FUGITIVE SLAVE LAW.
When it became certain that the Fugitive Slave Bill could pass Congress,
but could not command a two-thirds vote to carry it over the assured
veto of President Taylor, he ate a plate of strawberries, just as
President Harrison had done when he stood in the way of Southern policy,
and like his great predecessor Taylor, died opportunely, when Mr.
Fillmore became President, and signed the bill. When it was the law of
the land, there was a rush of popular sentiment in favor of obedience,
and a rush of slave-catchers to take advantage of its provisions.
Thousands of slaves were returned to bondage. Whigs and Democrats were
still bidding for the Southern vote, and now vied with each other as to
who should show most willingness to aid their Southern brethren in the
recovery of their lost property. The church also rushed to the front to
show its Christian zeal for the wrongs of those brethren, who, by the
escape of their slaves, lost the means of building churches and buying
communion services, and there was no end of homilies on the dishonesty
of helping men to regain possession of their own bodies. All manner of
charges were rung about Onesimus, and Paul became the patron saint of
slave-catchers.
Among the many devices brought to bear on the consciences of
Pittsburgers, was a sermon preached, as per announcement, by Rev.
Riddle, pastor of the Third Presbyterian church. It was received with
great favor, by his large wealthy congregation, was printed in pamphlet
form, distributed by thousands and made a profound impression, for
Pittsburg is a Presbyterian city, and a sermon by its leading pastor was
convincing. The sermon was an out and out plea for the bill and
obedience to its requirements. Did not Paul return Onesimus to his
master? Were not servants told to obey their masters? Running away was
gross disobedience, etc., etc.
Robt. M. Riddle, in a careful leader in _The Journal_, deprecated the
existence of the law, but since it did exist, counseled obedience. He
was a polished and forcible writer and his arguments had great weight.
The _Visiter_ published an article on "The Two Riddles," in which was
drawn a picture of a scantily clad woman, with bruised and bleeding
feet, clasping an infant to her bosom, panting before her pursuers up
Third street. The master called on all good citizens for help. The cry
reached the ears of the tall editor of the _Journal_ seated at his desk.
He dropped his pen, hastily donned his new brass collar and started in
hot pursuit of this wicked woman, who was feloniously appropriating the
property of her master.
The other Riddle--the Presbyterian pastor--planted himself by the lamp
post on the corner of Third and Market streets, and with spectacles on
nose and raised hands, loudly implored divine blessing on the labors of
his tall namesake. The _Visiter_ concluded by advising masters who had
slaves to catch, to apply to these gentlemen, who would attend to
business from purely pious and patriotic motives.
I did not see Mr. Riddle for two weeks after the publication of the
sketch, and then we met on the street. He had never before been angry
or vexed with me, but now he was both, and said:
"How could you do me such an injustice?"
"Why is it an injustice?"
"Oh you know it is! You know I would cut off my right hand, before I
would aid in capturing a fugitive."
"Then why do you counsel others to do it?"
"Oh you know better! and Rev. Riddle, he and his friends are distressed
about it. You do not know what you have done! I have already had three
letters from the South, asking me to aid in returning fugitives, and he,
too, has had similar applications. Oh it is too humiliating, too bad.
You must set it right!"
I agreed to do so, and the _Visiter_ explained that it had been mistaken
in saying that both or either of the two Riddles would aid in returning
fugitives. They both scorned the business, and Robt. M., would cut off
his right hand, rather than engage in it. He only meant that other
people should do what would degrade him. He was not a good citizen, and
did not intend to be. As for his Reverence, he would shirk his Christian
duties; would not pray by that lamppost, or any other lamp-post, for the
success of slave-catchers. He had turned his back upon Paul, and had
fallen from grace since preaching his famous sermon. The gentlemen had
been accredited with a patriotism and piety of which they were
incapable, and a retraction was necessary; but if any other more
patriotic politician or divine, further advanced in sanctification would
send their names to the _Visiter_, it would notify the South.
In answering Bible arguments, as to the righteousness of the Fugitive
Slave Bill, the main dependence of _the Visiter_ was Deuteronomy xxiii:
15 and 16:
"Thou shalt not deliver unto his master, the servant which is escaped
from his master unto thee.
"He shall dwell with thee, even among you, in that place where he shall
choose, in one of thy gates, where it liketh him best, thou shalt not
oppress him."
That old Bible, in spite of pro-slavery interpreters, proved to be the
great bulwark of human liberty.
In 1852, Slavery and Democracy formed that alliance to which we owe the
Great Rebellion. The South became solid, and Whigs had no longer any
motive for catching slaves.