The examiner. [volume] (Louisville, Ky.) 1847-1849, 1847-07-24

Charch.
eaossIAxs Z, 4; Masters give unto your
ANTS that which is Just and equal, knowing
- also have a master in heaven
|eral questions deeply interesting to
Is who hold their servants IN lnvolun-
bondage, have been often OF late, dis
I'D with great zeal and ability, in
erent parts of the land. Ii has been
STONED. Isl. Whether our system OF ser
Situde is right or not ID. Whether 1t is
not the duty of all men, and especially the
owners OF slaves, to aid energetically IN
bringing this system to close Sd. Nheth-
pr every master is not bound, in the case OF
his own servants, TO adopt such measures as
will, sooner, or later, secure their freedom
4th. Whether immediate emancipation is
not the duty OF every MASTER Every con-
scientious STAKEHOLDER will calmly and in
tellieently examine those questions, and de
eide upon the course he ought 10 pursue
But is not our purpose on the present occa-
sion 10 discuss them. My own views have
been expressed upon each OF them,
fully and clearly in another form, and
YOU could readily obtain from various
sources. the .aeans OF forming intelli-
gent opinions upon them. But while much
has been published on these points, have
met with no exhibition of the duties which
masters owe to their servants while they
continue 10 hold them in bondage. Nor is
il Unnecessary before We proceed to the exami-
nation OF this subject, that We should have
decided any of The previous questions. which
/ have stated, erctpt the last. For however
We might decide the other questions, We
would not be precluded from inquirng what
are our obligations irhile IRE hold our ser
wants in involuntary bondage-but if We
decide that the relation itself is always sin
fol. and thai We are bound at once to set
them free all further inquiry icoutd BE-
yrecluded and our whole duty would be
summed up in immediate emancipation.
Our only assumption, then, IN discussing
the duties of masters will be that immed ate
emancipation is not q universal duty. Of
the tel commandments, which Tod has
given 10 Us, as comprising MS moral law,
sir are intended to regulate our intercourse
with our fellow men-and with no portion
of our fellow beings except our wives and
children. have We 50 much TO do as with our
servants. Our duties TO them must, then, be
deeply important, embracing as they do, so
large a portion OF the duties contained in
the most extensive branch of the divine
code Our dealings with our servants conf
prehend very large part Of that conduct
Tor which We are to be responsible at the
bar of God; is il not then of the utmost con-
sequence TO ourselves that these dealings
should be all regulated by the principles of
religion, The Bible LAYS down precepts
for the master and for the servant, because
each has the happiness and well-being Of
the other greatly in his power. There is,
however, more need of the authority of reli-
giOn to enforce the duties Of the masters--tor
while he has power to coerce the servant to
yield hun in some good degree, what is his
due, the servant has no reciprocal power to
ooerce the master. The natural motives
which can be applied to stimulate the ser
wants la5ors for his master are much more
eitlcaclous with the mass of men, than those
which address themselves TO the master in
behalf OF the servant interests.
In examining our text and comparing it
with the instructions gwen to servants in
The previous verses, We have been struck
with the discriminating and beautiful adap-
lauon 81 the several precep;s and motives to
The respective classes 10 whom they are ad-
dressed. The peculiar temptation of the
servant is 10 incidence and remissness in
his work, because he lacks that greatest natu-
raj stimulus to exertion, the knowledge
that he will himself enjoy exclusively the
whole irult Of his labors-for as our person
al Interest in the results Of our efforts is d.
mlnlshed, the spirits Of all men naturally
nag and their industry decreases. The main
Preoept to The serrdnt meets this eril by ell
joining upon him taittfulness and energy
in all that he does-"whatsoeve We do, do
1t heartily" And mark the peculiarly Of
the motive by which this precept is enforced,
and It's adaptation TO oounterdct the force
81 their temptation-"knowing that Of the
Lord ye shall receive the reward Of the in.
herltance." Here is a REGARD to quicken
the sluggish spirit. The servant is taught
that while he labors in his lowly avocations,
he is working not merely for an earthly but
Tor a heavenly master, and that however
ilttle compensation he may receive from his
earthly master, a heavenly inheritance shall
reward his faithful exertions. The master
Oh the other hand, is tempted continually
oy his possession Of arbitrary and ines
Ponsibie power, to the exercise of injustics
and oppression. On him therefore is Ell
Joined, ''gve unto your servants that which
s Just and equal" And the Injunction i
enforced by reminding him of the fact, tina
There is one who holds dominion over him
and who will one day call him to an &C
count Tor the exercise Of his power. Thu
ule master is checked by the fear of retribal
t'on, while the Serrant is simulated by thu
hope Of rescard.
me Pfecept IN our text Is stnkingly Wis
100 IN It's comprehensiveness. To see this
reflect Tor moment, how long list Of di
Iections must be given, in order to specify
The particular and minute duties of any ON
master reflect then upon the very vane'
circumstances Of masters, which would NOR
o. less modify their duties-upon the yer,
oinerent kinds of servitude, which have pre-
vailed in different climes and ages-aRd up
Ga the very different conditions of society il
Which masters and servants are found-al
VI winch circumstances must produce varia
IONS IN these duties. A detailed statemen