Green-Mountain freeman. [volume] (Montpelier, Vt.) 1844-1884, 1849-02-01

thankwcrthy if man for conscience tOtcdTd Tod
endure gief, SUFFERING wRoNsFULLE." The
power and excellency of religion i'll such cases
are most admirably manifested. The apostle
directly refers them to the example of the adora-
bic Savior, "who when he was reyiled, reVlled
not again; when he suffered he threatened not
but committed himself to him that iudgeth right
ously." Let them under injurious treatment I'M
itate this blessed example of their Savior, and
look to him continually as the shepherd and
Bishop of their souls.
These instructions are as appropriate to SER
vants--to slaves-now, as they were formerly; and
ought in the same spirit and manner to be IN
culcated. Precisely the same reasons for sub
mission and obedience ought to be assigned
but that any student of the. divine oracles should
bring these instructions as proof that it is not
wrong to deprive our fellow men Of their liberty
and hold them in a state of involuntary and alb
ject bondage, which they have not by any evil
conduct merited-as proof that saveAolding, as
generally practced among men, is sanctioned
by apostolical authority, is truly astonishing
Such an argument ought to be indelibly brand
ed, in characters universally legible, I'm utter
taIlacy. BY precisely the same mode of reason
ing, and with equal show Of evidence, can
prove that men have a divine right To be your
enemies, to curse you, to hate you, and to des-
pitefplly use and persecute you. For Christ has
expressly commanded Glove your enemies,
bless them that curse you, and pray for them
that despitefully use you, and prosecute you"
not one word in this connection is uttered a.
gainst the prosecutor as a tcrong dOer. Is he to
be justified on this ground? Is it fair to infer
that because you are required to treat him well,
it must be that he only does what he has Il right
to do? Let common sense decide. You are re-
quired to return good for evil, not because the
conduct of the injurious person is justifable; not
because he has any just claim to such treatment;
but because Christ requires it with view to your
own good, the peace Of society and honor of re-
ligion; that yc may be the childreM of your
Father which is in heaven; for he maketh his
sun to rise on the evil and on the good and send
eth rain on the just and on the unjust" Wheth-
er the course pushed by shareholders was or was
not iustifable, is not to be proved in this way;
but either by express declarations, or on the
ground of the general principles of benevolence
and equity inculcated by Christ and his apostles.
Commands TO masters Edwards maintains
that the commands or instructions of Paul to
~, 10 elo Tho
term master is of wide meaning, designating
generally all who exercise authority over others
than their own children. Shareholders are doubt
less included. There were mutitudes then, as
well as now, who needed instruction. Some de-
nominated masters, might be Shareholders of the
worst description, and others Shareholders in
name rather than in reality, Some while re-
tanning this name and relation had beyond doubt
been converted, and needed to be taught their
duty, both before and after uniting with the
church. The instructions given by the apostle
though few and brief, are clear and forcible, and
universally appropriate. We will consider item
now with special reference to slaUehOlders-
What is the PurPort of them? Did Paul say
Slavery is divine institution, and you have
right to avail yourselves of the benefits 10 be
derived from ia right to buy use and sell men,
women and children as marketable commodities
There is nothing wrong in holding and treating
them as slaves? By no means. But having
taught servants, Eph. 6, to regard their masters
with reverence and serve them willingly and
faithfully as matter Of duty towards God; he
turns to their masters saying "And We masters
do the same things unto them," that is, ac
towards them in the same truly benevolent ant
conscientious manner; forbearing threatening
ceasing not only from all acts of oppression ant
cruelty, but even from harsh and threatening
language; knowing that your master also il
heaven" that to him you are responsible 70
your treatment of those under your authority
"neither is there respect of persons with him.
Human Legislators and officers of the law, il
slaveholding countries, are altogether more len
lent to the masters than to the,slayes but be
fore the judgment seat of Christ all will stand o
the same level, and be Judged without Partially
In another passage, COL 3, when the apostl
is aiming to inspire servants with patience, all
with hope In God, he says, with evident applics
ton to masters, He that doeth wrong shall re
ceive for the wrong which he hath done; an
there is no respect Of persons" But how sha
the master ascertain what is right Or ,Orong
his treatment of that portion of the human lam
ly which he has, by his own act, or by inner
lance procured to be his slaves Is there OF
law for his treatment of them, and another f
his treatment of the rest of mankind? | speS
not of the iniquitous laws of MEMS but of IL
laws of Christ. Did Christ, did the apostle
anywhere intimate that servants, that SLAVES, we
excluded from the full protection of the gener
laws of his kingdom? If so, let it be Shopn
it cannot be shown, then we are obliged to CO
clude, that the act of deprving these servan
Of their liberty and subjecting them to a life
bondage was fagrantly immoral was wrol
for which the master was held responsible at Il
judgement seat of Christ. In his treatment
servants, Of whatever order, he is to be cover
ed by those very principles of benevolenco al
equity which he is bound to observe in his co
duct towards the rest of mankind If it wou
be wrong to despoil others of their inalienab
rights, then it is equally wrong thus to desp
these.
There is, if mistake not, but one passage
whichthe apostle lays down any definite rule
right in the masters treatment of his servant
whichis' this, COL 4; L. Masters give unto 70
servants that which is just and equal, knowi
thaty also have master in heaven" This rule
aaen at once to he one not of nartinl but Of III