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decide when they are fit in point of numbers to be so organized. Now I should like for him to point out in the Constitution any clause conferring that discretion upon Congress, which, when pointed out, will not be equally a power in Congress to govern them, in its discretion, till they are admitted as a State. Will he try? He intimates that before the exercise of that discretion, their number must be ten, fifteen, or twenty thousand. Well, what is to be done for them, or with them, or by them, before they number ten thousand? If any one of them desires to have slaves, is any other one bound to help him, or at liberty to hinder him? Is it his plan that any time before they reach the required numbers, those who are on hand shall be driven out as trespassers? If so, it will probably be a good while before a sufficient number to organize will get in.

But plainly enough this conceding to Congress the discretion as to when a community shall be organized, is a total surrender of his popular sovereignty. He says himself it does not pertain to a people until they are organized; and that when they shall be organized is in the discretion of Congress. Suppose Congress shall choose to not organize them until they are numerous enough to come into the Union as a State. By his own rule, his popular sovereignty is derived from Congress, and cannot be exercised by the people till Congress chooses to confer it. After toiling through nineteen mortal pages of "Harper," to show that Congress cannot keep the people of a new country from excluding slavery, in a single closing paragraph he makes the whole thing depend on Congress at last. And should Congress refuse to organize, how will that affect the question of planting slavery in a new country? If individuals choose to plant it, the people cannot prevent them, for they are not yet clothed with popular sovereignty. If it be said that it cannot be planted, in fact, without protective law, that

assertion is already falsified by history; for it was originally planted on this continent without protective law.

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If slavery is right-ordained by the Almighty-on one side of a line dividing sister States of a common Union, then it is positively wrong to harass and bedevil the owners of it with constitutions and laws and prohibitions of it on the other side of the line. In short, there is no justification for prohibiting slavery anywhere, save only in the assumption that slavery is wrong; and whenever the sentiment that slavery is wrong shall give way in the North, all legal prohibitions of it will also give way.

If it be insisted that men may support Douglas's measures without adopting his sentiments, let it be tested by what is actually passing before us. You can even now find no Douglas man who will disavow any one of these sentiments; and none but will actually indorse them if pressed to the point.

Five years ago no living man had placed on record, nor, as I believe, verbally expressed, a denial that negroes have a share in the Declaration of Independence. Two or three years since, Douglas began to deny it; and now every Douglas man in the nation denies it.

To the same effect is the absurdity compounded of support to the Dred Scott decision, and legislation unfriendly to slavery by the Territories-the absurdity which asserts that a thing may be lawfully driven from a place, at which place it has a lawful right to remain. That absurd position will not be long maintained by any one. The Dred Scott half of it will soon master the other half. The process will probably he about this: some territorial legislature will adopt unfriendly legislation; the Supreme Court will decide that legislation to be unconstitutional, and then the advocates of the present compound absurdity will acquiesce in the decision. The only effect of that position now is to

prepare its advocates for such acquiescence when the time comes. Like wood for ox-bows, they are merely being soaked in it preparatory to the bending.

[From an address at Cooper institute, New York, 27 February 1860.]

And now, if they would listen, as I suppose they will not, I would address a few words to the Southern people.

I would say to them: You consider yourselves a reasonable and a just people; and I consider that in the general qualities of reason and justice you are not inferior to any other people. Still, when you speak of us Republicans, you do so only to denounce us as reptiles, or, at the best, as no better than outlaws. You will grant a hearing to pirates or murderers, but nothing like it to "Black Republicans." In all your contentions with one another, each of you deems an unconditional condemnation of "Black Republicanism” as the first thing to be attended to. Indeed, such condemnation of us seems to be an indispensable prerequisite-license, so to speak-among you to be admitted or permitted to speak at all. Now can you or not be prevailed upon to pause and to consider whether this is quite just to us, or even to yourselves? Bring forward your charges and specifications, and then be patient long enough to hear us deny or justify.

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You say we are sectional. We deny it. issue; and the burden of proof is upon you. your proof; and what is it? Why, that our party has no existence in your section-gets no votes in your section. The fact is substantially true; but does it prove the issue? If it does, then in case we should, without change of principle, begin to get votes in your section, we should thereby cease to be sectional. You cannot escape this conclusion;

and yet, are you willing to abide by it? If you are, you will probably soon find that we have ceased to be sectional, for we shall get votes in your section this very year. You will then begin to discover, as the truth plainly is, that your proof does not touch the issue. The fact that we get no votes in your section is a fact of your making, and not of ours. And if there be fault in that fact, that fault is primarily yours, and remains so until you show that we repel you by some wrong principle or practice. If we do repel you by any wrong principle or practice, the fault is ours; but this brings you to where you ought to have started-to a discussion of the right or wrong of our principle. If our principle, put in practice, would wrong your section for the benefit of ours, or for any other object, then our principle, and we with it, are sectional, and are justly opposed and denounced as such. Meet us, then, on the question of whether our principle, put in practice, would wrong your section; and so meet us as if it were possible that something may be said on our side. Do you accept the challenge? No! Then you really believe that the principle which "our fathers who framed the government under which we live” thought so clearly right as to adopt it, and indorse it again and again, upon their official oaths, is in fact so clearly wrong as to demand your condemnation without a moment's consideration.

Some of you delight to flaunt in our faces the warning against sectional parties given by Washington in his Farewell Address. Less than eight years before Washington gave that warning, he had, as President of the United States, approved and signed an act of Congress enforcing the prohibition of slavery in the Northwestern Territory, which act embodied the policy of the government upon that subject up to and at the very moment he penned that warning; and about one year after he penned it, he wrote Lafayette

that he considered that prohibition a wise measure, expressing in the same connection his hope that we should at some time have a confederacy of free States.

Bearing this in mind, and seeing that sectionalism has since arisen upon this same subject, is that warning a weapon in your hands against us, or in our hands against you? Could Washington himself speak, would he cast the blame of that sectionalism upon us, who sustain his policy, or upon you, who repudiate it? We respect that warning of Washington, and we commend it to you, together with his example pointing to the right application of it.

But you say you are conservative-eminently conservative-while we are revolutionary, destructive, or something of the sort. What is conservatism? Is it not adherence to the old and tried, against the new and untried? We stick to, contend for, the identical old policy on the point in controversy which was adopted by "our fathers who framed the government under which we live"; while you with one accord reject, and scout, and spit upon that old policy, and insist upon substituting something new. True, you disagree among yourselves as to what that substitute shall be. You are divided on new propositions and plans, but you are unanimous in rejecting and denouncing the old policy of the fathers. Some of you are for reviving the foreign slavetrade; some for a congressional slave code for the Territories; some for Congress forbidding the Territories to prohibit slavery within their limits; some for maintaining slavery in the Territories through the judiciary; some for the "gur-reat pur-rinciple" that "if one man would enslave another, no third man should object," fantastically called "popular sovereignty"; but never a man among you is in favor of Federal prohibition of slavery in Federal Territories, according to the practice of "our fathers who framed the government under which we live." Not one of all your

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