The methods of discipline under which, as slaveholders; the Southrons now place their human cattle, they with one consent and in great wrath, forbid us to examine. The statesman and the priest unite in the assurance, that these methods are none of our business. Nay, they give us distinctly to understand, that if we come among them to take observations, and make inquiries, and discuss questions, they will dispose of us as outlaws. Nothing will avail to protect us from speedy and deadly violence! What inference does all this warrant? Surely, not that the methods which they employ are happy and worthy of universal application. If so, why do they not take the praise, and give us the benefit of their wisdom, enterprise, and success? Who, that has nothing to hide, practices concealment? "He that doeth truth cometh to the light, that his deeds may be manifest, that they are wrought in God." Is this the way of slaveholders? Darkness they court—they will have darkness. Doubtless "because their deeds are evil." Can we confide in methods for the benefit of our enslaved brethren, which it is death for us to examine? What good ever came, what good can we expect, from deeds of darkness?

Did the influence of the masters contribute any thing in the West Indies to prepare the apprentices for enfranchisement? Nay, verily. All the world knows better. They did what in them lay, to turn back the tide of blessings, which, through emancipation, was pouring in upon the famishing around them. Are not the best minds and hearts in England now thoroughly convinced, that slavery, under no modification, can be a school for freedom?

We say such things to the many who allege, that slaves cannot at once be entrusted with the powers and privileges of self-government. However this may be, they cannot be better qualified under the influence of slavery. That must be broken up from which their ignorance, and viciousness, and wretchedness proceeded. That which can only do what it has always done, pollute and degrade, must not be employed to purify and elevate. The lower their character and condition, the louder, clearer, sterner, the just demand for immediate emancipation. The plague-smitten sufferer can derive no benefit from breathing a little longer an infected atmosphere.

In thus referring to elemental principles—in thus availing ourselves of the light of self-evident truths—we bow to the authority and tread in the foot-prints of the great Teacher. He chid those around him for refusing to make the same use of their reason in promoting their spiritual, as they made in promoting their temporal welfare. He gives them distinctly to understand, that they need not go out of themselves to form a just estimation of their position, duties, and prospects, as standing in the presence of the Messiah. "Why, EVEN OF YOURSELVES," he demands of them, "judge ye not what is right?"[16] How could they, unless they had a clear light, and an infallible standard within them, whereby, amidst the relations they sustained and the interests they had to provide for, they might discriminate between truth and falsehood, right and wrong, what they ought to attempt and what they ought to eschew? From this pointed, significant appeal of the Savior, it is clear and certain, that in human consciousness may be found self-evident truths, self-manifested principles; that every man, studying his own consciousness, is bound to recognize their presence and authority, and in sober earnest and good faith to apply them to the highest practical concerns of "life and godliness." It is in obedience to the Bible, that we apply self-evident truths, and walk in the light of general principles. When our fathers proclaimed these truths, and at the hazard of their property, reputation, and life, stood up in their defence, they did homage to the sacred Scriptures—they honored the Bible. In that volume, not a syllable can be found to justify that form of infidelity, which in the abused name of piety, reproaches us for practising the lessons which nature teacheth. These lessons, the Bible requires us [17] reverently to listen to, earnestly to appropriate, and most diligently and faithfully to act upon in every direction, and on all occasions.

[Footnote 16: Luke, xii. 57.][Footnote 17: Cor. xi. 14.]

Why, our Savior goes so far in doing honor to reason, as to encourage men universally to dispose of the characteristic peculiarities and distinctive features of the Gospel in the light of its principles. "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."[18] Natural religion—the principles which nature reveals, and the lessons which nature teaches—he thus makes a test of the truth and authority of revealed religion. So far was he, as a teacher, from shrinking from the clearest and most piercing rays of reason—from calling off the attention of those around him from the import, bearings, and practical application of general principles. And those who would have us escape from the pressure of self-evident truths, by betaking ourselves to the doctrines and precepts of Christianity, whatever airs of piety they may put on, do foul dishonor to the Savior of mankind.

[Footnote 18: John, vii. 17.]

And what shall we say of the Golden Rule, which, according to the Savior, comprehends all the precepts of the Bible? "Whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets."

According to this maxim, in human consciousness, universally, may be found,

• 1. The standard whereby, in all the relations and circumstances of life, we may determine what Heaven demands and expects of us.
• 2. The just application of this standard, is practicable for, and obligatory upon, every child of Adam.
• 3. The qualification requisite to a just application of this rule to all the cases in which we can be concerned, is simply this—to regard all the members of the human family as our brethren, our equals.

In other words, the Savior here teaches us, that in the principles and laws of reason, we have an infallible guide in all the relations and circumstances of life; that nothing can hinder our following this guide, but the bias of selfishness; and that the moment, in deciding any moral question, we place ourselves in the room of our brother, before the bar of reason, we shall see what decision ought to be pronounced. Does this, in the Savior, look like fleeing self-evident truths!—like decrying the authority of general principles!—like exalting himself at the expense of reason!—like opening a refuge in the Gospel for those whose practice is at variance with the dictates of humanity!

What then is the just application of the Golden Rule—that fundamental maxim of the Gospel, giving character to, and shedding light upon, all its precepts and arrangements—to the subject of slavery?—that we must "do to" slaves as we would be done by, AS SLAVES, the RELATION itself being justified and continued? Surely not. A little reflection will enable us to see, that the Golden Rule reaches farther in its demands, and strikes deeper in its influences and operations. The natural equality of mankind lies at the very basis of this great precept. It obviously requires every man to acknowledge another self in every other man. With my powers and resources, and in my appropriate circumstances, I am to recognize in any child of Adam who may address me, another self in his appropriate circumstances and with his powers and resources. This is the natural equality of mankind; and this the Golden Rule requires us to admit, defend, and maintain.