The Anti-Slavery Examiner, Omnibus Part 245

"THOU THOUGHTEST THAT I WAS ALTOGETHER SUCH AN ONE AS THYSELF."

In pa.s.sing by the worst forms of slavery, with which he every where came in contact among the Jews, the Savior must have been inconsistent with himself. He was commissioned to preach glad tidings to the poor; to heal the broken-hearted; to preach deliverance to the captives; to set at liberty them that are bruised; to preach the year of Jubilee. In accordance with this commission, he bound himself, from the earliest date of his incarnation, to the poor, by the strongest ties; himself "had not where to lay his head;"

he exposed himself to misrepresentation and abuse for his affectionate intercourse with the outcasts of society; he stood up as the advocate of the widow, denouncing and dooming the heartless ecclesiastics, who had made her bereavement a source of gain; and in describing the scenes of the final judgment, he selected the very personification of poverty, disease and oppression, as the test by which our regard for him should be determined. To the poor and wretched; to the degraded and despised, his arms were ever open.

They had his tenderest sympathies. They had his warmest love. His heart's blood he poured out upon the ground for the human family, reduced to the deepest degradation, and exposed to the heaviest inflictions, as the slaves of the grand usurper. And yet, according to our ecclesiastics, that cla.s.s of sufferers who had been reduced immeasurably below every other shape and form of degradation and distress; who had been most rudely thrust out of the family of Adam, and forced to herd with swine; who, without the slightest offence, had been made the footstool of the worst criminals; whose "tears were their meat night and day," while, under nameless insults and killing injuries they were continually crying, O Lord, O Lord:--this cla.s.s of sufferers, and this alone, our biblical expositors, occupying the high places of sacred literature, would make us believe the compa.s.sionate Savior coldly overlooked. Not an emotion of pity; not a look of sympathy; not a word of consolation, did his gracious heart prompt him to bestow upon them! He denounces d.a.m.nation upon the devourer of the widow's house. But the monster, whose trade it is to make widows and devour them and their babes, he can calmly endure! O Savior, when wilt thou stop the mouths of such blasphemers!

"IT IS THE SPIRIT THAT QUICKENETH."

It seems that though, according to our Princeton professor, "the subject" of slavery "is hardly alluded to by Christ in any of his personal instructions,"[9] he had a way of "treating it."

What was that? Why, "he taught the true nature, DIGNITY, EQUALITY, and destiny of men," and "inculcated the principles of justice and love."[10] And according to Professor Stuart, the maxims which our Savior furnished, "decide against" "the theory of slavery." All, then, that these ecclesiastical apologists for slavery can make of the Savior's alleged silence is, that he did not, in his personal instructions, "_apply his own principles to this particular form of wickedness_." For wicked that must be, which the maxims of the Savior decide against, and which our Princeton professor a.s.sures us the principles of the gospel, duly acted on, would speedily extinguish.[11] How remarkable it is, that a teacher should "hardly allude to a subject in any of his personal instructions,"

and yet inculcate principles which have a direct and vital bearing upon it!--should so conduct, as to justify the inference, that "slaveholding is not a crime,"[12] and at the same time lend its authority for its "speedy extinction!"

[Footnote 9: Pittsburg pamphlet, (already alluded to,) p.9.]

[Footnote 10: Pittsburg pamphlet, p. 9.]

[Footnote 11: The same, p. 34.]

[Footnote 12: The same, p. 13.]

Higher authority than sustains _self-evident truths_ there cannot be. As forms of reason, they are rays from the face of Jehovah.

Not only are their presence and power self-manifested, but they also shed a strong and clear light around them. In their light, other truths are visible. Luminaries themselves, it is their office to enlighten. To their authority, in every department of thought, the same mind bows promptly, gratefully, fully. And by their authority, he explains, proves, and disposes of whatever engages his attention and engrosses his powers as a reasonable and reasoning creature. For what, when thus employed and when most successful, is the utmost he can accomplish? Why, to make the conclusions which he would establish and commend, _clear in the light of reason_;--in other words, to evince that _they are reasonable_. He expects that those with whom he has to do will acknowledge the authority of principle--will see whatever is exhibited in the light of reason. If they require him to go further, and, in order to convince them, to do something more than show that the doctrines he maintains, and the methods he proposes, are accordant with reason--are ill.u.s.trated and supported with "self-evident truths"--they are plainly "beside themselves." They have lost the use of reason. They are not to be argued with. They belong to the mad-house.

"COME NOW, LET US REASON TOGETHER, SAITH THE LORD."

Are we to honor the Bible, which Professor Stuart quaintly calls "the good old book," by turning away from "self-evident truths" to receive its instructions? Can these truths be contradicted or denied there? Do we search for something there to obscure their clearness, or break their force, or reduce their authority? Do we long to find something there, in the form of premises or conclusions, of arguing or of inference, in broad statement or blind hints, creed-wise or fact-wise, which may set us free from the light and power of first principles? And what if we were to discover what we were thus in search of?--something directly or indirectly, expressly or impliedly prejudicial to the principles, which reason, placing us under the authority of, makes self-evident? In what estimation, in that case, should we be constrained to hold the Bible? Could we longer honor it as the book of G.o.d? _The book of G.o.d opposed to the authority of_ REASON! Why, before what tribunal do we dispose of the claims of the sacred volume to divine authority? The tribunal of reason. _This every one acknowledges the moment he begins to reason on the subject_.

And what must reason do with a book, which reduces the authority of its own principles--breaks the force of self-evident truths? Is he not, by way of eminence, the apostle of infidelity, who, as a minister of the gospel or a professor of sacred literature, exerts himself, with whatever arts of ingenuity or show of piety, to exalt the Bible at the expense of reason? Let such arts succeed and such piety prevail, and Jesus Christ is "crucified afresh and put to an open shame."

What saith the Princeton professor? Why, in spite of "general principles," and "clear as we may think the arguments against DESPOTISM, there have been thousands of ENLIGHTENED _and good men_, who _honestly_ believe it to be of all forms of government the best and most acceptable to G.o.d."[13] Now these "good men" must have been thus warmly in favor of despotism, in consequence of, or in opposition to, their being "enlightened." In other words, the light, which in such abundance they enjoyed, conducted them to the position in favor of despotism, where the Princeton professor so heartily shook hands with them, or they must have forced their way there in despite of its hallowed influence. Either in accordance with, or in resistance to the light, they became what he found them--the advocates of despotism. If in resistance to the light--and he says they were "enlightened men"--what, so far as the subject with which alone he and we are now concerned, becomes of their "honesty" and "goodness?" Good and honest resisters of the light, which was freely poured around them! Of such, what says Professor Stuart's "good old Book?" Their authority, where "general principles" command the least respect, must be small indeed. But if in accordance with the light, they have become the advocates of despotism, then is despotism "the best form of government and most acceptable to G.o.d." It is sustained by the authority of reason, by the word of Jehovah, by the will of Heaven! If this be the doctrine which prevails at certain theological seminaries, it must be easy to account for the spirit which they breathe, and the general influence which they exert. Why did not the Princeton professor place this "general principle" as a s.h.i.+eld, heaven-wrought and reason approved, over that cherished form of despotism which prevails among the churches of the South, and leave the "peculiar inst.i.tutions" he is so forward to defend, under its protection?

[Footnote 13: Pittsburg pamphlet, p. 12.]

What is the "general principle" to which, whatever may become of despotism, with its "honest" admirers and "enlightened" supporters, human governments should be universally and carefully adjusted?

Clearly this--_that as capable of, man is ent.i.tled to, self government_. And this is a specific form of a still more general principle, which may well be p.r.o.nounced self-evident--_that every thing should be treated according to its nature_. The mind that can doubt this, must be incapable of rational conviction.

Man, then,--it is the dictate of reason, it is the voice of Jehovah--must be treated as _a man_. What is he? What are his distinctive attributes? The Creator impressed his own image on him.

In this were found the grand peculiarities of his character. Here shone his glory. Here REASON manifests its laws. Here the WILL puts forth its volitions. Here is the crown of IMMORTALITY. Why such endowments? Thus furnished--the image of Jehovah--is he not capable of self-government? And is he not to be so treated? _Within the sphere where the laws of reason place him_, may he not act according to his choice--carry out his own volitions?--may he not enjoy life, exult in freedom, and pursue as he will the path of blessedness? If not, why was he so created and endowed? Why the mysterious, awful attribute of will? To be a source, profound as the depths of h.e.l.l, of exquisite misery, of keen anguish, of insufferable torment! Was man, formed "according to the image of Jehovah," to be crossed, thwarted, counteracted; to be forced in upon himself; to be the sport of endless contradictions; to be driven back and forth forever between mutually repellant forces; and all, all "at the discretion of another!"[14] How can man be treated according to his nature, as endowed with reason or will, if excluded from the powers and privileges of self-government?--if "despotism" be let loose upon him, to "deprive him of personal liberty, oblige him to serve at the discretion of another" and with the power of "transferring" such "authority" over him and such claim upon him, to "another master?"

If "thousands of enlightened and good men" can so easily be found, who are forward to support "despotism" as "of all governments the best and most acceptable to G.o.d," we need not wonder at the testimony of universal history, that "the whole creation groaneth and travaileth in pain together until now." Groans and travail pangs must continue to be the order of the day throughout "the whole creation," till the rod of despotism be broken, and man be treated as man--as capable of, and ent.i.tled to, self-government.

[Footnote 14: Pittsburg pamphlet, p. 12.]

But what is the despotism whose horrid features our smooth professor tries to hide beneath an array of cunningly selected words and nicely-adjusted sentences? It is the despotism of American slavery--which crushes the very life of humanity out of its victims, and transforms them to cattle! At its touch, they sink from men to things! "Slaves," saith Professor Stuart, "were _property_ in Greece and Rome. That decides all questions about their _relation_." Yes, truly. And slaves in republican America are _property_; and as that easily, clearly, and definitely settles "all questions about their _relation_," why should the Princeton professor have put himself to the trouble of weaving a definition equally ingenious and inadequate--at once subtle and deceitful. Ah, why? Was he willing thus to conceal the wrongs of his mother's children even from himself? If among the figments of his brain, he could fas.h.i.+on slaves, and make them something else than property, he knew full well that a very different pattern was in use among the southern patriarchs. Why did he not, in plain words and sober earnest, and good faith, describe the thing as it was, instead of employing honied words and courtly phrases, to set forth with all becoming vagueness and ambiguity, what might possibly be supposed to exist in the regions of fancy.

"FOR RULERS ARE NOT A TERROR TO GOOD WORKS, BUT TO THE EVIL."

But are we, in maintaining the principle of self-government, to overlook the unripe, or neglected, or broken powers of any of our fellow-men with whom we may be connected?--or the strong pa.s.sions, vicious propensities, or criminal pursuits of others? Certainly not.

But in providing for their welfare, we are to exert influences and impose restraints suited to their character. In wielding those prerogatives which the social of our nature authorizes us to employ for their benefit, we are to regard them as they are in truth, not things, not cattle, not articles of merchandize, but men, our fellow-men--reflecting, from however battered and broken a surface, reflecting with us the image of a common Father. And the great principle of self-government is to be the basis, to which the whole structure of discipline under which they may be placed, should be adapted. From the nursery and village school on to the work-house and state-prison, this principle is ever and in all things to be before the eyes, present in the thoughts, warm on the heart.

Otherwise, G.o.d is insulted, while his image is despised and abused.

Yes, indeed; we remember, that in carrying out the principle of self-government, multiplied embarra.s.sments and obstructions grow out of wickedness on the one hand and pa.s.sion on the other. Such difficulties and obstacles we are far enough from overlooking. But where are they to be found? Are imbecility and wickedness, bad hearts and bad heads, confined to the bottom of society? Alas, the weakest of the weak, and the desperately wicked, often occupy the high places of the earth, reducing every thing within their reach to subserviency to the foulest purposes. Nay, the very power they have usurped, has often been the chief instrument of turning their heads, inflaming their pa.s.sions, corrupting their hearts. All the world knows, that the possession of arbitrary power has a strong tendency to make men shamelessly wicked and insufferably mischievous. And this, whether the va.s.sals over whom they domineer, be few or many.

If you cannot trust man with himself, will you put his fellows under his control?--and flee from the inconveniences incident to self-government, to the horrors of despotism?

"THOU THAT PREACHEST A MAN SHOULD NOT STEAL, DOST THOU STEAL."

Is the slaveholder, the most absolute and shameless of all despots, to be entrusted with the discipline of the injured men who he himself has reduced to cattle?--with the discipline with which they are to be prepared to wield the powers and enjoy the privileges of freemen? Alas, of such discipline as _he_ can furnish, in the relation of owner to property, they have had enough. From this sprang the very ignorance and vice, which in the view of many, lie in the way of their immediate enfranchis.e.m.e.nt. He it is, who has darkened their eyes and crippled their powers. And are they to look to him for illumination and renewed vigor!--and expect "grapes from thorns and figs from thistles!" Heaven forbid! When, according to arrangements which had usurped the sacred name of law, he consented to receive and use them as property, he forfeited all claims to the esteem and confidence, not only of the helpless sufferers themselves, but also of every philanthropist. In becoming a slaveholder, he became the enemy of mankind. The very act was a declaration of war upon human nature. What less can be made of the process of turning men to cattle? It is rank absurdity--it is the height of madness, to propose to employ _him_ to train, for the places of freemen, those whom he has wantonly robbed of every right--whom he has stolen from themselves. Sooner place Burke, who used to murder for the sake of selling bodies to the dissector, at the head of a hospital. Why, what have our slaveholders been about these two hundred years? Have they not been constantly and earnestly engaged in the work of education?--training up their human cattle? And how? Thomas Jefferson shall answer. "The whole commerce between master and slave, is a perpetual exercise of the most boisterous pa.s.sions; the most unremitting despotism on the one part, and degrading submission on the other." Is this the way to fit the unprepared for the duties and privileges of American citizens? Will the evils of the dreadful process be diminished by adding to its length? What, in 1818, was the unanimous testimony of the General a.s.sembly of the Presbyterian Church? Why, after describing a variety of influences growing out of slavery, most fatal to mental and moral improvement, the General a.s.sembly a.s.sure us, that such "consequences are not imaginary, but connect themselves WITH THE VERY EXISTENCE[15] of slavery. The evils to which the slave is _always_ exposed, _often_ take place in fact, and IN THEIR VERY WORST DEGREE AND FORM; and where all of them do not take place," "still the slave is deprived of his natural right, degraded as a human being, and exposed to the danger of pa.s.sing into the hands of a master who may inflict upon him all the hards.h.i.+ps and injuries which inhumanity and avarice may suggest." Is this the condition in which our ecclesiastics would keep the slave, at least a little longer, to fit him to be restored to himself?

[Footnote 15: The words here marked as emphatic, were so distinguished by ourselves.]

"AND THEY STOPPED THEIR EARS."

The methods of discipline under which, as slaveholders; the Southrons now place their human cattle, they with one consent and in great wrath, forbid us to examine. The statesman and the priest unite in the a.s.surance, that these methods are none of our business. Nay, they give us distinctly to understand, that if we come among them to take observations, and make inquiries, and discuss questions, they will dispose of us as outlaws. Nothing will avail to protect us from speedy and deadly violence! What inference does all this warrant?

Surely, not that the methods which they employ are happy and worthy of universal application. If so, why do they not take the praise, and give us the benefit of their wisdom, enterprise, and success? Who, that has nothing to hide, practices concealment? "He that doeth truth cometh to the light, that his deeds may be manifest, that they are wrought in G.o.d." Is this the way of slaveholders? Darkness they court--they will have darkness. Doubtless "because their deeds are evil." Can we confide in methods for the benefit of our enslaved brethren, which it is death for us to examine? What good ever came, what good can we expect, from deeds of darkness?

Did the influence of the masters contribute any thing in the West Indies to prepare the apprentices for enfranchis.e.m.e.nt? Nay, verily.

All the world knows better. They did what in them lay, to turn back the tide of blessings, which, through emanc.i.p.ation, was pouring in upon the famis.h.i.+ng around them. Are not the best minds and hearts in England now thoroughly convinced, that slavery, under no modification, can be a school for freedom?

We say such things to the many who allege, that slaves cannot at once be entrusted with the powers and privileges of self-government.

However this may be, they cannot be better qualified under the _influence of slavery_. _That must be broken up_ from which their ignorance, and viciousness, and wretchedness proceeded. That which can only do what it has always done, pollute and degrade, must not be employed to purify and elevate. _The lower their character and condition, the louder, clearer, sterner, the just demand for immediate emanc.i.p.ation_. The plague-smitten sufferer can derive no benefit from breathing a little longer an infected atmosphere.

In thus referring to elemental principles--in thus availing ourselves of the light of self-evident truths--we bow to the authority and tread in the foot-prints of the great Teacher. He chid those around him for refusing to make the same use of their reason in promoting their spiritual, as they made in promoting their temporal welfare. He gives them distinctly to understand, that they need not go out of themselves to form a just estimation of their position, duties, and prospects, as standing in the presence of the Messiah. "Why, EVEN OF YOURSELVES,"

he demands of them, "judge ye not what is _right_?"[16] How could they, unless they had a clear light, and an infallible standard within them, whereby, amidst the relations they sustained and the interests they had to provide for, they might discriminate between truth and falsehood, right and wrong, what they ought to attempt and what they ought to eschew? From this pointed, significant appeal of the Savior, it is clear and certain, that in human consciousness may be found self-evident truths, self-manifested principles; that every man, studying his own consciousness, is bound to recognize their presence and authority, and in sober earnest and good faith to apply them to the highest practical concerns of "life and G.o.dliness." It is in obedience to the Bible, that we apply self-evident truths, and walk in the light of general principles. When our fathers proclaimed these truths, and at the hazard of their property, reputation, and life, stood up in their defence, they did homage to the sacred Scriptures--they honored the Bible. In that volume, not a syllable can be found to justify that form of infidelity, which in the abused name of piety, reproaches us for practising the lessons which nature teacheth. These lessons, the Bible requires us[17] reverently to listen to, earnestly to appropriate, and most diligently and faithfully to act upon in every direction, and on all occasions.

[Footnote 16: Luke, xii. 57.]

[Footnote 17: Cor. xi. 14.]

Why, our Savior goes so far in doing honor to reason, as to encourage men universally to dispose of the characteristic peculiarities and distinctive features of the Gospel in the light of its principles.

"If any man will do his will, he shall know of the doctrine, whether it be of G.o.d, or whether I speak of myself."[18] Natural religion--the principles which nature reveals, and the lessons which nature teaches--he thus makes a test of the truth and authority of revealed religion. So far was he, as a teacher, from shrinking from the clearest and most piercing rays of reason--from calling off the attention of those around him from the import, bearings, and practical application of general principles. And those who would have us escape from the pressure of self-evident truths, by betaking ourselves to the doctrines and precepts of Christianity, whatever airs of piety they may put on, do foul dishonor to the Savior of mankind.

[Footnote 18: John, vii. 17.]

And what shall we say of the Golden Rule, which, according to the Savior, comprehends all the precepts of the Bible? "Whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets."

According to this maxim, in human consciousness, universally, may be found,

1. The standard whereby, in all the relations and circ.u.mstances of life, we may determine what Heaven demands and expects of us.

2. The just application of this standard, is practicable for, and obligatory upon, every child of Adam.

3. The qualification requisite to a just application of this rule to all the cases in which we can be concerned, is simply this--_to regard all the members of the human family as our brethren, our equals_.