slavery, since they oppose immediate emancipation so strongly." Answer. Not only Southern masters, but every man of wisdom, (and, I know, my brother among them,) deprecates immediate abolition. Paley and Robert Hall were peculiarly anxious that no one should suppose they thought slavery could cease wisely, and beneficially, except by provisions of law, and gradually, under the protection of civil government. As soon, however, as it is conceded that slavery is to be gradually abolished, it is also conceded that slaveholding is not always and in all circumstances a heinous sin.

(10.) "The early church interpreted the teaching of the gospel as requiring slavery to be abolished." Answer. Do you mean they understood the gospel as teaching that slavery is a sin? If so, what early church? Not the Galatian, nor Corinthian, nor any apostolic church, nor, indeed, any church, until these radiant days of abolition illumination. The cases you cite from a contemporary journal have really nothing to do with the question at issue. Suppose a band of marauders should seize and carry off yourself and family, and the church in Providence, and that you could all be redeemed from shocking indignity and outrage only by a ransom. Does my brother believe there is in Carolina a Christian who would hesitate about contributing to the sum required? Exactly such are the cases mentioned by you. As for slavery, though the preachers of the earlier ages are very bold in denouncing all cruelty in masters, yet never is slaveholding regarded by them as a

sin.* The excitement of our own days may convince us what would have been the treatment of emancipationists in the Roman Empire. But in no single persecution were Christians accused of abolition principles, although every sort of crime was falsely charged upon them. Masters, in fact, allowed them to preach to their slaves so freely as to occasion the sarcasm of Celsus in the second century, "that the Christians addressed only flocks. of women, and idiots, and slaves." The truth is, that during the apostolic periods, and for centuries after, the most holy men and martyrs held slaves; and Eusebius, speaking of the death of his patron, Pamphilius, one of the most illustrious of the protomartyrs, A. D. 309, draws a picture which is very affecting, and which, in like circumstances, would no doubt find many originals at this day among us. Pamphilius had a slave named Porphyrius, a young man eighteen years of age, whom he educated with parental affection, and for whose religious, moral, and spiritual edification he provided in every way, and to whom he had communicated an ardent love for the Redeemer. When Porphyrius heard the sentence of death pronounced against his beloved master, he prayed that it might be conceded to him to show the last proof of love to him, by burying his corpse after the execution of the sentence had taken place. This request at once ex

* In the third century, Origen says, "We wish all slaves and children to be trained in the word of God." And at the end of the fourth century, Chrysostom thus preaches, "Hast thou bought thy slave ? Before all things, enjoin him what God would have him do."--Orig. v. Celsus, and Chrys. Hom.

cited the wrath of the fanatical governor; and, as he now steadfastly avowed that he was a Christian, and was anxious to sacrifice himself, he was most cruelly tortured, and at last, with his flesh entirely torn from his bones, he was led to the stake. He bore every thing with firmness, after he had only once, when the fire touched him for the first time, called to Jesus the Son of God for help.Eus. de Mar. Palest. 338.*

(11.) "Slavery was at last abolished throughout the whole Roman Empire; and, by the admission of all, this was purely the result of the gospel." Answer. Even if this statement were correct, it would not affect our discussion. But I submit to you that it is inaccurate. At first,

myriads of slaves were procured by war; and then the law of self-preservation occasioned the greatest severities. When all nations had become consolidated into one empire, this source of supply almost ceased, and, masters depending on the natural increase, slaves became more valuable, and their treatment more kind. Through this cause the laws were mitigated, and in the reign of the Antonines, edicts were published protecting slaves. This was in the second century, nor can this change be at all ascribed to the gospel. In process of time Christianity seconded the humane working of this system, and infused its mild and benevolent spirit into the institution, making it quite a different thing. But slavery never was abolished throughout the Roman Empire. In its latest days there were millions of slaves in the empire, and a

* See Neander's History, Vol. II. p. 415.

living writer thinks, that their number was one of the causes which conspired in producing that most astonishing catastrophe, the subjugation of Rome by the Northern barbarians. Nor did Goth, and Frank, and Vandal abolish slavery; but, by perpetual wars among themselves, they revived the method of obtaining bondmen by captivity, "which," says Gibbon, "had almost ceased under the peaceful reigns of the emperors." And thus

Romans were, in multitudes, made to cultivate the lands of the barbarians, who exercised power of life and death over them, and often sent, as a nuptial present to their daughters, trains of slaves chained on wagons to prevent their escape. The practice of enslaving prisoners of war continued, in truth, until the thirteenth century over Europe, and prelates were often masters of hundreds.*

I have much more to say, my dear brother, but must close this controversy. In your last letter there is a great deal of truth, and solemn exhortation, which I hope may do good. It applies, however, entirely to the slave-laws, and to abuses not to be defended. In some matters you are grossly misinformed. At least I never heard of the atrocities you mention; such, for example, as the prohibition of marriage, and the defence of profligacy in the abuse of female slaves for purposes of convenience and pecuniary advantage. I regret the intrusion of such statements into your letters, and yet I am not surprised at it. I have several times had under my roof individuals, once abolitionists,

* See Gibbon; and Moreri, Esclavage." See, too, Blackwood for Dec., Art. Guizot.

and who, on examining for themselves, have been amazed at the calumnies by which their minds had been poisoned from childhood. And if the Author of the Moral Science credits these libels, what are we to expect from the ignorant, and young, and impetuous, women, and girls, and children, whom the agitators at the North gather nightly at their feet?

After admitting and deploring much abuse of slavery at the South, I still humbly hope that God sees here the sincerest friends of the African race; nor would we stint our benevolence towards them. In a familiar correspondence like this, I may be pardoned for saying, that, during twelve years, 1 have devoted the salary given me, whenever at my disposal, to the spiritual instruction of the slaves; and am now doing so. With refer

ence to my own servants, their condition is as good as I can make it. They are placed under a contract, which no instrument of writing could make more sacred. By this contract they, on their part, perform not one half the work done by free laborers; and I, on my part, am bound to employ a missionary to teach and catechize them and their children; to provide them a home, and elothes, and provisions, and fuel, and land to plant for themselves; to pay all medical bills; to guaranty to them all the profits of their skill and labor, in their own time; to protect them as a guardian; and to administer to the wants of the children, and of those that are sick, and infirm, and aged. Such is their state, nor have I any idea that they would consent to be removed. But will my brother, or any man at the North, under