Excerpted from:

TO THE EDITOR OF THE C. W.:

SIR,—Should you think the following worth an insertion, it is at your disposal:

SLAVERY.

What is slavery?  Whence derived?  and what is its tendency?  These are questions of great magnitude, and of vast importance, whether absolutely or relatively considered.  What they involve, materially affects the present condition and future destiny of individuals and communities.  The discussions conducted for a series of bygone years among statesmen, divines, and many others; have supplied materials, facilitating the solution of these interrogatories.  The light shed upon these great moral questions has shown, that “truth has nothing to fear but concealment.”  Owing to the peculiar state of society, induced by the system of slavery; efforts have been made, strenuous and bold, to disprove the right of discussion,—of subjecting the system to the test of calm examination.  The fact that such efforts have been made, is a strong presumptive argument against the system.  Claiming the right to discuss, as inalienable, we proceed to its exercise by offering a few considerations in answer to the above interrogatories.

In analyzing any subject, whether in physical or moral science; time and experience have suggested the propriety, if not the necessity, of entering the proposed field of investigation, by a definition of terms.  The first question stated, directs to this order of procedure:—it asks a definition of slavery.  We have heard and read many definitions of this term, which may be considered as intelligible and appropriate.  The following is proposed, not as being opposed to others, but as being more immediately based upon the highest authority.  Slavery is—“stealing, selling, or holding in the hand—a MAN.” Exod. 21.16.  This definition must be appropriate and expressive in the highest degree, because it is supplied by the Maker, and of course the original proprietor of man.  There are several important principles assumed here as indisputable, or at least, granted by opponents: Such as, that God is necessarily,—that man is; and that, although his being is derived,—not necessary; yet he is necessarily accountable, as a proper subject of moral obligation:—that a moral as well as a natural relationship actually exists between God and man; and that the genus humanum, or human kind, is a unit.  Other assumptions are presupposed, but of more remote bearing on the subject of consideration.

Now, if the moral relationship between God and man be divinely {43} originated; it follows of necessity, that the duties, growing out of that relationship, are equally of divine prescription.  Also, the relations instituted among men, being of divine original, must be regulated by correspondent authority.  He that gave being, of right gives law.  Accordingly, provision is made, in the determination of the divine mind, that the constitutional powers of the rational and accountable creature, shall have legitimate exercise.  “God spake all the words” of the moral law, as summed up in the “ten commandments.”  These are evidently intended, as all their provisions bear, to operate as a rule to a reasonable creature.  It is the exclusive province of the Supreme Lawgiver, to estimate and determine the penalty which may serve as an adequate sanction to the law.  A law without a sanction, is a solecism in morals; and cannot secure order among accountable beings, viewed either as fallen or liable to fall from obedience.  Hence the law, as promulgated to mankind, comes clothed with a penalty,—armed with a competent sanction.  The degree of infliction, in any given case of infraction of the law, is of course to be estimated and prescribed by the Lawgiver himself.

Again, since the supreme moral Governor does not, as matter of fact, always act as immediate executor of his own law; it is a provision indispensable, that the administration be committed to suitable agents, and that these be endowed with delegated powers, correspondent to official trust, that the administration of law may be conducted with efficiency.  All this is verified, on the page of supernatural revelation,—the statute book of heaven.

Let us now proceed to apply the foregoing principles.  “Stealing, selling, or holding in the hand—a man,” is slavery.  What is the penalty?—for the fact that a penalty is at all annexed in the case, evinces the infraction of law.  The penalty annexed is death.  The moral quality of any action, is to be ascertained by its relation to that provision of the law, to which the action stands related.  In this case, the relation is obviously to the eighth precept,—“Thou shalt not steal.”  Now, so far as we recollect, no other way or form, in which this precept may be violated, at least excluding circumstances of aggravation, is, by direction of the divine Lawgiver, to be visited with the infliction of such an awful penalty.  If the penalty be, by infinite wisdom and justice, proportioned to the crime:—the moral quality of the action,—the magnitude of the crime, may be fairly and certainly estimated.

Hence, where the human mind has been free from prejudice, and the heart uninfluenced by interest, the system of slavery has been viewed in exact correspondence with the moral estimate of the supreme Lawgiver himself, as made known in the provisions of his unalterable law.  It has been denounced and reprobated as PIRACY, to be punished with “DEATH” {44}

Thus we have ascertained what slavery is:  we next inquire, whence it is derived.

Keeping in view the general principles already laid down, the origin of the unlawful traffic may be easily traced.  Like all other moral evils, it emanates from the “evil treasure of the heart,” characterized by unbelief, or if you will,—atheism.  Neither the mind nor the heart, simply considered, could originate the evil.  The mind could not conceive, that the possession of a human being as property would contribute to the enjoyment of the possessor; nor could the heart desire, as promising enjoyment, an object so unnatural to possess.  Without all peradventure, both mind and heart must have undergone derangement,—must have lost sight of legitimate objects of enjoyment; ere they fixed upon man, a fellow creature as property.  Atheism generates cupidity, and this leads to oppression,—this again is exemplified and systematized in slavery.

The tendencies of slavery are homogeneous with their cause,—only evil.  It cherishes and prolongs, as well as propagates the very evils from which itself originated.  This sentiment may receive illustration, by briefly adverting to the visible tendencies of the system in these U[nited] States.  Historical evidence, to which the patrons of slavery frequently appeal, in extenuation of its criminality; assure us, that the pre-existence of the evil, gave occasion to some of the essential provisions incorporated in the national Constitution.  Some members of the national confederacy, being “afflicted with slaves;” refused to accede to the proposed Union, unless their “patriarchal system” should receive a national sanction, and permanent guarantee, in the provisions of the Federal Bond.  Thus a whole nation was tempted to violate the law of God.  The inducements proved irresistible.  The nation gave its pledge.  Many statesmen and patriots continue to “tremble for their country.”  In the domestic, ecclesiastical, and civil departments of society, slavery is known and felt, in its tendencies, to be a great moral evil.  “It fears not God, nor regards man, made after the image of God.”  It affects to usurp the prerogatives of Jehovah;—deranges the moral order of society;—withholds or corrupts the “lively oracles;”—casts “fire into the sanctuary;”—blunts or blights the purest sensibilities;—stupifies conscience;—renders obdurate the heart: and, without repentance, “fits for destruction,”—the execution of the original penalty, in its fearful extent,—“death.”  I have touched at the root,—let others lop off the branches.

THEOPHILUS.