Part 9 (1/2)

Professor Hodge tells his readers, in substance, that the selling of men, as they are sold under the system of slavery, is to be cla.s.sed with the cessions of territory, occasionally made by one sovereign to another; and he would have the slave, who is sold from hand to hand, and from State to State, at the expense to his bleeding heart, of the disruption of its dearest ties, think his lot no harder than that of the inhabitant of Louisiana, who was pa.s.sed without his will, from the jurisdiction of the French government to that of the United States.

When a good man lends himself to the advocacy of slavery, he must, at least for a time, feel himself to be anywhere but at home, amongst his new thoughts, doctrines, and modes of reasoning. This is very evident in the case before us--especially, when now and then, old habits of thought and feeling break out, in spite of every effort to repress them, and the Professor is himself again, and discourses as manfully, as fearlessly, and as eloquently, as he ever had done before the slaveholders got their hands upon him. It is not a little amusing to notice, that, although the burden of his article is to show that slavery is one of G.o.d's inst.i.tutions, (what an undertaking for a Professor of Theology in the year 1836!) he so far forgets the interests of his new friends and their expectations from him, as to admit on one page, that ”the general principles of the gospel have destroyed domestic slavery throughout the greater part of Christendom;” and on another, that ”the South has to choose between emanc.i.p.ation, by the silent and holy influence of the gospel, or to abide the issue of a long continued conflict against the laws of G.o.d.” Whoever heard, until these strange times on which we have fallen, of any thing, which, to use the Professor's language about slavery, ”it is in vain, to contend is sin, and yet profess reverence for the Scriptures,” being at war with and destroyed by the principles of the gospel. What sad confusion of thought the pro-slavery influences, to which some great divines have yielded, have wrought in them!

I will proceed to argue, that the inst.i.tution in the Southern States called ”slavery,” is radically unlike any form of servitude under which Jews were held, agreeably to the Divine will; and also radically unlike any form of servitude approved of G.o.d in the patriarchal families.

1st. G.o.d does not contradict Himself. He is ”without variableness or shadow of turning.” He loves his word and has ”magnified it above all his name.” He commands his rational creatures to ”search the Scriptures.” He cannot, therefore, approve of a system which forbids the searching of them, and shuts out their light from the soul; and which, by the confession of your own selves, turns men in this gospel land into heathen. He has written his commandment against adultery, and He cannot, therefore, approve of a system, which induces this crime, by forbidding marriage. The following extract from an opinion of the Attorney General of Maryland, shows some of the consequences of this ”forbidding to marry.” ”A slave has never maintained an action against the violator of his bed. A slave is not admonished for incontinence, or punished for fornication or adultery; never prosecuted for bigamy.” Again, G.o.d has written his commandment, that children should honor their parents. How, then, can He approve of a system, which pours contempt on the relation of parent and child? Which subjects them to be forcibly separated from each other, and that too, beyond the hope of reunion?--under which parents are exposed and sold in the market-place along with horses and cattle?--under which they are stripped and lashed, and made to suffer those innumerable, and some of them, nameless indignities, that tend to generate in their children, who witness them, any feelings, rather than those of respect and honor, for parents thus degraded? Some of these nameless indignities are alluded to in a letter written to me from a slave state, in March, 1833. ”In this place,” says the writer, ”I find a regular and a much frequented slave market, where thousands are yearly sold like cattle to the highest bidder. It is the opinion of gentlemen here, that not far from five hundred thousand dollars are yearly paid in this place for negroes; and at this moment, I can look from the window of my room and count six droves of from twenty to forty each, sitting in the market place for sale. This morning I witnessed the sale of twelve slaves, and I could but shudder at the language used and the liberties taken with the females!”

2d. As a proof, that in the kinds of servitude referred to, G.o.d did not invest Abraham, or any other person with that absolute owners.h.i.+p of his fellow-men, which is claimed by Southern slaveholders--I would remark, that He has made man accountable to Himself; but slavery makes him accountable to, and a mere appendage to his fellow-man. Slavery subst.i.tutes the will of a fallible fellow-man for that infallible rule of action--the will of G.o.d. The slave, instead of being allowed to make it the great end of his existence to glorify G.o.d and enjoy Him for ever, is degraded from his exalted nature, which borders upon angelic dignity, to be, to do, and to suffer what a mere man bids him be, do, and suffer.

The Southern slave would obey G.o.d in respect to marriage, and also to the reading and studying of His word. But this, as we have seen, is forbidden him. He may not marry; nor may he read the Bible. Again, he would obey G.o.d in the duties of secret and social prayer. But he may not attend the prayer-meeting--certainly not that of his choice; and instances are known, where the master has intruded upon the slave's secret audience with heaven, to teach him by the lash, or some other instrument of torture, that he would allow ”no other G.o.d before”

himself.

Said Joseph Mason, an intelligent colored man, who was born and bred near Richmond, in Virginia, in reply to my question whether he and his fellow-slaves cared about their souls--”We did not trouble ourselves about our souls; we were our masters' property and not our own; under their and not our own control; and we believed that our masters were responsible for our souls.” This unconcern for their spiritual interests grew very naturally out of their relation to their masters; and were the relation ordained of G.o.d, the unconcern would, surely, be both philosophical and sinless.

G.o.d cannot approve of a system of servitude, in which the master is guilty of a.s.suming absolute power--of a.s.suming G.o.d's place and relation towards his fellow-men. Were the master, in every case, a wise and good man--as wise and good as is consistent with this wicked and heaven-daring a.s.sumption on his part--the condition of the slave would it is true, be far more tolerable, than it now is. But even then, we should protest as strongly as ever against slavery; for it would still be guilty of its essential wickedness of robbing a man of his right to himself, and of robbing G.o.d of His right to him, and of putting these stolen rights into the hand of an erring mortal. Nay, if angels were const.i.tuted slaveholders, our objection to the relation would remain undiminished; since there would still be the same robbery of which we now complain.

But you will say, that I have overlooked the servitude in which the Jews held strangers and foreigners; and that it is on this, more than any other, that you rely for your justification of slavery. I will say nothing now of this servitude; but before I close this communication, I will give my reasons for believing, that whatever was its nature, even if it were compulsory, it cannot be fairly pleaded in justification of slavery.

After you shall have allowed, as you will allow, that slavery, as it exists, is at war with G.o.d, you will be likely to say, that the fault is not in the theory of it; but in the practical departure from that theory; that it is not the system, but the practice under it, which is at war with G.o.d. Our concern, however, is with slavery as it is, and not with any theory of it. But to indulge you, we will look at the system of slavery, as it is presented to us, in the laws of the slave States; and what do we find here? Why, that the system is as bad as the practice under it. Here we find the most diabolical devices to keep millions of human beings in a state of heathenism--in the deepest ignorance and most loathsome pollution. But you will tell me, that I do not look far enough to find the true theory of slavery; and that the cruelties and abominations, which the laws of the slave States have ingrafted on this theory, are not acknowledged by the good men in those States to be a part of the theory. Well, you shall have the benefit of this plea; and I admit, for the sake of argument, that this theory of slavery, which lies far back, and out of sight of every thing visible and known about slavery, is right. And what does this admission avail you? It is slavery as it is--as it is seen and known, that the abolitionists are contending against. But, say you, to induce our forbearance, ”We good men at the South are restoring slavery, as fast as we can, to what it should be; and we will soon make its erring practice quadrate with its perfect and sinless theory.” Success to your endeavors! But let me ask these good men, whether similar representations would avail to make them forbearing towards any other cla.s.s of offenders; and whether they would allow these offenders to justify the wickedness of their hands, by pleading the purity of their hearts. Suppose that I stand in court confessedly guilty of the crime of pa.s.sing counterfeit money; and that I ask for my acquittal on the ground, that, notwithstanding I am practically wrong, I am, nevertheless, theoretically right. ”Believe me,” I say, in tones of deep and unfeigned pathos, and with a corresponding pressure of my hand upon my heart, ”that the principles within are those of the purest morality; and that it is my faithful endeavor to bring my deportment, which, as you this day witness, is occasionally devious, into perfect conformity with my inward rect.i.tude. My theory of honest and holy living is all that you could wish it to be. Be but patient, and you shall witness its beautiful exhibitions in my whole conduct.” Now, you certainly would not have this plea turn to my advantage;--why then expect that your similar plea should be allowed?

We must continue to judge of slavery by what it is, and not by what you tell us it will, or may be. Until its character be righteous, we shall continue to condemn it; but when you shall have brought it back to your sinless and beautiful theory of it, it will have nothing to fear from the abolitionists. There are two prominent reasons, however, for believing that you will never present Southern slavery to us in this lovely character, the mere imagination of which is so dear to you. The first is, that you are doing nothing to this end. It is an indisputable fact that Southern slavery is continually getting wider and wider from G.o.d, and from an innocent theory of servitude; and the ”good men at the South,” of whom we have spoken, are not only doing nothing to arrest this increasing divergency, but they are actually favoring it. The writings of your Dews, and Baxters, and Plummers, and Postells, and Andersons, and the proceedings of your ecclesiastical bodies, abundantly show this. Never, and the a.s.sertion is borne out by your statute books, as well as other evidences, has Southern slavery multiplied its abominations so rapidly, as within the last ten years; and never before had the Southern Church been so much engaged to defend and perpetuate these abominations. The other of these reasons for believing that Southern slavery will never be conformed to your _beau ideal_ of slavery, in which it is presupposed there are none but principles of righteousness, is, that on its first contact with these principles, it would ”vanish into thin air,” leaving ”not a wreck behind.” In proof of this, and I need not cite any other case, it would be immediate death to Southern slavery to concede to its subjects, G.o.d's inst.i.tution of marriage; and hence it is, that its code forbids marriage. The rights of the husband in the wife, and of the wife in the husband, and of parents in their children, would stand directly in the way of that traffic in human flesh, which is the very life-blood of slavery; and the a.s.sumptions of the master would, at every turn and corner, be met and nullified by these rights; since all his commands to the children of those servants (for now they should no longer be called slaves) would be in submission to the paramount authority of the parents[A]. And here, sir, you and I might bring our discussion to a close, by my putting the following questions to you, both of which your conscience would compel you to answer in the affirmative.

[Footnote A: I am aware that Professor Hodge a.s.serts, that ”slavery may exist without those laws which interfere with their (the slaves) marital or parental right” Now, this is a point of immense importance in the discussion of the question, whether slavery is sinful; and I, therefore, respectfully ask him either to retract the a.s.sertion, or to prove its correctness. Ten thousands of his fellow-citizens, to whom the a.s.sertion is utterly incredible, unite with me in this request. If he can show, that slavery does not ”interfere with marital or parental rights,” they will cease to oppose it. Their confident belief is, that slavery and marriage, whether considered in the light of a civil contract, or a scriptural inst.i.tution, are entirely incompatible with each other.]

1st. Is not Southern slavery guilty of a most heaven-daring crime, in subst.i.tuting concubinage for G.o.d's inst.i.tution of marriage?

2d. Would not that slavery, and also every theory and modification of slavery, for which you may contend, come speedily to nought, if their subjects were allowed to marry? Slavery, being an abuse, is incapable of reformation. It dies, not only when you aim a fatal blow at its life principle--its foundation doctrine of man's right to property in man[B]--but it dies as surely, when you prune it of its manifold incidents of pollution and irreligion.

[Footnote B: I mean by this phrase, ”right to property in man,” a right to hold man as property; and I do not see with what propriety certain writers construe it to mean, a property in the mere services of a man.]

But it would be treating you indecorously to stop you at this stage of the discussion, before we are a third of the way through your book, and thus deny a hearing to the remainder of it. We will proceed to what you say of the slavery which existed in the time of the New Testament writers. Before we do so, however, let me call your attention to a few of the specimens of very careless reasoning in that part of your book, which we have now gone over. They may serve to inspire you with a modest distrust of the soundness of other parts of your argument.

After concluding that Abraham was a slaveholder, you quote the following language from the Bible; ”Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws.” You then inquire, ”How could this be true of Abraham, holding as he did, until he was an old man, more slaves than any man in Mississippi or Louisiana?” To be consistent with your design in quoting this pa.s.sage, you must argue from it, that Abraham was perfect. But this he was not; and, therefore, your quotation is vain. Again, if the slaveholder would quiet his conscience with the supposition, that ”Abraham held more slaves than any man in Mississippi or Louisiana,” let him remember, that he had also more concubines (Gen.

25: 6), ”than any man in Mississippi or Louisiana;” and, if Abraham's authority be in the one case conclusive for slaveholding, equally so must it be in the other, for concubinage.

Perhaps, in saying that ”Abraham had more concubines than any man in Mississippi or Louisiana,” I have done injustice to the spirit of propagation prevailing amongst the gentlemen of those States. It may be, that some of your planters quite distance the old patriarch in obedience to the command to ”multiply and replenish the earth.” I am correctly informed, that a planter in Virginia, who counted, I know not how many slaves upon his plantation, confessed on his death-bed, that his licentiousness had extended to every adult female amongst them. This planter was a near relative of the celebrated Patrick Henry. It may be, that you have planters in Mississippi and Louisiana, who avail themselves to the extent that he did, of the power which slaveholding gives to pollute and destroy. The hundreds of thousands of mulattoes, who const.i.tute the Southern commentary on the charge, that the abolitionists design amalgamation, bear witness that this planter was not singular in his propensities. I do not know what you can do with this species of your population. Besides, that it is a standing and deep reproach on Southern chast.i.ty, it is not a little embarra.s.sing and puzzling to those who have received the doctrine, that the descendants of Africa amongst us must be returned to the land of their ancestors.

How the poor mulatto shall be disposed of, under this doctrine, between the call which Africa makes for him, on the one hand, and that which some state of Europe sends out for him on the other, is a problem more difficult of solution than that which the contending mothers brought before the matchless wisdom of Solomon.

In the paragraph, which relates to the fourth and tenth commandments, there is another specimen of your loose reasoning. You say, that the language, ”In it (the Sabbath) thou shalt do no work, thou, nor thy son, nor thy daughter, nor thy man servant, nor thy maid servant,”

”recognises the authority of the master over the servant.” I grant, that it does: but does it at all show, that these servants were slaves? Does it recognise any more authority than the master should exercise over his voluntary servants? Should not the head of a family restrain all his servants, as well the voluntary as the involuntary, from unnecessary labor on the Sabbath? You also say, that the tenth commandment ”recognizes servants as the _property_ of their masters.” But how does it appear from the language of this commandment, that the man servant and maid servant are property any more than the wife is? We will proceed, however, to the third section of your book.

Your acquaintance with history has enabled you to show some of the characteristics and fruits of Greek and Roman slavery. You state the facts, that the subjects of this slavery were ”absolutely the property of their masters”--that they ”were used like dogs”--that ”they were forbidden to learn any liberal art or perform any act worthy of their masters”--that ”once a day they received a certain number of stripes for fear they should forget they were slaves”--that, at one time, ”sixty thousand of them in Sicily and Italy were chained and confined to work in dungeons”--that ”in Rome there was a continual market for slaves,”

and that ”the slaves were commonly exposed for sale naked”--that, when old, they were turned away,” and that too by a master, highly esteemed for his superior virtues, to starve to death”--that they were thrown into ponds to be food for fish--that they were in the city of Athens near twenty times as numerous as free persons--that there were in the Roman Empire sixty millions of slaves to twenty millions of freemen mind that many of the Romans had five thousand, some ten thousand, and others twenty thousand.

And now, for what purpose is your recital of these facts?--not, for its natural effect of awakening, in your readers, the utmost abhorrence of slavery:--no--but for the strange purpose (the more strange for being in the breast of a minister of the gospel) of showing your readers, that even Greek and Roman slavery was innocent, and agreeable to G.o.d's will; and that, horrid as are the fruits you describe, the tree, which bore them, needed but to be dug about and pruned--not to be cut down. This slavery is innocent, you insist, because the New Testament does not show, that it was specifically condemned by the Apostles. By the same logic, the races, the games, the dramatic entertainments, and the shows of gladiators, which abounded in Greece and Rome, were, likewise, innocent, because the New Testament does not show a specific condemnation of them by the apostles[A]. But, although the New Testament does not show such condemnation, does it necessarily follow, that they were silent, in relation to these sins? Or, because the New Testament does not specifically condemn Greek and Roman slavery, may we, therefore, infer, that the Apostles did not specifically condemn it?

Look through the published writings of many of the eminent divines, who have lived in modern times, and have written and published much for the instruction of the churches, and you will not find a line in them against gambling or theatres or the slave-trade;--in some of them, not a line against the very common sin of drunkenness. Think you, therefore, that they never spoke or wrote against these things? It would be unreasonable to expect to find, in print, their sentiments against all, even of the crying sins of their times. But how much more unreasonable is it to expect to find in the few pages of the Apostles' published letters, the whole of which can be read in a few hours, their sentiments in relation to all the prominent sins of the age in which they lived!

And far greater still is the unreasonableness of setting them down, as favorable to all practices which these letters do not specifically condemn.

[Footnote A: Prof. Hodge says, if the apostles did abstain from declaring slavery to be sinful, ”it must have been, because they did not consider it as, in itself, a crime. No other solution of their conduct is consistent with their truth or fidelity.” But he believes that they did abstain from so doing; and he believes this, on the same evidence, on which he believes, that they abstained from declaring the races, games, &c., above enumerated, to be sinful. His own mode of reasoning, therefore, brings him unavoidably to the conclusion, that these races, games, &c., were not sinful.]

It may be, that the Saviour and the Apostles, in the course of their teachings, both oral and written, did specify sins to a far greater extent, than they are supposed to have done. It may be, that their followers had much instruction, in respect to the great sin of slavery.