should be brought to see the
sinfulness of war, how could they see the sinfulness of so direct and
legitimate a fruit of it as slavery?--and, if the Apostles thought their
heathen converts too weak to be instructed in the sinfulness of war, how
much more would they abstain from instructing them, directly and
specifically, in the sin of slavery!

3d. In proceeding with my reasons why the Apostles did not extend their
specification of sins to slavery, I remark, that it is apparent from the
views we have taken, and from others which might have been taken, that
nothing would have been gained by their making direct and specific
attacks on the institutions of the civil governments under which they
lived. Indeed, much might have been lost by their doing so. Weak
converts, with still many remains of heathenism about them, might in
this wise have been incurably prejudiced against truths, which, by other
modes of teaching,--by general and indirect instructions,--would
probably have been lodged in their minds. And there is another point of
view in which vastly more, even their lives, might have been lost, by
the Apostles making the direct and specific attacks referred to. I know
that you ridicule the idea of their consulting their personal safety.
But what right have you to do so? They did, on many occasions, consult
the security of their lives. They never perilled them needlessly, and
through a presumptuous reliance on God. It is the devil, who, in a
garbled quotation from the Scriptures, lays down, in unlimited terms,
the proposition, that God will keep his children. But, God promises them
protection only when they are in their own proper ways. The Saviour
himself consulted the safety of his life, until his "time" had "full
come;" and his command to his Apostles was, "when they persecute you in
this city, flee ye into another." If you suppose me to admit for a
moment, that regard for the safety of their lives ever kept them from
the way of their duty, you are entirely mistaken; and, if you continue
to assert, in the face of my reasoning to the contrary, that on the
supposition of the sinfulness of slavery, their omission to make direct
and specific attacks on it would have been a failure of their duty, then
I can only regret that this reasoning has had no more influence upon
you.

I observe that Professor Hodge agrees with you, that if slavery is sin,
it would have been specifically attacked by the Apostles at any hazard
to t