The Anti-Slavery Examiner, Omnibus
Chapter 129 : A Report of the Synod of South Carolina and Georgia, made five years ago, says: "

A Report of the Synod of South Carolina and Georgia, made five years ago, says: "Who could credit it, that in these years of revival and benevolent effort--that, in this Christian Republic, there are over two millions of human beings in the condition of heathen, and in some respects in a worse condition? They may be justly considered the heathen of this Christian country, and will bear comparison with heathen in any country in the world." I will finish what I have to say on this point of "moral preparation" for freedom, with the remark, that the history of slavery in no country warrants your implication, that slaves acquire such "moral preparation." The British Parliament subst.i.tuted an apprentices.h.i.+p for slavery with the express design, that it should afford a "moral preparation" for freedom. And yet, if you will read the reports of late visitors to the British West Indies, you will find, that the planters admit, that they made no use of the advantages of the apprentices.h.i.+p to prepare their servants for liberty. Their own gain--not the slaves'--was their ruling motive, during the term of the apprentices.h.i.+p, as well as preceding it.

Another of your charges is, _that the abolitionists "have increased the rigors of legislation against slaves in most if not all the slave States_."

And suppose, that our principles and measures have occasioned this evil--are they therefore wrong?--and are we, therefore, involved in sin?

The principles and measures of Moses and Aaron were the occasion of a similar evil. Does it follow, that those principles and measures were wrong, and that Moses and Aaron were responsible for the sin of Pharaoh's increased oppressiveness? The truth, which Jesus Christ preached on the earth, is emphatically peace: but its power on the depravity of the human heart made it the occasion of division and violence. That depravity was the guilty cause of the division and violence. The truth was but the innocent occasion of them. To make it responsible for the effects of that depravity would be as unreasonable, as it is to make the holy principles of the anti-slavery cause responsible for the wickedness which they occasion: and to make the great Preacher Himself responsible for the division and violence, would be but to carry out the absurdity, of which the public are guilty, in holding abolitionists responsible for the mobs, which are got up against them. These mobs, by the way, are called "abolition mobs." A similar misnomer would p.r.o.nounce the mob, that should tear down your house and shoot your wife, "Henry Clay's mob." Harriet Martineau, in stating the fact, that the mobs of 1834, in the city of New York, were set down to the wrong account, says, that the abolitionists were told, that "they had no business to scare the city with the sight of their burning property and demolished churches!"

No doubt the light of truth, which the abolitionists are pouring into the dark den of slavery, greatly excites the monster's wrath: and it may be, that he vents a measure of it on the helpless and innocent victims within his grasp. Be it so;--it is nevertheless, not the Ithuriel spear of truth, that is to be held guilty of the harm:--it is the monster's own depravity, which cannot

"endure Touch of celestial temper, but returns Of force to its own likeness."[A]

[Footnote A: This is a reference to a pa.s.sage in Milton's Paradise Lost, in which Satan in disguise is touched by the spear of the archangel Ithuriel and is thereby forced to return to his own form.]

I am, however, far from believing, that the treatment of the slaves is rendered any more rigorous and cruel by the agitation of the subject of slavery. I am very far from believing, that it is any harsher now than it was before the organization of the American Anti-Slavery Society.

Fugitive slaves tell us, it is not: and, inasmuch as the slaveholders are, and, by both words and actions, abundantly show, that they feel that they are, arraigned by the abolitionists before the bar of the civilized world, to answer to the charges of perpetrating cruelties on their slaves, it would, unless indeed, they are of the number of those "whose glory is in their shame," be most unphilosophical to conclude, that they are multiplying proofs of the truth of those charges, more rapidly than at any former stage of their barbarities. That slaveholders are not insensible to public opinion and to the value of a good character was strikingly exhibited by Mr. Calhoun, in his place in the Senate of the United States, when he followed his frank disclaimer of all suspicion, that the abolitionists are meditating a war against the slaveholder's person, with remarks evincive of his sensitiveness under the war, which they are waging against the slaveholder's character.

A fact occurs to me, which goes to show, that the slaveholders feel themselves to be put upon their good behavior by the abolitionists.

Although slaves are murdered every day at the South, yet never, until very recently, if at all, has the case occurred, in which a white man has been executed at the South for the murder of a slave. A few months ago, the Southern newspapers brought us copies of the doc.u.ment, containing the refusal of Governor Butler of South Carolina to pardon a man, who had been convicted of the murder of a slave. This doc.u.ment dwells on the protection due to the slave; and, if I fully recollect its character, an abolitionist himself could hardly have prepared a more appropriate paper for the occasion. Whence such a doc.u.ment--whence, in the editorial captions to this doc.u.ment, the exultation over its triumphant refutations of the slanders of the abolitionists against the South--but, that Governor Butler feels--but, that the writes of those captions feel--that the abolitionists have put the South upon her good behavior.

Another of your charges is, _that the abolitionists oppose "the project of colonisation."_

Having, under another head, made some remarks on this "project," I will only add, that we must oppose the American Colonization Society, because it denies the sinfulness of slavery, and the duty of immediate, unqualified emanc.i.p.ation. Its avowed doctrine is, that, unless emanc.i.p.ation he accompanied by expatriation, perpetual slavery is to be preferred to it. Not to oppose that Society, would be the guiltiest treachery to our holy religion, which requires immediate and unconditional repentance of sin. Not to oppose it, would be to uphold slavery. Not to oppose it, would be to abandon the Anti-Slavery Society.

Do you ask, why, if this be the character of the American Colonization Society, many, who are now abolitionists, continued in it so long? I answer for myself, that, until near the period of my withdrawal from it, I had very inadequate conceptions of the wickedness, both of that Society, and of slavery. For having felt the unequalled sin of slavery no more deeply--for feeling it now no more deeply, I confess myself to be altogether without excuse. The great criminality of my long continuance in the Colonization Society is perhaps somewhat palliated by the fact, that the strongest proofs of the wicked character and tendencies of the Society were not exhibited, until it spread out its wing over slavery to shelter the monster from the earnest and effective blows of the American Anti-Slavery Society.

Another of your charges is, that the abolitionists, in declaring "that their object is not to stimulate the action of the General Government, _but to operate upon the States themselves, in which the inst.i.tution of domestic slavery exists," are evidently insincere, since the "abolition societies and movements are all confined to the free Slates_."

I readily admit, that our object is the abolition of slavery, as well in the slave States, as in other portions of the Nation, where it exists.

But, does it follow, because only an insignificant share of our "abolition societies and movements" is in those States, that we therefore depend for the abolition of slavery in them on the General Government, rather than on moral influence? I need not repeat, that the charge of our looking to the General Government for such abolition is refuted by the language of the Const.i.tution of the Anti-Slavery Society.

You may, however, ask--"why, if you do not look to the General Government for it, is not the great proportion of your means of moral influence in the slave States, where is the great body of the slaves?" I answer that, in the first place, the South does not permit us to have them there; and that, in the words of one of your fellow Senators, and in the very similar words of another--both uttered on the floor of the Senate--"if the abolitionists come to the South, the South will hang them." Pardon the remark, that it seems very disingenuous in you to draw conclusions unfavorable to the sincerity of the abolitionists from premises so notoriously false, as are those which imply, that it is entirely at their own option, whether the abolitionists shall have their "societies and movements" in the free or slave States. I continue to answer your question, by saying, in the second place, that, had the abolitionists full liberty to multiply their "societies and movements"

in the slave States, they would probably think it best to have the great proportion of them yet awhile in the free States. To rectify public opinion on the subject of slavery is a leading object with abolitionists. This object is already realized to the extent of a thorough anti-slavery sentiment in Great Britain, as poor Andrew Stevenson, for whom you apologise, can testify. Indeed, the great power and pressure of that sentiment are the only apology left to this disgraced and miserable man for uttering a bald falsehood in vindication of Virginia morals. He above all other men, must feel the truth of the distinguished Thomas Fowel Buxton's declaration, that "England is turned into one great Anti-Slavery Society." Now, Sir, it is such a change, as abolitionists have been the instruments of producing in Great Britain, that we hope to see produced in the free States. We hope to see public sentiment in these States so altered, that such of their laws, as uphold and countenance slavery, will be repealed--so altered, that the present brutal treatment of the colored population in them will give place to a treatment dictated by justice, humanity, and brotherly and Christian love;--so altered, that there will be thousands, where now there are not hundreds, to cla.s.s the products of slave labor with other stolen goods, and to refuse to eat and to wear that, which is wet with the tears, and red with the blood of "the poor innocents," whose bondage is continued, because men are more concerned to buy what is cheap, than what is honestly acquired;--so altered, that our Missionary and other religious Societies will remember, that G.o.d says: "I hate robbery for burnt-offering," and will forbear to send their agents after that plunder, which, as it is obtained at the sacrifice of the body and soul of the plundered, is infinitely more unfit, than the products of ordinary theft, to come into the Lord's treasury. And, when the warm desires of our hearts, on these points, shall be realized, the fifty thousand Southerners, who annually visit the North, for purposes of business and pleasure, will not all return to their homes, self-complacent and exulting, as now, when they carry with them the suffrages of the North in favor of slavery: but numbers of them will return to pursue the thoughts inspired by their travels amongst the enemies of oppression--and, in the sequel, they will let their "oppressed go free."

It were almost as easy for the sun to call up vegetation by the side of an iceberg, as for the abolitionists to move the South extensively, whilst their influence is counteracted by a pro-slavery spirit at the North. How vain would be the attempt to reform the drunkards of your town of Lexington, whilst the sober in it continue to drink intoxicating liquors! The first step in the reformation is to induce the sober to change their habits, and create that total abstinence-atmosphere, in the breathing of which, the drunkard lives,--and, for the want of which, he dies. The first step, in the merciful work of delivering the slaveholder from his sin, is similar. It is to bring him under the influence of a corrected public opinion--of an anti-slavery sentiment:--and they, who are to be depended on to contribute to this public opinion--to make up this anti-slavery sentiment--are those, who are not bound up in the iron habits, and blinded by the mighty interests of the slaveholder. To depend on slaveholders to give the lead to public opinion in the anti-slavery enterprise, would be no less absurd, than to begin the temperance reformation with drunkards, and to look to them to produce the influences, which are indispensable to their own redemption.

You say of the abolitionists, _that "they are in favor of amalgamation."_

The Anti-Slavery Society is, as its name imports, a society to oppose slavery--not to "make matches." Whether abolitionists are inclined to amalgamation more than anti-abolitionists are, I will not here take upon myself to decide. So far, as you and I may be regarded as representatives of these two parties, and so far as our marriages argue our tastes in this matter, the abolitionists and anti-abolitionists may be set down, as equally disposed to couple white with white and black with black--for our wives, as you are aware, are both white. I will here mention, as it may further argue the similarity in the matrimonial tastes of abolitionists and anti-abolitionists, the fact so grateful to us in the days, when we were "workers together" in promoting the "scheme of Colonization," that our wives are natives of the same town.

I have a somewhat extensive acquaintance at the North; and I can truly say, that I do not know a white abolitionist, who is the reputed father of a colored child. At the South there are several hundred thousand persons, whose yellow skins testify, that the white man's blood courses through their veins. Whether the honorable portion of their parentage is to be ascribed exclusively to the few abolitionists scattered over the South--and who, under such supposition, must, indeed, be prodigies of industry and prolificness--or whether anti-abolitionists there have, notwithstanding all their pious horror of "amalgamation," been contributing to it, you can better judge than myself.

That slavery is a great amalgamator, no one acquainted with the blended colors of the South will, for a moment, deny. But, that an increasing amalgamation would attend the liberation of the slaves, is quite improbable, when we reflect, that the extensive occasions of the present mixture are the extreme debas.e.m.e.nt of the blacks and their entire subjection to the will of the whites; and that even should the debas.e.m.e.nt continue under a state of freedom, the subjection would not.

It is true, that the colored population of our country might in a state of freedom, attain to an equality with the whites; and that a multiplication of instances of matrimonial union between the two races might be a consequence of this equality: but, beside, that this would be a lawful and sinless union, instead of the adulterous and wicked one, which is the fruit of slavery, would not the improved condition of our down-trodden brethren be a blessing infinitely overbalancing all the violations of our taste, which it might occasion? I say violations of _our_ taste;--for we must bear in mind that, offensive as the intermixture of different races may be to us, the country or age, which practices it, has no sympathy whatever with our feeling on this point.

How strongly and painfully it argues the immorality and irreligion of the American people, that they should look so complacently on the "amalgamation," which tramples the seventh commandment under foot, and yet be so offended at that, which has the sanction of lawful wedlock!

When the Vice President of this Nation was in nomination for his present office, it was objected to him, that he had a family of colored children. The defence, set up by his partisans, was, that, although he had such a family, he nevertheless was not married to their mother! The defence was successful; and the charge lost all its odiousness; and the Vice President's popularity was retrieved, when, it turned out, that he was only the adulterous, and not the married father of his children!

I am aware, that many take the ground, that we must keep the slaves in slavery to prevent the matrimonial "amalgamation," which, they apprehend, would be a fruit of freedom. But, however great a good, abolitionists might deem the separation of the white and black races, and however deeply they might be impressed with the power of slavery to promote this separation, they nevertheless, dare not "do evil, that good may come:"--they dare not seek to promote this separation, at the fearful expense of upholding, or in anywise, countenancing a humanity-crus.h.i.+ng and G.o.d-defying system of oppression.

Another charge against the abolitionists is implied in the inquiry you make, _whether since they do not "furnish in their own families or persons examples of intermarriage, they intend to contaminate the industrious and laborious cla.s.ses of society of the North by a revolting admixture of the black element."_

This inquiry shows how difficult it is for southern minds, accustomed as they have ever been to identify labor with slavery, to conceive the true character and position of such "cla.s.ses" at the North; and also how ignorant they are of the composition of our Anti-Slavery societies. To correct your misapprehensions on these points, I will briefly say, in the first place, that the laborers of the North are freemen and not slaves;--that they marry whom they please, and are neither paired nor unpaired to suit the interests of the breeder, or seller, or buyer, of human stock:--and, in the second place, that the abolitionists, instead of being a body of persons distinct from "the industrious and laborious cla.s.ses," do, more than nineteen twentieths of them, belong to those "cla.s.ses." You have fallen into great error in supposing, that _abolitionists_ generally belong to the wealthy and aristocratic cla.s.ses. This, to a great extent, is true of _anti-abolitionists_. Have you never heard the boast, that there have been anti-abolition mobs, which consisted of "gentlemen of property and standing?"

You charge upon abolitionists "_the purpose to create a pinching compet.i.tion between black labor and white labor;" and add, that "on the supposition of abolition the black cla.s.s, migrating into the free states, would enter into compet.i.tion with the white cla.s.s, diminis.h.i.+ng the wages of their labor_."

In making this charge, as well as in making that which immediately precedes it, you have fallen into the error, that abolitionists do not belong to "the industrious and laborious cla.s.ses." In point of fact, the abolitionists belong so generally to these cla.s.ses, that if your charge be true, they must have the strange "purpose" of "pinching" themselves.

Whether "the black cla.s.s" would, or would not migrate, I am much more pleased to have you say what you do on this point, though it be at the expense of your consistency, than to have you say, as you do in another part of your speech, that abolition "would end in the extermination or subjugation of the one race or the other."

It appears to me highly improbable, that emanc.i.p.ation would be followed by the migration of the emanc.i.p.ated. Emanc.i.p.ation, which has already added fifty per cent. to the value of estates in the British West Indies, would immediately add as much to the value of the soil of the South. Much more of it would be brought into use; and, notwithstanding the undoubted truth, that the freedman performs twice as much labor as when a slave, the South would require, instead of any diminution, a very great increase of the number of her laborers. The laboring population of the British West India Islands, is one-third as large as that of the southern states; and yet, since these islands have got rid of slavery, and have entered on their career of enterprize and industry, they find this population, great as it is, insufficient to meet the increased demand for labor. As you are aware, they are already inviting laborers of this and other countries to supply the deficiency. But what is the amount of cultivable land in those islands, compared with that in all the southern states? It is not so extensive as the like land in your single state.

But you may suppose, that, in the event of the emanc.i.p.ation of her slaves, the South would prefer white laborers. I know not why she should. Such are, for the most part, unaccustomed to her kinds of labor, and they would exact, because they would need, far greater wages than those, who had never been indulged beyond the gratification of their simplest wants. There is another point of view, in which it is still more improbable, that the black laborers of the South would be displaced by immigrations of white laborers. The proverbial attachment of the slave to his "bornin-ground," (the place of his nativity,) would greatly contribute to his contentment with low wages, at the hands of his old master. As an evidence of the strong attachment of our southern colored brethren to their birth-places, I remark, that, whilst the free colored population of the free states increased from 1820 to 1830 but nineteen per cent., the like population in the slave states increased, in the same period, thirty five per cent;--and this, too, notwithstanding the operation of those oppressive and cruel laws, whose enactment was dictated by the settled policy of expelling the free blacks from the South.

That, in the event of the abolition of southern slavery, the emanc.i.p.ated slaves would migrate to the North, rather than elsewhere, is very improbable. Whilst our climate would be unfriendly to them, and whilst they would be strangers to our modes of agriculture, the sugar and cotton fields of Texas, the West Indies, and other portions of the earth, would invite them to congenial employments beneath congenial skies. That, in case southern slavery is abolished, the colored population of the North would be drawn off to unite with their race at the South, is, for reasons too obvious to mention, far more probable than the reverse.

It will be difficult for you to persuade the North, that she would suffer in a pecuniary point of view by the extirpation of slavery. The consumption of the laborers at the South would keep pace with the improvement and elevation of their condition, and would very soon impart a powerful impulse to many branches of Northern industry.

Another of your charges is in the following words: "The subject of slavery within the District of Florida," and that "of the right of Congress to prohibit the removal of slaves from one state to another,"

are, with abolitionists, "but so many masked batteries, concealing the real and ultimate point of attack. That point of attack is the inst.i.tution of domestic slavery, as it exists in those states."

If you mean by this charge, that abolitionists think that the abolition of slavery in the District of Columbia and in Florida, and the suppression of the interstate traffic in human beings are, in themselves, of but little moment, you mistake. If you mean, that they think them of less importance than the abolition of slavery in the slave states, you are right; and if you further mean, that they prize those objects more highly, and pursue them more zealously, because they think, that success in them will set in motion very powerful, if not indeed resistless influences against slavery in the slave states, you are right in this also. I am aware, that the latter concession brings abolitionists under the condemnation of that celebrated book, written by a _modern_ limiter of "human responsibility"--not by the _ancient_ one, who exclaimed, "Am I my brother's keeper?" In that book, to which, by the way, the infamous Atherton Resolutions are indebted for their keynote, and grand pervading idea, we find the doctrine, that even if it were the duty of Congress to abolish slavery in the District of Columbia, the North nevertheless should not seek for such abolition, unless the object of it be "ultimate within itself." If it be "for the sake of something ulterior" also--if for the sake of inducing the slaveholders of the slave states to emanc.i.p.ate their slaves--then we should not seek for it. Let us try this doctrine in another application--in one, where its distinguished author will not feel so much delicacy, and so much fear of giving offence. His reason why we should not go for the abolition of slavery in the District of Columbia, unless our object in it be "ultimate within itself," and unaccompanied by the object of producing an influence against slavery in the slave states, is, that the Federal Const.i.tution has left the matter of slavery in the slave states to those states themselves. But will President Wayland say, that it has done so to any greater extent, than it has left the matter of gambling-houses and brothels in those states to those states themselves? He will not, if he consider the subject:--though, I doubt not, that when he wrote his bad book, he was under the prevailing error, that the Federal Const.i.tution tied up the hands and limited the power of the American people in respect to slavery, more than to any other vice.

But to the other application. We will suppose, that Great Britain has put down the gambling-houses and brothels in her wide dominions--that Mexico has done likewise; and that the George Thompsons, and Charles Stuarts, and other men of G.o.d, have come from England to beseech the people of the northern states to do likewise within their respective jurisdictions;--and we will further suppose, that those foreign missionaries, knowing the obstinate and infatuated attachment of the people of the southern states to their gambling-houses and brothels, should attempt, and successfully, too, to blend with the motive of the people of the northern states to get rid of their own gambling houses and brothels, the motive of influencing the people of the southern states to get rid of theirs--what, we ask, would this eminent divine advise in such a case? Would he have the people of the northern states go on in their good work, and rejoice in the prospect, not only that these polluting and ruinous establishments would soon cease to exist within all their limits, but that the influence of their overthrow would be fatal to the like establishments in the southern states? To be consistent with himself--with the doctrine in question--he must reply in the negative. To be consistent with himself, he must advise the people of the northern states to let their own gambling-houses and brothels stand, until they can make the object of their abolishment "ultimate within itself;"--until they can expel from their hearts the cherished hope, that the purification of their own states of these haunts of wickedness would exert an influence to induce the people of their sister states to enter upon a similar work of purity and righteousness. But I trust, that President Wayland would not desire to be consistent with himself on this point. I trust that he would have the magnanimity to throw away this perhaps most pernicious doctrine of a pernicious book, which every reader of it must see was written to flatter and please the slaveholder and arrest the progress of the anti-slavery cause. How great the sin of seizing on this very time, when special efforts are being made to enlist the world's sympathies in behalf of the millions of our robbed, outraged, crushed countrymen--how great the sin, of seizing on such a time to attempt to neutralize those efforts, by ascribing to the oppressors of these millions a characteristic "n.o.bleness"--"enthusiastic attachment to personal right"--"disinterestedness which has always marked the southern character"--and a superiority to all others "in making any sacrifice for the public good!" It is this sin--this heinous sin--of which President Wayland has to repent. If he pities the slave, it is because he knows, that the qualities, which he ascribes to the slaveholder, do not, in fact, belong to him. On the other hand, if he believes the slaveholder to be, what he represents him to be, he does not--in the very nature of things, he cannot--pity the slave. He must rather rejoice, that the slave has fallen into the hands of one, who, though he has the name, cannot have the heart, and cannot continue in the relation of a slaveholder. If John Hook, for having mingled his discordant and selfish cries with the acclamations of victory and then general joy, deserved Patrick Henry's memorable rebuke, what does he not deserve, who finds it in his heart to arrest the swelling tide of pity for the oppressed by praises of the oppressor, and to drown the public lament over the slave's subjection to absolute power, in the congratulation, that the slaveholder who exercises that power, is a being of characteristic "n.o.bleness," "disinterestedness," and "sacrifice" of self-interest?

President Wayland may perhaps say, that the moral influence, which he is unwilling to have exerted over the slaveholder, is not that, which is simply persuasive, but that, which is constraining--not that, which is simply inducing, but that, which is compelling. I cheerfully admit, that it is infinitely better to induce men to do right from their own approbation of the right, than it is to shame them, or in any other wise constrain them, to do so; but I can never admit, that I am not at liberty to effect the release of my colored brother from the fangs of his murderous oppressor, when I can do so by bringing public opinion to bear upon that oppressor, and to fill him with uneasiness and shame.

I have not, overlooked the distinction taken by the reverend gentleman; though, I confess that, to a mind no less obtuse than my own, it is very little better than "a distinction without a difference." Whilst he denies, that I can, as an American citizen, rightfully labor for the abolition of slavery in the slave states, or even in the District of Columbia; he would perhaps, admit that, as a man, I might do so. But am I not interested, as an American citizen, to have every part of my country cleared of vice, and of whatever perils its free inst.i.tutions?

Am I not interested, as such, to promote the overthrow of gambling and rum drinking establishments in South Carolina?--but why any more than to promote the overthrow of slavery? In fine, am I not interested, as an American citizen, to have my country, and my whole country, "right in the sight of G.o.d?" If not, I had better not be an American citizen.

I say no more on the subject of the sophistries of President Wayland's book on, "The limitations of human responsibility;" nor would I have said what I have, were it not that it is in reply to the like sophistries couched in that objection of yours, which I have now been considering.

Another of your charges against the abolitionists is, _that they seek to "stimulate the rage of the people of the free states against the people of the slave states. Advertis.e.m.e.nts of fugitive slaves and of slaves to be sold are carefully collected and blazoned forth to infuse a spirit of detestation and hatred against one entire and the largest section of the Union."_

The slaveholders of the South represent slavery as a heaven-born inst.i.tution--themselves as patriarchs and patterns of benevolence--and their slaves, as their tenderly treated and happy dependents. The abolitionists, on the contrary, think that slavery is from h.e.l.l--that slaveholders are the worst of robbers--and that their slaves are the wretched victims of unsurpa.s.sed cruelties. Now, how do abolitionists propose to settle the points at issue?--by fanciful pictures of the abominations of slavery to countervail the like pictures of its blessedness?--by mere a.s.sertions against slavery, to balance mere a.s.sertions in its favor? No--but by the perfectly reasonable and fair means of examining slavery in the light of its own code--of judging of the character of the slaveholder in the light of his own conduct--and of arguing the condition of the slave from unequivocal evidences of the light in which the slave himself views it. To this end we publish extracts from the southern slave code, which go to show that slavery subjects its victims to the absolute control of their erring fellow men--that it withholds from them marriage and the Bible--that it cla.s.ses them with brutes and things--and annihilates the distinctions between mind and matter. To this end we republish in part, or entirely, pamphlets and books, in which southern men exhibit, with their own pens, some of the horrid features of slavery. To this end we also republish such advertis.e.m.e.nts as you refer to--advertis.e.m.e.nts in which immortal beings, made in the image of G.o.d, and redeemed by a Savior's blood, and breathed upon by the Holy Spirit, are offered to be sold, at public auction, or sheriff's sale, in connection with cows, and horses, and ploughs: and, sometimes we call special attention to the common fact, that the husband and wife, the parent and infant child, are advertised to be sold together or separately, as shall best suit purchasers. It is to this end also, that we often republish specimens of the other cla.s.s of advertis.e.m.e.nts to which you refer. Some of the advertis.e.m.e.nts of this cla.s.s identify the fugitive slave by the scars, which the whip, or the manacles and fetters, or the rifle had made on his person. Some of them offer a reward for his head!--and it is to this same end, that we often refer to the ten thousands, who have fled from southern slavery, and the fifty fold that number, who have unsuccessfully attempted to fly from it. How unutterable must be the horrors of the southern prison house, and how strong and undying the inherent love of liberty to induce these wretched fellow beings to brave the perils which cl.u.s.ter so thickly and frightfully around their attempted escape? That love is indeed _undying_. The three hundred and fifty-three South Carolina gentlemen, to whom I have referred, admit, that even "the old negro man, whose head is white with age, raises his thoughts to look through the vista which will terminate his bondage."

I put it to your candor--can you object to the reasonableness and fairness of these modes, which abolitionists have adopted for establis.h.i.+ng the truth on the points at issue between themselves and slaveholders? But, you may say that our republication of your own representations of slavery proceeds from unkind motives, and serves to stir up the "hatred," and "rage of the people of the free states against the people of the slave states." If such be an effect of the republication, although not at all responsible for it, we deeply regret it; and, as to our motives, we can only meet the affirmation of their unkindness with a simple denial. Were we, however, to admit the unkindness of our motives, and that we do not always adhere to the apostolic motto, of "speaking the truth in love"--would the admission change the features of slavery, or make it any the less a system of pollution and blood? Is the accused any the less a murderer, because of the improper motives with which his accuser brings forward the conclusive proof of his blood-guiltiness?

We often see, in the speeches and writings of the South, that slaveholders claim as absolute and as rightful a property in their slaves, as in their cattle. Whence then their sensitiveness under our republication of the advertis.e.m.e.nts, is which they offer to sell their human stock? If the south will republish the advertis.e.m.e.nts of our property, we will only not be displeased, but will thank her; and any rebukes she may see fit to pour upon us, for offering particular kinds of property, will be very patiently borne, in view of the benefit we shall reap from her copies of our advertis.e.m.e.nts.

A further charge in your speech is, _that the abolitionists pursue their object "reckless of all consequences, however calamitous they may be;"

that they have no horror of a "civil war," or "a dissolution of the Union;" that theirs is "a b.l.o.o.d.y road," and "their purpose is abolition, universal abolition, peaceably if it can, forcibly if it must."_

It is true that, the abolitionists pursue their object, undisturbed by apprehensions of consequences; but it is not true, that they pursue it "reckless of consequences." We believe that they, who unflinchingly press the claims of G.o.d's truth, deserve to be considered as far less "reckless of consequences," than they, who, suffering themselves to be thrown into a panic by apprehensions of some mischievous results, local or general, immediate or remote, are guilty of compromising the truth, and subst.i.tuting corrupt expediency for it. We believe that the consequences of obeying the truth and following G.o.d are good--only good--and that too, not only in eternity, but in time also. We believe, that had the confidently antic.i.p.ated deluge of blood followed the abolition of slavery in the British West Indies, the calamity would have been the consequence, not of abolition, but of resistance to it. The insanity, which has been known to follow the exhibition of the claims of Christianity, is to be charged on the refusal to fall in with those claims, and not on our holy religion.

But, notwithstanding, we deem it our duty and privilege to confine ourselves to the word of the Lord, and to make that word suffice to prevent all fears of consequences; we, nevertheless, employ additional means to dispel the alarms of those, who insist on walking "by sight;"

and, in thus accommodating ourselves to their want of faith, we are justified by the example of Him, who, though he said, "blessed are they that have not seen and yet have believed," nevertheless permitted an unbelieving disciple, both to see and to touch the prints of the nails and the spear. When dealing with such unbelievers, we do not confine ourselves to the "thus saith the Lord"--to the Divine command, to "let the oppressed go free and break every yoke"--to the fact, that G.o.d is an abolitionist: but we also show how contrary to all sound philosophy is the fear, that the slave, on whom have been heaped all imaginable outrages, will, when those outrages are exchanged for justice and mercy, turn and rend his penitent master. When dealing with such unbelievers, we advert to the fact, that the insurrections at the South have been the work of slaves--not one of them of persons discharged from slavery: we show how happy were the fruits of emanc.i.p.ation in St. Domingo: and that the "horrors of St. Domingo," by the parading of which so many have been deterred from espousing our righteous cause, were the result of the attempt to re-establish slavery. When dealing with them, we ask attention to the present peaceful, prosperous, and happy condition of the British West India Islands, which so triumphantly falsifies the predictions, that bankruptcy, violence, bloodshed, and utter ruin would follow the liberation of their slaves. We point these fearful and unbelieving ones to the fact of the very favorable influence of the abolition of slavery on the price of real estate in those islands; to that of the present rapid multiplication of schools and churches in them; to the fact, that since the abolition of slavery, on the first day of August 1834, not a white man in all those islands has been struck down by the arm of a colored man; and then we ask them whether in view of such facts, they are not prepared to believe, that G.o.d connects safety with obedience, and that it is best to "trust in the Lord with all thine heart, and lean not to thine own understanding."

On the subject of "a dissolution of the Union," I have only to say, that, on the one hand, there is nothing in my judgment, which, under G.o.d, would tend so much to preserve our Republic, as the carrying out into all our social, political and religious inst.i.tutions of its great foundation principle, that "all men are created equal;" and that, on the other hand, the flagrant violation of that principle in the system of slavery, is doing more than all thing, else to hasten the destruction of the Republic. I am aware, that one of the doctrines of the South is, that "slavery is the corner-stone of the republican edifice." But, if it be true, that our political inst.i.tutions harmonize with, and are sustained by slavery, then the sooner we exchange them for others the better. I am aware, that it is said, both at the North and at the South, that it is essential to the preservation of the Union. But, greatly as I love the Union, and much as I would sacrifice for its righteous continuance, I cannot hesitate to say, that if slavery be an indispensable cement, the sooner it is dissolved the better.

I am not displeased, that you call ours "a b.l.o.o.d.y road"--for this language does not necessarily implicate our motives; but I am greatly surprised that you charge upon us the wicked and murderous "purpose" of a forcible abolition. In reply to this imputation, I need only refer you to the Const.i.tution of the American Anti-Slavery Society--to the Declaration of the Convention which framed it--and to our characters, for pledges, that we design no force, and are not likely to stain our souls with the crime of murder. That Const.i.tution says: "This society will never, in any way, countenance the oppressed in vindicating their rights by resorting to physical force." The Declaration says "Our principles forbid the doing of evil that good may come, and lead us to reject, and to entreat the oppressed to reject, the use of all carnal weapons for deliverance from bondage. Our measures shall be such only, as the opposition of moral purity to moral corruption--the destruction of error by the potency of truth--the overthrow of prejudice by the power of love--and the abolition of slavery by the spirit of repentance." As to our characters they are before the world. You would probably look in vain through our ranks for a horse-racer, a gambler, a profane person, a rum-drinker, or a duellist. More than nine-tenths of us deny the rightfulness of offensive, and a large majority, even that of defensive national wars. A still larger majority believe, that deadly weapons should not be used in cases of individual strife. And, if you should ask, "where in the free States are the increasing numbers of men and women, who believe, that the religion of the unresisting 'Lamb of G.o.d' forbids recourse to such weapons, in all circ.u.mstances, either by nations or individuals?"--the answer is, "to a man, to a woman, in the ranks of the abolitionists." You and others will judge for yourselves, how probable it is, that the persons, whom I have described, will prove worthy of being held up as murderers.