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The Christian is required to prove all things in order that he may hold fast that which is good.  His attention, however, will be directed principally to those things in which he is expected to bear an active part; and these will claim his investigation in proportion to their importance.  The constitutions of the churches and nations occupy a conspicuous place in these investigations, and the constitution of the church and of the nation in which he is placed, claim a prominent place among those of the churches and the nations.  To the conscientious christian of every denomination in these United States, the constitution of the national government cannot fail to be a subject of deep interest.  The object of this essay is to assist those who have no better means of investigation, in proving the moral character of that instrument.  No labored argument is intended; but merely to put the balance of the sanctuary into the reader’s hand, and assist him in adjusting it, that he may perform the weighing himself.  The several objectionable articles of the constitution are placed in juxtaposition with collateral articles from the scriptures, and both presented at one view.  The several articles here presented ought to be examined in their respective connexions; and every man should try to do his own thinking.—Without {20} denying that there are many things in the constitution of the United States, which for the matter of them are good, we leave to others the more agreeable service of collating them with the divine law in the same manner.

I.—The objects proposed in its formation.

The profession of the reformed churches in relation to civil government is, that it is an ordinance of God; instituted for his own glory, as well as for the good of man; but the glory of God is none of the ends set forth in this instrument.  The words “justice,” and “liberty,” in the preamble sound well: a stranger to the circumstances under which they were written, could find nothing amiss in them; but any person acquainted with the rudiments of American history, will see that the grand ideas usually associated with these words, are very much restricted by the qualification “ourselves;” and we the people of the United States in administering this justice and securing this liberty to ourselves, exclude from the same privileges millions of our fellow men.  The divine law requires justice for all without exception, and liberty for all except criminals: Deut. 16.20, “That which is ALTOGETHER just shalt thou do.”  Isa. 58.6, “Undo the heavy burdens—let the oppressed go free—break EVERY yoke.”

If any one doubt the applicability of the above quotation from Leviticus, let him ascertain who first made the application.  The words are inscribed on the great bell which was rung at the first reading of the Declaration of Independence—an instrument not borrowed, but cast for the occasion; and this verse of Leviticus cast in raised letters when it was cast.—This bell is not among the relics of antiquity; but to this day {20} serves as the bell of the city clock on the old state house in the city of Philadelphia.

II.—The representation.

The distinction here made between “free persons” and “all other persons,” is an example of the kind of justice established, and of the extent of liberty secured to our precious selves! “All other persons” means slaves.

Here are two new injuries inflicted on the slave besides the old one of depriving him of liberty.  First, he is reckoned at the value of only three-fifths of a man; although dignified with the name “person,” he is forty per cent below the estimation in which we hold “ourselves.”  Secondly, the political weight of this three-fifths, is put into the scale with the master, making him something above par in political value, because he is a tyrant.  Even among “ourselves,” the slave-holder stands pre-eminent; so that the slaveholding States have a much greater representation in the general government, in proportion to the number of persons actually represented, than the free states; which preponderance always has acted, and may reasonably be expected always to act against the interests of the slave, and in open violation of the great principle of the divine law, “Whatsoever ye would that men should do to you, do ye even so to them.”  And is in opposition to the special provisions made by the same law for the stranger.  Lev. 24.22, “Ye shall have one manner {22} of law, as well for the stranger as for one of your own country.”  Num. 15.16, “One law and one manner shall be for you and for the stranger that sojourneth with you.”

III.—The Slave Trade.

The term importation is used only in relation to property; and here we have importation of men, women, and children, and a tax levied on such importation, dignifying them with the name of “persons,” and in reality treating them as property.  The earth is the Lord’s and the fulness thereof, he has given it to the children of men.  See the title deed, Gen. 1.28-30, where the Creator makes over to man the right of property in certain articles there specified; but no mention is made of property in his fellow man.  After man had lost this right by sin, it was renewed by the Redeemer; but in the renewed charter as it is presented, Gen. 9.1-3, there is no mention of this new species of property.  Even to this day the right of property in man seems to be among the imperfect rights.  Under this clause of the Constitution the nefarious slave trade was legalised for more than twenty years.  It is not true, what some assert, that this is now a dead letter since the year 1808; for the slaves imported under this provision, and their children, are still held as property, and their cries are entering into the ears of the God of Sabaoth.  The property “imported” under this clause has never yet been cleared.  The holders have “duty” to pay in the court of heaven. {23}

IV.—Qualifications of officers.

The constant practice of “the people,” in choosing rulers, especially to the higher offices, is sufficient comment on these passages.

V.—Induction into office.

According to these sections of the Constitution, an officer may be inducted into the highest office of the nation without any reference to the King of nations; not even in the oath is there any reference to the Lord of the whole earth; and supposing that there were a reference contained or implied in the oath, even this can be dispensed with: “I do solemnly swear or affirm.” {25}

VI.—The pardoning power.

Cases of murder may arise among the cases which belong to the judicial power of the United States; according to the 2d section of the 3d article.

VII.—Crediting records and judicial proceedings.

According to the above provision of the Constitution, a deed executed, or law passed on the Sabbath, in one State, is to be held valid in another State, provided it be among the public records; and judicial decisions declaring that such and such men, women, and children, are the property of their fellow men, with other like transactions, are all to be held as valid, bona fide, in every State.

VIII.—Fugitive Slaves.

IX.—Pertinacity in wickedness.

One of the clauses referred to here which might not be amended, is the one which protected the slave trade for more than twenty years.  So well was this trap set, to catch men, that if the nation had repented during the twenty years, the Constitution would have prevented the breaking off sins by righteousness, and iniquities by shewing mercy to the poor African. [Dan. 4.27.]

X.—The Supreme Law.

The Divine Law is here formally rejected: it is not the supreme law of the land; any incidental references to it in the course of legislation can be of little avail so long as there {26} is another law supreme.  The person swearing to support this Constitution must take it as it is, namely, “the SUPREME law of the land.”

XI.—Religion of the nation.

XII.—Gross and radical defects.

O! believer—child of God, if you have sworn to support this Constitution, or if you are tempted to do so, be entreated for your soul’s sake, if you would not be found to fight against God—be entreated to read and study these passages in their respective connexions, tremble at such threatenings as the following, and pray God if perhaps the thought of thine heart may be forgiven thee. [Acts 8.22.]

Jer. 9.9. “Shall I not visit them for these things? saith the Lord; shall not my soul be avenged on such a nation as this?”  Chapter 10.10. “But the Lord is the God of truth, he is the living God and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.”

Rev. 19.15. “And out of his mouth goeth a sharp sword that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the wine-press of the fierceness and wrath of Almighty God.  And he hath on his vesture and on his thigh a name written, KING OF KINGS, and LORD OF LORDS.”

Does not this nation need a Saviour, and a great one?

R. H.