only into the philosophy of the anti-slavery movement, but into the philosophy of the law, in obedience to which that movement started into existence. We might demand to know what is that law or power which, at different times, disposes the minds of men to this or that particular object—now for peace, and now for war—now for freedom, and now for slavery; but this profound question I leave to the abolitionists of the superior class to answer. The speculations which must precede such answer, would afford, perhaps, about the same satisfaction as the learned theories which have rained down upon the world, from time to time, as to the origin of evil. I shall, therefore, avoid water in which I cannot swim, and deal with anti-slavery as a fact, like any other fact in the history of mankind, capable of being described and understood, both as to its internal forces, and its external phases and relations.
[After an eloquent, a full, and highly interesting exposition of the nature, character, and history of the anti-slavery movement, from the insertion of which want of space precludes us, he concluded in the following happy manner.]
Present organizations may perish, but the cause will go on. That cause has a life, distinct and independent of the organizations patched up from time to time to carry it forward. Looked at, apart from the bones and sinews and body, it is a thing immortal. It is the very essence of justice, liberty, and love. The moral life of human society, it cannot die while conscience, honor, and humanity remain. If but one be filled with it, the cause lives. Its incarnation in any one individual man, leaves the whole world a priesthood, occupying the highest moral eminence—even that of disinterested benevolence. Whoso has ascended this height, and has the grace to stand there, has the world at his feet, and is the world's teacher, as of divine right. He may set in judgment on the age, upon the civilization of the age, and upon the religion of the age; for he has a test, a sure and certain test, by which to try all institutions, and to measure all men. I say, he may do this, but this is not the chief business for which he is qualified. The great work to which he is called is not that of judgment. Like the Prince of Peace, he may say, if I judge, I judge righteous judgment; still mainly, like him, he may say, this is not his work. The man who has thoroughly embraced the principles of justice, love, and liberty, like the true preacher of Christianity, is less anxious to reproach the world of its sins, than to win it to repentance. His
