North Carolina standard. [volume] (Raleigh, N.C.) 1850-1852, 1851-09-24

recognises it. defines the condition OF the slave,
and subjects the extreme power OF the master
to the same wholesome restraint as IS imposed upon
it in this country at the present day by our own
laws.
We should not have space to follow Mr.. Ora.
ham through all the long and powerful course OF
argument which he brings to bear on the sup]ect'
nor do we think it necessary. 1t has been our Puf
pose, by such means he has furnished us, ana
such as have incidentally occurred to us, 10 eluci
date the meaning of the word d0~IoS' ana 10 -, as
certain the condition of the person to wnoln t.la'
term is applied. If we have succeeded III uolnS
So and proved las we think we have most conclu-
sivefy) that the proper meaning OF the "ofo was
slaye-that our Saviour and the apostles used 1T
to designate a bondsman, in opposition to free |
man-that the Jews understood it to mean the
e,ed for slave) of the Old Testament which they,
rs the seed of Abraham, could never become-that
f was the word translated by the Romans serUus,
and meant, as that word and the Hebrew word
eued did, one whom his master had unllmlt- |
ed power for all purposes except where restrained
by the law-then the remainder OF our task Is
very easy, and there will be no difficulty in prov
ing that the institution of slavery, such as 1t IS at
the present day. is fully recognised and approved OF
by the New Testament we'll as by the Old.
AS an evidence of the estimation in which the
Centurion who owned the doulos or slave referred
to was held, read the eneomiums passed upon him
in Luke vii, and what our Saviour himself said OF
him: have not found so great faith-no, not
in all Israeli See also Acts Y, where another
Centurion call Cornelius, who was also a master,
is called "a servant man, and one that feared God
with all his house,
In the following texts will be found exhortations
to show who were members of the early Christian
! Church:
Cor, vii, 21: Art thou called being dou1os,
care not for it."
Eph, w. 5, 6 Ye slaves (douloD be obedient
! to your masters according to the flesh, not with
hut Of
of God.'
Coloss, iii, 81: "slaves (douzoD obey in all
things your masters"
| l Tim, vi, 3, 6 Let as many slaves (doulo) as
are ander the yoke [what expression could more
forcibly indicate the condition of those whom Tim
othy is addressingl count their masters worthy OF
all honor, that the of God and his doctrine
be not blasphemed."
Titus, ii, 9, 10: "Exhort slaves (douloO to be
obedient to their own masters DC.
1 Peter ii, IS: Slaves, (douloi or oiketes,) be
subject to your own masters with all fear, not
only to the good and gentle, but also to the fro
ward" ICould such language be addressed to
"a hired servant who had a right to leave disa-
greeable master or employer when he pleased:]
Masters are also recognised mbers of the
early Christian Church, and eNhorted to treat
> their servants or slaves kindly.
Coloss, iv, l Masters, give to your servants
or slaves that which is just and equal, knowing
that We also have a master in Heaven" Here the
relation of master and slave is compared to that of
a member of the Christian Church and his Divine
, Master, indicating that the power of the first
for the time unlimited.
Timothy, vi. 2. "And they that have believing
masters, let them not despse them because they
brethren but rather do them service because they
are faithful and beloved, and partakers of the ben
eft" The expression "let them not despise them
evidently means let them not presume to neglect
their duty and treat their masters with dsrespect
because they members of the church.
The STAKEHOLDER is in this case denominated faith
ful, 6eloved and partahsr Of the benefits or prom
ises and because he is his servant is exhorted to
renewed diligence. With what propriety could
such language as the above be addressed to hired
servant What hired servant would be tempted
to neglect the work of his employer or treat him
with inciyility because he member of the same
ichurch This whole passage is intended as warn
ing to pious slaves not to feel that they have
quired any new rights because they profess the
same religion with their masters, while at the
time it proves most conclusvely that the introduce
ton of the Gospel dispensation made no alteration
IN the relation of master and slave and that it
listed to the fullest extent in the Christian Church.
PauPs episte to Philemon sustains this position
and elucdates the subject still further: "Onesimus,
Philemon's fugitive slave, had escaped to Rome
while there he had attended the ministry of Paul,
and was converted. The apostle sent him back to
his MASTER and in this epstle earnestly entreats
IhlenlOn 10 forgive MIN VINO haCl become a OeOV-
ed brother. The epistle is a model of eloquent
and atfectionate intercesson; yet it acknowledges
Philemons claim to the services of Onesimus
Though Paul, in chains, greatly needed servant,
and found Onesimus peculiarly we'll qualified for
the purpose, he would not interfere with the legal
rights of the master or detain his slave without
his consent. The epistle; in the name Of Paul and
Timothy, is inscribed to philemon our dearly be-
loved and fellow-laborer."
The passages from the Gospel the Epistles, and
the Acts of the Apostles, which have quoted,
cannot be misunderstood they have but one
meaning. 8" They prove" says Mr. Graham, (and
we sincerely believe every one who examines them
will agree with him. that the apostles did not
regard the relation of master and slave incon-
sstent with a creditable profession of Christianity
nor did they forbid its continuance where it exist
ed among the Gentiles. They treated it as they
did the relations of husband and wife, and parent
and child. The paragraph that prescribes
the duties of husbands and wives, and parents and
children, prescribes also the duties of masters and
slaves the same code that authorizes the one re-
lation recognises the other. Is there, then, any
more reason to doubt whether this relation be
thorized in the Christian Church than whether it
was authorized in the Jewish Church? 2"
Having concluded the argumentative portion of
his discourse, Mr.. Graham favors us with some
sound, practical remarks, which we think are so
well calculated to do good that we propose to recur
to them on some future Sabbath III.