existence induces me to know no such thing as a regulation of
robbery, and a restriction of murder. Personal freedom is a
right of which he who deprives a fellow-creature is criminal in
so depriving him, and he who withholds is no less criminal in
withholding."

MILTON asks :

"Where is the beauty to see,

Like the sun-brilliant brow of a nation when free?"

Again, he says:—

"If our fathers promised for themselves, to make themselves slaves, they could make no such promise for us."

Again :

"Since, therefore, the law is chiefly right reason, if we are bound to obey a magistrate as a minister of God, by the very same reason and the very same law, we ought to resist a tyrant, and minister of the devil."

DR. JOHNSON says:

"No man is by nature the property of another. The rights of nature must be some way forfeited before they can justly be taken away."

DR. PRICE says:

"If you have a right to make another man a slave, he has a right to make you a slave."

BLACKSTONE says:

"If neither captivity nor contract can, by the plain law of nature and reason, reduce the parent to a state of slavery, much less can they reduce the offspring."

Again, he says:

"The primary aim of society is to protect individuals in the enjoyment of those absolute rights which were vested in them by the immutable laws of nature. Hence it follows that the first and primary end of human laws is to maintain those absolute rights of individuals."

Again :

"If any human law shall allow or require us to commit crime, we are bound to transgress that human law, or else we must offend both the natural and divine."

COKE says:

"What the Parliament doth, shall be holden for naught, whenever it shall enact that which is contrary to the rights of nature."

HAMPDEN says:-
-

"The essence of all law is justice. What is not justice is not law; and what is not law, ought not to be obeyed."

"All men naturally, are equal; for though nature with a noble variety has made different features and lineaments of men, yet as to freedom, she has made every one alike, and given them the same desires."

FORTESCUE says:

"Those rights which God and nature have established, and which are therefore called natural rights, such as life and liberty, need not the aid of human laws to be more effectually invested in every man than they are; neither do they receive any additional strength when declared by the municipal laws to be inviolable. On the contrary, no human power has any authority to abridge or destroy them, unless the owner himself shall commit some act that amounts to a forfeiture."

Again, he says:

"The law, therefore, which supports slavery and opposes liberty, must necessarily be condemned as cruel, for every feeling of human nature advocates liberty. Slavery is introduced by human wickedness, but God advocates liberty, by the nature which he has given to man."

BROUGHAM says:

"Tell me not of rights-talk not of the property of the planter in his slaves. I deny the right; I acknowledge not the property. In vain you tell me of laws that sanction such a claim. There is a law above all the enactments of human codes, the same throughout the world, the same in all times; it is the law written by the finger of God on the hearts of men; and by that law, unchangeable and eternal, while men despise fraud, and loathe rapine, and abhor blood, they shall reject with indignation the wild and guilty phantasy that man can hold property in man."

BURKE says:

"Slavery is a state so improper, so degrading, and so ruinous to the feelings and capacities of human nature, that it ought not to be suffered to exist."

CURRAN says:

"I speak in the spirit of British law, which makes liberty commensurate with and inseparable from British soil; which proclaims even to the stranger and the sojourner, the moment he sets his foot upon British earth, that the ground on which he treads is holy and consecrated by the genius of Universal Emancipation. No matter in what language his doom may have been pronounced; no matter what complexion, incompatible with freedom, an Indian or African sun may have burnt upon him; no matter in what disastrous battle his liberty may have been cloven down; no matter with what solemnities he may have been devoted upon the altar of slavery, the moment he touch the sacred soil of Britain, the altar and the god sink together in the dust; his soul walks abroad in her own majesty; and he stands redeemed, regenerated and disenthralled by the irresistible genius of Universal Emancipation."

The Dublin University Magazine for December, 1856, says:-

"The United States must learn, from the example of Rome, that Christianity and the pagan institution of slavery cannot coexist together. The Republic must take her side and choose her favorite child; for if she love the one, she must hate the other."

BEATTIE says:

"Slavery is inconsistent with the dearest and most essential rights of man's nature; it is detrimental to virtue and industry; it hardens the heart to those tender sympathies which form the most lovely part of human character; it involves the innocent in hopeless misery, in order to procure wealth and pleasure for the authors of that misery; it seeks to degrade into brutes beings whom the Lord of Heaven and Earth endowed with rational souls, and created for immortality; in short, it is utterly repugnant to every principle of reason, religion, humanity, and conscience. It is impossible for a considerate and unprejudiced mind, to think of slavery without horror."

MILLER says:

"The human mind revolts at a serious discussion of the subject of slavery. Every individual, whatever be his country or complexion, is entitled to freedom."

MACKNIGHT says:

"Men-stealers are inserted among the daring criminals against whom the law of God directed its awful curses. These were persons who kidnapped men to sell them for slaves; and this practice seems inseparable from the other iniquities and oppressions of slavery; nor can a slave dealer easily keep free from this criminality, if indeed the receiver is as bad as the thief."