It is said again, that Christianity, among the many important precepts which it contains, does not furnish us with one for the abolition of slavery.  But the reason is obvious.  Slavery at the time of the introduction of the gospel was universally prevalent, and if Christianity had abruptly declared, that the millions of slaves should have been made free, who were then in the world, it would have been universally rejected, as containing doctrines that were dangerous, if not destructive, to society.  In order therefore that it might be universally received, it never meddled, by any positive precept, with the civil institutions of the times; but though it does not expressly say, that “you shall neither buy, nor sell, nor possess a slave,” it is evident that, in its general tenour, it sufficiently militates against the custom.

The first doctrine which it inculcates, is that of brotherly love.  It commands good will towards men.  It enjoins us to love our neighbours as ourselves, and to do unto all men, as we would that they should do unto us.  And how can any man fulfil this scheme of universal benevolence, who reduces an unfortunate person against his will, to the most insupportable of all human conditions; who considers him as his private property, and treats him, not as a brother, nor as one of the same parentage with himself, but as an animal of the brute creation?

But the most important doctrine is that, by which we are assured that mankind are to exist in a future state, and to give an account of those actions, which they have severally done in the flesh.  This strikes at the very root of slavery.  For how can any man be justly called to an account for his actions, whose actions are not at his own disposal? This is the case with the proper[112] slave.  His liberty is absolutely bought and appropriated; and if the purchase is just and equitable, he is under the necessity of perpetrating any crime, which the purchaser may order him to commit, or, in other words, of ceasing to be accountable for his actions.

These doctrines therefore are sufficient to shew, that slavery is incompatible, with the Christian system.  The Europeans considered them as such, when, at the close of the twelfth century, they resisted, their hereditary prejudices, and occasioned its abolition.  Hence one, among many other proofs, that Christianity was the production of infinite wisdom; that though it did not take such express cognizance of the wicked national institutions of the times, as should hinder its reception, it should yet contain such doctrines, as, when it should be fully established, would be sufficient for the abolition of them all.