Americanism Contrasted with Foreignism, Romanism, and Bogus Democracy in the Light of Reason, History, and Scripture;

Well, for the information of abolitionists and other anti-slavery men dispersed throughout the South, we assume that the fact of the apostles admitting into Church fellowship slaveholders, and promoting them to positions of honor and trust, shows that the simple relation of master and slave was no bar to Church-membership. Masters and slaves, in the days of the apostles, were admitted into the Church as brethren: they partook in common of the benefits of the Church: they held to the same religious principles: they squared their lives by the same rule of conduct: acknowledged the same obligations one to another; and worshipped at the same altar. This was true of the first and succeeding centuries, when the relations of master and slave, and the practice of the Church in reference thereto, were very much like they are in the Southern States of our Union at present. But to the proof that slaveholders were admitted into the apostolic Churches:

1. Historians all agree that slavery existed, and was general throughout the Roman empire, at the time the apostolic Churches were instituted. We have at our command the authorities to prove this, but to quote from them would swell this discourse beyond what we have intended. We will cite the authorities only; and anti-slavery men who deny our position can examine our authorities. See Gibbon's "Decline and Fall of the Roman Empire," vol. i. See "Inquiry into Roman Slavery, by Wm. Blair," Edinburgh edition of 1833. See vol. iv. of "Lardner's Works," page 213. See vol. i. of "Dr. Robertson's Works," London edition. Other authorities might be given, but these are sufficient, as they show that slavery was a civil institution of the State; that the Roman laws regarded slaves as property, at the disposal of their masters; that these slaves, whether white or colored, had no civil existence or rights, and contended for none; and that there were three slaves to one citizen– showing something of a similarity between the Roman empire and our Southern States! Gibbon says that slavery existed in "every province and every family," and that they were bought and sold according to their capacities for usefulness, and the demand for laborers – selling at hundreds of dollars, and from that down to the price of a beast of burden! Now, it is notorious that the gospel made considerable progress among the citizens of the Roman empire; and, as nearly every family owned slaves, it is certain that slaveholders were converted and admitted into the Church. It will not do to say that the poor, including the slaves, were alone converted to God, because the apostles make frequent allusions to the receiving into the Church of intelligent, learned, and opulent persons. The learned Dr. Mosheim, in his Church History, vol. i., relating to the first three centuries, settles this question most effectually. He says:

"The apostles, in their writings, prescribe rules for the conduct of the rich as well as the poor, for masters as well as servants– a convincing proof that among the members of the Church planted by them were to be found persons of opulence and masters of families. St. Paul and St. Peter admonished Christian women not to study the adorning of themselves with pearls, with gold and silver, or costly array. 1 Tim. ii. 9: 1 Peter iii. 3. It is, therefore, plain that there must have been women possessed of wealth adequate to the purchase of bodily ornaments of great price. From 1 Tim. vi. 20, and Col. ii. 8, it is manifest that among the first converts to Christianity there were men of learning and philosophers; for, if the wise and the learned had unanimously rejected the Christian religion, what occasion could there have been for this caution? 1 Cor. i. 26 unquestionably carries with it the plainest intimation that persons of rank or power were not wholly wanting in that assembly. Indeed, lists of the names of various illustrious persons who embraced Christianity, in its weak and infantile state, are given by Blondel, p. 235 de Episcopis et Presbyteris: also by Wetstein, in his Preface to Origen's Dia. Con. Mar., p. 13."

A few reflections, by way of concluding, and we are through with our discourse, already extended beyond the limits we had prescribed:

First.– There is not a single passage in the New Testament, nor a single act in the records of the Church, during her early history, for even centuries, containing any direct, professed, or intended denunciation of slavery. But the apostles found the institution existing, under the authority and sanction of law; and, in their labors among the people, masters and slaves bowed at the same altar, communed at the some table, and were taken into the Church together; while they exhorted the one to treat the other as became the gospel, and the other to obedience and honesty, that their religious professions might not be evil spoken of!

Secondly.– The early Church not only admitted the existence of slavery, but in various ways, by her teachings and discipline, expressed her approbation of it, enforcing the observance of certain Fugitive Slave Laws which had been enacted by the State. And, in the various acts of the Church, from the times of the apostles downward through several centuries, she enacted laws and adopted regulations touching the duties of masters and slaves, as such. This, in our humble judgment, amounts to a justification and defence of the institution of slavery.

Thirdly.– Our investigations of this subject have led us regularly, gradually, certainly, to the conclusion that God intended the relation of master and slave to exist. Hence, when God opened the way for the organization of the Church, the apostles and first teachers of Christianity found slavery incorporated with every department of society; and, in the adoption of rules for the government of the members of the Church, they provided for the rights of owners, and the wants of slaves.

Fourthly.– Slavery, in the age of the apostles, had so penetrated society, and was so intimately interwoven with it, that a religion preaching freedom to the slave would have arrayed against it the civil authorities, armed against itself the whole power of the State, and destroyed the usefulness of its preachers. St. Paul knew this, and did not assail the institution of slavery, but labored to get both masters and slaves to heaven, as all ministers should do in our day.

Fifthly.– Slavery having existed ever since the first organization of the Church, the Scriptures clearly teach that it will exist even to the end of time. Rev. vi. 12-17 points to "The Day of Judgment," "The Last Day," "The Great Day," and the condition of the human race at that time, as well as the classes of persons to be judged, rewarded, and punished! A portion of this text reads, "And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every BONDMAN, and every freeman," etc., will be there; evidently implying that slavery will exist, and that the relations of master and slave will be recognized, to the end of time!