“But the meeting was fully attended.  Two members of the church who were faithful servants to slave-holding brethren were set to guard the doors.  The slaves were allowed to be present and listen to the discussion.  This was carried after much debate, some contending that it would expose the Christians to just reprehension from the civil authorities; and others maintaining that it would do the slaves good to hear such doctrines advanced and enforced as would be quoted from the Apostle relating to masters and servants.

“The discussion was opened by a brother from Laodicea, an office-bearer in the church, a private citizen, devoted to study, and an author of some repute.  He was formerly odist at the festivals of Cybele.  His pieces were collected and published under the title of ’Phrygian Canticles.’  His name was Olamus.

“He took the ground that Christianity abrogated slavery.  He quoted the well known words of Paul, so familiar to all who had heard him preach:  ’In Christ Jesus there is neither Jew nor Greek, barbarian, Scythian, bond nor free; but all are one in Christ.’  ’The Spirit of the Lord is upon me because he hath sent me to preach deliverance to the captives, the opening of the prison doors to them that are bound.’  ’Whatsoever ye would that men should do unto you, do you even so to them.’

“He maintained that to own a fellow-creature was inconsistent with this law of equal love; that it was giving sanction to a feature of barbarism; that, practically, slavery was the sum of all villanies; an enormous wrong; a stupendous injustice.

“If any one should reply that the Mosaic institutions recognized slavery, he had one brief answer:—­’which things are done away in Christ.’  Moses permitted this and some other things for the hardness of their hearts.  Polygamy was allowed by Moses, not by Christianity; its spirit is against it; the bishop of a church must be ’the husband of one wife;’ slavery is certainly none the less contrary to the spirit of the gospel.

“But inasmuch as it is inexpedient to dissolve at once, and in all cases, the relation of master and slave, he contended that while the relation continued, it should be regulated by the laws which God himself once prescribed.  Every seventh year should be a year of release; every fiftieth, year should be a jubilee.  And as to fugitives, he would refer his brethren to that Divine injunction:  ’Thou shalt not deliver unto his master the servant which is escaped from his master unto thee; he shall dwell with thee, even among you, in that place which he shall choose, in one of thy gates, where it liketh him best; thou shalt not oppress him.’

“That a slave having escaped from his master could not rightfully be sent back into bondage, was evident from these considerations: