The Anti-Slavery Examiner, Omnibus
Chapter 113 : "SO THAT YE ARE WITHOUT EXCUSE."Among the lessons of instruction which our S

"SO THAT YE ARE WITHOUT EXCUSE."

Among the lessons of instruction which our Savior imparted, having a general bearing on the subject of slavery, that in which he sets up the _true standard of greatness_, deserves particular attention. In repressing the ambition of his disciples, he held up before them the methods by which alone healthful aspirations for eminence could be gratified, and thus set the elements of true greatness in the clearest light. "Ye know, that they which are accounted to rule over the Gentiles, exercise lords.h.i.+p over them; and their great ones exercise authority upon them. But so shall it not be among you; but whosoever will be great among you, shall be your minister; _and whosoever of you will be chiefest, shall be servant of all_." In other words, through the selfishness and pride of mankind, the maxim widely prevails in the world, that it is the privilege, prerogative, and mark of greatness, TO EXACT SERVICE; that our superiority to others, while it authorizes us to relax the exertion of our own powers, gives us a fair t.i.tle to the use of theirs; that "might," while it exempts us from serving, "gives the right" to be served. The instructions of the Savior open the way to greatness for us in the opposite direction. Superiority to others, in whatever it may consist, gives us a claim to a wider field of exertion, and demands of us a larger amount of service. We can be great only as we _are useful_. And "might gives right" to bless our fellow men, by improving every opportunity and employing every faculty, affectionately, earnestly, and unweariedly, in their service. Thus the greater the man, the more active, faithful, and useful the servant.

The Savior has himself taught us how this doctrine must be applied. He bids us improve every opportunity and employ every power, even, through the most menial services, in blessing the human family. And to make this lesson s.h.i.+ne upon our understandings and move our hearts, he embodied it in a most instructive and attractive example. On a memorable occasion, and just before his crucifixion, he discharged for his disciples the most menial of all offices--taking, _in was.h.i.+ng their feet_, the place of the lowest servant. He took great pains to make them understand, that only by imitating this example could they honor their relations to him as their Master; that thus only would they find themselves blessed. By what possibility could slavery exist under the influence of such a lesson, set home by such an example? _Was it while was.h.i.+ng the disciples' feet, that our Savior authorized one man to make a chattel of another_?

To refuse to provide for ourselves by useful labor, the apostle Paul teaches us to regard as a grave offence. After reminding the Thessalonian Christians, that in addition to all his official exertions he had with his own muscles earned his own bread, he calls their attention to an arrangement which was supported by apostolical authority, "that if any would not work, neither should he eat." In the most earnest and solemn manner, and as a minister of the Lord Jesus Christ, he commanded and exhorted those who neglected useful labor, "_with quietness to work and eat their own bread_." What must be the bearing of all this upon slavery? Could slavery be maintained where every man eat the bread which himself had earned?--where idleness was esteemed so great a crime, as to be reckoned worthy of starvation as a punishment? How could unrequited labor be exacted, or used, or needed?

Must not every one in such a community contribute his share to the general welfare?--and mutual service and mutual support be the natural result?

The same apostle, in writing to another church, describes the true source whence the means of liberality ought to be derived. "Let him that stole steal no more; but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth."

Let this lesson, as from the lips of Jehovah, be proclaimed throughout the length and breadth of South Carolina. Let it be universally welcomed and reduced to practice. Let thieves give up what they had stolen to the lawful proprietors, cease stealing, and begin at once to "labor, working with their hands," for necessary and charitable purposes. Could slavery, in such a case, continue to exist? Surely not! Instead of exacting unpaid services from others, every man would be busy, exerting himself not only to provide for his own wants, but also to acc.u.mulate funds, "that he might have to give to" the needy. Slavery must disappear, root and branch, at once and forever.

In describing the source whence his ministers should expect their support, the Savior furnished a general principle, which has an obvious and powerful bearing on the subject of slavery. He would have them remember, while exerting themselves for the benefit of their fellow men, that "the laborer is worthy of his hire." He has thus united wages with work. Whoever renders the one is ent.i.tled to the other. And this manifestly according to a mutual understanding and a voluntary arrangement. For the doctrine that I may force you to work for me for whatever consideration I may please to fix upon, fairly opens the way for the doctrine, that you, in turn, may force me to render you whatever wages you may choose to exact for any services you may see fit to render. Thus slavery, even as involuntary servitude, is cut up by the root. Even the Princeton professor seems to regard it as a violation of the principle which unites work with wages.

The apostle James applies this principle to the claims of manual laborers--of those who hold the plough and thrust in the sickle. He calls the rich lordlings who exacted sweat and withheld wages, to "weeping and howling," a.s.suring them that the complaints of the injured laborer had entered into the ear of the Lord of Hosts, and that, as a result of their oppression, their riches were corrupted, and their garments moth-eaten; their gold and silver were cankered; that the rest of them should be a witness against them, and should eat their flesh as it were fire; that, in one word, they had heaped treasure together for the last days, when "miseries were coming upon them," the prospect of which might well drench them in tears and fill them with terror. If these admonition and warnings were heeded there, would not "the South"

break forth into "weeping and wailing, and gnas.h.i.+ng of teeth?" What else are its rich men about, but withholding by a system of fraud, his wages from the laborer, who is wearing himself out under the impulse of fear, in cultivating their fields and producing their luxuries? Encouragement and support do they derive from James, in maintaining the "peculiar inst.i.tution" whence they derived their wealth, which they call patriarchal, and boast of as the "corner-stone" of the republic?

In the New Testament, we have, moreover, the general injunction, "_Honor all men_." Under this broad precept, every form of humanity may justly claim protection and respect. The invasion of any human right must do dishonor to humanity, and be a transgression of this command. How then, in the light of such obligations, must slavery be regarded? Are those men honored, who are rudely excluded from a place in the human family, and shut up to the deep degradation and nameless horrors of chattels.h.i.+p?

_Can they be held as slaves, and at the same time be honored as men_?

How far, in obeying this command, we are to go, we may infer from the admonitions and instructions which James applies to the arrangements and usages of religious a.s.semblies. Into these he can not allow "respect of persons" to enter. "My brethren," he exclaims, "have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your a.s.sembly a man with a gold ring, in goodly apparel; and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, sit thou here in a good place; and say to the poor, stand thou there, or sit here under my footstool; are ye not then partial in yourselves, and are become judges of evil thoughts? _If ye have respect to persons, ye commit sin, and are convinced of the law as transgressors_." On this general principle, then, religious a.s.semblies ought to be regulated--that every man is to be estimated, not according to his _circ.u.mstances_--not according to any thing incidental to his _condition_; but according to his _moral worth_--according to the essential features and vital elements of his _character_. Gold rings and gay clothing, as they qualify no man for, can ent.i.tle no man to, a "good place" in the church. Nor can the "vile raiment of the poor man," fairly exclude him from any sphere, however exalted, which his heart and head may fit him to fill. To deny this, in theory or practice, is to degrade a man below a thing; for what are gold rings, or gay clothing, or vile raiment, but things, "which perish with the using?" And this must be "to commit sin, and be convinced of the law as transgressors."

In slavery, we have "respect of persons," strongly marked, and reduced to system. Here men are despised not merely for "the vile raiment,"

which may cover their scarred bodies. This is bad enough. But the deepest contempt for humanity here grows out of birth or complexion.

Vile raiment may be, often is, the result of indolence, or improvidence, or extravagance. It may be, often is, an index of character. But how can I be responsible for the incidents of my birth?--how for my complexion?

To despise or honor me for these, is to be guilty of "respect of persons" in its grossest form, and with its worst effects. It is to reward or punish me for what I had nothing to do with; for which, therefore, I can not, without the greatest injustice, be held responsible. It is to poison the very fountains of justice, by confounding all moral distinctions. It is with a worse temper, and in the way of inflicting infinitely greater injuries, to copy the kingly folly of Xerxes, in chaining and scourging the h.e.l.lespont. What, then, so far as the authority of the New Testament is concerned, becomes of slavery, which can not be maintained under any form nor for a single moment, without "respect of persons" the most aggravated and unendurable? And what would become of that most pitiful, silly, and wicked arrangement in so many of our churches, in which wors.h.i.+pers of a dark complexion are to be shut up to the negro pew?[A]

[Footnote A: In Carlyle's Review of the Memoirs of Mirabeau, we have the following anecdote, ill.u.s.trative of the character of a "grandmother" of the Count. "Fancy the dame Mirabeau sailing stately towards the church font; another dame striking in to take precedence of her; the dame Mirabeau despatching this latter with a box on the ear, and these words, '_Here, as in the army_, THE BAGGAGE _goes last_!'" Let those who justify the negro-pew-arrangement, throw a stone at this proud woman--if they dare.]

Nor are we permitted to confine this principle to _religious_ a.s.semblies. It is to pervade social life every where. Even where plenty, intelligence, and refinement, diffuse their brightest rays, the poor are to be welcomed with especial favor. "Then said he to him that bade him, when thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors, lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor and the maimed, the lame and the blind, and thou shalt be blessed; for they can not recompense thee, but thou shalt be recompensed at the resurrection of the just."

In the high places of social life then--in the parlor, the drawing-room, the saloon--special reference should be had, in every arrangement, to the comfort and improvement of those who are least able to provide for the cheapest rites of hospitality. For these, ample accommodations must be made, whatever may become of our kinsmen and rich neighbors. And for this good reason, that while such occasions signify little to the latter, to the former they are pregnant with good--raising their drooping spirits, cheering their desponding hearts, inspiring them with life, and hope, and joy. The rich and the poor thus meeting joyfully together, can not but mutually contribute to each other's benefit; the rich will be led to moderation, sobriety, and circ.u.mspection, and the poor to industry, providence, and contentment. The recompense must be rich and sure.

A most beautiful and instructive commentary on the text in which these things are taught, the Savior furnished in his own conduct. He freely mingled with those who were reduced to the very bottom of society. At the tables of the outcasts of society, he did not hesitate to be a cheerful guest, surrounded by publicans and sinners. And when flouted and reproached by smooth and lofty ecclesiastics, as an ultraist and leveler, he explained and justified himself by observing, that he had only done what his office demanded. It was his to seek the lost, to heal the sick, to pity the wretched;--in a word, to bestow just such benefits as the various necessities of mankind made appropriate and welcome. In his great heart, there was room enough for those who had been excluded from the sympathy of little souls. In its spirit and design, the gospel overlooked none--least of all, the outcasts of a selfish world.

Can slavery, however modified, be consistent with such a gospel?--a gospel which requires us, even amidst the highest forms of social life, to exert ourselves to raise the depressed by giving our warmest sympathies to those who have the smallest share in the favor of the world?

Those who are in "bonds" are set before us as deserving an especial remembrance. Their claims upon us are described as a modification of the Golden Rule--as one of the many forms to which its obligations are reducible. To them we are to extend the same affectionate regard as we would covet for ourselves, if the chains upon their limbs were fastened upon ours. To the benefits of this precept, the enslaved have a natural claim of the greatest strength. The wrongs they suffer, spring from a persecution which can hardly be surpa.s.sed in malignancy. Their birth and complexion are the occasion of the insults and injuries which they can neither endure nor escape. It is for the _work of G.o.d_, and not them own deserts, that they are loaded with chains. _This is persecution._

Can I regard the slave as another self--can I put myself in his place--and be indifferent to his wrongs? Especially, can I, thus affected, take sides with the oppressor? Could I, in such a state of mind as the gospel requires me to cherish, reduce him to slavery or keep him in bonds? Is not the precept under hand naturally subversive of every system and every form of slavery?

The _general descriptions_ of the church which are found here and there in the New Testament, are highly instructive in their bearing on the subject of slavery. In one connection, the following words meet the eye: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus."[A] Here we have--1. A clear and strong description of the doctrine of _human equality_. "Ye are all ONE;"--so much alike, so truly placed on common ground, all wielding each his own powers with such freedom, _that one is the same as another_.

[Footnote A: Gal. iii. 23.]

2. This doctrine, self-evident in the light of reason, is affirmed on divine authority. "IN CHRIST JESUS, _ye are all one_." The natural equality of the human family is a part of the gospel. For--

3. All the human family are included in this description. Whether men or women, whether bond or free, whether Jews or Gentiles, all are alike ent.i.tled to the benefit of this doctrine. Wherever Christianity prevails, the _artificial_ distinctions which grow out of birth, condition, s.e.x, are done away. _Natural_ distinctions are not destroyed.

_They_ are recognized, hallowed, confirmed. The gospel does not abolish the s.e.xes, forbid a division of labor, or extinguish patriotism. It takes woman from beneath the feet, and places her by the side of man; delivers the manual laborer from "the yoke," and gives him wages for his work; and brings the Jew and Gentile to embrace each other with fraternal love and confidence. Thus it raises all to a common level, gives to each the free use of his own powers and resources, binds all together in one dear and loving brotherhood. Such, according to the description of the apostle, was the influence, and such the effect of primitive Christianity. "Behold the picture!" Is it like American slavery, which, in all its tendencies and effects, is destructive of all oneness among brethren?

"Where the spirit of the Lord is," exclaims the same apostle, with his eye upon the condition and relations of the church, "_where the spirit of the Lord is_, THERE IS LIBERTY." Where, then, may we reverently recognize the presence, and bow before the manifested power, of this spirit? _There_, where the laborer may not choose how he shall be employed!--in what way his wants shall he supplied!--with whom he shall a.s.sociate!--who shall have the fruit of his exertions! _There_, where he is not free to enjoy his wife and children! _There_, where his body and his soul, his very "destiny,"[A] are placed altogether beyond his control! _There_, where every power is crippled, every energy blasted, every hope crushed! _There_, where in all the relations and concerns of life, he is legally treated as if he had nothing to do with the laws of reason, the light of immortality, or the exercise of will! Is the spirit of the Lord _there_, where liberty is decried and denounced, mocked at and spit upon, betrayed and crucified! In the midst of a church which justified slavery, which derived its support from slavery, which carried on its enterprises by means of slavery, would the apostle have found the fruits of the Spirit of the Lord! Let that Spirit exert his influences, and a.s.sert his authority, and wield his power, and slavery must vanish at once and forever.

[Footnote A: "The Legislature [of South Carolina] from time to time, has pa.s.sed many restricted and penal acts, with a view to bring under direct control and subjection the DESTINY _of the black population_." See the Remonstrance of James S. Pope and 352 others, against home missionary efforts for the benefit of the enslaved--a most instructive paper.]

In more than one connection, the apostle James describes Christianity as "_the law of liberty_." It is in other words the law under which liberty can not but live and flourish--the law in which liberty is clearly defined, strongly a.s.serted, and well protected. As the law of liberty, how can it be consistent with the law of slavery? The presence and the power of this law are felt wherever the light of reason s.h.i.+nes. They are felt in the uneasiness and conscious degradation of the slave, and in the shame and remorse which the master betrays in his reluctant and desperate efforts to defend himself. This law it is which has armed human nature against the oppressor. Wherever it is obeyed, "every yoke is broken."

In these references to the New Testament we have a _general description_ of the primitive church, and the _principles_ on which it was founded and fas.h.i.+oned. These principles bear the same relation to Christian _history_ as to Christian _character_, since the former is occupied with the development of the latter. What then is Christian character but Christian principle _realized_, acted out, bodied forth, and animated?

Christian principle is the soul, of which Christian character is the expression--the manifestation. It comprehends in itself, as a living seed, such Christian character, under every form, modification, and complexion. The former is, therefore, the test and interpreter of the latter. In the light of Christian principle, and in that light only, we can judge of and explain Christian character. Christian history is occupied with the forms, modifications, and various aspects of Christian character. The facts which are there recorded serve to show, how Christian principle has fared in this world--how it has appeared, what it has done, how it has been treated. In these facts we have the various inst.i.tutions, usages, designs, doings, and sufferings of the church of Christ. And all these have of necessity, the closest relation to Christian principle. They are the production of its power. Through them, it is revealed and manifested. In its light, they are to be studied, explained, and understood. Without it they must be as unintelligible and insignificant as the letters of a book, scattered on the wind.

In the principles of Christianity, then, we have a comprehensive and faithful account of its objects, inst.i.tutions, and usages--of how it must behave, and act, and suffer, in a world of sin and misery. For between the principles which G.o.d reveals, on the one hand, and the precepts he enjoins, the inst.i.tutions he establishes, and the usages he approves, on the other, there must be consistency and harmony. Otherwise we impute to G.o.d what we must abhor in man--practice at war with principle. Does the Savior, then, lay down the _principle_ that our standing in the church must depend upon the habits, formed within us, of readily and heartily subserving the welfare of others; and permit us _in practice_ to invade the rights and trample on the happiness of our fellows, by reducing them to slavery. Does he, _in principle_ and by example, require us to go all lengths in rendering mutual service, comprehending offices the most menial, as well as the most honorable; and permit us _in practice_ to EXACT service of our brethren, as if they were nothing better than "articles of merchandize?" Does he require us _in principle_ "to work with quietness and eat our own bread;" and permit us _in practice_ to wrest from our brethren the fruits of their unrequited toil? Does he in principle require us, abstaining from every form of theft, to employ our powers in useful labor, not only to provide for ourselves but also to relieve the indigence of others; and permit us _in practice_, abstaining from every form of labor, to enrich and aggrandize ourselves with the fruits of man-stealing? Does he require us _in principle_ to regard "the laborer as worthy of his hire;" and permit us _in practice_ to defraud him of his wages? Does he require us _in principle_ "to honor ALL men;" and permit us _in practice_ to treat mult.i.tudes like cattle? Does he _in principle_ prohibit "respect of persons;" and permit us _in practice_ to place the feet of the rich upon the necks of the poor? Does he _in principle_ require us to sympathize with the bondman as another self; and permit us _in practice_ to leave him unpitied and unhelped in the hands of the oppressor? _In principle_, "where the Spirit of the Lord is, there is liberty;" _in practice_, is _slavery_ the fruit of the Spirit? _In principle_, Christianity is the law of liberty; _in practice_, is it the law of slavery? Bring practice in these various respects into harmony with principle, and what becomes of slavery? And if, where the divine government is concerned, practice is the expression of principle, and principle the standard and interpreter of practice, such harmony cannot but be maintained and must be a.s.serted. In studying, therefore, fragments of history and sketches of biography--in disposing of references to inst.i.tutions, usages, and facts in the New Testament, this necessary harmony between principle and practice in the government, should be continually present to the thoughts of the interpreter. Principles a.s.sert what practice must be.

Whatever principle condemns, G.o.d condemns. It belongs to those weeds of the dunghill which, planted by "an enemy," his hand will a.s.suredly "root up." It is most certain, then, that if slavery prevailed in the first ages of Christianity, it could nowhere have prevailed under its influence and with its sanction.

The _condition_ in which, in its efforts to bless mankind, the primitive church was placed, must have greatly a.s.sisted the early Christians in understanding and applying the principles of the gospel.--Their _Master_ was born in great obscurity, lived in the deepest poverty, and died the most ignominious death. The place of his residence, his familiarity with the outcasts of society, his welcoming a.s.sistance and support from female hands, his casting his beloved mother, when he hung upon the cross, upon the charity of a disciple--such things evince the depth of his poverty, and show to what derision and contempt he must have been exposed. Could such an one, "despised and rejected of men--a man of sorrows and acquainted with grief," play the oppressor, or smile on those who made merchandize of the poor!

And what was the history of the _apostles_, but an ill.u.s.tration of the doctrine, that "it is enough for the disciple, that he be as his Master?" Were they lordly ecclesiastics, abounding with wealth, s.h.i.+ning with splendor, bloated with luxury! Were they ambitious of distinction, fleecing, and trampling, and devouring "the flocks," that they themselves might "have the pre-eminence!" Were they slaveholding bishops! Or did they derive their support from the wages of iniquity and the price of blood! Can such inferences be drawn from the account of their condition, which the most gifted and enterprising of their number has put upon record? "Even unto this present hour, we both hunger, and thirst, and are naked, and _are buffetted_, and have _no certain dwelling place, and labor working with our own hands_. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat; we are made as _the filth of the world_, and are THE OFFSCOURING OF ALL THINGS unto this day[A]." Are these the men who practiced or countenanced slavery? _With such a temper, they WOULD NOT; in such circ.u.mstances, they COULD NOT_. Exposed to "tribulation, distress, and persecution;"

subject to famine and nakedness, to peril and the sword; "killed all the day long; accounted as sheep for the slaughter[B]," they would have made but a sorry figure at the great-house or slave-market!

[Footnote A: 1 Cor. iv. 11-13.]

[Footnote B: 1 Rom. viii. 35, 36.]

Nor was the condition of the brethren, generally, better than that of the apostles. The position of the apostles doubtless ent.i.tled them to the strongest opposition, the heaviest reproaches, the fiercest persecution. But derision and contempt must have been the lot of Christians generally. Surely we cannot think so ill of primitive Christianity as to suppose that believers, generally, refused to share in the trials and sufferings of their leaders; as to suppose that while the leaders submitted to manual labor, to buffeting, to be reckoned the filth of the world, to be accounted as sheep for the slaughter, his brethren lived in affluence, ease, and honor! despising manual labor!

and living upon the sweat of unrequited toil! But on this point we are not left to mere inference and conjecture. The apostle Paul in the plainest language explains the ordination of Heaven. "But _G.o.d hath_ CHOSEN the foolish things of the world to confound the wise; and G.o.d hath CHOSEN the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised hath G.o.d CHOSEN, yea, and THINGS WHICH ARE NOT, to bring to nought things that are."[A] Here we may well notice,

[Footnote A: 1 Cor. i. 27, 28.]

1. That it was not by _accident_, that the primitive churches were made up of such elements, but the result of the DIVINE CHOICE--an arrangement of His wise and gracious Providence. The inference is natural, that this ordination was co-extensive with the triumphs of Christianity. It was nothing new or strange, that Jehovah had concealed his glory "from the wise and prudent, and had revealed it unto babes," or that "the common people heard him gladly," while "not many wise men after the flesh, not many mighty, not many n.o.ble, had been called."

2. The description of character which the apostle records, could be adapted only to what are reckoned the _very dregs of humanity_. The foolish and the weak, the base and the contemptible, in the estimation of worldly pride and wisdom--these were they whose broken hearts were reached, and moulded, and refreshed by the gospel; these were they whom the apostle took to his bosom as his own brethren.

That _slaves_ abounded at Corinth, may easily be admitted. _They_ have a place in the enumeration of elements of which, according to the apostle, the church there was composed. The most remarkable cla.s.s found there, consisted of "THINGS WHICH ARE NOT"--mere n.o.bodies, not admitted to the privileges of men, but degraded to a level with "goods and chattels;" of whom _no account_ was made in such arrangements of society as subserved the improvement, and dignity, and happiness of MANKIND. How accurately this description applies to those who are crushed under the chattel principle!

The reference which the apostle makes to the "deep poverty of the churches of Macedonia,"[B] and this to stir up the sluggish liberality of his Corinthian brethren, naturally leaves the impression, that the latter were by no means inferior to the former in the gifts of Providence. But, pressed with want and pinched by poverty as were the believers in "Macedonia and Achaia, it pleased them to make a certain contribution for the poor saints which were at Jerusalem."[C] Thus it appears, that Christians every where were familiar with contempt and indigence, so much so, that the apostle would dissuade such as had no families from a.s.suming the responsibilities of the conjugal relation[D]!

[Footnote B: 2 Cor. viii. 2.]

[Footnote C: Rom. xv. 26.]

[Footnote D: 1 Cor. vi 26,27]

Now, how did these good people treat each other? Did the few among them, who were esteemed wise, mighty, or n.o.ble, exert their influence and employ their power in oppressing the weak, in disposing of the "things that are not," as marketable commodities!--kneeling with them in prayer in the evening, and putting them up at auction the next morning! Did the church sell any of the members to swell the "certain contribution far the poor saints at Jerusalem!" Far otherwise--as far as possible! In those Christian communities where the influence of the apostles was most powerful, and where the arrangements drew forth their highest commendations, believers treated each other as brethren, in the strongest sense of that sweet word. So warm was their mutual love, so strong the public spirit, so open-handed and abundant the general liberality, that they are set forth as "_having all things common._" [E]

Slaves and their holders here? Neither the one nor the other could in that relation to each other have breathed such an atmosphere. The appeal of the kneeling bondman, "Am I not a man and a brother," must here have met with a prompt and powerful response.

[Footnote E: Acts iv. 32]

The _tests_ by which our Savior tries the character of his professed disciples, shed a strong light upon the genius of the gospel. In one connection[F], an inquirer demands of the Savior, "What good thing shall I do that I may have eternal life?" After being reminded of the obligations which his social nature imposed upon him, he ventured, while claiming to be free from guilt in his relations to mankind, to demand, "what lack I yet?" The radical deficiency under which his character labored, the Savior was not long or obscure in pointing out. If thou wilt be perfect, go and sell that thou hast and give to the poor, and thou shalt have treasure in heaven; and come and follow me. On this pa.s.sage it is natural to suggest--

[Footnote F: Luke xvii 18-24]