1. That many things were allowed by the law of Moses which are strictly6 prohibited by the law of Christ. That law was imperfect in its character, limited in its application, and temporary in its design. It contained a number of statutes7 which could by no means be incorporated into the laws of a christian4 state.
Among the things commanded and allowed by the law under consideration, the following may be specified:—
1. It commanded a Hebrew, even though a[Pg 108] married man, with wife and children living, to take the childless widow of a deceased brother, and beget9 children with her; Deut., 25: 5-10.
2. The Hebrews, under certain restrictions10, were allowed to make concubines, or wives for a limited time, of women taken in war; Deut. 21: 10-14.
3. A Hebrew who already had a wife, was allowed to take another also; provided he still continued his intercourse11 with the first as her husband, and treated her kindly12 and affectionately; Exodus13 21: 9-11.
4. By the Mosaic14 law, the nearest relative of a murdered Hebrew could pursue and slay15 the murderer, unless he could escape to the city of refuge; and the same permission was given in case of accidental homicide; Num. 35: 9-34.
5. The Israelites were commanded to exterminate16 the Canaanites, men, women and children; Deut. 9: 12; 20: 16-18.
“Each of these laws, although in its time it was an ameliorating law, designed to take the place of some barbarous abuse, and to be a connecting link by which some higher state of society might be introduced, belongs confessedly to that system which St. Paul says made nothing perfect. They are a part of the commandment which he says was annulled17 for the weakness and unprofitableness thereof, and[Pg 109] which, in the time which he wrote, was waxing old, and ready to vanish away.” (Dr. Stowe.)
Now, will any one pretend that it is proper for a christian, having a wife, to take also the wife of a deceased brother? But the law of Moses authorized19 this as clearly as any one pretends that it authorized slavery. Is it allowable for a christian to take a concubine or marry three or four wives? But the law of Moses allowed this as distinctly as any one believes that it allowed slavery. Would it be right for a christian to pursue a neighbor who had committed accidental or intentional21 homicide, overtake and slay him? But the law of Moses justified22 the Jewish man-slayer as plainly as the most ultra defender23 of slavery maintains that it justified slaveholding. Suppose we admit, for argument sake, that slavery was authorized by the law of Moses, does it follow as a matter of course, that the law of Christ authorizes24 it? By no means; for we have seen that the former authorized concubinage, polygamy, extermination25 of the heathen, and summary vengeance26 upon the unwitting murderer, all of which things are utterly27 incompatible28 with the precepts29 of the latter. And slavery might very properly be placed in the category of those practices allowed by the law, but prohibited by the gospel. Thus the argument for[Pg 110] slavery from the law of Moses proves too much, and therefore proves nothing.
2. But if, as is claimed, the Jews were authorized to enslave their fellow men, which we by no means admit, it was by express authority from God, who alone may deprive any of his creatures of the rights with which he has invested them. Express grants were made to the “chosen seed,” as for instance, the forcible occupancy of the land of Canaan, and of the cities thereof. Now those grants were not made to Americans, but to the ancient Israelites, and it is neither modest nor sensible for citizens of the United States to act under a charter which they admit was made to an ancient nation, for a temporary purpose. Let the American slaveholder show the same authority for slaveholding which he maintains the Jew could produce. Has God ever made a grant to Americans to enslave the Africans?
3. Again, the passage mainly relied upon is found in Leviticus, 25: 44-47; in which the Jews are authorized to procure30 servants of the nations, (not heathen, for heathen is not in the original) round about them. Now if this celebrated31 passage be at all to the purpose, it is, as Pres. Edwards has said, “a permission to every nation under heaven to buy slaves of the nations round about them; to us, to buy of our[Pg 111] Indian neighbors; to them, to buy of us; to the French to buy of the English, and to the English to buy of the French; and so through the world. Thus according to this construction, we have here an institution of a universal slave trade, by which every man may not only become a merchant, but may rightfully become the merchandize itself of this trade, and be bought and sold like a beast.” Who is willing to admit the consequences of this construction?
We might here rest the case, because these three considerations, taken separately, or together, destroy entirely32 the whole force of the argument for American slavery predicated upon Levitical servitude.
We shall now inquire what kind of servitude was recognized and regulated by the law of Moses. The particular statute8 upon which the main reliance is placed, by the friends of slavery, and which is supposed to contain the black and bloody33 charter for the degradation34 of humanity, is found in Leviticus 25: 44-47, and reads as follows:—
“Both thy bondmen and thy bondmaids which thou shalt have, shall be of the heathen that are round about you: of them shall ye buy bondmen and bondmaids. Moreover of the children of strangers that do sojourn35 among you, of them shall ye buy, and of their fami[Pg 112]lies that are with you, which they beget in your land: and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession, they shall be your bondmen forever.”[9]
1. The word slave, it will be observed, does not occur in this passage, nor does bondmen and bondmaids mean anything more than men-servants and women-servants. The word bond, as we have seen, is gratuitously36 supplied by our translators, and is not in the original; and the word servants means no more than laborers38 or workers. All kinds of servants are described by the term here found, and hence from its use in this place, it cannot be inferred that the persons referred to were slaves. The passage clearly authorized the procurement39 of servants from adjoining nations, which was a thing perfectly40 right in itself, and that is all it did authorize20.
2. Nor does the fact that the passage allow[Pg 113]ed the purchase of servants, prove that the persons purchased were slaves, or became slaves. Irishmen were, many of them, a few years since, “bought servants.” They were sold to pay for their passage to this country, but the whole transaction was voluntary on the part of the “sons of Erin,” and looked to their benefit. Jacob, as we have seen, purchased Leah and Rachel with fourteen years of labor37. Our blessed Savior hath purchased us with his own blood. The idea of chattel41 slavery cannot be associated with the word buy or bought, as used in the sacred writings, without doing great violence to their meaning. The phrase, “of them shall ye buy” may be properly rendered, “of them shall ye get, or obtain servants.” The word translated buy, in the passage before us, is in other places translated “get” or “getteth.” Thus, “He that beareth reproof42 getteth understanding.” Prov., 15: 32. “He that getteth wisdom, loveth his own soul.” Prov., 19: 8. But the meaning of the word buy, and sell, as applied43 to the purchase and sale of men, is definitely settled by its use in the context of the passage which we are examining. It is used in verse 47, “if thy brother wax poor and sell himself” etc. In verse 39, the reading is, “and be sold.” These passages are intended to convey an idea of the same transaction, and that transac[Pg 114]tion was nothing more nor less than the voluntary sale of a poor man to a rich one, not as a slave, but as a servant. The sale was made, and the money was received by the servant who sold himself, with which he released himself and family from pecuniary44 embarrassment45. In this sale and purchase of a man, the idea of slavery is utterly excluded. Now is it probable that the words buy, and sell, in this same chapter, when applied to foreign servants, were used in a totally different sense? To suppose this would be to charge Moses, as Wm. Jay observes, with a fraudulent intent to render the meaning of his law doubtful and unintelligible46.
3. Considerable stress is placed upon the phrase, “shall be of the heathen,” as if heathenism was a crime to be punished with a still deeper degradation than idolatry can produce. “The word heathen,” says Mr. Jay, “is gratuitously inserted by our translators instead of nations, the meaning of the original.”
4. Permission was also given for the purchase of the “children of the strangers.” “‘Children of the strangers’ is an orientalism, for strangers, as ‘children of the East,’ ‘children of the Province,’ ‘children of the Ethiopians.’ Hence, the Jews, instead of buying little boys and girls of their parents, were to buy foreigners residing in the country; and not only for[Pg 115]eigners, but their descendants, natives of Palestine.” (Jay.)
5. “They shall be your bondmen forever.” In this phrase is supposed to be found a charter for perpetual, hereditary47, hopeless bondage. Mr. Jay very justly remarks upon it as follows: “The preconceived opinions of the translators tempted48 them to give such a color to this sentence as best accorded with their proslavery theory. Hence this strong expression in the text, while in the margin49 the literal translation is honestly given, “Ye shall serve yourselves with them forever.” Not a word about bondmen, but merely an unlimited50 permission, as to time, to use or employ foreigners or strangers.”
The proslavery construction renders the permission absurd, because in the first place it would be impossible for any one man literally51 to be a bondman forever, unless servitude could be continued in heaven or hell. And, in the next place, it could not continue in the same person in Israel beyond the great jubilee52.
Now when this passage in Leviticus 25, is stripped of all the proslavery glosses53 of the translators, the following is, as the excellent writer just quoted observes, its plain and obvious meaning:—“You may buy of themselves, for servants, men and women who are natives[Pg 116] of the adjoining countries, just as you have already been authorized to buy your own countrymen for servants. You may also buy, for servants, strangers residing among you, and their descendants; and your children after you may do the same. You may always employ them as servants.”
The servitude permitted by the law of Moses has been most grossly misrepresented, and misunderstood. It was not an institution looking mainly to the advantage of the rich and powerful, while it crushed the poor and defenseless into the dust, disregarding their interests and their sorrows, but it was a benificent arrangement intended to relieve the unfortunate and open a door of hope to the Gentile inquirer of the way to Zion. Now observe carefully the following facts:—
1. Servants were not kidnapped or stolen from the surrounding nations. The stealing of a man was made a capital offense55. He that stealeth a man and (or it should be) selleth him, or if he be found in his hand, he shall surely be put to death. Ex. 21: 16. Now, as all the slaves in America have been stolen, those who stole them, and those who hold them, are worthy56 of death according to the law of Moses.
2. All the servants obtained by the Jews from neighboring nations were voluntary servants.[Pg 117] This is proved in the following way. 1. Foreign servants, and native Hebrew servants were obtained in the same manner. Native Hebrews became servants (except in cases of crime) by voluntary contract. 2. Obedience57 to the law of Moses was a condition of servitude in the Jewish state. An idolater was not allowed to remain in the land. And a bought servant was obliged to renounce58 idolatry, receive the rite54 of circumcision, and in all things conform to the law of Moses, as his master was required to do. Gen. 17: 10-15. Ex. 23: 15-20. Deut. 16: 10-18. All were required to enter into the most solemn religious covenant59. “Ye stand this day, all of you, before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water; that thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day.” Deut. 29. But conformity60 to the law of Moses was voluntary. We cannot conceive that a Jew was allowed to buy a heathen servant against his will, tie him, inflict61 upon him the rite of circumcision, and then compel him to observe the great feasts ordained62 by the law,[Pg 118] and, otherwise conform to the Jewish religion. Hence the acceptance of a place as a servant in a Jewish family was a matter of choice. 3. Servants were not obliged to remain with their masters. If they saw proper to change their situation, they had a perfect right to do so, just as laborers now have, and there was no fugitive63 slave law to prevent them from so doing. “Thou shalt not deliver unto his master the servant that is escaped unto thee. He shall dwell with thee, even among you, in that place he shall choose, in one of thy gates where it liketh him best: thou shalt not oppress him.” Deut. 23: 15, 16. From these facts, the conclusion is irresistible64 that servitude was not forced upon a foreigner, but voluntarily accepted by him, and that his continuance in that relation was voluntary. How great the contrast between this system and American slavery which utterly disregards the will of slaves.
3. Foreign servants were to be treated in all respects precisely65 as native Hebrew servants were to be treated. “Ye shall have one manner of law, as well for the stranger as for one of your own country, for I am the Lord your God.” Lev. 24: 22.
4. Ample provisions were made for the religious improvement of servants of all classes and especially foreign servants. They were to[Pg 119] observe the sabbath, go up with their masters to the three great annual feasts celebrated at Jerusalem, listen to the reading of the law, and in short enjoy all the advantages of the Jewish religion. Mr. Barnes estimates that in a period of fifty years, not less than twenty three were appropriated to the exclusive benefit of servants, during which time their whole attention might be devoted66 to the interests of their souls. Does not this indicate that the great design of the employment of foreign servants was religious? Is there the least similarity between this system of servitude and American slavery?
5. Special provisions were made to secure the kind treatment of all foreigners, foreign servants of course included. “Thou shalt not vex67 a stranger nor oppress him.” “Thou shalt not oppress a stranger, for ye know the heart of a stranger.” “Cursed be he that perverteth the judgment69 of the stranger.” “The Lord your God regardeth not persons. Love ye therefore the stranger.” But does not American slavery vex and oppress the stranger and pervert68 his judgment? The wide world cannot produce a class of persons who are, or ever have been oppressed, if American slaves are not. The word oppression is too feeble to express the tyranny suffered by the strangers in our land.
[Pg 120]
6. Servants under the law of Moses could not be sold. No permission was given for the sale of servants. They could not be taken for the payment of debts, or as pledges, or presents. They never were sold or given away. The reason of this is found in the fact that they were not chattels,—they were recognized as men, and had made a contract for service which their masters could not at pleasure annul18. We have seen that the trade in slaves is an extensive and lucrative70 business.
7. The Hebrew law regarded servants as naturally equal to their masters, and hence, they were allowed to marry into their master’s family, and inherit, under some circumstances, their master’s property. Deut. 21: 10-14. A slave is not regarded as a man, can own nothing, and inherit nothing. What a contrast! American slavery, and Hebrew servitude seem to be erected71 upon totally different foundations.
8. At stated periods the mild form of servitude instituted by the law of Moses expired. A Hebrew who became a servant could not be required to continue in that relation more than six years. And every fiftieth year was a grand Jubilee, at the commencement of which liberty was proclaimed throughout all the land unto all the inhabitants thereof. Lev. 25: 10, 11. Contracts for service, under any circumstances,[Pg 121] could not hold beyond that great jubilee. It was a glorious institution, and a type of the proclamation of the gospel. But American slavery knows no joyful72 jubilee! For three hundred years no proclamation of freedom has been made throughout all this land unto all the inhabitants thereof. No, generation after generation of slaves goes down to their graves in despair! Slavery is without a jubilee.
9. The grand design of the introduction of foreign servants into the Jewish state was their salvation73. From a careful examination of this whole subject, we are fully2 satisfied that the 25th chapter of Lev. contains, as Mr. Smith has said, “the constitution of Heaven’s first Missionary74 society, by which a door of mercy and salvation was opened to the heathen, through which they could obtain access to the altar of God, find mercy and live.”
It will be observed that a foreigner could obtain a permanent residence in Israel in but two ways,—1st By becoming a servant in a Jewish family, and, 2d By purchasing a house in a walled city. Now, when in connection with these facts, we consider that to the Jews were committed the “lively oracles;” that the only temple of God on earth was erected on Mt. Moriah; that the divinely appointed priesthood and sacrifices were in Jerusalem; and also that[Pg 122] a renunciation of idolatry and hearty75 acceptance of the God and religion of the bible was absolutely required of those foreigners who desired to become servants; that when they did become servants they were blessed with all the precious privileges of the Jewish religion, and after a few years, became, with their families, adopted members of the Jewish state, having all the rights, immunities76 and honors of the chosen people of God; I say, when all these facts are impartially77 weighed, they convince us that the end of the provision alluded78 to for the admission of foreign servants was religious—the salvation of those servants.
And history affords a powerful argument in support of this position. What was the practical operation of the law of Moses in relation to foreign servants? If the pro-slavery view of that law be correct, then history would record the fact that the commonwealth79 of Israel was a slaveholding commonwealth. It would state that the Jews traded in men, and that this traffic was important. We should read of poor, ignorant, chained idolaters traveling in mournful procession to a great slave pen at Jerusalem, situated80 under the shadow, perhaps of the temple of God, and from thence into every part of the land. And when our Savior appeared, he would have come into contact[Pg 123] with those wretched slaves, and would have said something about them. Do we find these facts in history? No, not one of them. Jerusalem, thank God, was a free city. Judea a free state. Foreigners were employed from age to age, as servants, but as was contemplated81, they embraced the religion of God, became adopted citizens and were fully identified with the commonwealth of Israel. “After circumcision they were,” as Jahn says, “recorded among the Hebrews,” and after the jubilee they enjoyed all the immunities of the children of Abraham. Such was the intention, and such the results of Levitical servitude. Between that system and American slavery there is scarcely any thing in common. Slavery originated in piracy82, is a system of savage83 tyranny, degrading to the intellect, destructive of morality, blasting to hope and happiness, and tending to barbarism and crime. Servitude under the law of Moses, originated in a benevolent84 desire to open a door of hope to the heathen, was kind and just in its requirements, guarding with extreme jealousy85 the interest of servants, and admirably calculated to lead their minds to morality, virtue86 and the knowledge of God. Slavery, therefore, can find no sanction in the law of Moses. Why, if that law were applied to American slavery[Pg 124] it would abolish it. Compel slaveholders to use their slaves as the law of Moses required servants to be used, and you will soon see an end of slavery.
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1
bondage
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| n.奴役，束缚 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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approbation
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| n.称赞；认可 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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6
strictly
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| adv.严厉地，严格地；严密地 | |
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statutes
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| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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statute
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| n.成文法，法令，法规；章程，规则，条例 | |
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beget
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| v.引起；产生 | |
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restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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intercourse
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| n.性交；交流，交往，交际 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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exodus
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| v.大批离去，成群外出 | |
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mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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slay
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| v.杀死，宰杀，杀戮 | |
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exterminate
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| v.扑灭，消灭，根绝 | |
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annulled
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| v.宣告无效( annul的过去式和过去分词 )；取消；使消失；抹去 | |
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annul
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| v.宣告…无效，取消，废止 | |
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authorized
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| a.委任的，许可的 | |
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authorize
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| v.授权，委任；批准，认可 | |
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intentional
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| adj.故意的，有意（识）的 | |
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justified
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| a.正当的，有理的 | |
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defender
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| n.保卫者，拥护者，辩护人 | |
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authorizes
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| 授权，批准，委托( authorize的名词复数 ) | |
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extermination
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| n.消灭，根绝 | |
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vengeance
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| n.报复，报仇，复仇 | |
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utterly
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| adv.完全地，绝对地 | |
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incompatible
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| adj.不相容的，不协调的，不相配的 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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sojourn
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| v./n.旅居，寄居；逗留 | |
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gratuitously
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| 平白 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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laborers
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| n.体力劳动者，工人( laborer的名词复数 )；（熟练工人的）辅助工 | |
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procurement
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| n.采购；获得 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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chattel
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| n.动产；奴隶 | |
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42
reproof
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| n.斥责，责备 | |
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43
applied
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| adj.应用的；v.应用，适用 | |
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44
pecuniary
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| adj.金钱的；金钱上的 | |
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45
embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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46
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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47
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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48
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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49
margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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50
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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51
literally
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| adv.照字面意义，逐字地；确实 | |
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52
jubilee
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| n.周年纪念；欢乐 | |
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53
glosses
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| n.（页末或书后的）注释( gloss的名词复数 )；（表面的）光滑；虚假的外表；用以产生光泽的物质v.注解( gloss的第三人称单数 )；掩饰（错误）；粉饰；把…搪塞过去 | |
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54
rite
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| n.典礼，惯例，习俗 | |
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55
offense
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| n.犯规，违法行为；冒犯，得罪 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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obedience
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| n.服从，顺从 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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conformity
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| n.一致，遵从，顺从 | |
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inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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vex
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| vt.使烦恼，使苦恼 | |
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pervert
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| n.堕落者，反常者；vt.误用，滥用；使人堕落，使入邪路 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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lucrative
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| adj.赚钱的，可获利的 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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joyful
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| adj.欢乐的，令人欢欣的 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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immunities
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| 免除，豁免( immunity的名词复数 )； 免疫力 | |
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impartially
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| adv.公平地，无私地 | |
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alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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commonwealth
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| n.共和国，联邦，共同体 | |
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situated
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| adj.坐落在...的，处于某种境地的 | |
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contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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piracy
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| n.海盗行为，剽窃，著作权侵害 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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jealousy
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| n.妒忌，嫉妒，猜忌 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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