The Anti-Slavery Examiner, Part 2 of 4 · Chapter 49The Chattel Principle (5)
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"MY DEAR SON,--With a hand enfeebled by a distressing and dangerous illness, from which I am slowly recovering, I address you, on a subject which lies very near my heart. I have a request to urge, which my acquaintance with you, and your strong obligations to me, will, I can not doubt, make you eager fully to grant. I say a request, though the thing I ask is, in its very nature and on the principles of the gospel, obligatory upon you. I might, therefore, boldly demand, what I earnestly entreat. But I know how generous, magnanimous, and Christ-like you are, and how readily you will "do even more than I say"--I, your own father, an old man, almost exhausted with multiplied exertions for the benefit of my family and my country, and now just rising, emaciated and broken, from the brink of the grave. I write in behalf of Archy, whom I regard with the affection of a father, and whom, indeed, 'I have begotten in my sickness.' Gladly would I have retained him, to be an Isaac to me; for how often did not his soothing voice, and skillful hand, and unwearied attention to my wants, remind me of you! But I chose to give you an opportunity of manifesting, voluntarily, the goodness of your heart; as, if I had retained him with me, you might seem to have been forced to grant what you will gratefully bestow. His temporary absence from you may have opened the way for his permanent continuance with you. Not now as a slave. Heaven forbid! But superior to a slave. Superior, did I say? Take him to your bosom, as a beloved brother; for I own him as a son, and regard him as such, in all the relations of life, both as a man and a Christian.--'Receive him as myself.' And that nothing may hinder you from complying with my request at once, I hereby promise, without adverting to your many and great obligations to me, to pay you every cent which he took from your drawer. Any preparation which my comfort with you may require, you will make without much delay, when you learn, that I intend, as soon as I shall be able 'to perform the journey,' to make you a visit."
And what if Dr. Baxter, in giving an account of this letter should publicly declare that Prof. Stuart of Andover regarded slaveholding as lawful; for that "he had sent Archy back to his son Isaac, with an apology for his running away" to be held in perpetual slavery? With what propriety might not the professor exclaim: False, every syllable false. I sent him back, NOT TO BE HELD AS A SLAVE, but recognized as a dear brother, in all respects, under every relation, civil and ecclesiastical. I bade my son receive Archy as myself. If this was not equivalent to a requisition to set him fully and most honorably free, and that, too, on the ground of natural obligation and Christian principle, then I know not how to frame such a requisition.
I am well aware that my supposition is by no means strong enough fully to illustrate the case to which it is applied. Prof. Stuart lacks apostolical authority. Isaac Stuart is not a leading member of a church consisting, as the early churches chiefly consisted, of what the world regard as the dregs of society--"the offscouring of all things." Nor was slavery at Colosse, it seems, supported by such barbarous usages, such horrid laws as disgrace the South.
But it is time to turn to another passage which, in its bearing on the subject in hand, is, in our view, as well as in the view of Dr. Fisk and Prof. Stuart, in the highest degree authoritative and instructive. "Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrines be not blasphemed. And they that have believing masters, let them not despise them because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit."[A]
[Footnote A: 1 Tim. vi. 1, 2.]
1. The apostle addresses himself here to two classes of servants, with instructions to each respectively appropriate. Both the one class and the other, in Prof. Stuart's eye, were slaves. This he assumes, and thus begs the very question in dispute. The term servant is generic, as used by the sacred writers. It comprehends all the various offices which men discharge for the benefit of each other, however honorable, or however menial; from that of an apostle[B] opening the path to heaven, to that of washing "one another's feet."[C] A general term it is, comprehending every office which belongs to human relations and Christian character.[D]
[Footnote B: Cor. iv. 5.]
[Footnote C: John xiii. 14.]
[Footnote D: Mat. xx. 26-28.]
A leading signification gives us the manual laborer, to whom, in the division of labor, muscular exertion was allotted. As in his exertions the bodily powers are especially employed--such powers as belong to man in common with mere animals--his sphere has generally been considered low and humble. And as intellectual power is superior to bodily, the manual laborer has always been exposed in very numerous ways and in various degrees to oppression. Cunning, intrigue, the oily tongue, have, through extended and powerful conspiracies, brought the resources of society under the control of the few, who stood aloof from his homely toil. Hence his dependence upon them. Hence the multiplied injuries which have fallen so heavily upon him. Hence the reduction of his wages from one degree to another, till at length, in the case of millions, fraud and violence strip him of his all, blot his name from the record of mankind, and, putting a yoke upon his neck, drive him away to toil among the cattle. Here you find the slave. To reduce the servant to his condition, requires abuses altogether monstrous--injuries reaching the very vitals of man--stabs upon the very heart of humanity. Now, what right has Prof. Stuart to make the word "servants," comprehending, even as manual laborers, so many and such various meanings, signify "slaves," especially where different classes are concerned? Such a right he could never have derived from humanity, or philosophy, or hermeneutics. Is it his by sympathy with the oppressor?
Yes, different classes. This is implied in the term "as many,"[A] which sets apart the class now to be addressed. From these he proceeds to others, who are introduced by a particle,[B] whose natural meaning indicates the presence of another and a different subject.
[Footnote A: [Greek: Osoi.] See Passow's Schneider.]
[Footnote B: [Greek: De.] See Passow.]
2. The first class are described as "under the yoke"--a yoke from which they were, according to the apostle, to make their escape if possible.[C] If not, they must in every way regard the master with respect--bowing to his authority, working his will, subserving his interests so far as might be consistent with Christian character.[D] And this, to prevent blasphemy--to prevent the pagan master from heaping profane reproaches upon the name of God and the doctrines of the gospel. They should beware of rousing his passions, which, as his helpless victims, they might be unable to allay or withstand.
[Footnote C: See 1 Cor. vii. 21--[Greek: All ei kai d u n a s a i eleutheros genesthai.]]
[Footnote D: 1 Cor. vii. 23--[Greek: Mae ginesthe douloi anthropon.]]
But all the servants whom the apostle addressed were not "under the yoke"[E]--an instrument appropriate to cattle and to slaves. These he distinguishes from another class, who instead of a "yoke"--the badge of a slave--had "believing masters." To have a "believing master," then, was equivalent to freedom from "the yoke." These servants were exhorted not to despise their masters. What need of such an exhortation, if their masters had been slaveholders, holding them as property, wielding them as mere instruments, disposing of them as "articles of merchandise?" But this was not consistent with believing. Faith, "breaking every yoke," united master and servants in the bonds of brotherhood. Brethren they were, joined in a relation which, excluding the yoke,[F] placed them side by side on the ground of equality, where, each in his appropriate sphere, they might exert themselves freely and usefully, to the mutual benefit of each other. Here, servants might need to be cautioned against getting above their appropriate business, putting on airs, despising their masters, and thus declining or neglecting their service.[G] Instead of this, they should be, as emancipated slaves often have been,[H] models of enterprise, fidelity, activity, and usefulness--especially as their masters were "worthy of their confidence and love," their helpers in this well-doing.[I]
[Footnote E: See Lev. xxvi. 13; Isa. lviii. 6, 9.]
[Footnote F: Supra p. 47.]
[Footnote G: See Matt. vi. 24.]
[Footnote H: Those, for instance, set free by that "believing master" James G. Birney.]
[Footnote I: The following exposition is from the pen of ELIZUR WRIGHT, JR.:--"This word [Greek: antilambanesthai,] in our humble opinion, has been so unfairly used by the commentators, that we feel constrained to take its part. Our excellent translators, in rendering the clause 'partakers of the benefit,' evidently lost sight of the component preposition, which expresses the opposition of reciprocity, rather than the connection of participation. They have given it exactly the sense of [Greek: metalambanein,] (2 Tim. ii. 6.) Had the apostle intended such a sense, he would have used the latter verb, or one of the more common words, [Greek: metochoi, koinonountes], &c. (See Heb. iii. 1, and 1 Tim. v. 22, where the latter word is used in the clause, 'neither be partaker of other men's sins.' Had the verb in our text been used, it might have been rendered, 'neither be the part-taker of other men's sins.') The primary sense of [Greek: antilambano] is to take in return--to take instead of, &c. Hence, in the middle with the genitive, it signifies assist, or do one's part towards the person or thing expressed by that genitive. In this sense only is the word used in the New Testament.--(See Luke i. 54, and Acts xx. 35.) If this be true, the word [Greek: euergesai] can not signify the benefit conferred by the gospel, as our common version would make it, but the well-doing of the servants, who should continue to serve their believing masters, while they were no longer under the yoke of compulsion. This word is used elsewhere in the New Testament but once, (Acts iv. 3.) in relation to the 'good deed' done to the impotent man. The plain import of the clause, unmystified by the commentators, is, that believing masters would not fail to do their part towards, or encourage by suitable returns, the free service of those who had once been under the yoke."]
Such, then, is the relation between those who, in the view of Prof. Stuart, were Christian masters and Christian slaves[A]--the relation of "brethren," which, excluding "the yoke," and of course conferring freedom, placed them side by side on the common ground of mutual service, both retaining, for convenience's sake, the one while giving and the other while receiving employment, the correlative name, as is usual in such cases, under which they had been known. Such was the instruction which Timothy was required, as a Christian minister, to give. Was it friendly to slaveholding?
[Footnote A: Letter to Dr. Fisk, supra, p. 7.]
And on what ground, according to the Princeton professor, did these masters and these servants stand in their relation to each other? On that of a "perfect religious equality."[A] In all the relations, duties, and privileges--in all the objects, interests, and prospects, which belong to the province of Christianity, servants were as free as their master. The powers of the one, were allowed as wide a range and as free an exercise, with as warm encouragements, as active aids, and as high results, as the other. Here, the relation of a servant to his master imposed no restrictions, involved no embarrassments, occasioned no injury. All this, clearly and certainly, is implied in "perfect religious equality," which the Princeton professor accords to servants in relation to their master. Might the master, then, in order more fully to attain the great ends for which he was created and redeemed, freely exert himself to increase his acquaintance with his own powers, and relations, and resources--with his prospects, opportunities, and advantages? So might his servants. Was he at liberty to "study to approve himself to God," to submit to his will and bow to his authority, as the sole standard of affection and exertion? So were they. Was he at liberty to sanctify the Sabbath, and frequent the "solemn assembly?" So were they. Was he at liberty so to honor the filial, conjugal, and paternal relations, as to find in them that spring of activity and that source of enjoyment, which they are capable of yielding? So were they. In every department of interest and exertion, they might use their capacities, and wield their powers, and improve their opportunities, and employ their resources, as freely as he, in glorifying God, in blessing mankind, and in laying up imperishable treasures for themselves! Give perfect religious equality to the American slave, and the most eager abolitionist must be satisfied. Such equality would, like the breath of the Almighty, dissolve the last link of the chain of servitude. Dare those who, for the benefit of slavery, have given so wide and active a circulation do the Pittsburgh pamphlet, make the experiment?
[Footnote A: Pittsburgh Pamphlet, p. 9.]
In the epistle to the Colossians, the following passage deserves earnest attention:--"Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing, that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.--Masters, give unto your servants that which is just and equal; knowing that ye have a Master in heaven."[A]
[Footnote A: Col. iii. 22 to iv. 1.]
Here it is natural to remark--
1. That in maintaining the relation, which mutually united them, both masters and servants were to act in conformity with the principles of the divine government. Whatever they did, servants were to do in hearty obedience to the Lord, by whose authority they were to be controlled and by whose hand they were to be rewarded. To the same Lord, and according to the same law, was the master to hold himself responsible. Both the one and the other were of course equally at liberty and alike required to study and apply the standard, by which they were to be governed and judged.
2. The basis of the government under which they thus were placed, was righteousness--strict, stern, impartial. Nothing here of bias or antipathy. Birth, wealth, station,--the dust of the balance not so light! Both master and servants were hastening to a tribunal, where nothing of "respect of persons" could be feared or hoped for. There the wrong-doer, whoever he might be, and whether from the top or bottom of society, must be dealt with according to his deservings.
3. Under this government, servants were to be universally and heartily obedient; and both in the presence and absence of the master, faithfully to discharge their obligations. The master on his part, in his relations to the servants, was to make JUSTICE AND EQUALITY the standard of his conduct. Under the authority of such instructions, slavery falls discountenanced, condemned, abhorred. It is flagrantly at war with the government of God, consists in "respect of persons" the most shameless and outrageous, treads justice and equality under foot, and in its natural tendency and practical effects is nothing else than a system of wrong-doing. What have they to do with the just and the equal who in their "respect of persons" proceed to such a pitch as to treat one brother as a thing because he is a servant, and place him, without the least regard to his welfare here, or his prospects hereafter, absolutely at the disposal of another brother, under the name of master, in the relation of owner to property? Justice and equality on the one hand, and the chattel principle on the other, are naturally subversive of each other--proof clear and decisive that the correlates, masters and servants, cannot here be rendered slaves and owners, without the grossest absurdity and the greatest violence.
"The relation of slavery," according to Prof. Stuart, is recognized in "the precepts of the New Testament," as one which "may still exist without violating the Christian faith or the church."[A] Slavery and the chattel principle! So our professor thinks; otherwise his reference has nothing to do with the subject--with the slavery which the abolitionist, whom he derides, stands opposed to. How gross and hurtful is the mistake into which he allows himself to fall. The relation recognized in the precepts of the New Testament had its basis and support in "justice and equality;" the very opposite of the chattel principle; a relation which may exist as long as justice and equality remain, and thus escape the destruction to which, in the view of Prof. Stuart, slavery is doomed. The description of Paul obliterates every feature of American slavery, raising the servant to equality with his master, and placing his rights under the protection of justice; yet the eye of Prof. Stuart can see nothing in his master and servant but a slave and his owner. With this relation he is so thoroughly possessed, that, like an evil angel, it haunts him even when he enters the temple of justice!
[Footnote A: Letter to Dr. Fisk, supra p. 7.]
"It is remarkable," with the Princeton professor, "that there is not even an exhortation" in the writings of the apostles "to masters to liberate their slaves, much less is it urged as an imperative and immediate duty."[B] It would be remarkable, indeed, if they were chargeable with a defect so great and glaring. And so they have nothing to say upon the subject? That not even the Princeton professor has the assurance to affirm. He admits that KINDNESS, MERCY, AND JUSTICE, were enjoined with a distinct reference to the government of God.[C] "Without respect of persons," they were to be God-like in doing justice. They were to act the part of kind and merciful "brethren." And whither would this lead them? Could they stop short of restoring to every man his natural, inalienable rights?--of doing what they could to redress the wrongs, soothe the sorrows, improve the character, and raise the condition of the degraded and oppressed? Especially, if oppressed and degraded by any agency of theirs. Could it be kind, merciful, or just to keep the chains of slavery on their helpless, unoffending brother? Would this be to honor the Golden Rule, or obey the second great command of "their Master in heaven?" Could the apostles have subserved the cause of freedom more directly, intelligibly, and effectually, than to enjoin the principles, and sentiments, and habits, in which freedom consists--constituting its living root and fruitful germ?
[Footnote B: Pittsburgh pamphlet, p. 9.]
[Footnote C: Pittsburgh pamphlet, p. 10.]
The Princeton professor himself, in the very paper which the South has so warmly welcomed and so loudly applauded as a scriptural defense of "the peculiar institution," maintains, that the "GENERAL PRINCIPLES OF THE GOSPEL have DESTROYED SLAVERY throughout out the greater part of Christendom"[A]--"THAT CHRISTIANITY HAS ABOLISHED BOTH POLITICAL AND DOMESTIC BONDAGE WHEREVER IT HAS HAD FREE SCOPE--that it ENJOINS a fair compensation for labor; insists on the mental and intellectual improvement of ALL classes of men; condemns ALL infractions of marital or parental rights; requires in short not only that FREE SCOPE should be allowed to human improvement, but that ALL SUITABLE MEANS should be employed for the attainment of that end."[B] It is indeed "remarkable," that while neither Christ nor his apostles ever gave "an exhortation to masters to liberate their slaves," they enjoined such "general principles as have destroyed domestic slavery throughout the greater part of Christendom;" that while Christianity forbears "to urge" emancipation "as an imperative and immediate duty," it throws a barrier, heaven high, around every domestic circle; protects all the rights of the husband and the fathers; gives every laborer a fair compensation; and makes the moral and intellectual improvement of all classes, with free scope and all suitable means, the object of its tender solicitude and high authority. This is not only "remarkable," but inexplicable. Yes and no--hot and cold, in one and the same breath! And yet these things stand prominent in what is reckoned an acute, ingenious, effective defense of slavery!
[Footnote A: Pittsburgh pamphlet p. 18. 19.]
[Footnote B: The same, p. 31.]
In his letter to the Corinthian church, the apostle Paul furnishes another lesson of instruction, expressive of his views and feelings on the subject of slavery. "Let every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. Ye are bought with a price; be not ye the servants of men."[A]
[Footnote A: 1 Cor. vii. 20-23.]
In explaining and applying this passage, it is proper to suggest,
1. That it could not have been the object of the apostle to bind the Corinthian converts to the stations and employments in which the Gospel found them. For he exhorts some of them to escape, if possible, from their present condition. In the servile state, "under the yoke," they ought not to remain unless impelled by stern necessity. "If thou canst be free, use it rather." If they ought to prefer freedom to bondage and to exert themselves to escape from the latter for the sake of the former, could their master consistently with the claims and spirit of the Gospel have hindered or discouraged them in so doing? Their "brother" could he be, who kept "the yoke" upon their neck, which the apostle would have them shake off if possible? And had such masters been members of the Corinthian church, what inferences must they have drawn from this exhortation to their servants? That the apostle regarded slavery as a Christian institution?--or could look complacently on any efforts to introduce or maintain it in the church? Could they have expected less from him than a stern rebuke, if they refused to exert themselves in the cause of freedom?
2. But while they were to use their freedom, if they could obtain it, they should not, even on such a subject, give themselves up to ceaseless anxiety. "The Lord was no respecter of persons." They need not fear, that the "low estate," to which they had been wickedly reduced, would prevent them from enjoying the gifts of his hand or the light of his countenance. He would respect their rights, sooth their sorrows, and pour upon their hearts, and cherish there, the spirit of liberty. "For he that is called in the Lord, being a servant, is the Lord's freeman." In him, therefore, should they cheerfully confide.
3. The apostle, however, forbids them so to acquiesce in the servile relation, as to act inconsistently with their Christian obligations. To their Savior they belonged. By his blood they had been purchased. It should be their great object, therefore, to render Him a hearty and effective service. They should permit no man, whoever he might be, to thrust in himself between them and their Redeemer. "Ye are bought with a price; BE NOT YE THE SERVANTS OF MEN."
With his eye upon the passage just quoted and explained, the Princeton professor asserts that "Paul represents this relation"--the relation of slavery--"as of comparatively little account."[A] And this he applies--otherwise it is nothing to his purpose--to American slavery. Does he then regard it as a small matter, a mere trifle, to be thrown under the slave-laws of this republic, grimly and fiercely excluding their victim from almost every means of improvement, and field of usefulness, and source of comfort; and making him, body and substance, with his wife and babes, "the servant of men?" Could such a relation be acquiesced in consistently with the instructions of the apostle?
[Footnote A: Pittsburgh pamphlet p. 10.]
To the Princeton professor the commend a practical trial of the bearing of the passage in hand upon American slavery. His regard for the unity and prosperity of the ecclesiastical organizations, which in various forms and under different names unite the southern with the northern churches, will make the experiment grateful to his feelings. Let him, then, as soon as his convenience will permit, proceed to Georgia. No religious teacher[B] from any free state, can be likely to receive so general and so warm a welcome there. To allay the heat, which the doctrines and movements of the abolitionists have occasioned in the southern mind, let him with as much despatch as possible collect, as he goes from place to place, masters and their slaves. Now let all men, whom it may concern, see and own that slavery is a Christian institution! With his Bible in his hand and his eye upon the passage in question, he addresses himself to the task of instructing the slaves around him. Let not your hearts, my brethren, be overcharged with sorrow, or eaten up with anxiety. Your servile condition cannot deprive you of the fatherly regards of Him "who is no respecter of persons." Freedom you ought, indeed, to prefer. If you can escape from "the yoke," throw it off. In the mean time rejoice that "where the Spirit of the Lord is, there is liberty;" that the Gospel places slaves "on a perfect religious equality" with their master; so that every Christian is "the Lord's freeman." And, for your encouragement, remember that "Christianity has abolished both political and domestic servitude whenever it has had free scope. It enjoins a fair compensation for labor; it insists on the moral and intellectual improvement of all classes of men; it condemns all infractions of marital or parental rights; in short it requires not only that free scope be allowed to human improvement, but that all suitable means should be employed for the attainment of that end."[C] Let your lives, then, be honorable to your relations to your Savior. He bought you with his own blood; and is entitled to your warmest love and most effective service. "Be not ye the servants of men." Let no human arrangements prevent you, as citizens of the kingdom of heaven, from making the most of your powers and opportunities. Would such an effort, generally and heartily made, allay excitement at the South, and quench the flames of discord, every day rising higher and waxing hotter, in almost every part of the republic, and cement "the Union?"
[Footnote B: Rev. Mr. Savage, of Utica, New York, had, not very long ago, a free conversation with a gentleman of high standing in the literary and religious world from a slaveholding state, where the "peculiar institution" is cherished with great warmth and maintained with iron rigor. By him, Mr. Savage was assured, that the Princeton professor had, through the Pittsburgh pamphlet, contributed most powerfully and effectually to bring the "whole South" under the persuasion, that slaveholding is in itself right--a system to which the Bible gives countenance and support.
In an extract from an article in the Southern Christian Sentinel, a new Presbyterian paper established in Charleston, South Carolina, and inserted in the Christian Journal for March 21, 1839, we find the following paragraphs from the pen of Rev. C.W. Howard, and according to Mr. Chester, ably and freely endorsed by the editor. "There is scarcely any diversity of sentiment at the North upon this subject. The great mass of the people believing slavery to be sinful, are clearly of the opinion that as a system, it should be abolished throughout this land and throughout the world. They differ as to the time and mode of abolition. The abolitionists consistently argue, that whatever is sinful, should be instantly abandoned. The others, by a strange sort of reasoning for Christian men, contend that though slavery is sinful, yet it may be allowed to exist until it shall be expedient to abolish it; or if, in many cases, this reasoning might be translated into plain English, the sense would be, both in church and State, slavery, though sinful, may be allowed to exist until our interest will suffer us to say that it must be abolished. This is not slander; it is simply a plain way of stating a plain truth. It does seem the evident duty of every man to become an abolitionist, who believes slavery to be sinful, for the Bible allows no tampering with sin."
"To these remarks, there are some noble exceptions to be found in both parties in the church. The South owes a debt of gratitude to the Biblical Repertory, for the fearless argument in behalf of the position, that slavery is not forbidden by the Bible. The writer of that article is said, without contradiction, to be Prof. Hodge of Princeton--HIS NAME OUGHT TO BE KNOWN AND REVERED AMONG YOU, my brethren, for in a land of anti-slavery men, he is the ONLY ONE who has dared to vindicate your character from the serious charge of living in the habitual transgression of God's holy law."]