Overlooking this vital distinction, many persons hold that slavery is one of the legitimate social relations, and therefore not in itself a proper subject of censure; while its grievous evils, the result of the abuse of rightful power, may justly be deplored. But others, with a closer discrimination, discern that the “chattel principle” which characterizes slavery is inherently wrong, and that it is the chief promoter of the spirit of oppression. It is believed that if slavery were abolished, oppression would thereby be materially diminished throughout society. Holding this view, the people of God are earnestly combating the slave system. The moral power of the church, wielding the pulpit and the press, has been increasingly arrayed against this stupendous wrong. A more perfect combination of the forces of Christendom for the overthrow of oppression is devoutly to be wished. But this will not avail without the power of God. That power must be invoked,—must be secured. The servants of the Most High, who would have him honored and his cause promoted by the extinction of slavery, must cry unto him day and night,—must give him no rest, till he come and deliver the oppressed. Fully persuaded of this, we wish to urge— _The duty and importance of praying for the abolition of slavery and oppression._ 1. The fitness and effectiveness of prayer as a weapon against slavery claims attention. It would be powerless in such an extreme case if it were in itself a feeble instrumentality. But all things are possible to prayer. What is the scriptural idea of prayer? This; it is the offering to God of desires which his own Spirit has kindled in the heart, with importunities which the same Spirit prompts and sustains; it is also made with humble reliance on the merits of Jesus Christ, and the prevalence of his intercessions. Prayer, then, is not the work of man alone; he is but a co-worker with God in this, as in every other gracious endeavor,—with the Holy Spirit dwelling in his heart and moving him to pray, and with Jesus the Mediator who presents his supplications at the Father’s throne. This is the view of prayer which our Lord discloses in John 15:7, 16, Paul in Rom. 8:26, 27, and James, also, 5:16; “The effectual fervent prayer of the righteous man availeth much.” It availeth much, not because it is offered by a righteous man, but because it is effectually and fervently inwrought by the Holy Ghost, who dwelleth only with the righteous. The power of Elijah’s prayer is referred to in the connection, to illustrate and confirm the statement that all real prayer is mighty. Elijah had no more power than other good men may have; he had the infirmities common to the servants of God, but the strength of Jehovah was with him; that strength was in his prayer; and so it may be,—must be,—in all prayer.