3. Another argument against property is to be found in the Essential Equality of men. I know that this doctrine, so venerable in the eyes of our fathers, has lately been denied. Verbal logicians have told us that men are "born equal," only in the sense of being equally born. They have asked whether all are equally tall, strong, or beautiful; or whether nature, Procrustes-like, reduces all her children to one standard of intellect and virtue. By such arguments it is attempted to set aside the principle of equality, on which the soundest moralists have reared the structure of social duty; and in these ways the old foundations of despotic power, which our fathers in their simplicity thought they had subverted, are laid again by their sons.
It is freely granted, that there are innumerable diversities among men; but be it remembered, they are ordained to bind men together, and not to subdue one to the other; ordained to give means and occasions of mutual aid, and to carry forward each and all, so that the good of all is equally intended in this distribution of various gifts. Be it also remembered, that these diversities among men are as nothing in comparison with the attributes in which they agree, and it is this which constitutes their essential equality. All men have the same rational nature, and the same power of conscience, and all are equally made for indefinite improvement of these divine faculties, and for the happiness to be found in their virtuous use. Who, that comprehends these gifts, does not see that the diversities of the race vanish before them? Let it be added, that the natural advantages, which distinguish one man from another, are so bestowed as to counterbalance one another, and bestowed without regard to rank or condition in life. Whoever surpasses in one endowment is inferior in others. Even genius, the greatest gift, is found in union with strange infirmities, and often places its possessors below ordinary men in the conduct of life. Great learning is often put to shame by the mother-wit and keen good sense of uneducated men. Nature, indeed, pays no heed to birth or condition in bestowing her favors. The noblest spirits sometimes grow up in the obscurest spheres. Thus equal are men; and among these equals, who can substantiate his claim to make others his property, his tools, the mere instruments of his private interest and gratification? Let this claim begin, and where will it stop? If one may assert it, why not all? Among these partakers of the same rational and moral nature, who can make good a right over others, which others may not establish over himself? Does he insist on superior strength of body or mind? Who of us has no superior in one or the other of these endowments: Is it sure that the slave or the slave's child may not surpass his master in intellectual energy or in moral worth? Has nature conferred distinctions which tell us plainly, who shall be owner? and who be owned? Who of us can unblushingly lift his head and say that God has written "Master" there? or who can show the word "Slave" engraven on his brother's brow? The equality of nature makes slavery a wrong, Nature's seal is affixed to no instrument, by which property in a single human being is conveyed.
4. That a human being cannot be justly held and used as property is apparent from the very nature of property. Property is an exclusive, single right. It shuts out all claim but that of the possessor, What one man owns cannot belong to another. What, then, is the consequence of holding a human being as property? Plainly this. He can have no right to himself. His limbs are, in truth, not morally his own. He has not a right to his own strength. It belongs to another. His will, intellect, and muscles, all the powers of body and mind which are exercised in labor, he is bound to regard as another's. Now, if there be property in any thing, it is that of a man in his own person, mind, and strength. All other rights are weak, unmeaning, compared with this, and in denying this all right is denied. It is true that an individual may forfeit by crime his right to the use of his limbs, perhaps to his limbs, and even to life. But the very idea of forfeiture implies that the right was originally possessed. It is true that a man may by contract give to another a limited right to his strength. But he gives only because he possesses it, and gives it for considerations which he deems beneficial to himself; and the right conferred ceases at once on violation of the conditions on which it was bestowed. To deny the right of a human being to himself, to his own limbs and faculties, to his energy of body and mind, is an absurdity too gross to be confuted by any thing but a simple statement. Yet this absurdity is involved in the idea of his belonging to another.
5. We have a plain recognition of the principle now laid down, in the universal indignation excited towards a man who makes another his slave. Our laws know no higher crime than that of reducing a man to slavery. To steal or to buy an African on his own shores is piracy. In this act the greatest wrong is inflicted, the most sacred right violated. But if a human being cannot without infinite injustice be seized as property, then he cannot without equal wrong be held and used as such. The wrong in the first seizure lies in the destination of a human being to future bondage, to the criminal use of him as a chattel or brute. Can that very use, which makes the original seizure an enormous wrong, become gradually innocent? If the slave receive injury without measure at the first moment of the outrage, is he less injured by being held fast the second or the third? Does the duration of wrong, the increase of it by continuance, convert it into right? It is true, in many cases, that length of possession is considered as giving a right, where the goods were acquired by unlawful means. But in these cases the goods were such as might justly be appropriated to individual use. They were intended by the Creator to be owned. They fulfil their purpose by passing into the hands of an exclusive possessor. It is essential to rightful property in a thing, that the thing from its nature may be rightfully appropriated. If it cannot originally be made one's own without crime, it certainly cannot be continued as such without guilt. Now, the ground, on which the seizure of the African on his own shore is condemned, is, that he is a Man, who has by his nature a right to be free. Ought not, then, the same condemnation to light on the continuance of his yoke? Still more. Whence is it that length of possession is considered by the laws as conferring a right? I answer, from the difficulty of determining the original proprietor, and from the apprehension of unsettling all property by carrying back inquiry beyond a certain time. Suppose, however, an article of property to be of such a nature that it could bear the name of the true original owner, stamped on it in bright and indelible characters. In this case, the whole ground, on which length of possession bars other claims, would fail. The proprietor would not be concealed or rendered doubtful by the lapse of time. Would not he, who should receive such an article from a robber or a succession of robbers, be involved in their guilt? Now, the true owner of a human being is made manifest to all. It is Himself. No brand on the slave was ever so conspicuous as the mark of property which God has set on him. God, in making him a rational and moral being, has put a glorious stamp on him, which all the slave-legislation and slave-markets of worlds cannot efface. Hence no right accrues to the master from the length of the wrong which has been done to the slave.
6. Another argument against the right of property in man may be drawn from a very obvious principle of moral science. It is a plain truth, universally received, that every right supposes or involves a corresponding Obligation. If, then, a man has a right to another's person or powers, the latter is under obligation to give himself up as a chattel to the former. This is his Duty. He is bound to be a slave; and bound not merely by the Christian law which enjoins submission to injury, not merely by prudential considerations, or by the claims of public order and peace; but bound because another has a right of Ownership, has a Moral claim to him, so that he would be guilty of dishonesty, of robbery, in withdrawing himself from this other's service. It is his Duty to work for his master, though all compulsion were withdrawn; and in deserting him he would commit the crime of taking away another man's property, as truly as if he were to carry off his owner's purse. Now, do we not instantly feel, can we help feeling, that this is false? Is the slave thus morally bound? When the African was first brought to these shores, would he have violated a solemn obligation, by slipping his chain, and flying back to his native home? Would he not have been bound to seize the precious opportunity of escape? Is the slave under a moral obligation to confine himself, his wife, and children, to a spot where their union in a moment may be forcibly dissolved? Ought he not, if he can, to place himself and his family under the guardianship of equal laws? Should we blame him for leaving his yoke? Do we not feel, that, in the same condition, a sense of duty would quicken our flying steps? Where, then, is the obligation which would necessarily be imposed, if the right existed which the master claims? The absence of obligation proves the want of the right. The claim is groundless. It is a cruel wrong.
7. I come now to what is to my own mind the great argument against seizing and using a man as property. He cannot be property in the sight of God and justice, because he is a Rational, Moral, Immortal Being; because created in God's image, and therefore in the highest sense his child; because created to unfold Godlike faculties, and to govern himself by a Divine Law written on his heart, and republished in God's Word. His whole nature forbids that he should be seized as property. From his very nature it follows, that so to seize him is to offer an insult to his Maker, and to inflict aggravated social wrong. Into every human being God has breathed an immortal spirit more precious than the whole outward creation. No earthly or celestial language can exaggerate the worth of a human being. No matter how obscure his condition. Thought, Reason, Conscience, the capacity of Virtue, the capacity of Christian Love, an Immortal Destiny, an intimate moral connexion with God,—here are attributes of our common humanity which reduce to insignificance all outward distinctions, and make every human being unspeakably dear to his Maker. No matter how ignorant he may be. The capacity of Improvement allies him to the more instructed of his race, and places within his reach the knowledge and happiness of higher worlds. Every human being has in him the germ of the greatest Idea in the universe, the Idea of God; and to unfold this is the end of his existence. Every human being has in his breast the elements of that Divine, Everlasting Law, which the highest orders of the creation obey. He has the Idea of Duty; and to unfold, revere, obey this is the very purpose for which life was given. Every human being has the Idea of what is meant by that word, Truth; that is, he sees, however dimly, the great object of Divine and created intelligence, and is capable of ever-enlarging perceptions of Truth. Every human being has affections, which may be purified and expanded into a Sublime Love. He has, too, the Idea of Happiness, and a thirst for it which cannot be appeased. Such is our nature. Wherever we see a man, we see the possessor of these great capacities. Did God make such a being to be owned as a tree or a brute? How plainly was he made to exercise, unfold, improve his highest powers, made for a moral, spiritual good! and how is he wronged, and his Creator opposed, when he is forced and broken into a tool to another's physical enjoyment!
Such a being was plainly made for an End in Himself. He is a Person, not a Thing. He is an End, not a mere Instrument or Means. He was made for his own virtue and happiness. Is this end reconcilable with his being held and used as a chattel? The sacrifice of such a being to another's will, to another's present, outward, ill-comprehended good, is the greatest violence which can be offered to any creature of God. It is to degrade him from his rank in the universe, to make him a means, not an end, to cast him out from God's spiritual family into the brutal herd.
Such a being was plainly made to obey a Law within Himself. This is the essence of a moral being. He possesses, as a part of his nature, and the most essential part, a sense of Duty, which he is to reverence and follow, in opposition to all pleasure or pain, to all interfering human wills. The great purpose of all good education and discipline is, to make a man Master of Himself, to excite him to act from a principle in his own mind, to lead him to propose his own perfection as his supreme law and end. And is this highest purpose of man's nature to be reconciled with entire subjection to a foreign will, to an outward, overwhelming force, which is satisfied with nothing but complete submission?
The end of such a being as we have described is manifestly Improvement. Now, it is the fundamental law of our nature, that all our powers are to improve by free exertion. Action is the indispensable condition of progress to the intellect, conscience, and heart. Is it not plain, then, that a human being cannot, without wrong, be owned by another, who claims, as proprietor, the right to repress the powers of his slaves, to withhold from them the means of development, to keep them within the limits which are necessary to contentment in chains, to shut out every ray of light and every generous sentiment, which may interfere with entire subjection to his will?
No man, who seriously considers what human nature is, and what it was made for, can think of setting up a claim to a fellow-creature. What! own a spiritual being, a being made to know and adore God, and who is to outlive the sun and stars! What! chain to our lowest uses a being made for truth and virtue! Convert into a brute instrument that intelligent nature on which the Idea of Duty has dawned, and which is a nobler type of God than all outward creation! Should we not deem it a wrong which no punishment could expiate, were one of our children seized as property, and driven by the whip to toil? And shall God's child, dearer to him than an only son to a human parent, be thus degraded? Every thing else may be owned in the universe; but a moral, rational being cannot be property. Suns and stars may be owned, but not the lowest spirit. Touch any thing but this. Lay not your hand on God's rational offspring. The whole spiritual world cries out, Forbear! The highest intelligences recognise their own nature, their own rights, in the humblest human being. By that priceless, immortal spirit which dwells in him, by that likeness of God which he wears, tread him not in the dust, confound him not with the brute.