Scriptural researches on the licitness of the slave-trade, shewing its conformity with the principles of natural and revealed religion, delineated in the sacred writings of the word of God, / by the Rev. R. Harris. ; [Two lines from John]

SECTION III. Scriptural Researches on the licitness of the Slave-Trade, shewing its conformity with che principles of the Chris∣tian Dispensation delineated in the Sacred Writings.

I. THE Christian Dispensation, called frequent∣ly the Christian Law, the Law of Christ, the Christian Religion, the Law of Grace, the New Law, and the New Covenant or the New Testament, is that most sublime and perfect System of Faith and Mora∣lity, which the Eternal Wisdom of the Father, Christ Jesus our Lord, both preached in Person, and sealed with his precious blood. As this New Law and Gos∣pel of salvation is to remain in full force until the consummation of all things, or till time shall be no more, it is not in the power of any creature to ascertain the exact time of its duration and existence from the first promulgation of it; for Of that day, and that hour knoweth no man, no not the Angels which are in Heaven, neither the SON, but the FATHER.(a) 1.1

II. THE principal transactions relative to this New Law are registered in the several inspired Writings, that compose the Sacred Volume commonly styled The New Testament. The principles and moral duties of perpetual obligation respecting Right and Wrong, Justice and Injustice, registered in this Sacred Volume, being evidently dictated by the Holy Spirit of God, and God himself, cannot consistently with the essential infallibility of his eternal Wisdom, bear the least oppo∣sition to the principles and moral duties of perpetual obligation respecting, in like manner, Right and Wrong, Justice and Injustice, dictated by the same

infallible Spirit, and registered in the several inspired Writings, that compose the Sacred Volume com∣monly styled The Old Testament, comprehending such transactions, as relate to both the Natural and the Mosaic Laws. Were it possible to be otherwise, God would not be consistent with himself, and the Religion of the New Testament, instead of being the perfection and accomplishment, would be the reproach and condemnation of both the former Laws, Natural and Mosaic, on the truth of which its very existence depends.

III. FROM this undeniable position it follows neces∣sarily, that, as the Writings of both the Testaments have the same weight of Authority, essentially inca∣pable of contradicting itself, in support of those prin∣ciples and decisions, enacted and registered in their respective Records, concerning the intrinsic morality or immorality of human actions, whatever is declared in the One to be intrinsically good or bad, just or un∣just, licit or illicit, must inevitably be so according to the principles of the Other. If, therefore, the Slave-Trade appears, as, I trust it does, from the preced∣ing train of Scriptural arguments, in perfect harmony with the principles and decisions of the Word of God, registered in the Sacred Writings of the Old Testa∣ment, respecting the intrinsic nature of that Trade, this, of course, can bear no opposition to, but must necessarily be in equal perfect harmony with, the prin∣ciples and decisions of the Word of God respecting Right and Justice, registered in the Sacred Writings of the New.

THIS general but forcible argument, were it even unsupported by any collateral evidences from the Writings of the New Testament, would be fully suf∣ficient to verify my third and last assertion respecting

the Licitness of the Slave-Trade, as perfectly confor∣mable to the principles of the Christian Dispensa∣tion.

IV. I HAVE been the more particular in bringing this last part of my Scriptural Researches to this cen∣tral point of view, as I have more than one reason to apprehend, that several of my Readers will be apt to imagine, that, by the establishment of the Christian Religion, the Law of Moses was wholly abolished and annulled in every part of it, and to every intent and purpose, both typical and moral, of its original insti∣tution; and that, of course, the arguments drawn in vindication of the Slave-Trade from the Writings of the Old Testament, can have no weight of con∣viction or authority with persons, who are subject to no other Laws and Ordinances, but those of a Dis∣pensation, by which that was entirely laid aside.

V. TRUE as this assertion is with respect to the ritu∣al, typical, and ceremonial part of the Mosaic Law, which, in this sense, is now utterly abolished, and no longer obligatory to the Professors of the Gospel, it is not less erroneous and false with respect to those fun∣damental principles of righteousness enacted in that Law, which relate to the intrinsic morality or immo∣rality, licitness or illicitness of human actions; which, from the invariable nature of Right and Wrong, Jus∣tice and Injustice, must be of perpetual obligation, and as unchangeable as God himself; who never did, nor ever could alter by any Dispensation whatever those eternal principles and laws, which are the very basis and foundation of true Religion, and consequently of the Religion of Christ.

WE have no less an authority in conformation of this indisputable Doctrine, than the very words of the Son of God, who, in that divine Sermon on the Mount,

in which he gave his Disciples a most minute and cir∣cumstantial account of the principles and tenets of his Gospel, condemned the above erroneous opinion in the most explicit terms, and forbade them even to think of it: Think not, said he, that I am come to destroy the Law or the Prophets; I am not come to destroy but to fulfil(b) 1.2

It was on the principle of this Doctrine of the Son of God, and on purpose to guard against every exception to arguments drawn from the writings of the Old Testament in favour of the Slave-Trade, which some persons would be apt to make in consequence of the above erroneous opinion, that I especially apprized the Reader in the second Num∣ber of the last Section, that the arguments I meant to enforce in that Section in vindication of that Trade, would be entirely grounded, as they certainly are, on such written and explicit laws and principles of internal moral recti∣tude, as constituted the true morality of the Mosaic Dis∣pensation, and not on such Legal observances and practices, as were peculiar to it, and constituted only the ritual, ty∣pical, or ceremonial part of its frame.

VI. THE permanent and indefectible authority of the Old Testament, and the necessary conformity of the New with the principles and declarations of the former respecting the intrinsic nature of right and wrong, justice and injustice, being thus firmly esta∣blished and ascertained; I shall now prooced, for ar∣gument's sake, to substantiate in a more particular manner the merits of the present Controversy with re∣ference to the principles and tenets of the New Tes∣tament; which, from the unanswerable, though ge∣neral, argument just enforced, appears already to give; a sanction to the licitness of the Slave-Trade, the in∣trinsic morality of which is so evidently warranted

by those invariable principles and decisions of the Old, with which, as proved before, it must necessarily agree.

VII. THAT there is nothing in the Writings of the New Testament, that can be produced in justification of the Slave-Trade. has been confidently asserted by many, and from this Jupposed silence of the Inspired Writers, they have as confidently concluded, that the professors of Christianity are not justifiable in prose∣cuting a Trade, which, not having, in their opinion, the Sanction of the New Testament, must of course be essentially opposite to the principles of true Christi∣anity, which forbids in the most explicit terms, and under the severest punishments, all acts of injustice, unnaturalness, and oppression.

VIII. THE stronger this inference, founded indeed on a false supposition, appears to the advocates for African Liberty against the licitness of the Slave-Trade, the more powerful the following arguments must appear to them; which, from the same negative principle, not of supposed, but real, silence respecting the pretended illicitness of it, amounting in fact to a positive sanction in our Case, seem manifestly to evince, that the Slave-Trade bears no opposition whatever to the principles of the Christian Law.

• 1. IF the Writings of the New Testament mention nothing, as it is falsely supposed, in vindication of the Slave-Trade, neither do they in reality and truth mention any thing in condemnation of it; if then the supposed silence of the Inspired Writers respecting the licitness of that Trade, that is, their not mentioning that Trade at all, as it is supposed, can be brought as an argument of its moral inconsistency with the prin∣ciples of true Christianity; the real silence of the same respecting the pretended illicitness of it, that is, their not condemning the Trade at all, though pub∣lickly

• practised in their time, and by the very persons whom they were deputed to teach the principles and duties of Christianity, must be a stronger argument by far of the inherent moral conformity of the Slave-Trade with the principles and tenets of the Religion of Christ: for it shews in the strongest light, that the first Teachers of Christianity, who were also the In∣spired Writers of the New Testament, never considered the Slave-Trade, or had been taught by their Mas∣ter to consider it, as an infraction of any of the prin∣ciples or moral precepts of his Gospel.
• 2. In effect; this constant and uniform silence of the Sacred Writers of the New Testament in a matter of such public notoriety; I mean their never disapproving the practice of a Trade, in which the rights of Christian justice and humanity are said to be so materially injured, ought to attract the particular affention of every impar∣tial inquirer into the merits of the present Controversy.

  IT is an absolute fact, attested by all Historians, both Sacred and Prophane, that at the very time that Chris∣tianity made its appearance in the World, as well as at the time that the Apostles and Disciples of Christ were employed in preaching and propagating through∣out the World his holy Gospel and Doctrine, both before and after the same had been committed to writing, that is, before and after the New Testament was written, that the practice of Slavery, or the Slave-Trade, was universally adopted by the very Nations to whom they brought the glad tidings of salvation, and who, through faith, repentance, and obedience to the maxims and doctrine they preached, were received into the Cove∣nant of reconciliation and grace; and yet it is not less cer∣tain from the constant tenour of the Sacred Wrtings of the New Testament, that desisting from the prosecution of the Slave-Trade, or manumitting those who were in actual bondage, was never declated by any of the Apos∣tles

• ...

  or first Teachers of Christianity to be a necessary term of Salvation or acceptance with God, or an in∣dispensable duty of a follower of Christ.

  BUT were the Trade so diametrically opposite to the principles of Christianity, as it is asserted, were it a most unjustifiable usurpation of the sacred rights of justice and humanity, would the Apostles have suffer∣ed those sacred rights to be thus invaded and trampled upon with impunity, without so much as signifying to those, whom they were commissioned to teach the Gospel of righteousness and peace, of love and charity, that it was in open contradiction with the principles and precepts of that Gospel.

• 3. IN FINE: this manner of reasoning to prove the moral conformity of the Slave-Trade with the prin∣ciples of the Christian Dispensation, acquires a degree of irresistable force, when applied to the conduct of our Blessed Saviour in his public character of Founder and Teacher of the New Law; for though he em∣braced every opportunity of reproving in the severest terms such irreligious abuses as were practised by the Jews, and of rectifying such false glosses, traditions, and comments, as had been added by them to the Law of Moses, yet he never once condemned, reproved, or even hinted the least disapprobation of the practice of Slavery, so generally adopted in his time: no, not even in his Divine Sermon on the Mount, in which he spoke on set purpose of the most exalted duties of his Religion, entered into a minute and most circumstan∣tial detail of many reciprocal offices and duties he re∣quired of his followers, and rectified some abuses, in∣comparably less criminal than would be that of en∣slaving our fellow creatures, were this practice so very criminal and unjust as is represented by some modern advocates for African Liberty(c) 1.3
• ...

• 4. THE fact is: that since neither the SON of God, being himself God, nor his Disciples commissioned to teach his doctrine, could ever after the intrinsic nature of Right and Wrong; once the practice of Slavery, or the Slave-Trade had been expressly declared by the FATHER essentially just and lawful in the Sacred Writ∣ings of the Old Law, which, the SON did not come to destroy, but to fulfil(d) 1.4, it was absolutely impossible, that either HE or his Disciples should declare it unlaw∣ful and unjust in the Writings of the New, the prin∣ciples of both the Laws, respecting the intrinsic nature of Right and Wrong, Justice and Injustice, being inva∣riably the same,

IT follows then, that the argument drawn in favour of the Slave-Trade from the constant silence of the Inspired Writers of the New Testament respecting the pretended illicitness of that Trade, that is, from their never mentioning any thing against the licitness of it, which in the cirumstances above related, would have been only a negative inference, though of considerable weight in vindication of it, becomes now, from this last very material circumstance, a most powerful posi∣tive argument, shewing in the strongest light, that the nature of the Slave-Trade is perfectly consonant to the principles and tenets of the Christian Law.

IX. THOUGH the argument built on the-supposed silence of the Inspired Writers of the New Testament respecting the licitness of the Slave-Trade, is very amply comfuted by the preceding arguments drawn from the real silence of the same Sacred Writers res∣pecting the pretended illicitness of it, which are, in∣deed, abundantly sufficient to eftablish beyond the power of cavil or reply this last part of my Scriptural Researches; yet, lest any one should still persist in

maintaining the opinion so generally received, that there is nothing positive in the Writings of the New Testa∣ment, that can be produced in justification of the Slaven Trade, I think it expedient to select one or two principal instances out of these Sacred Books, which, I flatter myself, will not only gratify his curiosity, but serve to convince him in the plainest manner, that, however general his opinion may be, it is not so evi∣dent as he has been taught to believe.

1. EPISTLE to TIMOTHY.

X. AMONG the several instructions given in this EPISTLE by St. Paul to his beloved Disciple Timothy for the Government of the Church of Ephesus, of which he was Bishop, there are some concerning the general duties of that part of his Flock, who were under the yoke of bondage or Slavery, that seem to claim our particular attention. The instructions, here alluded to, are in the VIth Chapter of this Epistle, and are the following:

• V. 1. Let as many servants as are under the yoke, count their own Masters worthy of all honour, that the name of God, and his doctrine, be not blasphemed.
• 2. And they that have lieving Masters, let them not despise them, because they are brethren: but rather do them service, because they are faithsul and beloved partakers of the benefit. These things teach and exhort.
• 3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to god∣liness,
• 4. He is proud, knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, railings, evil surmifings, &c.

XI. THE Apostle in these words describes two classes of Christian Slaves, or Servants under the yoke of bondage: Slaves subject to unbelievers, and Slaves subject to true believers or Christians; and, according to their respective situations, he specifies the general duties belonging to each class.

• 1. THE former are exhorted to count their own Mas∣ters, though Infidels, worthy of all honour: that is, they are exhorted to shew their Masters, both in words and actions, such unfeigned marks of honour, sub∣mission, and respect, as they have a right to claim, for they are worthy of all honour, from the superiority of their rank and station in life, and the authority they have acquired over them by the possession of their persons. The reason for enforcing such dutiful de∣portment is very powerful: you are to exhort them, says the Apostle to Timothy, to behave in this beco∣ming manner, that the name of God, and his doctrine, be not blasphemed: that is, lest the unbelieving Mas∣ters, seeing the contrary deportment in their Christian Slaves, attribute their insolent, disrespectful, and dis∣obedient conduct, to the principles and doctrine of their religion, and thus being reproach and infamy upon both.
• 2. THE latter Class of Christian Slaves, subject to Christian Masters, are earnestly exhorted, not only not to be less respectful and obsequious to the latter for being their brethren in Christ, and joint members with them of the same Communion and Church, as if they were their equals in every respect, but an show, on this very account, in their readiness and zeal to serve them, a superior degree of submission and obe∣dience to their lawful authority not considering them∣selves upon a footing of natural equality with those whose Slaves they are, though entitled at the same

• time to all the promises and spiritual franchi•••••• of true Believers.

XII. From the tenour of these Apostolic instruc∣tions, confirmed by many other similar declarations to the same effect, frequently occurring in the Writings of the New Testament, I am naturally led to deduce the following consequences in support of the licitness of the Slave-Trade.

• 1. IT is then evident from the Doctrine of St. Paul, that Christians, however entitled by Baptism to the Spiritual freedom of Children of God, and Heirs of heaven, ought yet, when under the yoke of human bondage or slavery, consider themselves under the strictest obligation of reverencing the authority of their Masters, even of unbelieving Masters, and counting them worthy of all honour. But were the Slave-Trade, or the keeping of our fellow-creatures in bondage, unnatural and unjust, it could never be said, that Slaves were under the least obligation in conscience to reverence and obey an unjust, an unnatural authority; or that their Masters, who, by reducing them to that abject condition, had trampled on the Sacred Rights of justice and humanity, were worthy of all honour, or, indeed, of any shadow of honour, but, on the con∣trary, of all dishonour and reproach.
• 2. IT is likewise evident from the Apostle's doc∣trine, that the primitive Christians were not only not forbidden, but expressly allowed by the principles of our Religion the purchasing of Slaves, and keeping their fellow-creatures, nay even their fellow-Christi∣ans, under the yoke of bondage or Slavery; and from the circumstance of their Slaves being so particularly cautioned not to consider themselves on the footing of natural equality with their Masters, not to despise them and their authority for being their equals in all spiritual attainments and franchises, but to show, on

• this very account, a greater degree of readiness and alacrity to render them due service, their Masters are evidently declared to have had a just and indisputable claim to that service, as their own lawful property.

XIII. NEITHER can it be said, that this doctrine, perhaps, novel to some of my Readers, which Timo∣thy is directed to teach and to exhort, was only the private opinion of St. Paul; for he declares to him in express words, that it is a doctrine according to godli∣ness, the very doctrine of Christ himself, and not to be contradicted by any one, without incurring the ac∣cumulated guilt of pride and folly with a criminal train of attendants:

If any man, says he, teach other∣wise, and consent not to wholesome words, even 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 surmifings, &c.

XIV. So far then from being true, that there is no∣thing in the Sacred Writings of the New Testament, that can be produced in vindication of the Slave-Trade, the palpable evidence just produced in justification of that Trade from the authentic words of One of the very principal inspired Authors of those Sacred Writ∣ings, must convince every candid inquirer into the merits of the present Controversy, that, if the Slave-Trade, as demonstrated in the two preceding Parts, ap∣pears so visibly warranted by the writings of the Old Test∣ament, the same is not less evidently authorized, but ra∣ter more explicitly vindicated from every suspicion of guilt and immorality by the writings of the New: for, they do not only declare in formal words, that the teaching of the licitness of the Slave-Trade, exemplified in the prac∣tice of the Primitive Christians, is a Doctrine accord∣ing to Godliness, and according to wholesome words,

even the words of our Lord Jesus Christ, but they even stigmatize the Teachers of the contrary doctrine arch epithets and appellations not of the most pleasing sounds.

EPISTLE TO PHILEMON.

XV. PHILEMON, to whom St. Paul addresses this affectionate Epistle, was a rich Colossian, and a Chris∣tian of distinguished merit. The character given of him in-the first part of this Epistle, represents him as one of the most zealous and fervent Christians of his time. His assiduity in promoting the interest of Chris∣tianity in quality of Fellow-labourer with St. Paul(e) 1.5, his love and faith towards the Lord Jesus, and his ge∣nerous unbounded charity towards all the saints, or his fellow, Christians(f) 1.6, whom he relieved and comfort∣ed on all occasions(g) 1.7, gained him the confidence, esteem, and affection of the Apostle and of the whole Church at large(h) 1.8.

XVI. THIS Primitive and exemplary Christian had in his service one Onesimus a Slave, who, as it is very strongly intimated by St. Paul, having defrauded his Master of some part of his property, and knowing the influence the Apostle had over him, eloped from his Master's house, went to Rome, where St. Paul was then in prison, was converted by him, and received into the Communion of the Christian Church(i) 1.9; and hav∣ing by his good services and christian conduct, gained the Apostle's favour, he seems to have prevailed on him to write to his Master Philemon in his behalf.

XVII. THE Letter, of which Onesimus himself ap∣pears to have been the Bearer, is a master-piece of eloquence, and one of the finest Compositions extant in the Epistolary kind. Nothing can be more tender,

more pressing, more animated and persuasive: entrea∣ties and authority, praises and recommendations, re∣ligious motives and motives of personal gratitude and integrity, are most inimitably well tempered and al∣layed together. In short; almost every word of this very concise Epistle contains some argument or reason to effect a reconciliation between Philemon and One∣simus, and to obtain from the Master the re-admission of his fugitive Slave into his house and service.

XVIII. THE following XIV Verses of this elegant Epistle, which seem to have a more immediate con∣nexion than the rest with the subject of our present in∣quiry, will afford me sufficient matter for such reflec∣tions, as will not only confirm the doctrine enforced in this Section respecting the moral conformity of the Slave-Trade with the principles of the Christian Dis∣pensation, but prevent me from preceeding any farther in my Scriptural Researches on this interesting sub∣ject.

THE following is a literal transcript of the Contents of the Apostle's Letter to Philemon from the VIII^th to the XXIId Verse.

• 8. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient;
• 9. Yet, for love's sake, I rather beseech thee, being such a one as Paul the aged, and now also prisoner of Jesus Christ.
• 10. I beseech thee for my son Onesimus, whom I have begotton in my bonds.
• 11. Which in time past was to thee unprofitable, but now profitable to thee and to me:
• 12. Whom I have sent again: thou therefore receive him, that is mine own bowels.
• 13. Whom I would have retained with me, that in thy stead he might have ministered unto me in the ••••nds of the Gospel.
• ...

• 14. But without thy mind would I do nothing, that thy benefit should not be, as it were, of necessity, but willingly.
• 15. For perhaps he therefore departed for a season, that thou shouldest receive him for ever:
• 16. Not now as a servant, but above a servant, I brother beloved, especially to me, but how much more unto thee, both in the flesh and in the Lord?
• 17. If thou count me therefore a partner, receive him as myself.
• 18. If he hath wronged thee, or oweth thee aught, put that on mine account.
• 19. I, Paul have written it with my own hand, I will repay it: albeit I do not say to thee, how thou owest unto me even thine own self besides:
• 20. Yea, Brother, let me have joy of thee in the Lord; refresh my bowels in the Lord.
• 21. Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say.

XIX. THE following obvious remarks, adapted to the subject of our present inquiry respecting the moral licitness of the Slave-Trade, seem naturally to arise from the tenour of this sacred portion of Scripture.

• 1. The Apostle declares in the first place, that, were he to act in the plentitude of his. Apostolic commission and Authority, without any regard to the dictates of his love and friendship for Philem on, he would not use the style of a suppliant, as he does, but would pe∣remptorily enjoin him to receive his fugitive Slave in∣to his house and service, which he is bound to do in decency and duty: the word Convenient in the Original has both these meanings. From which declaration it evidently, follows, that the Apostle was so far from thinking, that Philemon had acted wrong or unjustly in keeping Onesimus in bondage, when yet an unbe∣liever,

• that he assures him, on the contrary, he would act in opposition to his duty, or unjustly, in not re∣ceiving him again, when baptized, into his house and service.
• 2. This declaration acquires a superior degree of force from the circumstance he subjoins to his request, as a powerful inducement for Philemon to receive him again into his service. This circumstance, alluding to the name of Onesimus, which in Greek is the same as Profitable, is both beautiful and interesting. The Apostle owns, without disguise, that Onesimus, in time past bad certainly been an unprofitable, or, in Scripture∣language, a bad Servant(k) 1.10: but, as he could now assure Philemon, that he was quite reclaimed, and become profitable to both, he earnestly solicits his read∣mission, in order that he may be enabled to make amends for his past negligence and inattention to his service by his future diligence and assiduity.—It was then Onesimus's duty to have been useful and profitable to his Master Philemon, whilst under the yoke of servitude; and it was an act of manifest injustice in him to have been unprofitable and of no service. Phi∣lemon then had a just and undoubted right to the service of Onesimus, as his Slave; or else Onesimus could never have been taxed by the Apostle with acting the part of an unprofitable or bad servant, or with any personal injustice, for neglecting a service, which Phi∣lemon had no right or title to demand.
• 3. Again: to convince Philemon, how much One∣simus was changed for the better since his elopement, and the great reformation that his conversion to Chris∣tianity had wrought in his morals and conduct, he tells him, how much he was inclined himself to keep him in his own service; intimating to him in this delicate and

• gentle manner, that he could have no objection to re∣ceive again into his service a person so well qualified, as Onesimus was then, to be an Apostle's Servant: and he assures him further, that the only reason that has prevented him from indulging his inclination to detain him, has been his not having had his leave and con∣sent for so doing; without which, says he, he would never attempt to deprive him of his Slave. From this declaration it appears in the strongest light, how very sacred and inviolable the acquired rights of Masters over their Slaves, even of Christian Masters and Slaves, were held by St. Paul, who would not by any means deprive Philemon of Onesimus, however useful the latter was to him at that time, and whatever ascen∣dency he had over his Master, without having first obtained his express approbation and consent: he would then, says he, receive Onesimus, as a benefit perfectly gratuitous, as a free and voluntary gift made to him by Philemon of so valuable a part of his property.
• 4. Till he obtains this consent, he sends Onesimus back to his lawful Master, entreating him in the most pressing and affectionate manner, to use him with all possible tenderness and regard: to consider him now as a member of the Communion of the true believers, and consequently not in the character of a common menial Slave, but as his own brother in Christ, though still his property according to the flesh, which to him particularly ought to be dearer then ever, as being now consecrated to God.—And lest Philemon should insist on Onesimus making due satissaction for having desrauded him of his time, or other property, and should, on that account, use him with severity, the Apostle engages to make him full reparation, and be∣comes himself responsible for the whole: which is a

• manifest acknowledgement of Philemon's right, as the lawful Master of Onesimus, to inflict due punishment on his Slave.

XX. From these observations, so naturally flowing from the Contents of the Apostle's letter to Philemon, these two necessary consequences seem as naturally to follow.

• 1. Had St. Paul, who had been instructed in the principles of the Christian Religion, not by men, but immediately by Christ himself(l) 1.11, whose chosen vessel he was to bear his name before the Gentiles, and Kings, and the Children of Israel(m) 1.12, been taught by his Divine Master, that the Slave-Trade, or the pur∣chasing of Slaves, or keeping those already purchased in servitude or bondage, was an unnatural, iniquitous pursuit, contrary to the Spirit of his Religion, he would have certainly addressed himself to Philemon in a very different style from that of his present Letter: and instead of acting the part of a Suppliant, the part of an intercessor and Mediator, as he does, in solicit∣ing of him the re-admission of a fugitive Slave, he would have assumed the style and tone of a Master; would have severely condemned the unjustifiable con∣duct of Philemon in detaining him in criminal bond∣age, contrary to the Laws of his holy Religion, would have commended the spirited conduct of Onesimus in shaking off the heavy yoke of servitude, would not have suffered him to return to his unnatural Master Philemon, especially after he had converted him to Christianity, and entitled him by Baptism to the glo∣rious franchises and liberty of the Children of God, and would not have stood on complimentary ceremo∣nies, finding him useful in his actual state of confine∣ment,

• to retain him in his ministry, without asking his pretended Master's leave, or without his consent.

  THIS, I am confident, would have been the language and conduct of the Apostle, had he been taught by his Divine Master, that the principles and Doctrine of the Gospel, he was commissioned to preach, were in direct opposition to the practice of the Slave-Trade, to the practice of purchasing Slaves, or keeping those al∣ready purchased in bondage or slavery.

• 2. But, since the Apostle, conformably to the in∣structions he had received from his Lord and Master JESUS CHRIST, respecting every part of a Christian's duty, expresses himself in this Epistle, as well as in every other, where he speaks on this much misrepre∣sented subject, in terms and language diametricatly opposite to the sentiments just mentioned; we are forced to conclude, that, since Philemon, as well as many other Primitive Christians, cotemporary with the Apostles of Christ and first Teachers of Chris∣tianity, kept Slaves, even Christian Slaves, in their service, in the very face of the whole Church, and with the approbation and knowledge of the primitive Apostles and Disciples of Christ, as has been demon∣strated from some of the clearest testimonies of the New Testament, the nature of the Slave-Trade, be∣ing so visibly authorised by the positive sanction of these Sacred Writings, must be essentially just and lawful in its principles, and perfectly consonant to those of the Christian Law.

XXI. EVIDENT as this conclusion appears from the Scriptural arguments enforced in the course of this Section, I cannot close the Subject of these Research∣es, without taking some notice of what, I apprehend, will be objected against it from the Words of our Bles∣sed Saviour in his divine Sermon on the Mount, which in the eighth Number of this Section I declared with

particular stress to contain nothing against the licitness of the Slave-Trade.—The Words, bere alluded to, will, I presume, be thus retorted against it.

All things whatsoever, says our Blessed Saviour, ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets(n) 1.13: whatsoever things therefore we would not, that men should do to us, we are not even so to do to them; but no person whatever would certainly wish, that a fellow-creature should reduce him to the condition of a Slave; there∣fore no person whatever is to reduce a fellow-creature to that condition.

XXII. HERE again I must observe, that no one can justly tax me with any partiality to the Cause I have espoused: I have, I think, worded the argument against it in terms as forcible, as the most zealous advocate for African Liberty, could use. But unanswerable as the same may appear to them, it is but a plausible argu∣ment at the best.

It is an Axiom in Logic, that An argument that proves too much, proves nothing: the above is just such a one: for, by the same manner of reasoning, one might equally conclude, contrary to the Law and the Prophets, and the doctrine of the Christian Religion, that not only Slavery, but every other kind of subordination of one man to another, ought not to be suffered to continue in the world.—The argument, if conclusive in the former case, must be equally so in the latter: I enforce it thus: All things whatsoever, says our Blessed Saviour, ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets: whatsoever things there∣fore we would not that men should do to us, we are not even so to do to them; but every person would na∣turally

wish not to be controlled by a fellow-creature, not to be under any subjection to him, but to be abso∣lute master of his own actions; no person therefore ought to keep a fellow-creature under any control or subjection whatever.

XXIII. SUCH is the consequence of wresting the natural and obvious meaning of the maxims of Scrip∣ture, and applying them to purposes inconsistent with Scripture itself. The Golden Maxim of our Divine Master, comprehending in two words the whole per∣fection of a Christian, was certainly intended by him for all stations in life, for of such was his Church to consist to the end of time: from the Throne to the Cottage, in every walk of life, in bondage or at liberty, every Christian is taught and directed To do unto others, as he would be done unto; and, by a ne∣cessary consequence. Not to do unto others, as he would not be done unto that is, every Christian is commanded to behave to his neighbour, in what∣ever situation or circumstances in life Providence may have placed them both, just as he would wish his neighbour would behave to him in his situation, were his neighbour's situation and circumstances his own: so that, to apply the Maxim to a particular Case (even the Case in question), no Christian Master can be said to do unto others as he would be done unto, unless he behaves to his Slave with the same tenderness, justice, and humanity, as he would wish his Slave would be∣have to him, were the Slave his Master, and himself the Slave; and, upon the same principle, no Slave can be said to do unto others as he would be done unto, unless he serves his Master with the same fidelity, sub∣mission, and respect, which he would expect from his Master, were the latter his Slave, and himself the Master.

XXIV. THE Golden Maxim then, of doing unto others, as we would be done unto, is so far from con∣demning in the most distant manner the prosecution of the Slave-Trade, that, when applied to the Case of Christian Masters and their Slaves, it serves, on the contrary, to enforce their reciprocal duties in their different spheres of life. Neither could it be other∣wise, seeing, that the same Divine Authority, on which the truth of the above Maxim is founded, has so fre∣quently given his sanction in the writings of both the Testaments to the licitness of the Slave-Trade.

XXV. I HAVE now, I think, verified in its full ex∣tent the assertion I engaged to prove in the Title-page; that these Scriptural Researches on the licitness of the Slave-Trade, would shew the moral conformity of that Trade with the Principles of Natural and Revealed Religion delineated in the Sacred Writings of the Word of God: and as I prefixed to the whole certain Positions or Data, on the Truth of which the undenia∣ble religious certainty of that moral conformity is en∣tirely founded, so I shall now annex to the whole a few Corollaries or Consequences, which, from their neces∣sary dependance on the former Data, must convince every religious and candid Reader of the necessity of acquiescing in the Scriptural Doctrine enforced in these Researches.

Notes

• (a) 1.1

  Mark c, 13, v. 32.
• (b) 1.2

  Mat. c, 5, v. 17.
• (c) 1.3

  Matt. cc, 5, 6, 7.
• (d) 1.4

  Matt. c, 5, v, 17.
• (e) 1.5

  Ep. to Phil. v. 1.
• (f) 1.6

  Ibid. v. 5.
• (g) 1.7

  Ibid. v. 7.
• (h) 1.8

  Ibid. v. 7.
• (i) 1.9

  Ibid. v. 10.
• (k) 1.10

  Matt. c, 25. v. 30.
• (l) 1.11

  Galat. c, 1, v. 1.
• (m) 1.12

  Acts c, 9, v. 15.
• (n) 1.13

  Matt. c, 7, v. 12.