Page:The duties of masters and slaves respectively (1845).djvu/20

16 treating us. That law requires the master, not to set his slaves free, (which would, in many instances, be the greatest unkindness he could show them,) but to treat them humanely and considerately; to treat them as he, if himself a slave, could reasonably desire to be treated while he was such. If I see a poor man suffering from want, the law of love requires me, not to strip myself of just one half my substance, and confer it upon him, but to extend to him assistance suited to his wants as a poor man, and to my ability in view of my position in society and the other claims upon me.

That is a spurious benevolence which would aim to remove inequalities of condition in society. It is assuredly very different from the benevolence of God, which, pure and perfect though it is, tolerates great inequality of condition in society, and great suffering too, which, in our short-sighted wisdom, seems very undesirable; and tolerates it although He is all powerful to remove it at a stroke, if to Him it seemed good so to do.

The existence of slavery in society under certain circumstances, like that of poverty and pain and all the diversities of condition now found among men, may, in the view of Infinite Wisdom, be indispensable to the attainment of the greatest possible good. It may furnish an invaluable trial of character. Forbearance, self-control, justice and benevolence in owners; and patience, humility, fidelity, and deference to God's will, in servants, may be the fruits of this institution, where its appropriate duties are rightly discharged, which, in their effects on the character and the destiny of both masters and slaves hereafter, shall infinitely outweigh all the numerous evils now springing from its existence. Thousands, both of masters and servants, may be constantly growing in excellence of character that shall fit them for higher seats and brighter glories in heaven, than were possible without this institution; so that, many though its incident evils are, all shall hereafter see it was the highest benevolence in God to suffer it to exist: for "the wrath of man shall praise Him!"

However this may be, certain it is that the sudden introduction of any great change in society must be hazardous, and may be widely destructive. Common prudence and benevolence both require that before we attempt to effect such change, the probabilities should be very strong that the change is practicable, and will be beneficial, not detrimental. It is not enough that a patient be labouring under a disease which, if unremoved, must kill him, to induce a skilful physician to resort to bold and desperate remedies. He must see a strong probability that the remedy will be safe and effectual: else, it were better to leave