ut the status of
the converted slave threatened to interfere with the slave-traffic so
that several of them passed acts to relieve the consciences of its
citizens. That of Virginia in 1667 is typical. It was enacted that
"Baptism doth not alter the condition of the person as to his bondage
or freedom; in order that diverse masters freed from this doubt may
more carefully endeavor the propagation of Christianity."[148] This
act is interesting as showing the appearance even at this early period
of the ethical dualism between free spiritual personality and the
physical disabilities of slavery. This in time became classic with
pro-slavery writers and perhaps received its strongest statement in a
book that appeared even after emancipation.[149]

In the constitution of the province of Carolina, drawn up by John
Locke in 1669, we have another interesting instance of the way in
which the traditions of freedom associated with religion conflicted
with slavery. The author of the famous _Treatise on Government_, which
was in part the inspiration of our Declaration of Independence, did
not feel that slavery was in any way incompatible with the doctrine
of freedom. Locke's constitution takes it for granted that slaves
would form part of the population of the province, though the
constitution was drawn up possibly two years before the first slave
was brought to the colony.[150] Locke insists upon entire religious
freedom. "No person whatsoever shall disturb, molest, or persecute
another for his speculative opinions in religion or his way of
worship." But he stipulates that this spiritual freedom shall in no
way affect the status of the slave. "Since charity obliges us to wish
well to the souls of all men, and religion ought to alter nothing in
any man's civil estate or right, it shall be lawful for slaves, as
well as others, to enter themselves, and be of what church or
profession any of them shall think best and, therefore, be as fully
members as any freeman. But no slave shall hereby be exempted from
that civil dominion his master hath over him, but be in all things in
the same state and condition he was in before." And again, even more
explicitly in section 110: "Every freeman of Carolina shall have
absolute power and authority over his negro slaves, of what opinion or
religion soever." These sections were evidently intended to meet any
scruples that might arise as to the effect of conversion upon the
slave's status. The culminati