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what has been said in the last chapter, it is presumed that it will appear that the Christian church of America by no means occupies that position, with regard to slavery, that the apostles did, or that the church of the earlier ages did. However they may choose to interpret the language of the apostles, the fact still remains undeniable, that the church organization which grew up immediately after these instructions did intend and did effect the abolition of slavery.

But we wish to give still further consideration to one idea which is often put forward by those who defend American slavery. It is this. That the institution is not of itself a sinful one, and that the only sin consists in the neglect of its relative duties. All that is necessary, they say, is to regulate the institution by the precepts of the gospel. They admit that no slavery is defensible which is not so regulated.

If, therefore, it shall appear that American slave-law cannot be regulated by the precepts of the gospel, without such alterations as will entirely do away the whole system, then it will appear that it is an unchristian institution, against which every Christian is bound to remonstrate, and from which he should entirely withdraw.

The Roman slave-code was a code made by heathen,—by a race, too, proverbially stern and unfeeling. It was made in the darkest ages of the world, before the light of the gospel had dawned. Christianity gradually but certainly abolished it. Some centuries later, a company of men, from Christian nations, go to the continent of Africa; there they kindle wars, sow strifes, set tribes against tribes with demoniac violence, burn villages, and in the midst of these diabolical scenes kidnap and carry off, from time to time, hundreds and thousands of miserable captives. Such of those as do not die of terror, grief, suffocation, ship-fever, and other horrors, are, from time to time, landed on the shores of America. Here they are. And now a set of Christian legislators meet together to construct a system and laws of servitude, with regard to these unfortunates, which is hereafter to be considered as a Christian institution.

Of course, in order to have any valid title to such a name, the institution must be regulated by the principles which Christ and his apostles have laid down for the government of those who assume the relation of masters. The New Testament sums up these principles in a single sentence: "Masters, give unto your servants that which is just and equal." But, forasmuch as there is always some confusion of mind in regard to what is just and equal in our neighbor's affairs, our Lord has given this direction, by which we may arrive at infallible certainty. "All things whatsoever ye would that men should do to you, do ye even so to them."

It is, therefore, evident that if Christian legislators are about to form a Christian system of servitude, they must base it on these two laws, one of which is a particular specification under the other.

Let us now examine some of the particulars of the code which they have formed, and see if it bear this character.

First, they commence by declaring that their brother shall no longer be considered as a person, but deemed, sold, taken, and reputed, as a chattel personal.—This is "just and equal!"

This being the fundamental principle of the system, the following are specified as its consequences: 1. That he shall have no right to hold property of any kind, under any circumstances.—Just and equal! 2. That he shall have no power to contract a legal marriage, or claim any woman in particular for his wife.—Just and equal!

3. That he shall have no right to his children, either to protect, restrain, guide or educate.—Just and equal! 4. That the power of his master over him shall be, without any possibility of appeal or redress in consequence of any injury whatever.

To secure this, they enact that he shall not be able to enter suit in any court for any cause.—Just and equal!

That he shall not be allowed to bear testimony in any court where any white person is concerned.—Just and equal! That the owner of a servant, for "malicious, cruel, and excessive beating of his slave, cannot be indicted."—Just and equal! It is further decided, that by no indirect mode of suit, through a guardian, shall a slave obtain redress for ill-treatment. (Dorothea v. Coquillon et al, 9 Martin La. Rep. 350.)—Just and equal!

5. It is decided that the slave shall not only have no legal redress for injuries inflicted by his master, but shall have no