“Slavery, at the age of the apostle, had so penetrated society, was so
intimately interwoven with it, and the materials of servile war were so
abundant, that a religion, preaching freedom to the slave, would have
shaken the social fabric to its foundation, and would have armed against
itself the whole power of the state. Paul did not then assail the
institution. He satisfied himself with spreading principles which,
however slowly, could not but work its destruction. * * * And how, in
his circumstances, he could have done more for the subversion of
slavery, I do not see.”
May we request the disciples of Dr. Channing to read the chapter on
“Slavery,” in Paley’s Moral and Political Philosophy, and decide whether
the above is borrowed in substance therefrom. And we beg further to
inquire, whether it does not place Paul, considering “his
circumstances,” in an odious position? What, Paul satisfying himself to
not do his duty! What, Paul shrink from assailing an institution because
deeply rooted in power and sin! What, Paul, the apostle of God, fearing,
hesitating, failing to denounce a great sin, because it was penetrating
through and intimately interwoven with society!
Why did he not manifest the same consideration in behalf of other great
sins? Would it not be an easier and more rational way to account for his
not assailing slavery, by supposing him to have known that it was the
providence of God, in mercy, presenting some protection to those too
degraded and low to protect themselves? If such supposition describes
the true character of the institution of slavery, then the conduct of
Paul in regard to it would have been just what it was. Paul lived all
his life in the midst of slavery; as a man among men, he had a much
better opportunity to know what was truth in the case than Dr. Channing.
But as an apostle, Paul was taught of God. Will the disciples of Dr.
Channing transfer these considerations from St. Paul to the Almighty,
and say that he was afraid to announce his truth, his law, then to the
world, lest it should stir up a little war in the Roman Empire? In what
position does Dr. Channing place Him, who came to reveal truth, holding
death and judgment in his hand!
“Now they have known that all things whatsoever thou hast given me are
of thee: For I have given unto them the words which thou gavest me; and
they have received them.” _John_ xvii. 7, 8.
“I take you to record this day, that I am pure from the blood of all
_men_, for I have not shunned to declare unto you all the counsel of
God.” _Acts_ xx. 26, 27.
“God forbid: yea, let God be true, but every man a liar.” _Rom._ iii. 4.
But we propose to the disciples of Dr. Channing an inquiry: If he could
not see how St. Paul in his circumstances could have done more for the
subversion of slavery, why did he not take St. Paul for his example, and
suffer the matter to rest where St. Paul left it? For he says, vol. iii.
page 152—“It becomes the preacher to remember that there is a silent,
indirect influence, more sure and powerful than direct assaults on false
opinions.” Or was he less careless than St. Paul about stirring up a
servile war, and of shaking our social fabric to its foundation? Or did
the doctor’s _circumstances_ place him on higher ground than St. Paul?
Had “this age of the world” presented him with new light on the true
interpretation of the Scriptures? Had the afflatus of the Holy Spirit
commissioned him to supersede Paul as an apostle? Are we to expect,
through him, a new and improved edition of the gospel? And is this the
reason why an argument drawn from the Old Edition now “hardly deserves
notice?”
Dr. Channing says, vol. ii. p. 104—“The very name of the Christian
religion would have been forgotten amidst the agitations of universal
bloodshed.” Is then the Christian religion a fabrication of men? Was
Christ himself an impostor? And could Dr. Channing loan himself to such
a consideration?
“Upon this rock I will build my church: and the gates of hell shall not
prevail against it.” _Matt._ xvi. 18.
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