Excerpts from Rev. Dr. Richard Furman's EXPOSITION of The Views of the Baptists, RELATIVE TO THE COLOURED POPULATION In the United States IN A COMMUNICATION To the Governor of South-Carolina [2^nd. ed., 1838]

On the lawfulness of holding slaves, considering it in a moral and religious view, the Convention think it their duty to exhibit their sentiments . . . . because certain writers on politics, morals and religion, and some of them highly respectable, have advanced positions, and inculcated sentiments, very unfriendly to the principle and practice of holding slaves; and . . . because the sentiments in opposition to the holding of slaves have been attributed, by their advocates, to the Holy Scriptures, and to the genius of Christianity. These sentiments, the Convention, on whose behalf I address your Excellency, cannot think just, or well-founded: for the right of holding slaves is clearly established by the Holy Scriptures, both by precept and example. In the Old Testament, the Israelites were directed to purchase their bond-men and bond-maids of the Heathen nations; except they were of the Canaanites, for these were to be destroyed. And it is declared, that the persons purchased were to be their "bond-men forever;" and an "inheritance for them and their children." They were not to go out free in the year of jubilee, as the Hebrews, who had been purchased, were: the line being clearly drawn between them.*[See Leviticus XXV. 44, 45, 46, &c.] In example, they are presented to our view as existing in the families of the Hebrews as servants, or slaves, born in the house, or bought with money: so that the children born of slaves are here considered slaves as well as their parents. And to this well known state of things, as to its reason and order, as well as to special privileges, St. Paul appears to refer, when he says, "But I was free born."

In the New-Testament, the Gospel History, or representation of facts, presents us a view correspondent with that, which is furnished by other authentic ancient histories of the state of the world at the commencement of Christianity. The powerful Romans had succeeded, in empire, the polished Greeks; and under both empires, the countries they possessed and governed were full of slaves. Many of these with their masters, were converted to the Christian Faith, and received, together with them into the Christian Church, while it was yet under the ministry of the inspired Apostles. In things purely spiritual, they appear to have enjoyed equal privileges; but their relationship, as masters and slaves, was not dissolved. Their respective duties are strictly enjoined. The masters are not required to emancipate their slaves; but to give them the things that are just and equal, forbearing threatening; and to remember, they also have a master in Heaven. The "servants under the yoke" . . . mentioned by Paul to Timothy, as having "believing masters," are not authorized by him to demand of them emancipation, or to employ violent means to obtain it; but are directed to "account their masters worthy of all honour," and "not to despise them, because they were brethren" in religion; "but the rather to do them service, because they were faithful and beloved partakers of the Christian benefit." Similar directions are given by him in other places, and by other Apostles. . . .

Had the holding of slaves been a moral evil, it cannot be supposed, that the inspired Apostles, who feared not the faces of men, and were ready to lay down their lives in the cause of their God, would have tolerated it, for a moment, in the Christian Church. . . .

In proving this subject justifiable by Scriptural authority, its morality is also proved; for the Divine Law never sanctions immoral actions. The Christian golden rule, of doing to others, as we would they should do to us, has been urged as an unanswerable argument against holding slaves. But surely this rule is never to be urged against that order of things, which the Divine government has established; nor do our desires become a standard to us, under this rule, unless they have a due regard to justice, propriety and the general good. . . .

If the holding of slaves is lawful, or according to the Scriptures; then this Scriptural rule can be considered as requiring no more of the master, in respect of justice (whatever it may do in point of generosity) than what he, if a slave, could consistently, wish to be done to himself, while the relationship between master and servant should still be continued.

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