Volume II Part 65 (1/2)
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 cla.s.ses 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 cla.s.ses. This is implied in the term ”_as many_,”[A]
which sets apart the cla.s.s 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 Pa.s.sow's Schneider.]
[Footnote B: [Greek: De.] See Pa.s.sow.]
2. The first cla.s.s 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 G.o.d and the doctrines of the gospel.
They should beware of rousing his pa.s.sions, 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 cla.s.s, 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 emanc.i.p.ated 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 partic.i.p.ation_. 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 _a.s.sist_, 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 embarra.s.sments, 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 G.o.d,” 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 a.s.sembly?”
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 G.o.d, 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 pa.s.sage 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 G.o.d: 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 G.o.d, 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.