Volume IV Part 7 (1/2)

These principles, whenever they have been freely acted on, the Princeton professor admits, have abolished domestic bondage. Had this prevailed within the sphere of our Savior's ministry, he could not, consistently with his general character, have failed to expose and condemn it. The oppression of the people by lordly ecclesiastics, of parents by their selfish children, of widows by their ghostly counsellors, drew from his lips scorching rebukes and terrible denunciations.[74] How, then, must he have felt and spoke in the presence of such tyranny, if _such tyranny had been within his official sphere_, as should _have made widows_, by driving their husbands to some flesh-market, and their children not orphans, _but cattle_?

[Footnote 74: Matt. xxiii; Mark, vii. 1-13.]

4. Domestic slavery was manifestly inconsistent with the _industry_, which, _in the form of manual labor_, so generally prevailed among the Jews. In one connection, in the Acts of the Apostles, we are informed, that, coming from Athens to Corinth, Paul ”found a certain Jew, named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome;) and came unto them. And because he was of the same craft, he abode with them and wrought: (for by their occupation they were tent-makers.”)[75] This pa.s.sage has opened the way for different commentators to refer us to the public sentiment and general practice of the Jews respecting useful industry and manual labor. According to _Lightfoot_, ”it was their custom to bring up their children to some trade, yea, though they gave them learning or estates.” According to Rabbi Judah, ”He that teaches not his son a trade, is as if he taught him to be a thief.”[76] It was, _Kuinoel_ affirms, customary even for Jewish teachers to unite labor (opificium) with the study of the law. This he confirms by the highest Rabbinical authority.[77] _Heinrichs_ quotes a Rabbi as teaching, that no man should by any means neglect to train his son to honest industry.[78] Accordingly, the apostle Paul, though brought up at the ”feet of Gamaliel,” the distinguished disciple of a most ill.u.s.trious teacher, practised the art of tent-making. His own hands ministered to his necessities; and his example is so doing, he commends to his Gentile brethren for their imitation.[79]

That Zebedee, the father of John the Evangelist, had wealth, various hints in the New Testament render probable.[80] Yet how do we find him and his sons, while prosecuting their appropriate business? In the midst of the hired servants, ”in the s.h.i.+p mending their nets.”[81]

[Footnote 75: Acts, xviii. 1-3.]

[Footnote 76: Henry on Acts, xviii. 1-3.]

[Footnote 77: Kuinoel on Acts.]

[Footnote 78: Heinrichs on Acts.]

[Footnote 79: Acts, xx. 34, 35; 1 Thess. iv. 11.]

[Footnote 80: See Kuinoel's Prolegom. to the Gospel of John.]

[Footnote 81: Mark, i. 19, 20.]

Slavery among a people who, from the highest to the lowest, were used to manual labor! What occasion for slavery there? And how could it be maintained? No place can be found for slavery among a people generally inured to useful industry. With such, especially if men of learning, wealth, and station, ”labor, working with their hands,” such labor must be honorable. On this subject, let Jewish maxims and Jewish habits be adopted at the South, and the ”peculiar inst.i.tution” would vanish like a ghost at daybreak.

5. Another hint, here deserving particular attention, is furnished in the allusions of the New Testament to the lowest casts and most servile employments among the Jews. With profligates, _publicans_ were joined as depraved and contemptible. The outcasts of society were described, not as fit to herd with slaves, but as deserving a place among Samaritans and publicans. They were ”_hired servants_,”

whom Zebedee employed. In the parable of the prodigal son we have a wealthy Jewish family. Here servants seem to have abounded. The prodigal, bitterly bewailing his wretchedness and folly, described their condition as greatly superior to his own. How happy the change which should place him by their side? His remorse, and shame, and penitence made him willing to embrace the lot of the lowest of them all. But these--what was their condition? They were HIRED SERVANTS.

”Make me as one of thy hired servants.” Such he refers to as the lowest menials known in Jewish life.

Lay such hints as have now been suggested together; let it be remembered, that slavery was inconsistent with the Mosaic economy; that John the Baptist in preparing the way for the Messiah makes no reference ”to the yoke” which, had it been before him, he would, like Isaiah, have condemned; that the Savior, while he took the part of the poor and sympathized with the oppressed, was evidently spared the pain of witnessing within the sphere of his ministry, the presence, of the chattel principle, that it was the habit of the Jews, whoever they might be, high or low, rich or poor, learned or rude, ”to labor, working with their hands;” and that where reference was had to the most menial employments, in families, they were described as carried on by hired servants; and the question of slavery ”in Judea,” so far as the seed of Abraham were concerned, is very easily disposed of.

With every phase and form of society among them slavery was inconsistent.

The position which, in the article so often referred to in this paper, the Princeton professor takes, is sufficiently remarkable. Northern abolitionists he saw in an earnest struggle with southern slaveholders. The present welfare and future happiness of myriads of the human family were at stake in this contest. In the heat of the battle, he throws himself between the belligerent powers. He gives the abolitionists to understand, that they are quite mistaken in the character of the objections they have set themselves so openly and sternly against. Slaveholding is not, as they suppose, contrary to the law of G.o.d. It was witnessed by the Savior ”in its worst forms”[82] without extorting from his laps a syllable of rebuke. ”The sacred writers did not condemn it.” [83] And why should they? By a definition[84] sufficiently ambiguous and slippery, he undertakes to set forth a form of slavery which he looks upon as consistent with the law of Righteousness. From this definition he infers that the abolitionists are greatly to blame for maintaining that American slavery is inherently and essentially sinful, and for insisting that it ought at once to be abolished. For this labor of love the slaveholding South is warmly grateful and applauds its reverend ally, as if a very Daniel had come as their advocate to judgment.[85]

[Footnote 82: Pittsburg pamphlet, p. 9.]

[Footnote 83: The same, p. 13.]

[Footnote 84: The same, p. 12.]

[Footnote 85: Supra, p. 58.]

A few questions, briefly put, may not here be inappropriate.

1. Was the form of slavery which our professor p.r.o.nounces innocent _the form_ witnessed by our Savior ”in Judea?” That, _he_ will by no means admit. The slavery there was, he affirms, of the ”worst”

kind. _How then does he account for the alleged silence of the Savior?--a silence covering the essence and the form--the inst.i.tution and its ”worst” abuses_?