Yale University Library

39002029460350

Cc3 590P 12

3»

YAU UNIVERSITY

August,

No. 12.

1863.

PAPERS FROM THE SOCIETY

FOR THE

Diffusion of Political Knowledge.
 *-•-•_ 
AN ARGUMENT
ON THE
ETHICAL POSITION
OP
S L JLV E R Y

IS THE

SOCIAL SYSTEM,

RELATION TO THE POLITICS OF THE MY.
> SAMUEL F. B. MORSE.
" Thai to the height of this great argument,
I may assert Eternal Providence,
And justify the ways of God to men." — Milto*.
"That erroneau* political notions (they having become general and a part of the/popular creed) hare practical
tonetguenc&t, and these, of course, of a most fearftU nature, is a truth as certain as historic erldenoe can nuke ft.
" If there be any means, (If not of preventing yet of palliating; the disease,) they are to be found only in an intelligible
and thorough exposure of the error, and through the dUeovtry c/ th* *owm, from which it derives its apeclousnest
tod powers of influence on the human mind." — Coxuipob.

Pbbhdbnt, Prop. 8. F. B. MORSE,
ySacBBTART, WM. TOcMURRAY,
bTBBASURBB, LORING ANDREWS.

OFFICE OP THE SOCIBTT,
No. is PARK ROW, NEW-YORK.
C. MASON, Cor. Sec'y,
To whom all communications may be addressed

READ-DISCUSS-DIFFUSE.
Resolved, That it be recommended to all citizens in the various
cities, counties, and villages of this and other States, who approve
of the objects expressed in this Constitution, that they organize
auxiliary societies, and open communication with the New-Yort
Society, for the ptfipose of procuring and circulating our papers. 1S1

YALE

ARGUMENT.

To the politician, (by whioh term I do
not mean a placeman, but one who
makes political science a study,) my
argument, may seem to take the color
rather, o£ an ethical, than a political dis
quisition. I beg him,, however.,, to re
flect that, from, ;the very nature pf the'
subject, and the. class of minds whom I
would address, I can not reach the politi
cal, except through the proved positions
of the ethical question; and when it is
considered tbet so many of the clergy,
as well as lay Christians, of various de
nominations, have taken such a zealous
and prominent part in the political strifes
of these troublous times, and that to
their teachings and influence can be
traced many of the lessons, and much
of the moral support, pf opinions in the
public mind which have ripened into
bloody war, it will not be considered
altogether, out of place to suggest to
minds., qf this class a careful and serious
revision of- the fundamental principles
on which ;they ; base their opinion and
action;. ,.',,, , , >
Without intending to impeach the
honesty pr conscientiousness ^rfj,;the ,con-
vidtions: pf i those ,whp deem ..Slavery pur
great, naftipjnal,sin,'and the cause of pup
civil waj^ i',may venture, nevertheless,,
to, question the soundness of their con
victions, and garget theujr unsoundness
on their adoption of, false premises, gle-
fective ndtipns of human nature, of tlje
social (System, and of true philanthropy.
Nothing in, these times of excitement
is so calculated to pain and to perplex
a benevolent and patriptic heart " as .the
witnessing the constant outbursts of an
intolerant, nay, an almost inhuman spirit,
manifested, in th» conversations, in the
writings, in the speeches, in the ser-
mons,even in the prayers, of so many
who Hold a high position as Christians,
whenever the subject of. Slavery is
broached*. On all, other topics, they
will converse and write* and speak and
preach, and pray with,. calmness, sobri
ety, and intelligences; but no sooner dp
they tonch upon the subject of Slavery,

than a sudden metamorphosis taket
place, and symptoms of monomania are
manifested. The calm and gentle man
is all at once fierce, denunciatory,>pro-
seriptive ; .the tone of the humble .and,
cautious has become positive, loud, and.
bold; the rational and logical arguer
has changed to the dogmatical and so
phistical rhapsodist ; the reverential habit
of bowing to the teachings of Scripture
has given place to a proud opinionative-
ness, which sits in judgment upon the
allotments of Providence, and threatens
even to reject the Bible altogether, if its
teachings do not square with his precon
ceived notions ofthe method which God
should adopt in ordaining the conditions
of human society.
That there should be obliquity of vis
ion in examining ethical questions, con
fusing and distorting the mind of the
mere man of the world, and the self-seek
ing politician, is not so surprising, but it.
is indeed a; marvel that men of Christian
principle and education, and especially
;that men occupying the high and re-
sponsible position of teachers pf the; re
ligion of .the Prjnce of Peace, should use.
th$ influence of their talents and posi-'
itipji' tp.'giye consistency and lend sup
port, to the loose, anarchical ideas pf a.
jgoflless, fanaticism- , Where has thq
jsense of decency fled, .when the Sabbath
is made the day, and the Church the
place for partisan orgies; when flags
flaunt in s*'emn mockery, above the pujr
pits; and, the Psalms of David, overflow-,
ing with the elevating praises of Godj
;are exchanged f&r the vain-g|priqus, self-j
flattering gasconade of heathenish songs
to a miscalled liberty, and on the plea
of a vaunting patriotism ; while the Gos-;
pel of Peace, has been cast out of its
proper temples, to give place to a relig
ion, whose Bible, is the declaration, of
Indefcendepuse,, whose blood-stained God
is Human Freedom, whose Saviour is
the National Flag, and whose pevil is
Slavery? " The time is out of joiijt ;" so cpnir
plete a dislocation must have a cause com-
159

mensurate with the direful effect. No'r
can we greatly err in asserting that so
deep a stirring of the depths of human
society must derive its^orcVffrpms' seji-:
ous disturbance, lying' fiir back in funda
mental principles. " What error leads
must err." In circumstances so grave,"
it will not be deemed out of place nar
rowly and critically to examine the fun-'
damental principles of Society.
• Civil institutions have, 'of necessity, a.
theological basis'.'; If Pur theology- is'
wrong, We can riot disteove,r nor under
stand the true system of human society,'
a social system which will meet the wants
and necessities of man as he is. HehBe,
• ¦ate mustfbegin at the beginning.
When a physician is called to a case
of disease, how does he proceed tp accom
plish a crire ? If he be a wise man, will'
he not consider it essential to make him
self acquainted' with the nature both of
the constitution of his patient ana the
diagnosis of the disease,' before he can
prescribe judiciously? A knowledge pf
the nature of the human constitution in
a state of health, and the general regi
men necessary to keep it in that state,
diii4 lie at the foundation of. all right
practice. We sliould have little confi
dence in a physician who should prescribe
rich and exciting food in the delirium of
a fever, because such food is deemed
proper in health.
' What is the nature of man? Before
proceeding anotherstep;'however, I'totsh
th distinctly understood I shall' assume
that' this question can be satisfactorily
answered only by an appeal to the Bible.
I shall go into no argument with any one
to prove the paramount authority pfHhe
Bible in a question of this nature. If any
reject this authority, they need go no fur
ther With this argument.' " It is not ad
dressed to them. I assume at once the-
tilble to be an umpire from which there
is ho appeal. It is not the "higher law,"
but the highest Law; the court of last
appeal. And if my argument stands not
the test of this Court, reject it.
*¦¦ We can have no just notions of a' po
litical or civil system adapted to man,
without acquainting- ourselves with the
nature ofthe being for whom the system
\i constructed. All writei's, ancient as
Well as modern, heathen as well as Christ
ian, who have treated of Government,
concede this fundamental truth, in a

greater or less degree ; and we can have
no just notions of .the nature of man,
aside from the revelations respecting
marf, whifchj^od has made in his Word.
Expe"rieri6e and 'pbservation, without
Bible light, may indeed reveal to (us cer
tain ,trajts of human character, particu
larly those which lie upon the surface,
and these may lead -'to plausible theories
and glittering Bpeculationsireipecting the
proper arrangements '-of'" sbcietiy; but'
without the light of revelatipn, we can
never dive into the actual inner life ot
man, and learn the secret springs Of
his actioris; and so can have rip solid basis
upon which to found any comprehensive
or harmonious social system. We wit
ness every day the bursting of the un
substantial bubbles of the so-called social
reformer's, who, rejecting the only true
source of knowledge on a subject1 of all
others grave and profound, aridrequiring
the knowledge found only in the Bible,
have theorized- in vain', or only to' expose
themselves to ridicule froth the shallow
ness of their philosophy, and the narrow
ness of scope as well as grossrfess of their
socialistic dreams. If the reader desires
to learn what crotchety conceit has been
exhibited to the intellectual world and
carried out into futile and fatal experi
ment, he will find in the visionary schemes
of Fourier, of the Count Henri de St. Si
mon, of Etnile de Girardin, and of Prud-
hon and others ofthe impracticable school
of Socialistic dreamers of the old world,
enough ad nauseam to turn- him away
with titter disgust, and prepare him the
more cordiallyto welcome the profound
yet simple system oiP society, ordained by
Him, who alone has the vastness of intel
lect to grasp so mighty a question, in all
its length arid breadth and height and
depth, combined with the wisdom to de
vise, and the authority to establish, a
social system perfectly adapted to man.
1 In answering, then, the first questiori
to be resolved, What is the nature of
man ? we learn that man at his creation
was the loftiest creature" of the universe ;
bf no other intelligent creature is it de
clared that he was created in the " image'
of God;" but of man it is so affirmed,'
not once, nor twice, nor even thrice, but
four times, at his very birth, as if by a
quadruple affirmation the great fact' was
intended to be made impressive in the
strongest possible degree; "And God
¦ ¦ •• ¦ :¦¦•¦ - -160

•aid, Let ns make man in our image, after
our likeness. So God -created man in
At* own itmatfe, in the image of God
created he >him" This, then, was the
original nature of man ; he was par
taker: of the Divine nature; he was, of
the royal family of heaven, possessing
in his original constitution, therefore^ all
those moral attributes and properties of
his Creator that by possibility could be
imparted to him as a created being. If
such a fact has been so clearly and im
pressively announced', it should. have its
proper weight in our thoughts, and it is
a^'great fact which bears most import-
aptly on what follows in this argument.
'. We have now learned fr,om the highest
authority what was the Nature of Man.
Is that his nature now? From the same
high source we receive the sad answer
that man has lost that nature, and all
human experience throughout the long
ages of the past confirms this fearful
truth. Man was no sooner created than
his loyalty, to the supreme will of Him
who created him, was put, to the test.
It was to be made manifest to the uni
verse of intelligent beings, whether this
exalted being, created with a will to
choose, had determined to act in accord
with the W}\\ of his Creator, or preferred
to act in opposition to that Will. God
commanded, "Thou shalt not;" Man
replied: "I ,will." He listens to the
Tempter, and thus Disobedience was
grafted into man's nature; and so man
lost the image in which he was created,
and voluntarily took the image of Satan,
whose whole nature is opposition to the
will of God. This is the Bible account
of Man in health and of Man. diseased.
Was Man left unpitied ,in this his lost
condition ? - Was there no physician with
skill to understand his disease, and to
apply a, remedy ? To a community who
have been .taught from childhood in the
Christian system, it is hardly "necessary
to say that no sooner had the disease
appeared, than the great Physician; also
appeared. In the Councils of Heaven,
Redemption, or the restoration of man
to his lost position, becomes the great
absorbing enterprise of Heaven, and He,
man's " elder brother," appears on earth,
whose name emphatically is Saviour, and
whose ,voluntary oifiee is to eradicate the
disease and to restore to Man his former
health.

Knowing the disease of human riatuite,
Disobedience, the -parent - of -that, count
less brood; of evils Which affiict humanity,
we are prepared to. look . into the philo
sophy of the remedy devised for him,
and 'this; can not be better understood
than hy studying the prescriptions of the
great Physician. Yet reasph at, oncfe
suggests that, as .Disobedience is .the
disease, so rObediencer in some manner,
was to. be the remedy. Since, resistance
to the will of God' was the fatal poison
permeating the whole nature of man,
how. natural that the antidote should, be
the, reinstating in man's- nature of Obe
dience or Submission to the will of God.
Indeed there could be no restoration of
¦the lost image of God in man but by the
dethronement of Disobedience and the
-reenthronementof Obedience. We, there
fore, should expect that a perfect syste}tt
of instrumentalities, put in operation tp
accomplish man's restoration, would in
clude the restoration; of obedience in ihe
human soul as the dominant idea. The
Saviour, who devised the remedy, and
came tp ear.thjto apply it, will show both
what that,, remedy is and its manner of
application. , , - , r ¦ . ¦
i ^isten then to some of the passages
from the Bible, which discJose the ob
ject of his great mission. Heb. 10:5-:
f Wherefore, when He cometh into the
world, he saith, Sacrifice and offering
thou vvouldest not, but a body hast thou
prepared for me. In burnt-offerings and
Sacrifices, for sin thou hast had no pleas
ure. Then said I,. Lo, I come to do.thy.
will, 0 God. Abpve, when he said,
sacrifices and offering, and burnt-offer
ings, and offering ftrf> sin, thou wouldest
not, neither hadst pleasure therein; which
are offered by the law, then said he, Lo.,
I come to do thy will, 0, God. He
¦taketh away the first, that he may estab
lish the second, by the which Will we
are sanctified," etc.
In this, passage nothing, can be clearer
than that the chief;mission ofthe Saviour,
previous to his death,, was to illustrate
and enforce by his own example perfect.
submission or Obedience to the Will qf
God, , declaring tfiat the sacrifices and
offerings of the ritual law were of no
, avail, and so discarding these, he declares
that obedience to the Will of God reestab
lished in, the heart of man, is that, which
sanctifies, that which restores man, or
10.1

easts out the Great Sin of human nature,
DMobetliewd, \hf\mp\hatU& fiMeddkce.
-Onasne'iisbciffloMi; wh[ei¥f!dr^d^.fc4aty'he
<v£je, JoHrt'4^ 84j< ••* My 'ma-M>ih'to>d& the
*W# of (iliim thai sent1 me !"]"anid> '5 : 30,
twl iseek notmihe Vfam&MlJbht theipWty
Uht" Mteher^WMdh' Hatfto'feefltP mef -'and!
again, 6:8,8, •" For -I came down from
heaven not to dp my own will, bat' the
tiillofhimthatse^ntnte." In these passages he distinctly an
nounces to his disciples the object of : his
mission. Man, lost' by the disobedience
of the original Head of humanity, is rp-
•ohvered By the obedience of Him whb,
came to be the new head of humanity,, thfej
iecopd Adam. Rom. 5:19: "For as
hy one man's disobedience many -were'
made sinners, so by the obedience of one
'Bhall many be made righteous."
Observe, in some of the incidents of
his life, how the great object of his mis
sion was constantly before his mind.
When informed, for example, that his
mother and brethren were seeking for
him, he replies, (Mark 3 : 33, 35 :) " Who
is thy mother or my brethren ? whoso
ever shall do the will of God, is my
brother, and my sister, and my mother."
And again, (Matt. 7:21:) "Not every
one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven, but
he that doeth the" will of my Father
which is in heaven." But it was riot, by
precept alone that he taught' the great
lesson of obedience/ he. is consistently
true to his mission. If he declared he
oame not to do his own will, but the will
ofthe Father who sent him, he is about
to give to!the universe the most astound
ing example pf obedience, of subjection
to the will of God under circumstances
so inconceivably appalling that the human
mind is foiled in the attempt to imagine
thein,- and can only feebly comprehend
the fact from the agonizing attempts,
which he made to change, if it were pofcM
sible, his Father's will. _ Luke 22:42.
"Father, if tliou be willing, remove thisi
-cup from me : nevertheless not my will
but thine be done;" and Matt. 26:39,!
" O my Father, if be possible, let this
cup pass from me : nevertheless, , not my
will but thirte be done /" and Matt. 26 :
42 : " O my Father, if this cup may not
pass away from me except I drink it,
thy will be done."
But he also taught a prayer to man

which still ascends, as it has ascended for
iriove!>than -eighteen htntdred reari, from
ithe'dips : of uneoteted1 millmra'^nHdaifly
'petition • VTfvywUl be dm* owmrth'ks
itkfo&men" ;When thir-ipetition ife cOn-
-sumraiated, ¦ when that will ia done in
earth, man will again be restored to his
original nature; but not till all the in
strumentalities fo* operating. upon him
and training him shall have been corii-
pletely successful'! in the subduing of
man's will iobbedienc&tb the will of God.
This great extreme' lesson' of obedience,
shown by the Saviour, was specially de
signed for man's imitation'.'' The appstle
Peter (1st- Peter 4:1) alludes to $his
same great lesson for the purpose often-
forcing it, "Forasmuch then as 'Christ
hath suffered for us in the flesh, arm your
selves likewise with the same mind,'"
{with* that -implicit* obedience to the will
of God under the most trying; circum
stances,) ''-for he tbat hath suffered in the
flesh hath ceased from' sin, that he no
longer should live the rest of his time to
the lusts of men, but to the will of God."
Is there not a profound significance,
too, in the sublimely eloquent words of
Paul with which he closes his epistle to
the Hebrews in that beautiful benedic
tion, concentrating in one glowing sen
tence this same great leading object and
aim of the Saviour ? " Now the God of
Peace that brought again from the -dead
our Lord Jesus Christ, make you per
fect in every good work to do1 his will,
Working in you that which is well pleas
ing in his sight through Jesus Christ."
I am confident Christians recognize the
great truths which I have here feebly
eliminated, since through their 'Christian
education they have bc-n early indoc
trinated into the belief of them as funda
mental doctrines of the Bible.,' It is not
new doctrine to thein; They need not
be told that Disobedience, or opj^>sition '
to the will of God, was ihe sin that cast
man down from his original and exalt
ed posh ion, and thtey as ftllly accept the
truth' that. the great object of the hiis-
tsioti of the Saviour 'of the world1 was to
recover man from the sin of Disobedi
ence, and by his own perfect obedience to
the will of God, to lead the way and set
the example, and ordain the instrument
alities by which Obedience to tlie will of
God, by Faith in his Son, shall be rein

stated in the soul of man.

lfi?

I am fully aware that these views .will
#ty he acceptable.to those f wh'oTdeWthe
d^erie]paQy of man, who loiok ^•Sri^-'Hu-
tiftn nature with unihitigled feelings of
jjjride arid satisfaction, and represent all
Itpho speak of mankind as degenerate,
'ka being the greatest enemies of the
race.*' I pause. a moment simply to ask whether
to this fundamental theological difference
of views on the nature of man leading to
the preaching of two opposite gospels,
may not be logically traced the great
physical strife now enacting before our
eyes ? It would not be difficult, I think,
to show that the. fierce afiti-slavery ele
ment, which is the true cause of our sec
tional strife, and not Slavery, as so many
have falsely been taught to believe, is
the legitimate fruit of humanitarian doc
trines. "Indeed, it is the boast of some eminent
disciples of Channing, that to those who
teach their gospel is the honor due of
this anti-slavery war. " Honor to whom
honor." If they find a satisfaction in
this result of 'their zeal, it is a satisfac
tion which I confess I do not covet. The
ruin of the noblest country of the world,
the hecatomb of corpses of fathers and
brothers murdered by fathers and bro
thers, the fearful chorus of widows' and
orpharis' cries wafted on every breeze
fr'ota thousands of desolate homes, fields
wasted, States depopulated — these, and
such as these, are the boasted tro-
phiesOf hurnanitarian philanthropy. And
all for what ? Oh! tojenthrone hjiman)
Freedom! Great is the -Goddess of
Freedom !
Commending, this phase ofthe subject
tp the serious reflection and examination
of Christians, I^shall proceed on the as
sumption that the,, theological, basis of
the argument' has thus iar been proved,
, '-to wit, that the Saviour's missieh to fall
en man was to restore the lost image of
God to mail's' soul, by the implanting
therein of Obedience in place, of Disobe
dience. ' We $re now prepared to look
'into' the Social System ordaifted forman
as he is; and to inquire whether God
in the Bible has not so organized* human
spciety,;as to'in.ake its various relations
cp8perattye to the, same ' great erid of
man's restoration. • I. have alluded to
the efforts of Socialistic dreamers to re-

ch^he 'ihsisB "of men suffer' uhw all
known /Go^jmtrierits and Social1 institu
tion^,' whatever their forin. I have called
their -efforts folly, for in comparisbri with
that Social System whjch'God has clearly
ordained, they are eiriinently foolish, for
all , 'of them have this fuhtfctmental and
'characteristic defect, that tneir tendency
is rather to keep alive and to invigor
ate the great primal sin of ptir nature,
Disobedience, and destroy its antidote, ,
Obedience. Man from his very nature dislikes re
straint ; he would have his own way at
all'hazards, and hence it is that no appeal
takes deeper hold of all his passions and
instincts than an appeal to his love of
freedom ¦ ; it was the original bait of the
Tempter, which lured man to his ruin,
for he had not the forecast to scan the
consequence's, nor to discriminate between
a true and false freedom ; he did not, in
his short-sightedness, comprehend that
Slavery id God was Man's highest Free
dom. The very word Freedom carries
a thrill of ecstasy through his frame,
whenever it is pronounced, and he rushes
madly forward, regardless of all im
pediments, witW uncontrollable frenzy,
through the most .appalling dangers, even
to death itself, under the infatuation of
this war-cry of freedom.
How shall such a nature, set on fire
by a word that kindles at once all its
fierceness, be curbed and repressed within
the bounds of reason ? .We all know that
those qualities iti tbat noble animal, the
horse, which, Under due restraint, and
with proper control, under the bit and
rein; fit him best for the uses to Which
his nature adapts him, would, without
this restraint, make him a scourge to
man, and bring swift destruction upon
himself. So man, having qualities which,
rightly directed, fit him for society*, is
yet by his present natrireUnder the con
trol of a proud self- will ; he needs, there
fore, a system of restraints, and God has
wisely aud benevolently ordained a Social
System for him, perfectly adapted'ttfthat
nature. What, then, is the Social System which
Godhas ordained?'
It consists of four distinct, clearly do-
163

8

fined,, bm, cooperative relations, tfms
. laia.8own in the'New.Testamejjt:.r ., ,
[l(. Firs'- Civil Government, in which
Abe relation of Ruler and Rzifed is pr-
, dained.* ,, (See proofs in .Appendix.)
;1,i Second The Matrimonial ; 'in, which
the relation of Husband and wife is
1 prdained. (See Appendix.)
i .Third. The Parental ; in which the
relation, of Parent and Child is ordain
ed.; , (See Appendix.) And
Fourth. The Servile; in which the
'relation of Master and Slave is ordained.
(See Appendix.)
, Now, here we have drawn out by the
Pen of Inspiration a perfect Social Sys
tem, the Divine plan adapted to man as
a fallen being, in his disciplinary state;
("that is to say, to man as he is. Let us
examine its structure.
In these four relations we discover
several significant, traits. They are seen
to be cooperative, they each perform an
essential part in the discipline pf man,
and ,act conjointly, each in its own
sphere, to produce the same great result,
which the mission of the Saviour was
intended to produce, to Wit, the estab
lishment of Obedience in the soul of man.
There is, a unity of purpose in this ar
rangement which, reveals the mind and
,hand of the same Divine Author.
t Each relation, it will also be seen, is a
duality; it consists of two parties — one
a superior, thepther an inferior, and
, Obedience is tbe significant lesson taught
in each relation,
A. In the relatiop of Civil Govern
ment, the Ruler is superior, and the
ruled are inferior, and obedience to the
Ruler is commanded from the ruled.
B,. In the Matrimonial Relation, the
Husband is superior, "the head," and
the Wife the inferior, " the weaker ves
sel," and obedience to the Husband is
commanded from the Wife.
C. In the Parental Relation, the Par
ent is superior, and the Child is infe
rior, and obedience to the Parent is com
manded from the Child;
D. In the Servile Relation the Master
is superior, and the Slave the inferior,
and obedience to the Master is com
manded from the Slave.
•The quotations fromi the r3ible,' establishing
thcBe relations, nro (for the convenience of refer
ence) given in full in the Appendix, under their
appropriate heads.

each and all. enforcing Giie.an'd 'the $un'e
idea, arid that the one gTeait'cen,'tTaJ.i<j,ea
in Man's Redemption, to witj" Opedt-
ence,,the natural antidote to Disobedi
ence ? We think it dangerous for anov- '
ice to tamper with the arrangements, 'of
a machine contrived by a skillful invest
or to aeoomgh'sb a definite purpose, and
to venture to'remove a wheel which, to
his untutored mind, seems superfluous,
or which he .fancies is antagonistic, -to .
that purpose. How much more danger
ous to' tamper with the plans of Gpd,
and to arraign his wisdom in so' deep
and mysterious a design as the restora
tion of man's nature, and presumptuously
to strike out from the Divine System of
Human Society one of its four great
regulators, and declare it to be not
merely superfluous, not merely useless,
but arrogantly to pronounce it sinful t
-Have those who pronounce Slavery
to be sin actually considered the fearful
responsibility they incur by the utter
ance of such ¦& reckless, and,' we will say,
such a sacrilegious dogma1? Will the
advocates of this dogma tell us on what
principle they endeavor to sustain the
validity of Civil Government, the Matri
monial Relation, and the Parental Rela
tion, as ordinances of God, in each of
which the essential idea of Slavery, Obe
dience to a superior, is inherent, and
then single out the fourth relation — the
Servile Relation-»-which, by divine com
mand, is as, distinctly and unqualifiedly
regulated and made as much a compo
nent part of the Social System as the
others, and not only deny it to be an
ordinance of God, hut declare it to be
sinful?* By what course of reasoning. t«en, or'
by what authority of thp Bible, do they
venture upon this glaring mutilation?
Oh! it will be answered, and is answer
ed : "" It is revolting to all the instincts
of humanity; nature cries out against
it." Well, what; then? Are, the in
stincts of.liuman nature, of fallen Hjinian
* It is worthy of note, that the Etymology of our
English word Obedient readily discovers its deriva
tion frpm the Hebrew root " Ebed," a slave; Ebed,
however compounded, in the fiebr«w always car
ries into its derivatives the idea of Slavery ; so that
the command to obey, wfiich is the central idea 'in
all tbe Social relations, carries with it the inherent
idea of Slavery. 164

9

nature, pur guide? We know that hu-;
niari nature, as it !fa,' chafes uflder re
straint, H Writhes under the1 •infliction of
the penalties that check its purpose to'
act as' Jt? pleases' in all things.* But whyj
feingler out the ' fourth relation, which]
regulates the relative duties of Master;
'and Slave,' for denunciation as sin,1 and'
not include the' other three relations? |
To be consistent, all the other ordained!
relations must be denounced, for each:
one lias' the essential idea of Slavery in
it, to wit, Obedience to authority. Re-
.' moVe that, and the' relation has no soul.;
The ultra abolitionists are more consist
ent in this respect than those who con-i
centrate their objurgations upori the Ser-i
vile relation alone. ' Making Freedom
their starting-point, they do denounce
Civil' Government, because in command- ,
ing Obedience to Rulers, it restrains
man's natural freedom. They do de
nounce the Matrimonial relation, because
it binds woman in the bonds of marriage,
commands obedience to her husband, and
so restrains the free-love propensities of
hoth. And there are women, wcblush;
to say it, so inoculated with the ultra
free' notions of the day, as shamelessly
to violate the proprieties and reserve of.
their Social position, and, aping the hab-
„its of men, have aspired to be politi
cal brawlers, to the destruction of that
delicate unobtrusiveness which is their
charm in their proper sphere, and which
gives them, in their homes, their real
power over man — a power which they
foolishly sacrifice to grasp a shadow. If
these dreamers seem more reserved, on
the third relation, in their writings and
speeches, it is more seeming than real,
since our youth we find early indoctrinat
ed into the notion that all restraint is
tyranny, that Obedience is oppression
and an infringement of their natural
rights, and so are preparing to act thei?
part m their day and generation in the
groat millennium of indiscriminate freer
dots. ''
' How can we account' for this mono
mania in regard to Slavery which has
' seized .upon so many otherwise sane
mihds,? It. must be that taost, if not all,
' of those so fierce in denouncing Slavery
are deceived by an imaginary monster,
dressed up by theij>priaginations with

* No culprit feels tl
With good opini>

alter draw
f th"e law. — Hodibras.

every attribute that Us' hideous and.
revolting, and which can excite disgwrt
arid horror'; to them, slavery, tyranny,
and Oppression arfe-synohytooUs, and m
their speeches, SermOris, arid prayers they
fere convertible terms, and are thus in
discriminately used. They have made
a man of straw, and with all the vis
ionary enthusiasm of a Quixote, are
fiercely bent on a valiant encounter
with this phantom, the creation, of their
own hea'ted faneyr Is it possible to
reason with men thus exalted ? WilE
they calmly, as Well as boldly, look thi»
phantom full in the face ? If they will,
they can not but perceive that those
traits which have excited their horror,,
seen through the mist with which aprouo!
infidel philosophy has enveloped them
are altogether extrinsic and accidental, it
is not the slavery of the Bible, nor of
the Southern States, but a creature of
thi-ir own imagination, clothed in a
frightful livery, which has, studiously
and persistently for years, been made up
for it, from the abuses of the system.
What then is Slavery ? Slavery is the
state of subjection which an individual, 01-
a number of individuals, lipids to authori
ty, whether that authority be in a per
son, persons, sentiments, or things. That
which compels Obedience, is his Masterr
and to that, be it a person, a sentiment,
or a thing, he is a slave. Nowhere is-
Slavery denounced in, the Bible as stn>
per se. It is denounced when it is con
nected with that which is sinful, whether
it be with a' person, or sentiment, or
thing, and it .invariably receives k»
moral complexion from the moral char
acter of the master. The slave of Sin
is doubtless a Sinner; but how is it with
the " Slave of righteousness," the "Slavt
of God," the "Slave of Jesus Christ'*!
for this is the phraseology used,inth«
New Testament, a phraseology which of
itself disproves the sinfulness of Slaveri
per se.* - >
* In the passages quoted I have given the Greek
word (iovTiof, douloa) its true meaning in English.
It is " slave, bondman, strictly one born so."
The Greek text is our guide, not a translation.
however excellent. Many English words, since th>
times of the King James translation of the Bible
have changed their meaning. Our word "servant'
is one of these. It has come to mean " one ml.
serves," whether a bondman or a hired servant,
thus confounding two distinct classes of domestics.
The only way, therefore, of knowing the1 true
165

w

m(l eaaflo^ ^"^Wft" h*MWflfc tba>,to
H^s^aiiil^aggeraited paty^ipftpfttbe,
gtfcfftopf) glajviery,,, conjured l(up jri .the
Invaginations of men, unnaturally «acoj.|ed
Jiy jdwei] iwg upon ,,e&taeme; , jnstapces^fjf
ihe(,«d«5« pf the rglatipn, may pe attri
J^ed . that excessive, vehemence jigajrast
Jjjhje relation itself whjch has, warped ttlje
jfldgnictyts, intensified the haj,p, aa4per-
verted , the zeal ,r of ..so , many goodrm«ri-
.That there is a relation, expressed in the
JJible by the terms Master and SJaye,
^leariy ordained by God, is as certain as
.that he has ordained the cognate rela
tions of Ruler and Ruled — Husband and
Wife — Parent and Child; and it is quite
as easy to dress up a hideous monster
from the abuses in all and each of these
cognate relations, by collecting together
the instances of abuse of the .power in
herent in all of them, and dwelling upon
sense of the original text, is to recur to the original
Words ; and in this case, the word in our version
translated servant, wherever the" original word in
(Jreek is dovXoc, (doulos,) ir any of its derivatives,
is slave or bondman^ and I have, therefore, given in
all instances where doulos is in the original, its true
translation slave.
Another example of the .change in the. sense of
English words, is in the word prevent: • If we had riot
recourse to the original, our translation of the pas-
Sage, "in the morning shall my prayer prevent
.thee," would seem to imply that our prayer hindered
j3od from doing something; because, now, prevent
means to hinder. But the meaning of prevent, at
the time of our translation, Was to came before.
Eeeurring to the original then, to clear up the dif-
4cxHy, it is readily done by giving the , original
meaning: " In the morning snail my prayer come
before thee."
A fewrpassagcs in which the word slave occurs,
(doulos, do«5lbf,)fWill amply ponfirm the truth that
Slavery receives its moral complexion, from the
moral character of the Master. ' Paul, . in the
Epistle tp .Romans and, in numerous other places,
styles himself the "Slave of Jesus Christ." In
Colnssiarig he calls "Epaphras a Slave of Jesus
¦.t5tm/3l" Peter, and James, and Jude, as.well as
Paul, style themselves. '•¦Slaves of Jesus, Christ,"
and the latter, in Romans 6:16, .holds-, this lan
guage; " Know ye not that to whom ye yield y6tn1-
selvcs slaves to obey, his slaves ye are to whbm ye
obey, whether of sin unto death or of obedience
onto righteousness. But, God be thanked, that ye,
having been the .slpves of sin, (but ye) liav0
obeyed from the heart that form qf doctrine which
was delivered ypu. Being, then, made free from
aia, ?/« became enslaved [edoulothcte, fdoi^up/Jrej]
*»t,iffighj«i>usneS8 ; for, as ye .have yielded your
«*ember3; slaves to unoleanness and to iniquity iintp
iniquity, even so now yield your members idaves
to righteousness unto holiness. For when yje «fere
.tlaven to Bin, ye were %ee from righteousness, but
now being made free from sin, and become slaves
of God, ye have your fruit," etc.

t^mm°miPjM "Agnation, is exejted
.$9 ^^hej^^hdjjhen, insteSfisf rigfit-
.th^so,, abuses,, which areah,uses]..pjf,iad-
minisfcration, (and np|;, w^erentjui, l,he
system,, adroitly pervert it to, destroy
the re I ation itself.
We .say it is easy thus (so gall ; up , .a
hideous , phantom, and present it , as the
embodiment of each and all these re-
latipns^and so raise an outcry. Against
the relafapn, itself — this has alreaclybeen
.dpue.fco pur hand. There are sects pf
"i\fa Government " enthusiasts, who
have taken this very method to denounce
all Government. There are sects pf
" Free lovers," who would abolish the
matrimonial relation by the same method,
attributing the ill-treatment, outrages, *
and murders of wives, details of which
they find in abundance in, every day's
journals, to, the restraint imposed by the
bonds of matrimony. And if in.respect
to the Parental relation^ no direct organ
ization has been formed to abolish, it,
its power has ; heen interfered: with, and
its machinery remodeled to suit the.inr-
practicable whims of those who would
abolish the Matrimonial relation, on
which tho Parental^ relation so directly
depends. In view of the fact that Slavery or the
Servile relation is proved to be one of
the indispensable regulators of the Social
system, divinely^ ordained for the dis
cipline of the human race in this world,
and that it is in perfect harmony, not
only with the cognate relations of, Civil
Government, the Matrimonial- relation,
aud-the Parental relation, but also with
the great declared object of the Saviour's
mission to earth, what influence, should
such a fact have upon some of the politi-
; cal questions ofthe day? If the, Servile
relation is an essential an^indispensfible
divinely arranged part of r ithe Sppial
system, is not t)?e atjempt.^o.blpt it out
altogether by force in 'any coinmunity,
under the plea that it is sin; an evil', a
wrong, and, an outrage on humanitjr, or,
indeedivon artyfOjher, plea,, sacrilegious?
Let me not bp misunderstqod. I do not
say that the relation m^y not be modi
fied, indeed,; like all the others, by those
who have the,Jegal control of .¦ it, by
lopsening or drfflgng tighter, according
to circumstancesp|he restraints imposed
on the inferior, pygn to that degree that
166

11

restraints shall in effect disappear ; but
fldo says that, ia the, ipnesent condition
of humanity, no modification can legiti
mately obliterate the relation altogether]
;rior absoiveltbe iqferiOrfrom tb«;5uty of
rendering obedience toi the -,1 srisperiorl
. Civil Government is modified byf different)
, forms throughout the world, from < thei
most despotic to the most republican;
There are evils. in every form, because of
the natural tendency of man to abuse his
1 power. But because these evils, these
accidents of the relation: exist, "is iti-a.
sound position to attempt with the " No
Government" fanatics to! put down all
tovernment? Yet with regard to
lavery, this is precisely the position Of
abolitionists. Government is modified
in the severity of its restrictions just so
far as the people, by their training to
obedience to law, make it politic and
wise; and a people • intelligent, just,
self-controlled^ and truly religious, re
quire none of the severities which are
necessary to a people of the opposite
character — ignorant, unjust, restive, fac
tious, and irreligious. These changes
from severe to mild, or vice versa, in
proportion as a people or a race are
prepared for them, will be inaugurat
ed, whether man wills it or not ; and the
form of government will be imposed by
a mightier hand than man's, according
to the necessities of the case, in spite of
all opposition ; for man can not abrogate
what God has ordained. Government
will never be abandoned in this world
till by its operation on character all men
shall have bowed their own wills to the
Supreme will. Government, says Her
bert SpenOer$ " is an institution originat
ing in man's imperfection — to the bad it
is essential, to the good not. It is the
cheek which national wickedness makes
to itself, and exists only to the same
degree that wickedness exists. Its con
tinuance is proof qf still existing barbar
ism. What a cage is tp the, wild beast,
law is to the selfish man. Restraint lis
for the savage, the rapacious, the violent ;
not for the just, the., gentle, the benev
olent. All necessity for external force
implies a morbid state. Dungeons for
the felon ; a strait-jacket for tbe maniac ;
. crutches for the, lame ; st^ys for . the
weak-hacked ; fonthe infirm of purpose
a master ; for the? foolish a guide; but
for the sound mind, in a sound body,

none of these. Were there no thieve*
and murderers, ^prisons would be &a-
necessary, Magisteriaioforffe^iB^thfrra*-
quence of social vicev'hnld the policeman
is the ;W»niplem«nJioiofi thej<brihfinaL
'Therefore ;itH is we halls. Government- a
necessary-evil. Is foinotthe oflsprihghof "
evili bearing aboutitMlthefmarfesflof its
jpareritage ?. /Does it not exist* because
crime exists ?t , Is therejnot more liberty,
that is, less Government^ as crime dimin
ishes? "
There is profound truth ;in all this,
met with, it is true, in a field abounding;
with both flowers and mettles; yet- this
truth is sustained by coincident truth in
the Bible.- "The law is not 'made for1 a
righteous man, but for the lawless and
disobedient, for the ungodly and for sin
ners." (1 Tim. 1 : 19.) And again : " If
ye be led of tbe Spirit^' ye are not under
the law ; the fruit of the Spirit is love,
joy, peace, gentleness, goodness, faith,
meekness, temperance, against such there
is no law." (Gal, 5, 18:22.)
' McCo'sh, in his admirable work on the
Divine Government, holds substantially
the, same views. " Can we be wrong in
supposing," he says, "that if man had
been a being spotlessly pure, God- would
have governed him by a moral law, pro
ducing the same harmony throughout.
the world of mind as physical law does
in the world of matter?" " It is question- (
able whether the mode of government *
bestfttted'for holy beings is at all adapt- ,'
ed to those who have broken loose from
the restraint of moral principle. When
a father finds his children rebelling-
against him, and setting his authority at
defiance, he must regulate his family on
totally different 'principles from -those
adopted when the bonds that connected
the members were confidence and love.
God can no't, in any case, abandon the
government of any portion of his uni
verse, and when he can not rule-by moral
laws, he must needs curb by physical
restraint." , No truth could be better1 expressed.
When man fell from his original exalted
state of subjection to the Divine will*
theri;the instrumentalities for curbing him.
by physical restraint, by the strong arm,
of power, were devised and put in opera
tion, and in the *Divine plan of a Social
System we have these several instrument
alities perfectly established, free frons
107

12

all the inconsistencies and vulgarities,
and shallow devices of the SociahSys-
. tern-mongers ofthe age. •
All these, relations are educational and
disciplinary. Just in proportion as each
-of the two parties in the several relations
^-conform to the Divine requirement of
jnst rule on the one part, and cheerful
.obedience on 'the other, where these
-several' relations -are regulated by the
law of Love, Society is peaceful, har-
,m«nious, prosperous, and the Slavery
clement in all. of them is either so miti-
--gated as to lose its severity, or it is
made more stringent in its severity, just
in proportion- as the law is set at naught,
being modified by the character of the
individual or the community controlling
or under control.
If in Civil 'Government the Ruler
•governs with justice, and is swayed by
that. love toward thosp over whom he
rules whioh God has enjoined, it is readily
perceived that. his rule can not be oppres
sive or tyrannical, and the disposition to
'.-cheerful obedience on the part of the
ruled is encouraged and strengthened.
'The Slavery, therefore, of this re'ation is
in effect abrogated so soon and so fur As
it Iims accomplished its object in subdu-
dug the natural disobedience of the hur
man heart, and tempered the character of
a people with obedience to law. If, how
ever, the. ruled are fractious, turbulent,
,self-willed, vicious,, the Slavery element
inherent in government revives and
manifests itselt hy more stringent mea7
an res, so .that persistent disobedience is
Tebuked and Nubdued even by physical
ibrce. So in the Matrimonial relation,
•(where the Slavery element is of a mild-
-er type than in the other relations, being
naturally tempered by a stronger Love
- in the .two : parties,) the obedience com
manded becoines cheerful subjection, and
then' all revolting ideas of tyranny and
•oppression vanish, just so far as the
parties conform to, the rules that God
"has given for the regulation of that -re-
. Intion: When, however; the love that
, is enjoined disappears in the husband,
.and a willful, contrary, fractious spirit is
manifested in the wife, then it is that
-disorder, contention, and wretchedness
onsue in the family. *
Again, in the Parental relation this
same Slavery element is-yigorous or mild,
even disappearing altogether to suit the

individual character of each child' of h
family. The ¦ Parent holding ". divinely
appointed power, is commanded to use
it teriiperately, not to provoke to wrath ;
but obedience is peremptorily command
ed on the part of the child. Wh ere the
parental command is given in the temper
required, and the child renders prompt i
and cheerful obedience, the.bonds of its
Slavery are not felt. But when the child
is willful, headstrong, stubborn, unruly,-
then it is that the Slavery element of the
relation asserts its power fand brings, its
seventies to bear, to subdue the native
disobedience of the young heart, before
its unrestrained exercise shall in man
hood have given it a strength that will
compel at a remoter period the Civijl '
Governor to use the stronger and more
effectual means of subjection, in order to
protect Society from its violence.
And now in that relation in which
the Slavery element is more strongly be
cause directly pronounced, why should
not the same , reasoning be accepted ?
The Master is restrained from an unrea
sonable exercise of his power by motives
drawn from his own responsibilities to a
higher power; he must be just toward
his Slave, but the Slave is commanded
to Obey; when this obedience is cheer
fully rendered by the Slave, and the
Master exercises his power of command
and direction in the temper required, are
there any of those revolting appendages
observable with which fanaticism de
lights to clothe it? On the contrary,
are there not in this relation, when faith
fully carried out according tothe'Divine
directions, some of the most beautiful
examples of domestic happiness and con
tentment that this fal'en world knows?
Protection1, and judicious guidance and
careful provision on the one part ; cheer
ful obedience, affection, and confidence
on the other.
In the light of this argument, drawn
from the highest law, we are able to de
tect the inconsistencies and infraction of.
civil law of those who hold that Slavery
is Sin. We see that if Slavery is Sin, it is not
alone in the Servile relation proper, that
this-taint of Sin is found ; but it is funda
mental, is essential in the structure of ffll
the other ordained relations' of Soeielfy.
But if in that relation in which it ismore
completely embodied, it is condemned as
168

13

the very essenoe of sin ; or, to use its fa-
vorlW l!fes$guaE}#ri;1 " the Sum of all viU
lainies;n%hy eorHSequence; consistency re
quires thatthis sin in all its ramifications
be rooted outbf all the other relation's. -
This is in effect to say that Obedience^
ov^sulyecti&ri to' authority, 'mnsX be alto-
f ether blotted out of the Social System.
his1 accomplished, what then? Then
comes the boasted reign of universal
abolition Freedom! The God of the
new religion Will' have' triumphed. Are
its worshipers prepared;,for such a con-
sumraatiori ? But the light of this argu
ment exposes infraction of Civil Law.
There is at least an outward professed
assent to the great truth that Civil Gov
ernment is an ordinance of God ; that
ftthe powers that be are ordained of
God." In this I shall assume that all
are agreed. There should be among the
intelligent citizens of this country no dif
ficulty in discovering the number, the
names, aud. the functions of these Powers
to which they are subject, and the proper
sphere in which they each of them act.
The Supreme power, the Sovereignty—
that power from which all other political
power is derived, is, under our form of
government, the people, or more properly
stated in reference to the Federal Gov
ernment, the Peoples ofthe States, each
State being organized as one people.
The "People of each State being the Su
preme power of that State, establish
their1 own independent government, em
body their will in a written Law called
the' "Constitution, name the officers to
wield powers delegated to them, and
prescribe the duties and the limitations
ef ' each subordinate power ; and this
without legitimate interference from
without the' State, except such as may
arise from the restraints of International
law.' These several States or peoples in
their Sovereign capacity consult together,
and devise and adopt a Federal Union
of States^ and delegate powers to form a
Federal Government;' appoint the va
rious subordinate powers of that Govern
ment ; instruct them and limit them in
all' their actions, and unitedly declare
their will in ~a carefully prepared written
instrument — the' Supreme law of the
land, or the'Oonstitution.
To this Constitution or Supreme law,
(beiiig the embodiment of the will of the
Soifereign — the People,) every officer,

from the President to a publican, is
amenable j^tor it 'is1 the 'highu8tsof.M4n.ot"
'pdwerwthat bej" wheticeall the subdr-v:
'dinate ^ powers that be" are derived* ,
'Every officer, then, throughout the land,
of whatever name or grade, whether a-
President of the United States or- a Gov* i ;
ernor of a State, or a sheriff of a county,: '¦•
is one of the "powers that be," just so •
long as He performs his legitimate duties '
within the limits prescribed by that Su
preme poWer which delegated to him the-'
only power he possesses, ahd no longer.
For so soori as he steps beyond the limits
of his pedple-appointed sphere of duties,
he is no longer one of the powers that
be, but a usurper, an infractor of the
Law, and as deserving of punishment as
any other violator of Law. 'Now, if
there is any. law. that is clearly defined,
forbidding action on a specific subject, it
is that law of the Constitution which
says: "Congress shall make no law re
specting an establishment of religion or
prohibiting the free exercise thereof.''
When, therefore, religious tenets are ob- '
truded into the political arena, virtually ;
demanding a settlement of conscientious
differences of opinion by a political ac
tion which adopts the views of one of
the parties, thus in eflject "prohibiting
the free exercise" ofthe opposite opinion
to the other party, is not that action a
palpable infraction of the Supreme Law ?
Such action is as truly establishing by
law a religious belief a? the passing oft &.• .'
lawmaking one ofthe denominational"
creeds the religion ofthe State;
What is the tenet declaring) Slavery* :
to be sin, preached for over thirty years
in abolition pulpits, but a setting forth i
of a religious belief? And what is the
opposite tenet declaring'' Slavery to- be ;
an ordinance of God but the declaration.
of a religious belief ? The believers in
these two antagonistic tenets form tw»
violently opposed sects, and both plead -
conscience in maintaining their respective! t
tenets, and appeal to the Bible to sustain;
their creeds.
Arid can there be two religious sects
in more perfect antagonism than one be
lieving and maintaining that to be sin:
which the other 'believes and maintains
to be ordained and established by1 God?
If it be not a religious question, what
means the sermons in , the pulpits, on
Fast, and Thanksgiving occasions, so
169

14

universal atthepresPnt day, the lectures
of thd^ergy and others-, on Sundays and
week days, the Resolutions of ; Synods
and Conventions,: and other Church or
ganizations, and the rules of discipline in
the various churches, excommunicating
slaveholders, only because of their slave-
holding^ ' and their belief in ithe' tenet,
that Slavery is ordained of God? Do
not these acts demonstrate the religious
character of the crusade against, that
which they defim sin, and conclusively
show it to be a religious question, upon
which the political action of the Federal
Government is urged with such zealous
pertinacity? There are minds which
can not, or at least, which do not, dis
criminate between political and religious
duty; carried away by their religious
feelings, they make all else bend toitheir
own conscientious convictions. They
have settled it immovably in their own
minds that Slavery is sin, and therefore
that it is fight to press into the service
of their consciences,- political power,
whether forbidden or not by the su
preme law of the land. They cry con
science, and therefore believe themselves
inikllibly right. This is no imaginary
or exaggerated statement. The affirma
tion that "John Brown was right be
cause he acted conscientiously;" is from
a high political quarter.* This pleading
of conscience, as a rule of right, should
bear examination. They who believe
Slavery to be sin, you say are conscien
tious. Granted.-" They also who be
lief® it to be an ordinance of God, they
whoi believe that abolitionists are the
si miners, are Also conscientious. , Are both
therefore, right ? ' No, you; will say; we;
are right, and they are Wrong. Well,
but they say- that they are right, and
you are wrorig. How can that cbritro-
versy'be settled ? Both plead conscience,
both hold with pertinacity their own
opinion, and therefore, according to your
premises, both are right. John Brown
is lauded, ay, canonized by some de
mented fanatics, because he carried Out
his conscientious convictions into act^
and1 murdered innocent men and women
in -performing what he believed to be his
duty. They who resisted him also car
ried but their conscientious convictfioris
intoiact, captured, tried, and hung him.
Why, on yottr principles, ought not tbmy
* Governor Andrew, of Massachusetts.

also to belauded and eanonized as welj,,
especially as they acted under law, and,,
he against' law? Followthk out to the
end, both now appeal to arms to sustain''
their Conscientious convictions, what is"'
the result? i Let the condition of t^e.,
country answer. The contests of •¦cpnry.
science can in this wayrbay.e no end, butyl
the annihilation of one or.jthe other efv>
the Contestants. Do you say that;it, may;
•be eomprondsed? How? ; There can be ,
no compromise between moral right and
wrong. The annihilation; ' by force of
arms, of those who admire the benevo-r
lence and the wisdom which they be
lieve they aee, if others dp, not, in the
establishing of tbe Servile relation, can
not make that sin which God has de* '
clared wise and proper! even after a'
thousand victories of arms. The ques-,,
tion then forces itself uppn us, What shall
be done with this vexed subject bf slave
ry ? The answer is plain, Let it alone.
Politically, as a Federal question, involv
ing a religious conviction, we have cer
tainly nothing to do with it ; but whether
Politically or Religiously^ we have noth
ing to do with it in other States where
Slavery exists. When the question, as
a political one, is mooted, whether Slave
ry shall be established in the State of
New-York, we, in New-York,- can settle
it for ourselves; without the aid or ad--
vice of the Federal Government, or of,,
any of our sister States. Whatever, our,
conscience or policy dictates * in : regard ,.
to, our own State, is no rule or preeeden^j;
for otherStates ; and as to the j«djpjgpj}w
rendered by your conscience, respecting,,.
their > sentiments or actions, they -mayt'
well ask : " Who art thou* who- judges^,
another man's servant? To. his own
master he staindeth or falleth." (Rom..
14 : 4.) "Why is my liberty judged
by another man's conscience ?" ¦- (1 Got..
10 : 29.)
If action on this subject, by any State,
is wrong,- theirs is the responsibility ; it
is not oure.
But as an Ethical question, Involving,,
individual conscientious duty in regard \
to Slavery, there are some considerations
which this argument suggests, which
ought to have weigh* with Christians.*
It. must be obvious to them, that many
of the prominent errors of,ihe day, mani^ ,
fested fby social reformers, are traceable;.
direct I v to a false theology, and the fruit
170

15

ofHbe Original fundamental efrof of dis-
betief '- 6f tfti degeneracy1 ¦ of mari, the
framing of social theories "onr the basis
of 'the nature of man, in the image of his
Maker, as originally created, as if man
, is rioWTwbat he was at his creation, is a
pregnant example.
Ignoring the great paramount fact of
man's present condition, as no longer pos
seBsitig his original character, how can a
true social theory he the result? i
A philosophy which leaves out of view
such a vital fact as man's degeneracy, or
treats it as a myth, can not arrive at
other than erroneous conclusions.
It is a fact worthy of special notice,
that the extreme abolitionists yield the
Bible argument, and virtually acknowl
edge that the Bible is against them.
Hence, having discovered this fact, like
all fanatics , who worship their theory
in spite of reason or religion, they are
ready with irreverent presumption, to
throw compass and charts overboard,
if these do not indicate the pre-deter-
mined course they stubbornly insist on
pursuing. Therefore it is they demand
a new compass and a new qhart, and
cry out for an " anti-Slavery Bible and
an anti-Slavery God."*
What does this blasphemous demand
prove but that the Bible as it is, and the
God which it reveals, do not support
their abolition views ?
But I proceed to the consideration of
a momentous fact, sustained hy care
fully collated statistics, that 'a great rad
ical error, long since adopted by the
Christian community, respecting the
Chrfetianization of barbarous nations,
has led to a course, in relation to-slav-
ery, directly calculated to defeat the
great object for which the Christian
world has long been striving, to wit,
the Christianization and civilization of
these barbarous races.
In 1860, my brother, Sidney E. Morse,
formerly editor of the New-York Ob-
server^Tprbj>6sed some two hundred ques
tions on the subject! of slavery. One
great fact, put in the form of a question,
but which could only be answered affirm
atively^ struck me with great force at
the'time, to wit : " That from the official
records of the Baptist, Methodist, Pres
byterian, Episcopal, and other Protestant
churches, it W«s shown that nearly four
• Hon: Anson Burlingame.

hundred thousand (400,000) negroei'
(or one fifth part of the whole adult slavir
population of the: Southern States) are
njiembers ,: of' Protestant Evangeliest*
churches ; while in all the churche*
of the Protestant missionary stations!
in the world, the number of converts! i^
less than two hundred thousand, (200,-
000.)" Reflecting: upori this statistiettV
fact, seeing that ' the Only great success
of Christianity among the African racfe'
was precisely in that portion which wa»'
in slavery in the United States, I felt*1
assured, that there must be somewhere
a fundamental error, in regard tb the inf
fluence of slavery upon that race, which
had escaped detection by Christian men,
and had" led them into most dangerous
paths. Hence, I; presumed that an an
alysis of Bible principles of human society
might lead to the defection of the error,
and I thus was led to the method of in
vestigation adopted in this argument. I
,had proceeded thus far in. my labors,
when I was put in possession of a work,
through the courtesy of its learned au
thor, which more than sustains, by in
disputable data, the great fact above
stated by' my brother. This work, en
titled, Piapit Politics, a most valuable
volume~of over six hundred pagesj ia
the result of the research and labor of
Prof. David Christy, of Cincinnati., It
is a careful collation of statistics from
the best official sources, invaluable to
Christian men, whether cle;i;gyme,rj or
laymen, and specially instructive |o,.th^.
statesmen and politicians ofthe day. It
should be in the library of every cj£izeB>'{
I draw from this rich repository sprue,,
iroportaitit facts developed in the hjst^piy^
ofthe past half-century, which fully cphf,
firm and' strengthen this argument;, v
The great error of the d^y,, iri.'reg^nlj
to slavery, lies imbedded far back ty$if.
history of , anti-slavery agitation, and, is
of English origin, imported thence, an,dj^
transplanted to a soil in New-Englaridj
hut toocpngenial to its growth.
As far back as 1823, in England, the
celebrated Mr. Buxton put forth in Par
liament this dogma : " The continuance-.
of Slavery , and the principles of tlie.
Christian' religion are incompatible?,
Here was the embryo of that more posi
tive tenet that all slavery is sin, af\f&t
ward embodied in the programme of wa>
American Anti-Slavery Society, in 1^3%
171

iflv

which Society took this gKonnd, ' .". that
nflftfcfeg short of immediate and uncon
ditional emancipation, could satisfy, the
d^Mands of justice, and fulffflithe -right
eous law of God." To Mr. Ruxt'on's
dogma, tice- celebrated i Canning, clear- 'X
sighted ani prophetic, replied in one of
his, most •eloquent speeches, * -paragraph
frcta which is of great significance, ab;
this hottr, and ss earnestly commended
to -the attention- <of those tso loudly laud
atory, "of the President's Emancipation
Proclamation. "'Sir," said MruGanriing, i
" we tEwst iremetaiber that we are. deal
ing with aibeing possessing the form, and
'strength of a man, but the intellect only
of a child. To turn him loose in the
manhood of his physical !Strength,*in the
enaturity of his physical passions,' but in
the tr/fancy of his uaairastructed reason,
Would be te raise upfa creature resem-
•hJhig the splendid picture of -romance,;
the hero of which can sketch a human
form, with all the corporeal capabilities
of a man, and with the thews and sinews
pf &' <riant, ; but being' unable to impart
ito the work 'of his bands n perception of
» tight and wrong, he finds too late that
tie has (tua'Jy created a more' than mortal
totiqser of doing mischief, and himself
recoils from the monster of his own crea
tion." We are experiencing at this very mo-
imeht t.he beginnings of the work of this
power of mischief, this monster conjured
up . and sedulously nurtured, and now!,
while I write, arming for his frightful
Work ; preparing, tin der tlj e influence of
blind councils, for scenefe of horror, which
will call forth tears of Mood from anr
other and sobered generation. Deplor-
kble as is this course marked out by short
sighted politicians, it is still morewionrn-
fS to sep some of the professed disciples
ofthe Prince of Peace, under the spell
of this horrible delusion, sustaining and
encouraging it with all their zeal and
eloquence , as a Christian Cause ; but so.
it is that, having adopted as a 'truth, a
dogma unsupported by any, authority
or experience from the Bilfl'e, or from
Providential developments,' but contra
cted by both, and only taken to be
truth on the dictum of a good but de-
Iiided man, they haVe been led into the'
most pernicious measures, 'diwetly coun-;
tteracting their own benevolent purposes
«(f salvation to a barbarous people, tit ierly

tfutnoug to-.to« aomti&f, te» ^eli^p^ «odj0
to the degraded^aoe -for ',»vhji|e ,b,en(Bf|&*
tjhey profess to labor. ,,-. ¦ -.. * 1, \j.!ii«<ril
: After nearly fifty: (50) tfeava] .l#0P|$;hyjo
the American -chut'ches in the Foreig/AA
mddt}, they can co.unf, hut abmX feMUv •
ifour thousand five hundred J(44,50P(f-I]i
members among the /pg£ -negroes,! wbi*s
th*< churches- at the South" can numfie-r, i
more than half a. million, five- Jiiindred>\
and twentyrfiwr thousand seven Aw$-fi
dred and. sixty-six (55Hy766) amoiflg
their wktnee 1 The Methodist missjofts;, «
in Liberia: have, labored forty-two (4&) : ;
years, expended more than five,' huw- ,
dred thousand (500,000) dollars, find
in 1B62, their report gives, as the grand ,
resalt, sixty five (65) native members ! ¦
The; united Presbyterian church in >
Trinidad, among the free negroes, has
been organized for twenty (20) years,
and: numbered, as the .-result of their
labors, six (6) converts ! ! . , ., .-,.-;
These are stubborn tacts, confirmed;,
by careful, laborious, dispassionate re-.
search. The details will be found in.
Professor Christy's work, to which we
refer the reader. : \ , , -,
Now, what is the logical in ferepee
from these facts ? The most unfortunate
arid calamitous dictum of Mr- Buxton,
however pMlanthropically intended,
',' tha$ tne contmuq,nce iof Slavery and
the principles of Ghristiamtyn are in-.
compatible^ 'does not «tahd .Jibe test pt
fifty years' experimenting, on tke.ground ; .
that it is a.Usulh.. ¦ ',- \
Nod6gm*ever altered is, proved i» ,
be ¦ more' directly, opposite the], trHtfai
more directly at variantse»with the teach- ,i
ings of the Bible and the experience
of Missionary history. , ,
Experience -shows that, the converse
bf this dogma, as a general ruhyis the
truth. CHMSTIArriTT HAS BEEN MOST.
Successfully propagated amona- a
barbarous race, when they have
BEKfc ENSLAVED. TO A ChRISTXAH; RACE. .
Slavery to them has ^een'SalvatiqnytmL,,
Freedom, ruin. '; This is a- proposition'
that stands the test both .of Scripture.
and experience. Observe how perfectly,;
it conforms to the Divine,: plan pf the
Social System, brought to view in this
'.argument. -¦ • - > ¦'"»., -
, ' It is a 'truth* -to be well pondered,'thati
the whole <human race without sgK&temr,
ment is barbarous, and it is only by the
172

ktabKshment of government in its va
E>us 4ttodjftoai,ipps{iJfi suit the, ^rjous.
lasses and* leojftd&jons of,- society,., that
law, frpm thq pttr^est stages ol hisex-
istence^has ever been civilized, . No. ©n<|f
will dispute this fact. In all these rela
tions ofthe Social System, therefore, we
perceive that Qbedience is the central
idea, and Government (more definitely
and in its largest scope ordained in the
first relation) is a notable, and significant
idea in all the, other relations. The
Matrimonial, the ' Parental, and: ;, the
Servile relations, are all governments in
limited spheres, adapted to operate upon
the particular classes over which each
relation extends. If this be so, as a mo
ment's reflection will show, then when
we consider that the great prevailing
characteristic of a barbarous race is
anarchy ; that lawlessness, insubordina
tion, aud every conceivable- form of li
centiousness, are in the -ascendant, we
are shut up to the conclusion that such
a race must first have.. a government Jin-
posed upon it from without ; for there
are no elements within it frpm which to
form a government. In the light of this
truth, how does that ordinance of God
which so many in our day have reckless
ly stamped as foolishness, illustrate the
Bjble truth that "the foolishness of God
ia wiser than men !" The Servile-relation
is. &, government adapted to just such a
race, and God, in his wisdom and far-
sighted benevolence, has ordained that
despised and vilified relation as the
means of bringing that race home to
himself. This is the Bible theory, and
the experience of the day sustains it, in
both aspects of the question. When, the
relAtio'aof Mastef'and Slave is left to its
natural workings under the regulations
divinely established, and unobstructed
by outside fanatic husybodyism, the re-.
suit, on the enslaved ahdion society at,
large, is salutary and benevolent. When
resisted,. as it is jby, the abpUtjpnisni, flf,

fiercely to attain an impracticable send.
Fa^9ysm.rtePOTs,.a"*^^flr¥^ ^
haticism en^rwag^d^a^d^hp^^^rfo;
With al| th^mld ,?paL,oj ,a^e/frH8r#
pit, , 8UJ?pRr:^df8b(vift^^, WVfWmAl
picked, cons^enpft mmWd^Wiftim
Union,, i The.iseeds, ofP^a^nmtfgt^BSo,™
by thS]tKua..djs$Wles, 0^^)0,-^/19%^
Peace. As "this,;w<as./ft separation; gORV),
meiiced in the churches, so mnst.the.f^rsf,,
Steps for conciliation come, up from ^bfj
4hurches. They, who have turned tlwar0
pulpits into rostra for partisan haranguesw;
must exorcise first their own hearts artd£
then their pulpits from the demoniacal!
possession It is they who are in fault,,,
who have adopted,, and who. disseminata,,
with all their zeal, the false belef, and;i
have joined in the deceptive cry that(
11 Slavery is Sin, and. the. cause of our,
civil war ; down, therefore, with Slave-.
ry." If the doctrine in tliis argument up,
sound, they will be convinced that it itt,
not Slavery, but the fanatic resolve to, t
blot out an ordinance of God, which lies.!
at the root of our national troubles. It'
is abolitionism that is our national sin,,,
and a sin flagrant enough, too, to calf,
down the judgments under which we
suffer. Christians p^pose the insane and-j
licentious vagaries ,pf^^he, Free-loye ,fac-, ,
tion, a faction whichywquld abolish th,p.
Matrimonial relation„pn the ground pt.t
the abuses and cruelties which everrm
day's police-reports expose to the world^,;
and which, they say, should devote it t<»> ;
destruction. If these; free-Jpvers : showljl,
acquire political power su$|pie.n$,£o wiehl;
the resources of thp gpyernmenjt, an^J,
their political campaignrcrj} a&9v0. J%;
'• Down with Matrimony.Qjjfyey VtffiuiJ b&
Opposed, to the dtsart- hyf e,\$ry deeea^
citizen, and, a civil ,war WPUwl- ensue^i
Wpnld Matrimony pv attii-$airimon&,
be the cause of that, war?' ^-ould $e#j
ilphp uphold that relation whicH God Ji%r
W$#m&> flK.thejj, who^puid <abolfifo4

the dayi,we have only tolfpk aroflpflfUSj r£ S-SBkMithe r^ponfible inci^i-s
to seethe horrible fruits,- m: every ^righ^] ,s trifofr [T^^bsju^y, ari^w^jkejl
ful, arid, disorganizing, and' bloody^m 1 '< ^rm^r^k^apf.^^.p f > the0ajten^0j$,j
Oriminalteipu and -recrimioatiaRjMWS.s"1!'8 ca?.f of, th^. fi-ee-love; fanatics ia
" ~' '  ''^once .perjoeij^^aaiiot jth^hke.
surdity irMSfee mmm Slay errand afc
tionismhe alscffdtseierned? fa M-: m m"i'rfo
I amfUlIf%*W*e'jbf';the hold which the
WTide-spre'M5&dlo'njg-'c'otVtinued influence
of abolition sophistry, through the wrest-

bandying of opprobrious .epithjfts,; ;will
not restore pttrTJpion. /Force wijl not
restore fit.; Peace, harmony, jfratepal
affection, can not Cpme from tfjephysical
instrumentalities which fanaticism has
brought into existence, aud, is using so

18

inyi of Scripture* and tw inflammatory | lit other' words, be calls Upon the C&urclf
appeals to the' instmcfcTSf human nature,it^stmimanrytO'ea!i«Mftwi^ -Cattl
has had on so many df the clergy indivi-

dtS'ally atjd'ih* conventions, and , in the
re'sblutions of various church organiza^
tiOns. How lamentable that, many of
; these latter 'o^^ni»tioijs"',shb'aM';be left
blindly to. incur the fearful responsibility
of adding to the catalogue of those Sin
ful acts, which they have voted as de
serving ofthe extremest church censure,'
to wit, excommunication, a presuriied;
sin' which can nowhere be found in the
Bible".. How is it possible that men with
the Bible in their hands Can be so de
luded as not to see that by their Sanction
ing such an extreme measure for such a
cause, they have rendered themselves
amenable to a direct apostolic excdm-
munication.' See' if this is not true.
Consider for a moment how universal at
the South is the opinion among those
ej&ellent men there, whom the Christian
world esteem to be Christians, if others
do not, that the relation of master and
slave is a divine ordinance. You say
they ai3 in error; they say' you are in
error ; they hold their opinions as con
scientiously as you do yours ; you, in
"Conformity with your declared opinion,
have proceeded to excommunicate them
from the Church. Haye you duly re
flected, with how niuch more propriety,
witji what greater show Of authority, they
might proceed to . excommunicate you
" from the Church ? Read the. First Epistle
to*Timothy at the 6th chapter.f Paul is
gifing special directions to Timothy on
thfs very subject of SlaVery, he charges
him, with the instructions to be given to
each of the parties in this servile relation ;
hoW-the slave is to estPefn his 'master,"
and the' master his slave ; 'and Ife then
describes the abolitionists of that day,
they who " taught otherwise," and hold
ing them tip for stern rebuke, declares
what discipline is to be dealt out to such
disorganizes apioraoo anu ruv roiqv-
rwv, [aphistaso apo ton toioiitdn',] " sep
arate from them," "remove froiri them."
•* r- .
* Wresting* of Scripture. Few are aware to
what a fearful extent these wrcttings have gone.
Th'e-most popular quotations to sustain aboli
tionism are false, distorted, irrelevant applications
¦ef Scripture, none of them bearing sober examin
ation. Take, for example, those made in Helper's
fcoijk, not one of them having any true application
to the subject.
f Sue Appendix and last column for a case in
point. .

you find like authority in the teachmgs
pf the Saviour or bf his apostles for any
such 'rebuke of Slavery or Slavehofdin^ ?
JTo one who examines,' even in the iriosi
cursory itaanner, the aspect of puhlifr
^flairs, hut must .perceive that it *w tM*
itfar' upon Slavery, and not Sici-Ve>'yf
which is the apple of discord in Churerr
and State. Even those who Worild1haVeJ<
been shdckedat the- ide* in- the outset
of Waging a war to root out Slavery
from the land, now acquiesce with a
certain complacency, saying that al
though they would not commence a war
foi* the purpose, yet since it has been com
menced, arid'as they flatter themselves
riot by their fault, they are rejoiced that
the final abolition of Slavery is insured.
To such I say, Do you' comprehend What
such' a position as yott assume implies?
It implies just this : you would not make
war directly on an institution proved by
the Bible a"nd by experience to be divinely
devised for good to a barbarous race, or
barbarous men, but you are glad, on the
whole, that war hasbeeri declared against
it, and that its 'destruction is probably
insured ; the result, indeed, will be the
placing them in a condition which will
inevitably undo all that Christian benev
olence has hitherto done for them, and
reduce them again to barbarism. They
will be taken from a position where
Christianity has reached them, and does
now reach them, and can continue to
reach them successfully, and they will he
put into a condition which' you dignify
with' the name of freedom., a condition in
which experience has proVed conclusively
they can not be reached.
If the JBible truth and missionary ex
perience had their proper influence upon
you, you Would' rather rejoice at the
wise forecast which provided for n, weak
and degraded race the Christian super
vision of governors suited to their con
dition, providing for their temporal as
well as spiritual good, and making' therri
a blessing instead of a curse to the world.
But it may be you still insist that the
extirpation of Slavery will be a blessing,
and that it is to be accomplished in the
present strife. You will be egregiously
mistaken in the result. There may pos
sibly be a change of the masters — they
who havo been instrumental in Christian- T14-

„<2at> Rbiawow— Tae Parbntal; or the Re
*c:'i fr**Jfc«%MU's^atrt.««Mfc &v i« ^,-
iiPitU «^«^^s'fe5Wi^#l«tsffl^ttn|«irifce
T«rd, m'jpithHt*, ^o**«> n«*5yo,»«>iokW!||«i»r
lejB.thejj[b»4iH«<*Uf*geflof'f>i ^ vjJUis-f b*w
the Lo^^tT^gght, P°MfJW W«^
and wothen which is tne first CMamaptlfucnt
with »mtJJp4^<^^
your chHSr^^ wrath** >bV" *«« «*«s^
.' moo* j*'1 Neimrr J>»biv,>f> Y-tt.w-:>.'
tfWfcrB l$EEATrON — The Srbvile ; br thiS-gai*
\»< Tatien'oi Masteu and Slave. tjt,-
'5Bph. 8: B^—' Slaves, dwXoi [douloi J be obe-
uient to them that are your masters accord
ing to the flesh, with fear aodj, trembling in
niugleness of your heart as unto Christ, not
with, ayc-service as men-plcasers, but as the
slaves [douloi] of Christ, doing the will of
God frort-. the heart ; with good will doing
service as to the Lord, and not to men.
Knowing that whatsoever good thing any man
docth, the same shall he receive of the Lord,
whether he be bond or .free, And, ye toasters,
do the same things unto them, forbearing
threatening, knowing that your master also is
in heaven, neither is there respect of persons
with him.
1 Tim. 6: 1 — Let as many slaves [douloi]
as are under the yoke count their own masters,
worthy of all honor, that the name of God
arid Mis doctrine be not blasphemed. If airy
man te.vch olherw ist and consent not to whole-
Some words, even the words of our Lord Jesus
CBrist, and to the doctrine which is according
to godliness, he Ts proud, knowing nothing,
but doting about questions and strifes of
words, whereof cometh envy, strife, railings,
evil surmisings, perverse disputings of mgrjjpf
«prupt minds and destitute of the ti u^fsup-
,P«SlS>g that gain is godliness-; fromn&#>*m
tkmfthgw'f- ¦: ¦'-.- . , > «i .fcn*dwui:Wi
. fMt»4$9— Slaves, [dm^9uW^m%rWm
yf*6?«»»teKs?nccQrding tyjvth$ jflesh^Hgt^fjthx
t&fW&mfi as luen-ftjeaftfirs, but in si^ara^
Of heart, fearing God, and whatever ye^ft^gq.,
ittM»»1*lyf «* vto' the k«#&< *n$ S** ¦ tomen,
ktVtRMgftfrai ©f ,the,iLord;ye shall receive the
JWfcrflrijf'fttie inher)itai>ee,Jfc» ye 86176,1116
matter CbBiftt.-} ibut he that dpe^j. Wrong shaM-
'•$«&fa*tov\ti}*iym>m *?&$>&&$»¦$* done, and
<i|«tS!visjBorresp«ot/«CiPj»r^>B8, .„M¥>tejs, give,
uwtat^PjW'jdavss fWoBWrt^fHhj^i asiust
•«*W^l..l«Wwin«.t^i^# Wtfef* ?na$ter<ia
bwvflfli-,' <fr,({ ¦,';', im\i n- Ho •.¦ilj.r:i uti'
,J,Pte**2 : 38^Ser»arrts; pWr^,ipi}cetai,].*»
tuhject to your matters with •sll,fear, ,. npt only
to the good and gentle, but also , to the fro-

ward, for this is thankworthy, if a man for
'We*Wto*tWWjyi<?d epdurejgrief, s»ff<sring;
fcuWeM for your faults ye sMf Me ft'J^
tiently ; ' Sift ff whe'ri'-ye do welrT^£ufEerWJ
it, ye1 take it patierjtly, this is acjiSSfatfltt'te'^aK^
Trtus 2 : 9-- Exhort slaves <ftfalt>ty*<stn^
obedient urito their own mir* ttT ti rT "i rrrrrlrjiiiWi
them in all things, not *nsweailfc tfgainjJiJBto
purloining, but showing all^^^ej^y,^^
i«'A I*ro*jffi!fy of the "Wftfd Presb348-
puis," rreKr'ln SteubenvilW'JDhio, very re
cently defcffiieil the question : " Whether it
w<i* consistent yeiih the principles of .the Hn>
ted Pr^slryterian.t .(Jhurch to tote for G. Lt~t
yaU".ndighflm."-,jT^ciT report says: " Thjij
Presbytery conssjefied that voting for' ihaf .
candid-it's involved 'a great -moral f/itestw/i''
and tlu*. no member of the United. Presbyrip*
rian Chui'ih could vote for him, without ignor-'
ing his principles on slarery, and countenanc
ing and encouraging disloyalty." The Clerk
of the Presbytery writes : " It was gratifying
to sea, how unhesitatingly the elders, as well
as the ministers,. gave an emphatic No to tho
question." It. was unanimously decided in
the negative.
A distinguished clergyman of the West thus
describes his own practice in the Church :
" I administered the Supper on last Sabbath,
and cut off every Butternut* in tbe congre
gation from the ccmmiLmoa of. the Church,"
There is no use in half-way mcosures. in these
times. It is an insult to the intelligence of
the Church for rebel sympathizers or Butter-
puts to remain in her communion, and if, they
will not peaceably withdraw, they should be
<"** °ff" ¦¦ ah iv ™
' These .facts illu«tj^ £fie lamentable apos-^
tiisy which has beej^, effected iu ;t$e ChurjA^
thjipugh abolition teachings, and;ijng depm.dk.
"^adation tp which sonje, : eligjfly^j tea^her^;
aye been left, to fall. True •Christif^&^Jgu
.nother age will look back upon the np^tjL
:isra of our days, as those of the preserji »K»
now dp,upon the witchcraft delusions of tne"
last century, with amazement and pity.
, , The above facts also illustrate theobtrusipn
pf a religious sectarianism into the political .
arena, ^demanding, under penalty of Church
censure,, the su &port of a particular religioi^
creed at the r^c&j . ^ith 4s much prnr^|Mjr''
the Baptisj^pjig^.jpireatpu to excoramunub^^
from tfiajr^oiiimuiMonijthose pftheir ruemberg'
whp 6hPHl4r> T9^lrlr5rili tfiilted "Presby teriaft,.
because ^,'j^el^e^ in jPedo'rbaptisii, this ajsi,
being (f^^m^.bj^.^aptists a great moriit,-,
ouestioft-w.oii . ¦'. icm •:' -J- (,¦;.,, a c,3 ii»'( -;<<.-4

* oUtral [oiketai] U not a syaooym of iovloi, [douloi,] but mesma strictly " an mmate of one'$ 1
kuuse," but most usually a " house-slave ;'* this meaning gives still greater force, to the injunction:
to obedience : since if they who are guasi-tlaves, not so absolutely slaves as the [douloi,] are «om- q
pianded to obey eveu froward or tyrannical masters, how rauoh more if he were a slave in thesj
Miia<i oi" [doulos J? „, , ,/ , . *
f A Butternut, in tbe nomenclature of that regioa 13 a, Slaveholder, or ono who 13 an oppossr of

iy

bSfeg 'tSie.' iliil^BiwwB rasa committed, to
tfieir training may be destroy ed, S»tS the
$kve8 turned oyer to a new set of inex
perienced masteri whose keynote is
fpeedbtn—UM they will be slaves still,
despite ef all your efforts to free them,
oSiffey whatever names of freedom jimi
flhttcwe^js'-ca!! them. Yon may call them
freedin&n, you may- proclaim liberty to
thi*m- t»& doomsday^ but when yon Bee,
*a you inevitably, wall, -the Vruii of ypur
felly, in your war on providential ar
rangements, and of your obstinate bb.tid
resistance of God's plan for elevating
these degraded beings, then will come
the bittt-r memories of the counsels of
statesmen and Christians rejected, of
warnings despised, "the name of God
and hi* .doctrine blasphemed," vain re
grets foi-, th" best blood of the country
poured forth like' water, and for the
millions of treasure worse than wasted-
ia fraternal strife ; awaking from the

delusive drearft of *<helJ<rw freedom, the
jSgment M infid*H$$*»&!!» jwill; fi^4fe>f 4
chains whicha false philanthropy hJMfoii*
imagination, seen fettering the negroi -m
sad reality; fastened upon year ow»:
limbs; the boasted liberty and eqnafity
which abolition fanaticism had $*c$|*
jupbri * the;'- slave tu rued into disastrous*
j^ceuse and hopeless debasement ; the,
country divided, ruined ; the scorn, the
spofct^and ,tho prey of foreign powers; .
your otjfrt j freedom- a •* glittering shadow
of the ptvjir&nd your necks hnjah# dnst
under the iron heel of mUitaSy. rule.,
This is the dark programme for a day of.
fasting and repentance, when abolitionism
has done its work, and God shall writd
the doom of the country in letters bjf
blood, for the warning ,of the, world :
This is th*. matiok that protjx*^
darbd to defy mt wisdom, and calk
MY ORDINANCES SlJT.

APPENDIX.

Fwst Bblatiok— Civa Govkkkjusot; or the
Relation of Bulbs, and Bpibd..
Titus 3: I — Put them in mind to b4 sub
ject to principalities and powers, to obey mag
istrates. Romans 13 — Lef every soul be subject unto
ihe higher powers, for there is. no power, but
of" .God. The powers that be are ordained
of God. . Whosoever, therefore, resisteth the
power, resisteth the ordinance of God. Arid
tliey~ tbat resist shall receive t6 themselves
damnation. For Rulers are not a terror to
good works, but to the evil. "Wilt thou not
then be afraid of the power ? Do that which
is good, and tho-ii shalt have praise of the
same. For he is the minister of God to theo
for good. But if thou rjoest 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 hint tfiat doeth evil;
Wherefore ye must treetls. be subject not only
for wrath, but also for conscience sake, for this
cause pay ye tribute Also, for they are God's
ministers, attending continually upoh this very
thing. Render therefore, to all their -'dues,
tribute to whom tribute, custom to whorft cus
tom, fear to whom fear, honor to whom- honor.
1 Peter ,2: 13 — Submit yourselves to every
ordinance of man for the Lord's, sake, whether
it ' be to the King, as Supreme, (or the Su
preme power,) or unto Governors, as to them
that are sent by him for the punishment of
•vp-doers, and for the praiselif: them that do
well. For so is the" will of God. Honor all

men. Love« the brotherhood Fear God.
Honor the King.
Second Relation — The Matbimoniax. ; cr
the Relation of Husband and Wire.
Titus 2 : 4— Teach the young women to be
sober, to love their husbands — to be obeditfii
to their own husbands.
Eph. 5 : 22_-— Wives, submit yourselves unto
your own husbands as -.into the Lord. For f,
the husband is the head of the wife, ev'en as-*
Christ is the head of the church. Therefore,
|is tho church is subject, unto Christ, so let"'
the wives be subject to' their own husbands •
in every thing.
So ought men to li>«e their WrVesv&s their' "
own; bodies. Let every one of yon in parties*
ular so love his wife even as himself, and tbe
wife see that she reverence her husband. *" ¦ *
1 Pet 8 : 1 — Likewise, ye wives,' >be in i*ib~
jeetion to your own husbands; Let' year
adorning be the hidden man of the heart' ra
that wMeh is not corruptible— <for after thi» ';
manner in tl>e. olden time, the holy women
also who trusted in Goal aoorjied' ihemsWitefc;-.
being in subjection to 'their oWn husbandly '¦'¦
even as Sarah obeyed Abraham, calling him1
Lord, . Likewise, ye husbands; dwell with
them, according to knowledge, giving honor
unto the -wife as unto the weaker vessel.
Colos. 8: 18— ^ivos, submit youttehmu
unto your own husbands .as it is fit fr 'the '<''
Lord. Husbands, love your wives, aad be not
bitter against them.
H5

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