The scriptural position of a Christian and a Christian society in relation to sin, may be ascertained6 from the following quotations7: “But I have written unto you not to keep company—if any man that is called a brother be a fornicator, or covetous8, or an idolater, or railer, or drunkard, or extortioner, with such an one, no, not to eat.”
“Wherefore come out from among them, and be ye separate, saith the Lord; and touch not the unclean thing, and I will receive you.”
“And have no fellowship with the unfruitful works of darkness, but rather reprove them.”
“Now we command you brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly.”
In these passages the duty of open and decided9 non-fellowship with sinners is unequivocally asserted. 1. Do not “keep company” with covetous persons and extortioners. Do not “eat” with them at the sacramental table, for this would imply a sanction of their sin. 2.[Pg 171] “Come out from among them.” Let there be between you a plain line of demarcation so that the whole world will know that you are not in favor with their sin, and are not a party to it. “Have NO FELLOWSHIP.” Be not united in any associations which require it. Go not with them to the sacramental board. Unite not with them in benevolent10 efforts for the conversion11 of the world, for this would require fellowship. Have no fellowship. 4. “In the name of the Lord Jesus withdraw yourselves”—cut off all ties which imply fellowship. Do this solemnly—do it in the name of the blessed Jesus—do it for the glory of God—do it as an act of discipline—withdraw yourselves from every disorderly walker—from every “darkness worker,”—let them be unto you “as a heathen man and a publican.”
Now how are these scriptures12 to be obeyed respecting the great sin of slavery? We answer: 1. The church should debar slaveholders from its communion. While they remain impenitent13 in relation to the monstrous sin of slavery and refuse to emancipate14 their slaves, they should be peremptorily15 refused admittance into the fellowship of saints. At the door they ought to be met by an emphatic16 “No sirs; your hands are red with blood, your purses are filled with unjust gains, you rob the widow and[Pg 172] the fatherless, you make merchandise of men, repent17, reform, do justly, love mercy, or away ye men-stealers!”
2. If by any means slaveholders have obtained a place in the church, they should be plainly dealt with, according to the directions given in such cases by the sacred writers, and in case of a refusal on their part to “hear the church,” they should be immediately thrust out—accounted as “heathen”—“delivered unto Satan for the destruction of the flesh.”
3. But in case a church refuses to discipline slaveholders, as it disciplines other offenders18 against God, and on the contrary persistently19 retains them in its communion and officially recognizes them as members of the household of faith,—as holy persons,—as good christians20, then a christian can do no better than to withdraw from that church. He cannot remain in it without giving an expressed or implied sanction to a slaveholding christianity. The whole force of his piety21 and influence will go abroad to create the conviction that slavery is right and quite consistent with holiness.
In support of this view of the true position of a church and of christians in relation to slavery, the following additional considerations are submitted:
[Pg 173]
1. The church is required to be holy. But it cannot approximate to holiness while welcoming into its pale sinners such as slaveholders are, and sanctioning such an impurity22 as is slavery.
2. The Church is required to be the “pillar and ground of the truth.” But a slaveholding church wofully perverts23 and corrupts24 the truth in many important particulars. The truth that God hates oppression and robbery for instance, is corrupted25 by it, for it pronounces the very chief oppressors and robbers the true children of God, and assures the world that He approbates their conduct. It corrupts the truth in relation to the true idea of a christian. It denies that justice, mercy and love, are essential attributes of a christian character, by passing off upon a deluded26 world a class of persons as christians who are pre-eminently unjust, unmerciful, and full of hate to the human brotherhood27.
3. The church should honor the holy scriptures. But a slaveholding church necessarily dishonors them. The church is presumed to be a faithful and competent expounder28 of the doctrines29 and moral precepts30 of the Bible, and hence what it approves, it is supposed, the Bible sanctions, and as it approves of slavery, it gives currency to the idea that the Bible is[Pg 174] a pro-slavery book,—that Christianity is favorable to oppression, and an enemy to equality and fraternity. Thus a slaveholding church dishonors the Word of Truth and is an infidel-making organization. Non-fellowship with slaveholding is demanded as a condition of faithfulness to the Bible.
4. The church is expected to convert the world to righteousness. But it can never do this while shielding the Leviathan of sins. Slavery is a system of barbarism which must necessarily be destroyed in order to the evangelization of America and of the world. The tyranny, injustice31 and cruelty of masters, and the ignorance, servility and general degradation32 of slaves are inconsistent with christianity, and to sanction these is to sanction and sustain sin, and interpose a barrier to the progress of truth and righteousness. And in addition to this, a church must have a character to give it influence with men. A church without character for disinterestedness33, benevolence34 and truth, will be despised by men and forsaken35 of God. A slaveholding church is without a good moral character, and hence lacks moral power. Men will be slow to believe that, while fiercely defending a monstrous national sin, it is in earnest in its opposition36 to lesser37 crimes and trivial wrongs. How pow[Pg 175]erless is a body of christians whose virtue38 gives way under the temptation of a popular and lucrative39 vice40! How justly branded with cowardice41 and hypocrisy42!
5. Duty to slaveholders demands non-fellowship with slaveholding. The course pursued by the popular churches involves the souls of slaveholders in imminent43 peril44. Their consciences are lulled45 into quietude or narcoticized by deadly moral nostrums46, skillfully prepared and treacherously47 administered by time-serving, fleece-seeking hirelings, who assume the sacred office of shepherds. Many of them are not aware of their sin and danger, and how can they be aroused while honored in the church and flattered as good christians, and imitators in the slaveholding business, of the good old patriarchs? To save these men the church must be plain with them, and require repentance49 of all their sins, and especially of the sin of slaveholding, as a condition of a place in the temple of God.
6. Duty to the slave demands non-fellowship with slaveholding. The oppressed have a claim upon the church, because Christ died for them, and they are, while enslaved, in such a situation that they can neither love him with all their powers, nor do much to establish his church and publish his name in the[Pg 176] earth. Hence it is the duty of christians and christian societies to break off the fetters50 which bind51 not only their limbs but their minds. The American church is able to emancipate every slave in the land. Who doubts that it is its duty? But in order to do this glorious work, the principle of strict non-fellowship with slaveholders must be adopted. Let every church in America declare slavery to be a sin and exclude slaveholders from its communion, and the doom52 of slavery will be sealed. All the laws and compromises and compacts which the ingenuity53 of the prince of darkness could invent would not preserve it. It is the church which is the bulwark54 of slavery. Not one day could it stand up in this country without the strength imparted to it by a powerful but awfully55 corrupted church. “Let all the evangelical denominations56,” says Albert Barnes, “but follow the simple example of the Quakers in this country, and slavery would soon come to an end. There is not vital energy enough; there is not power of numbers and influence enough, out of the church, to sustain it. Let every religious denomination57 in the land detach itself from all connection with slavery, without saying a word against others; let the time come when, in all the mighty58 denominations of Christians, it can be announ[Pg 177]ced that the evil has ceased with them FOREVER, and let the voice from each denomination be lifted up in kind, but firm and solemn testimony59 against the system—with no ‘mealy’ words; with no attempt at apology; with no wish to blink it, with no effort to throw the sacred shield of religion over so great an evil—and the work is done. There is no power out of the church that could sustain slavery an hour if it were not sustained in it.” Hence the reasons for non-fellowship with slaveholding are as vast as the interests temporal and eternal of millions and millions of our fellow-creatures, and as vast as the treachery which leaves them in chains! Depend upon it the curse of God will come down upon the American church in a storm of fiery60 vengeance61 if it arise not and do justice to the slave!
7. If slaveholders are admitted to church-fellowship no class of sinners on earth should be excluded. The church cannot consistently expel from its communion the rich man who grinds the face of the poor laborer62 that reaps down his fields, and at the same time retain the slaveholder who lives entirely64 upon the unpaid65 labor63 of the poor. He who occasionally cheats his neighbor out of a few dollars cannot consistently be censured66 by the church while the man who cheats whole families out[Pg 178] of domestic comfort, home, education, and their all, passes without reproof68. The occasional adulterer cannot receive church discipline in the presence of him who compels his slaves to live together without the sanction, and without the protection of the law. He who steals a sheep cannot be cast out from a church in which he who steals men occupies a high seat. As slaveholding is a violation directly or indirectly69 of every commandment of the Decalogue, if it cannot and must not be disciplined, then church discipline is useless; and all classes of sinners should be admitted and retained in this Holy Temple, unless the principle be established that he who commits a petty offense70 shall be cast out, but he who has the heart and courage to commit a high offense, a daring crime, shall remain in full fellowship. I have wondered how slaveholding church members could try and expel from a religious society a poor negro who, in addition to his peck of corn per week, had stolen a little meat, while they were conscious of robbing that same negro of the products of his daily toil71, and of his own soul and body.
8. To maintain its independence the church must discard fellowship with slaveholders.—In no case have slaveholders been willing to occupy an humble72 position in a religious body[Pg 179] long. They assume to be pre-eminently the members of the church, and the press, pulpit, and General Assembly or General Conference, must, unequivocally, endorse73, or patriarchalize their slaveholding. The history of all the pro-slavery churches in America is proof of this remark. A few slaveholders are able to change entirely the action of a powerful ecclesiastical body—to range it on the side of oppression, to silence or subborn its witnesses, to shut up its sympathies and take away the bow of hope from the slave. How many of the hundreds of ministers in the whole south are free to utter their convictions on slavery to day? How many religious presses are unfettered? If then the church would stand upon the solid rock of truth, unawed by the popular will, uncorrupted with gold, the immutable74 friend of man, proclaiming and enforcing the whole truth, it must keep out of her communion legalized and practiced tyrants75.
9. Regard for decency76, refined sensibility and common humanity, urges non-fellowship with slaveholders. The members of a slaveholding church become insensible to the grossest outrages77 upon the better feelings of slaves, and they habitually78 commit acts, without a blush, which, one should think, would pale the cheek of a demon2. For illustration[Pg 180] take a well authenticated79 fact: “A runaway80 slave in 1841, assigned the following as the reason why he refused to commune with a church of which he was a member. ‘The church,’ said he, ‘had silver furniture for the administration of the Lord’s supper, to procure81 which they sold my brother! and I could not bear the feelings it produced to go forward and receive the sacrament from the vessels82 which were the purchase of my brother’s blood!’” But the members of that church, generally, were altogether without feeling upon the subject, and were as little disturbed in selling a slave to purchase silver ware48 for the sacramental table, or to pay a parson, or to support a missionary83, as in selling a mule84 for the same purposes.
10. If slavery be fellowshiped in the church, then slaveholding preachers will be coming around and preaching the gospel to us! A dealer85 in human flesh will undertake to teach us to be just and merciful. We will be expected to receive the elements of the holy sacrament from hands that use the cowskin occasionally on the backs of slaves! It is notorious that churches which fellowship slavery have an exceedingly dumb and callous86 ministry87 on the subject of oppression. Frederick Douglass, I think it was, who said that the[Pg 181] hardest master he ever served was a Methodist Protestant preacher. The following incident will illustrate88 this thought: “A minister of the gospel owned a female slave, whose husband was owned by another man in the same neighborhood. The husband did something supposed to be an offense sufficient to justify89 his master in selling him for the southern market. As he started, his wife obtained leave to visit him. She took her final leave of him, and started to return to her master’s house. She went a few steps and returned and embraced him again, and started a second time to go to her master’s house; but the feelings of her heart again overcame her, and she turned about and embraced him the third time. Again she endeavored to bear up under the heavy trial, and return; but it was too much for her—she had a woman’s heart. She returned the fourth time, embraced her husband—and turned about,—A MANIAC90!”—(Anti-slavery Record.)
Good God! can any one plead for the admission of such cruelty into the bosom91 of the church and into the ministry?
And let it be remembered that this preacher simply did what the legal relation authorized92, and what all slaveholding ministers may do without ecclesiastical censure67.
[Pg 182]
11. If slavery be fellowshiped in the church, then we shall be compelled to sit in religious meetings, class-meetings and conference meetings, and hear a good experience told by one who lives on the toil of wretched slaves, and who would sell at public sale one of our own brethren in the Lord, yea, even ourselves, if the laws would allow it. Take the following specimen93 of a Methodist sister, and ask yourselves how you would like to attend class with her.
“A poor woman was put in jail about a week since. It is the jail that cost the people of the United States nearly, or quite, $60,000. Had this woman committed crime? Not the least in the world. Her mistress wants to sell her, and pocket the money—that’s all. She puts her into jail simply to know where she is when she finds a customer. This poor woman, offered for sale, expects to be confined in a few weeks. She has a husband and mother, but neither of them are allowed to go into the jail to visit her. The husband tried to talk with her through the grated window, the other day, but was driven off by some menial of the establishment. Amanda, the slave-woman, is a member of the Methodist Church, which takes the name of Bethlehem. I hear she is in good standing94 in the Church, and sustains[Pg 183] a fair and good character generally. The mistress—the owner—the trader—who is she? She is Miss A. B., a venerable spinster, a few years ago from Virginia, and now residing in this city. She brought with her this woman, her mother, and two or three children, upon whose wages she has lived for years past, and now proposes to put Amanda in her pocket. She (Miss A. B.) is a member of the Methodist Episcopal Church, belongs to the M’Kendree Chapel95 congregation, and attends class regularly. I am glad to say some of the brethren are a little stirred about this transaction.”—Elliott, page 73.
“A little stirred!” Indeed! One would think they would have stirred that villainous woman out of the Church in short metre, or stirred out of it themselves. But no, they were only “a little stirred!”
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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demon
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| n.魔鬼，恶魔 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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iniquity
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| n.邪恶；不公正 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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covetous
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| adj.贪婪的，贪心的 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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conversion
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| n.转化，转换，转变 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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impenitent
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| adj.不悔悟的，顽固的 | |
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emancipate
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| v.解放，解除 | |
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peremptorily
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| adv.紧急地，不容分说地，专横地 | |
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emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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persistently
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| ad.坚持地；固执地 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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piety
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| n.虔诚，虔敬 | |
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impurity
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| n.不洁，不纯，杂质 | |
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perverts
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| n.性变态者( pervert的名词复数 )v.滥用( pervert的第三人称单数 )；腐蚀；败坏；使堕落 | |
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corrupts
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| （使）败坏( corrupt的第三人称单数 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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deluded
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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expounder
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| 陈述者，说明者 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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precepts
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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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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disinterestedness
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benevolence
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| n.慈悲，捐助 | |
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Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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opposition
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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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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lucrative
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| adj.赚钱的，可获利的 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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cowardice
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| n.胆小，怯懦 | |
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hypocrisy
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| n.伪善，虚伪 | |
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imminent
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| adj.即将发生的，临近的，逼近的 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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lulled
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| vt.使镇静，使安静（lull的过去式与过去分词形式） | |
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nostrums
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| n.骗人的疗法，有专利权的药品( nostrum的名词复数 )；妙策 | |
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treacherously
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| 背信弃义地； 背叛地； 靠不住地； 危险地 | |
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ware
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| n.(常用复数)商品，货物 | |
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repentance
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| n.懊悔 | |
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fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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bulwark
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| n.堡垒，保障，防御 | |
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awfully
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| adv.可怕地，非常地，极端地 | |
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denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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mighty
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| adj.强有力的；巨大的 | |
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testimony
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| n.证词；见证，证明 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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vengeance
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| n.报复，报仇，复仇 | |
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laborer
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| n.劳动者，劳工 | |
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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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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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unpaid
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| adj.未付款的，无报酬的 | |
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censured
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| v.指责，非难，谴责( censure的过去式 ) | |
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censure
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| v./n.责备；非难；责难 | |
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reproof
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| n.斥责，责备 | |
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indirectly
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| adv.间接地，不直接了当地 | |
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70
offense
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| n.犯规，违法行为；冒犯，得罪 | |
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71
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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72
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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73
endorse
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| vt.(支票、汇票等)背书，背署；批注；同意 | |
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74
immutable
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| adj.不可改变的，永恒的 | |
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75
tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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76
decency
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| n.体面，得体，合宜，正派，庄重 | |
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77
outrages
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| 引起…的义愤，激怒( outrage的第三人称单数 ) | |
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habitually
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| ad.习惯地，通常地 | |
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79
authenticated
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| v.证明是真实的、可靠的或有效的( authenticate的过去式和过去分词 )；鉴定，使生效 | |
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80
runaway
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| n.逃走的人，逃亡，亡命者；adj.逃亡的，逃走的 | |
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81
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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82
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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83
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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84
mule
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| n.骡子，杂种，执拗的人 | |
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85
dealer
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| n.商人，贩子 | |
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86
callous
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| adj.无情的，冷淡的，硬结的，起老茧的 | |
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87
ministry
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| n.(政府的)部；牧师 | |
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88
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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89
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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90
maniac
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| n.精神癫狂的人；疯子 | |
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91
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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92
authorized
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| a.委任的，许可的 | |
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93
specimen
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| n.样本，标本 | |
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94
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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95
chapel
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| n.小教堂，殡仪馆 | |
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