SLAVERY.

SLAVERY is a subject which some may think too trite and hackneyed to awaken interest or repay attention. It certainly has been introduced, insisted on, discussed often; and on various occasions and for various purposes: not always in a way, however, best adapted to make a just and deep impression of its nature, bearings and results. And though Slavery may be a trite affair in our thoughts, it takes fast hold of every thing vital in its victims. It is fresh with the warm blood which it every day sheds; every day it extends its encroachments and multiplies its enormities; every day urges its appeals more and more directly and powerfully upon every thing human in the sphere of its influence. On such a subject, I hope that I may be heard with indulgence and candor, if I venture to offer a few suggestions.

It is a natural inquiry, demanding prompt attention, In what may Slavery characteristically consist? By what features is it distinctively marked? Vague, uncertain views here will involve us in confusion and embarrassment in any attempts we may make to reach sound and healthful conclusions any where and about any point in the whole range of the discussion now before us. Human nature is characterized by certain elements which distinguish it from any other nature within the compass of our knowledge. It is armed with certain organic powers which are peculiar to it among the creatures we are surrounded with. The Ideas, the Principles, the Laws of the Reason-the types

and aspects under which the Reason authoritatively announces itself—we, as human, are able to apprehend. We can bring them home to "our business and bosoms"-to our inmost consciousness. We can reach distinct apprehensions of them under their own proper character and bearings-their bearings and character as ideas, principles and laws. We cannot thus but clearly perceive and deeply feel that they are altogether authoritative in their demands-that they naturally assume a control altogether sovereign over every thing human. No sooner do they reach our consciousness than they awaken there a sense of obligation. We can by no means deny that we ought to adjust ourselves to their demands. And this achievement we cannot but regard as within the limits of the powers with which our nature is endowed. The ability to embody the ideas, principles, laws of reason in substantial deeds, fitly wrought, is another distinctive element and feature of our humanity. The human within us-our proper personality is here to be recognized and welcomed; it consists comprehensively and exclusively in this; the being able to perceive, speculatively, what Reason demands of us, and the being able, practically, to honor these demands to respond, deed-wise, to any such claims. Hence we are distinctively and characteristically to be described as reasonable creatures.

Now Freedom, as a capacity, a possibility, a practicable achievement, lies in the ability to adjust ourselves to the principles on which our nature was constructed— to yield obedience to the laws of our existence. And this ability characterizes our humanity. It is involved in its distinctive elements. It is the foundation of the right to freedom which all men may properly assert. On

this ground, the Bill of Rights, which our countrymen so often and so boastfully repeat-the Declaration of Independence-reposes. As all men have a capacity for freedom, so all men, through this capacity, have a just claim to freedom. This right grows out of their constitutional powers. It is the endowment of their Creator-the gift of God. It is involved in the creative act which gave them existence. It is mingled with their life-blood. It is wrought into their heartstrings. It penetrates and pervades the nature they have inherited. What the Declaration asserts is confirmed by metaphysical necessities.

The right thus adverted to the right to freedominheres in the characteristically Human of our exist ence in the proper elements of our Humanity-by virtue of which we are capable of manliness. It is a constitutional affair, wrought into, and wrapped up in, the depths of our being. It is a capacity-a power. We get possession of it in getting possession of ourselves. When our Humanity is brought into natural exercise, and thus into fit development, we become Human historically-fact-wise, as by birth, we are Human constitutionally-structure-wise. We cannot otherwise get possession of any of the rights belonging to the nature which we have inherited. It is only by becoming manly in our aims, methods and exertions, that we can lay hold of the prerogatives and privileges which inhere in manliness. These lie within our reach, and may be attained just as the art of reading or of painting-just as any of the arts lie within our reach, and may be attained. To refuse to bring the powers appropriate to freedom into requisition, is to renounce Freedom-to trample on this birthright. It may still belong to us

as a possibility-as an inheritance; but by no means as an actual possession and enjoyment. This distinction, founded in propriety and confirmed by history, is full of practical significance has bearings in one direction and another of the highest moment.

Whenever we become fact-wise as we are birth-wise reasonable creatures—whenever we obey the laws upon which our nature was constructed-whenever we become actually Human, then our right to Freedom takes its place among the established facts of history. Adjusting ourselves to the principles of our existence, we get possession of whatever these principles involve. We become free, inherently; and by necessities as imperious and healthful as the laws by which we are organized and animated. All the elements of our existence are each in its proper place-in full harmony with each other-occupied each with its appropriate function. We are fitted for-shall pursue, a course of activity altogether human. We shall exert ourselves alike gracefully and effectively-in full freedom.-For this, we are furnished, constitutionally, with various physical instruments and agencies, adapted to our present mode of existence. These are the constituent parts of our bodily structure-the house in which we live-the temple in which we worship. They adapt us to-they connect us with-the terrestrial scenes, in which we act our parts and manifest our character. They inhere in our personality-to our personality they belong, as the instruments through which it here exerts its energies and accomplishes its designs through which it here honors its responsibilities and develops its Here are found the senses and the passionspowers. whatever enters into the animal of our structure.

All

these belong, and are naturally fully subservient to the I myself of every child of Adam.

From the beautiful and inspiring affirmative thus presented, we must now turn, as the occasion demands, to the chilling and repulsive negative. It is a fact, tear-drenched and blood-stained, that in multiplied in stances too many to admit of enumeration-the Human in mankind, in which our personality consists, is subjected to the Animal. How the Man within us is dethroned-how the animal gets hold of the sceptre, is a question which I need not here discuss. However this problem may be disposed of-whatever theories may be started and defended, the fact can by no means be denied. Every where and every when it stares us obtrusively and malignantly in the face-wringing tears from the eyes and blood from the hearts of the true and loyal. Every where we see Reason, naturally in harmony with the Will-we see the Will, naturally responsive to Reason, bereft of their proper sovereignty, and by a strange contradiction brought into subserv iency to the Passions. Reason is no longer reason as a controlling authority--will is no longer will as an expression and utterance of the laws of our Humanity; the one and the other sink down to a level with MERE INSTRUMENTS AND TOOLS. As such they are regarded and disposed of. They are brought into reluctant requisition to the designs and endeavors with which the passions and appetites are engrossed. Reason is not reverently looked up to as Reason-as God's presence in the Soul; the Will is not honored as the source of high aspirations, lofty endeavors, free activity: the energies of the will and the light of reason are prostituted to the animal. Now tools, universally, are to be