Dear Sir:--The argument against slave-holding, founded on the Golden Rule,
is the strongest which can be presented, and I admit that, if it cannot be
perfectly met, the master must give the slave liberty and equality. But if
it can be absolutely refuted, then the slave-holder in this regard may
have a good conscience; and the abolitionist has nothing more to say. Here
is the rule.
"Therefore, all things whatsoever ye would that men should do to
you, do ye even so to them; for this is the law and the prophets."
(Matt. vii. 12.)
In your "_Notes_," on this passage you thus write:--"This command has been
usually called the Savior's _Golden Rule_; a name given to it on account
of its great value.--_All that you_ EXPECT or DESIRE _of others, in
similar circumstances_, DO TO THEM."
This, sir, is your exposition of the Savior's rule of right. With all due
respect, I decline your interpretation. You have missed the meaning by
leaving out ONE word. Observe,--you do not say, All that you OUGHT to
_expect_ or _desire_, &c., THAT _do to them_. No. But you make the
EXPECTATION or DESIRE, _which every man_ ACTUALLY HAS _in similar
circumstances_, THE MEASURE _of his_ DUTY _to every other man_. Or, in
different words, you make, without qualification or explanation, the MERE
EXPECTATION or DESIRE which every man,--with no instruction, or any sort
of training,--wise or simple, good or bad, heathen, Mohammedan, nominal
Christian,--WOULD HAVE _in similar circumstances_, THE LAW OF OBLIGATION,
_always binding_ upon him TO DO THAT SAME THING _unto his neighbor!_
Sir, you have left out _the very idea_ which contains the sense of that
Scripture. It is this: Christ, in his rule, _presupposes_ that the man to
whom he gives it _knows_, and from the Bible, (or providence, or natural
conscience, _so far as in harmony_ with the Bible,) the _various
relations_ in which God has placed him; and the _respective duties_ in
those relations; _i.e._ The rule _assumes_ that he KNOWS what he OUGHT to
_expect_ or _desire_ in similar circumstances.
I will test this affirmation by several and varied illustrations. I will
show how Christ, according to your exposition of his rule, speaks on the
subject,--of _revenge, marriage, emancipation_,--_the fugitive from
bondage_. And how he truly speaks on these subjects.
_Revenge--Right according to your view of the Golden Rule_.
Indian and Missionary--Prisoner tied to a tree, stuck over with burning
splinters.
Here is an Indian torturing his prisoner. The missionary approaches and
beseeches him to regard _the Golden Rule_. "Humph!" utters the savage:
"Golden Rule! what's that?" "Why" says the good man, "all that you
_expect_ or _desired_ other Indians, in similar circumstances, do you
even so to them." "Humph!" growls the warrior, with a fierce
smile,--"Missionary--good: that's what I do now. If I was tied to that
tree, I would _expect_ and _desire him_ to have _his_ revenge,--to do to
me as I do to him; and I would sing my death-song, as he sings his.
Missionary, your rule is Indian rule,--good rule, missionary. Humph!"
And he sticks more splinters into his victim, brandishes his tomahawk,
and yells.
Sir, what has the missionary to say, after this perfect proof that you
have mistaken the great law of right? Verily, he finds that the rule,
with your explanation, tells the Indian to torture his prisoner. Verily,
he finds that the wild man has the best of the argument. He finds he had
left out the word OUGHT; and that he can't put it in, until he teaches
the Indian things which as yet he don't know. Yea, he finds he gave the
commandment too soon; for that he must begin back of that commandment,
and teach the savage God's ordination of the relations in which he is to
his fellow-men, before he can make him comprehend or apply the rule as
Christ gives it.
_Marriage--Void under your Interpretation of the Golden Rule_.
Lucy Stone, and Moses--Lady on sofa, having just divorced herself--Moses,
with the Tables of the Law, appears: she falls at his feet, and covers her
face with her hands.
This woman, everybody knows, was married some time since, after a fashion;
that is to say, protesting publicly against all laws of wedlock, and
entering into the relation so long only as she, or her husband, might
continue pleased therewith.
Very well. Then I, without insult to her or offense to my readers, suppose
that about this time she has shown her unalienable right to liberty and
equality by giving her husband a bill of divorcement. Free again, she
reclines on her couch, and is reading the Tribune. It is mid-day. But
there is a light, above the brightness of the sun, shining round about
her. And _he_, who saw God on Sinai, stands before her, the glory on his
face, and the tables of stone in his hands. The woman falls before him,
veils her eyes with her trembling fingers, and cries out, "Moses, oh, I
believed till now that thou practised deception, in claiming to be sent of
God to Israel. But now, I know thou didst see God in the burning bush,
and heard him speak that law from the holy mountain. Moses, I know ... I
confess.".... And Moses answers, and says unto her, "Woman, thou art one
of a great class in this land, who claim to be more just than God, more
pure than their Maker, who have made their inward light their God. Woman,
thou in '_convention_' hast uttered _Declaration of Independence_ from
man. And, verily, thou hast asserted this claim to equality and
unalienable right, even now, by giving thy husband his bill of
divorcement, in thy sense of the Golden Rule. Yea, verily, thou hast done
unto him all that thou _expectedst_ or _desiredst_ of him, in similar
circumstances. And now thou thinkest thyself free again. Woman, thou art a
sinner. Verily, thine inward light, and declaration of independence, and
Golden Rule, do well agree the one with the other. Verily, thou hast
learned of Jefferson, and Channing, and Barnes. But, woman,
notwithstanding thou hast sat at the feet of these wise men, I, Moses, say
thou art a sinner before the law, and the prophets, and the gospel. Woman,
thy light is darkness; thy declaration of equality and right is vanity and
folly; and thy Golden Rule is license to wickedness.
"Woman, hast thou ears? Hear: I, by authority of God, ordained that the
man should rule over thee. I placed thee, and children, and men-servants,
and maid-servants, under the same law of subjection to the government
ordained of God in the family,--the state. I for a time sanctioned
polygamy, and made it right. I, for the hardness of men's hearts, allowed
them, and made it right, to give their wives a bill of divorcement.
Woman, hear. Paul, having the same Spirit of God, confirms my word. He
commands _wives_, and children, and servants, after this manner:--'Wives,
submit yourselves unto your own husbands, as it is fit in the Lord;
children, obey your parents in all things, for this is well pleasing unto
the Lord; 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.' Woman, Paul makes _that rule_ the same, and _that
submission_, the same. The _manner_ of the rule he varies with the
relations. He requires it to be, in the _love_ of the husband, even as
Christ loved the church,--in the _mildness_ of the father, not provoking
the children to anger, lest they be discouraged,--in _the justice and
equity_ of the master, knowing that he also has a master in heaven:
(Colossians.) Woman, hear. Paul says to thee, the man _now_ shall have
one wife, and he _now_ shall not give her a bill of divorcement, save for
crime. Woman, thou art not free from thy husband. Christ's Golden Rule
must not be interpreted by thee as A. Barnes has rendered it; Christ
_assumes_ that thou _believest_ God's truth,--that thou _knowest_ the
relation of husband and wife, and the _obligations and rights_ of the
same, _as in the Bible; then_, in the light of this _knowledge_, verily,
thou art required to do what God says thou _oughtest_ to do. Woman, thou
art a sinner. Go, sin no more. Go, find thy husband; see to it that he
takes thee back. Go, submit to him, and honor him, and obey him."
_Emancipation--Ruin--Golden Rule, in your meaning, carried out_.
Island in the Tropics--Elegant houses falling to decay--Broad fields
abandoned to the forest--Wharves grass-grown--Negroes relapsing into the
savage state--A dark cloud over the island, through which the lightning
glares, revealing, in red writing, these words:--"_Redeemed, regenerated,
and disenthralled by the irresistible genius of universal
emancipation"_.--[Gospel--according to Curran--and the British
Parliament.]
Jamaica, sir, to say nothing of St. Domingo, is illustration of your
theory of the Golden Rule, in negro emancipation. You tell the Southern
master that all he would _expect_ or _desire_, if he were a slave, he must
do unto his bondman; that he must not pause to ask whether the relation of
master and slave be ordained of God or not. No. You tell him, _if_ he
would _expect_ or _desire_ liberty were he a slave, _that_ settles the
question as to what he is to do! He must let his bondman go free. Yea,
_that_ is what you teach: because the moment you put in the word OUGHT,
and say, all that you OUGHT to _expect_ or _desire_,--_i.e._ all that you
_know_ God commands you to _expect _ or _desire_ in your relations to men,
_as established by him,_--THAT _do to them_. Sir, when you thus explain
the Golden Rule, then your argument against slave-holding, so far as
founded on this rule, is at once arrested; it is stopped short, in full
career; it has to wait for reinforcement of FACT, which may never come up.
For, suppose the FACT to be, that the relation of master and slave is one
mode of the government ordained of God. Then, sir, the master, _knowing
that_ FACT, and _knowing_ what the slave, _as a slave_, OUGHT to _expect_
or _desire_, he, the master, then FULFILS THE GOLDEN RULE when he does
that unto his slave which, in similar circumstances, he OUGHT to expect
_to be done unto himself_. Now comes the question, OUGHT he then to
_expect_ or _desire_ liberty and equality? THAT is the question of
questions on this subject. And without hesitation I reply, The Golden Rule
DECIDES _that question_ YEA or NAY, _absolutely_ and _perfectly_, as God's
word or providence shows that the GOOD _of the family, the community, the
state_, REQUIRES that the slave IS or IS NOT _to be set free and made
equal_. THAT GOOD, _as God reveals it_, SETTLES THE QUESTION.
Let the master then see to it, how he hears God's word as to THAT GOOD.
Let him see to it, how he understands God's providence as to THAT GOOD.
Let him see to it, that he makes no mistake as to THAT GOOD. For God will
not hold him guiltless, if he will not hear what he tells him as to THAT
GOOD. God will not justify him, if he has a bad conscience or blunders in
his philosophy. God will punish him, if he fails to bless his land by
letting the bond go free when, he OUGHT to emancipate. And God will punish
him, if he brings a curse upon his country by freeing his slave when he
OUGHT NOT to give him liberty.
So, then, _the Golden Rule does not_, OF ITSELF, _reveal to man at all
what are his_ RELATIONS _to his fellow-men; but it tells him what he is
to_ DO, _when he_ ALREADY KNOWS THEM.
So, then, you, sir, cannot be permitted to tell the world that this rule
must emancipate all the negro slaves in the United States,--no matter how
unprepared they may be,--no matter how degraded,--no matter how unlike and
unequal to the white man by creation,--no matter if it be a natural and
moral impossibility,--no matter: the Golden Rule must emancipate by
authority of the first sentiments of the Declaration of Independence, and
by obligation of the great law of liberty,--the intuitional consciousness
of the eternal right!
No. The Rule, as said, _presupposes_ that he who is required to obey it
does already _know_ the relations in which God has placed him, and the
respective duties in those conditions. Has God, then, established the
relations of husband and wife, parent and child, master and slave? Yes.
Then the command comes. It says to the husband, To aid you in your known
obligations to your wife,--to give you a lively sense of it,--suppose
yourself to be the wife: whatsoever, therefore, you OUGHT, in that
condition, to _expect_ or _desire_, that, as husband, do unto your wife.
It says to the parent, Imagine yourself the child; and whatsoever, as
such, you OUGHT to _expect_ or _desire, that_, as parent, do unto your
child. It says to the master, Put yourself in the place of your slave;
and whatsoever you OUGHT, in that condition, to _expect_ or _desire,
that_, as master, do unto your slave. Let husband, parent, master, _know_
his obligations from God, and obey the Rule.
_Fugitive Slave--Obeying the Golden Rule under your version_.
Honorable Joshua R. Giddings and the Angel of the Lord--Hon. Gentleman at
table--Nine runaway negroes dining with him--The Angel, uninvited, comes
in and disturbs the feast.
Giddings has boasted in Congress of having had nine fugitive slaves to
break bread with him at one time. I choose, then, to imagine that, during
the dinner, the angel who found Hagar by the fountain stands suddenly in
the midst, and says to the negroes, "Ye slaves, whence came ye, and
whither will ye go?" And they answer and say, "We flee from the face of
our masters. This abolitionist told us to kill, and steal, and run away
from bondage; and we have murdered and stolen and escaped. He, thou seest,
welcomes us to liberty and equality. We _expect_ and _desire_ to be
members of Congress, Governors of States, to marry among the great, and
one of us to be President. Giddings, and all abolitionists, tell us that
these honors belong to us equally as to white people, and will be given
under the Golden Rule." And the angel of the Lord says to them, "Ye
slaves, return unto your masters, and submit yourselves under their hands.
I sent your fathers, and I send you, into bondage. I mean it unto good,
and I will bring it to pass to save much people alive." Then, turning to
the tempter, he says, "Thou, a statesman! thou, a reader of my word and
providence! why hast thou not understood my speech to Hagar? I gave her, a
slave, to Sarah. She fled from her mistress. I sent her back. Why hast
thou not understood my word four thousand years ago,--that _the slave
shall not flee from his master?_ Why hast thou also perverted my law in
Deuteronomy, (xxiii. 15, 16?) I say therein, '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.' Why hast thou not known that I meant the _heathen slave_ who
escaped from his _heathen master?_ I commanded, Israel, in such case, not
to hold _him_ in bondage. I made this specific law for this specific fact.
Why hast thou taught that, in this commandment, I gave license to all
men-servants and maid-servants in the whole land of Israel to run away
from their masters? Why hast thou thus made me, in one saying, contradict
and make void all my laws wherein I ordained that the Hebrews should be
slave-owners over their brethren during years, and over the heathen
forever? Why hast thou in all this changed my Golden Rule? I, in that
rule, _assume_ that men _know_ from revelation and providence the
relations in which I have placed them, and their duties therein. I then
command them to do unto others what they thus _know_ they _ought_ to do
unto them in these relations; and I make the obligation quick and
powerful, by telling every man to imagine himself in such conditions, and
then he will _the better_ KNOW '_whatsoever_' he should do unto his
neighbor. Why hast thou made void my law, by making me say, 'All that thou
_expectest_ or _desirest_ of others, in similar circumstances, do to
them'? I never imagined to give such license to folly and sin. Why hast
thou imagined such license to iniquity? Verily, thou tempter, thou hast in
thy Golden Rule made these slaves thieves and murderers, and art now
eating with them the bread of sin and death.
"Why hast thou tortured my speech wherein I say that I have made of _one
blood_ all nations of men, to mean that I have created all men equal and
endowed them with rights unalienable save in their consent? I never said
that thing! I said that I made all men to descend from _one parentage!_
That is what I say in that place! Why hast thou tortured that plain truth?
Thou mightest as well teach that all 'the moving creatures that have life,
and fowl that fly above the earth, in the open firmament of heaven,' are
_created equal_, because I said I brought them forth _of the water_. Thou
mightest as well say that 'all cattle, and creeping thing and beast of the
earth, _are created equal_, because I said I brought them forth _of the
earth_, as to affirm the _equality of men_ because I say they are _of one
blood_. Nay, I have made men unequal as the leaves of the trees, the sands
of the sea, the stars of heaven. I have made them so, in harmony with the
infinite variety and inequality in every thing in my creation. And I have
made them unequal in my _mercy_. Had I made all men equal in attributes of
body and mind, then _unfallen man_ would never have realized the varied
glories of his destiny. And had I given _fallen man_ equality of nature
and unalienable rights, then I had made the earth an Aceldama and Valley
of Gehenna. For what would be the _strife_ in all the earth among men
equal in body and mind, equal in power, equal in depravity, equal in will,
each one maintaining rights unalienable? When would the war end? Who would
be the victors where all are giants? Who would sue for peace where none
will submit? What would be _human social life?_ Who would be the weak, the
loving? Who would seek or need forbearance, compassion, self-denying
benevolence? Who would be the grateful? Who would be the humble, the meek?
What would be _human_ virtue, what _human_ vice, what _human_ joy or
sorrow? Nay, I have made men _unequal_ and given them _alienable rights_,
that I might INSTITUTE HUMAN GOVERNMENT and reveal HUMAN CHARACTER.
"Why hast thou been willingly ignorant of these first principles of the
oracles of God, which would have made thee truly a Christian philosopher
and statesman?"
_Fugitive Slave--Obeying the Golden Rule as Christ gave it_
Rev. A. Barnes and the Apostle Paul--Minister of the gospel in his
study--Fugitive slave, converted under his preaching, inquiring whether it
is not his duty to return to his master--Paul appears and rebukes the
minister for wresting his Gospel.
With all respect and affection for you, sir, I imagine a slave, having run
away from his master and become a Christian under your preaching, might,
with the Bible in his hands and the Holy Spirit in his heart, have,
despite your training, question of conscience, whether he did right to
leave his master, and ought not to go back. And I think how Paul would
listen, and what he would say, to your interpretation of his Epistle to
Philemon. I think he would say,--
"I withstand thee to thy face, because thou art to be blamed. Why hast
thou written, in thy '_Notes_,' that the word I apply to Onesimus may
mean, not _slave_, but _hired servant?_ Why hast thou said this in
unsupported assertion? Why hast thou given no respect to Robinson, and all
thy wise men, who agree that the word wherein I express Onesimus's
relation to Philemon never means a hired servant, but a _slave_,--the
property of his master,--a living possession?
"Why hast thou called in question the fact that Philemon was a
slave-holder? Why hast thou taught that, if he was a slave-holder when he
became a Christian, he could not _continue, consistently_, to be a
slave-owner and a Christian,--that if he did so _continue_, he would not
be in _good standing_, but an _offender_ in the church? (See Notes.)
"I say Philemon was the master of Onesimus, in the real sense of a
slave-owner, under Roman law, in which he had the right of life and death
over him,--being thereby a master in possession of power unknown in the
United States. And yet I call Philemon 'our dearly beloved and
fellow-laborer,' I tell him that I send to him again Onesimus, who had
been unprofitable to him in time past; but now, being a Christian, he
would be profitable. I tell him, I send him again, not a slave, (only,)
but above a slave, a Christian brother, beloved, specially to me, but how
much more unto him, both _in the flesh_ and in the Lord. Dost thou know,
Albert Barnes, what I mean by that word, _in the flesh?_ Verily, I knew
the things wherein the master and the slave are beloved, the one of the
other, in the best affections of human nature, and in the Lord! therefore
I say to Philemon that he, _as master_, could receive Onesimus _as his
slave_, and yet as a _brother_, MORE _beloved, by reason of his relation
to him as master_, than I could regard him! Yea, verily,--and I say to
thee, Albert Barnes, thou hast never been in the South, and thou dost not
understand, and canst not understand, the force, or even the meaning, of
my words _in the flesh_; i.e. _in the love of the master and the slave to
one another_. But Philemon I knew would feel its power, and so I made that
appeal to him.
"Why hast thou said, that I did not send Onesimus back _by authority?_ I
did send him back by authority,--yea, by authority of the Lord Jesus
Christ? For it was my duty to send him again to Philemon, whether he had
been willing to go or not; and it was his duty to go. But he was willing.
So we both felt our obligations; and, when I commanded, he cheerfully
obeyed. What else was my duty and his? Had I not said, in line upon line
and in precept upon precept, 'Servants, obey in all things your masters
according to the flesh; not with eye-service, as men-pleasers, but in
singleness of heart, pleasing God'? (Coloss. iii. 22.) Had not Peter
written, 'Servants, be subject to your masters with all fear; not only to
the good and gentle, but also to the froward'? (1 Pet. ii. 18.) Onesimus
had broken these commandments when he fled from his master. Was it not
then of my responsibility to send him again to Philemon? And was it not
Christ's law to him to return and submit himself under his master's hand?
"Why, then, hast thou not understood my speech? Has it been even because
thou couldst not _hear_ my word? What else has hindered? What more could I
have said, than (in 1 Tim. vi. 1-5) I do say, to rebuke all abolitionists?
Yea, I describe them--I show their principles--as fully as if I had called
them by name in Boston, in New York, in Philadelphia, and said they would
live in 1857.
"And yet thou hast, in thy commentary on my letter to Timothy, utterly
distorted, maimed, and falsified my meaning. Thou hast mingled truth and
untruth so together as to make me say what was not and is not in my mind.
For thou teachest the slave, while professing not so to teach him, that I
tell him that he is _not_ to count his master worthy of all honor; that he
_is_ to _despise_ him; that he is _not_ to do him service as to a
Christian faithful and beloved. _No_. But thou teachest the slave, in my
name, to regard his Christian master an _offender_ in the sight of
Christ, if he _continues_ a slave-owner.
"Thou tellest him to obey _only_ in the sense in which he is to submit to
injustice, oppression, and cruelty; and that he is ever to seek to throw
off the yoke in his created equality and unalienable right to liberty.
(See Notes.)
"This is what thou hast taught as my gospel. But I commanded thee to
teach and exhort _just the contrary_. I commanded thee to say after this
way:--'Let as many servants as are under the yoke, count their own
masters worthy of all honor, that the name of God and his doctrine be not
blasphemed. And they that have believing masters, let them not despise
them, because they are brethren; but rather do them service, because they
are faithful and beloved, partakers of the benefit. These things teach
and exhort.'
"Thou, in thy 'Notes,' art compelled, though most unwillingly, to confess
that I do mean _slaves_ in this place, in the full and proper sense; yea,
slaves under the Roman law. Good. Then do I here tell slaves to count
their masters, even when not Christians, worthy of all honor; and, when
Christians, to regard them as faithful and beloved, and not to despise
them, and to do them service? Yet, after all this, do I say to these same
slaves that they have a created equality and unalienable right to liberty,
under which, whenever they think fit, I command them to dishonor their
masters, despise them, and run away! Sir, I did never so instruct slaves;
nay, I did never command thee so to teach them. But I did and do exhort
thee not so to train them; for I said then and say now to thee, 'If any
man teach [slaves] otherwise, [than to honor their masters as faithful and
beloved, and to do them service,] and consent not to wholesome words, even
the words of the Lord Jesus Christ, and to the doctrine which is according
to godliness, he is proud, knowing nothing, but doting about questions and
strifes of words, whereof cometh envy, strife, railings, evil surmisings,
perverse disputings of men of corrupt minds, and DESTITUTE OF THE TRUTH,
supposing that gain is godliness; from such withdraw thyself,'
"What more could I have said to the abolitionists of my day? What more can
I say to them in this day? _That_ which was true of them two thousand
years ago, is true now. I rebuked abolitionists then, and I rebuke them
now. I tell them the things in their hearts,--the things on their
tongues,--the things in their hands,--are contrary to wholesome words,
even the words of the Lord Jesus Christ. Canst thou _hear_ my words in
this place without feeling how faithfully I have given the head, and the
heart, and the words, and the doings of the men, from whom thou hast not
withdrawn thyself?
"Verily, thou canst not _hear_ my speech, and therefore thou canst not
interpret my gospel. Thou believest it is impossible that I sanction
slavery! Hence it is impossible for thee to understand my words: for I do
sanction slavery. How? Thus:--
"I found slavery in Asia, in Greece, in Rome. I saw it to be one mode of
the government ordained of God. I regarded it, in most conditions of
fallen mankind, necessarily and irresistibly part of such government, and
therefore as natural, as wise, as good, in such conditions, as the other
ways men are ruled in the state or the family.
"I took up slavery, then, as such ordained government,--wise, good, yea
best, in certain circumstances, until, in the elevating spirit and power
of my gospel, the slave is made fit for the liberty and equality of his
master, if he can be so lifted up. Hence I make the RULE of magistrate,
subject, master and servant, parent and child, husband and wife, THE SAME
RULE; _i.e._ I make it THE SAME RIGHT in the _superior_ to control the
_obedience_ and the _service_ of the _inferior_, bound to obey, whatever
the difference in the relations and service to be rendered. Yea, I give
_exactly the same command_ to all in these relations; and thus, in all my
words, I make it plainly to be understood that I regard slavery to be as
righteous a mode of government as that of magistrate and subject, parent
and child, husband and wife, during the circumstances and times in which
God is pleased to have it continue. I saw all the injustice, the
oppression, the cruelty, masters might be guilty of, and were and are now
guilty of; but I saw no more injustice, oppression, and cruelty, in the
relation of master and slave, than I saw in all other forms of rule,--even
in that of husband and wife, parent and child. In my gospel I condemn
wrong in all these states of life, while I fully sanction and sustain the
relations themselves. I tell the magistrate, husband, father, master, how
to rule; I tell the subject, wife, child, servant, how to submit. Hence, I
command the slave not to flee from bondage, just as I require the subject,
the wife, the child, not to resist or flee from obedience. I warn the
slave, if he leaves his master he has sinned, and must return; and I make
it the duty of all men to see to it, that _he shall go back_. Hence, I
myself did what I command others to do: I sent Onesimus back to his
master.
"Thus I sanction slavery everywhere in the New Testament. But it is
impossible for thee, with thy principles,--thy law of reason,--thy law of
created equality and unalienable right,--thy elevation of the Declaration
of Independence above the ordinance of God,--to sustain slavery. Nay, it
is impossible for thee, with thy interpretation of Christ's Golden Rule,
to recognise the system of servile labor; nay, it is impossible for thee
to tell _this_ slave to return to his master as I sent Onesimus back;
nay, thou art guarded by thy Golden Rule. Thou tellest him that, if thou
hadst been in his place, thou wouldst have _expected, desired_ freedom,
that thou wouldst have run away, and that thou wouldst not now return;
that thou wouldst have regarded thy created equality and unalienable
right as thy supreme law, and have disregarded and scorned all other
obligations as _pretended revelation from God_. Therefore thou now doest
unto him '_whatsoever_' thou wouldst _expect_ or _desire_ him to do unto
thee in similar circumstances; _i.e._ thou tellest him he did right to
run away, and will do right not to return! This is thy Golden Rule. But
I did not instruct thee so to learn Christ. Nay, this slave knows thou
hast not not given him the mind of Christ; nay, he knows that Christ
commands thee to send him to his master again. And thus do what thou
OUGHTEST to _expect_ or _desire_ in similar circumstances; yea, _do_ now
_thy duty_, and this slave, like Onesimus, will bless thee for giving him
a good conscience whenever he will return to his obedience. Thus Paul,
the aged, speaks to thee."
So, then, the Golden Rule is the whole Bible; yea, Christ says it is-"the
law and the prophets;" yea, it is the Old Testament and the New condensed;
and with ever-increasing glory of Providence in one sublime aphorism,
which can be understood and obeyed only by those who _know_ what the
Bible, or Providence, reveals as to man's varied conditions and his
obligations therein.
I think, sir, I have refuted your interpretation of the Golden Rule, and
have given its true meaning.
The slave-holder, then, may have a good conscience under this commandment.
Let him so exercise himself as to have a conscience void of offence
towards God and towards men.
Yours, &c. F.A. Ross.
Conclusion.
I intended to, and may yet, in a subsequent edition, write two more
letters to A. Barnes. The _one_, to show how infidelity has been passing
off from the South to the North,--especially since the _Christian death_
of Jackson; the other, to meet Mr. Barnes's argument founded on the spirit
of the age.
The End.
End of Project Gutenberg's Slavery Ordained of God, by Rev. Fred A. Ross, D.D.