become a free man, than at the rapid adjustment of the master-class to the new situation.
Unlike the movement for the abolition of slavery, the success of the effort for the enfranchisement of the freedmen was not long delayed. It is another illustration of how any advance in pursuance of a right principle prepares and makes easy the way to another. The way of transgression is a bottomless pit, one step in that direction invites the next, and the end is never reached; and it is the same with the path of righteous obedience. Two hundred years ago, the pious Doctor Godwin dared affirm that it was "not a sin to baptize a negro," and won for him the rite of baptism. It was a small concession to his manhood; but it was strongly resisted by the slaveholders of Jamaica and Virginia. In this they were logical in their argument, but they were not logical in their object. They saw plainly that to concede the negro's right to baptism was to receive him into the Christian Church, and make him a brother in Christ; and hence they opposed the first step sternly and bitterly. So long as they could keep him beyond the circle of human brotherhood, they could scourge him to toil, as a beast of burden, with a good Christian conscience, and without reproach. "What!" said they, "baptize a negro? preposterous!" Nevertheless the negro was baptized and admitted to church fellowship; and though for a long time his soul belonged to God, his body to his master, and he, poor fellow, had nothing left for himself, he is at last not only baptized, but emancipated and enfranchised.
In this achievement, an interview with President Andrew Johnson, on the 7th of February, 1866, by a delegation consisting of George T. Downing, Lewis H. Douglass, Wm. E. Matthews, John Jones, John F. Cook, Joseph E. Otis, A. W. Ross, William Whipper, John M. Brown, Alexander Dunlop, and myself, will take its place
