Chapter 11

returns home with this letter in his pocket. Anxious I have no doubt, to see his good old master. His feelings and views had undergone a change. He loved his master then; whereas, he formerly hated him, and fled from his service. No time is lost; he returns home in haste to his master. They meet. He approaches Philemon and extends his hand, while tears trickle down his cheeks. Master, (says he to Philemon), I have been a wicked and unfaithful servant; but thank God, I found St. Paul at Rome and he has converted me to Christianity; and here is a letter from brother Paul. And did you see brother Paul, exclaimed Philemon? Oh! yes, said Onesimus; his countenance lighting up and his eyes dancing in their sockets for joy. And is dear brother Paul well? How does he do? Oh! very well master, very well, indeed. Philemon then proceeds to open the letter, and what does he read therein?

"I, Paul, the prisoner of Jesus Christ--unto Philemon, our dearly beloved brother--Grace to you and peace from God--Hearing of thy love and faith--Which thou hast toward the Lord Jesus Christ; I beseech thee for my son, Onesimus, That thou shouldst receive him forever."

Receive him, said St. Paul, not only as a good and faithful servant, now profitable to thee; but receive him as a brother beloved--an heir of salvation. Here is clearly set forth the duty of ministers, masters, and servants; but, as I shall again and again refer to this subject, I will now proceed to show reasons why, the holding of slaves is not necessarily sinful under all circumstances.

A slaveholder is under no obligation to emancipate his slave, provided the condition of the slave is made worse thereby. And it is obvious, that there are many cases, in which both master and slave would sustain injury, by the emancipation of the slave. Under such circumstances, there are as good reasons, why a slave should be retained in bondage, as there are, that a minor should be subject to his parents until he is twenty-one years of age; or that an idiot should be placed under the supervision and control of some one, during his natural life. The reason is based on inability and incompetency of the slave, the minor and the idiot. They are not qualified to reason and to judge, and are therefore incompetent to act; hence, it devolves on some one to reason and to judge for them, and to supervise and control their actions. The welfare of the slave, the minor, and the idiot, is subserved by subjecting them to the control of competent persons; and the peace, prosperity, and general good of all are promoted thereby.

Before I proceed farther with the respective duties of masters and servants, I beg leave to present some solemn thoughts, for the consideration of Christian slaveholders. I have endeavored to show, that the holding of slaves is not sinful, _per se_; but if slaveholders fail to discharge the duties enjoined on them, the Divine Being will hold them accountable for their dereliction of duty. Such is the deceitfulness of our hearts, and such the proneness of our corrupt natures to wander from the path of duty, that it is necessary for us at all times to scrutinize well, the motives which prompt us to act, and to test all our actions by the only standard of truth, the Holy Scriptures. Our Saviour tells us, that it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven. Not that the possession and enjoyment of riches is necessarily sinful; but if those who have wealth, fail as good stewards, to use it according to the requisitions of the Bible, then are they guilty in the sight of God. So it is with slavery. Slaveholding is not necessarily sinful, but if slaveholders fail to discharge the duties enjoined on them in the New Testament; then are they guilty in the sight of God. And here lies the difficulty; when we point out to a rich man his duty, his corrupt and avaricious heart interposes and says, no; you would rob me of my goods, you would damage my pecuniary interests; I cannot, I will not yield to your requisitions. We sometimes encounter the same difficulty with slaveholders. They sometimes imagine that duty and interest, are antagonistic principles. They imagine, that if they discharge their duty to the slaves, their pecuniary interests will suffer thereby; and for this reason, I have sometimes thought, that it might be as difficult for a slaveholder to enter the kingdom of heaven, as for a rich man. "The love of money, the root of all evil," stands in the way in both cases. If duty and our worldly interest could always run in the same channel, then should we find it no difficult task to be Christians; but as they are sometimes opposing forces, antagonistic principles, the contest is difficult, and the result sometimes doubtful.[3] Duty, commands the rich man to feed the hungry and clothe the naked; but the rich man says, nay, Lord, my goods are my own; I procured them by honest labor, and must I now appropriate them to feeding the hungry and clothing the naked? What right have they to enjoy the fruits of my labor? Your requisition Lord, is unreasonable. I cannot, I will not comply. Duty, says to the slaveholder, "Give unto your servants that which is just and equal, forbearing threatening;" but the slaveholder says, nay Lord, my slave is my own property, I purchased him with my own money, and what right have you to dictate to me, how I shall treat my slave? Is he not my own, have I not the right to feed, clothe, work, and otherwise treat him, as seemeth good in mine own eyes; and who has the right to interfere? A compliance with your unreasonable demands will materially affect my pecuniary interests. My object is to amass wealth, to hoard up silver and gold; and I shall therefore so manage my affairs as to accomplish this object.

[3] By _worldly interest_, I wish to be understood, the accumulation of wealth by any and every means, and the hoarding it up, regardless of the wants and sufferings of those around us.

He that sets up for himself, regardless of the peace, happiness, and comfort of his fellow creatures--he that hath a will of his own, and will not yield to the requisitions of God's word--he that will take his own way, regardless of the dictates of his better informed judgment--he that will go his own course, it matters not on whose rights he infringes--he that will consult his own interests, and at the same time trample under foot the dearest interests of others, has no right, or title, to the name of a Christian. If the Bible says do this, or abstain from that, the Christian has no right to demur; it matters not how repugnant it may be to the feelings and inclinations of his heart. He must cheerfully and heartily at all times, and under all circumstances, acquiesce in the will of a superior intelligence. He must be willing to sacrifice all; not only his earthly goods, but life itself, if God requires it at his hands. This is the doctrine of the Bible, and well did the Saviour say, "Strait is the gate and narrow is the way, that leadeth to life; and few there are that find it." "Many are called, but few are chosen." The Christian is not at liberty to consult his own personal interests and inclinations, when they are in opposition to the will of God. "Ye are not your own, (says the apostle), ye are bought with a price."

It was impressed on my mind in early life, that there was much error and misconception among Christian slaveholders in general, in reference to their obligations to their slaves, and a long residence among them has but strengthened and confirmed those convictions. I have no reference here to those who view slave property in the same light, that they do every other species of property; but to conscientious and humane men. I allude to you, who profess to be the followers of the meek and lowly Jesus--you, who take the Bible for the man of your council--you, who profess to be the servants of that God who is no respector of persons--you, who profess to be under the influence of that religion which recognizes every man as a brother beloved, for whom Christ shed his precious blood.

I beg leave to impress on your minds the solemn truth, that your slaves are human beings of like passions, feelings, and propensities as yourselves; that they have immortal souls; that their joys and their sorrows, their happiness, and their misery, are suspended on the treatment which they receive at your hands; and that not only their present happiness and misery, but in all probability, their eternal destiny may be influenced by your course of conduct toward them. These are weighty considerations--would to God I could impress their importance on your minds; and that you would give them that prayerful and serious attention winch they demand at your hands.

In assuming the right to direct and control fellow beings, from their cradles to their graves, you have taken on yourselves responsibilities, onerous indeed; and whatever may be your feelings,--whatever may be your views--whatever may be your course toward these unfortunate beings, of one thing you may be assured, that you are destined to meet them at the bar of judgment, and that if you have failed to discharge the duties obligatory on you, God Almighty will require their souls at your hands.

It is there that the rich and the poor, the bond and the free, the slave and his master, shall meet on a common level before a just and Almighty Judge; who, without respect of persons, colors, grades, or conditions in life, shall render unto every man according to his works, whether they be good or evil. In that dread day, it will avail you nothing, that in this world you were men of renown; that in this world the indigent and the ignorant, cowered in your presence, or were awed into submission by your superiority; or, that the summits of your superb and beautiful mansions vied with the clouds--that you added house to house, and field to field--that you amassed silver and gold as the dust of the earth--and that you were surrounded by all the elegancies and enjoyed all the comforts of life--rioted in excess and reveled in luxury. There you will stand before a just and scrutinizing God, divested of all those superfluities, and stripped of all that drapery, and those fascinating accomplishments, which attracted the attention and commanded the respect and admiration of your dependants and inferiors in this world.

Having in the preceding pages, but incidentally alluded to the duties of servants, I will close the present chapter with a few remarks on that subject. "Servants obey in all things your masters according to the flesh," &c. Servants are taught in the New Testament, not only to obey their masters, but to do it in the fear of God, cheerfully, freely, and actively; not simply with a view to please their masters, but as a service or duty, which God requires of them and for which he will hold them accountable.

It is a little remarkable, that so much should have been said and written about the cruel and harsh treatment of servants, and the duties of masters, and that the duties of servants should have been overlooked. Servants are commanded to be subject to their masters, "not only to the good and gentle, but also to the froward." The non-observance of this command on the part of servants, has frequently engendered that peevishness and perverseness in masters to which the apostles alludes, viz. forwardness among servants, has engendered frowardness in masters. It is the duty of servants, to oppose the evil tempers and dispositions, and the inhumanity of masters, by opposite tempers and dispositions, and by an opposite course of conduct. This is the command of God; and by yielding obedience to this command, they would to some extent, at least, reform their masters, and secure to themselves kind treatment. It is their only hope; it is all they can do, that will be likely to ameliorate their conditions as slaves. If servants would obey the injunctions of Holy Writ, they would seldom be treated cruelly or unkindly. It is their own disobedience and perverseness that subjects them, for the most part, to cruel treatment. I know, from personal observation, that the unkind, the harsh, the cruel treatment of slaves, in a large majority of cases, originates in their failure to observe the injunctions of the inspired writers.

I have shown that it is the duty of servants to "love" and "obey" their "masters," to "count them worthy of all honor," and "to please them well in all things;" and it now devolves on those who have taught a contrary doctrine, to either admit their error, or otherwise to throw away their Bibles. It is folly for persons to persist in a course so contrary to the word of God, and notwithstanding, to call themselves Christians. I know that there are many who will plead ignorance, when they are arraigned for their unscriptural views, and their unwarrantable interference with slavery. It is too true--poor souls, they are ignorant--deplorably ignorant; but in all seriousness I would ask, how is it in this land of Bibles, that a majority of those professing Christianity, should know but little more about the Sacred Scriptures, than the heathen who never saw a Bible? But they have no time to read the Bible, and what is worse, they have no taste for it. All their leisure moment are devoted to the reading abolition papers, Uncle Tom's Cabin, and other contemptible low, filthy novels!

But how is it, that there are ministers of the gospel of all denominations of Christians, who are guilty of inculcating doctrines on the subject of slavery, that are directly opposed to teachings of Divine inspiration? Are they ignorant of the fact, "that slavery pervaded the whole Eastern world, at the introduction of Christianity;" and yet not one word was uttered by our Saviour and his apostles, in condemnation of it as a civil institution? Are they ignorant of the fact, that both masters and servants were admitted into the church of Christ, and that masters were required in no instance, so far as we know, to manumit their slaves? Are they ignorant of the fact, that Christ and his apostles taught masters and servants their relative duties, and otherwise left the institution of slavery as they found it? Have they ever read Paul's letter to Timothy? "Let as many servants as are under the yoke, count their masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren? but rather do them service, &c. These things teach and exhort. _If any man teach otherwise, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth. From such withdraw thyself_."

A more graphic description of the abolition clergymen of the present day could not be drawn. It is a picture of modern abolition drawn by the Omniscient God; and every word of it was originally applied to the subject of slavery and abolitionism. We have had strife, we have had railings, evil surmisings and perverse disputings; and we are indebted to corrupt fanatical clergymen for all these evils--for all this contention and slavery agitation--for all this envy, jealousy, hatred and sectional feeling--for all that endangers our peace and prosperity--our liberty, our happiness--and the perpetuity of this glorious Union. Yes, my fellow citizens, we are indebted to the emissaries of England, and native born American citizens, who from sinister motives have cloaked themselves with ministerial garb, for all the contention, all the evils, all the crime that has accrued or grown out of African slavery in the United States! St. Paul says, that they are "men of corrupt minds," and that they are "destitute of the truth;" and he moreover commands Timothy to "withdraw from such" characters. And in the name of God, I command every Christian, every patriot, every friend of republicanism, every gentleman of honor, to "withdraw" from such men. Excommunicate them, cast them off,--cast them out as evil spirits--have no fellowship with them, until they repent of their crimes and cease from the evil of their ways. They are enemies to "pure and undefiled religion," and traitors to their country; and as such, they should be viewed and treated by every good citizen.

Many persons suppose that abolitionism is of modern origin; but it is an error, for we learn from the Epistle of Paul to Timothy, that it was agitating the church of Christ in the apostolic ages. St. Paul denounces those agitators as "men of corrupt minds;" and he moreover says unto Timothy, "from such withdraw thyself;" viz., excommunicate them--exclude them from the church, and have no fellowship with them. It is a fact, worthy of note, that primitive Christians never meddled with the civil institutions of the countries in which they resided. They were under all circumstances good and loyal subjects. But the efforts of the apostle Paul, to crush the monster abolitionism, did not entirely succeed, for it has continued to agitate the church, from that day to the present hour. Yes, the foul fiend, with head erect, and brazen front, is stalking over our beloved country to the present day!

It appears that portions of the church, notwithstanding the solemn injunctions and admonitions of St. Paul, continued to interfere with the civil and domestic relations of master and servant. But the practice was condemned as unchristian, by nearly all the principal _fathers_. Particularly, Ignatius, Chrysostom and Jerome. Ignatius says, "let them (servants), serve their masters with greater diligence, and not be puffed up--and let them not desire their liberty to be purchased by the church." It was decreed by one of the ancient councils of the church,--"if any teach, that by virtue of religion or Christian instruction, that the slave may despise his master, or may withhold his service, let him be anathema," viz., let him be accursed of God, and separated or excommunicated from the church of Christ. Let the church have no fellowship, union, or communion with him, and let him be an off-cast from society.

Mark the above, reader! It is the language of the apostle Paul, and the voice of the primitive church of Christ with reference to abolitionism. I have said nothing worse--I have not said more--I shall not say less. It is God's truth; harsh and severe as it may appear to some of you. And to abolitionists, I have only to say in conclusion, poor deluded souls, I sincerely pity you. Bow your heads with shame and grief--it may be, the Lord will have mercy upon you.