Much has been said and written about slavery as an evil — a curse — a misfortune, &c. It is admitted on all hands that slavery is an evil; but it would be well for those who undertake to propose remedies for it, first to ascertain wherein the evil consists; or in other words, what are the circumstances which give rise to it. It is essential to the success in medical practice, that the physician correctly understands the disease which he proposes to treat. I have shown in the preceding Chapter that slavery originated in sin; or otherwise, that Ham entailed it on his posterity by violating the laws of God. The evils of slavery, to the present day, originate in the same cause, viz, a violation of God’s commands; a failure on the part of masters and servants to comply with the requisitions of the Holy Bible. It is disobedience to God’s commands, that makes slavery an evil and a curse. The curse of slavery originates in the disobedience of slaves, and the cruelty of masters. “Servants, be obedient to them that are your masters — masters give unto your servants that which is just and equal.” Here, in a sentence of twenty words, the Apostle Paul prescribes a remedy for the evils of slavery, a remedy too, that has never failed — a remedy that will remove the curse of slavery; and under some circumstances, make it a blessing to both masters and servants. A compliance on the part of masters and servants with the requisitions of God’s word, will disarm slavery of all its evils and terrors. It will bring peace and consolation to masters and servants. Herein is manifest, the wisdom and goodness of God. When the gospel was first promulgated slavery existed in the world, in a form, no doubt, which made it a sore evil — a grievous curse. The cries of the oppressed had come up before the throne of God. He was moved with compassion for masters and servants. Go, said He, to his beloved son, to yonder world, and remove the curse of slavery. Instruct servants to love and obey their masters, to serve them freely and cheerfully — without murmuring or repining — and to be content with their lot. Instruct masters to give unto their servants that which is just and equal. To never loose sight, in the treatment of their slaves, of the great principles of love, justice and humanity.
Jesus Christ and his apostles went forth to preach the gospel of peace and glad tidings. Their object was to confer the largest possible amount of happiness on the bond and free, that they were capable of enjoying under the circumstances. The gospel contemplated the present happiness of the human race, as well as their future interests. It had no design of detracting anything from the happiness of masters or servants; on the contrary, it contemplated the augmentation of the happiness of all who should be brought under its influence. Slavery existed. Masters were cruel and oppressive, and slaves were disobedient. This condition of slavery made it a sore evil — a grievous calamity, to both masters and servants. The duty of the apostles was clear. It was to remove those evils as far as practicable. It was to instruct masters and servants in their relative duties; well knowing, that obedience on their part, would remove the evils of slavery, and make both masters and servants better and happier. Having done this, they could do no more. Any other course would have entailed misery on masters and servants; or otherwise would have deprived them of all access to both servants and masters. The apostles adopted and carried out the only practicable and effective means within their reach, of ameliorating the condition of servants. Go, ye ministers of Jesus Christ, and follow in their footsteps. And ye apostles of modern reform, from whence did ye derive your authority to speak evil of rulers? To oppose the execution of the laws of your country? to foment strife? to sow the seeds of discontent and rebellion among the slaves, and thereby incite masters to acts of cruelty and oppression? “Woe to you, Scribes and Pharisees, hypocrites.”
We may speculate, wrangle, and contend about slavery in the United States for centuries to come, without bringing relief to the slave; for after all, there is but one course which can ensure relief to the servant, the master, and the nation — but one course by which we can bring about universal emancipation, and secure at the same time the peace, happiness and prosperity of the Union; and that is obedience on the part of ministers of the gospel, masters and servants, to the requisitions of God’s word. Let ministers of the gospel imitate the example of Jesus Christ and his apostles; let masters and servants strictly observe what is enjoined on them in the New Testament; and let those not immediately interested, look around, and see if they cannot find objects of charity nearer home; and then will slavery soon cease to exist as an institution in this nation. This is the only safe and practicable means of accomplishing an object so desirable; and those who attempt to extirpate slavery in any other way, are openly, knowingly, wilfully and deliberately violating God’s laws; and can expect nothing but the curse of Almighty God on their devoted heads. If they sow the whirlwind, they may expect to reap the storm. They will learn, when it is too late, that no good can result from fraud, falsehood and force.
Hence, we see, why it is that the interference of abolitionists with slavery in the United States, has resulted in injury to masters and servants. They have refused to act in accordance with God’s revealed will; consequently, they have augmented the evils, hardships and calamities of slavery. Thus it has been; thus it is; and thus it ever will be. God is immutable; his laws are unchangeable; and he that expects to accomplish good, must do it by His appointed means. “Ask for the old paths, where is the good way, and walk therein.” Follow the example of Jesus Christ and his apostles, and then may ye expect to accomplish good for your fellow creatures, and enjoy the approving smiles of heaven.
I shall close the present chapter with some quotations from the Bible.
“Thus Saith The Lord.”
“And Noah awoke from his wine, and knew what his youngest son had done unto him. And he said, cursed be Canaan; a servant of servants shall he be unto his brethren.” Genesis ix, 24, 25.
“But Abram said unto Sarai, Behold thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence comest thou? and whither wilt thou go? And she said, I flee from the face of my mistress, Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands.” Genesis xvi, 6-10.
“But in it (the Sabbath,) thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates.” Exodus xx, 10.
“Both thy bond-men, and thy bond-maids, which thou shalt have, shall be of the heathen that are round about you; of them ye shall buy bond-men and bond-maids. Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy and of their families that are with you, which they begat in your land; and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession, they shall be your bond-men forever.” Leviticus xxv. 44-47.
“Art thou called being a servant? care not for it; but if thou mayest be made free, use it rather.” 1 Cor. vii, 21.
“Servants, be obedient to them who are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. Not with eye service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And ye masters, do the same things unto them, forbearing threatening; knowing that your Master also is in heaven; neither is there respect of persons with him.” Ephesians vi, 5-10.
“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.” Col. iii, 22, 23.
“Masters, give unto your servants that which is just and equal; knowing that ye also hare a
Master in heaven.” Col. iv, 1.
“Let as many servants as are under the yoke count their own 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, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, He is proud, knowing nothing but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings.” 1 Timothy vi, 1-5.
“Exhort servants to be obedient unto their own masters and to please them well in all things; not answering again; Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.” Titus ii, 9, 10.
“Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.” 1 Peter ii, 18.
CHAPTER X.
We have proof positive, that the relation of master and servant is not inconsistent with the word of God. “Servants, be obedient to them that are your masters according to the flesh.” “Masters, give unto your servants, that which is just and equal.” This is the language of Holy Writ. Among the converts of the apostles were slaveholders. They were converted as slaveholders; admitted into the church as slaveholders; and as such, retained in the church in full fellowship, enjoying all the privileges and immunities of the church. They were not required so far as we know, in any instance, to manumit their slaves. It is highly probable, that the best thing that they could do for them, for the time being, was to retain them as servants, and treat them according to the injunctions of the apostle; “Give unto your servants that which is just and equal.”
The case of Philemon and Onesimus, his servant, is fully to the point. Philemon, a convert of St. Paul, appears to have been a devoted Christian; and I infer, from the language of St. Paul, a teacher or preacher of the Gospel. He had a wicked servant, by name Onesimus. Onesimus, (if I may use modern parlance), ran away from his master, Philemon. St. Paul found him at Rome, and converted him. What then became of this fugitive slave? Did St. Paul conceal him, or did he advise him to flee still farther from his master, in order to elude pursuit and apprehension? Did he say to Onesimus, why brother Onesimus, you are now a Christian; Philemon, your master is a Christian; we are all Christians; and one Christian has no right, under any circumstances, to retain another in bondage? No! Thank God, St. Paul promulgated no such doctrine. What then did he say to Onesimus? Go home, and be subject to your master, Philemon. Love him and serve him, in the singleness of your heart. Do it freely and cheerfully; without murmuring or repining; and whatever service them shalt render unto thy master, Philemon, it shall be accounted unto thee, as service rendered unto the God of heaven. Dear brother Onesimus, thy condition is now changed; for, whereas Philemon was formerly thy master; he is now thy master and thy brother, and thou shalt obey him and love him as such. Go home brother; and here is a letter I have written to brother Philemon, your master. Onesimus 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.[] 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 purch
ased 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.
Complete Works of Harriet Beecher Stowe Page 917
