Studies on Slavery, in Easy Lessons

by John Fletcher

We subscribe to the doctrine that God often reveals his will concerning a thing by the acts of his providence affecting it. But we contend that God has extended the field of Christian vision by a more direct revelation, and by the gift of faith; and that the mind which can neither hear the revelation, nor feel the faith, is merely the mind of a philosopher, not of a Christian: he may be a believer in a God, but not in the Saviour of the world.

The direction contained in the foregoing quotation, by which we are to discriminate what are the will and law of God, may be considered, when presented by the mere teacher of abolition, among the most artful, because among the most insidious, specimens of abolition logic. It is artful, because, to the unschooled, it presents all that may seem necessary in the foundation of a sound system of theology; and, further, because every bias of the human heart is predisposed to receive it as an entire platform of doctrine. It is insidious and dangerous, because, although the mind acquiesces in its truth, yet it is false when proposed as the lone and full foundation of religious belief. On such secret and hidden rocks, infidelity has ever established her lights, her beacons to the benighted voyager; and, in their surrounding seas, the shallops of hell have for ever been the most successful wreckers, in gathering up multitudes of the lost, to be established as faithful subjects of the kingdom of darkness.

The religious fanatical theorists of this order of abolition writers have further only to establish their doctrine about the “conscience,” “inward light,” or “moral sense,”—that it is a distinct mental power, infallibly teaching what is right, intuitively spreading all truth before them,—and they will then succeed to qualify man, a being fit to govern the universe, and successfully carry on a war against God!

The man thus prepared, if an abolitionist, reasons: “My conscience or moral sense teaches me infallible truth; therefore, my conscience is above all law, or is a ‘higher law’ than the law of the land. My conscience, feelings, and sympathies all teach me that slavery is wrong. Thus I have been educated. My conscience or moral sense teaches me what are the laws of God, without possible mistake; and according to their teaching, slavery is forbidden.”

In short, he thinks so; and, therefore, it is so. He “is wiser in his own conceit than seven men that can render a reason.”

But we proceed to notice how the doctrine of the author most distinctly agrees with the precepts of infidelity.

“The deist derives his religion by inference from what he supposes discoverable of the will and attributes of God, from nature, and the course of the Divine government.”Watson’s Theo. Inst. vol. ii. p. 542. This learned theologian differs widely from Mr. Barnes. When treating of slavery, Watson frankly admits that we are indebted to direct revelation for our knowledge on the subject.

In page 556, he says—

“Government in masters, as well as in fathers, is an appointment of God, though differing in circumstances; and it is therefore to be honoured. ‘Let as many servants as are under the yoke, count their own masters worthy of all honour;’ a direction which enjoins both respectful thoughts and humility and propriety of external demeanour towards them. Obedience to their commands in all things lawful is next enforced; which obedience is to be grounded on principle, on ‘singleness of heart as unto Christ;’ thus serving a master with the same sincerity, the same desire to do the appointed work well, as is required of us by Christ. This service is also to be cheerful, and not wrung out merely by a sense of duty; ‘not with eye-service as men-pleasers;’ not having respect simply to the approbation of the master, but ‘as the servant of Christ,’ making profession of his religion, ‘doing the will of God,’ in this branch of duty, ‘from the heart,’ with alacrity and good feeling. The duties of servants, stated in these brief precepts, might easily be shown to comprehend every particular which can be justly required of persons in this station; and the whole is enforced by a sanction which could have no place but in a revelation from God,—‘Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.’ Eph. vi. 5. In other words, even the common duties of servants, when faithfully, cheerfully, and piously performed, are by Christianity made rewardable actions: ‘Of the Lord ye shall receive a reward.’

“The duties of servants and masters are, however, strictly reciprocal. Hence, the apostle continues his injunctions as to the right discharge of these relations, by saying, immediately after he had prescribed the conduct of servants, ‘And ye masters, do the same things unto them;’ that is, act towards them upon the same equitable, conscientious, and benevolent principles as you exact from them. He then grounds his rules, as to masters, upon the great and influential principle, ‘knowing that your Master is in heaven;’ that you are under authority, and are accountable to him for your conduct to your servants. Thus masters are put under the eye of God, who not only maintains their authority, when properly exercised, by making their servants accountable for any contempt of it, and for every other failure of duty, but holds the master also himself responsible for its just and mild exercise. A solemn and religious aspect is thus at once given to a relation which by many is considered as one merely of interest.”