We are told that book-making, among some, has become a trade. That some
men write books to order, to suit the market; that there is no knowing
what may be an author’s principles, or whether he has any at all, by
what may be in his book.
The principal object of such a writer must be his money—his pay: if in
great haste to get it in possession, he may be expected sometimes to be
careless; and unless very talented and experienced in the subject on
which he writes, to record contradictions.
Page 83, Mr. Barnes says—“The Hebrews were not essentially distinguished
from the Egyptians, as the Africans are from their masters in this land,
by colour.” But he continues, pages 86 and 87—“They (the Hebrews) were a
_foreign_ race, as the African race is with us. They were not Egyptians,
any more than the nations of Congo are Americans. They were not of the
children of Ham. They were of another family; they differed from the
Egyptians, by whom they were held in bondage, as certainly as the
African does from the Caucasian or the Malay divisions of the great
family of man.”
In page 228, on another subject, he says—“If, therefore, it be true that
slavery did not prevail in Judea; that there is no evidence that the
Hebrews engaged in the traffic, and that the prophets felt themselves at
liberty to denounce the system as contrary to the spirit of the Mosaic
institutions, these FACTS will furnish an important explanation of some
things in regard to the subject in the New Testament, and will prepare
us to enter on the inquiry how it was regarded by the Saviour; for if
slavery did not exist in Palestine in his time: if he never came in
contact with it, it will not be fair to infer that he was not opposed to
it, because he did not often refer to it, and expressly denounce it.”
This is in strict conformity with the following:
Page 242. “There is no conclusive evidence that he ever came in contact
with slavery at all. * * * There is no proof which I have seen referred
to from any contemporary writer, that it existed in Judea in his time at
all; and there is no evidence from the New Testament that he ever came
in contact with it.”
Also, page 244. “There is not the slightest proof that the Saviour ever
came in contact with slavery at all, either in public or in private
life.”
Also, page 249. “We have seen above, that there is no evidence that when
the Saviour appeared, slavery in any form existed in Judea, and
consequently there is no proof that he ever encountered it.”
Permit us to compare these statements with _Matt._ viii. 5–14:
“And when Jesus was entered into Capernaum, there came unto him a
centurion, beseeching him, (verse 6,) and saying, Lord, my _servant_,
&c. (Verse 9,) For I am a man of authority, having soldiers under me;
and I say to this man go, and he goeth; and to another, Come, and he
cometh, and to my SERVANT (δουλῳ, _slave_), Do this, and he doeth it,”
&c.
Also, _Luke_ vii. 2–10. “And a certain centurion’s _servant_ (δοῦλος,
_slave_) was sick,” &c. * * * “beseeching him that he would come and
heal his _servant_ (δοῦλον, _slave_.)” (Verse 10,) “And they that were
sent, returning to the house, found the _servant_ (δοῦλον, _slave_)
whole that had been sick.”
So also, _Luke_ xix. 12–16. (Verse 13,) “And he called his ten
_servants_ (δοῦλους, _slaves_),” &c. Also _John_ viii. 33–36: “And they
answered him, we be Abraham’s seed, and were never _in bondage_
(δεδουλεύκαμεν, _in slavery_) to any man; how sayest thou, Ye shall be
made free?” (Verse 34,) “Jesus answered them, Verily, verily, I say unto
you, whoever committeth sin is the servant (δοῦλος, _slave_) of sin.”
(Verse 35,) “And the servant (δοῦλος, _slave_) abideth not in the house
for ever, but the Son abideth ever. If the Son therefore make you free,
you shall be free indeed.”
Permit us also to compare them with the following, Mr. Barnes’s _own
statements_. See page 250: “All that the argument does require, whatever
conclusion we may reach as to the manner in which the apostles treated
the subject, is, the admission of the _fact_, that slavery _everywhere_
abounded; that it existed in forms of great severity and cruelty; that
it involved all the essential claims that are now made by masters to the
services or persons of slaves; that it was protected by civil laws; that
the master had the right of transferring his slaves by sale, donation,
or testament; that in general he had every right which was supposed to
be necessary to perpetuate the system; and that it was impossible that
the early preachers of Christianity should not encounter this system,
and be constrained to adopt principles in regard to the proper treatment
of it.”
And, again, page 251: “It is fair that the advocates of the system
should have all the advantage which can be derived from the fact, that
the apostles found it in its most odious forms, and in such
circumstances as to make it proper that they should regard, and treat it
as an evil, if Christianity regards it as such at all.”
And, again, pages 259, 260: “I am persuaded that nothing can be gained
to the cause of anti-slavery by attempting to deny that the apostles
found slavery in existence in the regions where they founded churches,
and that those sustaining the relation of master and slave were admitted
to the churches, if they gave real evidence of regeneration, and were
regarded by the apostles as entitled to the common participation of the
privileges of Christianity.”
But there are other errors in this “Scriptural View of Slavery,” page
245:
“He (the Saviour) never uttered a word _in favour_ of slavery, * * * not
even a _hint_ can be found, in all he said, on which a man * * * who
meant to keep one already in his possession, could rely to sustain his
course.”
We ask that this assertion of Mr. Barnes shall be compared with _Luke_
xvii. 7–11:
“But which of you having a servant (δοῦλον, _slave_) ploughing, or
feeding cattle, will say unto him, by and by, when he has come from the
field, Go, sit down to meat? And will not rather say unto him, Make
ready wherewith I may sup, and gird thyself and serve me, till I have
eaten and drunken, and afterward thou shalt eat and drink? Doth he thank
that servant (δούλῳ, _slave_) because he did the things that were
commanded him? I trow not.” “So likewise ye, when ye shall have done all
those things which are commanded you, say, We are unprofitable servants;
we have done that which was our duty to do.”
And, again, Mr. Barnes says: “The nations of Palestine were devoted to
destruction, not to servitude.” See page 118.
Compare this with the following, from page 156: “There were particular
reasons operating for subjecting the nations around Palestine to
servitude, which do not exist now. They were _doomed_ to servitude for
_sins_.”
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