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 assert 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 passed 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 asserted, 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 shines.  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 fashioned.  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 institutions, 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.