Part 15

"I will take him, sir, and thank you too," said a little, sharp looking, bustling man, stepping briskly up, and bowing to Mr. St. Laurent.

"Will you, my friend? Then he is yours, and you may take him away as soon as you please."

"If I take him now, the woman will raise a storm," said the little man; "I know a better way than that," and drawing Mr. St. Laurent aside, he communicated his plan, and they parted mutually satisfied.

Meanwhile the sale went on, but we will not follow further its revolting details. Christine, with her baby and Matty, were put in safe quarters for the night. Notwithstanding the intense anxiety that filled their minds, and a superstitious fear in Christine's heart that the worst had not yet come, an unaccountable drowsiness oppressed them, and before long both fell into a deep death-like sleep.

Morning broke over the green earth. The sun gilded the mountain-tops, and bathing the trees in splendor, was greeted with ten thousand bird-songs. He kissed the dewy flowers, and their fragrance rose as incense on the morning air. He looked into the windows of happy homes, and wakened golden-haired children to renew their joyous sports, and mothers, whose

"---- souls were hushed with their weight of bliss Like flowers surcharged with dew,"

sent up their morning thanksgiving to "Him who never slumbers," for His protection of their "laughing dimpled treasures." Suddenly a warm ray fell upon the face of the sleeping slave-mother. She wakened with a start, and with one wild shriek of agony sprang from the bed. Her babe was gone.

Why need we dwell upon what followed? What pen can describe the anguish of the heart-broken mother, when she knew that while under the influence of opiates which she had unwittingly taken, her boy had been taken from her, and that she should look upon her darling's face no more. Mother! look at the darling nestler upon your own bosom, and ask yourself how you would have felt in Christine's place.

After the first burst of agony was over, she did not give way outwardly to grief. One might have thought she did not grieve. But she carried all her sorrows in her heart, till they had eaten out her life.

On the morning of Eleanore St. Laurent's bridal day, Christine was sent for to perform some service for her young mistress. But the spoil had been taken out of the hands of the spoiler--the bruised heart was at rest. The outraged soul had gone with its complaints to the bar of the Eternal.

The Intellectual, Moral, and Spiritual Condition of the Slave.

The American slave is a human being. He possesses all the attributes of mind and heart that belong to the rest of mankind. He has intellect with which to think, sensibility with which to feel, and toil which prompts him to vigorous and manly action. Nor is he destitute of the sublime faculty of reason, which is related to eternal and absolute truths. Imagination and fancy, too, he possesses, in a very large degree. But all these faculties, which nature has bestowed upon the slave in common with other men, by a decree of slavery fixed and unalterable like the laws of the Medes and Persians, are undeveloped, and the results, therefore, of their activities are not to be found. How mean then it must be to reproach the unfortunate slave with a lack of intellectual qualities, such as characterize men generally. In proof of the statement, that slaves have these qualities, it is only necessary to refer to the many fugitives who, by their great thoughts, their masterly logic, and their captivating eloquence, are astonishing both the Old and the New World. Education is what the white man needs for the development of his intellectual energies. And it is what the black man needs for the development of his. Educate him, and his mind proves itself at once as profound and masterly in its conceptions, and as brisk and irresistible in its decisions, as the mind of any other man.

But, in addition to his intellectual, the slave possesses a moral nature, capable of the highest development and the most refined culture. A conscience tender and acute, the voice of God in his soul bidding him to choose the right and avoid the wrong, is his lawful inheritance bestowed upon him by his Heavenly Father. This no one can deny who knows aught of the love of moral truth manifested by the slaves of this country. God has not left the slaves without moral sense. Nor has he denied him the spiritual faculty which, when cultivated, enables him to recognize God in his spiritual manifestations, to discern and appreciate spiritual truths, and to feel and relish the gentle distillations of the spirit of divine love as they fall upon his heart like dew upon the grateful earth. The moral and spiritual nature of the slave, however, like his intellectual, goes uneducated and untrained. Deep, dark, and impenetrable is the gloom which enshrouds the mind and soul of the slave. No ray of light cheers him in his midnight darkness. No one is allowed to fetch him the blessings of education, and no preacher of righteousness is suffered to illumine his dark mind by the presentation of sacred truth.

It is indeed true that slavery is a political, a civil, and a commercial evil. It is true that it is most excruciating and frightful in its effects upon the physical nature of its victim. But slavery is seen in its more awful wickedness and terrible heinousness, when we contemplate the vast waste of intellect, the vast waste of moral and spiritual energy, which has been caused by its poisonous touch.

And yet the power of the State, and the influence of the Church, are given to its support. Many of our leading statesmen are engaged in devising and furthering plans for the extension of its territorial area, thereby hoping to perpetuate and eternize its bloody existence, while the majority of our most distinguished divines find employment in constructing discourses, founded upon perverse expositions of sacred writ, calculated to establish and fix in the minds of the people the impression that slavery is a divine institution.

Although this mighty power of the State, and influence of the Church, be opposed to the slave, let him not despair, but be full of hope. For God is upon his side, truth is upon his side, and a multitude of good and able men and women are engaged in working out his redemption.

OBERLIN, August 27, 1853.

The Bible vs. Slavery.

"Nothing," says Dr. Spring, "is more plain to my mind than that the word of God recognizes the relation between master and slave as one of the established institutions of the age; and, that while it addresses slaves as Christian men, and Christian men as slaveholders, it so modifies the whole system of slavery as to give a death-blow to all its abuses, and breathes such a spirit, that in the same proportion in which its principles are imbibed, the yoke of bondage will melt away, all its abuses cease, and every form of human oppression will be unknown. The Bible is no agitator. It changes human governments only as it changes the human character. It aims at transforming the dispositions and hearts of men, and diffusing through all human institutions the supreme love of God, and the impartial love of man."

Now, this either means that the Bible requires that all institutions be adjusted and harmonized with the moral law--the law of love--or it means nothing. For, we maintain, that slavery is per se wrong, where the enslaver has no direct warrant from heaven, or the enslaved has not forfeited liberty by crime on principles of recognized and universal equity; and the whole Bible forbidding wrong must be held as forbidding slavery, or any arbitrary and inhuman tamperings with the inalienable rights of a fellow-creature.

If slavery is not a wrong in itself, irrespective of what are called its abuses, then all that is essential in it may be retained from age to age; and all the amelioration which the Christian law superinduces may be such as to consist with the violation of the natural prerogatives of humanity, and with the denial to man of the essential and dearest privileges of social and domestic life, with the denial of the rights of conscience too. For slavery, as distinguished from service by contract, is this thing and no other:--it is labor undefined, unrewarded, on the condition of being used as vendible property, and every independent right of the slave, as an intellectual and moral being, is ignored. By practical indulgence such rights may be sometimes conceded. But the slave-law ceases as such when these are recognized.

Now, we hold it a libel on the Bible to affirm that it sanctions such slavery. We must warn you of the fallacy that lies in this distinction of the thing itself, and its abuse. What is called the abuse here is the essence and the characteristic of the subject. Service as well as slavery may be abused. Everything may be abused. But, the claim of the slaveholder is itself the abuse of the God-ordained relation of master and servant. Can men be regarded as a chattel?--that is the question--and so regarded without his consent, and his family treated as such permanently, without his consent, or even with it?

It comes of this bad interpretation of the Christian law, that in the nineteenth century slavery still remains,--is cherished. It is not that the principles of Christianity do not tend to extinguish it. But men, forcing their false interpretation on the Scriptures, plead their authority for a system or institution, to which their whole spirit is opposed,--and which confesses its unscriptural character by keeping out Christian light, and forbidding the Scriptures with the slave.

To talk of the spirit of Christianity, in distinction from its express or implied law against slavery, is as if one would trust for the extinction of sin against the sixth or seventh commands of the decalogue, by general inculcation of meekness or purity, without denouncing murder and defining it, or defining between allowed and disallowed affinity in the marriage law. We may if we do not proscribe theft, and bring the positive law of God to bear against it, and bring a law into harmony with the divine, be understood, while we talk only of the abuses of property, as warning rather against spending stolen goods in a bad way, than against theft itself? But the design of the moral law is to define rights, as well as to govern the use of them; and it requires that not only the tempers of men, but the institutions of society, be adjusted by the law of equity and charity. It forbids not only the abuse of just power, but all false usurpations of power, and classes man-stealers and extortioners as murderers.

Who, if he but examines the laws of social and relative duty, as laid down in the New Testament Epistles, may not discern that the relation of master and servant is recognized side by side with the permanent relations of parent and child, husband and wife, which rest on the law of nature; just because it is not the temporary, unnatural, and violent relation of slaveholder and slave which is recognized, but that of master and servant by contract. The other, its very apologists allow, will pass away; but these duties are enhanced in a law of permanent application, and rest on natural principles, common to all times and all nations.

"The Work Goes Bravely on."

Like all Reforms which have for their object the amelioration of man's condition; the advancement of the Redeemer's kingdom; the cause of human freedom has encountered many oppositions calculated to impede its progress. It has temporarily suffered from cruel defection within, and the most virulent persecution without the camp.

John, the forerunner of Jesus, had for his portion "locusts and wild honey." But those who have stood forth in the sunlight, the advocates of the crushed and bleeding bondman; whose motto is, "Our country is the world, and our countrymen all mankind," have had no honey for their portion. Oh no! they have ever dwelt among the tempest and the storm, with thunder, lightning, and whirlwind, to feed upon.