LESSON XVI.

OUR limits will not permit an extended accumulation of the testimony showing the degenerate condition of the African hordes, nor of those facts showing the ameliorating effect of American slavery upon that race of mankind. A large volume would ̧ nct contain more than an abstract. This effect is obvious to any one acquainted with the race; while the deep degradation of the races from which they have descended has caused some philosophers to adopt the opinion that they are not of a common origin with the white races of the earth. But we present the doctrine that sinthat any want of conformity to the laws of God touching our health and happiness, our physical and mental improvement and condition, has a direct tendency to deteriorate the animal man, and that a general abandonment and disregard of such laws, through a long series of generations, will be sufficient to account for the lowest degradation found to exist. We believe there is truth in the saying, "The fathers have eaten sour grapes, and the children's teeth are set on edge;" that, when the progenitors for a series of ages manifest some particular quality or tendency of action, the same may be found, even in an increased degree, in their descendants; and that this principle holds true to some extent through the whole animal world. Further, that such progressive tendency to some particular mental or physical condition may be obviated, and its action reversed, by a sufficient controlling influence or force.

And if it shall be found that there may be truth in this position, we might submit the inquiry: If God in his wisdom foresaw that the family of Jacob would become so degraded, in one generation, that it would require the counteracting influence of four hundred years of slavery to place them in a condition fit to receive and enjoy the blessings promised their fathers; how long will it require a similar state of control to produce a like renovation among the descendants of Ham, the degraded Africans? But we think, so far as the inquiry can interest us, it has been answered by St. Paul: "Let as many servants (dovλo, douloi, slaves) as are under the yoke, count their own masters worthy of all honour,

that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them because they are brethren; but rather do them service (SoveveTwσav, be slaves to them,) because they are faithful and beloved partakers of the benefit. These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even to the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness, with contentment, is great gain, for we brought nothing into this world, and it is certain that we can carry nothing out; and having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some covet after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God! flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith; lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge, in the sight of God who quickeneth all things, and before Jesus Christ, who before Pontius Pilate witnessed a good confession, that thou keep this commandment (vtoλrv, an order, a command, a precept, a charge, injunction) without spot (ãσruhov, free from stain, spotless, faultless), unrebukable (åvεлíληπтov, of whom no hold can be taken, not to be attacked, irreprehensible), until the appearing of our Lord Jesus Christ." 1 Tim. vi. 1-14.

Thus St. Paul has told us how long this doctrine shall be taught; that it shall be taught free from any alteration, change; free from any stain, pure and spotless; and that his manner of teaching it shall be plain, simple, open, and bold; so that there could be no hold taken of him; and the doctrines, instructions, counsels and commands here given were to be so taught, until the coming of our Lord Jesus Christ.

But Mr. Barnes says, page 194—

"If we may draw an inference also from this case, (the Hebrews in Egypt,) in regard to the manner in which God would have such

a people (slaves in America) restored to freedom, it would be in favour of immediate emancipation."

God himself sentenced the Hebrews to slavery for four hundred years. "And when the sun was going down, a deep sleep fell upon Abram; and lo, a horror of great darkness fell upon him. And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve (1772) va æbadum, shall be slaves to, or shall slave themselves to) them, and they shall afflict them four hundred years." Gen. xv. 12, 13. At the expiration of which time he delivered them from it. An instance drawn from their case can be legitimately applied only to one where the term of servitude has been determined.

God made no attempt to liberate the Hebrews until the expiration of the term allotted them for servitude. Mr. Barnes evidently applies his inference to the abolition of the institution generally, and thus places himself in opposition to St. Paul. But our mind has come to the decision that the apostle is the higher authority. And the inquiry is also left upon the mind, whether, in the matter of his whole book, Mr. Barnes has not "run before he was sent;' whereby he may have subjected himself to the mortification of again seeing, in his own case, the counsels of Achitophel turned into foolishness.

LESSON XVII.

MR. BARNES has quoted some few passages of Scripture to which he applies a meaning we deem erroneous; but we attach no blame to him on this account; because our English version itself, of the passages referred to, has a tendency to lead to an inadequate conception of the idea conveyed by the original. The doctor says, page 128-"That even the servant that was bought was to have compensation for his labour; and there are some general principles laid down, which, if applied, would lead to that: thus, Jer. xxii. 13, 'Wo unto him that buildeth his house by unrighteousness, and his chambers by wrong; that uses his neighbour's service without wages, and giveth him not for his work.'" He quotes this same passage for the same purpose, pp. 353 and 360, and seems to regard it as a secure pillar, and on which he founds his doctrines. The

words, "that useth his neighbour's service without wages, and giveth him not for his work," are translated from

The passage admits of two additional readings, thus: Who shall judge for a neighbour as to his slave undeservedly no wages, no gifts; or, Who shall have adjudged as to his neighbour that he shall slave himself, undeservedly or gratuitously, without wages or reward. The meaning is: Who shall corruptly judge that his neighbour shall not receive wages or compensation for the services of his slave; or, that the neighbour himself shall so slave himself to another without wages or compensation. The word Ty a slave is often used as a verb, to express such action as would be that of a slave.

On page 67, Mr. Barnes says "The word, dvdparodiστns, andrapodistes, occurs once, 1 Tim. i. 10, with the most marked disapprobation of the thing denoted by it. The law is made for murderers of fathers, murderers of mothers, for manslayers, for whoremongers, for man-stealers, for liars,' &c."

The truth is, that the word dou2os, doulos, is the peculiar word to denote slavery, and is so used in the New Testament and everywhere else; but this word also means slave, &c., and is never used disconnected from the idea of slavery, but carries with it the idea of some change, as to place, condition, possession, or ownership. We shall notice how some men are striving to change the Greek, as to the meaning of the word dovλos, doulos, because, unless they do so, the New Testament is strongly against them. However, of the word used in 1 Tim. i. 10, dvoрanоdioτais, andrapodistais, it is true, that it is used "with the most marked disapprobation of the thing denoted by it;" and it is just as true that the thing denoted by it is the stealing and enticing away other men's slaves! Slave-stealers is its only and legitimate meaning in the place used. Had St. Paul intended to express the idea, men-stealers, he would have used the word ȧv0рwлоx2εлτais, anthropokleptais; which would have expressed the very thing wanted by Mr. Barnes. We shall examine these words in another portion of our study. But Mr. Barnes does not appear to be aware why it was that St. Paul instructed Timothy that the law was made for slave-stealers: for whose benefit we will explain; and by which explanation he will learn that the abolitionists commenced their labours during the days of the apostles. From some of the relations of Christianity, not

well understood by the Gentile churches, the idea was entertained by some that the operation of Christianity abolished the bonds of matrimony between a believing and an unbelieving party; that it abolished the authority of an unbelieving parent over a believing child; that it abolished slavery in case the slave was converted to the faith, and especially if the master belonged to the household of God. On these subjects and others, the Corinthian church addressed St. Paul for instruction and advice. It is to be regretted that their letter has not come down to us; but, we can gather what it contained, from the answer of St. Paul: "Now concerning the things whereof ye wrote unto me." 1 Cor. vii. 1.

Touching the subject before us, see his answer in the 20th to the 25th verse; and the same subject continued in Eph. vi. 5–10; also Col. iii. 22-25; he found it necessary to instruct Titus on this subject: see Tit. ii. 9-15; and, finally, as in the passage before us, and also vi. 1-15. St. Peter also found it necessary to correct the errors of these abolitionists, and to give them instruction on this subject. 1 Pet. ii. 18-25.

Had St. Paul regarded slavery as an evil, he certainly had no excuse for not denouncing it. Nor do we know of any of the early fathers of the church that did so. St. Ignatius, in his second epistle to Polycarp, says "Overlook not the men and maid servants. Let them be the more subject to the glory of God, that they may obtain from him a better liberty. Let them not desire to be set free at public cost, that they be not slaves to their own lusts." See also, General Epistle of Barnabas, xiv. 15: "Thou shalt not be bitter in thy commands towards any of thy servants that trust in God, lest thou chance not to fear him who is over both; because he came not to call any with respect to persons, but whomsoever the Spirit prepared."

Such is the construction of the human mind, and of human language, that whenever a thing is made a subject of remark, or merely brought to mind, it, of necessity, must be so, in one of three positions either a thing to be commended; to be reprehended; or as a thing of total indifference. A glaring sin and gross evil could not have been a thing of indifference to Jesus Christ and his apostles. They, therefore, cannot be supposed to have acted. honestly in not condemning a sin, when by them mentioned, or brought to mind. It is a supposition too gross for refutation!

But it is conceded by Mr. Barnes, page 260, that "the apostles did not openly denounce slavery as an evil, or require that those