“1. The application of these precepts is universal. Our neighbour is
every one whom we may benefit. The obligation respects all things
whatsoever. The precept, then, manifestly extends to men as men, or men
in every condition; and if to all things whatsoever, certainly to a
thing so important as the right of personal liberty.
“2. Again, by this precept it is made our duty to cherish a tender and
delicate respect for the right the meanest individual possesses over the
means of happiness bestowed on him by God, as we cherish for our own
right over our own means of happiness, or as we desire any other
individual to cherish for it. Now, were this precept obeyed, it is
manifest that slavery could not in fact exist for a single instant. The
principle of the precept is absolutely subversive of the principle of
slavery. That of the one is the entire equality of right; that of the
other, the entire absorption of the rights of one in the rights of the
other.”
We propose to make no comment upon these arguments. We cannot do battle
against phantoms. But we shall take this golden rule, which we most
devoutly reverence, and show that it inculcates slavery, upon a
statement of facts.
The 28th chapter of Deuteronomy contains the revelations of blessings
and curses promised the Jews, and, we may add, all mankind, for
obedience to the laws of God, and for disobedience to the same. At the
68th verse, they were told that they should again be sent to Egypt; or
that they should be exposed for sale; or that they should expose
themselves for sale, as the passage may be read, and that no man should
buy them; or that there should not be buyers enough to give them the
benefit even of being slaves, whereby they could be assured of
protection and sustenance. This was most signally verified at the time
Jerusalem was sacked by Titus; and not only in Egypt, but in many other
places, thousands of the Hebrew captives were exposed for sale as
slaves. But thousands of them, thus exposed, died of starvation, because
purchasers could not be found for them. The Romans, considered them too
stubborn, too degraded, to be worthy of being slaves to them, refused to
buy them. Their numbers, compared to the numbers of their purchasers,
were so great that the price became merely nominal; and thousands were
suffered to die, because purchasers could not be had at any price. Their
death was the consequence.
Now let us apply the truly golden rule or precept, relied upon by Dr.
Wayland in support of abolitionism. Would it teach to buy these slaves,
or not?
The same incident happened once again to all the Jews, who were freemen
in Spain, during the reign of Ferdinand and Isabella, when 800,000 Jews
were driven from that kingdom in one day; vast multitudes of whom
famished to death because, although anxious to do so, they could not
find for themselves even a master! Let us ask, what would the precept
teach in this case?
Nor has such a peculiar relation of facts been confined to the Jews
alone. In 1376, the Florentines, then a travelling, trading, or
commercial people, but in many instances quite forgetful of the rules of
Christian honesty, became exceedingly obnoxious to their neighbours,
especially to the subjects of the church of Rome. To many of them,
murder and robbery became a mere pastime. From individuals the moral
poison was communicated to their government. The church was despoiled of
her patrimony, her subjects of their homes. The church remonstrated
until patience was exhausted, when Gregory XI. issued his papal bull,
delivering each individual of that nation, in all parts of the earth,
who did not instantly make reparation, up to pillage, slavery, or death.
Let us notice how Walsingham witnessed this matter in England, where a
large portion of the traders were of that people, all liable, if
freemen, to be put to death by any one who might choose to inflict the
punishment; and their effects were legally escheated to whomsoever might
seize them. Slavery was their only remedy. The Anglo-Saxon Normans, the
natives of the realm, had not yet, as a people, sufficiently emerged
from the poverty and darkness of the times to give them protection.
This, to us so strange a relation between the church and civil
government, in regard to the Florentines, produced an action on the part
of the king by which he became their personal master. Thus they became
slaves, not of the crown, but of the individual who sat upon the throne.
Did he act in conformity to this precept or not?
John and Richard Lander were sent by the “London African Association” to
explore some parts of Africa. On the 24th of March, 1830, they were only
one half day’s travel from the seacoast, at which point they say, vol.
i. p. 58:
“Meantime the rainy season is fast approaching, as is sufficiently
announced by repeated showers and occasional tornadoes; and, what makes
us still more desirous to leave this abominable place, is the fact, as
we have been told, that a sacrifice of no less than three hundred human
beings, of both sexes and all ages, is about to take place. We often
hear the cries of these poor creatures; and the heart sickens with
horror at the bare contemplation of such a scene as awaits us, should we
remain here much longer.”
It is to be regretted that since the abolition of the slave-trade in
Africa, slaves have become of little value in that country. That the
Africans in many places have returned to sacrifice and cannibalism, is
also true, and a cause of deep sorrow to the philanthropist; but,
considering the state and condition of these savages, there is no
alternative;—the slave there, if he cannot be sold, is at all times
liable to be put to death.
Suppose you buy, and then turn them loose there; they will again and
instantly be the subjects of slavery; and even there, slavery is some
protection, for, so long as the savage master chooses or is able to keep
his slave alive, he is more sure of the usual means of living. But, let
us present this state of facts to the Christian, and ask him to apply
the golden rule; and, in case the slave-trade with Africa had not now
been abolished, what would he deem it his duty to do for the practical
and lasting benefit of these poor victims, whom the sympathy of the
world has thus consigned to sacrifice and death?
The people of the Slave States have determined not to countenance
amalgamation with the slave race; they have determined not to set the
slaves free, because they have previously resolved that they will not,
cannot live under the government of the negro. In full view of these
evils, they have resolved that they will not suffer the presence of that
race in their community, on terms of political or social equality. They
have, therefore, further resolved, in furtherance of its prevention, to
oppose it while life shall last.