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 and, after wearing out your bodies in service here, to go into a for worse slavery when this is over, and your poor souls be delivered over into the possession of the devil, to become his slaves forever in hell, without any hope of ever getting free from it. If, therefore, you would be God's freemen in heaven, you must strive to be good and serve him here on earth. Your bodies, you know, are not your own: they are at the disposal of those you belong to; but your precious souls are still your own, which nothing can take from you, if it be not your own fault. Consider well, then, that if you lose your souls by leading idle, wicked lives here, you have got nothing by it in this world, and you have lost your all in the next. For your idleness and wickedness is generally found out and your bodies suffer for it here; and, what is far worse, if you do not repent and amend, your unhappy souls will suffer for it hereafter.

Now, this clergyman was a man of undoubted sincerity. He had read the New Testament, and observed that St. Paul addressed exhortations something like this to slaves in his day.

But he entirely forgot to consider that Paul had not the rights of a republican clergyman; that he was not a maker and sustainer of those laws by which the slaves were reduced to their condition, but only a fellow-sufferer under them. A case may be supposed which would illustrate this principle to the clergyman. Suppose that he were travelling along the highway, with all his worldly property about him, in the shape of bank-bills. An association of highwaymen seize him, bind him to a tree, and take away the whole of his worldly estate. This they would have precisely the same right to do that the clergyman and his brother republicans have to take all the earnings and possessions of their slaves. The property would belong to these highwaymen by exactly the same kind of title,—not because they have earned it, but simply because they have got it and are able to keep it.

The head of this confederation, observing some dissatisfaction upon the face of the clergyman, proceeds to address him a religious exhortation to patience and submission, in much the same terms as he had before addressed to the slaves. "Almighty God has been pleased to take away your entire property, and to give you nothing but labor and poverty in this world, which you are obliged to submit to, as it is his will that it should be so. Now, think within yourself what a terrible thing it would be, if, having lost all your worldly property, you should, by discontent and want of resignation, lose also your soul; and, having been robbed of all your property here, to have your poor soul delivered over to the possession of the devil, to become his property forever in hell, without any hope of ever getting free from it. Your property now is no longer your own; we have taken possession of it; but your precious soul is still your own, and nothing can take it from you but your own fault. Consider well, then, that if you lose your soul by rebellion and murmuring against this dispensation of Providence, you will get nothing by it in this world, and will lose your all in the next."

Now, should this clergyman say, as he might very properly, to these robbers,—"There is no necessity for my being poor in this world, if you will only give me back my property which you have taken from me," he is only saying precisely what the slaves to whom he has been preaching might say, to him and his fellow-republicans.

it may still be said that the apostles might have commanded Christian ministers to perform the act of legal emancipation in all cases. Certainly they might, and it is quite evident that they did not.

The professing primitive Christian regarded and treated his slave as a brother, but in the eye of the law he was still his chattel personal,—a thing, and not a man. Why did not the apostles, then, strike at the legal relation? Why did they not command every Christian convert to sunder that chain at once? In answer, we say that every attempt at reform which comes from God has proceeded uniformly in this manner,—to destroy the spirit of an abuse first, and leave the form of it to drop away, of itself, afterwards,—to girdle the poisonous tree, and leave it to take its own time for dying.

This mode of dealing with abuses has this advantage, that it is compendious and universal, and can apply to that particular abuse in all ages, and under all shades and modifications. If the apostle, in that outward and physical age, had merely attacked the legal relation, and had rested the whole burden of obligation on dissolving that, the corrupt and selfish principle might have run into other forms of oppression equally bad, and sheltered itself under the technicality of avoiding legal slavery. God, therefore, dealt a surer blow at the monster, by singling out the precise spot where his heart beat, and saying to his apostles, "Strike there!"

Instead of saying to the slave-holder,