Europe are engaged in teaching a doctrine which is 
 plainly and palpably at war with a most important doctrine of the New 
 Testament — that of civil and ecclesiastical subordination. A doctrine so 
 dangerous to the peace, prosperity, and hajipiness of the Church and 
 State, makes it the imperative duty of all Christians to withdraw from 
 all ecclesiastical connection with them. This the apostle expressly 
 charges Timothy to do. No Christian man who knows what abolitionism 
 teaches, and who wishes honestly and sincerely to know from whom the 
 apostle requires lum to withdraw himself, can be at a loss in deciding 
 that abolitionists are the characters. They teach " otherwise,'' and ex- 
 pressly contrary on the subject of slavery, to the teaching of the apostle 
 in this place, and in every other part of the New Testament on the same 
 subject. And not only contrary to the ^"eic Testament, but to the teach- 
 ing of the Almighty to the patriarchs, and in the law of Moses on the 
 same subject. This I have previously made so apparent by the quota- 
 tions and references from the Old Testament, as to lea^e ever}' man, I 
 think, who reads it, without excuse for saying or believing that tlie Bible 
 condemns slavery. 
 
 The dangerous tendency of this political and ecclesiastical heresy, 
 called abolitionism, is exhibited by the ajiostle, when in the third, fourth, 
 and fifth verses above quoted, he sets forth the moral elements it calls' 
 into activity in the human heart, after men are brought under its domin- 
 ion, lie says, such persons are "proud." Pride is inordinate self-esteem, 
 a high conceit of one's own excellence. "Knowing nothing," of course 
 he means, as to the will of God on slavery. Now, this jiart of the inspired 
 description of abolitionism shows up to human view from the Bible, a 
 zealous body of men engaged in constructing society on a new basis. For 
 its fundamental principle, they claim the sanction of God's Avord. The 
 inspired apostle afhrms in so many words, they are ignorant of God's 
 will on the subject. That, of that will they " know nothing." That the 
 Divine principle of subordination, which they seek to overthrow, lies at 
 the bottom of all. society which has God's sanction. This is the prin- 
 ciple they are laboring to'overthrow, in order that they may substitute the 
 freedom and equality principle in the place of it, — a prir.cijilc which is 
 
45 
 
 SLAVERY AXD GOVERNMENT. "*^ 
 
 L'do'f 'TmS ricquVia "c'e w^ 
 
 it tried 
 
 r''fi,l„r- oflr^T S tSmon;5-m°sia tbeligM of God, for human 
 
 settling this qiie^tion .— is sic^JS}/ '- - . ^ ^ ^^ further 
 /■•/,/^7?" flip P.ihlp beincr ludo'e. \N ill all taese latis ui auu^^ s_ 
 
 "' tS cuS'io?t ^o" ct God sanction government ^hen rnler, op- 
 or. - their.nWect3%--Can God sanction marriage, ..lien Irasbands do not 
 ■ C%t' ;;tf as .^--^- r,jX *t^;r'lfarerfrer 
 S'el.^^tSJnrrh^'fSkn^el^^a^^^^^^^ 
 slavery -ben masters abtjse ^}^'^^^tT^''^%TJt G^^eSlbSi and sanc- 
 
 rnTsfse'v^era • lllot o^^^t\l'V«« P.°t« r dl- robem* 
 make disobedience to the la^ of duty to be sm, jnst as he doe. d.=obedi 
 
 obligatm-y on Christians, as a service rendered to Chn..? 
 
46 SLAVERY AND GOVERNMENT. 
 
 To return from this digression, I will proceed in noticing the moral 
 elements which this ecclesiastical and political lieresj calls into activity, 
 according to tlie description given of them by the inspired pen, eighteen 
 hundred years ago. The next item in the catalogue is " strifes of words." 
 Strifes of words is defined to be, exertion, or contention for superiority 
 in intellectual eiforts, as to what words mean. This strife about the 
 meaning of words has been carried on by the abolitionists, until the best 
 intellects among them are not ashamed to ignore the import of words 
 which have had a universally accepted meaning among the ripest sciiolars 
 of tlie world since Moses wrote the law, and the apostles wrote the New 
 Testament. Their strifes about words have perverted or denied tho 
 meaning of words, and tbereby created false mediums, through which an 
 abolitionist sees in his mind what has no existence in the words used. 
 This is as fatal to trutli as spiritual mediums. 
 
 The next item of the moral elements of abolitionism enumerated by 
 the apostle, is " envy." Envy is defined " discontent, excited by the 
 sight of another's superiority, accompanied with hatred" — '*a hatred 
 springing from mortified pride and ambition that another has obtained 
 what one has a strong desire to possess." The next moral element in the 
 apostle's catalogue of abolitionism is, " strife." Strife is defined to be, 
 exertion, or contention for superiority " — " either by physical, or intellec- 
 tual cftorts." The next element enumerated is, " railings." Railings is 
 defined to be, "clamoring with insulting language, uttering re])roa.chful 
 words." The next characteristic in this moral picture is, " evil surmis- 
 ing." Surmising is defined to be, " suspecting, imagining upon slight 
 evidence." The next characteristic is, "perverse disputings." Perverse, 
 is an adjective used to denote the quality of a thing. The thing here is, 
 " disputings." The character of the disputant is set forth in the word 
 "perverse." Perverse is defined to be, " obstinate in the wrong, disposed 
 to be contrary, untractable." These perverse disputants are described 
 by the apostle, as men " of corrupt minds." Corrupt is defined to be, 
 " change from a sound to a putrid state " — " a change from good to bad." 
 In the next item the subjects of abolitionism arc represented by the 
 apostle, as men " destitute of the truth." This part of his description, 
 condemns tJiem as teachers^ and is a warning against them as dangerous 
 leaders. No man, " destitute of the truth," can be fit to lead others. In 
 concluding the character of the abolitionists at Ephesns, the apostle 
 identifies them in character with Simon the sorcerer, Avho supposed, with 
 these abolitionists, that "gain was godliness" — that is to say, if godliness 
 did not break up all subordination between the inferior and superior man, 
 and give freedom and equality to the siLbordinated man, then it was not 
 worthy to be called godliness, because it could not have God for its 
 author, inasmuch as God, in their opinion, "created all men free and 
 equal." 
 
 Here is an analysis of the moi'al qualities of abolitionism, as given to 
 the world by an inspired pen. Can any man truthfully say, that its cha- 
 racteristics, at the present time, are not faithfully and truly set forth in 
 the drawing made of it at Ephesns, eighteen hundred years ago ? 
 
 Now, my reader, I have quoted the recognition of slavery by the 
 Apostle Paul in his letter to the Ephesian church, and in his letter to 
 Timothy, while Timothy was ministering to that church one year after- 
 Avards. The slavery of which he writes was Roman slavery. The slaves 
 he addressed were the property of masters. The masters' power over 
 them, was unlimited by the Roman law. The masters and slaves were 
 members of the Church of Christ. Now the question naturally arises, 
 Did God command these believing masters to free their slaves ? Did he 
 teach them that slavery was the greatest sin among men ? Did he teach 
 them that every man was created free and equal ? Did he teach them 
 
SLAVERY AND GOVERNMENT. 47 
 
 that every man had an nnahenable right to life, liberty, and the pursuit 
 of happiness ? And did God teach these believing slaves, that they had 
 as much right to freedom as their masters? Did he teach them tJiey 
 had as much right to enslave their masters, as their masters liad to hold 
 them in slavery ? Did God teach these slaves, that it was not ilicir duty 
 to obey their masters, but that it was their duty to assert and maintain 
 their freedom by the use of all means in their jjower ? This is the doc- 
 trine of the abolitionists of the present day ; but it is the very doctrine 
 the apostle declares to be an ungodly doctrine, a doctrine not according 
 to godliness, a blasphemous doctrine ; and he commands Christians to 
 withdraw from all such as hold or teach it. And the reason why they 
 should withdraw he gives to be this,—" that the name of God and his 
 doctrine " of civil subordination " be not blasphemed." 
 
 We will now hear the Apostle Paul instructing Titus, whom he left in 
 Crete, to guard the Church against false doctrine. In the 2d. chapter, 9th 
 and 10th verses, he says : " Exhort servants to be obedient unto their own 
 masters, and to please them well in all things ; not answering again ; not 
 purloining, ; but showing all good fidelity, that they may adorn the doc- 
 trine of God our Saviour in all things." Here my reader will see that he 
 makes it the duty of Titus to exhort Roman slaves, who were believers, to 
 be obedient to their own masters, and to please them well in all things. 
 KoAV, I ask, is this the teaching and exhortation of abolitionists? He 
 charges Titus to teach them not to purloin. Purloining is defined to be, 
 " to take, or carry away for one's self." Is this the teaching of abolition- 
 ists ? No, it is exactly the contrary of their teaching. He instructs Titus 
 to teach them " to show all good Yidelity to their masters." Fidelity is 
 defined to be, " faithfulness— a careful and exact observance of duty, or 
 performance of obligations." Is this the teaching of abolitionists ? And 
 why is this required by tliO apostle of the servant ? The next words tell 
 us why. It is that they " may adorn the doctrine of God our Saviour in 
 all things." This obedience and fidelity of the servant, then, are to make 
 the doctrine of God our Saviour on slavery appear beautiful — " to deco- 
 rate it." This is defined to be the meaning of " adorn." Question.— Is this 
 the doctrine taught by the abolitionists? Do they teach that the service, 
 obedience, and fidelity of slaves to their masters, rendered with good will 
 fron.i the heart, decoVate and beautify the doctrine taught by God our 
 Saviour ? No, my reader ; but the insubordinate doctrine they do teach, 
 is declared by the apostle to be blasphemy against the doctrine of godli- 
 ness taught by God our Saviour, as you will see in so many words in 
 1 Tim. vi. 1. 
 
 I Avill now present my reader with Paul's teaching to the Colossian 
 chm-ch, on the subject of slavery. This church he had never seen, but 
 hearing they had been called by the Gospel into a church state, he wrote 
 them a letter. The great doctrine of salvation by Christ, is his theme in 
 the commencement of this letter. After unfolding Christ's divinity, the 
 Kufiiciency of his sacrifice for the atonement of sin, of his righteousness 
 for the justification of the ungodly and their completeness when united 
 to him, he proceeds to show them how they are to glorify God, by a 
 course of conduct prescribed by God their Saviour. " That they were to 
 forbear one another, to forgive one another, to put on charity, to let the 
 peace of God rule in their hearts, to be thankful, to let the word of God 
 dwell in them richly, to do every thing in the name of the Lord Jesus ; that 
 wives submit themselves to their own husbands, that husbands love their 
 wives, that children obey their parents, that fathers provoke not their 
 children;" and then in chap. iii. 22, " that servants obey in all things their 
 masters, according to the flesh ; not with eye service as men ^leasers, but 
 in singleness of heart, fearing God : and whatsoever ye do, do it heartily as 
 to the Lord, and not unto men, knoAving that of the Lord -e shall receive 
 
48 SLAVERY AND GOVERNMENT. 
 
 the reward of tlio mlieritance ; for ye serve the Lord Christ. But ho that 
 doeth wrong, sliall receive for the wrong -which he hath done, and there is 
 no respect of persons. Masters, give unto your servants that wJiich is just 
 and equal ; Icnowing that ye also have a master in heaven," To understand 
 any special instruction, it "is necessary to understand the condition and cir- 
 cumstances of those to whom the instruction is given. This instrnction 
 was "-iven to Roman servants and masters, who were converted to Chris- 
 tianity. These servants were their masters' money or property. By the 
 Roman law they were hound to service or labor for life. They v^ere 
 bought and sold as any other species of property. In these respects their 
 condition resembled American slaves. Their Roman masters, although 
 converted to Christianity, had power by the Roman law to coerce obedi- 
 ence by any means they might think proper to use, and were responsible 
 to that law for no cruelty tliey might practise. In this there is no resem- 
 blance between Roman and American slavery. The American slave is 
 protected by law, and secured in comfort. His service or labor is secured 
 to the master. For this service or labor the master is legally bound for 
 more than justice could demand as an equivalent— and that paid in the 
 best form. 
 
 Notwithstanding all this, our Northern brethren have allowed them- 
 selves to believe that Southern slavery is as bad as Roman -slavery. No 
 wonder, therefore, that it should awaken their sympathy. Now let us 
 suppose, for argument's sake, that Southern slavery is as bad as Roman 
 slavery was ; what would our abolition brethren gain by the admission ? 
 Can they induce the world to believe that they have reached a perfection 
 that renders them more susceptible of sympathy than the Saviour ? They 
 know that the Saviour had Roman slavery before his eyes constantly to 
 awaken his sympathy, and they believe he had the power to abolish it at 
 any time, as much as he had to control the winds and waves of Galilee. 
 Would it not then be respectful to him to inquire how this almighty power 
 of his was exercised for securing the gratification of his sympathetic heart, 
 and how his infinite benevolence manifested itself for the down-trodden 
 and helpless slave of the Roman empire? To the man who will not con- 
 sent to do this, we may safely apply the description given of an Ephesian 
 abolitionist in vi. Tim. ; that is, " that he is proud." Pride is an unrea- 
 sonable conceit of one's own superiority, but is there a man on earth, 
 who thinks himself the superior of Christ in benevolence and sympathy ? 
 Of that I will leave my reader to judge, by the evidence which he may pos- 
 sess for the settlement of such a question. This much is certain, however, 
 that Jesus Christ had slavery before his eyes every day, and knew that it 
 existed everywhere in a worse form than any that now exists in Asia, Eu- 
 rope, or America. 
 
 I have made the above quotation from Paul's letter to the Colossians, 
 that my reader might see how Christ's sympathy showed itself towards 
 the slave, and how his authority was put fortli upon the master. This 
 pattern of sympathy was given by infinite wisdom and benevolence. It 
 certainly ought to be followed by us. This pattern enjoins obedience upon 
 the slave to his master, in all things; and this obedience secures to the 
 master the service and labor of the slave— but it does not stop tliere. It 
 demands of the slave, not only this service to the letter, but it demands a 
 moral character for this service. With that character, Christ promises to 
 accept this service from the slave as a service done to him ; and assvn-es 
 the slave that when this literal service to his earthly master is rendered, 
 with the moral qualities in his heart towards that master which Christ re- 
 quires of him, that then this service will be worthy of that reward which 
 his heavenly master has promised to them that obey him. 
 
 On the other hand, a moral character is required for the master's 
 authority, exercised over his servant, which in justice and equity shall re- 
 
SLAVERY AND GOVERNMENT. 
 
 49 
 
 semble that of Lis heavenly master. This is the way Jesus Christ ex- 
 pressed his sympathy for the ])Oor down-trodden slave of the Roman em- 
 pire. He did not abolish the relation that the slave stood in to his master. 
 He did not teach Inm to rebel, to run away, to murder, or steal. He 
 never hinted to the slave the " freedom and equality " doctrine. But by a 
 single breath from his righteous lips to the master, secured a greater moral 
 reform to the world, than all the emancipations that have taken place from 
 that time until this. There is truly moral power put forth, for good, in 
 the obedience enjoined upon the slave, and especially in the duty to the 
 slave, enjoined upon the master. 
 
 Question. — Was Christ as capable of feeling sympathy as men of the 
 present day ? Was he as capable as men of the present day of expressing 
 his sympathy in the best form ? 
 
 Question.— Is all that he felt, and all that he did, in reference to sla- 
 very, infinitely right, and infinitely perfect ? If he was " God manifested 
 in tl'ie flesh," this nu(st be so. And if this be so, then there is, in oiir 
 
 sought to be overthrown, is vital in Church and State. The infidel prin- 
 ciple of " freedom and equality," sought to be established on its ruins, is 
 unknown to the Bible, contradicted by all experience, and subversive of 
 all government among men. 
 
 The next inspired instruction I will present to my reader on the sub- 
 ject of slavery, is in Paul's letter to the Corinthian church. Nothing^ was 
 more familiar at that time to the minds of men than slavery in Corinth, 
 and all the adjacent sections of the European and Asiatic continents. On 
 the subject of slavery the apostle, in his letter to the church, lays down 
 a general principle to guide Christians in this and other relations they may 
 sustain to societv, while the world stands. It is this, " that every man 
 abide in the same calling wherein he was called." In chap. vii. 1 to 25, you 
 will find his meaning to be this : that if a man Avas called being a servant, 
 the Gospel did not free him ; if free, the Gospel did not enslave him ; if 
 married, the Gospel did not divorce him ; if single, the Gospel did not 
 compel him to marry. These were all relations among men that were 
 sanctioned of God. The Gospel corrected their abuses, by prescribing 
 their duties. The omission of these duties was made to be sin agamst 
 God. The context shows that the apostle advised slaves and all otherg 
 to rei-nain as they were called. " Art thou called being a servant ?x;are 
 not for it; " and advises, "if thou mayest be free, use it rather," ..iiich 
 was understood, until Calvin's day, to mean, use slavery rather. I have 
 no doubt from the contest in the 20th and 24th verses, and the circum- 
 stances of the times, that Paul would advise a preference for slavery over 
 freedom, to the slaves of this church, and to all other slaves with Chris- 
 tian masters, placed in circumstances analogous to those which then 
 existed. If his advice to unmarried persons, in the 8th and 9th verses, 
 and in the 26th and 27th, to remain single during t'hat time of trouble, 
 was good advice, then for the same reason his advice to Christian slaves 
 with Christian masters, not to accept freedom if oflfered to them, was 
 good advice also. In slavery to Christian masters, they were provided 
 with homes, could remain with their families, were provided with food 
 and raiment, were free from anxious worldly care, and could wait upon 
 the Lord without distraction. If freed, they would have nothing to de- 
 pend on for the support of themselves and their families, but their dady 
 labor, and, in addition, would have the burdens of government tomeet, 
 and the perils of war to encounter. In assi;ming the responsibilities of 
 freedom, they would have many competitors for the rewards of labor and 
 merit. These competitors, for the time being, would be better qualified 
 
50 SLAVERY AND GOVERNMENT. 
 
 than themselves to obtain the prize. With such facts before the apostle's 
 mind, and with his experience of actual life, he could scarcely fail to ad- 
 vise Christian slaves, who were without experience and jjropcr qualifica- 
 tions for the successful use of freedom, to use bondage rather, if fi-eedom 
 should be offered them by a Christian master. This would be llic advice, 
 it seems to me, of any sensible, good man, to a slave under like circum- 
 stances. From the context, I take this without doubt to be the apostle's 
 advice. In any event, however, as to what he meant by, " use it rather," 
 the doctrine as to the lawfulness of slavery is the same. 
 
 Now let us glance at the antagonism between the teaching of God to 
 this church on the subject of slavery, and the teaching of abolition- 
 ism. God teaches a slaveholding church to let every man abide in the 
 same calling wherein he was called ; that is, " if thou art called being a 
 servant, care not for it " — that slavery is a condition that should not awa- 
 ken a care in his mind. Care not for it, says God to the slave. Aboli- 
 tionism teaches that he should care so much for it, as to assert his liberty, 
 and, if necessary to secure it, he may murder liis master, steal his proj)- 
 erty, burn his house, escape from his service, and use every means 
 to overthrow his master, and the government under Avhich his master 
 lives, if it takes peace from the earth, and all the blessings of civil- 
 ization. 
 
 Can any two things be more opposite than this teaching? ISTo wonder 
 the apostle should charge Christians to withdraw from all who teach 
 a doctrine that must, wlien carried to its legitimate results, overthrow 
 all subordination among men, and involve the world in anarchy and 
 blood. 
 
 I feel almost ashamed, that in a Christian country any man should be 
 called upon to prove slavery to be a relation which God, in his word, 
 sanctions as lawful. Every man, from the time he begins to know any 
 thing, begins to know that the ])rinciple of slavery, and that slavery itsell", 
 to some extent, is an indispensable element in every form of government. 
 The extent of the control is to be measured by the capacity of the subject 
 on which it acts. This is the prominent principle in every vitalized 
 organization of the material world, as weU as those organizations ordained 
 and sanctioned of God for social purposes. 
 
 The subordination of the inferior to the superior stands prominently 
 to view in every thing that comes from the hand of infinite wisdom. Ee- 
 >)ellion against this principle peopled the realms of darkness with those 
 y,±o were ORCO the angels of light. The same thing brought upon us '|dl 
 our^i^oe."*^ The Gospel of the Son of God was designed to re-establish 
 the dominion of this principle. When this object is accomplished, the 
 wilderness and the solitary place of the human heart are seen to bud and 
 blossom as the rose. The rebellion of abohtionism against this principle, 
 as an element in the social structure, is active, and dangerous in the highest 
 de^^ree to regulated liberty and Christian civihzation. If the Bible was 
 duly reverenced, and but slightly examined, the evil could be corrected. 
 But when we see men Avho are eminently intellectual, professing allegiance 
 to Christ, and claiming, at the same time, his. authority for doing and 
 tcachin"- what he has in his word denominated blasphemy, it awakens una- 
 voidably the painful foreboding which the inspiring Spirit authorizes in 
 this declaration: "Because they receive not the love of the truth, that 
 they might be saved," " God, for this cause, shall send them strong delu- 
 sion, that they should believe a lie, that they all might be damned who be- 
 lieve not the truth, but have pleasure in unrighteousness." The truth ot 
 God on slavery is not believed, and unrighteousness, of the most crimson 
 hue, has given among us the highest pleasure to abolitionists. They are 
 '<eekin<T to overthrow governments whose models have the express sanction 
 of the'Almighty. The Scriptures I have quoted from the Old Testament, 
 
SLAVERY AND GOVERNMENT. 51 
 
 prove that God ordained at Mount Sinai a iilavo government for his own 
 l)eople ; and those quoted from the New Testament prove that Christ, by 
 the apostles, sanctioned slave governments organized by men, as ordi- 
 nances of God. 
 
 It would be quite as creditable to claim the character of benefactors 
 and pliilanthropists for crusaders in favor of freedom and equality among 
 the members of the human body, as among the members of the social 
 body. Let each member of our bodies be personified — then invest the 
 foot with as nmch right to control and govern tlie eye, as the eye has to 
 control and govern the foot, and so on of all the rest of our members, 
 and in this vou will have a fair sample of what is now going on. The 
 foot, with the aid and control of the eye,_,is as useful and as necessary as 
 any other member of the body, for securmg and participating in the gen- 
 eral and harmonions result of a subordinated set of members, which alto- 
 gether make up our body. But when the control of the eye is taken 
 away, and the foot, unaided and uncontrolled by the eye, commences its 
 work h\ the thorny and dangerous path of life, upon the " freedom and 
 equality" principle, you will soon see a result which resembles the re- 
 sult in a social body under the same abolition and infidel principle. 
 
 I know very well tliat the masses at the North have been artfully 
 subjected by tlie school, the pulpit, and the press, to a system of teaching 
 which has left them ignorant of God's word on the subject of slavery. I 
 know there yet lives in many of their hearts a reverence for that word, 
 which would secure for it a control over their consciences, if they knew 
 its teacliings on this subject. Hoping that God in his providence will 
 make me an humble instrument in opening the eyes of some such, I have 
 penned these pages. I feel that the necessity for such an eflibrt is a 
 scandal to a Christian people ; for certain I am, that no article of the 
 Christian faith is better sustained by tijs Bible, than is that of slavery; 
 
 Having quoted the Apostle of the Gentiles in his inspired letters to 
 Gentile churches on the subject of slavery, before I close, I will quote 
 Peter on the same subject, who was the Apostle of the Jews. He felt, in 
 the latter years of his life, great sohcitude for his scattered brethren, who 
 were persecuted and enslaved throughout the extended region of their 
 dispersion, along the western boundary of Asia, and the eastern boundary 
 of Europe, from the Mediterranean to the Black Sea, and thence along 
 the northern boundary of what is called the Lesser Asia. This had long 
 been the tlieatre of their dispersion and suffering. But many of them, 
 hearing the Gospel, had enlisted in the service of Christ. The apostle 
 well knew their character for disloyalty to other governments, and how 
 unwilling they were, as Jews, to be subjected to the control of Gentiles — 
 either in a domestic or political relation. And hence the instruction he 
 gives them concerning government as an ordinance of God ; and hence 
 the exhortation he gives them to yield submission to every ordinance of 
 man for the Lord's sake. See chap. ii. 11 to chap. iii. 18 of 1 Peter. Here 
 you will find that the same political and domestic relations are enumer- 
 ated, as those enunciated by the Apostle Paul — the same su.bjection to 
 government enjoined — and the same moral character demanded for their 
 l)olitical obedience as that required by the Apostle Paul. You will find 
 also that the same authority for husbands and masters is sanctioned, and 
 the same subjection of wives and servants enjoined, as that by the Apostle 
 of the Gentiles— and the same moral characteristics are demanded for the 
 authority exercised by the superior, and the subordination rendered by the 
 inferior. It is made on both sides a part of Christian duty by both of 
 these apostles. They makQ it to be a service rendered to God as well as 
 to men. 
 
 Now, to lay this instruction of the Apostk Peter, with all the circum- 
 stances belonging to it, by the side of the abolition instruction, and wliat 
 
52 SLAVERY AND GOVERNMENT. 
 
 do we see ? On the one side we see an ambassador of Christ, enjoining 
 upon his own llosli and blood political submission, in a Christian spirit, 
 to governments wliich sanction slavery ; to governments which had tailed 
 to furnish guards against the abuses of tlie master ; to governments which 
 were created and administered by an idolatrous people ; and enjoining 
 also obedience, with good will from the heart, on Christian slaves to idola- 
 trous as well as Christian masters. And it is worthy of further remark, 
 that this obedience was enjoined upon slaves who were the descend- 
 ants of Shem and Japheth, who were capable of exercising freedom ; and 
 not upon Ham's race, who were devoted to slavery by the Almighty. 
 See Gen. ix. 24 to 27, before referred to. On the other side, we see men 
 blaspheming this doctrine of political and servile obedience taught by 
 Peter, not because the obedience is rendered to idolatrous governments 
 and idolatrous masters, but because it is rendered to Christian govern- 
 ments and to Christian masters. They are not only blaspheming the 
 doctrine, but exerting every nerve to subject men to the belief, that such 
 servile obedience as Peter's doctrine calls for is the greatest sin on earth ; 
 and that governments which enjoin it, ought not to be honored or obeyed, 
 whatever reverence for God or good will for men their subjects may 
 feel and practise. And that rebellion and treason against such govern- 
 ment are virtues, for which the perpetrators are destined to Avear tlio 
 brightest honors of heaven. 
 
 Can there be harmony between things so unlike, as the teachings of 
 Peter and the teachings of the abolitionists? Can these streams come 
 from the same fountain ? Can our abolition brethren be as safe to follow 
 as Christ and the apostles ? One teaches " freedom and equality ; " the 
 other teaches inequality and subordination One leads to anarchy, the 
 other to order. One leads to love, the other to hatred. One leads to 
 ■war, the other to peace. Either liberty or civilization, or botli, must die 
 wien the world is subjected to the control of their leading principle of 
 " freedom and equality " among men. It is self-destroying when adopted, 
 and seeks to destroy all governments which do not recognize it. 
 
 There remains another letter to be noticed, which was written by the 
 Apostle Paul. It is his letter to Philemon. I am often reminded by the 
 existence and contents of this letter, of the character given by the apostle 
 to the word of God. There is a fulness, suitableness, and perfection 
 ascribed to the Scriptures, which, it is said, leave us in ignorance on no 
 subject of which, as Christians, it is essential for us to have knowledge. 
 By the Scriptures the man of God is said to be thoroughly furnished with 
 all the knowledge necessary for guiding him in every good word and 
 work. Little, perhaps, did the apostle tliink, that in writing this short 
 letter, he was erecting a standard by which not only men were to meas- 
 ure and be measured, but a standard by which States were to measure 
 and be measured, not only in 7noral and social, but also in 2'>crsonal and 
 national righteousness, this letter is so full of Divine Magic, that moral 
 putridity in individuals and States can be unmasked by it, as readily as 
 by the Saviour when he exposed the rottenness to view, which lay con- 
 cealed beneath beautifully whited sepulchres. 
 
 Before the writing of this letter, no Scripture furnished the informa- 
 tion which is now needed — that is, in a form that cannot be misunder- 
 stood. In the progress of human events, this information was not needed 
 until the nineteenth century. But the jirecise information which this 
 letter furnishes is now wanting. It is wanting to show the sin which 
 men are now committing against God and men — not only in opposing 
 slavery, but in refusing to deliver up fugitive slaves. 
 
 Among all the covenants nuide by nations involving the obligations of 
 morality and good neighborship up to the eighteenth century, there was 
 none to deliver up fugitive >laves to their owners. During Solomon's 
 
SLAVERY AND GOVERNMENT. 53 
 
 reign, Sbimei pursued and recovered two of his slaves' who had taken 
 refuge with Achish, son of the king in a neighboring State. They were 
 delivered up on application of the owner — and national comity, as in that 
 case, has frequently been practised in regard to fugitives from labor and 
 fugitives from justice. But no solemn covenant has ever been entered 
 into by nations to deliver them up on application of their owners, until 
 the original sovoj-eign States which formed this Union covenanted to do 
 80. "When this compact was entered into, the obligation of an oath was 
 relied on ; and by the solemnities of an oath, the parties to this compact, 
 in the person of their agents, bound themselves before heaven and earth 
 to deliver up fugitive slaves. 
 
 Paul little thought, when writing this letter by a fugitive slave, and 
 returning him to his Christian master, (who v^-as also u minister of the 
 Gospel,) and most aflectionately entreating that Christian master to re- 
 ceive this fugitive again and to forgive him, and binding himself in writ- 
 ing to pay that master for all which this slave had stolen or wi-ongfiilly 
 taken from him — that it would prove as leaven hid in three measures of 
 meal, until it produced such a sense of what was just, and proper, and 
 right, and Christian-like, as to induce thirteen sovereign States, seven- 
 teen hundred and twenty-nine years after that letter was written, to 
 copy his example, and bind themselves in a sulemn covenant to imitate 
 him in their future course of national conduct. How painful it is to see 
 the moral power of this inspired example dying away imder the sway 
 of infidelity, which repudiates the Bible, and proclaims " freedom and 
 equality," where God in his word teaches there is none. 
 
 Here is an incident in the providence of God, so remarkably sur- 
 rounded with peculiarities, as to make it on this subject a complete com- 
 pendium of all that is written in the Bible on the subject of slavery. 
 
 If all other instructions given to the Church and the world were blotted 
 out from the Bible, there would still remain in what this little letter con- 
 tains, all the doctrine, and all the duty, which b.elong to the whole sub- 
 ject. And a complete and perfect answer would be furnished by it, to 
 all the questions which can suggest themselves to an honest and cyndid 
 mind, as to the will of God, and the duty of men on the subject of slavery. 
 
 The letter presents us with a runavray slave. It informs us that that 
 slave in a distant country from his master, is converted to Christianity 
 through the agency of the Apostle Paul. TJiat the apostle was a pris- 
 oner at that time in the city of Rome. This convert lets the apostle 
 know that he is a slave, and that he had fled from his inaster. There 
 was no law in the Roman empire by which it was made the apostle's 
 duty to have this slave returned to his master. There was no specific 
 law from Christ or the Holy Spirit through the apostles, requiring the 
 Church — or enjoining aYiy of her members — to do this. This letter in- 
 forms us that the master of this slave was a Christian ; that he was 
 known to the apostle to be not only a Christian, but a preacher of the 
 Gospel ; and not only a preacher, but a preacher standing high in the 
 apostle's esteem for those qualities which adorn the pri\;ate and official 
 character of a Christian minister. The apostle, after this slave's conver- 
 sion, was so delighted with his Christian deportment that he felt a deep 
 interest in him, and cherished a most intense affection for him. 
 
 The letter informs us that the apostle was advanced in years, had long 
 been bound with the prisoner's chain, and was daily looking for the sen- 
 tence of a prejudiced tribunal that would end his life. He was poor, and 
 occupied a position which made his friends quail under the expression of 
 sympathy for him. In this trying condition he found his fugitive convert 
 pre-eminently fitted to minister to him, and that he took great pleasure 
 ill doing so. Upon the master of this slave tlie apostle bad the strongest 
 claims for ativ favor he might ask of liim. Any man under like circum- 
 
54 SLAVERY AND GOVERNMENT, 
 
 stances, who was not the immediate representative of God, in word and 
 deed, would have tirst wricten to the master, and begged as a favor that 
 the slave might remain and minister to him. Any man wit'jout intense 
 feehngs of responsibility to God and men for every word he spoke, and 
 every act he performed, would have allowed his conditifn, urider such 
 circumstances, to furnish a sanction for retaining this servant until the 
 master could be heard from. How completely this casd" is invested with 
 nil the circumstances which can give weight and character to the lesson 
 God designed to teacli by it! The running away of tliis slave, his con- 
 version to Christ by the Apostle of the Gentiles, in a distant country, its 
 connection with the apostle's condition at the time, and vv'ith his personal 
 acquaintance and high estimate of this slave's master, his high claims upon 
 that master, his assigning the injustice of appropriating to his comfort 
 vvhat belonged to another man as the reason for sending the slave home : 
 putting thes .■■ things together, can any n:ian on earth read this letter, and 
 allow it to e: pand in his thoughts to the circumference of its plain import, 
 and then looi: bis fellow-man in the face and say, that slavery is a sin ; that 
 to return a fu.citive slave to his master is sinful ! In the light of this case 
 no man on earth can believe it. 
 
 We of tliis Union have solemnly hound ourselves to deliver up fugitive 
 slaves to their masters. The Apostle Paul was under no such covenant 
 obligation. No earthly law bound him to do it. No New Testament 
 statute had been delivered, which in so many words required it of him ; 
 yet he did it, because he v/as guided by inspiration, invested with an 
 office, and placed in a condition that made his conduct in this whole mat- 
 ter an authoritative law of Christianity, so plainly written that all men 
 who seek to glorify God by acting out his will, in justice and righteousness 
 on this subject, cannot misunderstand it. 
 
 The apostle, in complying with the demands of justice to the master 
 by sending his slave back to him again, and in cxemphfying the doctrine 
 of Christ, wliich requires of us whatsoever is just, whatsoever is honest, 
 whatsoever is of good report, and especially that we act out the spirit as 
 well .as^ the letter, of loyalty to government as God's ordinance — deprived 
 himself of all the soothing sympathy and suitable assistance which this 
 converted slave could have rendered him, that he might by his conduct 
 lot the pure and unalloyed righteousness demanded by Christianity shine 
 out like the sun, so that all m«n could see what the will of God was under 
 like circumstances. lie had taught this will in person to the churches. 
 He had sent it to them, and to the evangelists, in letters. lie now em- 
 bodies all he had taught, and the legitimate results of his teachings, in his 
 conduct. Our fathers entered into a covenant to carry on the righteous 
 course of conduct exhibited by this inspired exgimple. But, alas! their 
 covenant is now declared to be ''a covenant with hell," and a breach of it 
 a passport to earthly honor. 
 
 OBJECTIONS ANSWERED. 
 
 There was a statute which forbade the Israelites to deliver up fugitive 
 slaves. The abolitionists teach that this law acted on the slaves of the 
 Israelites. Tliis is not so. It acted not on their slaves, but on the slaves 
 of the nations around tbem. It Avas in that day, and has been ever since, 
 a practice among nations not to deliver up fugitives from labor or justice, 
 unless it suited their policy and pleasure to do so. As a matter of comity 
 it has at times been practised. When these sovereign States formed a 
 Federal Union, they agreed by a solemn covenant to "deliver up to their 
 masters fugitive slaves v/ho fled from another State. The Almighty forbade 
 
SLAVERY AND GOVERNMENT. 55 
 
 the Jews to do this, because the slaves who fled to them fled from idola- 
 trous masters, and idolatrous nations around them. 
 
 These idolatrous nations and their idolatry were devoted to destruction 
 by the Almighty. To have delivered up these fugitives, therefore, to their 
 idolatrous and cruel masters again, would have been equivalent to putting 
 them to death, because death av.-aited them on their return. 
 
 Again, by a law of the Israelites, Deut. xvii. 2 to 7, if any person prac- 
 tised, or was gunty of idolatry among them, he was immediately punished 
 with death. The fugitive from an idolatrous nation, who fled to them, must 
 therefore renounce his idolatry or incur the penalty of this law ; he could 
 not continue an idolater and live. Ilad the Israelites been permitted to 
 deliver him up to his idolatrous master, they would have presented the 
 strange anomaly of giving aid and encouragement to that very idolatry 
 they were commissioned to exterminate. 
 
 The law, as I have said, had nothing to do witli the slaves of the Israel- 
 ites Avhen they fled from their masters. The Almighty had given the 
 Israelites legal authority to purchase slaves, made these slaves property, 
 bound them to service or labor, and passed a law authorizing their mas- 
 ters to transmit them as an inheritance to their children forever. See 
 Levit. XXV. 44, 45, 46. Sarah's slave-maid Hagar ran away from her mis- 
 tress. The Almighty sent an angel from heaven to order her back to her 
 mistress again. Onesimus, a slave man, ran away from his Christian mas- 
 ter Philemon. The Apostle Paul sent this slave, when converted, back to 
 his master again. These, I should suppose, might be taken as safe patterns 
 to follow, under like circumstances, unless we arc better than angels or 
 anostles. 
 
 There was another statute in the Mosaic law which forbade stealing and 
 selling of men. The abolitionists teach that this lav/ proves slavery did 
 ; not exist among the Israelites. There is such a law as this in all the slave 
 States of the world, and it is the legal existence of slavery that renders 
 such a lavv^ necessary. "Where there is no slavery there is no need for this 
 law. While all slave States however forbid the stealing of free men or 
 slaves, they sanction and regulate by law the huying and selling of slaves, 
 as did the Mosaic law. What the Mosaic law forbade was the stealing of 
 Hebrews who were free, and making slaves of them, Deut. xxiv. 7. Or 
 stealing any man to make gain of Mm, Exo. xxi. 16. Where the service 
 or labor of men in any country is made property by law, then, as a mat- 
 ter of course, rogues are tempted to steal th.em, just as they are any other 
 species of property which is valuable ; and for the same reason they are 
 tempted to steal free men tmd make slaves of them, and hence the neces- 
 sity for such a laic. 
 
 l^OTE. — xVccordiug to the Bible the Almighty subjected the Egyptians 
 to national bondage by Joseph, and afterwards, with tokens of anger, re- 
 leased the Israelites by Moses from national bondage to the Egyptians. 
 How is this apparent inconsistency to be accounted for ? It is easily ac- 
 counted for if we let the Scriptures be our teacher. The descendants of 
 Ham, in Gen. ix. 25, 26, 27, are devoted to slavery, and Shem and Japheth 
 are made their masters. In the days of Jacob, Ham's descendants in 
 Egypt were free, and were about to perish for the want of proper quali- 
 fications to use freedom. God sent Shem, in the person of Joseph, to 
 subject them to a more efficient government than they were capable of 
 inaugurating or disposed to exercise. One hundred and fifty years after 
 this the descendants of Ilam, by the power of numbers and the worst of 
 motives, subjected in the same kingdom the descendants of Shem to their 
 control. They soon demonstrated, by imbecility and merciless cruelty, 
 that the inferior ought not to rule over the superior race. Hence the 
 Almighty made a most signal display of his displeasure against such un- 
 
56 SLAVERY AND GOVERNMENT. 
 
 natural subordination, and the savage cruelty to which it led. By Moses 
 he released the Israelites, the superior race, from this bondage to the in- 
 ferior, and visited his wrath upon the usurpers of his power for tlieir 
 unnatural and savage cruelty. He had delegated his power to Shein and 
 Japhetli to control Ham. But he never had delegated his power to Hani 
 to rule over Shem or Japheth. The divine subordination of these races 
 is written in the Scriptures for our learning. It is only necessary to loolc 
 upon the domestic and national fields of experiment up to the present 
 period of tlie world's history, to satisfy us that God's plan of subordinating 
 individuals and races is wise, humane and good, and that tlie infidel theory 
 of " freedom and eqiuility " is only evil, and that continually. 
 
 b 
 
 BD-5 ^ 
 
V »' "' ^ 
 
 -^^ ^ -'^fe'. ^^. <^ -'-^ 
 
 
 c" ♦ 
 
 
 
 
 
 ♦ V 'j^j "^ 
 
 
 
 V^S- 
 
 ,^^ ^^ 
 
 
 ^o. 
 
 •^o 
 
 o • » * i 
 
 

 .<^ 
 
 % ^ 
 
 ^°-^^. 
 
 
 * .0* 
 
 
 v"^ *L'Aj* <^