Review and Herald, Vol. 21, No. 10. (2/3/1863)

Review and Herald

Feb 3, 1863

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 3, 1863

The Bible no Refuge for Slavery.

By Editor

[THE subject of slavery naturally enough is being agitated more or less throughout the country. Believers in present truth are often met by opponents with the assertion that slavery is upheld by the Bible; and requests have been sent in that something be given on the subject through the Review. In compliance with these requests, and because we think it will meet the minds of the readers of the Review generally, we herewith commence a series of extracts from the work of Luther Lee on this subject entitled, Slavery Examined in the Light of the Bible.]

Sin inherent in Slavery.

It is important to define the question to be discussed before opening the argument. It does not follow that slavery is right because one man may rightfully be another man's servant.

Limited servitude or such as pertains to children in their minority, and persons under various limited contracts and obligations, is not meant in the following Treatise. It is admitted that one person may rightfully owe service to another person under various circumstances.

By slavery is meant, the system which reduces man to a chattel, and buys and sells him, and subjects him to the liabilities of other property, claiming the same right of property in the offspring by virtue of the right previously asserted to the parent. This is the system of American slavery, and against it and all other slavery involving the same principles, the following arguments are directed.

Slavery consisting in the right of property in man, with the usual incidents of that right must be morally wrong and sin in itself, for the following reasons.

ARGUMENT FIRST.

It is inconsistent with man's relation to God, and the obligations growing out of that relation.

Dr. Payne, in his "Elements of Moral Science," says:—

"Virtue as it regards man, is the conformity or harmony of his affections and actions with the various relations in which he has been placed—of which conformity the perfect intellect of God, guided in its exercise by his infinitely holy nature, is the only infallible judge."

If this be a correct definition of virtue, and we believe it is, it follows, that man cannot rightfully sustain two relations at the same time, with both of which his affections and actions cannot harmonize; which is the case with the relation that all men sustain to God, and the relation to property in man with its usual incidents. The relations we sustain to God are various. He is our Creator, our Preserver, our Benefactor—He is the framer of our bodies and the Father of our spirits and he is our Governor.

The quotation from Dr. Payne asserts that God is the judge of the conformity of man's affections and actions to his relations, and this judgment God has expressed in the first great commandment, which reads as follows:

"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." This commandment clearly lays such a claim to the affections of the heart, and demands such an entire devotion of the soul (Psukee Life) as gives tone to, and controls the actions; it therefore contains the foundation of absolute obedience to God. This is seen in the expression, "with all thy strength." This requires a consecration of the physical powers in obedience to God, under the control of the affections of the heart.

There is but one question more to settle, which is, can these affections and actions exist in the same heart and life, at the same time with those affections and actions which are consonant with the relation of a piece of property to its owner, a personal chattel to a chattel holder? Slavery may say what it pleases; common sense says, No.

To be under obligation to obey God, there must exist the right and power of devoting our lives to God, for there can be no obligation where there is not both right and power to respond to that obligation. But the slave, who is the property of man, has not and cannot have the power of devoting his life to God, because his life is not at his own disposal, according to the dictates of his own understanding of right; he cannot do what God requires, but must do what men require, and wicked men too, who fear not God and regard not his law. Should it be said that slave owners do not interfere with the slave's right to obey God, and liberty of conscience, every one must know that such an assumption would be false, for the extension of the right to slaves, to obey God, as free men professing the religion of the Bible deem it their duty to obey God, would overthrow the system of slavery.

Further, if it were admitted that slave owners grant their slaves the privilege of obeying God, it would not relieve the difficulty, for it would still follow that the system of property in man, takes away from the human chattel the right to obey God, and puts it into the hand of the owner, who has the power to close up before the chattelized traveler to eternity, the path of obedience and with authority direct his footsteps in the way of sin and death. Man cannot sustain the relation of property to man, without an infraction of the relation that he sustains to God, and of the rights and powers essential to the conformity of his affections and actions to this relation, hence, the right of property in man cannot exist.

The assumption of the relation of a chattel holder to a subject of God's moral government, is to step in between such subject and God, and disannul man's relation to his Maker, and absolve him from his allegiance to Jehovah's throne. Can this be right? Does the Bible sanction such a principle, beaming as it does with the mind of Him who declares himself to be a jealous God; flashing with the lightnings of his displeasure, and speaking in the thunder tones of his wrath against all who turn away from the claims of his law to acknowledge any other authority, to serve any other God or bow down to the likeness of any thing in heaven, earth or hell? It cannot be.

ARGUMENT SECOND.

Slavery conflicts with various specific duties which the Bible requires of all men.

Dr. Paley, in his moral philosophy, lays down the following rule:

"A state of happiness is not to be expected by those who reserve to themselves the habitual practice of any one sin, or the neglect of any one known duty."

If then it can be shown that a state of slavery does interfere with a single duty to God, or involves its subjects in the necessity of violating one single precept of the gospel it will follow that it is and must remain wrong under all circumstances and forever.

It is the duty of all intelligent beings to use all the means within their reach to acquire a knowledge of God and his will. To remain ignorant of God and of his will concerning us through neglect of the means within our reach, is of itself a sin of the darkest shade. But from what source is the knowledge of God to be derived? The answer is plain, the Scriptures. "To the law and to the testimony; if they speak not according to this word

it is because there is no light in them."

It is clear that if the Scriptures are an expression of the mind of God, and have been inspired by his Spirit, all must possess a common right of direct access to this fountain of moral light. This none will deny but the Pope and his menials. With this accords the practice of all Protestants; whenever they establish missions in any part of the world among the heathen, they put the Bible into their hands so soon as they can speak its language, or so soon as it can be translated into their own language. The only exception is found in the act of withholding the scriptures from the slaves of our own country, who might be taught to read them with far greater facility.

But God has made it our duty to know him, and to know him through this medium.

Luke xvi, 29. "They have Moses and the prophets; let them hear them."

John v, 39. "Search the scriptures, for in them ye think ye have eternal life."

Acts xvii, 11. "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether these things were so."

W. M. Discipline—"It is expected of all who desire to continue in these societies, that they should continue to evidence their desire of salvation by searching the scriptures. All this we know his Spirit writes on truly awakened hearts. All which we are taught of God to observe."

The same principle is contained in the creed, written or unwritten, of every Protestant religious sect on earth; and every Protestant sect condemns the Romanists for withholding the scriptures from the people; and if it be wrong to withhold the scriptures, slavery cannot be right.

The right and duty of all men to possess themselves of the scriptures and to read and study the same being established, it only remains to show that slavery is of necessity and forever inimical to this right and duty; taking away the one, and nullifying the other. The right of property in man cannot exist co-ordinate with the right and obligation to 'search the scriptures.'

1. The right and obligation to search the scriptures necessarily includes the right of acquiring property, first in money or money's value with which to procure the scriptures to be read; and secondly, in the scriptures themselves. But property cannot acquire property; the very idea of the right of property in any thing, supposes an equal right of property in all productions and increase or income of such property; so that property cannot acquire property in its own right and for itself. If property increases or gathers other property around it, such increase does not belong to the property that produces or acquires it, but to the owner of the property. If this be denied, it will follow that the productions of the slaves do not belong to the slave owner but the slave himself, which will overthrow the whole system of slavery. This view shows that the slave, as property, cannot possess, in his own right, a Bible or the value of a Bible in any form, and therefore, the command of God to 'search the scriptures,' and the assumed right of property in man, are totally and irreconcilably opposed to each other, so that while God requires all men to search the scriptures, no man can rightfully be reduced to a chattel. With this agrees the law of slavery which says that a slave 'can do nothing, possess nothing, nor acquire anything but what must belong to their master.' If a Bible should be given to a slave, so as to alienate the right of the giver in favor of the slave, the right to the Bible would not lodge with the slave, but pass over him and vest itself with the master, and this is not only by law but in the very philosophy of the right of property.

2. The right and obligation to search the scriptures includes the right to devote sufficient time to the pursuit of religious knowledge. But the right of property in a man includes the right to monopolize and dispose of his whole time, so that he cannot possess the right of devoting his time or any part of it to the study of the scriptures, from which it follows again that the right of slavery is at war with the duties which God has commanded. If the advocate of slavery will attempt to evade the force of this, by denying that the right of property in man includes the right to control the time of such property, he will ruin his own cause; for if the slaveholder has not a right to say how the slave shall improve his time, his right of property in him will not be worth contending about. If the right of property in man includes the right of controlling his time, it conflicts with duties which God requires, and must be wrong; and if it does not give the master the right to control the time of the slave, the whole practical system of slavery is a violation of right.

In showing that slavery conflicts with certain specified duties, it is proper to notice the duty of publicly worshiping God. On this point we will quote but one text.

Heb. x, 25. "Not forsaking the assembling of yourselves together, as the manner of some is." This text clearly teaches the duty of meeting together in Christian assemblies for religious purposes, while slavery declares that the right of slaves so to assemble cannot be admitted with safety to the system.

To conclude this argument, we say that to grant the slaves the simple right of obeying the gospel, by attending to all its devotional and social duties as they are commanded and understood by Christians generally, would overthrow the entire system. To give them the scriptures to be read according to the dictates of their own consciences, and to allow them the privilege of selecting their own ministers from whose lips they choose to hear the words of life, which is the inalienable right of all Christians, would come so near to the abolition of slavery as to leave but little to be done to complete it. The right of property in man cannot exist without taking away the right of doing the duties and enjoying the privileges of the gospel, and therefore the right of property in man cannot exist as a right, but must be wrong, whenever assumed.

(To be continued.)

The War.

By J. A. Dayton

THE war with carnal weapons fought Is not the war for me; But that in which God's saints are taught To gain the victory, His word the sword, and faith my shield, With Jesus' help I ne'er will yield, Till from all sin I'm free. O that's the war for me, &c.

The strife in which revenge must live Is not the strife for me. My Captain bids me all forgive, If I'd forgiven be. With love my breast-plate, firm I'll stand, O'er every passion gain command: O this is liberty. Be this the strife for me, &c.

'Mid death, and blood, a flag's unfurled, 'Tis not the flag for me; Its bearers, unprepared, are hurled Into eternity. But there's a banner proud doth wave, The name inscribed hath power to save; Tells of mount Calvary. O that's the flag for me, &c.

Yes, there's a strife, a deadly strife, Which every saint must share. And all who would victorious prove, Must the whole armor wear. Our foes are strong, but stronger He Who gained o'er death the victory, And bought our liberty. O that's the strife for me, &c.

Then who will wear this armor bright, And come, a volunteer? The fight is good—there's no retreat, And ne'er was better cheer. Lay every care and weight aside, Your every need will be supplied; There yet is room for thee. O come while mercy's free, &c. J. A. DAYTON. Chesaning, Mich.

The Exaggeration Department.

Some time ago, one of the editors of a daily newspaper asked another the secret of his success. "Well," said he, "first get the news, and then make a grand fuss about it." A fuss, a sensation, a stir about it, is the one thing needful to make the most of newspapers "go."

The other day I was riding up-town in a Fourth-avenue car. By the side of me sat a young man with two or three copies of the same paper in his hand. It was a popular weekly journal, the character of which was well known to me, and I also knew something of its "ways and means." As we rode on we fell into conversation, and a remark of his led me to perceive that he had some relation to the papers he had with him. At length I asked him if he was one of the editors. He said "not an editor, but a regular contributor, he furnished an article every week, for which he was paid by the week a salary, and each communication was expected to be about a certain length." I then inquired what department he filled, and he opened the paper and showed me his production. It was entitled "The Rats of Brazil."

I read part of it, and being filled with wonder at the marvelous rat-stories, their numbers, size, ferocity, and power, far exceeding anything that I had heard of before from Brazil or any other quarter of the world, I finally ventured, in a very confidential and yet knowing manner, to insinuate the faintest shadow of a doubt as to the strictly accurate character of the exceedingly interesting, graphic, and startling account he had permitted me to read. Pleased he evidently was with my simplicity; "verdancy" he may call it, when he serves me up as I am now serving him; and turning upon me with a familiar smile, he said:

"True, well, that is a joke to be sure; true! what has that to do with it? My business is to write an article that will sell and sell the paper. I suppose my department might be called 'The Exaggeration Department.' I take a subject and work it up into a readable, entertaining, exciting paper. Who cares whether the rats of Brazil are a foot longer or shorter, or more or less in numbers? There are plenty of rats everywhere, and when people read about them they want to read something they never read before. Everybody loves a 'big story,' and I love to tell it."

Here I interposed a question as to the line of his studies: "Do you confine yourself to Natural History?"

"Not always, but just now I am mostly in that way. I am getting up a splendid article on the 'Cockroaches in Japan.'"

"Are there any there?" I asked hastily.

"What has that to do with it?" he answered. I take it for granted there may be, and nobody will care enough about the matter to make any inquiries, so the thing will be read, wondered at, and forgotten; it is copied into other papers, goes the rounds, dies out, and by and by comes up again. Then some traveler, merchant, missionary, or what not, pitches into it, and sends to the religious papers (here I winced a little) a communication denying the truthfulness of a statement he has seen going the rounds of the papers about the cockroaches of Japan; he knows from personal observation, having resided there seventeen years last July, and having just returned, that the statements are altogether unworthy of credit, and must have been made by some person not himself familiar with the natural history of that hitherto secluded empire.

Here my neighbor paused to take breath, and I rewarded his eloquence by telling him that truth is the basis of all excellence in a newspaper as well as a man, and I thought it a great pity that a youth with so much imagination as he evidently possessed would not employ it in illustrating and adorning the true, rather than inventing the false. The word struck him harshly; the blow was not expected, and he went upon another track immediately.

"It is bread, sir; it's a question of meat and potatoes, sir. I must live, you know, sir."

"No," said I. "I do not see any necessity of your living at all. What good do you do? What is your life worth to the community? What loss would it be to this city or the world if a man should die who earns his bread by exaggeration; by telling the public what he knows to be without foundation in fact, and which misleads and misinforms everybody who reads?"

We had just reached this point in our conversation and Fourth street at the same time, where he said he must get out. He looked a little hurt by the bluntness of my remarks. He was of the same class with the "Dreadful-Accident Makers," who startle the public with their ingenious fabrications. Just now that set are writing letters from the seat of war, and the lies they tell are so many that the regular correspondent who values his reputation hardly stands a chance. It is a fact that many people love a terrible story, an incredible story, and its truth is the last and least element in it they care to question.—N. Y. Observer.

Traitors in our Army.

We have already announced the fact that the 109th Regiment of Illinois Volunteers has in good part deserted to the Rebels. The Cincinnati Commercial says of it:

MUTINY.—The 109th Illinois Regiment mutinied, a few days ago, at Holly Springs. This regiment was raised at Anna, a place in that portion of Illinois known as Egypt, where the Democracy cast an almost unanimous vote. The Lieutenant-Colonel went over to the enemy; the other officers and men, except the Colonel, who is a loyal man, are under arrest. This regiment, before it left Illinois, drove a farmer out of his house at midnight because he had hired two negroes. There are said to be one or two other Southern Illinois regiments who are not to be depended upon.

The Louisville Journal has a letter from Columbus, Ky., of the 11th inst., which says:

"Among the officers taken [in the surprise and rout of the Rebels at Knob Creek] was one P. H. Strickland, second lieutenant in Company A, 1st Tennessee Partisan Rangers. Upon Lieut. Strickland, Capt. Moore found forty paroles of men belonging to the 109th Illinois. Major Strickland of the 52d Indiana being a relative of Lieut. Strickland, they at once entered into free and confidential conversation. Among other things, the Lieutenant informed the Major that every man in the 109th Illinois, from the Colonel down, belonged to the Knights of the Golden Circle, and that they (the Rebels) were afraid we would find it out, because they were so bold and imprudent about it. He also said that there were very many officers in our army belonging to that society, and that they rendered the Confederates more service than they did the

Federals. Continuing, he added that we had no idea of the strength of that society in the North, and that through it they were apprised of all important army matters."—N. Y. Tribune.

“Lo, Here!”

When Jesus was asked, “What shall be the sign of thy coming, and of the end of the world?” he said, “Take heed that no man deceive you; for many shall come in my name, saying, I am Christ; and shall deceive many.” We learn that only one appeared before the destruction of Jerusalem; but afterward, there were many. Next in order is mentioned wars and rumors of wars. Then nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows; consequently the end must be some distance in the future, after the foregoing events have transpired. Jerusalem was destroyed in the first war of any note, after the foregoing prophecy was uttered. We do not see how nation could rise against nation, and kingdom against kingdom, while the Roman empire was undivided, and occupied almost the entire known world. In order that kingdom should rise against kingdom, it was necessary that the Roman kingdom should be broken up into fragments, as symbolized by the ten horns of Daniel's fourth beast; which was not accomplished till the fifth century; hence, we cannot look for kingdom to rise against kingdom, till the separate kingdoms were established. Since the breaking up of the Roman empire, it has been most literally fulfilled.

Following the wars of kingdoms, is another long string of events, which brings us near the end. He then says, “Then if any man shall say unto you, Lo, here is Christ, or there, believe it not. It appears that there is to be a second edition of false christs, who will show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect.”

At the present time the demons are making great efforts, through their mediums, to persuade people that the second coming of Christ is now taking place through Spiritualism.

The following is from a late number of the Monthly Religious Magazine, published by the Boston Unitarians, and said to be probably the most popular of our religious magazines. It has an article headed, Modern Spiritualism, from which the following is quoted:

“But it is our solemn conviction that these things (spiritual manifestations) do announce that second coming of which the Scriptures teach. The condition of the earth and its people, the signs of the times, indicate this more than ever before; whilst the near presence of the spirit-world brings with it holy influences which must elevate and spiritualize all of earth's creatures who will receive them, and, as good is ever stronger than evil, will sooner or later drive off into outer darkness all who willfully reject and oppose them out of the ignorance of their hearts. If God's holy angels can and do so come, why may not the blessed Spirit of Jesus come too? Has he not come already? Is he not in the midst of us even now, and we know him not?”—World's Crisis.

Seed-time and Harvest.

LIFE is a seed-time; the harvest is to be reaped hereafter. In this world we sow: in eternity we shall reap. This is according to the analogy of nature. We always sow before we reap; and some space of time intervenes between seed-time and harvest. We never expect to gather a crop as soon as we put the seed into the ground. The harvest follows seed-time after an interval; it does not precede nor accompany it. It is so in this case. Some think we reap as we go along—that harvest and seed-time are all together—that we are punished in this world for our sins; but it is not so. This is contrary to nature. This life is the seed-time; the harvest is not yet, but will be by and by; the judgment is to come. The judgment is not before death, but after it; just as the harvest is not before seed time, but after it. And it is well to remember that the harvest always follows seed-time, and partakes of its nature; for whatever a man soweth, that shall he also reap. If he sows wheat, he shall reap wheat; if he sows tares, he must reap them. They who spend their youth and prime in idleness and vice cannot be respected and happy in old age. They who waste their seasons of improvement, instead of preparing for the duties of after life, and to fill with honor the sphere in which they may be called to move, cannot expect to be honored or useful. They who sow idleness must reap barrenness. The same analogy holds in spiritual things. The sluggard must beg in harvest, and have nothing. It is only by the use of diligence that the heart can be kept, and it is only in the same diligent use of means that growth in grace can be secured. In the same way, too, is a joyful harvest to be reaped hereafter. Here we must sow if there we would reap.—Sel.

Evil Men Waxing Worse.

ONE of the signs of the last days was to be that evil men and seducers should wax worse and worse.

Read the following account of the barbarity of Rebel guerrillas upon their victims, and ask yourself if some have not already reached about the lowest depths of infernal depravity.

Brig.-Gen. Ben Loan publishes in The Missouri Democrat a letter from Col. Penick, commanding at Independence, which states that Private Johnson was brought in dead on the 11th of January, and that he is the fifth one murdered there in a week by Rebel guerrillas. They were all wounded, and killed afterward. All of them were shot in the head, and several of them had their faces cut to pieces with boot-heels. Powder was exploded in one man's ear, and both ears were cut off close to the head. Gurrillas are threatning Union women in the country. They have also levied an assessment upon the loyal men of the county and are collecting it.

"A Ruined World."

To the student of prophecy, nothing seems plainer than that the present dispensation of the world must soon be closed. All things indicate approaching ruin. It is a period for breaking up old institutions, a time of disorganization, when every man's hand is turning against his neighbor. The spirit of union is nearly gone; it is only like clay and iron. There is no strength in it. It resembles some modern wagon tires that are only glued on. They may look well till put into action; then appears their weakness. So some of the proposed unions may have a very plausible appearance on paper, but in their execution, they all fall in pieces, and the whole effort is closed up in one word—ruin.

The following is from the London Quarterly Journal of Prophecy:—

"Trust not the prophets who cry peace, who talk of a millennium brought about by popular education, by intellectual development, by the increase of knowledge and human inventions. Before the coming of our Saviour we look for no great or permanent change, no re-genesis of earth. The empty house may be swept and garnished, but it will be re-occupied by spirits worse than before. The powers of evil must attain a fearful development when Satan throws his last stake for a ruined world. It is no insignificant foe whom our Lord shall destroy at his coming. As the plague absorbs all lesser diseases, so will creeds and old institutions, disappear; but in their stead there will be enshrined on the high places the fearful forms of infidelity and atheism, and fierce democratic ambition. Our Saviour has distinctly forewarned us of this characteristic of the latter times."—World's Crisis.

One Tract Saving Fifteen Hundred Souls.

A YOUNG mountaineer chief in Burmah, when two hundred and fifty miles from his own home, was taught to read by a missionary's wife. The little tract she used in teaching him caused the scales of heathenism to fall from his eyes, and showed him the way to Jesus. He went back to his mountain-home a converted man.

A little tract saved him! When he reached home he told the story of Jesus, which he had learned from the tract, to his people. Crowds flocked to hear him speak. The Holy Ghost was with him, and in one year fifteen hundred souls were hopefully saved—saved as the result of one little tract.

Scatter tracts! Scatter tracts! Who can tell but your hand may give a tract that shall be the means of saving many a soul?

Loitering.

IDLE people all are found Standing on the enemy's ground, He will find them work to do, He will pay them wages too.

Are they not of wisdom void, Those that saunter unemployed? Young or old who fondly play Their important time away.

What a bold and foolish lie, When we hear a trifler cry, "I no other business have!" Has he not a soul to save?

Has he from his Lord above No one talent to improve? Let him go and muse on this, Sloth is the worst wickedness.

Sloth is the accursed root, Whence ten thousand evils shoot; Every vice and every sin, Doth with idleness begin.

We by idleness expose Our own souls to dreadful woes; We whenever loitering thus, Tempt the Devil to tempt us.

But suffice the season past That our time away we cast, Thoughtless and insensible, Dancing on the brink of hell.

Let us unto Jesus turn, For our misspent moments mourn; Let us in the Spirit's power, Promise to stand still no more.

Striving for Heaven Amid Weakness

Sister A. J. D. Griffith writes from Amboy, Ohio: I still love the Review and Instructor, and am trying to realize the truths they bring. I feel thankful that there is light in the darkness of this world, and some mount Pisgahs from which to catch a glimpse of the promised land, though I do not gain that hight so often as I could wish. I want to heed all the warnings given, both in the holy Bible and through the gifts of the church; but oh how weak! "sinning, repenting, sinning still alway." There is a heaven to be gained, and I mean to strive more earnestly to be there.

The Clear Sky Beyond the Clouds

We are apt to see the clouds that hang over us, forgetting the clear blue sky beyond them.

FOOD FOR THE MIND.

Knowledge is called food for the mind. As the body cannot grow without food, so the mind cannot grow without something to think about. But the mind shows the kind of things it thinks about more than the flesh and bones of birds show when they are fed with colored matter. The mind also forms a habit of entertaining the same kind of thoughts, so that it cannot readily change its themes of meditation. The frivolous cannot in a day become serious, nor the thoughtful, trifling. The worldling cannot easily leave caring for the things of the world and trust a heavenly Father's care, nor a humble person seek to be grand in the world's esteem. Jesus said, This is the bread which cometh down from heaven, that a man may eat thereof and not die.

"O write upon my memory Lord The texts and doctrines of thy word; That I may stray from thee no more, But love thee better than before.

"With thoughts of Christ and things divine Fill up this foolish heart of mine; That hoping pardon through his blood, I may lie down and wake with God."

Continue reading: Thoughts on the Revelation