the upholders of slavery will feel, where they feel most acutely—­in their pockets.  Until something of this kind is done, I despair of accomplishing any great amount of good by simple appeals to the conscience and right principle.  There are a few who will listen to conscience and a sense of right, but there are unhappily only a few.  I suppose, though you have good Christians here, you have many who will put their consciences in their pockets. [Hear, hear!] I have known cases of this kind.  There was a young lady in the State of Virginia who was left an orphan, and she had no property except four negro slaves, who were of great commercial value.  She felt that slavery was wrong, and she could not hold them.  She gave them their freedom—­[cheers]—­and supported herself by teaching a small school. [Cheers.] Now, notwithstanding all the unfavorable things we see—­notwithstanding the dark cloud that hangs over the country, there are hopeful indications that God has not forgotten us, and that he will carry on this work till it is accomplished. [Hear!] But it will be a long while first, I fear; and we must pray, and labor, and persevere; for he that perseveres to the end, and he only, receives the crown.  Now, there are very few in the United States who undertake to defend slavery, and say it is right.  But the great majority, even of professors of religion, unite to shield it from aggression.  ’It is the law of the land,’ they say, ‘and we must submit to it.’  It seems a strange doctrine to come from the lips of the descendants of the Puritans, those who resisted the law of the land because those laws were against their conscience, and finally went over to that new world, in order that they might enjoy the rights of conscience.  How would it have been with the primitive church if this doctrine had prevailed?  There never would have been any Christian church, for that was against the laws of the land.  In regard to the distribution of the Bible, in many states the laws prohibit the teaching of slaves, and the distribution of the Bible is not allowed among them.  The American Bible Society does not itself take the responsibility of this.  It leaves the whole matter to the local societies in the several states, and it is the local societies that take the responsibility.  Well, why should we obey the law of the land in South Carolina on this subject, and disobey the law of the land in Italy?  But our missionary societies and Bible societies send Bibles to other parts of the world, and never ask if it is contrary to the law of these lands, and if it is, they push it all the more zealously.  They send Bibles to Italy and Spain, and yet the Bible is prohibited by those governments.  The American Tract Society and the American Sunday School Union allow none of their issues to utter a syllable against slavery.  They expunge even from their European books every passage of this kind, and excuse themselves by the law and the public sentiment.  So are the people taught.  There has been a great deal said on the subject of influence from abroad; but those who talk in that way interfered with the persecution of the Madiai, and remonstrated with the Tuscan government.  We have had large meetings on the subject in New York, and those who refuse the Bible to the slave took part in that meeting, and did not seem to think there was any inconsistency in their conduct.