The institution itself presupposes power in the one and weakness in the other, a want of equality between the parties. And it may be here remarked, that, the greater the inequality, the greater the prospect of benefit growing out of the relation, especially to the weaker party. But when the weak, ignorant, or wayward youth is the guardian, and the powerful and wise man is the ward, then the relation will be sinful, and the repulsion necessarily emanating from the relation must quickly terminate it. No possible benefit could accrue from such a case—nothing but evil. The conservative influence of God’s providence must, therefore, suddenly bring it to a close.
Will the assertion be odious to the ear of truth, that the laws of God present the same class of conservative influences in the moral world that is every day discovered in the physical?—that the thing manifestly useless, from which no benefit can accrue, but from which a constant injury emanates, shall be cut away, nor longer “cumber the ground?” Or, where a less degree of enormity and sin have centered, it may be placed under influences of guidance, and controlled into the path of regeneration and comparative usefulness? Surely, if we detach from Jehovah these high attributes, we lessen his character.
When we enter into the inquiry, whether an institution, or the relation emanating from it in a particular case, be sinful or not, it seems obvious that the inquiry must reach the object of the institution and its tendencies, and take into consideration how far they, and the relations created by it, coincide with the laws of God.
The relation of master and slave, and the institution of slavery itself, in the inquiry whether such relation or institution is right or wrong, just or unjust, righteous or sinful, must be subjected to a like examination,—applying the same rules applicable to any other relation or institution,—before we can determine whether or not it exists in conformity to the laws of God.
But human reason is truly but of small compass; and the mercy of God has vouchsafed to man the aids of faith and inspiration. “All scripture is given by inspiration of God.” 2 Tim. iii. 16.
These are important aids in the examination of all moral subjects, without which we may be “ever learning and never able to come to the knowledge of the truth.” 2 Tim. iii. 7.
LESSON II.
If it be true that slavery is of divine origin, that its design is to prevent so great an accumulation of sin as would, of necessity, force its subjects down to destruction and death, and to restore those who are ignorantly, heedlessly, and habitually rushing on their own moral and physical ruin, by the renovating influence of divine power, to such a state of moral rectitude as may be required of the recipients of divine grace;—then we should expect to find, in the history of this institution, of its effects, both moral and physical, upon its subjects, some manifestations of such tendencies; some general evidences that, through this ordinance, God has ever blessed its subjects and their posterity with an ameliorated condition, progressive in the direction of his great and final purpose. Let us examine that fact.
In the government of the world, God has as unchangeably fixed his laws producing moral influences, as he has those which relate to material objects. When we discover some cause, which, under similar circumstances, always produces a similar result, we need not hesitate to consider such discovery as the revelation of his will, his law touching its action and the effects produced; and by comparing the general tendency of the effect produced with the previously revealed laws and will of God in relation to a particular matter, we are permitted to form some conclusion whether the cause producing the effect exists and acts in conformity with his general providence towards the matter or subject in question. If so, we may readily conclude that such cause is of his appointment, and that it exists and acts agreeably to his will.