positive) at the bottom of that close fraternity created by the faith in
the Saviour. Between _brethren_, the relation of master and slave, of
merchant and merchandise, cannot long subsist. To sell on an
auction-block or deliver over to a slave-driver an immortal soul, for
which Christ has died, is an enormity before which the Christian sense
of right will always recoil in the end. "In this," it is written, "there
is neither Greek nor Jew, nor circumcision nor uncircumcision, nor
barbarian nor Seythian, nor bond nor free, but Christ is all and in
all." Let slaveholders put to themselves the question what they would
say to-day if the epistle to Philemon were addressed to them; and it is
addressed to them; the Onesimuses of the South--and such there are--are
thus thrown upon the conscience of their masters, their brothers.

I have said enough on the subject to dispense with examining very
numerous passages in which slavery is _supposed_ by the writers of the
New Testament. The duties of masters and of slaves are laid down by them
without doubt, and the existence of the institution is not contested for
a moment; only, it is brought face to face with that which will slay it:
the doctrine of salvation through Christ, of pardon, of humility, of
love, is, in itself, and without the necessity of expressing it, the
absolute negation of slavery.

It has fully proved so, and the early ages of Christianity leave no
doubt as to the interpretation given by Christians to the teachings of
the Apostles. Despite the rapid corruptions introduced into the
churches, we see one brilliant fact shining forth in them: emancipations
becoming more frequent, slaves, as well as free men, succeeding to
ecclesiastical offices, spiritual equality producing the fruit which it
cannot help producing, namely, legal equality. Observe, too, how the
edicts of the emperors multiplied as soon as the influence of