"Say yes, husband," said Mrs. North, "or I must say it for you."

"So that, let me add," said I, "in opposing slavery, I am necessarily confined to the evils and abuses committed in the relationship of master. But, even in doing this, why should I be meddlesome? We have a most offensive air and manner in our behavior towards Southerners, in connection with their duties as masters. It is perfectly disgusting. I may oppose slavery, on the grounds of political economy or for national reasons. But if I mix up with it wrathful opposition to the sin, so called, or the unrighteousness of holding property in man, it has no countenance in the Bible. If I speak of it publicly, as a system fraught with evil, I must discriminate; or they whom I would influence, knowing that I am mistaken, will regard me as an infatuated enemy, who will effect more injury than I can repair. As to Mr. Jefferson's testimony, there are as good and conscientious men at the South in our day as Thomas Jefferson. Mr. Calhoun was as worthy a witness in all respects."

"Now tell us," said Mrs. North, "your sober convictions, apart from this Northern controversy, about that twenty-first chapter of Exodus, where God directs that slaves, in certain cases, shall be slaves forever; and, moreover, in certain cases, that slave husbands may have their wives and children withheld from them, and the husbands leave them forever. How do you reconcile this with the justice and goodness of God?"

I said to her, "To make the case fully appear, before we converse upon it, hear this passage, Leviticus XXV. 44-46:—'Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids.' So, in the next verses, 'The children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land; and they shall be your possession: And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen forever; but over your brethren, the children of Israel, ye shall not rule one over another with rigor.'

"Here, and in all the divine legislation on this subject, a distinction is made between Hebrews who became slaves, and slaves who were foreigners, or of foreign extraction, though resident in Israel. Slaves of Hebrew extraction might go free after six years, and upon the death of the owner; and in every jubilee year they must all return to freedom, and be free from every disability by reason of bondage, except where the ear was bored.

"Not so with the slaves of foreign extraction; nor even with the Hebrew whose ear was bored, provided his wife was given him in slavery, and he had elected to live with her rather than be free. Not even upon the death of the owner could such slaves be manumitted, as was the case ordinarily with regard to Hebrew slaves; but property in these Gentile slaves, and in Hebrew slaves reduced to the same condition, God ordained should be an 'inheritance,' passing down forever from father to child.

"No jubilee trumpet was to cheer their hearts. Think what the jubilee morning must have been to those slaves in hopeless bondage, if bondage were necessarily such as many fancy. Our abolitionists represent the bells and guns of our Fourth of July to be a hideous mockery in the ears of the slaves; and multitudes of our good people ludicrously fancy them as most miserable on that day, by the contrast of their enslaved condition with our boasted Independence. Let us borrow this fancy, and apply it to the Hebrew slave.

"The jubilee trumpets, and all the joyous scenes of the fiftieth year in Israel, caused multitudes of slaves in Israel, we will suppose, to reflect, This Jehovah, God of Israel, has doomed us to hopeless bondage. We are guilty of having been born so many degrees south or north, east or west, of these Hebrews. We, by God's providence, are Gentiles. Our chiefs sold us, and these Hebrews bought us. We were betrayed; we were driven out of our homes; unjust wars were made upon us, to make us captives, that we might be sold. And 'the Lord's people' bought us, by his special edict (Lev. xxv. 44). Our brother-servants, unfortunate Hebrews, get released in the jubilee year, except these poor creatures who were so unfortunate as to be married in slavery, and, not being willing to be divorced, had their ears fastened, with the ignominious 'awl,' to their master's door-post. God could have ordained that they, with their wives and children, and we, with ours, should have release in the fiftieth year. But, no! our bondage is forever, and so is theirs; and our children and their children are to be servants forever. But we hold it to be a self-evident truth that all men are born free and equal, and have an inalienable right to life, liberty, and the pursuit of happiness. Slavery is the sum of all villanies. Our master's will is our law; we are subject to his passions; we are chattels; we 'are his money.' This is the language of your God,—the God whom you worship; and not only so, but you circumcise us to worship Him!

"Some benevolent Levite, jealous for the character of his Maker, replies, 'But God did not institute slavery; He found it in existence, and he only legislates about it, and regulates it.'

"A thousand groans are the prelude to the withering answer which the slaves make to this apology for oppression.

"'He broke your bonds, it seems,' they cry, 'in Egypt, and in the Red Sea. Did He "find slavery" on the opposite shore of the Red Sea? Why did he not merely "legislate for it, and regulate it?" No, He enacted it. How dare you apologize for your God with such a miserable pretext? He made the ordinance separating a husband from wife and children, unless the husband would submit to the indignity of having his ear bored and to the doom of perpetual bondage, in case his wife was a Gentile. If he goes away, he must leave his wife and children. Great indulgence have you in multiplying wives; that is winked at "for the hardness of your hearts;" but the poor Hebrew must abandon his wife and family if he chooses freedom! They are his master's "property," "his money," and God gave the servant these children, knowing that they would be the "property" of another, and that he would have no unencumbered right to them; and down through all ages they and their descendants must be servants. And now you tell us, "God did not institute" this! He only "found it!" He "regulated it!" Come, blow up your trumpet, reverend Levite! Go, worship the God of whom you feel half ashamed. Do not ask us to worship and love a Being who is bound by the laws of fate so that he cannot do otherwise, if he would, than make one of us a slave forever, while the man who grinds with me at the same mill, goes with his wife and children, forever free!'"

"Those remarks have the true Boston tone," said Mrs. North.

"Yes," said I, "there were brave men before Agamemnon, Horace tells us. There is slavery forever," said I, "or the separation of husband and wife, father and children, unless the man would be a slave forever. What 'partings' there must have been! What struggles in those who concluded to take the fatal 'awl' through their ears, before they could make up their minds to be slaves forever. See the hardship of the case. If the man 'loves his wife and children,' he may be a slave; that love would make him spend and be spent for them in freedom, in his humble home, amid the sweets of liberty; but no; if he loves his wife he must take the bitter draught of slavery with his love. But if he hates her and his children, he may be free! What a bounty on conjugal fickleness, on unnatural treatment of offspring!"

"Was there no Canada?" said Mrs. North, biting off her thread. "O, I recollect; Hagar went there. I wonder if the angel who remanded her was removed from office, on his return to heaven."

"Come, wife," said Mr. North, "there is such a thing as being converted too much. Please, Sir, will you answer the question as to the consistency of all this with the divine wisdom and goodness?"

"That," said I, "is not the question which you wish to ask."

"I do not understand you," said he; "please to explain."

"You wish to ask," said I, "how I reconcile these things with your notions of wisdom and benevolence."

"Why," said he, "I have my ideas of divine wisdom and goodness, and I wish to make these things square with them."

"And that," said I, "is just the rock on which you all split. Your ideas of the divine goodness must be based on a complete view of the revealed character and conduct of God. But you and your friends say, 'this and that ought to be, or ought not to be,' and you try your Maker by that measure. Now I say, 'he that reproveth God, let him answer it.' Are not the things which I have quoted, parts of divine revelation, as much as the flood and the passover?"

"I see that they are," said Mr. North.

"Do you believe that God is a spirit infinite, eternal, unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth?"

"I do," said he.

"You believe this notwithstanding the apostasy, the destruction of Sodom and Gomorrah, the flood, and the extirpation of the Canaanites."

"I do," said he, "so long as I receive the Bible as the Word of God."

"I think," said Mrs. North, "that the loss of the 'Central America' with her four hundred passengers, tries my faith in God full as much as a heathen's having his ear bored to spend his days with his wife and children among God's covenant people."

"Then you do not worship the Goddess of Liberty, Mrs. North," said I.—"'Art thou called being a servant? Care not for it. But if thou mayest be made free, use it rather.'"

"That," said she, "seems to express my idea about bondage and freedom. Of course it is not, theoretically, a blessing to be a slave. It may be, practically, to some. But what strikes me oftentimes is the utter inability of an abolitionist to say to a slave, under any circumstances, 'Care not for it.' His doctrine, rather, is, 'Art thou called being a servant? If thou hast a Sharpe's rifle, or a John Brown's pike, use it rather.' Or, 'Art thou called being a servant? If thou canst run for Canada, use it rather.' Paul had not an abolitionist mind, that is very clear. But," she continued, "do relieve my husband and enlighten me also, by giving us your views about the Old Testament slavery, which I presume you can do without seeming to arraign the character of God."

I replied, "This is a sinful race, and we are treated as such. Slavery is one of God's chastisements. Instead of destroying every wicked nation by war, pestilence, or famine, he grants some of them a reprieve, and commutes their punishment from death to bondage. Those whom he allowed to be slaves to his people Israel were highly favored; they enjoyed a blessing which came to them disguised by the sable cloud of servitude; but in their endless happiness many of them will bless God for the bondage which joined them to the nation of Israel.

"I look upon our slaves as being here by a special design of Providence, for some great purpose, to be disclosed at the right time. Unless I take this view of it, I am embarrassed and greatly troubled; 'perplexed, but not in despair.' The great design of Providence in no wise abates the sin of those who brought the slaves here, nor does it warrant us in getting more of them. While this is true, I cannot resist the thought that God has a controversy with this black race which is not yet finished. I believe that God withholds from them a spirit and temper suited for freedom till he shall have finished his marvellous designs. His destiny with the Jew, as a nation, to the present day, is another illustration of his mysterious providence with regard to a people.

"As to the enactment which made the Hebrew servant a slave for life, thus dooming even one of the covenant people to perpetual bondage, if he had married in slavery, I see in it several things most clearly.

"You will have noticed that in every case in which a Hebrew was made a servant, poverty was the ground of it. 'If thy brother be waxen poor,' he could sell himself, either to a Hebrew or to a resident alien. He and his children could also be taken for debt. This seems to us oppressive.

"Let a family among us be reduced, from any cause, to a condition in which they cannot maintain themselves, and what follows? The children find employment, some of them in families, in various kinds of domestic service. Indented apprenticeships in this commonwealth are within the memory of all who are forty or fifty years of age. We remember the very frequent advertisements: 'One cent reward. Ran away from the subscriber, an indented apprentice,' etc. The descriptions of such fugitives, all for the sake of absolving the master from liability for the absconding boy, and sometimes the hunt that was made, with dogs to scent his tracks, when his return was desired, are far within the memory of the oldest inhabitant.

"In Israel, this descent of a family from a prosperous to a decayed state, and the consequent servitude, were used by the Most High to cultivate some of the best feelings of our nature. It touched the finest sensibilities of the soul. Let me read from the fifteenth of Deuteronomy:—

"'And if thy brother, an Hebrew man or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee.

"'And when thou sendest him out free from thee, thou shalt not let him go away empty.

"'Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy wine-press: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing to-day.

"'And if it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee,

"'Then thou shalt take an awl and thrust it through his ear unto the door, and he shall be thy servant forever. And also with thy maid-servant thou shalt do likewise.

"'It shall not seem hard unto thee when thou sendest him away free from thee: for he hath been worth a doubled hired servant to thee, in serving thee six years; and the Lord thy God shall bless thee in all that thou doest.'

"Is not this very beautiful and touching, Mrs. North?"

She said nothing, but hid her face in her little babe's neck, pretending to kiss it. But Mr. North wiped his eyes. "There is not much barbarism in that," said he.

"The golden rule," said I; "for this is the law and the prophets.

"The people to whom these touching precepts were given by the Most High, and who were susceptible to these finest appeals, are, as we have said, sometimes represented as a semi-barbarous people, so gross that God was obliged to let them hold slaves! Now, could anything be more civilizing, refining, elevating, than such relationships as this limited servitude of poor Hebrews created? What scenes there must have been oftentimes, when the six years were out, and the servant was about to depart, laden with gifts! And what a scene when, with strong attachment to the family, the servant declined to be free, and went to the door-post to have his ear pierced with the awl, to be a servant, and not only so, but to be an inheritance forever!

"Is this 'the sum of all villanies,' Mr. North?" said I. "Yet it is 'slavery.' 'Auction-blocks,' 'whippings,' 'roastings,' 'separations of families,' are not 'slavery.' They are its abuses; slavery can exist when they cease. I pray you, is such slavery as the God of the Hebrews appointed, in such cases as these, 'forever,' an unmitigated curse?

"Now," said I, "go through our Southern country, and you will find in every city, town, and village just such relationships between the whites and the blacks as must have existed where these Hebrew laws had effect. Think of the little slave-babe, and the Southern lady's letter, which have given occasion to all our conversation. The Gospel, as it subdues and softens the human heart, will make the relationship of involuntary servitude everywhere to be after this pattern. Instead of exciting hatred and jealousy, and provoking war between the whites and blacks, I am for bringing all the influences of the Gospel to bear upon the hearts of the white population, to convert them into such masters as God enjoined the Hebrews to be, and such as the Apostle to the Gentiles enjoined upon Gentile slave-holders as their models. And I am filled with sorrow and astonishment as I see some of the very best and most beloved men among us at the North withholding missionaries and tracts from the Southern country, and—as Gustavus's aunt said some of these do—calling it 'standing up for Jesus!'

"Now," said I, "if such were the injunctions of the Most High as to the manner in which the Hebrews should treat their Hebrew slaves, it is easy to see that such a habit with regard to them would serve greatly to mitigate the sorrows of bondage on the part of Gentile slaves. And thus the curse of slavery, like sin, and even death, is made, under the influences of religion, a means of improvement, a source of blessing. Let but the sun shine on a pile of cloud, and what folds of beauty and deep banks of snowy whiteness does it set forth, and, at the close of day, all the exquisite tints which make the artist despair are flung profusely upon that mass of vapor which but for the sun were a heap of sable cloud.

"The minister," said I, "who, Hattie tells us, classed 'Abraham the slave-holder' with the 'murderer,' and the 'liar and swearer,' knew not what he did. People who laugh and titter at the 'patriarchal institution,' need to peruse the laws of Moses again, with a spirit akin to their beautiful tone; and those who say that to hold a fellow-man as property is 'sin,' are not 'wiser than Daniel,' but they make themselves wiser than God.

"All who sustain the relationship of owner to a human being," said I, "do well to read these injunctions of the Most High, as very many of them do, applying them to themselves. And it is also profitable to read how that a violation of these very slave-laws was, in after years, one great cause of the divine wrath upon the Hebrews. You will find, in the thirty-fourth of Jeremiah, that, not content with having Gentile slaves, the Hebrews violated the law requiring them to release each his Hebrew slaves once in seven years.

"'I made a covenant with your fathers,' God says, 'in the day that I brought them forth out of the land of Egypt, saying, At the end of seven years let ye go every man his brother an Hebrew which hath been sold unto thee. But ye turned and polluted my name, and caused every man his servant to return, and brought them unto subjection. Ye have not hearkened unto me in proclaiming a liberty every one to his brother;—behold, I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine.'

"Thus it is evident that the relation of master and servant was originally ordained and instituted by God as a benevolent arrangement to all concerned,—not 'winked at,' or 'suffered,' like polygamy, but ordained,—that it was full of blessings to all who fulfilled the duties of the relation in the true spirit of the institution; and, moreover, it is true that there are few curses which will be more intolerable than they will suffer who make use of their fellow-men, in the image of God, for the purposes of selfishness and sin; while those who feel their accountableness in this relation, and discharge it in the spirit of the Bible, will find their hearts refined and ennobled, and the relationship will be, to all concerned, a source of blessings whose influences will bring peace to their souls when the grave of the slave and that of his owner are looking up into the same heavens from the common earth."



CHAPTER VIII.

THE TENURE.

"One part, one little part, we dimly scan Through the dark medium of life's fevering dream; Yet dare arraign the whole stupendous plan If but that little part incongruous seem; Nor is that part, perhaps, what mortals deem; Oft from apparent ill our blessings rise."—BEATTIE, Minstrel.

Mr. North then said, "Let us change the subject a little. Please to tell us why, in your view, any slave who is so disposed may not run away. Would you not do so, if you were a slave, and were oppressed, or thought that you could mend your condition? Where did my master get his right and title to me? God did not institute American slavery as he did slavery among the Hebrews. If I were a slave to certain masters, South or North, I should probably run away at all hazards. I should not stop to debate the morality of the act. No human being would, in his heart blame me. It would be human nature, resisting under the infliction of pain. We catch hold of a dentist's hand when he is drawing a tooth. Perhaps there may be found some moral law against doing so!"

"But we are apt," said I, "to take these exceptional cases, and make a rule that includes them and all others. I have been present when intelligent gentlemen, Northerners and Southerners, have discussed this subject in the most friendly manner, though with great earnestness. Once I remember we spent an evening discussing the subject. I will, if you please, tell you about the conversation.

"I must take you, then, to an old mansion at the South, around which, and at such a distance from each other as to reveal a fine prospect, stood a growth of noble elms, a lawn spreading itself out before the house, and the large hall, or entry, serving for a tea-room, where seven or eight gentlemen, and as many ladies were assembled.

"A Southern physician, who had no slaves, took the ground that all the slaves had a right to walk off whenever they pleased. He did not see why we should hold them in bondage rather than they us, so far as right and justice were concerned. Some of the slave-holders were evidently much troubled in their thoughts, and did not speak strongly. My own feelings at first went with the physician and with his arguments; but I saw that he was not very clear, nor deep, and his friends who partly yielded to him, seemed to do so rather under the influence of conscientious feelings, than from any very well defined principles. This is the case with not a few at the South, and it was very common in Thomas Jefferson's days. But the large majority, who were of the contrary opinion, got the advantage in the argument, and it seemed to me went far toward convincing the physician, as they did me, that he was wrong.

"The company all seemed to look toward a judge who was present, to open the discussion with a statement of his views. He did so by saying, for substance, as follows:—

"'I will take it for granted,' said he, 'that we are agreed as to the unlawfulness of the slave-trade, past and present. We find the blacks here, as we come upon the stage. We are born into this relationship. It is an existing form of government in the Slave States.

"'Ownership in man is not contrary to the will of God. I also find it written that "Canaan shall be a servant." Hear these words of inspiration: "Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant." As the Japhetic race is to dwell in the tents of Shem, for example, England occupying India, so I believe the black race is under the divine sentence of servitude. Moreover, being perfectly convinced of the wrongfulness and the infinite mischief to all concerned of the forcible liberation of our slaves, I am assisted in settling, in my own mind, the question as to me right of individual slaves to escape from service, and our right to continue in this relationship, conforming ourselves in it always to the golden rule.

"'If it be the right of one, under ordinary circumstances, to depart, it is the right of all. But the government under which they live, in this commonwealth, recognizes slavery. The constitution and the general government protect us in maintaining it. The right of our servants to leave us at pleasure, which could not of course be done without violence, on both sides, implies the right of insurrection. It is impossible to define the cases in which insurrection is justifiable, but the general rule is that it is wrong. Government is a divine ordinance; men cannot capriciously overthrow or change it, at every turn of affairs which proves burdensome or even oppressive. God is jealous to maintain human government as an important element in his own administration. Men justly in authority, or established in it by time, or by consent, or by necessity, or by expediency, may properly feel that they are God's vicegerents. He is on their side; a parent, a teacher, a commander,—in short, he who rules, is, as it were, dispensing a law of the divine government, as truly as though he directed a force in nature. Hence, to disturb existing government is, in the sight of God, a heinous offence, unless circumstances plainly justify a revolution; otherwise, one might as well think to interfere with impunity and change the equinoxes, or the laws of refraction. It is well to consider what forms of government, and what forms of oppression under them, existed, when that divine word was written: "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation." This was written in view of the throne of the Caesars.

"'But it is very clear that when a people are in a condition to establish and maintain another form of government, there is no sin in their turning themselves into a new condition. In doing so, government, God's ordinance, evolves itself under a new form, and provided it is, really, government, and not anarchy, no sin may have been committed by the insurrection, or revolution, as an act. The result proved that government still existed, potentially, and was only changing its shape and adapting itself to the circumstances of the people. If a man or body of men assert that things among them are ready for such new evolutions, and so undertake to bring them about, they do it at their peril, and failing, they are indictable for treason; they may be true patriots, they may be conscientious men; the sympathies of many good people may be with them, but they have sinned against the great law which protects mankind from anarchy.

"'To apply this,' said the Judge, 'to our subject,—When the time comes that the blacks can truly say, "We are now your equals in all that is necessary to constitute a civil state, and we propose to take the government of this part of the country into our hands," we should still make several objections, which would be valid. The Constitutions of the States and of the United States must be changed before that can be done, and we will presume that this would involve a revolution. Moreover, this country belongs to the Anglo-Saxon race, with which foreigners of kindred stocks have intermingled, and they and we object to the presence of a black race as possessors of some of the states of the Union, even if it were constitutional. We do not propose to abandon our right and title to the soil, without a civil war, which would probably result in the extermination of one or the other party. If you are able to leave us at pleasure, the proper way will be to do it peaceably, and on just principles, to be agreed upon between us.

"'No such exigency as this,' said the Judge, 'is possible. It would be prevented or anticipated, and relief would be obtained while the necessity was on the increase and before it reached a solemn crisis.

"'One of three ways will, in my opinion,' said he, 'bring a solution to this problem of slavery.

"'One is, the insurrection of the slaves, the massacre of the whites, and the forcible seizure and possession of power by the blacks throughout the South. This would be a scene such as the earth has never witnessed. I have no fear that it can ever happen. But,' said he, addressing me, 'I presume that I know, Sir, how your people in the Free States, to a very considerable extent, think on this point. I will speak, by-and-by, of the other two ways in which slavery may find its great result. One, I say, is, by insurrection and then the extermination of the black race; for that would surely follow their temporary success if I can trust my apprehensions of the subject.'

"'Please, sir,' said I, 'let me hear what you think is 'very considerably' the sentiment at the North on this subject of insurrection.'

"'I presume sir,' said he, 'if the slaves should, some night, take possession of us, and demand a universal manumission, and we should refuse, and fire and sword and pillage and all manner of violence should ensue, and our persons and property should be at their will, vast multitudes of your people, including clergymen, would exclaim that the day of God's righteous vengeance had come, and they would say, Amen.'

"'So we interpret Thomas Jefferson's idea,' said I.

"'I think, Sir,' said he, 'that very many reasonable people of the North are of opinion that all the attributes of God are against any such procedure.

"'In the large sense in which nations speak to each other when they are asserting their rights, there is no objection to the first clause in the Declaration of Independence; but when you come to the people of a state, and one portion of that people rise and assert their right to break up the constitution of things under which they live, there is no more pertinency in that clause in the Declaration than there would be in giving us the reason for a revolution that all men are not far from five or six feet high. What they say may be true in the abstract, but it does not prove that men, having come into a state of society, involuntarily, if you please, have all the freedom and equality which they would have, if they were each an independent savage in the wilderness. Society is God's ordinance, not a compact. We have, all of us, lost some of our freedom and equality in the social state; now how far is it right that the blacks, being here, no matter how or why, should lose some of theirs? and how far is it right that we should take and keep some of it from them, whether for the good of all concerned, or for the good of ourselves, their civil superiors?—whose welfare, it may be observed, will continually affect theirs.'

"The Judge said that he believed that God had, in his mysterious providence, and of his sovereign pleasure, making use of the cupidity of white men, placed these blacks here in connection with us for their good as a race, and for the welfare of the world. He said that his mind could feel no peace on the subject of slavery, unless he viewed it in this light. In connection with the great industrial and commercial interests of our globe, and as an indispensable element in the supply of human wants, this abject race had been transported from their savage life in Africa, and had been made immensely useful to the whole civilized world. 'We agree, as I have said,' he continued, 'as to the immorality of those who brought them here; but he is not fit to reason on this subject, being destitute of all proper notions with regard to divine providence, who does not see in the results of slavery, both as to the civilized world and to negroes themselves, a wise, benevolent, and an Almighty Hand. Here my mind gets relief in contemplating this subject, not in abstract reasoning, not in logical premises and deductions, but by resting in Providence. There are mysteries in it,—as truly so as in the human apostasy, origin of evil, permission of sin, which confound my reasonings as to the benevolence of God; in which, however, I, nevertheless, maintain my firm belief. Here was the great defect in Mr. Jefferson's views of slavery. In the highest Christian sense, he was not qualified to understand this subject; he reasoned like one who did not take into view the providence and the purposes of God, even while he was saying what he did of there being "no attribute in the Almighty that would take part with us" in favor of slavery. Standing as I do by this providential view of the great subject, the assailants of slavery at the North seem to me, some of them, almost insane, and others, even ministers of the Gospel, shall I say it? more than unchristian;—there is a sort of blind, wild, French Jacobinical atheism in their feeling and behavior; while as to the rest, good people, they are misled by what Mr. Webster, in one of his speeches in the Senate, called "the constant rub-a-dub of the press,"—"no drum-head," he says, "in the longest day's march, having been more incessantly beaten than the feeling of the public in certain parts of the North." I cannot reason with these men,' continued the Judge, 'for I confess, at once, that I cannot demonstrate, either by logic or by mathematics, a modern quitclaim or warranty in holding slaves. In combating their illogical and unscriptural positions, I seem to them to be an advocate of the divine right of oppression,—which I am not. That it is best, however, and that it is right, for this relation to continue until God shall manifest some purpose to terminate it consistently with the good of all concerned, I am perfectly convinced and satisfied. I believe that it has reference to the great plan of mercy toward our world, and that when the object is accomplished, the providence of God will, in some way, make it known. It may be the case, no candid man and believer in revelation and divine providence will deny it to be possible, that this dispensation with regard to this colored race will continue for long ages to come, in the form of bondage. That they are now under a curse, and have been so for centuries, is apparent. When the curse is to be repealed, God only knows. I like to cherish the idea that some development is to be made of immense sources of wealth in Africa, that we have an embryo nation in the midst of us, whom God has been educating for a great enterprise on that continent, and when, like California and Australia, the voice of the Lord shall shake the wilderness of Africa, and open its doors, it may appear that American slavery has been the school in which God has been preparing a people to take it into their possession.

"'EMIGRATION, then,' said he, 'is the second of the three ways in which this problem of slavery may have its solution.

"'In preparation for this, I say, God may keep these Africans here much longer. He may need more territory on which to educate still larger numbers; and we may see Him extending slavery still further in our land and on our continent. So that there may be one other way in which the purposes of God will manifest themselves with regard to the colored race here, and that is by EXTENSION.

"'It may be that still greater portions of this land and continent are to be used, for ages to come, in the multiplication of the black race. I feel entirely calm with regard to the subject, believing that God has a plan in all this, and that it is wise and benevolent toward all who fear Him. While our relation to this people remains, the law of love, the golden rule, must preside over it. That does not require us to place the blacks on a level with us in our parlors, nor in our halls of legislation; and there may be disabilities properly attaching to them which, though they seem hard, are the inevitable consequence of a dependent, inferior condition. All this, however, has a benign effect upon us, if we will but act in a Christian manner, to make us gentle, kind, generous; and when this is the case, no state of society is happier than ours. Let Jacobinical principles, such as some of our Northern brethren inculcate, prevail here, and they at once destroy this benevolent relation. This relation will improve under the influence of the Gospel; it has wonderfully improved since Jefferson's day; and though the time may be long deferred, we shall no doubt see this colored race fulfilling some great purpose in the earth. I trust that our Northern friends will not precipitate things and destroy both whites and blacks; for a servile war would be one of extermination. Many of the Northern people I fear would acquiesce in it, provided especially, that we should be the exterminated party. This is clear, if words and actions are to be fairly interpreted.'

"'The colored people here, as a race,' said a planter, 'are under obligations to us as partakers in our civilization. No matter, for the present, how their ancestors came here;—that does not at all affect their present obligations to us for benefits received. Now it is not a matter of course that, having been thus benefited by us, they are at liberty to go away when they please. This we assert respecting them as a whole. Are not the blacks, as a race, so indebted to us that we ought to be consulted as to the time and manner of their departure? We say that they are. They do not morally possess the right, we think, to sever the relation when they please.'

"Said an elderly, venerable man, 'A white woman in the cars, in Pennsylvania, begged me to hold her infant child for her, while she fetched something for it. She ran off, leaving the child to me. My wife and I took the child home, and have been at pains and expense with it. I question the child's right to say, whenever it pleases, Sir, I propose to leave you. I have invested a good deal in him, have increased his value by his being with me, and he has no right to run off with it.'

"'But,' said the physician, 'how long should you feel that you have a right to his services?'

"'I will answer that,' said the gentleman, 'if you will say whether my general principle be correct. Have I, or have I not acquired just what all intelligent slave-holders call "property" in that youth, that is, a right to his services,—not dominion over his soul, nor a right to abuse him, nor in any way to injure him, but to use his services. Have I not acquired that right?'

"'I think you have,' said the physician, 'but with certain limitations.'

"'The limitations,' said Mr. W., 'certainly are not the wishes, nor caprices, nor the inclinations, of the boy;—do you think so?'

"'I agree with you,' said he.

"'That is all I contend for,' said Mr. W.

"'But,' said the physician, 'where is your title-deed from your Maker to own these fellow-creatures? Trace their history back, and they are here by fraud and violence.'

"'Thank you, Sir,' said Mr. W., 'that is just the case with my Penn. I came into possession of him through fraud and violence! I did not sin when he was thrown upon my hands; though I confess I said, he was—what we call slavery—an incubus. My right and title to the boy I have never been able to discover in any handwriting; the mother, surely, had no right to impose the child upon me; Providence, however, placed it in my hand. I might have given it immediate emancipation through the window, or at the next stopping place; or, I might have left the child on its mother's vacant seat, declining the trust; but I felt disposed to do as I have done.'

"'Now,' said the physician, 'will you please tell me, Sir, how long you feel at liberty to possess this boy as a satisfaction to you for your pains and expense?'

"'In the first place,' said Mr. W., 'I have a right to transfer my guardianship over him to another, if circumstances make it necessary. In doing so, I must be governed not by selfish motives, but by a benevolent regard to his welfare, allowing that he is not unreasonable and wicked. If when he comes of lawful age, he is judged to be still in need of guardianship, or it is expedient for the good of all concerned that he should be my ward indefinitely, the law makes me, if I choose, his guardian, with certain rights and obligations. Even if he could legally claim his freedom at his majority, circumstances might be such that all would say he was under moral obligations to remain with me. If I abuse him, he must consider before God how far it is his duty to bear affliction, and submit to oppression. There are cases in which none would condemn him, should he escape. But the rule is to "abide." He has not, under all the circumstances of our relation to each other, a right to walk off at pleasure.'

"The company agreed in this, though the physician made no remark. We conversed further on the antipathy of the Free States to a large increase among them of the colored population, ungrateful and perfidious Kansas, even, withholding civil and political equality from them; their condition in Canada; their relation to the whites in every state where they have gone to reside; and we concluded that the South was the best home for the black man,—that home to become better and better in proportion as the law of Christian benevolence prevailed. We agreed that if the South could be relieved of Northern interference, the condition of the colored people would be greatly improved, in many respects; especially, we regretted that now we did not have an enlightened public sentiment at the North to help the best part of the Southern people in effecting reformations and improving the laws and regulations. Now, the Northern influence is wholly nugatory, or positively adverse. The opinions and feelings of calm and candid neighbors and friends have great influence. This the South does not enjoy. The North is her passionate reprover; she is held to be, by many, her avowed enemy. In resistance, and in retaliation, compromises are broken, and every political advantage is grasped at in self-defence, by the South. Recrimination ensues, and civil war is threatened. The only remedy is the entire abandonment by the North of interference with this subject; but this cannot take place so long as the Northern people labor under their doctrinal error that it is a sin to hold property in man. Here is the root of the difficulty. We agreed that if reflecting people at the North would adopt Scriptural views on that point, peace would soon ensue; for all the discussions of the supposed or real evils in slavery, which would then be the sole objects of animadversion, would elicit truth, and tend to good. If the South felt that the North were truly her friend, they would both be found cooperating for the improvement and elevation of the colored race. Every form of oppression and selfishness would feel the withering rebuke of a just and enlightened universal public sentiment. But now that the quarrel runs high as to the sinfulness and wrongfulness of the relation itself, there is nothing for the South to do but to stand by their arms.

"One gentleman made some remarks which interested and instructed me more than anything that was said. He confessed that the whole subject of the relation of master and servant,—in a word, slavery, was, for a long time, a sore trouble to him, because he constantly found himself searching for his right, his warrant to hold his slaves. At last he resolved to study the Bible on the subject. He naturally turned to the last instructions of the Word of God with regard to it, and in Paul's injunctions to masters and servants, he found relief. There he perceived that God recognized the relationships of slavery, that the golden rule was enjoined, not to dissolve the relation, but to make it benevolent to all concerned. He found the Almighty establishing the relation of master and servant among his own chosen people, and decreeing that certain persons might be servants forever, being, as he himself terms them 'an inheritance forever.'

"Hereupon, he said, his troubles ceased. He gave up his speculations and casuistry, and concluded to take things as he found them and to make them better. He became more than ever the friend and patron of his servants, rendered to them, to the best of his ability that which was just and equal, felt in buying servants and in having them born in his household, somewhat as pastors of churches, he supposed, feel in receiving new members to be trained up for usefulness, here, and for heaven. He said that he had a hundred and seventy-five servants, and that he doubted whether there was a happier, or more virtuous, or more religious community anywhere.

"'But,' said the young Northern lady, who had recently come to be a teacher in the family where we visited, 'what will become of them when you die?'

"'Why, Miss,' said he, 'what will become of any household when the parents die? The truth is,' said he, 'I believe in a covenant-keeping God. I make a practice of praying for my servants, by name. I keep a list of them, and I read it, sometimes, when I read my Bible, and on the Sabbath, and on days set apart for religious services. I have asked God to be the God of my servants forever. I shall meet them at the bar of God, and I trust with a good conscience. Many of them have become Christians.'

"'Do you ever sell them?' said she.

"'I have parted with some of my servants to families,' he replied, 'where I knew that they would fare as well as with me. This was always with their consent, except in two or three cases of inveterate wickedness, when, instead of sending the fellows to the state-prison for life, as you would do at the North, I sold them to go to Red River, and was as willing to see them marched off, handcuffed, as you ever were to see villains in the custody of the officers. But had any of your good people from the North met them, an article would have appeared, perhaps, in all your papers, telling of the heart-rending spectacle,—three human beings, in a slave-coffle! going, they knew not where, into hopeless bondage! And had they escaped and fled to Boston, the tide of philanthropy there, in many benevolent bosoms, would have received new strength in the grateful accession of these worshipful fugitives from Southern cruelty. Whereas, all which love and kindness, and every form of indulgence, instruction, and discipline, tempered with mercy, could do, had been used with them in vain. One was a thief, the pest of the county, and had earned long years in a penitentiary; but slavery, you see, kept him at liberty! Another was brutally cruel to animals; another was the impersonation of laziness. Two of them would have helped John Brown, no doubt, had he come here, and they might have gained a Bunker Hill name, at the North, in an insurrection here, as champions of liberty.'

"This led to some remarks about the great economy which there is in the Southern mode of administering discipline and correction on the spot, and at once, instead of filling jails and houses of correction with felons. But to dwell on this would lead me too far into a new branch of our subject.

"This planter asked the young lady, the school-teacher, if tare and tret were in her arithmetic? Upon her saying 'yes, in the older books,' he told her that there was, seemingly, a good deal of tare and tret in God's providence, when accomplishing his great purposes; and that to fix the mind inordinately on evils and miseries incident to a great system and forgetting the main design, was like a man of business being so absorbed by the deductions and waste in a great staple as to forego the trade. He said that he thought the Northern mind ciphered too much in that part of moral arithmetic as to slavery.

"A very excellent gentleman from the District of Columbia who had held an important office under government, gave us some valuable information. He said that the extinction of slavery in New England was not because the institution was deemed to be immoral or sinful, but from other considerations and circumstances. It was abolished in Massachusetts, without doubt, by a clause, in the bill of rights, copied from the Declaration of Independence. In Berkshire, one township, he believed, sued another for the support and maintenance of a pauper slave, and the Supreme Court decided that the bill of rights abolished slavery. The question was as incidental, he said, as was the question in the Dred Scott case which the United States Supreme Court decided. This Massachusetts case was previous to any reports of decisions, and he had some doubt as to the form in which the suit was brought, but was sure as to the decision. The question as to abolishing slavery was not submitted to the people, nor to a Convention, nor to the Legislature.

"I was specially interested in his account of the way in which the slave-trade was prohibited by our excellent sister, Connecticut. It was done by a section prohibiting the importation of slaves by sea or land, preceded by the following preamble:—'And whereas the increase of slaves in this state is injurious to the poor, and inconvenient, Be it therefore enacted.' Another section of the same statute, he said, was preceded by the following words:—'And whereas sound policy requires that the abolition of slavery should be effected, as soon as may be consistent with the rights of individuals, and the public safety and welfare, Be it enacted,' etc. Then follows the provision that all black and mulatto children, born in slavery, in that state, after the first of March, 1784, shall be free at twenty-five years of age. Selling slaves, to be carried out of the state, was not prohibited before May, 1792; thus allowing more than eight years to the owners of slaves in Connecticut to sell their slaves to Southern purchasers! 'There seems to me,' he said, 'no evidence of superior humanity in this; nor was it repentance for slavery as a sin.' He thought that if we feel compelled, by our superior conscientiousness, to require any duty of the South, all that decency will allow us to demand is, that she tread in our steps.

"'I think,' said a planter, 'that if pity is due from one to the other, the South owes the larger debt to the North. There needs to be a great reformation, namely, The Gradual Emancipation of the Northern Mind from "Anti-slavery" Error.'

"'Our English friends, in their zeal against American slavery,' said a young lawyer, 'seem to forget that the English government, at the Peace of Utrecht, agreed to furnish Spain with four thousand negroes annually for thirty years.'

"'Poor human nature!' said the Judge. 'What should we all do, if we had not the sins of others to repent of and bewail?'

"There was a strong friend of temperance in the company from a north-western state. Travelling in the South for pleasure, some time ago, he was immediately struck with the comparative absence of intemperance among the slaves. On learning that the laws forbid the sale of intoxicating drink to them, and thinking of four millions of people in this land as delivered, in a great degree, from the curse of drunkenness, he says that he exclaimed: 'Pretty well for the "sum of all villanies." The class of people in the United States best defended against drunkenness are the slaves!' Some admonished him that the slaves did get liquor, and that white men ventured to tempt them. 'I don't care for that,' said he; 'of course, there are exceptions; the "sum of all villanies" is a Temperance Society!'

"A Northern gentleman, travelling through the South, said, 'As to the feelings of the North respecting a possible insurrection, I am satisfied, since visiting in different parts of the South, that a very common apprehension with us, respecting your liability to trouble from this source, is exaggerated by fancy.

"'We have a theoretical idea that you must be dwelling, as we commonly hear it said, with a volcano under your feet. Very many regard your slaves as a race of noble spirits, conscious of wrong, and burning with suppressed indignation, which is ready to break out at every chance. They think of you at the North as having guns and pistols and spears all about you, ready for use at any moment. But when I spend a night at your plantations, the owner and I the only white males, the wife and seven or eight young children having us for their only defenders against the seventy or hundred blacks, who are all about us in the quarters, the idea of danger has really never occurred to me; because my knowledge of the people has previously disarmed me of fear.'

"'Emissaries, white and black,' said a planter, 'can, make us trouble; but my belief is that we could live here to the end of time with these colored people, and be subject to fewer cases of insubordination by far than your corporations at the North suffer from in strikes. Your people, generally, have no proper idea of the black man's nature. God seems to have given him docility and gentleness, that he may be a slave till the time comes for him to be something else. So He has given the Jews their peculiarities, fitting them for His purposes with regard to them; and to the Irish laborer He has given his willingness and strength to dig, making him the builder of your railways. If we fulfil our trust, with regard to the blacks, according to the spirit and rules of the New Testament, I believe God will be our defender, and that all his attributes will be employed to maintain our authority over this people for his own great purposes. We have nothing to fear except from white fanatics, North and South.'

"'I have no idea,' said the Judge, 'of dooming every individual of this colored race to unalterable servitude. I am in favor of putting them in the way of developing any talent which any of them, from time to time, may exhibit. More of this, I am sure, would be done by us, if we were freed from the necessity of defending ourselves against Northern assaults upon our social system, involving, as these assaults do, peril to life, and to things dearer than life. But I see tenfold greater evils in all the plans of emancipation which have ever been proposed than in the present state of things.'

"The pastor of the place, who was present, had not taken much part in the discussion, though he had not purposely kept aloof from it. He was Southern born, inherited slaves, had given them their liberty one by one, and had recently returned from the North, where he had been to see two of them—the last of his household—embark as hired servants with families who were to travel in Europe.

"Some of us asked him about his visit to the North. Said he, 'I went to church one day, and was enjoying the devotional services, when all at once the minister broke out in prayer for the abolition of slavery. He presented the South before God as "oppressors," and prayed that they might at once repent, and "break every yoke," and "let the oppressed go free." I took him to be an immediate emancipationist, perhaps peculiar in his views. But in the afternoon I went into another church, and in prayer the minister began to pray "for all classes and conditions of men among us." I was glad to see, as I thought, charity beginning at home. But the next sentence took in our whole land; and the next was a downright swoop upon slavery; so that I regarded his previous petitions merely as spiral movements toward the South. If the good man's petitions had been heard, woe to him and to the North, and to the slaves, to say nothing of ourselves.

"'I stopped after service, and, without at first introducing myself, I asked him if he was in the habit of praying, as he had done to-day, for slave-holders. He said yes. I asked him if it was a general practice at the North. He thought it was. I inquired if he would have every slave liberated to-morrow, if he could effect it. "By all means," said he.—"Would they be better off?" said I.—"Undoubtedly they would," said he. "But that is not the question. Do right, if the heavens fall."—"What would become of them?" said I.—"Hire them," said he; "pay them wages; let husbands and wives live together; abolish auction-blocks, and"—"But," said I, "some of the very best of men in the world, at the South, are decidedly of the opinion that such emancipation would be the most barbarous thing that could be devised for the slaves."—"Are you a slave-holder?" said he.—"I was," said I; "but I have liberated my slaves, and I am in your city to see the last two of my servants sail with your fellow-citizens —— and ——" (naming them).—"You don't say so!" said he. "What did you liberate them for?"—"I could not take proper care of them," said I, "situated as I am."—"But," said he, "did you do right in letting them go to sea as you did? One of them will get no good with that man for a master. I would rather be your dog than his child."—"Then," said I, "you have 'oppressors' at the North, it seems."—"Well," said he, "some of our people are not as good as they ought to be."—"It is so with us at the South," said I.—"Preach for me next Sabbath, Sir," said he.—"Are you going to stay over?"—"Why," said I, "my dear Sir, would you and your people like to hear a man preach for you whom you, if you made the prayer, would first pray for as an 'oppressor?'"—"But you are not an oppressor," said he.—"But I am in favor of what you call 'oppression,'" said I.—"One thing I could pray for with you," said I.—"What is that?" said he.—"Break every yoke," said I. "This I pray for always. But how many 'yokes,'" said I, "do you suppose there are at the South?"—"I forget the exact number of the slaves," said he, in the most artless manner.'

"Hereupon the company broke out into great merriment. After they had enjoyed their laughter awhile, my Northern lady-friend said, 'Did you preach for him?'

"'Yes,' said the pastor; 'and prayed for him too.

"'Walking through the streets of that place in the evening, I saw evidence that no minister nor citizen there was justified in casting the first stone at the South for immorality. I lifted up my heart in thanks to God that my sons were not exposed to the temptations of a Northern city. Being in the United States District Court there, several times, I had some revelations also with regard to the treatment and the condition of seamen in some Northern ships, which led me to the conclusion which I have often drawn,—that poor human nature is about the same, North and South.

"'So, when I conducted the services of public worship, I prayed for that city and for the young people, and alluded to the temptations which I had witnessed; and I referred also to mariners, and prayed for masters and officers of vessels who had such authority over the welfare and the lives of seamen; and I prayed that Christians in both sections of our land might pray for each other, considering each themselves, lest they also be tempted, and that they might not be self-righteous and accusatory; and that our eye might not be so filled with the evils of other sections of the land as not to see those which were at home.

"'After service the good brother said, "I suppose you referred in your prayer to my praying against the South, as you call it. Well," said he, confidentially, "the truth is, some of our people make this thing their religion, and they will not abide a man who does not pray against slavery." Some gentlemen, with their ladies, stopped to speak with me. One shook me by the hand most cordially. "We are glad to see our good Southern brethren," said he; "thankful to hear you preach so, and pray so, too," said he, with an additional shake and a significant look, while the rest were equally cordial with their assent. One of the gentlemen took me home with him. "This is most of it politics," said he, "and newspaper trade, this anti-slavery feeling. The people generally are not fanatics; they are kind and humane, and their sensibilities are touched by tales of distress."—"Especially Southern," said I. "Last eve I read in your papers four outrages which happened within fifteen miles of this city, and two in your city, which equalled, to say the least, in barbarity anything that ever comes to my knowledge among our people."

"'The next Sabbath, as I have since learned, my good brother was very comprehensive, discriminating, and impartial in his supplications. He really distinguished between those at the South who "oppress" their fellow-men, and those who "remember them that are in bonds as bound with them." But,' said the pastor, 'the most of those who use that latter expression at the North really think the Apostle had slaves, as a class, in mind. I have no such belief. I suppose that he referred to persecuted Christians, suffering imprisonment for their religion, and to all afflicted persons.

"'My landlord said to me,' he continued, '"They tell us you are afraid of free discussion at the South, that you are afraid to have your slaves hear some things, lest it should excite them to insurrection. How is this?"

"'I told him that the slaves, being the lower order of society with us, were not capable of so discriminating in that which promiscuous strangers should see fit to say to them as to make it safe to have them listen to every harangue or to every one who should set himself up to teach. "Of course," said I, "there are liabilities and dangers in our state of society. We must use prudence and caution. We have some loose powder in our magazine. No one denies this. What if one who was rebuked for carrying an open lamp into the magazine of a ship, should reproach the captain with being 'an enemy to the light,' and as 'loving darkness rather than light'?"

"'While at the North,' said he, 'I read Mr. Buckle on civilization, and I reflected upon the subject. Being in a great assembly, once or twice, listening to abolitionist orators, lay and clerical, and hearing their vile assaults on personal character, their vulgar and reckless ridicule of fifteen States of our Union, their affected, oracular way of saying the most trite things as though they were aphorisms, but reminding me of the piles of short stuff which you see round a saw-mill, and hearing the great throng applaud and shout, I asked myself whether we have really made any decided advances in civilization since the Hebrew Commonwealth. I really doubted whether those orators could have collected an audience of Hebrews even in the wilderness. Under the "Judges," the people were, at times, low enough to enjoy such drivelling. The willingness at the North to hear these men, and to applaud them, gave me a low idea of the state of society.'

"'But,' said I, 'confess now that you found specimens of cultivated life there such as you never saw surpassed.'

"'I did,' said he, 'many times. And I must tell you,' he added, 'of my enjoyment in looking on your pastures in autumn,—the sun shining aslant upon them of an afternoon,—and in noticing what shades of scarlet and crimson were given to the picture by the whortleberry leaves, which, I found, contributed most to the coloring of the landscape. I also saw a peculiarity of the whortleberry's flower, which, when stung by an insect sometimes swells to twenty-five times its natural size, and becomes a fungus.'

"'Now,' said I, 'why not apply this,—perhaps you were intending to do so,—and say that society at the North is generally like our whortleberry pastures in autumn, which pleased you so much, with here and there a fungus, made by the sting of radicalism.'

"A planter's Northern wife said, 'I should like to move the adoption of that simile.'

"'We will have it so,' said the Judge to me, 'if the lady and you tell us that we must.'

"'A fungus,' said I, 'gets more attention from one half of the people who go into the woods, than all the pure and beautiful garniture of the pastures.'

"The ladies of our company having been rallied for not having done their part in the conversation, and also, of course, having been complimented for keeping silence so long, the wife of one of the planters, a Northern lady, made this remark that considering how God, in his providence, had made such provision for the welfare of the human family through slavery in our land, and, in doing it, had shown mercy and salvation to so many hundreds of thousands of Africans, she thought it both ungrateful and narrow-minded in people anywhere to confine all their thoughts to the incidental evils of the slaves. She said that in the North she was not an abolitionist, but on coming to the South and finding things so different from that which her fancy had pictured, she had concluded to be very charitable toward the most of her Northern friends who she said were no more in the dark than she herself had been all her days, from reading newspapers and tales which had concealed one whole side of slavery from the view of Northern people. She added that she preferred life at the North without the blacks, but had found more disinterested benevolence toward them in one year at the South than she had charity to believe existed in the hearts of all the good people at the North toward them, counting in even the professional benevolence of the 'friends of the slave.'

"After refreshments, the pastor was called upon to read the Scriptures, and to offer prayer. He read the fifteenth chapter of Revelation. Never can I forget the impression which one of the verses in that chapter made upon me, in connection with some of the thoughts awakened by our conversation about the sovereignty of God as displayed in his dark and awful dispensations towards races, nations, and men: 'And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.' 'Those who are in any way associated with the administration of God's great judgments towards their fellow-men,' said he, 'have need of special purity; and their honor should be like the untarnished gold.'

"This pastor told me, during the repast, that one day, returning suddenly from his study in the church just after breakfast, to the house of one of the gentlemen present, with whom he lived, and who was one of the wealthiest men in the South, and passing through the parlor to get a book, he found the room darkened, and the lady of the house kneeling in prayer with her servants. He of course withdrew at once, but he learned afterward from one of the 'slaves,' that it was the lady's daily custom. He often thought of that incident when reading Northern religious newspapers and noticing their lamentations over 'slave-holding professors.'"

* * * * *

So much for my Southern visit.

Mrs. North said that in our next conversation she would suggest that we consider the relation of Christianity to Slavery. I told her that I had some night thoughts on that subject, which I would with pleasure submit, at another time.

As the rain continued, Mr. North and I resorted to the wood-pile in the shed for exercise, till dinner-time, Mrs. North following us to the door, and charging us not to converse upon this subject till she should be present.



CHAPTER IX.

DISCUSSION IN PHILEMON'S CHURCH AT THE RETURN OF ONESIMUS.

"My equal will he be again Down in that cold, oblivious gloom, Where all the prostrate ranks of men Crowd without fellowship,—the tomb."

JAMES MONTGOMERY.

"I will now relate to you," said I, as we resumed our conversation, "the thoughts which came to me one night as I lay awake meditating on this subject. I wrote them down the next day.

"The subject in our conversation which suggested them was, The relation of Christianity to slavery.

* * * * *

"About the year A.D. 64, two men, travellers from Rome, entered the city of Colosse, in Phrygia. Asia Minor, both of them the bearers of letters from the Apostle Paul, then a prisoner at Rome.

"A Christian Church had been gathered at Colosse. Its pastor was probably Archippus. Some think that Epaphras was his colleague. This church, according to Dr. Lardner and others, was most probably gathered by the Apostle Paul himself. Mount Cadmus rose behind the city, with its almost perpendicular side, and a huge chasm in the mountain was the outlet of a torrent which flowed into the river Lycus, on which the city was built, standing not far from the junction of this river with the Moeander.

"One of the two men who bore these letters was a slave. His name was Onesimus. He robbed his master, Philemon, of Colosse, fled to Rome, heard Paul preach, was converted, and now by the Apostle is sent back to his master with a letter, in charge of Tychicus, who, with this Onesimus, was the bearer of a letter to the Colossian Church.

"Let us attend the church-meeting. The pastor, Archippus, presides. Epaphras is at Rome.

"What an interesting company do we behold as we sit near the pastor's table, in full view of the audience! The inhabitants of this place were noted for the worship of Bacchus, and Cybele, mother of the gods; hence her name, Phrygia Mater. Every kind of licentious language and actions was practised in the worship of these deities, accompanied with a frantic rage called orgies, from the Greek word for rage. This was a part of their religious worship. From among such people, converts had been made to Christianity, together with some who had been turned from Judaism.

"The letter from the Apostle Paul is brought in and is laid on the pastor's table, and some account is given of the manner in which it was received. The letter is read. It refers the Colossians, at the close, to the bearers, for further information and instructions. 'All my state shall Tychicus declare unto you, who is a beloved brother and a faithful minister and fellow-servant in the Lord. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts. With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.'

"Tychicus relates his story, and, when he has finished, Philemon, a member of the Church, addresses the meeting. He was evidently a man of distinction in that community, as we infer from the large number of persons in his household, (ver. 2,) his liberality to poor Christians, (ver. 5, 7,) and from the marked respect and deference paid to him by the Apostle. He also had received a letter from the Apostle, and he asks leave to read it.

"He then tells them that Onesimus is present; that he has been sent back by the Apostle Paul, and with the full, cordial consent of Onesimus himself. He would ask permission for Onesimus to say a few words.

"'Come hither,' says the pastor, 'and tell us what the Lord hath done for thee, and how he hath had mercy on thee.'

"'Let me wash the saints' feet,' says Onesimus, 'but I am not worthy to teach in the church.'

"He proceeds to tell them, in full, of his escape from his master, after robbing him; of his meeting the Apostle at Rome; of his conversion; of his voluntary return to spend his days, if such be the will of God, as the servant of Philemon.

"The account of these proceedings reaches Laodicea, not far distant, to which place Paul had also sent a letter, and the Colossians, agreeably to the Apostle's charge, exchange letters, and no doubt the letter to Philemon is also read to the Church which is at Laodicea.

"Whereupon, we will suppose, a controversy at once springs up. There had already appeared in this region of Phrygia, as we infer from the Epistle to the Colossians, serious errors, among them a kind of angel worship and asceticism, or abstinence from things lawful, and a state of things called Gnosis, (Eng. knowledge,) or Gnosticism, a pervading spirit of worldly wisdom, science, philosophy, which treated the simplicity which was in Christ as too rudimental and plain for the human mind, and therefore sought to furnish it with speculations and mysticism, to gratify its desires for a more extensive spiritual knowledge than it seemed to many of them was provided for by Christianity.

"Among the speculations and theories of those days, we will suppose that the idea began to prevail that Christianity was inconsistent with holding a fellow-being in bondage. A motion is made in the Laodicean Church that a committee be appointed to confer with the Colossian Church on the return of Onesimus into slavery. Such a motion would have found ready advocates in the Church at Laodicea, if, as at a later day, they were 'neither cold nor hot' in religion; in which case any collateral subjects wholly or partly secular, would have a charm for them. These supplied that lack of warmth which they were conscious of as to religion; their church-meeting, no doubt, seemed to them dull, unless a subject was introduced which gave opportunity for discussion, and for things which gendered debate, whereof cometh envy, strife, railings, evil surmisings.

"The result of the conference on the part of the Laodicean Committee with the Colossian Church was, that a general meeting was appointed to discuss the subject of the return of Onesimus into slavery. It was a private session of members of the two churches. They claimed the privilege as Christians of discussing any question relating to the government and the laws, taking care that no spies were present; still, with all their precautions, false brethren made trouble for them by giving private information to the civil authorities against some of their number, whom they disliked; and this led to some oppression and persecution.

"But the meeting was fully attended. Two members of the church who were faithful servants to slave-holding brethren were set to guard the doors. The slaves were allowed to be present and listen to the discussion. This was carried after much debate, some contending that it would expose the Christians to just reprehension from the civil authorities; and others maintaining that it would do the slaves good to hear such doctrines advanced and enforced as would be quoted from the Apostle relating to masters and servants.

"The discussion was opened by a brother from Laodicea, an office-bearer in the church, a private citizen, devoted to study, and an author of some repute. He was formerly odist at the festivals of Cybele. His pieces were collected and published under the title of 'Phrygian Canticles.' His name was Olamus.

"He took the ground that Christianity abrogated slavery. He quoted the well known words of Paul, so familiar to all who had heard him preach: 'In Christ Jesus there is neither Jew nor Greek, barbarian, Scythian, bond nor free; but all are one in Christ.' 'The Spirit of the Lord is upon me because he hath sent me to preach deliverance to the captives, the opening of the prison doors to them that are bound.' 'Whatsoever ye would that men should do unto you, do you even so to them.'

"He maintained that to own a fellow-creature was inconsistent with this law of equal love; that it was giving sanction to a feature of barbarism; that, practically, slavery was the sum of all villanies; an enormous wrong; a stupendous injustice.

"If any one should reply that the Mosaic institutions recognized slavery, he had one brief answer:—'which things are done away in Christ.' Moses permitted this and some other things for the hardness of their hearts. Polygamy was allowed by Moses, not by Christianity; its spirit is against it; the bishop of a church must be 'the husband of one wife;' slavery is certainly none the less contrary to the spirit of the gospel.

"But inasmuch as it is inexpedient to dissolve at once, and in all cases, the relation of master and slave, he contended that while the relation continued, it should be regulated by the laws which God himself once prescribed. Every seventh year should be a year of release; every fiftieth, year should be a jubilee. And as to fugitives, he would refer his brethren to that Divine injunction: 'Thou shalt not deliver unto his master the servant which is escaped from his master unto thee; he shall dwell with thee, even among you, in that place which he shall choose, in one of thy gates, where it liketh him best; thou shalt not oppress him.'

"That a slave having escaped from his master could not rightfully be sent back into bondage, was evident from these considerations:

"All men are born free and equal, and have an inalienable right to life, liberty, and the pursuit of happiness. If a slave sees fit to walk off, or run off, or ride off on his master's beast, or sail off in his master's boat, he has a perfect right to do so. Slavery is violence; every man may resist violence offered to his person, except under process of law; the person cannot be taken except for crime, or debt, or in war; every man owns his body and soul; the person cannot become merchandise, except for the three causes above named, which he acknowledged were justifiable causes of involuntary servitude at present. But to forcibly seize a weaker man, or race, and hold them in bondage he declared to be in violation of the laws of nature, and contrary to the Christian religion.

"If it should be replied that Paul the Apostle countenanced slavery by sending back Onesimus, he would answer, that Paul was a Jew, and was not yet freed wholly from Jewish practices and associations of ideas. Gnosticism has supervened upon the rudimental childhood of spiritual truth. He believed in progress. It was contrary to the instinct of human nature to send back a poor fugitive into bondage, and he was glad for one that he lived in an age when the innate moral sentiments, under the lucid teachings of our more transcendental scholars were becoming more and more the all-sufficient guide in the affairs of life. He would, therefore, publicly disclaim his allegiance to the teachings of the Apostle Paul, if, upon reflection, Paul should insist that he was right in remanding Onesimus to be Philemon's property 'forever;' it was well enough that he should be sent back to restore what he had taken by theft, provided Philemon would immediately release him; otherwise, to steal from Philemon was doing no more than Philemon had done to him, in taking away that liberty which is the birthright of every human being; and Onesimus probably stole merely to assist his escape. He was justifiable in doing so.

"If one should insist that there can be no intrinsic wrong in holding a fellow-being as property because God allowed Hebrews to sell themselves, and in certain cases to be servants forever, and directed the Israelites to buy servants of the heathen round about them, who should be an inheritance to the children of the Israelites, he would simply say either that the whole pentateuch which contained such a libel on the divine character, is thereby proved to be a forgery, or, that if the pentateuch is to be received, it only proves that in condescension to a race of freebooters who were employed, as the Israelites were, in bloody wars of extermination, slavery was allowed them, to prevent, perhaps, worse evils, and in consistency with their dark-minded, semi-barbarous condition. In this enlightened age when Greece and Rome had shed superior light on human relationships and obligations, and especially since Christ had promulgated the golden rule, the idea that man could own a fellow-creature was so preposterous that he would be an infidel, nay, he would go farther, he would be an atheist, rather than believe it. Our moral instincts are our guide. They are the highest source of evidence that there is a God, and they are a perfect indication as to what God and his requirements should be. He was for passing a vote of disapprobation at the act of Paul the Apostle in sending back Onesimus into bondage. Tell me not, said he, that the Apostle calls him 'a brother beloved,' and 'one of you;' these honeyed phrases are but coatings to a deadly poison. Slavery is evil, and only evil and that continually. Disguise it as you will, Philemon holds property in Onesimus. By the laws of Phrygia, he could put Onesimus to death for running away. He deplored the act as a heavy blow at Christianity. It would countervail the teachings of the Apostle. He sincerely hoped that the Epistle to Philemon would not be preserved; for should it be collected hereafter, as possibly it may, among Paul's letters, unborn ages might make it an apology for slavery, it would abate the hatred of the world against the sum of all villanies. He would even be in favor of a vote requesting Philemon to give Onesimus his liberty at once, even without his consent, sending him back, with this most unwise and unblest epistle to Philemon, to Paul, who says that he 'would have retained him,' but would not without Philemon's consent. He did hope that the brethren would speak their minds, be open-mouthed, and not be like dumb dogs. For his part he wanted an anti-slavery religion. He acknowledged that the truths of the Gospel needed the stimulant of freedom to give them life and power.

"His remarks evidently produced a great sensation, for a variety of reasons, as we may well suppose.

"A man took the floor in opposition to this Laodicean brother. He was a Jewish convert, a member of the Colossian Church. His name was Theodotus. Born a Jew, he had renounced his religion and became a Greek Sophist, practised law at Scio, and heard Paul at Mars Hill, where, with Dionysius the Areopagite, with whom he was visiting, he was converted. He had established himself at Colosse, in the practice of law. He was unusually tall for a man of his descent, had beautifully regular Jewish features, and was a captivating speaker.

"He said that they had 'heard strange things to-day. If they are true, we have no foundation underneath our feet. Every man's moral sentiments, it seems, are to be his guide. Where, then, is our common appeal? For his part he believed that if God be our heavenly Father, he has given his children an authentic book, a writing, for their guide, unless he prefers to speak personally with them, or with their representatives. When he ceased to speak by the prophets, he spoke to us by his Son; and now that his Son is ascended, I believe,' said he, 'that inspired men are appointed to guide us, and seeing that they cannot reach all by their living voice, I believe that the evangelists and apostles are to furnish us with writings which shall be inspired disclosures of God's will and our duty. The Old Testament is as truly God's word as ever; Christ declared that not one jot or tittle should pass from it, till all be fulfilled. Some of it is fulfilled, in him, the end of the types; parts of it refer to local and temporary things; all which is not local and temporary is still binding upon us. At least, the spirit of its laws is benevolent and wise. Damascus and its scenes are too fresh in the memories of the brethren to need that I should argue the inspiration of the Apostle to the Gentiles. His miracles are known to us. Nay, what miracles are we ourselves, reclaimed from the service of the devil, once the worshippers of Bacchus and of our Phrygian mother; now, clothed, and in our right minds. The Apostle claims to speak and act by divine authority. We must question everything, if we set aside this claim.

"'I maintain,' said he, 'that the Apostle Paul regards the holding a fellow-creature as property to be consistent with Christianity. To prevent all misunderstanding, however, let me declare that he insists on the golden rule as the law of slave-holding, as of everything else; that he discountenances oppression, that he warns and threatens us with regard to it; and that he considers slave-holding as consistent with the Christian character and happiness of master and slave.

"'In the very Epistle just received by our Church, and by the hands of Tychicus and Onesinius himself, from the Apostle, we find these words: "Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing God; and whatsoever ye do, do it heartily, as unto the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done; and there is no respect of persons. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven."

"'Where, in this, is there a word that countenances the wrongfulness of being a slave, or of holding men as slaves? He directs all his exhortations to the duties which are to be performed in the relation, and he leaves the relation as he finds it. He does not enjoin slavery; he treats it as something which belongs to society, to government, and he leaves Christianity to regulate it as circumstances shall make it proper. If any one says that the Apostle was afraid to meddle with it, I reply, that there was never anything yet that Paul was afraid to meddle with, if it was right to do so. He "meddled" with Diana of the Ephesians and her craftsmen; he "meddled" with the "beasts" there; he "meddled" with idolatry on Mars Hill at Athens, I being witness; he has been beaten, stoned, imprisoned, and is now the second time before Nero for his life. Afraid to "meddle" with slavery! I am ashamed of the man who makes the suggestion. He who thinks it, has never yet understood him.

"'Now, where in all his teachings has he ever intimated that it is wrong to hold property in man? Nowhere; I repeat it, nowhere. But is he ignorant of the nature of slavery? We all know what has lately happened at Rome, in connection with slavery. The very year that Paul arrives at Rome, the prefect of the city, Pedanius Secundus, was murdered by his slave; and agreeably to the laws of slavery all the slaves belonging to the prefect, a great number, women and children among them, were put to death indiscriminately, though innocent of the crime.[A] Such is slavery under the Apostle's eye; and yet'—

[Footnote A: Tacitus, Annals, xiv. 42.—A thrilling tale. See Bohn's Classical Library, 53.]

"'And, therefore,' interrupted the Laodicean brother, 'the Apostle approves of murdering innocent slaves for the sin of one. That is the conclusion to which your reasoning will bring us.'

"'Excusing the brother for interrupting me, I ask, Is that agreeable to the plain facts in the case?' said the speaker. 'Are the abuses of parentage chargeable upon the relationship of parent and child? Moreover, does not the Apostle expressly teach us, in this Epistle, that such things are wrong? but still, does he condemn the relation of master and slave?

"'The tale of that horrid butchery was present to the mind of the Apostle when he sends Onesimus back into slavery. Moreover, he knew that by our laws Philemon could put Onesimus to death; yet he sends him back.

"'It is said by my brother that Paul enunciated principles which in time would kill slavery, and therefore he did not care to denounce it, but prudently let it alone. What else, I inquire, did Paul fail to denounce? and why is this "enormous wrong," this "stupendous injustice," alone, left to die, without being attacked? No, Paul treated slavery as he did all other forms of government; he did not denounce government, not even its despotic forms; for he knew that a despotism may be the best form of government in some circumstances. But he spoke against the abuse of power by rulers, and in the same way he speaks against the abuse of power by the master.

"'My brother tells us that slavery is "the sum of all villanies." A comprehensive term, truly. Let us admit the correctness of the phrase. "All villanies" includes all "the works of the flesh," and the Apostle enumerates the principal of them, where he says, "Now the works of the flesh are these;"—concluding his account with the expression, "and such like." With unsparing denunciation, he portrays each and every "villany," and shows how the wrath of God is revealed from heaven against it.

"'But while he is thus bold and faithful with regard to "all villanies" in particular, we cannot but think it strange that a thing which is said to be the "sum" of them all, is nowhere spoken against by the Apostle! On the contrary, he recognizes the duties which grow out of slave-holding.

"'Let us suppose him to do the same with regard to each villany which he does to that which my brother calls the "sum" of them all. Then we should hear him say! Murderers, do so and so; thieves, do so and so; and ye that are mutilated, do so and so; and ye that are pillaged, do so and so. I am curious to know how my brother will answer this. What are the religious "duties" of murderers and thieves, but to repent, to forsake their evil ways at once, and to make lawful reparation? And what are the "duties" of those whom murderers and thieves assault, but to resist, and to seek the conviction of the evil-doer? Oh how strange it seems for the Apostle to counsel masters and slaves to imitate their "Master which is in heaven," in their relation to each other, if holding men in bondage be "the sum of all villanies," and how strange for him to send Onesimus back to the system to behave in it as Christ would act in his place!