When the Almighty in his providence suffers a punishment to fall on a man, or a race of men, he has a good and sufficient reason for it. If He hides his face, or withhold his blessings, we may search for the cause in our own hearts. "It is your iniquities," (said the prophet), "that have separated you and your God." But to return to the sovereignty of God. He has the power.—He has the right. He, alone, is competent to decide what is best for us. "Hath not the potter power over the same lump of clay, to make one vessel to honor, and another to dishonor." He is under no obligation to any one; the best of us having forfeited all right, title, or claim to his mercy. Whatever mercies or blessings we may receive at the hands of Divine Benificence, are unmerited; undeserved on our part. The Divine Being is debtor to no one. There is no merit on our part, there can be none. God nevertheless has respect to character. Shem and Japheth, acted in accordance with Divine will, and He chose to confer on them certain favors and benefits. Ham incurred his displeasure, by violating his laws; and He left his posterity to those temporal misfortunes, which must necessarily grow out of moral infirmities, and mental disabilities.
I think I have clearly shown that African slavery originated in the inferiority of the African race; and that the inferiority of the African race, originated in the violation of God's laws. Slavery is perpetuated by the cause that brought it into existence. I have alluded in the preceding pages to the mental disabilities and the moral defects and infirmities of the posterity of Ham; as subjecting them to degradation and slavery. Physical conformation and color, viz., the curly hair, the black skin, the flat nose, the broad flat foot, &c., have had no small share in subjecting the negro race to degradation and slavery. All other races of men shun and despise them on account of their physical peculiarities. This is the key to that universal prejudice against the African race, the world over. The negro race are then, slaves from necessity, viz., they are slaves because they are incapable of attaining to the rights and privilege of free men. And those rights and privileges they never can enjoy in the midst of the Anglo-Saxon race.
We have seen in the preceding pages, that slavery and all the evils and calamities appertaining thereto, were entailed on Ham's posterity, as a penalty for the wilful violation of God's laws; and, I shall attempt to show before I bring this essay to a close, that in consequence of disobedience on the part of masters, as well as servants, that the evils and calamities of slavery fall not alone on him who serves, but also on him who rules. Therefore, the evils of slavery can only be mitigated, or removed by obedience to the requisitions of Divine revelations, on the part of masters and servants. This is the only remedy. There is no other. Here is a great principle of God's moral government of the world, which we should never lose sight of. It is a principle of universal application. All those evils that befal mankind in consequence of transgression, may be mitigated, or removed, or otherwise the penalty may be averted, by repentance and obedience to the requisitions of the Holy Bible.
I shall now take a glance at slavery under the Mosaic dispensation. Whatever our views may be on the subject of slavery, if we have read our Bibles, we know that it was tolerated and regulated by the Divine Being among the children of Israel; no doubt for wise and beneficent purposes. I know that it is vain for us to attempt to elevate our minds to a clear comprehension of the moral government of God. There is much, I admit, that to us is incomprehensible. Finite beings, cannot fathom the Infinite mind of Jehovah. We can, however, if we will read our Bibles, learn the will of God concerning ourselves and our fellow creatures; at least so far as our respective duties are concerned. This may be learned from the Old, as well as the New Testament. Forms and ceremonies may change; but the eternal principles of truth, righteousness and justice, change not.
Prior to the Mosaic dispensation, we read that Abraham held servants, and that when Sarai treated her maid-servant unkindly, and she fled from her face, the angel of the Lord said unto her, "Return to thy mistress, and subject thyself under her hands." It is a notable fact, that when the law was delivered to Moses on Mount Sinai, he received from the hands of God Almighty the following words: "In it," (the Sabbath,) "thou shalt not do any work; thou, nor thy son, nor thy daughter, thy man-servant nor thy maid-servant." It appears that the Hebrews under peculiar circumstances became servants; and they were released, or went free on the seventh year. If, however, they preferred to remain with their masters, they then became servants forever. The Hebrews were not suffered to enslave each other, except for a limited time; their servants were taken from the heathen nations around them. See Leviticus, 25th Chapter, from the 39th to the 55th verses inclusive. Mention is frequently made of servants throughout the Old Testament. Men women and children were held in bondage by patriarchs, prophets, kings, and others. Moses delivered various laws to the children of Israel, for the guidance and regulation of both masters and servants. The holding of slaves is nowhere denounced as sinful in the Old Testament; on the contrary, the Hebrews were permitted to buy slaves from the surrounding heathen nations. Masters were commanded in the Old as well as in the New Testament, to treat servants with kindness and humanity. Inhumanity, cruelty, and oppression being every where forbidden in the Bible.
Having briefly alluded to the revealed will of God tinder the old dispensation, we will now hastily glance at the position occupied by Christ and his apostles in relation to this institution, and at their instructions and admonitions to masters and servants.
It is clearly and indisputably true that their course with reference to masters and servants, and the doctrine which they taught, give no countenance to the wild and visionary views of the faction, known in the United States by the name of abolitionists. I cannot, however, stop here to draw fully the contrast, but it will be found in other parts of this work.
Christ came to preach the gospel, and not abolitionism. Christ came to preach peace, and not to foment strife. He and his apostles taught servants to love and obey their masters, to serve them freely and cheerfully, and not to run away from them. No! No! They never incited servants to murder their masters, nor to murmur at their service; nor yet to steal all they could get, and then leave then. But there are those among us who have been guilty of all these things; and yet, notwithstanding, they have the audacity to tell us, at least those who have not embraced the views of Tom Paine, that they are Christians. The more consistent ones, I believe, are open infidels.
Our Saviour said nothing that could be construed into a condemnation of the institution of slavery; nor yet did he invest his apostles with any authority to interfere with it. It was no part of their commission. Our Saviour preached the gospel of peace and glad tidings to the bond and the free, to masters and servants, to the poor, the maimed, the halt and the blind. He intermeddled not with the civil institutions of the day. On the contrary, he inculcated, both by precept and example, submission to the ruling authorities. His apostles followed in his footsteps, for they likewise enjoined on their followers, to be subject to the higher powers—to those in authority. They too, preached the gospel to the bond and the free, masters and servants; and gathered them together in the same fold, as brethren beloved—the sheep of one common shepherd, the servants of one common master—members of the same church—partakers of the same joys. But they did not in a solitary instance denounce the holding of slaves as sinful; nor yet enjoin it on masters to release their slaves. They carefully instructed both masters and servants in their relative duties, as masters and servants; and otherwise left the institution of slavery as they found it. How unlike the great apostles of modern reform! Many will no doubt be ready to ask, if slavery is an evil, why did not Christ and his apostles strike directly at its root, and eradicate it from the face of the earth? Others may impiously ask if it is an evil, why did the Almighty permit it, or why does he tolerate it? The latter interrogatory is fully considered in the preceding Chapter; but I will for obvious reasons make a few additional remarks in reply. I again beg such persons to recollect that we are but finite beings, and cannot, therefore, fully comprehend the Infinite Mind; and that God is moreover the Supreme Ruler of the universe, and that to Him belongs the right to govern and dispose of the work of his own hands, as he, in his infinite wisdom, sees fit and proper. We may observe His dealings with man, but we cannot in all cases say why he acts thus; nor have we any right to ask him, why hast them done thus? Slavery is a consequence of sin, and God, in his providence, suffered it to fall on the posterity of Ham as a just and righteous judgment—as a punishment suitable and proper—as a punishment proportioned to the magnitude of the crime. The Divine Being, no doubt, intended that the signal punishment inflicted on Ham's posterity, should be a warning to all future generations, in all future time, to warn them of the danger of violating his commands, and deter them from the commission of crime. God, no doubt, willed that it should continue until the crime was adequately punished, and future generations warned of the danger of violating his laws; and his own honor vindicated. We have reason to believe that God moreover willed, that in his own good time, this evil, as well as all other evils should be eradicated; and that the sons and daughters of Adam should enjoy universal freedom; and that "righteousness should cover the earth, as the waters cover the great deep." But God willed to bring about this result, not only in his own time, but in his own way. By his own appointed means as revealed in his Holy Word; and that we as co-workers with him, in the accomplishment of his designs, should be guided by his revealed will. So far as we deviate from the revealed will of God in the use of means, we sin against him, and are destined to disappointment. The Holy Scriptures justify the conclusion, that in the process of time, the Almighty disposer of events, will root out all evil from the face of the earth. "Every plant," (says Jesus Christ,) "that my heavenly father hath not planted shall be rooted up." But there are many evils so interwoven with the institutions of society, that they can only be rooted out by the general spread of the benign and purifying influences of the Gospel.