64 THE MESSAGE OF CHRIST AND HIS OFFICES.

unless we walk in his footsteps; we are not his believers if we do not believe what he taught and imitate what he did. He came into this world and assumed our nature, not merely to accomplish his various offices, but to be the bearer of a message the most benign and pure which has ever greeted the ears of man. Can we claim the benefit of his expiatory sacrifice while we forget his message or treat it with contempt? Can we be saved by the offices of Christ, if we receive not the instructions of Christ?

We must refrain from entering further into this branch of the subject until we have completed our historical survey. We have noticed the instructions of Christ and his apostles, and also their example: it may be worth while to notice, however slightly, the usages of Christians in the early and middle ages of Christianity under these instructions, before we come to compare them with the practices of the present day.

65

CHARITY AMONG THE PRIMITIVE CHRISTIANS.

A HISTORY of Christian charity in the first ages of Christianity is deserving of volumes: it is possible now merely to sketch a few prominent features. Our Saviour found slavery an established institution in the world. Inconsistent as that relation may appear with his teachings, he utters not one syllable of reproach against it, or against slaveholders as such. He publishes the law of love; he lays down the rule of doing unto others as we would have others do unto us; both which are as binding on the slave as on the master. Upon the operation of these Christian principles he relies for the abolition of slavery. Before the advent of Christianity, no axe had ever been laid at the root of slavery; no philosopher had denounced it, and it does not appear to have been considered by any as an

evil to be repressed. Nor did the apostles teach differently, but distinctly laid down rules for the conduct of master and slave; thereby clearly recognising the relation, without denouncing it as in itself sinful. Their Master's instructions were intended to make men what they should be, and then every institution, every law, and every practice inconsistent with that state, would fall before it. If a community of slaveholders, under Christian instruction, were gradually tending to the point of general emancipation, both masters and slaves would gradually be fitting for so great a change in their relative condition. It would be a subject of great interest to trace, in the early ages of Christianity, its influences upon the institution of slavery, so much in contrast with the movements or influences of paganism. During the first four or five centuries of the Christian era, emancipation of slaves by converts to Christianity took place upon a large and progressively increasing scale, and continued until the

occurrence of political events, the invasion of barbarians, and other causes, agitated the whole Christian world and shook the very foundations of the social systems in which Christianity had made most progress. When Christianity sank into the darkness of the middle ages, the progress of emancipation ceased, because the influence which produced it ceased during that period to operate. The annals of emancipation in these primitive ages, if materials were extant for a full narrative, would be of extraordinary interest, and would fully reveal the effects of our Saviour's precepts when brought to bear upon the hearts of men in their true spirit, even where the letter did not apply. Under paganism, slavery could never come to an end: under the continual light of Christianity, it hastens to an inevitable end, but by that progress and in that mode which is best both for master and slave; both being bound to love each other until the door of emancipation is fully open without injury to either.

The ranks of the slaves, in the early period in review, were constantly replenished by captives taken in the continual wars of that time. One of the marked characteristics of Christian kindness is seen in the liberality exercised in ransoming from slavery its constant recruits. In many cases, whole communities were impoverished by their efforts. in this way, and instances are not wanting in which men sold themselves into slavery to procure the means of redeeming others.* When Genseric took and pillaged Rome, he carried off a host of its best citizens as captives, and landed them at Carthage, in Africa, where, husbands being separated from wives, and parents from children, they were sold into bondage. Christians at Rome sent after their unhappy brethren all the means they could command towards their redemption and relief; but the prisoners found Christians in Africa. Deogratias, bishop of Carthage,

* Epistle of Clement to the Corinthians.