Fayetteville observer. [volume] (Fayetteville, Tenn.) 1850-1966, 1851-12-02

teaches the duty of all in their sey
eral places and relations in life. Hoy
Iany sane mind can deny that ths
Bible tolerates Slavery while the 4tl
and 10th conn mandments are in thi
deealogue we ca anpot conceive. Th,
whole Jewish hispensation contem
plates the existence of slavery, ant
made full provision for it.
III. The Oh hristian dispensation
under which We live, commenced
when slavery was almost universal
among the Romans and other ma.
tons.
Paulus Enlilius brought 10000
captives from 4 lis wars In Epirus, and
sold them into slavery for prize mon
ey for his soldiers. Julius Caesar
took a half million human beings in
his Gallo wars and sold them into
slavery. Trojan made 10000 cap
tive gladiators fight in yeiw of the
Roman people. Might he not have
preserV led their lives and kept them
in slavery far more humanely2 In
Athca among the highly cultivated
and intellectual reeks, while there
were 100000 citiz ems there were
100000 slaves. In Sparta there
were 10000 citizens, and 100000
slaves. In RI pme nearly all manual
labor was performed by slaves. Sin
gle masters ar reported to have had
as many as 10000, or even 10000
slaves at once. Gibbon records that
about the tim le Of the christian era
there might be a slave for eve cry free
man throughout the whole of the
PROVINCES oflthe Roman empire.
Blair calculates that at the same
time, in Italy, there were three times
as many slaves as feemen. Now if
these things be rue, why did not
Christ and his apcstles act the same
parts in the Rom an and Grecian PROV
inees that the abolitionists arr acting
in this ountry? Were they less
conscientious and faithful in the dis
charge of their duties? Had the y
less courage, and zeal for the honor
of God? Did they have less hu-
manity and love for their suffering
brethren? Unless these things be
true, then we conclude, that if the
disciples of Christ were now living in
our Northern States, they would act
as Paul did id sen ding home Onesi.
mus, and in teaching servants all
their duties. We have the right to
conclude that the so called friends Of
humanity in our country, are deceiy-
ing themselves with a zeal without
knowledge, ru ming on errands where
they have never been sent, and mind
ing other men S affairs to their own
hurt. That they are deluded men
rather to be pitied than reasoned
with, fanciful castle builders, who
would take the government of the
country, and the church out of the
hands of God, and establish new
order Of things. We are willing,
however, to seek for the old paths
where is the good way of our pious
fathers and to walk therein, that We
may find rest for our souls.
So that Christ and his Apostles
came i'll contact with it daily, and
doubtless taught on this subject, las
we'll as all Others, the whole duty of
man. In the New Testament, as in
the Old, we haF Fe two words distinct
and clearly def ned; the one, Doulos,
"a seryant, the property
of another" as Ebed did in the Old
Testament. This word occu rs in the
New Testame en- l25 times, alwa US
servant. The other wo I'd,
"elutheros,'' q freeman, is used as its.
opposite, SO that thStwo are ip~con-
trast, just as we in English say free
man and bonaman. Take an exam
pie: John s, S4-"Hs that commit
teth sin is the servant (doulos) of sin,
but if the spn make you free yeI
shall be freeIindeed," Elutheros.
Again, Rom. 6, II: "Ye were the
servants (doAloi) of sin being then
free from sin ye became the servants
of righteousness. The contrast here
is clearly ma }Sed. So 2 Peter, 2, TO,
" While theylpromise you liberty, (e-'
Ieutheris) they are themselves the
slaves (douloi) of corruption,
| Cor. 7, 21, cart thou called be-,
ing a servant, (doulos) care not for
it; but if thpu mayest be free (elu-
tbprosN ,Se Iht rather These two