LESSON XVI.
Our limits will not permit an extended accumulation of the testimony showing the degenerate condition of the African hordes, nor of those facts showing the ameliorating effect of American slavery upon that race of mankind. A large volume would not contain more than an abstract. This effect is obvious to any one acquainted with the race; while the deep degradation of the races from which they have descended has caused some philosophers to adopt the opinion that they are not of a common origin with the white races of the earth. But we present the doctrine that sin—that any want of conformity to the laws of God touching our health and happiness, our physical and mental improvement and condition, has a direct tendency to deteriorate the animal man, and that a general abandonment and disregard of such laws, through a long series of generations, will be sufficient to account for the lowest degradation found to exist. We believe there is truth in the saying, “The fathers have eaten sour grapes, and the children’s teeth are set on edge;” that, when the progenitors for a series of ages manifest some particular quality or tendency of action, the same may be found, even in an increased degree, in their descendants; and that this principle holds true to some extent through the whole animal world. Further, that such progressive tendency to some particular mental or physical condition may be obviated, and its action reversed, by a sufficient controlling influence or force.
And if it shall be found that there may be truth in this position, we might submit the inquiry: If God in his wisdom foresaw that the family of Jacob would become so degraded, in one generation, that it would require the counteracting influence of four hundred years of slavery to place them in a condition fit to receive and enjoy the blessings promised their fathers; how long will it require a similar state of control to produce a like renovation among the descendants of Ham, the degraded Africans? But we think, so far as the inquiry can interest us, it has been answered by St. Paul: “Let as many servants (δοῦλοι, douloi, slaves) as are under the yoke, count their own masters worthy of all honour, 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 (δουλευέτωσαν, be slaves to them,) 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 to 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, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness, with contentment, is great gain, for we brought nothing into this world, and it is certain that we can carry nothing out; and having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some covet after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God! flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith; lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge, in the sight of God who quickeneth all things, and before Jesus Christ, who before Pontius Pilate witnessed a good confession, that thou keep this commandment (ἐντολήν, an order, a command, a precept, a charge, injunction) without spot (ἄσπιλον, free from stain, spotless, faultless), unrebukable (ἀνεπίληπτον, of whom no hold can be taken, not to be attacked, irreprehensible), until the appearing of our Lord Jesus Christ.” 1 Tim. vi. 1–14.
Thus St. Paul has told us how long this doctrine shall be taught; that it shall be taught free from any alteration, change; free from any stain, pure and spotless; and that his manner of teaching it shall be plain, simple, open, and bold; so that there could be no hold taken of him; and the doctrines, instructions, counsels and commands here given were to be so taught, until the coming of our Lord Jesus Christ.
But Mr. Barnes says, page 194—
“If we may draw an inference also from this case, (the Hebrews in Egypt,) in regard to the manner in which God would have such a people (slaves in America) restored to freedom, it would be in favour of immediate emancipation.”
God himself sentenced the Hebrews to slavery for four hundred years. “And when the sun was going down, a deep sleep fell upon Abram; and lo, a horror of great darkness fell upon him. And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve (וַֽעֲבָדֽוּםwaʿăbādûm va æbadum, shall be slaves to, or shall slave themselves to) them, and they shall afflict them four hundred years.” Gen. xv. 12, 13. At the expiration of which time he delivered them from it. An instance drawn from their case can be legitimately applied only to one where the term of servitude has been determined.
God made no attempt to liberate the Hebrews until the expiration of the term allotted them for servitude. Mr. Barnes evidently applies his inference to the abolition of the institution generally, and thus places himself in opposition to St. Paul. But our mind has come to the decision that the apostle is the higher authority. And the inquiry is also left upon the mind, whether, in the matter of his whole book, Mr. Barnes has not “run before he was sent;” whereby he may have subjected himself to the mortification of again seeing, in his own case, the counsels of Achitophel turned into foolishness.