"My dear Albert," responded Mary, "you make me to see all this in a new light. I confess I never before properly understood the doctrine of the atonement. I did not before understand that atonement for man, and reconciliation between God and man, were one and the same thing. But I now perceive that there is no atonement unless we become Christ-like; and that just in proportion as we are Christ-like, we are in harmony with God, and are thus far saved. God converts the soul from the love of sin to the love of Christ, and that love of Christ insures obedience to his commandments to the full measure of our knowledge. To be clothed upon then with the righteousness of Christ, and to have Christ's righteousness imputed to us, are not terms signifying a righteousness extraneous from ourselves, and only regarded in place of righteousness in us, but really and truly to manifest a righteousness which will be seen and recognized by our ownselves and others as a righteousness derived from Christ, because we live as Christ would have us to live. O how pleasant it is to see the matter in so clear a light!"
"And now," said Albert, "I wish to know how it is you a little while ago called yourself an Abolitionist. Did you really mean what you said in its full import?"
"Yes I did," replied Mary. "That argument made by Mr. Gracelius was so exactly similar to the mode of interpreting the Scriptures in behalf of slavery, that I at once saw if it were good for slavery, it was just as good in defence of piracy; and that I must give up the Bible under such a mode of interpretation, or admit that piracy itself is sanctioned by the Bible. I could not give up my precious Bible, for I have felt so much of its hallowed influences upon my soul, that I could not think of parting from it. I have, like yourself, spent this voyage studying it with great care, and whatever may be the criticisms of the learned upon words, I am certain that the whole spirit of Christianity, as developed before and since Christ, utterly condemns any and every system, or practice, or principle which does not recognize all men as brethren. And I also perceive that many things have been wrested from their original meaning to subserve the purposes of oppression and tyranny. I now so read that good book, that I discriminate between the erroneous ideas and practices of the Jews and the divine law—between historical facts and traditional inferences—between man's misconceptions and the true principles of religion. I now can and do see from the Bible itself that slavery is all wrong; and being so, I am obliged to be an Abolitionist; for I know that no Christian ought to continue the practice of what is wrong in itself on any consideration. But, Albert, how was it that you who did not believe in the Bible, became an Abolitionist?"
"Why, Mary, the truth is, I did not believe in the Bible, because, being an Abolitionist, professed Christians and ministers instructed me that the Bible sanctioned slavery, and that it required obedience to earthly masters and rulers, even although their commands and laws be contrary to the divine law. This was so contrary to my sense of natural right, that I said to myself I cannot honor the true God by submitting to the authority of the Bible; and therefore it was I took an utter aversion to the Bible. My respect for my parents prevented me from telling them when they would urge me to read the Bible, that their own views and practice had already convinced me that it was an unrighteous book; for I could not believe that my father would hold slaves under any conviction of its rightfulness drawn from nature, and that my mother would treat the blacks as she did, had she been governed by her natural sense of justice; but that by early education in the Bible, they had been trained to regard slaveholding perfectly compatible with the divine law, and the black as some heathenish being, whom it was no oppression to enslave. But now having examined the Bible with care, I see that they who take that Book to justify the enslaving of men, have been most dreadfully deluded."
"Well, Albert," said Mary, "you know the obligations of Christianity require action as well as sentiment. If we are Christians truly, we have to serve Christ fully. We dare not, therefore, withhold our testimony against slavery any more than against any other crime. How then can we return to Carolina? We cannot be happy there amidst an institution which we abhor."
"Mary, like yourself, I now feel," said Albert, "that a Christian must not hide his light under a bushel. We must speak for the dumb and for the truth as it is in Jesus. But with such views and intentions we would not be suffered in South Carolina. What, then, are we to do?"
Mary, after a few moments' meditation, answered, "Albert, our parents think we were lost with the Pulaski. Let it stand so. They will suffer more if we go back to them with such sentiments as we now entertain. And for your sake, and for our parents' sake, and for the sake of Christ, I am willing to sacrifice all my worldly prospects and try to make a living by my own exertions in some place where my own feelings will not be shocked with the perpetual violation of Christian law by my own slaveholding relatives, and where I shall not be myself an annoyance to them."
Here their dialogue was interrupted by the arrival of the ship at the wharf, and in a short time our young friends were safely landed in New York.
Suffice it to say, in conclusion, that they both agreed never more to be dependent on the wealth of their parents,—assured as they were that all they could bestow upon them would be the product of unrequited toil. They were soon united in holy wedlock, and, after engaging in teaching an academy a short time, Albert became a faithful and zealous minister of the gospel; and he and his loving wife in process of time succeeded in revealing their situation to their parents, in such terms as to reconcile them to their anti-slavery views, and to induce them finally to emancipate their slaves.
They are all living happily in moderate circumstances, in a little town in one of the free States,—in the direct line of the "under-ground railroad;" and many a poor fugitive finds a comfortable shelter in either of their humble cottages.