The Anti-Slavery Examiner, Omnibus Part 3

3. The slave being considered a personal chattel may be sold or pledged, or leased at the will of his master. He may be exchanged for marketable commodities, or taken in execution for the debts or taxes either of a living or dead master. Sold at auction, either individually, or in lots to suit the purchaser, he may remain with his family, or be separated from them for ever.

4. Slaves can make no contracts and have no _legal_ right to any property, real or personal. Their own honest earnings and the legacies of friends belong in point of law to their masters.

5. Neither a slave nor a free colored person can be a witness against any _white_, or free person, in a court of justice, however atrocious may have been the crimes they have seen him commit, if such testimony would be for the benefit of a _slave_; but they may give testimony _against a fellow slave_, or free colored man, even in cases affecting life, if the _master_ is to reap the advantage of it.

6. The slave may be punished at his master's discretion--without trial--without any means of legal redress; whether his offence be real or imaginary; and the master can transfer the same despotic power to any person or persons, he may choose to appoint.

7. The slave is not allowed to resist any free man under _any_ circ.u.mstances, _his_ only safety consists in the fact that his _owner_ may bring suit and recover the price of his body, in case his life is taken, or his limbs rendered unfit for labor.

8. Slaves cannot redeem themselves, or obtain a change of masters, though cruel treatment may have rendered such a change necessary for their personal safety.

9. The slave is entirely unprotected in his domestic relations.

10. The laws greatly obstruct the manumission of slaves, even where the master is willing to enfranchise them.

11. The operation of the laws tends to deprive slaves of religious instruction and consolation.

12. The whole power of the laws is exerted to keep slaves in a state of the lowest ignorance.

13. There is in this country a monstrous inequality of law and right.

What is a trifling fault in the _white_ man, is considered highly criminal in the _slave_; the same offences which cost a white man a few dollars only, are punished in the negro with death.

14. The laws operate most oppressively upon free people of color[A].

[Footnote A: See Mrs. Child's Appeal, Chap. II.]

Shall I ask you now my friends, to draw the _parallel_ between Jewish _servitude_ and American _slavery_? No! For there is _no likeness_ in the two systems; I ask you rather to mark the contrast. The laws of Moses _protected servants_ in their _rights as men and women_, guarded them from oppression and defended them from wrong. The Code Noir of the South _robs the slave of all his rights_ as a _man_, reduces him to a chattel personal, and defends the _master_ in the exercise of the most unnatural and unwarrantable power over his slave. They each bear the impress of the hand which formed them. The attributes of justice and mercy are shadowed out in the Hebrew code; those of injustice and cruelty, in the Code Noir of America. Truly it was wise in the slaveholders of the South to declare their slaves to be "chattels personal;" for before they could be robbed of wages, wives, children, and friends, it was absolutely necessary to deny they were human beings.

It is wise in them, to keep them in abject ignorance, for the strong man armed must be bound before we can spoil his house--the powerful intellect of man must be bound down with the iron chains of nescience before we can rob him of his rights as a man; we must reduce him to a _thing_; before we can claim the right to set our feet upon his neck, because it was only _all things_ which were originally _put under the feet of man_ by the Almighty and Beneficent Father of all, who has declared himself to be _no respecter_ of persons, whether red, white, or black.

But some have even said that Jesus Christ did not condemn slavery. To this I reply, that our Holy Redeemer lived and preached among the Jews only. The laws which Moses had enacted fifteen hundred years previous to his appearance among them, had never been annulled, and these laws _protected_ every servant in Palestine. That he saw nothing of _perpetual_ servitude is certain from the simple declaration made by himself in John, viii, 35. "The servant abideth _not_ in the house for ever, the son abideth ever." If then He did not condemn Jewish _temporary_ servitude, this does not prove that he would not have condemned such a monstrous system as that of AMERICAN _slavery_, if that had existed among them. But did not Jesus condemn slavery? Let us examine some of his precepts. "_Whatsoever_ ye would that men should do to you, do _ye even so to them_." Let every slaveholder apply these queries to his own heart; Am _I_ willing to be a slave--Am _I_ willing to see _my_ husband the slave of another--Am _I_ willing to see my mother a slave, or my father, my _white_ sister, or my _white_ brother?

If _not_, then in holding others as slaves, I am doing what I would _not_ wish to be done to me or any relative I have; and thus have I broken this golden rule which was given _me_ to walk by.

But some slaveholders have said, "we were never in bondage to any man,"

and therefore the yoke of bondage would be insufferable to us, but slaves are accustomed to it, their backs are fitted to the burden. Well, I am willing to admit that you who have lived in freedom would find slavery even more oppressive than the poor slave does, but then you may try this question in another form--Am I willing to reduce _my little child_ to slavery? You know that _if it is brought up a slave_, it will never know any contrast between freedom and bondage; its back will become fitted to the burden just as the negro child's does--_not by nature_--but by daily, violent pressure, in the same way that the head of the Indian child becomes flattened by the boards in which it is bound. It has been justly remarked that "_G.o.d never made a slave_," he made man upright; his back was _not_ made to carry burdens as the slave of another, nor his neck to wear a yoke, and the _man_ must be crushed within him, before _his_ back can be _fitted_ to the burden of perpetual slavery; and that his back is _not_ fitted to it, is manifest by the insurrections that so often disturb the peace and security of slave-holding countries. Who ever heard of a rebellion of the beasts of the field; and why not? simply because _they_ were all placed _under the feet of man_, into whose hand they were delivered; it was originally designed that they should serve him, therefore their necks have been formed for the yoke, and their backs for the burden; but _not so with man_, intellectual, immortal man! I appeal to you, my friends, as mothers; Are you willing to enslave _your_ children? You start back with horror and indignation at such a question. But why, if slavery is _no wrong_ to those upon whom it is imposed? why, if, as has often been said, slaves are happier than their masters, freer from the cares and perplexities of providing for themselves and their families? why not place _your children_ in the way of being supported without your having the trouble to provide for them, or they for themselves? Do you not perceive that as soon as this golden rule of action is applied to _yourselves_, that you involuntarily shrink from the test; as soon as _your_ actions are weighed in _this_ balance of the sanctuary, that _you are found wanting?_ Try yourselves by another of the Divine precepts, "Thou shalt love thy neighbor as thyself." Can we love a man _as_ we love _ourselves_ if we do, and continue to do unto him, what we would not wish any one to do to us? Look too, at Christ's example, what does he say of himself, "I came _not_ to be ministered unto, but to minister." Can you for a moment imagine the meek, and lowly, and compa.s.sionate Saviour, a _slaveholder_? do you not shudder at this thought as much as at that of his being a _warrior_? But why, if slavery is not sinful?

Again, it has been said, the Apostle Paul did not condemn Slavery, for he sent Onesimus back to Philemon. I do not think it can be said he sent him back, for no coercion was made use of. Onesimus was not thrown into prison and then sent back in chains to his master, as your runaway slaves often are--this could not possibly have been the case, because you know Paul as a Jew, was _bound to protect_ the runaway, _he had no right_ to send any fugitive back to his master. The state of the case then seems to have been this. Onesimus had been an unprofitable servant to Philemon and left him--he afterwards became converted under the Apostle's preaching, and seeing that he had been to blame in his conduct, and desiring by future fidelity to atone for past error, he wished to return, and the Apostle gave him the letter we now have as a recommendation to Philemon, informing him of the conversion of Onesimus, and entreating him as "Paul the aged to receive him, _not_ now as a _servant_, but _above_ a servant, a brother beloved, especially to me, but how much more unto thee, both in the flesh and in the Lord. If thou count _me_ therefore as a partner, _receive him as myself._" This then surely cannot be forced into a justification of the practice of returning runaway slaves back to their masters, to be punished with cruel beatings and scourgings as they often are. Besides the word [Greek: doulos] here translated servant, is the same that is made use of in Matt. xviii, 27. Now it appears that this servant owed his lord ten thousand talents; he possessed property to a vast amount. Onesimus could not then have been a _slave_, for slaves do not own their wives, or children; no, not even their own bodies, much less property. But again, the servitude which the apostle was accustomed to, must have been very different from American slavery, for he says, "the heir (or son), as long as he is a child, differeth _nothing from a servant_, though he be lord of all. But is under _tutors_ and governors until the time appointed of the father." From this it appears, that the means of _instruction_ were provided for _servants_ as well as children; and indeed we know it must have been so among the Jews, because their servants were not permitted to remain in perpetual bondage, and therefore it was absolutely necessary they should be prepared to occupy higher stations in society than those of servants. Is it so at the South, my friends? Is the daily bread of instruction provided for _your slaves_? are their minds enlightened, and they gradually prepared to rise from the grade of menials into that of _free_, independent members of the state? Let your own statute book, and your own daily experience, answer these questions.

If this apostle sanctioned _slavery_, why did he exhort masters thus in his epistle to the Ephesians, "and ye, masters, do the same things unto them (i.e. perform your duties to your servants as unto Christ, not unto me) _forbearing threatening_; knowing that your master also is in heaven, neither is _there respect of persons with him_." And in Colossians, "Masters give unto your servants that which is _just and equal_, knowing that ye also have a master in heaven." Let slaveholders only _obey_ these injunctions of Paul, and I am satisfied slavery would soon be abolished. If he thought it sinful even to _threaten_ servants, surely he must have thought it sinful to flog and to beat them with sticks and paddles; indeed, when delineating the character of a bishop, he expressly names this as one feature of it, "_no striker_." Let masters give unto their servants that which is _just_ and _equal_, and all that vast system of unrequited labor would crumble into ruin. Yes, and if they once felt they had no right to the _labor_ of their servants without pay, surely they could not think they had a right to their wives, their children, and their own bodies. Again, how can it be said Paul sanctioned slavery, when, as though to put this matter beyond all doubt, in that black catalogue of sins enumerated in his first epistle to Timothy, he mentions "_menstealers_," which word may be translated "_slavedealers_." But you may say, we all despise slavedealers as much as any one can; they are never admitted into genteel or respectable society. And why not? Is it not because even you shrink back from the idea of a.s.sociating with those who make their fortunes by trading in the bodies and souls of men, women, and children? whose daily work it is to break human hearts, by tearing wives from their husbands, and children from their parents? But why hold slavedealers as despicable, if their trade is lawful and virtuous? and why despise them more than the _gentlemen of fortune and standing_ who employ them as _their_ agents?

Why more than the _professors of religion_ who barter their fellow-professors to them for gold and silver? We do not despise the land agent, or the physician, or the merchant, and why? Simply because their professions are virtuous and honorable; and if the trade of men-jobbers was honorable, you would not despise them either. There is no difference in _principle_, in _Christian ethics_, between the despised slavedealer and the _Christian_ who buys slaves from, or sells slaves to him; indeed, if slaves were not wanted by the respectable, the wealthy, and the religious in a community, there would be no slaves in that community, and of course no _slavedealers_. It is then the _Christians_ and the _honorable men_ and _women_ of the South, who are the _main pillars_ of this grand temple built to Mammon and to Moloch.

It is the _most enlightened_ in every country who are _most_ to blame when any public sin is supported by public opinion, hence Isaiah says, "_When_ the Lord hath performed his whole work upon mount _Zion_ and on _Jerusalem_, (then) I will punish the fruit of the stout heart of the king of a.s.syria, and the glory of his high looks." And was it not so?

Open the historical records of that age, was not Israel carried into captivity B.C. 606, Judah B.C. 588, and the stout heart of the heathen monarchy not punished until B.C. 536, fifty-two years _after_ Judah's, and seventy years _after_ Israel's captivity, when it was overthrown by Cyrus, king of Persia? Hence, too, the apostle Peter says, "judgment must _begin at the house of G.o.d_." Surely this would not be the case, if the _professors of religion_ were not _most worthy_ of blame.

But it may be asked, why are _they_ most culpable? I will tell you, my friends. It is because sin is imputed to us just in proportion to the spiritual light we receive. Thus the prophet Amos says, in the name of Jehovah, "_You only_ have I known of all the families of the earth: _therefore_ I will punish you for all your iniquities." Hear too the doctrine of our Lord on this important subject; "The servant who _knew_ his Lord's will and _prepared not_ himself, neither did according to his will, shall be beaten with _many_ stripes": and why? "For unto whomsoever _much_ is given, _of him_ shall _much_ be required; and to whom men have committed _much_, of _him_ they will ask the _more_." Oh!

then that the _Christians_ of the south would ponder these things in their hearts, and awake to the vast responsibilities which rest _upon them_ at this important crisis.

I have thus, I think, clearly proved to you seven propositions, viz.: First, that slavery is contrary to the declaration of our independence.

Second, that it is contrary to the first charter of human rights given to Adam, and renewed to Noah. Third, that the fact of slavery having been the subject of prophecy, furnishes _no_ excuse whatever to slavedealers. Fourth, that no such system existed under the patriarchal dispensation. Fifth, that _slavery never_ existed under the Jewish dispensation; but so far otherwise, that every servant was placed under the _protection of law_, and care taken not only to prevent all _involuntary_ servitude, but all _voluntary perpetual_ bondage. Sixth, that slavery in America reduces a _man_ to a _thing_, a "chattel personal," _robs him_ of _all_ his rights as a _human being_, fetters both his mind and body, and protects the _master_ in the most unnatural and unreasonable power, whilst it _throws him out_ of the protection of law. Seventh, that slavery is contrary to the example and precepts of our holy and merciful Redeemer, and of his apostles.

But perhaps you will be ready to query, why appeal to _women_ on this subject? _We_ do not make the laws which perpetuate slavery. _No_ legislative power is vested in _us_; _we_ can do nothing to overthrow the system, even if we wished to do so. To this I reply, I know you do not make the laws, but I also know that _you are the wives and mothers, the sisters and daughters of those who do_; and if you really suppose _you_ can do nothing to overthrow slavery, you are greatly mistaken. You can do much in every way: four things I will name. 1st. You can read on this subject. 2d. You can pray over this subject. 3d. You can speak on this subject. 4th. You can _act_ on this subject. I have not placed reading before praying because I regard it more important, but because, in order to pray aright, we must understand what we are praying for; it is only then we can "pray with the understanding and the spirit also."

1. Read then on the subject of slavery. Search the Scriptures daily, whether the things I have told you are true. Other books and papers might be a great help to you to this investigation, but they are not necessary, and it is hardly probable that your Committees of Vigilance will allow you to have any other. The _Bible_ then is the book I want you to read in the spirit of inquiry, and the spirit of prayer. Even the enemies of Abolitionists, acknowledge that their doctrines are drawn from it. In the great mob in Boston, last autumn, when the books and papers of the Anti-Slavery Society, were thrown out of the windows of their office, one individual laid hold of the Bible and was about tossing it out to the ground, when another reminded him that it was the Bible he had in his hand. "O! _'tis all one_," he replied, and out went the sacred volume, along with the rest. We thank him for the acknowledgment. Yes, "_it is all one_," for our books and papers are mostly commentaries on the Bible, and the Declaration. Read the _Bible _then, it contains the words of Jesus, and they are spirit and life.

Judge for yourselves whether _he sanctioned_ such a system of oppression and crime.

2. Pray over this subject. When you have entered into your closets, and shut to the doors, then pray to your father, who seeth in secret, that he would open your eyes to see whether slavery is _sinful_, and if it is, that he would enable you to bear a faithful, open and un-shrinking testimony against it, and to do whatsoever your hands find to do, leaving the consequences entirely to him, who still says to us whenever we try to reason away duty from the fear of consequences, "_What is that to thee, follow thou me_." Pray also for that poor slave, that he may be kept patient and submissive under his hard lot, until G.o.d is pleased to open the door of freedom to him without violence or bloodshed. Pray too for the master that his heart may be softened, and he made willing to acknowledge, as Joseph's brethren did, "Verily we are guilty concerning our brother," before he will be compelled to add in consequence of Divine judgment, "therefore is all this evil come upon us." Pray also for all your brethren and sisters who are laboring in the righteous cause of Emanc.i.p.ation in the Northern States, England and the world.

There is great encouragement for prayer in these words of our Lord.

"Whatsoever ye shall ask the Father in my name, he will give it to you"--Pray then without ceasing, in the closet and the social circle.

3. Speak on this subject. It is through the tongue, the pen, and the press, that truth is princ.i.p.ally propagated. Speak then to your relatives, your friends, your acquaintances on the subject of slavery; be not afraid if you are conscientiously convinced it is _sinful_, to say so openly, but calmly, and to let your sentiments be known. If you are served by the slaves of others, try to ameliorate their condition as much as possible; never aggravate their faults, and thus add fuel to the fire of anger already kindled, in a master and mistress's bosom; remember their extreme ignorance, and consider them as your Heavenly Father does the _less_ culpable on this account, even when they do wrong things. Discountenance _all_ cruelty to them, all starvation, all corporal chastis.e.m.e.nt; these may brutalize and _break_ their spirits, but will never bend them to willing, cheerful obedience. If possible, see that they are comfortably and _seasonably_ fed, whether in the house or the field; it is unreasonable and cruel to expect slaves to wait for their breakfast until eleven o'clock, when they rise at five or six. Do all you can, to induce their owners to clothe them well, and to allow them many little indulgences which would contribute to their comfort.

Above all, try to persuade your husband, father, brothers and sons, that _slavery is a crime against G.o.d and man_, and that it is a great sin to keep _human beings_ in such abject ignorance; to deny them the privilege of learning to read and write. The Catholics are universally condemned, for denying the Bible to the common people, but, _slaveholders must not_ blame them, for _they_ are doing the _very same thing_, and for the very same reason, neither of these systems can bear the light which bursts from the pages of that Holy Book. And lastly, endeavour to inculcate submission on the part of the slaves, but whilst doing this be faithful in pleading the cause of the oppressed.

"Will _you_ behold unheeding, Life's holiest feelings crushed, Where _woman's_ heart is bleeding, Shall _woman's_ voice be hushed?"

4. Act on this subject. Some of you _own_ slaves yourselves. If you believe slavery is _sinful_, set them at liberty, "undo the heavy burdens and let the oppressed go free." If they wish to remain with you, pay them wages, if not let them leave you. Should they remain teach them, and have them taught the common branches of an English education; they have minds and those minds, _ought to be improved_. So precious a talent as intellect, never was given to be wrapt in a napkin and buried in the earth. It is the _duty_ of all, as far as they can, to improve their own mental faculties, because we are commanded to love G.o.d with _all our minds_, as well as with all our hearts, and we commit a great sin, if we _forbid or prevent_ that cultivation of the mind in others, which would enable them to perform this duty. Teach your servants then to read &c., and encourage them to believe it is their _duty_ to learn, if it were only that they might read the Bible.

But some of you will say, we can neither free our slaves nor teach them to read, for the laws of our state forbid it. Be not surprised when I say such wicked laws _ought to be no barrier_ in the way of your duty, and I appeal to the Bible to prove this position. What was the conduct of s.h.i.+phrah and Puah, when the king of Egypt issued his cruel mandate, with regard to the Hebrew children? "_They_ feared _G.o.d_, and did _not_ as the King of Egypt commanded them, but saved the men children alive."

Did these _women_ do right in disobeying that monarch? "_Therefore_ (says the sacred text,) _G.o.d dealt well_ with them, and made them houses" Ex. i. What was the conduct of Shadrach, Meshach, and Abednego, when Nebuchadnezzar set up a golden image in the plain of Dura, and commanded all people, nations, and languages, to fall down and wors.h.i.+p it? "Be it known, unto thee, (said these faithful _Jews_) O king, that _we will not_ serve thy G.o.ds, nor wors.h.i.+p the image which thou hast set up." Did these men _do right in disobeying the law_ of their sovereign?

Let their miraculous deliverance from the burning fiery furnace, answer; Dan. iii. What was the conduct of Daniel, when Darius made a firm decree that no one should ask a pet.i.tion of any man or G.o.d for thirty days? Did the prophet cease to pray? No! "When Daniel _knew that the writing was signed_, he went into his house, and his windows being _open_ towards Jerusalem, he kneeled upon his knees three times a day, and prayed and gave thanks before his G.o.d, as he did aforetime." Did Daniel do right thus to _break_ the law of his king? Let his wonderful deliverance out of the mouths of the lions answer; Dan. vii. Look, too, at the Apostles Peter and John. When the rulers of the Jews, "_commanded them not_ to speak at all, nor teach in the name of Jesus," what did they say?

"Whether it be right in the sight of G.o.d, to hearken unto you more than unto G.o.d, judge ye." And what did they do? "They spake the word of G.o.d with boldness, and with great power gave the Apostles witness of the _resurrection_ of the Lord Jesus;" although _this_ was the very doctrine, for the preaching of which, they had just been cast into prison, and further threatened. Did these men do right? I leave _you_ to answer, who now enjoy the benefits of their labors and sufferings, in that Gospel they dared to preach when positively commanded _not to teach any more_ in the name of Jesus; Acts iv.

But some of you may say, if we do free our slaves, they will be taken up and sold, therefore there will be no use in doing it. Peter and John might just as well have said, we will not preach the gospel, for if we do, we shall be taken up and put in prison, therefore there will be no use in our preaching. _Consequences_, my friends, belong no more to _you_, than they did to these apostles. Duty is ours and events are G.o.d's. If you think slavery is sinful, all _you_ have to do is to set your slaves at liberty, do all you can to protect them, and in humble faith and fervent prayer, commend them to your common Father. He can take care of them; but if for wise purposes he sees fit to allow them to be sold, this will afford you an opportunity of testifying openly, wherever you go, against the crime of _manstealing_. Such an act will be _clear robbery_, and if exposed, might, under the Divine direction, do the cause of Emanc.i.p.ation more good, than any thing that could happen, for, "He makes even the wrath of man to praise him, and the remainder of wrath he will restrain."

I know that this doctrine of obeying _G.o.d_, rather than man, will be considered as dangerous, and heretical by many, but I am not afraid openly to avow it, because it is the doctrine of the Bible; but I would not be understood to advocate resistance to any law however oppressive, if, in obeying it, I was not obliged to commit _sin_. If for instance, there was a law, which imposed imprisonment or a fine upon me if I manumitted a slave, I would on no account resist that law, I would set the slave free, and then go to prison or pay the fine. If a law commands me to _sin I will break it_; if it calls me to _suffer_, I will let it take its course _unresistingly_. The doctrine of blind obedience and unqualified submission to _any human_ power, whether civil or ecclesiastical, is the doctrine of despotism, and ought to have no place among Republicans and Christians.

But you will perhaps say, such a course of conduct would inevitably expose us to great suffering. Yes! my christian friends, I believe it would, but this will _not_ excuse you or any one else for the neglect of _duty_. If Prophets and Apostles, Martyrs, and Reformers had not been willing to suffer for the truth's sake, where would the world have been now? If they had said, we cannot speak the truth, we cannot do what we believe is right, because the _laws of our country or public opinion are against us_, where would our holy religion have been now? The Prophets were stoned, imprisoned, and killed by the Jews. And why? Because they exposed and openly rebuked public sins; they opposed public opinion; had they held their peace, they all might have lived in ease and died in favor with a wicked generation. Why were the Apostles persecuted from city to city, stoned, incarcerated, beaten, and crucified? Because they dared to _speak the truth_; to tell the Jews, boldly and fearlessly, that _they_ were the _murderers_ of the Lord of Glory, and that, however great a stumbling-block the Cross might be to them, there was no other name given under heaven by which men could be saved, but the name of Jesus. Because they declared, even at Athens, the seat of learning and refinement, the self-evident truth, that "they be no G.o.ds that are made with men's hands," and exposed to the Grecians the foolishness of worldly wisdom, and the impossibility of salvation but through Christ, whom they despised on account of the ignominious death he died. Because at Rome, the proud mistress of the world, they thundered out the terrors of the law upon that idolatrous, war-making, and slave-holding community. Why were the martyrs stretched upon the rack, gibbetted and burnt, the scorn and diversion of a Nero, whilst their tarred and burning bodies sent up a light which illuminated the Roman capital? Why were the Waldenses hunted like wild beasts upon the mountains of Piedmont, and slain with the sword of the Duke of Savoy and the proud monarch of France? Why were the Presbyterians chased like the partridge over the highlands of Scotland--the Methodists pumped, and stoned, and pelted with rotten eggs--the Quakers incarcerated in filthy prisons, beaten, whipped at the cart's tail, banished and hung? Because they dared to _speak_ the _truth_, to _break_ the unrighteous _laws_ of their country, and chose rather to suffer affliction with the people of G.o.d, "not accepting deliverance," even under the gallows. Why were Luther and Calvin persecuted and excommunicated, Cranmer, Ridley, and Latimer burnt? Because they fearlessly proclaimed the truth, though that truth was contrary to public opinion, and the authority of Ecclesiastical councils and conventions. Now all this vast amount of human suffering might have been saved. All these Prophets and Apostles, Martyrs, and Reformers, might have lived and died in peace with all men, but following the example of their great pattern, "they despised the shame, endured the cross, and are now set down on the right hand of the throne of G.o.d," having received the glorious welcome of "well _done_ good and faithful servants, enter ye into the joy of your Lord."

But you may say we are _women_, how can _our_ hearts endure persecution?

And why not? Have not _women_ stood up in all the dignity and strength of moral courage to be the leaders of the people, and to bear a faithful testimony for the truth whenever the providence of G.o.d has called them to do so? Are there no _women_ in that n.o.ble army of martyrs who are now singing the song of Moses and the Lamb? Who led out the women of Israel from the house of bondage, striking the timbrel, and singing the song of deliverance on the banks of that sea whose waters stood up like walls of crystal to open a pa.s.sage for their escape? It was a _woman_; Miriam, the prophetess, the sister of Moses and Aaron. Who went up with Barak to Kadesh to fight against Jabin, King of Canaan, into whose hand Israel had been sold because of their iniquities? It was a _woman!_ Deborah the wife of Lapidoth, the judge, as well as the prophetess of that backsliding people; Judges iv, 9. Into whose hands was Sisera, the captain of Jabin's host delivered? Into the hand of a _woman_. Jael the wife of Heber! Judges vi, 21. Who dared to _speak the truth_ concerning those judgments which were coming upon Judea, when Josiah, alarmed at finding that his people "had not kept the word of the Lord to do after all that was written in the book of the Law," sent to enquire of the Lord concerning these things? It was a _woman_. Huldah the prophetess, the wife of Shallum; 2, Chron. x.x.xiv, 22. Who was chosen to deliver the whole Jewish nation from that murderous decree of Persia's King, which wicked Haman had obtained by calumny and fraud? It was a _woman_; Esther the Queen; yes, weak and trembling _woman_ was the instrument appointed by G.o.d, to reverse the b.l.o.o.d.y mandate of the eastern monarch, and save the _whole visible church_ from destruction. What human voice first proclaimed to Mary that she should be the mother of our Lord? It was a _woman!_ Elizabeth, the wife of Zacharias; Luke i, 42, 43. Who united with the good old Simeon in giving thanks publicly in the temple, when the child, Jesus, was presented there by his parents, "and spake of him to all them that looked for redemption in Jerusalem?" It was a _woman!_ Anna the prophetess. Who first proclaimed Christ as the true Messiah in the streets of Samaria, once the capital of the ten tribes? It was a _woman!_ Who ministered to the Son of G.o.d whilst on earth, a despised and persecuted Reformer, in the humble garb of a carpenter? They were _women!_ Who followed the rejected King of Israel, as his fainting footsteps trod the road to Calvary? "A great company of people and of _women_;" and it is remarkable that to _them alone_, he turned and addressed the pathetic language, "Daughters of Jerusalem, weep not for me, but weep for yourselves and your children." Ah! who sent unto the Roman Governor when he was set down on the judgment seat, saying unto him, "Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him?" It was a _woman_! the wife of Pilate. Although "_he knew_ that for envy the Jews had delivered Christ," yet _he_ consented to surrender the Son of G.o.d into the hands of a brutal soldiery, after having himself scourged his naked body. Had the _wife_ of Pilate sat upon that judgment seat, what would have been the result of the trial of this "just person?"

And who last hung round the cross of Jesus on the mountain of Golgotha?

Who first visited the sepulchre early in the morning on the first day of the week, carrying sweet spices to embalm his precious body, not knowing that it was incorruptible and could not be holden by the bands of death?

These were _women_! To whom did he _first_ appear after his resurrection? It was to a _woman_! Mary Magdalene; Mark xvi, 9. Who gathered with the apostles to wait at Jerusalem, in prayer and supplication, for "the promise of the Father;" the spiritual blessing of the Great High Priest of his Church, who had entered, _not_ into the splendid temple of Solomon, there to offer the blood of bulls, and of goats, and the smoking censer upon the golden altar, but into Heaven itself, there to present his intercessions, after having "given himself for us, an offering and a sacrifice to G.o.d for a sweet smelling savor?"

_Women_ were among that holy company; Acts i, 14. And did _women_ wait in vain? Did those who had ministered to his necessities, followed in his train, and wept at his crucifixion, wait in vain? No! No! Did the cloven tongues of fire descend upon the heads of _women_ as well as men?

Yes, my friends, "it sat upon _each one of them_;" Acts ii, 3. _women_ as well as men were to be living stones in the temple of grace, and therefore _their_ heads were consecrated by the descent of the Holy Ghost as well as those of men. Were _women_ recognized as fellow laborers in the gospel field? They were! Paul says in his epistle to the Philippians, "help those _women_ who labored with me, in the gospel;"

Phil. iv, 3.

But this is not all. Roman _women_ were burnt at the stake, _their_ delicate limbs were torn joint from joint by the ferocious beasts of the Amphitheatre, and tossed by the wild bull in his fury, for the diversion of that idolatrous, warlike, and slaveholding people. Yes, _women_ suffered under the ten persecutions of heathen Rome, with the most unshrinking constancy and fort.i.tude; not all the entreaties of friends, nor the claims of new born infancy, nor the cruel threats of enemies could make _them_ sprinkle one grain of incense upon the altars of Roman idols. Come now with me to the beautiful valleys of Piedmont. Whose blood stains the green sward, and decks the wild flowers with colors not their own, and smokes on the sword of persecuting France? It is _woman's_, as well as man's? Yes, _women_ were accounted as sheep for the slaughter, and were cut down as the tender saplings of the wood.

But time would fail me, to tell of all those hundreds and thousands of _women_, who perished in the Low countries of Holland, when Alva's sword of vengeance was unsheathed against the Protestants, when the Catholic Inquisitions of Europe became the merciless executioners of vindictive wrath, upon those who dared to wors.h.i.+p G.o.d, instead of bowing down in unholy adoration before "my Lord G.o.d the _Pope_," and when England, too, burnt her Ann Ascoes at the stake of martyrdom. Suffice it to say, that the Church, after having been driven from Judea to Rome, and from Rome to Piedmont, and from Piedmont to England, and from England to Holland, at last stretched her fainting wings over the dark bosom of the Atlantic, and found on the sh.o.r.es of a great wilderness, a refuge from tyranny and oppression--as she thought, but _even here_, (the warm blush of shame mantles my cheek as I write it,) _even here, woman_ was beaten and banished, imprisoned, and hung upon the gallows, a trophy to the Cross.

And what, I would ask in conclusion, have _women_ done for the great and glorious cause of Emanc.i.p.ation? Who wrote that pamphlet which moved the heart of Wilberforce to pray over the wrongs, and his tongue to plead the cause of the oppressed African? It was a _woman_, Elizabeth Heyrick.

Who labored a.s.siduously to keep the sufferings of the slave continually before the British public? They were _women_. And how did they do it? By their needles, paint brushes and pens, by speaking the truth, and pet.i.tioning Parliament for the abolition of slavery. And what was the effect of their labors? Read it in the Emanc.i.p.ation bill of Great Britain. Read it, in the present state of her West India Colonies. Read it, in the impulse which has been given to the cause of freedom, in the United States of America. Have English women then done so much for the negro, and shall American women do nothing? Oh no! Already are there sixty female Anti-Slavery Societies in operation. These are doing just what the English women did, telling the story of the colored man's wrongs, praying for his deliverance, and presenting his kneeling image constantly before the public eye on bags and needle-books, card-racks, pen-wipers, pin-cus.h.i.+ons, &c. Even the children of the north are inscribing on their handy work, "May the points of our needles p.r.i.c.k the slaveholder's conscience." Some of the reports of these Societies exhibit not only considerable talent, but a deep sense of religious duty, and a determination to persevere through evil as well as good report, until every scourge, and every shackle, is buried under the feet of the manumitted slave.

The Ladies' Anti-Slavery Society of Boston was called last fall, to a severe trial of their faith and constancy. They were mobbed by "the gentlemen of property and standing," in that city at their anniversary meeting, and their lives were jeoparded by an infuriated crowd; but their conduct on that occasion did credit to our s.e.x, and affords a full a.s.surance that they will _never_ abandon the cause of the slave. The pamphlet, Right and Wrong in Boston, issued by them in which a particular account is given of that "mob of broad cloth in broad day,"

does equal credit to the head and the heart of her who wrote it. I wish my Southern sisters could read it; they would then understand that the women of the North have engaged in this work from a sense of _religious duty_, and that nothing will ever induce them to take their hands from it until it is fully accomplished. They feel no hostility to you, no bitterness or wrath; they rather sympathize in your trials and difficulties; but they well know that the first thing to be done to help you, is to pour in the light of truth on your minds, to urge you to reflect on, and pray over the subject. This is all _they_ can do for you, _you_ must work out your own deliverance with fear and trembling, and with the direction and blessing of G.o.d, _you can do it_. Northern women may labor to produce a correct public opinion at the North, but if Southern women sit down in listless indifference and criminal idleness, public opinion cannot be rectified and purified at the South. It is manifest to every reflecting mind, that slavery must be abolished; the era in which we live, and the light which is overspreading the whole world on this subject, clearly show that the time cannot be distant when it will be done. Now there are only two ways in which it can be effected, by moral power or physical force, and it is for _you_ to choose which of these you prefer. Slavery always has, and always will produce insurrections wherever it exists, because it is a violation of the natural order of things, and no human power can much longer perpetuate it. The opposers of abolitionists fully believe this; one of them remarked to me not long since, there is no doubt there will be a most terrible overturning at the South in a few years, such cruelty and wrong, must be visited with Divine vengeance soon. Abolitionists believe, too, that this must inevitably be the case, if you do not repent, and they are not willing to leave you to perish without entreating you, to save yourselves from destruction; well may they say with the apostle, "am I then your enemy because I tell you the truth,"

and warn you to flee from impending judgments.