The Bible and slavery

Front matter

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Introduction

Pack.

1. Service and slavery the subject of Divine legislation 23

Slavery is condemned by Scripture, page 23. Service a necessary institution, and approved of God, p. 24.

2. Difference between service and slavery 24

3. Slavery defined, 24

By the civil law, p. 25, The laws of Louisiana, p. 25. Of South Carolina, p. 26. Judge Stroud, p. 26. General views, p. 26.

4. Yarious ways of becoming slaves 26

Enumeration by Justinian, p. 27. Other modes, p. 27.

5. Moral characteristics of slavery 28

6. Slavery the creature of law 29

Civil law quoted, p. 29. It is contrary to the law of nature and to the Divine law, p. 29. It exists by unjust human laws, p. 30.

7. The relation of the Church to slavery 31

Chapter II. Patriarchal Service

1. Preliminary remarks 32

Origin of slavery in the world, page 32. Mixed service among the patriarchs, p. 32. The religious patriarchs not slaveholders, p. 33.

2. Meaning of the Hebrew and Greek words rendered servant,

slave, etc 33

3. The curse pronounced on Cain 34

4. Patriarchal government, 36

( 1. ) How Abraham's servants were obtained, p. 36. ( 2, ) Religious character of Abraham, p. 37. (3.) His servants were circumcised, p. 38. Religious element in this service, p. 39. It secured religious instruction, p. 39. And final liberty, p. 40.

5. Yarious ways in which Abraham became possessed of servants •• 40

Some were obtained by being proselytes, p. 40.

6. Others were hoiight loith money 41

The mere purchase determines nothing, p. 42. ( 1. ) Buying of personal property, p. 42. (2.) How God buys or purchases 'his people, p. 42. ( 3. ) Service was purchased, p. 43. (4. ) Wives were purchased, p. 43. (5.) Joseph bought the

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Egyptians, p. 44. (6.) Purchase of Joseph involves slavery, p. 44. ( 7. ) Mere purchase does not involve slavery, as shown in purchasing for passage money, p. 45. (8.) Buying merely does not sanction slavery, p. 45.

7. Others were born in his house 46

These were instructed and circumcised, p. 46.

8. Some were obtained by gift 47

9. Abraham arming his servants inconsistent with slavery 47

10. Abraham's servants were voluntary 48

11. He employed no force 49

12. The social condition of Abraham's servants forbids slavery 49

13. The patriarchs never sold their servants 50

14. The classing of servants with cattle, sheep, etc., does not prove

they were slaves 51

15. The case of Isaac considered 52

Does not favor slavery, p. 52.

16. The case of Jacob 53

His service to Laban, p. 54. To what extent he had servants, p. 55. No slavery in his case, p. 55. Services of Esau to Jacob, p. 55. Jacob had no servants when Joseph was sold, nor when he went down to Egypt, p. 56.

17. Service connected with the secondary wives of the patriarchs • • • 57

Hagar, p. 57. The secondary wives of Jacob, p. 58. First. These maids did not remain slaves, p. 59. Second. They were loives, p. 59. Third. Their children were equal or secondary inheritors, p. 60. Fourth. Their children were not slaves, p. 60.

18. Points of contrast between patriarchal service and slavery 61

Chapter III. Patriarchal Slavery

Service and slavery existed among the patriarchs 65

1. The moral character of the enslavers 65

( 1. ) They were wicked, page 65. ( 2. ) Were under the power of bad passions, p. 66. (3.) Determined to kill him, p. 66. (4.) Their conspiracy, p. 66. (5.) They forcibly seized him, p. 66. Their moral picture drawn, p. 67. Five characteristics given, p. 67.

2. The protest of Reuben 68

Speech of Josephus on the case, p. 69. The protests of good men in all ages, p. 69. The argument of Judah answers for all, p. 70.

3. Commutation of slavery for death 70

The argument of Judah for this, p. 70. It satisfied them, p. 71. The deception in the matter, p. 71. The theft, p. 71. The sin of the act, p. 72. Strictures on the commutation, p. 72. (1.) It has been the source of slavery, p. 72. Justinian quoted, p. 73. (2.) It is unjust, and founded in injustice, p. 74. Blackstone quoted, p. 74. {Z.) The. profit of the commutation, p. 74. (4.) Our sales compared to that of Joseph, p. 75. (5.) It was theft, p. 76. (6.) It was sinful, p. 77. Two cases given, p. 78. (7.) The deception, 78.

4. The slave-dealers in Joseph's case and our system compared, and

identified 79

Negro dogs, p. 81. Sale of Mr. Hill's slaves, p. 82.

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5. Grief of Jacob 86

A case given, p. 87. Case of Daliah, p. 88. Other cases similar to Jacob's, p. 88.

6. Distress and suffering of Joseph 89

Similar sufferings of our slaves, p. 90. Are deprived of liberty, p. 90. This is done by force, p. 91. His unavailing prayers, p. 91. Our gag-laws, p. 92. He was converted into property, p. 92. The producers, traders, consumers, p. 92. The anguish of slaves, p. 93. Separation of children from parents, p. 94. Changes of masters, p. 94. Longings for liberty, p. 95. The slaves forgotten, p. 95.

7. Providence of God over Joseph 96

Lessons derived from it, p. 96.

8. Reverse of circumstances of enslavers 97

Anxiety of Joseph's brethren, p. 97. In our case, p. 98. Observations on our slavery, p. 98.

9. Our confession and remorse compared to those of Joseph's

brethren 99

10. Contrast the slavery of Joseph with the service under Abraham,

Isaac, and Jacob 99

11. Identity of our slavery with that of Joseph 100

Chapter IV. Egyptian Bondage

The principles of this bondage and slavery the same in substance- •• 103

1. Egyptian bondage was subjection to the government, and not to

individuals 103

The Hebrews enslaved as a nation or people, and not as individuals, page 103.

2. The service of Egypt more mild than our slavery 104

Instances given, p. 104.

3. Wherein Egyptian bondage consisted » 105

Compared with our slavery, p. 107.

4. The new king that did not know Joseph • • • • » 108

5. Points of resemblance between Egyptian bondage and our slavery- 109

6. The Egyptians did not want to lose the services of the Hebrews • 111

Our system compared in this respect, p. 111.

7. Increasing number and power of the Hebrews a ground of fear-- 112

Comparison with our system, p. 113.

8. Danger of insurrection 114

The Greeks noticed, p. 115. The Romans, p. 115. Dangers in our system, and means to avert it, p. 115.

9. Prayer of the Israelites to God — and of our slaves 118

10. God's respect to their prayers 119

(1.) Bondage, its grievance, p. 119. (2.) The oppressed have access to God, p. 120. (3.) His covenant secures redress, p. 120. ( 4. ) His attributes against oppression, p. 121.

11. The mission of Moses 121

Allies of our slaves, p. 122.

12. Punishments on the Egyptians 122

Analogy between them and us, p. 123.

13. Deliverance in their case and ours founded on the same princi-

ples of justice and mercy 123

(1.) The injustice the same, p. 123. Force the support

of both, p. 124. Example of women laboring, p. 124.

(2.) Threatenings are alike, p. 125. (3.) Judgments will

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be the same, p. 125. (4.) Deliverance will be the same, p. 125. 14. Arguments from Egyptian bondage against slavery 126

(1.) A general argument, p. 126. (2.) Because they were strangers and bondmen, they should not oppress strangers, p. 127. ( 3. ) Redemption from bondage a reason against all bondage of Hebrews, p. .129. (4.) The Jewish code prohibits all slavery, p. 129.

CHAPTER Y.

MOSAIC CODE — CLASSES OF SERVANTS.

The code appealed to to support slavery 130

Order of discussion, page 130.

1. The hired servant 131

2. The sexennial servant 132

Law in his case — its meaning, p. 133. Meaning of buy, p. 133. He and his family freed, p. 135. The gratuity conferred on him when freed, p. 135. He was no slave, p. 137.

3. Ear-bored servant 137

He was a contractor in the matter, p. 138. The master was bound by the contract, p. 138. Meaning of forever, p. 138.

4. Wife and chikb-en of the ea r-bored servant 139

The wife was a heathen, p. 139. Marriage not dissolved, p, 139. Children were free, p. 140. 6. The daughter sold for a wife 141

The law in the case, p. 141. (1.) Her father sold her, p. 142. (2.) She was purchased for a wife, p. 142. (3. ) The master could not sell her, p. 142. (4.; If married to his son, she is to be treated as a daughter, p. 142. ( 5. ) If she does not become a wife, she is free, p. 143.

6. The Hebrew non-freeholder sold to a Hebrew 143

(1.) Not a freeholder — his gratuity, p. 144. (2.) DiflFerence between the hired and bought servant, p. 144. The bought were superior, p. 144. (3.) Political privileges, p. 145. (4.) His treatment more lenient than that of the heathen, p. 146. (5.) Not to be ruled with rigor, p. 146.

7. The Hebrew sold to a stranger. 147

(1.) The purchaser a sojourner, p. 148. (2.) The servant a freeholder, p. 148. (3.) Had the right of redemption, p. 148. (4.) To be treated as a yearly hired servant, or with respect, p. 149. (5.) To be free at the jubilee, p. 149. (6.) Reason for the law, p. 149.

8. The thief sold for theft 151

9. The heathen servants 151

The law in the case, Leviticus xxv, 44-46, p. 151. This forms the strongest ground for the pro-slavery advocate, p. 152. Errors of commentators on this point, p. 153. First. The stranger was purchased, p. 153. The heathen stranger, p. 153. Proselyte of the gate, p. 154. Proselyte of justice, p. 154. The poor only became servants, p. 155. /Seco7id. Legal restraints and disabilities laid on the stranger, p. 155. (1.) He could not be king, p. 155. (2.) Nor be exempt from usury, p. 156. (3.) Nor oppress a Hebrew, p. 156. (4.) He could be punished for blasphemy, p. 166. (5.) Must abstain from leaven, p. 157. (6.) Could not

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eat tne passover before circumcision, p. 157. (7.) Time of service, p. 157. Third. Privileges of the strangers, p. 157. Fourth. Religious duties of servants, p. 161. Fifth. The names bondmen and bondmaids considered, p. 162. Sij!:th. Meaning of buy, sold, p. 163. Seventh. Meaning of forever, p. 164. Eighth. He was free at the jubilee, p. 165. jtiinth. Meaning of inheritance, possession, p. 165. Tenth. No ground for slavery, p. 166,

Chapter VI. Mosaic Code Constitutional Laws

II. Constitutional laws 168

Principles and usages of service among the Hebrews 168

These derived from heathen nations 168

The Mosaic code nullified these, and prohibited slavery 168

1. Canaan was to be, by promise, a free country 169

This is embraced in the Abrahamic promise, page 169. How this was fulfilled, p. 169.

2. Slavery was prohibited in condemning Egyptian bondage 170

3. The essential acts of enslavement forbidden as capital crimes by

a fundamental law, Exodus xxxi, 16. 170

4. The absence of a slave code in the law of Moses, and the presence

of a prohibitory one 172

5. The decalogue condemns, prohibits, and makes penal the system

of slavery ] 72

The fifth commandment, p. 173. The seventh, p. 173. The eighth, p. 174. The tenth, p. 174. No support for slavery in fourth and tenth commandments, p. 174. (1.) No servants among the Hebrews were slaves, p. 175. (2.) Servants were not property any more than wives, sons, and daughters, p. 175. (3.) The prohibition of eovetousness condemns slavery, p. 175. (4.) The fifth, seventh, and eighth commandments condemn slavery, p. 175.

7. The prohibition in respect of persons condemns slavery 176

8. The rights and privileges secured to servants prohibit slavery- •• 176

9. The Hebrew language has no word for slavery 178

10. The servant could never be sold •• 179

They could be bought, but not sold, p. 179. They were not subject to the uses of property, p. 179. Were in covenant relation, p. 180. They were voluntary servants and received wages, p. 180.

11. No fugitive slave could be arrested 180

(1.) The fugitive was not a Hebrew, p. 180. (2.) He was a foreigner or stranger, p. 181. (3.) He was under the protection of the magistrates, p. 181. (4.) Palestine was u the asylum for slaves, p. 182. (5.) The Mosaic law excluded slavery in recognizing fugitive slaves as freemen, p. 182. (6.) No law to seize fugitive slaves could ever be made, p. 182. (7.) This law shows the evil nature of slavery, p. 182. (8.) The Hebrew nation an example of a free nation, p. 183. (9.) Our Fugitive-Slave law condemned by the Mosaic anti-fugitive-slave law, p. 183. (10.) The Mosaic code different from ours, p. 183.

12. The Sabbatic year at war with slavery 184

The law of this institution, p. 184. The provisions of the law, p. 185. Hebrew servants released in this year, p. 185.

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13. The jubilee set all servants free 186

14. No Scriptural or other account of a slave system among the

Jews 188

15. The penal sanctions of Moses do not belong to a slave system,

but to a free 189

(1.) Case of a servant corrected with a rod — Plato quoted, p. 189. (2.) Case of a servant killed by an ox, p. 190. (3.) Case when an eye or tooth was struck out, p. 191. (4.) Case of the betrothed bondmaid when assaulted, p. 192.

16. Summary of the constitutional laws 192

Chapter VII. Mosaic Code — Rights And Privileges Of

SERVANT S.

III. Rights and privileges of servants 196

1. All servants of strangers were proselytes 196

2. The master was compelled to keep the Hebrew servant if re-

quired. 196

3. Various rights — religious instruction — were guests at festivals —

had much time at command. 196

4. The servant was protected by law equally with others 198

5. Affection and love were to be exercised toward them 199

6. Sei-vants were not to be vexed or oppressed 199

7. The poor were provided for 199

8. Servants might hold property 200

9. They received wages. 201

10. Were equal to their masters in all civil rights 201

11. The gratuities conferred at the end of the term of service. 201

12. Servants received into covenant relation. 201

IV. Comparison op service and slavery 201

1. The two codes are from different origins 203

2. The one system is hereditary — the other by contract 203

3. The law of love governs Hebrew service; the law of enmity,

slavery 203

4. Service was voluntary ; slavery is by force 203

5. The servant received wages ; the slave did not 204

6. The servant could not be sold ; the slave was 204

7. The slave could be punished cruelly ; not so with the servant- •• 204

8. Marriage was the right of the servant, but not of the slave 205

9. The life of the servant protected ; the life of the slave exposed- • 205

10. Much time allotted to the servant; not so with the slave 205

11. The slave can have no property ; the servant can 206

12. The servant had religious privileges by law ; the slave has no

such privileges 206

13. The servant had the common privileges of education ; not so

with the slave 206

14. Servants could redeem themselves; slaves can not 207

15. In Judea the fugitive slave was protected and freed ; not so

• with us. 207

16. Our laws do not provide for general emancipation from slavery;

the Mosaic code terminated service 208

17. Effect of the Mosaic code on slavery 209

18. The slave laws considered 210

19. Conclusion 210

Chapter VIII. Working Of The Mosaic Oode

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1. General survey of the Mosaic code 212

2. The Canaanites were not enslaved 213

They were politically destroyed, page 213.

3. The Gibeonites not slaves 213

4. Solomon's servants not slaves 216

5. The case of the Syrians in B. C. 893, sent home by Elisha 217

G. A similar case in the days of Ahaz, B. C. 741 218

7. Denunciation of Isaiah, B. C. 712 219

8. Occurrence, B. C. 589 220

9. No foreign or domestic slave-trade among the Jews 222

10. Period between Malachi and Christ 223

Chapter IX. The Roman Law On Slavery

I. Origin of slavery 224

Various parts of the law, page 225,

1. Legal definitions 226

2. Rights of persons 227

3. Ingenui, or freemen 228

4. Libertini, or freed-men 228

5. Of manumission and its modes, and how accomplished 228

6. Difference in freed-men abolished 229

Roman citizens, p. 229. Latins and the law of Junia Norbona, p. 229. The Dedititii and the law ^lia Sentia, p. 229.

7. Who can manumit 230

8. Manumission in fraud of creditors 231

Minors under twenty can not manumit, p. 231.

9. Just causes of manumission 231

10. Abrogation of the law JElia Sentia 232

11. Power of masters over slaves 232

12. Power of parents over children 233

Adopted children, p. 234.

13. Of diminution 234

14. What are fruits 236

15. Slaves can have no property 237

16. Who are witnesses 238

17. Of making wills 238

18. Of heirs 239

The substitution of heirs, p. 240. Division of heirs — necessary heirs, p. 241.

19. Of the peculium 241

20. A new species of succession 245

21. The decree Mirabilis 246

22. A slave held in common 246

23. Runaways, or stolen slaves 247

24. Obligations of those under our power 247

25. Of theft 248

26. Injury to a slave 249

On the peculium, p. 249.

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27. Liability of masters for slaves 249

28. Noxal actions. 249

III. Digest of the Roman law 250

1. Division of persons into freemen and slaves 250

2. Slavery defined 251

Taylor quoted, p. 251.

3. Various modes of becoming slaves 252

(1.) By wars, p. 252. (2.) By kidnapping and commerce, p. 252. (3.) By birth, p. 252. (4.) By persons selling themselves, p. 252. ( 5. ) By the operation of certain laws, p. 253. (6.) By diminution, p. 254.

4. Slaves in the power of their master's 254

5. They can have no property 255

6. Nor make contracts 255

7. Can have no marriage 255

Conmihium alone is theirs, p. 255. Concubinage, p. 256.

8. Are transmitted by inheritance 257

9. Can not be a legal witness 257

10. The fugitive — how treated 257

11. Injury done to a slave 257

12. Of manumission — it was variously effected 257

(1.) By the census, p. 258. (2.) By will or testament, p. 258. (3.) By will or testament, p. 258. (4.) By epistle, p. 259. (5.) By adoption, p. 259. (6.) By making the slave tutor, p. 259. (7.) By being made an heir, p. 259. (8.) In the face of the Church, p. 259.

13. Restraints on emancipation • 260

The freed-man still depended on his former master, p. 260, The Dedititii, p. 260. The Latini, p. 261. The Lihertini, p. 261.

14. Patrons, and their relation to freed-men 262

The subjection of freed-men to patrons, p. 262.

IV. Slavery op Rome historically considered 262

1. Slavery in the early days of Rome 262

2. Number of slaves 263

3. Masters responsible for the slaves 263

4. Punishment of slaves 264

5. Restraints on punishing them 265

6. Slave-traders. 266

7. Value of slaves 267

8. Their food 267

9. Clothing 267

10. Their work — the egastula 267

11. Their privileges 267

12. Their education 268

13. Division into classes 268

V. Bad effects of Roman slavery 268

1. The condition of the slave was one of great hardship 269

2. Insui'rections of slaves 269

3. Its effects in the rural districts 270

4. Its influence on free labor 271

5. On domestic life 271

6. On civic virtue 272

7. On public morals 273

VI. Principles op justice in the Roman code at variance with

SLAVERY 274

1. Principles of justice as laid down in the Institutions of Justinian 274

Pase.

2. Axioms of justice in the Digest 275

3. How these conflict with the system of slavery 276

VII. Comparison between the Roman and American codes 278

1. There are several points in which the two systems agree 278

(1.) They are identical in the leading elements instituting slavery, p. 278, (2.) Both cases adopt principles- subversive of slavery, p. 279.

2. The two systems disagree in other respects 279

(1.) The Roman law did not forbid the enlightenment of the slave in letters, p. 279. (2.) Nor prohibit his emancipation, p. 279.

Chapter X. The New Testament

1. Extent of slavery at the advent 281

2. It did not exist in Judea 281

Not very expressly mentioned in the Gospel, page 282. The omission no proof in its favor, p. 282.

3. Christ and his apostles condemn it 283

They reaffirm the moral law on it, p. 283. Its not being condemned by name no argument for it, p. 283.

4. The law of love against it 283

5. The golden rule also 284

6. The brotherhood of Christianity 284

7. The equality of Christianity 284

8. Inequality of slavery forbidden 285

9. Our redemption 285

10. The Gospel jubilee subversive of slavery 286

The salvation of the Gospel the principal element, p. 286. It removes the causes of slavery, as poverty, captives in war, etc., p. 287. Sets free those already enslaved, p. 288. A remedy for all moral evils, p. 289.

Chapter XI. The Pauline Discipline

Introductory remarks 290

An exact discipline on slavery in the New Testament 290

I. The principles op this discipline 291

1. The passages containing them quoted 291

2. Instructions to slaves in the Church of Corinth, 1 Corinth-

(1.) The Christian should not hastily change his condition in life, page 295. (2.) Christian slaves should not be anxious about obtaining liberty, p. 296. (3.) Christian freedom above civil freedom, p. 297. ( 4. ) Christian slaves should do their utmost to be lawfully free, p. 297. (5.) No freed Christian should willingly become a slave, p. 298. His redemption forbids this, p. 299. ( 6. ) The eA;y\5i mentioned here were slaves, p. 300. (7.) The instructions of Paul to the Corinthians gave no sanction to slavery, p. 301. (8.) Freedom from sin superior to civil freedom, p. 302. (9.) Every citizen should promote civil freedom ; yet as secondary to freedom from sin, p. 302.

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3. Instructions to slaves and masters in the Church at Colosse 303

Duties of slaves, p. 303. (1.) Obedience to their masters, p. 303. (2.) The properties of this obedience, p. 303. (3.) The reward of the slave from God, p. 304. (4.) He must not do wrong, p. 304. ( 5. ) These douloi shown to be slaves, p. 304. Duties of masters, p. 304. (1.) They must do justice to the slave, p. 305. (2.) And that which is equitable, p. 306. (3.) Argument enjoining these duties, p. 308. ( 4. ) The effects following these duties are immediate amelioration and final liberty, p. 309.

4. Instructions to slaves and masters in the Ephesian Churches •• •• 309

Instructions to slaves, p. 310. (1.) The duties enjoined, or obedience, p. 310. (2.) Manner of performing it, p. 310. (3.) The authority and will of God is to control the slave, p. 311. (4.) The glorious reward to the slave, p. 311. (5.) These servants were slaves, p. 312. Instructions to masters, p. 313. (1.) Reciprocal good acts are required, p. 313. (2.) Threats and punishments to be avoided, p. 313. (3.) The reason assigned, p. 314. (4.) These masters were slaves, p. 314. There is no support to slavery in these instructions to the Ephesian Churches, p. 314. Emancipation, p. 315. 6, Instructions in the First Epistle to Timothy 316

The man-steal er, or slave-dealer, considered, 1 Timothy i, 10, p. 316. AvS'fictTrci'ijmi defined, p. 316. Scriptural description of him, p. 316. The Plagiarii, p. 317. Slave-dealers classed with the worst of men, p. 317. Difference between the slave-dealer and master pointed out, p. 317. 1 Timothy vi, 1, 2, considered, p. 318. (1.) Obedience to unbelieving masters enjoined, p. 318. (2.) And to believing masters, p. 319. (3.) The servants mentioned were slaves, p. 319. (4.) Some slaveholders were Christians, p. 320. (5.) Paul gives no support to slavery, p. 320. (6.) This discipline to be taught and observed, p. 321.

6. Titus ii, 9, 10, considered 321

(1.) The general duties enjoined, p. 321. (2.) The particular or special ones, p. 322. (3.) The reason of the duty, p. 322. (4.) The relation was that of master and slave, p. 322.

(1.) Obedience required of the slave, and why, p. 323. (2.) These servants were slaves, p. 324. (3.) And the masters were slaveholders, p. 324. Two classes of masters mentioned, p. 325. (4.) No countenance to slavery, p. 325.

Chapter XII. Pauline Discipline — Case Of Onesimus

1. The epistle to Philemon, addressed to him, his family, and the

Church in his house at Colosse — the epistle to the Co-

lossians 326

Who Philemon was, page 326. Onesimus and his conversion, p. 327. Onesimus was the legal slave of Philemon, p. 327.

2. How Philemon must receive him 327

(1.) He must receive or treat him above a slave, p. 327.

CONTENTS. la

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(2.) A 6ro<^er— beloved— as Paul himself, p. 328. (3.) Philemon was bound by the epistle to the Church of Colosse, of which he was a member, as well as by the epistle to Philemon, p. 329. This required justice, reciprocity, and fraternity, p. 329.

3. The leading points in Paul's plea for Onesimus 329

4. The effect was emancipation 330

5. The case gives no countenance to slavery 331

Should Philemon have sold him, what then ? p. 331.

Chapter XIII. Pauline Discipline — General Survey

1. The apostle acknowledged some masters to be Christians 332

2. Such masters admitted to Church membership 332

3. The great endeavor of the apostolic preaching 332

4. Paul enjoined duties to masters and slaves iti this relation 333

The duties of masters enjoined in this relation, page 333.

6. The duties of slaves to masters, as obedience, fidelity, honesty,

and doing no wrong 333

6. The reciprocal privileges of ea<5h 334

The effect of these reciprocal duties and privileges would be emancipation, p. 334.

7. These instructions connected with those to husbands and wives- • 335

The instructions to husbands and wives subversive of slavery, p. 335, Paul's instruction concerning slavery would convert it into free and just service, p. 335. Paul lays down nothing to institute or maintain slavery, p. 336. His teaching would subvert it, p. 336.

8. Paul gives no sanction to slavery 336

(1.) A brief view of Roman slavery, p. 336. (2.) Paul gives no sanction to these, p. 337. (3.) The instructions to masters do not sustain slavery, p. 338. ( 4. ) Nor those to slaves, p. 339. (5.) General conclusion, p. 339.

9. The teachings of Paul on slavery are opposed to it, and sub-

versive of it • • • 340

The sovereignty of God and his laws are opposed to it, p. 340.

10. Doing good enjoined on all, is against slavery 341

11. Doing wrong forbidden — this forbids all the wrongs in the

system 342

12. The equality of the human race subverts it 343

13. And the brotherhood of man 344

14. So does human redemption 344

15. The instructions to masters would overturn it 345

(1.) They are taught justice, p. 345. And to do no wrong or injustice, p. 345. The foregoing applied to life, liberty ^ security, ])roperty, marriage, and insuring these to the slave, p. 346. (2.) And to render a just equivalent to the slave, p. 348. (3.) And to disuse the whip, p. 348. (4.) The privileges of the masters no support to slavery, as their duties balance these, p. 349. The master has no just right to the slave, but a mere legal usurped right, p. 349.

16. Instructions to slaves do not support slavery 350

(1.) Not the duty of obedience, p. 350. Motives of the duty, p. 350. (2.) Nor of service, p. 351. Motives of

CONTENTS

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service, p. 351. (3.) Nor the virtues of honesty, fidelity, veracity, etc., p. 351. (4.) The privileges of slaves growing out of the duties to masters, p. 351.

17. Of emancipation 351

The Roman law on the subject, p. 352. The Dedititii, the Latini, civea Romani, p. 352. The patron and the freed-man, p. 353. The true state of the question, p. 353. Emancipation the result, p. 353.

18. The whole history of Providence in reference to freedom and

slavery 354

THE BIBLE AND SLAYERY

L

THE BIBLE AND SLAVERY.

Chapter I. Introduction

1. The Bible is the rule, and only rule, of faith, practice, and institutions for Christians. This Bible has legislated on slavery and service, in many places, and in a great variety of ways, from Genesis to Revelation. This was the case in the days of the patriarchs, before the giving of the law of Moses. The Mosaic code treats on these. So do the prophets, from Moses to Christ. Both Christ and his apostles deliver instructions on these two subjects.

Slavery is condemned in various ways in the history of the patriarchs, in the code of Moses, by the prophets, by Christ and his apostles. Among the patriarchs it is condemned in the case of Joseph, and of the Israelites in Egypt, and in the principles of right delivered in these times in Genesis. The law of Moses makes slavery a capital crime, worthy of death to the enslaver. (Exodus xxi, 16.) The same law regulates service so that it must never, in a single instance, become slavery. The prophets denounce slavery in every case in which the Jews perverted service into slavery. One leading object in Christ's mission was, to proclaim liberty to the captives ; and his doctrines of brotherhood, of reciprocal good acts, and of love to others, proscribe slavery as criminal ; and