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We are proud and excited to present what is a truly historical find. This is the collected Sermons and Addresses of Rev. Henry Boynton that he delivered from 1824 to 1866 in New York State. Rev. Boynton was a supply Minister for the Congregational Church, although he gladly gave his services to all Protestant denominations. These amazing sermons, in their passion and heart-felt religious emotion, represent the highest and the best that came out of what is called, historically, The Second Great Awakening.

These are all original hand-written documents, hitherto unrecognized to history. Their presentation here is the first that they have seen the light of day since Rev. Boynto delivered them so long ago.

Included with the Sermons and Addresses is Rev. Boynton's Marriage Record Book, in which are recorded over 200 marriages that he presided over from 1832 to 1866. These records contain, of course, the names of the married couples, but also the names of witnesses, where the marriages were performed, and sometimes a few brief particulars about the persons involved.

Of especial note, and of important historical significance, are the four Anti-Slavery Sermons, or addresses , that Rev. Boynton delivered. Slavery was the great issue that divided the country. Attempts by Abolitionists to discuss this publicly were akin to a person applying a match to a pile of tinder, the subject was so explosive.

Rev. Boynton not only labored in Upstate New York as a Congregational Supply Minister, but also worked as a direct representative of the Anti-Slavery Society. He was a publicly announced Abolitionist, and even though his work was in the North, their were a great many there, still, whose sympathies lay with the South, or who were either afraid of the Abolitionists or contemptuous of them. Riots sometimes occurred when Abolitionists attempted rallies and meetings. Any person publicly speaking on behalf of the Anti-Slavery Societies risked not only ridicule, but possible physical injury from those who feared such change.

Rev. Boynton was a truly devout Christian, fervently spreading the word of God; but he was equally a staunch and outspoken Abolitionist who bravely dared to raise his voice on behalf of African Americans, demanding the immediate abolition of slavery and the establishment of equality and parity for all blacks in America.

What follows below are two of the Anti-Slavery Sermons that Rev. Boynton delivered in various places from 1836 to 1847. It is hard to imagine anyone reading or hearing Rev. Boynton's words and not being stirred in conscience to heartfelt action.

Preached in Jefferson, NY - July 24, 1836; Islip, NY - July31, 1836; Sennett, NY - April 2, 1838;
Cato 4 Corners, NY - June 30, 1839; Red Creek, NY - March 11, 1843; Cornwall, VT - March 14, 1847

PROVERBS 31:8, 9

"Open thy mouth for the dumb in the cause of all such as are appointed to destruction. Open thy mouth , judge rightously, and plead the cause of the poor and needy."

The words of our text were primarily addressed to King Lemuel by his venerable and pious mother. They were evidently given by inspiration of God. They were addressed to him as a prince. And they addressed themselves with peculiar force to all Magistrates, to all who are in authority. The King's mother under the teaching of the spirit of truth instructed him that he must administer justice with care courage and compassion. He must take special cognizance of the causes which his subjects had depending in his courts, and inspect what his Judges and Officers did; that he might support those that did their duty. She instructed him that he should judge righteously without fearing the face of clay in all masters that came before him; that he should boldly pass sentence according to equity. "Open thy mouth for the dumb", that is, you and all princes and all men have the liberty of speech.

Plead the cause of those who are oppressed and cannot plead their own rights. Bishop Patrick gives the text the following interpretation vis. "If thou seest a man in danger to lose his right because he is not able to make it out and through fear or ignorance or need of elocution cannot speak for himself, keep not silence, but undertake his defense, especially if it be the cause of strangers who understand not The Laws, and perhaps are in danger to suffer some great damage in their bodies credits or estates".

The inference is that we shall deduce from this interesting portion of God's holy Word is the following, namely; It is the imperious duty not only of Magistrates but of the Ministers of the Gospel; of Church Sessions of private members of Christ's Church; of all Ecclesiastical Bodies and of every Philanthropist and Patriot to plead privately and publicly the cause of the Despised, degraded and long oppressed Slave.

And if you will give me your attention a little while I will tell you why.

In the first place, God, the God of the oppressed, requires it. In the text He says, "Open thy mouth for the dumb", in the cause of all such as are appointed to destruction, I ask is not the American Slave dumb? Is he not to all intent and purposes deprived of the Liberty of Speech? What opportunity does he have for pleading his own cause? God says, "Loose the bonds of wickedness, undo heavy burdens, and let the oppressed go free, and break every yoke".

Is any authority superior to that of the Great Law Giver? There is something in the passage just quoted that is exactly ? a heavy burden and let the oppressed go free. Keep them no longer in bondage, take off all those chains and fetters that ye have placed upon them and let them breathe the pure air of free men. The language of God to us is, do all in your power toward the emancipation of the two and a half millions within the bounds of your boasted country who at this moment are loaded down with heavy yokes and galling chains. Open your mouth and plead their cause.

God says in his word, Thou shalt love thy neighbor as thyself. Is not the command paramount to saying, Open thy mouth for the dumb; plead the cause of the oppressed; break every chain and throw off every yoke.

The Saviour says in the language of the gold rule, "Whatsoever ye would that men should do to you, do ye even so to them, for this is the law of the Prophets". And now I ask what man or woman or child in the Congregation who if in the place of the degraded slaves and they in our situation would not like to have them open their mouths and plead our cause; who of us would not wish and expect even that they would exert themselves to the uttermost to bring about our emancipation? I say it without fear of contradiction: We cannot do by others as we would wish to have them do by us in like circumstances, so long as we plead not the cause of suffering humanity- so long as we keep silent in relation to the oppressed in our own country.

It will matter us nothing that they have a darker skin. They are men, and are entitled to all the privileges to which we are entitled. God requires all Christians, philanthropists and patriots to lift up their voices like a trumpet in their behalf.

Plead the cause of the poor and needy.

Thou shalt love thy neighbor as thyself.

Let the oppressed go free.

We need, we want no better authority for the support of our propositions than the authority of the friend of the oppressed: authority of God. Let me say in this place, whenever I can plant both of my pedestals on the Broad Base of the Bible, I always feel that I am standing on a broad and immovable foundation. I am just as sure that the position that I have take in this Discourse is supported by the Bible, as I am that the sun shines at noonday.

God requires us to plead he cause of those who are in bondage, with all the eloquence and pathos with which we care capable. He is angry with us and I doubt not that we have dreamed[?] over the wretchedness and degradation and suffering of the colored population in these United States so long.

Bretheren, the speaker in this respect has not done his Duty; My bretheren have not done theirs. We must all plead guilty before the Searcher of hearts. We ought always to have remembered those who are in bonds, as being bound with them. Are we not under the most imperious obligation to plead with all the eloquence with which we are capable [in] the cause of those who are oppressed.

We can hardly fail to feel our obligation to lift up our voice in behalf of those who are in bonds when we can reap the slave System in this country. If you will listen a few moments I will develop the system as established and defined by its own code. Now we can not even in supposing it to be the very thing which its own Legislators have declared it to be. "No people have ever been found to be better than their own Laws though many have been known to be worse". Now for the Slave System as it exists at the South.

The System consists essentially in the assumed right of man to hold absolute property in his fellow man-- to transform moral beings into mere things-- chattels personal-- human brutes. In other language the System supposes the right of one man to take away conceivable rights of his equal brother. This hearers is Slavery in theory.

Says the civil code, speaking of the slaves, "Goods they are and goods shall they be esteemed". Again, "a slave is one who is in the power of his master to whom he belongs".

You see in this case that slaves are not to be ranked among sentient beings, but among things, as an article of property chattel personal. They are placed upon the same level with your sheep and oxen with your farms and merchandise. This is the law in all the American Slave States.

An other State Law is, "Slaves shall be deemed sold taken and reputed to be chattels personal in the hands of their owners, and possessors, their executors, administrators and ensigns, to all intents, constructions and purposes whatsoever". Who cannot see that the slave is not even recognized as having perception as s sentient being? Just is received as an article of merchandise?-- that the dominion of the master over him is absolute, and universal? Such without any coloring is the fundamental principle of the American Slave Code.

You see that slaves are viewed in the light of absolute property, that they are bot [sic] and sold like chattels. This being the case it is perfectly plain that they are not entitled to the conditions of matrimony. Indeed, the Slave System, levels the Marriage Institution at a stroke, and thus the first and seventh commandments are blotted out. To be sure there exists among them fathers and mothers and children. But the relation of husband and wife does not exist in reality.

I said there exists among the slaves the distinction of parents and children. But the parent has no right to require that respect from his offspring which is due from a child to his parent. And that is not all. A child is totally unable to obey the fifth commandment, which requires children to honor their parents. They are deprived of the privilege of doing so if they were thus disposed. They together with their parents are the property, or rather chattels of their masters and are forced to be obedient to them now. The annihilation of the Marriage Institution having been effected by that system, violations of the seventh commandment are sure to follow. This result is inevitable. What a system is that, hearers, which compels man to cast into oblivion the fifth and seventh commandments and the Decalogue [?]. Is it a good and lawful system? Shall we at the North speak in its praise or its dispraise? I speak as to wise men. Judge ye what I say.

The system of slavery makes the slave the absolute property of an other. He receives no equivalent for his labor; he can earn nothing but what belongs to an other; he can make no contract; he can neither hold nor inherit any property; he holds no proprietorship in the strength of his own muscles, or in the skill of his own intellect. All belongs to another: to his master. He has nothing under heaven he can call his own but a cruel and tyrannical master. How does he fair? About as well as our Dogs: as a mere laboring animal. A peck of corn a week is the legal provision of some of the states to prevent short feeding. They are fed precisely on the same principle on which you feed your oxen and horses-- that they may have the strength to perform the drudgery of their masters. They are fed for the same reason that we feed our swine-- these animals are fed to enrich their owners. And for the same reason does the slave in some of the states receive his scanty allowance.

The Slave in most of the slave holding states is shut out from all the means of Education, and Christian instruction. Startle not, hearers, at this statement. This is actually prohibited by the slave laws. To educate the slaves in the rudiments of language, and to give him Christian instruction is prohibited as inconsistent with his condition.

I appeal to the judgment of this congregation. Is that a good system which withholds from a portion of our fellow beings all the means of education and religious instruction?

Meetings and Assemblages of slaves and free negros for teaching them reading and writing are declared to be unlawful assemblies to be dispersed and avenged with corporal punishment. Assemblies for mental instruction are punished with twenty lashes. Any person that teaches any individual of color, slave or free, to read or write is punished by fine, imprisonment, and whipping. (See Laws of Georgia 1792).

This enactment was absolutely aimed at Sabbath Schools for teaching to read the word of God. Aught this yoke to be born [sic] ? Is it right to plead for the oppressed? I speak as to wise men.

Again, the slave has no real legal protection in life and limb except such protection as is afforded to our domestic animals whose owners may sue for damages. They are held as mere property. Slaves are allowed no jury trial. No colored witnesses are allowed to testify against any white man. The laws assume that the death of a slave may [?] take place by moderate correction, in which case the murderer goes free. An[d] no slave is allowed in self-defense to lift a single finger against any white person on pain of death. Even those laws which professedly were framed to prevent cruelties, enumerate certain punishments which they call cruel; and yet authorized, such as beating with the horse whip; cow skin switch, or stick, putting irons on, confining and imprisoning. What protection we ask do such laws as the above afford to those who are in bonds. They only mock their misery. The same statues bear testimony to the prevalence to the cruelties they prohibit, such as cutting out of the tongue of the offender, putting out the eyes, scalding, burning, depriving the slave of any limb or member, and other outrages too gross to be named except in the slave code. And now I ask, is it the duty of Magistrates of the Ministers of the Gospel, of Ecclesiastical Bodies, of private Christians, of Philanthropists, and of Patriots to plead the cause of suffering humanity, or is it not? I speak as to wise men, judge ye &c.

The slave Laws also infringe on the rights of the free blacks, by presuming every colored person to be a slave, unless he can prove his freedom by white witnesses. The testimony of ever so many witnesses in this case would prove unconvincing if perchance these witnesses should wear a sable skin and curly locks.

The slave code moreover, annuls freedom of speech and of the press and infringes upon the most sacred rights on conscience in the free white people of the South. Do you ask how this is done? We answer, by enactments, especially leveled against pure held descriptions of inalienable human rights; enactments which punish by imprisonment or death at the discretion of the court any person who from the box, bench, stage, pulpit, or in any other place or in conversation shall make use of any language, signs, or actions having a tendency to produce discontent among free colored people; or insubordination among slaves. This is slavery in the abstract, hearers.

Is it a System that ought to be tolerated? System that is pleasing to that God who has made all Nations of one blood? I ask in the name of justice, what man or collection of men have a right to suppress by stern laws the freedom of speech and of the press and infringe upon the most sacred rights on conscience? It is a form of Government from which the speaker earnestly desires to be freed. It is a yoke which I hope cruel tyrants may never place upon any of our necks. Now this is slavery, not as portrayed by its enemies but by its friends, its Legislators. the picture is not drawn in too high colors, but just as it is. Just as we learn it from their own Laws. Do we do wrong in [?] this system? In publishing it to the world? In letting the North know precisely what slavery is? I hope not.

If slavery is so good and harmless a system as the South pretends, surely the North should know what it is that those who are in favor of it may petition our legislators to re-establish the system in our own state. If it is a bad system it ought not to be born, if it is a sin against God we should certainly know it, that we may use all our endeavors for its abrogation. I can see no objection to the discussion of this subject in any place I [?] except the sacred [Seat?]. The subject is intimately connected with the dearest interest of Christ's Kingdom and with our civil liberties.

You have seen faintly, hearers, what slavery is-- that it is defined by its own code, 1st, to connect essentially in the assumed right of man to hold absolute property in his fellow man, in his brother and equal; 2nd, to transform human and moral beings into mere things-- chattels personal-- human brutes. 3rd, that it annihilates the Marriage Institution; 4th, that it casts the fifth and seventh commands in the Decalogue into the shades and the family condition is entirely abrogated by it; 5th, that the husband has no claim to the society of his wife, nor the wife to the faithfulness and protection of the husband; 6th, and the parent no claim to the services and obedience of the child; 7th, that the slave receives no equivalent for his labors; 8th, that he is in some of the states reduced to a peck of corn a week and that he is fed like the beast of the stall; 9th, that from him as an intellectual and moral being all the means of education and Christian instruction are withheld; 10th, that he has no real legal protection either in life or limb except such as is afforded to the beasts of the field; 11th, that for a trifling offense he is subject to intolerable treatment and sufferings; 12th, that his will the strength of his arm and all the power of his body and all the faculties of his soul and all that he is and has are subject to the will of his master; 13th, that he is received to all intents and purposes as the entire property of his master.

I now ask, shall this system be born? Is it a just and holy system? I say not. It is made up of injustices and cruelties which I shall endeavor to show.

I deny the position that one man has, or can have, the right to hold property in his fellow, in his brother and equal; that is, to hold property in the bodies, skill, wills and souls of men. [Moral right] Now I shall take, and hope to maintain the position that is taken in the Declaration of Independence, viz. "that all men possess certain inalienable rights" the Declaration avows that among these rights are "life, liberty, and the pursuit of happiness". The point now to be settled is, that all men have certain inalienable rights. Now if this can be made to appear, then we shall have proved that one man has no right to possess property in the bones, sinews, flesh, wills and soul of an other.

Now for the proof that all men have certain inalienable rights.

Do we not recognize-- 1st, the inherent, eternal and unalterable distinction and opposition between right and wrong? 2nd, do we not discover this rectitude and supreme authority of God's holy Law. 3rd, do we not see clearly the mutual obligations and corresponding duties and rights of all moral beings?

May not every man woman and child in the congregation discover these three great and important truths? Do you not, my hearers, believe that all men of ordinary capacities are capable of discerning the distinction between right and wrong? A small child is capable to some extent of making this distinction. Do you not believe that mankind are capable of obeying the law of God? If not, why should God require us to obey? He makes no demands of his creatures beyond their capacities to obey. And do you not believe that all mankind are capable of perceiving those obligations under which they [?] to make the distinction between right and wrong and to obey the laws of God and, to discharge those duties which God enjoins and of enjoying those right which God has given? Do you not heartily subscribe to each and all of these propositions?

Now I believe all these propositions for precisely the same reasons which impel me to believe either of them-- I believe them because their evidence rests on the same basis, because the one of necessity involves the other. And now I ask, what are the reasons for believing the above named positions?

In other words, why do we almost inperceptably [?] give our ascent [sic]? Ii will tell you why we believe them. We believe them 1, because we believe that all men are free moral agents; 2, because God, the Bible, and our own consciences hold all men responsible for their actions. 3, because our Creator has placed all men under moral laws and; 4th, because he prohibits every invasion of their rights.

Why do we hold human rights to be inalienable? 1. Because their corresponding duties are unchanging; 2, Because moral qualities can never be blotted out; 3, because the human soul is immortal; 4, Because the law of God is irreparable; 5, Because the throne of God is immovable; 6, Because the great God who ordained and conferred them is not man that he should lie, nor the son of man that he should repent. These are the reasons.

I now ask, is not the position which we have taken clearly and [?] supported? Have we not proved to a demonstration that all men naturally possess certain rights, which rights they cannot then themselves (if they would) convey to an other and which no being in the universe can take from them? Among these rights are I repeat it, life, liberty and the pursuit of happiness.

I defy all this Congregation and the whole South and the whole Universe to point me to a single place in this sacred realm where the great God gives me (if so disposed) permission to barter away my life my liberty or right to pursue happiness, or to a solitary passage which authorizes others possessing either a white or sable skin to take those things from me. They are all guaranteed to me and to all men in the Bill of Rights and by the unchanging God himself. No one has any warrant to take them form me, none have a warrant to take them from you. No one may take them from our bretheren of color. God has given them to us, has given them to all men. He tells us in his word that he has made of one blood all nations-- he tells us that he is no respecter of persons-- If we have respect therefore to persons we are unlike God, we commit sin-- Every man therefore has a claim to an equal and just regards of his fellows. This claim we find in force in the perfect Law of God: "Thou shall love they neighbor as thyself'. "Whatsoever ye would that men shall do unto you do you even so unto them". and none in as much as God has of one blood made all Nations, and in as much as he is no respecter of persons-- and in as much as he commands us to regard others as our selves-- to do by them as we would want them to do by us, we hold it as demonstrably certain that he regards all men as possessing equal and inalienable rights.

The great and cardinal right of human nature is the right to obey God, rather than man-- the right of doing right and of refusing to do wrong. This right we conceive includes all other rights. Apostles recognize this right in the fifth of Acts. They declared both in presence of friends and foes "we ought to obey God rather than man". In the language of an other, "The liberty to know, to utter, to argue freely, according to the dictates on conscience, we prise [sic] above all liberties-- Without this the inalienable right to life would be worthless, to liberty unmeaning, to the pursuit of happiness unavailing".

Let it be distinctly understood that we do not derive any of these rights from any one individual, or from any collection of men-- We derive them not from the legislators of this state or that of any other state, or from the National Congress, or from Parliament, or the House of Lords. We derive them not from distinction of blood, or rank. we derive them not from any source but from him who has made all the nations under heaven of one blood and, who has declared that he is no respecter of persons. By him they were formed, by him they were transmitted to the subjects of his Kingdom. We claim therefore these rights as the gifts of our father in heaven-- We claim them for ourselves and, consequently for all men.

We claim them for red men of the forest. We claim them for the man of color. We claim them for the white man. We claim them not as Americans, not as Europeans, and as Asiatics, not as the Icelanders of the seas-- we claim not as Jew or as Gentile-- We claim them not as rich men nor as poor men-- not as tall men or as short men-- not as Presbyterians, or Baptists, or as Methodists, as Episcopalians, not as Burgers or as anti Burgers. We claim them on the ground of our common human nature. We claim them because we and those in bonds are men. We claim them because the God of the universe has guaranteed them to us. These are the grounds and the only grounds on which the right of life, liberty and that of the pursuit of happiness is based. And this is ground that is as firm and immovable as the throne of the Eternal.

May we not then, should we not open our mouths wide in behalf of the dumb, of the oppressed; Should we not in this case judge righteously and plead with all the eloquence of a Cicero and Demosthenes and with all the pathos of a Saint Paul the cause of the poor and the needy and the oppressed and he down trodden? Amen and Amen.

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Proverbs 31: 8,9 "Open they mouth for the dumb, in the cause of such as are appointed to destruction; Open they mouth, judge righteously and plead the cause of the poor and needy".

The position taken in speaking from these words in the morning was the following, viz. It is the imperious duty of Magistrates of all Ecclesiastical Bodies, Private Christians, Philanthropists, and Patriots, to life up their voice both privately and publicly on behalf of the poor despised and long abused slave. I sustain this position by showing first what the system of slavery is as it exists in this country. I showed you that it was a system full of injustice and oppression, That it is a despairing system, that it deprives mankind of certain fixt [sic] or inalienable rights, such as liberty and the pursuit of happiness. I showed you that these rights could not be conveyed away by ourselves and that no being in the universe could take them form us. I showed you that slavery was in diametrical opposition to the tenor and spirit of the Gospel-- that it obliges mankind to break the commands of God, especially the 5th and 7th commands in the Decalogue. I showed in a word that it is a system incompatible with the principles of civil liberty and that it is a palpable violation of the Great Law of Love. That no man can love his neighbor as himself who justifies the system.

It will be my object this afternoon first to show the aims and ends of Antislavery societies-- and II., to Develop their principles-- and III., answer some of the common objections raised against these Societies.

I. Then the ends and aims of Anti Slavery societies. I can express these in a few words.

1st. The first and great object of the anti-slavery society is the entire abolition of slavery throughout the Republic. The society insists that the different states in which slavery exists have a right to legislate in regard to its abolition in the said slave holding states on this account the Society shall aim to convince all their fellow citizens, by sound and logical arguments addressed to their understanding and consciences that slave holding is a great and heinous crime in the sight of God, and that the duty, [?] safety and best interest of all concerned require its immediate abandonment without expatriation or to range at large [sic?].

2. The Society also pledge themselves that they will endeavor in a constitutional way to influence Congress to put an end to the Domestic Slave Trade, and to abolish slavery in all those portions of our common country which come under its control, especially in the District of Columbia-- and likewise to prevent the extension of it to any state that may hereafter be admitted to the union.

3rd. An other object of the Society is to elevate the character and condition of the people of color. I ask is not this path a laudable and most humane object? Should not this be done? Should it not have been done years ago? The thing is practicable. The object may be effected by encouraging to a proper extent these intellectual, moral and religious improvements. The African as experience has shown has intellect and moral sensibilities and is as capable of exercising religious affections as the white man.

Where an opportunity has been offered for the development of the African mind it has been seen that the colored race possess as bright intellects, as much acuteness of understanding, as much perceptibility and as much of everything as the white man. Where they have their liberty and an opportunity has presented they have shown themselves capable of acquiring a knowledge of the arts and sciences, of prosecuting agricultural pursuits. They have shown themselves capable of Legislation, of carrying on wars, and of performing any and all of the functions connected with the learned professions. Experience has shown, that it is perfectly idle to attempt to prove that men of color are not human beings-- that they have no intellects-- that they cannot learn. They are men-- they possess human nature-- they have souls-- they are responsible to God for their conduct. Their character and condition may and should be elevated. Their moral, intellectual and religious improvement should be encouraged.

This can never be effected unless some means can be devised for the removing of that unnatural and unjustifiable prejudice which has so long existed against the colored population of this country. I imagine too that most of this prejudice is acquired. It is not one of natures offspring. I have seen this and so have you proved to a demonstration in the case of children. The little white child never despises his little black playmate because he has not a skin like his own until he is taught to do so by cruel and unfeeling parent. Parents are usually first to teach these offspring this unnatural lesson. So far as my own experience extends white child [sic] when allowed to follow the inclination of their own hearts are as fond of colored playmates as they are of those of their own complection [sic]. This prejudice hearers never ought to exist toward the colored population. As we have just said one of the great objects of the Anti Slavery Society is to elevate the character and condition of the man of a sable skin by doing away [with] this prejudice. The colored man is our brother and equal. In all the pleasures and pains, joys and sorrows, hopes and fears, weal and woe, of our common immortality they are akin to us. [In the language of one?] . In attacking that prejudice which excludes our colored population from the rights and privileges of men the Society lays the axe at the root of slavery. It takes away the scarecrow that some of our Northern friends have hung out-- viz. the slaves will be worse off if emancipated. It shows that that is all a farce. It shows that their emancipation will end to elevate both their character and condition. That it will place them among human beings, and make them feel that they belong to the human species-- that they are men-- our brethren and equals-- that like other men they have a character to form and maintain.

This we conceive would be the natural and legitimate result of Emancipation. This is the aim and end of Anti Slavery Societies. By aiming at this object we hope to elevate the character and condition of the man of color by slaying that unjustifiable prejudice which has so long existed against them, so that they may according to their intellectual and moral worth share an equality with the whites of civil and religious privileges.

Let it be distinctly understood that all Anti Slavery societies have declared form the beginning that they never will in any way shape or manner countenance the oppressed in vindicating their rights by resorting to physical force.

The enemies of our cause accuse us, and that most unjustly, of encouraging insurrection among the slaves of the South. Of whatever inconsistencies abolition societies have been guilty I think they are ever free of that charge. They are totally opposed to any measures that shall create uneasiness among the colored population and that shall have a tendency to an insurrection among the slaves.

4th. An other thing at which Abolitionists aim is the continuation of our civil Liberties. [?] in the opinion of the speaker, just a true as the frosts of autumn nip the tender plant, and spoil the forests of their foliage, just so true it is that the foundation of our civil liberties will be raped, and that all our free institutions we will see laid prostrate, unless slavery be soon abolished. Do you ask on what a predicate this belief? I will tell you in a few words. The Declaration of Independence declares that all men are and or right ought to be free. This is one of the foundation principles of this nation-- that all men are and of right ought to be free. How does this declaration correspond with the cruel and oppressive practice of slavery? Let me place this expression by the side of the slave laws of the South-- All men are, and of right ought to be free. "Goods they are and goods shall they be esteemed." The code is here speaking of slaves. Again a slave is one who is the power of his master to whom he belongs. Again, slaves shall be deemed, sold, taken and reputed to be chattel personal, in the hands of their owners and possessors, their executors and administrators and [?], to all intents, constructions, and purposes whatsoever." How much accordance is there between this expression in the Declaration of Independence and these Slave Laws? Just as much as there is between light and darkness, Christ and Belial and no more.

I know that some of our Southern Statesmen will try to make believe that this expression is nothing more than a rhetorical flourish. The Avenger of the oppressed knows that it means something more. And we know that it means something more. The rewards of Divine Justice will ere long be rendered. unless the stains of slavery be wiped from the records of our nation. We have every possible reason to fear it unless we speedily repent of the sin of slavery. The practice is entirely incompatible with both the letter and spirit of the Declaration. We are publishing to all the world that we are a free and happy people when at the same moment something like two million of our own brethren are in the most abject bondage.

We have our liberty poles (as they are called) in almost every town and village and saying to the passing traveller-- We believe that all men are, and of right ought to be free. This is the import of the discharge of so many field pieces, and of so much noise and confusion on the fourth of every July. Now I tell you hearers the God of the oppressed is not an idle and indifferent spectator of these mockaries [sic] of human miseries. He seems to be saying to us this moment-- break the oppressors chain and let the oppressed go free, or part with your liberties.

The voice of your bothers blood cries unto me from the ground. Give up your cruelties and oppressions else I will remove your candlestick (Civil Liberty) out of its place. Something we think must g be done and that speedily to remove this Giant of Oppression from our land, or our national government is dashed to atoms. This is no flight of the imagination; this is no chimera of the brain. It is in my opinion a sober reality.

It is not in the nature of things that an empire of slave holders so extended as ours, should be long held together, otherwise then by an iron despotism. It is not in the power of law itself to govern those who govern others by arbitrary will. Why was it that the states of Greece were engaged in endless [trials?] and wars? The reason is most obvious. they were slave holding states. So long as the body of a people are free on their own soil they cannot be driven from it all the tyrants on earth cannot put down the righteous authority by which they choose to be governed. But when servile oppression has made them the mere tools of an upper class they will not care for change of master. They care not for the civil government under which they live. They would not deprecate a change.

The colored population of the South would fear no bad results to them, if all our foundations of civil government should be broken, and all our civil liberties and all our free institutions be laid in one common grave. The change could not be for the worse to them. Marvel not hearers if slavery should continue a few years longer if all of these results should be witnessed by some of us. The friend of human rights foresee these results and wish to avoid them.

5th. The Anti Slavery societies aim at creating a correct and healthful public sentiment in relation to the subject of slavery. There is, evidently a [?] public sentiment in relation to this subject. Slavery is viewed in a wrong point of light by a large portion of the community. Its horrors and abominations do not stand out with all that prominence which the importance of the subject demands. There is a gloss thrown over the subject. Slavery is called by soft names. Slaves are called servants and slavery in the country and at this age is not represented as formidable as is was formerly. I can tell you hearers, slavery is the same thing now that it ever has been. It is a system full of injustice, tyranny and oppression. Be not deceived God is not mocked. He regards the sin now as he did when he said "Undo the heavy burdens and let the oppressed go free and break every yoke."

Some will tell you that the slaves are not so hard dealt by as is represented. Believe it not. I told you in the morning how they were treated. They are not for a general thing treated so well as we treat our dumb beasts. They are deprived of human rights, or liberty and the pursuit of happiness. It is necessary that these facts be known, & that a correct healthful public sentiment be created in relation to this all exciting subject. To effect this object is one of the cardinal objects of all Anti Slavery Societies.

II. I am to develop the principles of Anti Slavery Societies. In developing the aims and ends of the Abolition Societies, I have almost imperceptibly disclosed many of their fundamental principles. After all, it may not improper to make this a distinct [illegible]. I meant all should know precisely our Doctrines. One abolition doctrine is that all mankind are created equal, & endowed by their Creator with certain inalienable rights among which are life, liberty & the pursuit of happiness. I ask is not this a correct scriptural doctrine? Is it not recognized in the Declaration of Independence? That declares peremtorialy [sic] that all men are and of right ought to be free.

And the record of God declares the same doctrine. The Bible tells us that God has made of one blood all Nations-- and that God is no respecter [sic] of persons-- and this doctrine is interwoven with every fibre of our nature.

An other Doctrine we advocate is, that we are imperiously bound to love our neighbors as we do ourselves. I ask is there anything erroneous or wrong in this Doctrine? What would be the impect [sic] of things if this principle were fully acted out in all the relations in life? If this were the case how changed the face of society, and how nearly allied would its inhabitants be to those holy and happy beings that ring around the throne of God! The Bible requires that it should be so. It is written on the second tablet of the law: "Thou shalt love they neighbor as thyself. Whatsoever ye would that man should do to you do ye even so to them for this is the Law and the Prophets." I hesitate not to say that the doctrines embodied in the great law of love is a sound and charming doctrine. This doing by others as we wish them to do by us, is a sentiment the speaker ever wishes to cherish.

[Trd] An other Doctrine of Anti Slavery Societies is, that it is wrong to steal-- Will any of you say that this is a bad doctrine? I trust not. For the Bible forbids theft. You will find if you examine that it is still written on the sacred page, "Thou shalt not steal." Again, "Woe to him that useth his neighbors service without wages and giveth him not for his work." I ask do not those who traffic in human bodies and souls steal? And those who have the services of the slave, have them without an equivalent? What remuneration does our colored population of the South receive for their toil in the employ of their masters?

We hold that all traficers [sic] in human blood are men stealers, and that all who hold slaves receive service without wages. Gainsay this doctrine if you can. [4th] An other sentiment advocated by Anti Slavery men is that the whole counsel of God should be declared whether men will hear or whether they will forbear. The counsel of God in relation to slavery as well as in relation to any other subject. We believe it be our duty to tell our fellow men that slavery is a sin against God-- that he has told us to undo heavy burdens and to let the oppressed go free and to break every yoke-- that he would have us do by others as we would have them do by us.

5th. An other Anti-Slavery Doc. is that we [?] those who are in bonds as bound with them. This the word of God imperiously demands. What does God say in our text? "Open they mouth for the dumb, in the cause of such as are appointed to destruction. Open they mouth, judge righteously and plead the cause of the poor and needy." Is it wrong to do what God tells us to do? To remember our colored population who are groaning under the cruelties and oppressions and injustice of cruel and tyrannical masters?

We feel under imperious obligation to open our mouths and plead the cause of the poor and needy, to bear peaceful testimony against the sin of oppression. We teach that masters should give unto their servants that which is just and equal, that they have no right to their services without an equivalent. We teach that we should be neighbors to such as fall among thieves-- that the Gospel should be preached to the poor, deliverance to the captives-- to set at liberty them that are bound. We believe it to be our duty to say to oppressors, God says, "Let my people go that they may serve me." Break every yoke, let the oppressed go free.

We believe that we should feel the force and carry into execution the last command of Jesus Christ Go ye into all the world and etc. We feel under obligations to tell the church that as long as slavery shall exist that we cannot obey that last commandment of our Lord. That the Laws of the South forbid it.

We believe in preaching the lawfulness and utility of the Marriage Institutions; that concubinage is a sin against God-- and that what God has joined together man has no right to put asunder. We believe that children are under obligation to obey their parents and husbands to love and sustain their wives, and wives to be obedient to their husbands in the Lord; that God hath made of one blood all Nations-- that men are free moral agents-- that ll men have a right to read the Bible-- that all men should obey God rather than men. This our principle.

III. I mean to answer a few objections brought against Anti Slavery discussions and Anti Slavery Societies. I. It is objected that the subject of slavery has no connection with the preaching of he Gospel-- that Ministers have no right to bring the subject in to the Pulpit. Does not this objection embody a spirit of oppression and proscription? Does it not show a disposition on the part of those who make it to prevent free discussion, and a desire to muzle [sic] the mouths of those who are set for the defense of the Gospel? I ask are not Ministers Zion's watchmen? And are they not commanded by high heaven to lift up their voices like a trumpet and show unto God's people their transgressions and to the House of Israel their sins? What did God say to Ezekael [sic] ? Son of man I have made thee a watchman, therefore hear the word at my mouth and give them meaning from me. When I say unto the wicked, thou shalt surely die, and thou give him not meaning, the same wicked man shall die in his iniquity; but his blood will I require at thy hand."

Every Minister is a watchman unto the Law of Israel. And here's the word at the mouth of Jehovah. He is assured of his fate if found unfaithful. I ask, is not the reproaching of sin, in no way connected with the preaching of the Gospel? A novel sentiment indeed! What does the Gospel say? Reprove with all long suffering and doctrine. Be instant [?] in season and out of season. Reproove [sic], rebuke, exhort. Did not the Prophets and Our Savior and the Apostles reprove of sin in their preaching? Did not the Prophets reprove the Jewish Nation for their idolatry and hollow heartedness? Did not the Savior do the same? What did Peter say on the day of Pentecost? He charged home the guilt of crucifying Christ upon the Jews. Ye have taken and with wicked hands have crucified and slain. To Ananeus. Paul to the Atheneans (on man's lust?) I perceive that in all things [ye] are too superstitious. To the high priest God shall smite thee thou whitest wall. [?] with Felix of righteousness, temperance and judgment to come. What did he say to Simon Magus? I perceive [illegible] it come to this that the mouths of Ministers must be muzzled on the subject of slavery? Tell me is slavery a sin? If so it should be reproved.

2ondly. These Anti Slavery Societies and Anti Slavery discussions are agoing to dissolve the Union. Not this year nor next. I have no fears whatever on this ground. What would be gained by the South if the Union should be dissolved? They have just as much as they can do to get along now with all the protection which the North now affords. They have as much as they can do now to keep their slaves in subjection. They fear an insurrection. If planter dares not got bed at night without first examining the priming in his gun behind the door and that in his pistols under his pillows, and is awakened by the barking of the watch dog and the rustling of every leaf. They prize the protection of the North to well to revolt, and not because we tell them in a Christian-like manner that they are doing wrong in holding their fellow men in bondage. Besides the interference of the North is only a moral and perfectly constitutional one, the expedient of a political dismemberment is [?] awkward. The moral influence of the Christian world reaches to every spot where a [?] can alight, and to escape it the South will have to dismember herself from the planet. Rely upon it, the South will never leave the North. Just for the sake of hugging the accursed thing to her bosom.

But again: 3rd. What good will all your Anti Slavery Societies and Anti Slavery discussions do at the North? They can not effect the South. Say the objectors with a grand air: You agitate the North; you may convert the North; but you have gained nothing-- the South is to a man against you. Now I see no force at all in the objection. It rather lends its aid in favor of the discussion of the subject in the non-holding states. The very fact that the discussion of the subject at the North does excite the South, is an encouraging consideration. It shows that the South have not become completely calous [sic] to all feeling-- that they have some sensibilities left-- that truth can be made to bear upon their hearts and consciences. If truth can be made to bear upon the consciences of men in this state have we not reason to believe that the same truths could be made to bear with equal weight on the conscience in Pennsylvania, or in any other state? Strange doctrine that truth should change its nature by dropping the boundary line between two states, and that conscience is confined to certain parallels of latitude. Truth and sound argument are the same in all the states and in all countries. The same truths and arguments in relation to slavery that can be made to bear on the hearts and consciences in the state of New York, can e made to bear on the hearts and consciences in Tennessee and Alabama and in N. or S. Carolina.

Truth is inalienable. Hence we see that the objection is without foundation-- that it is in opposition to matter of fact. The Anti Slavery discussions have already had an effect upon the South. They are crying out to us at this moment: You must stop these discussions at the North or we cannot live at the South. 3rd. It is objected that if slavery should be speedily abolished that many of the Southern Planters would be reduced to a state of poverty. On this ground some seem to justify the iniquitous practice.

We grant that the immediate emancipation of all the slave would effect in no small degree the pecuniary interests of the South. Most of the real estate of some of the Planters of the South is invested in Negroes. We at the North concede the point without any hesitation, if Abolitionists should carry their points that Slave Holders would consequently be reduced to a state of squalid poverty. This would be the inevitable consequences. We grant that it would be a hard case of hundreds who inherited the Slaves from their ancestors.

We admit that the measure would be attended with much pecuniary loss to the pretended owners. I wish you now to turn the picture over and look upon the other side of the paper. Do you think hearers that the pecuniary loss which these Planters would sustain, would equal the Loss, which the oppressed have, and will sustain, if their emancipation should not be effected? Others have rights guaranteed to them by the God of the universe, dearer to them than the right of property which the South claims to hold in those who are their bretheren and equals.

Of these inalienable rights they have been deprived all their lives long. These rights are nothing less than Liberty and the pursuit of happiness. You deprive an individual of these, and you pluck from his crown two jewels as dear to him as his very heart blood. Nought in life is dear to him but liberty of speech and of action. If this [?] member the toung [sic]; and this right arm; and all these muscles and bones and sinnews [sic] and that noble will with which I was endowed by my Maker, and that precious time purchased for me by my Savior; if that companion of my bosom and those little ones to whom I sustain the relation of a father; if all my little earthly substance which I possess; if in a word my home, my father and mother, and my brothers and sister; if my country and everything which I hold dear on earth must be rendered subject to the arbitrary will of an unfeeling and cruel Master, welcome thou Grim Messenger that shalt loose the silver cord and that shall break the golden bond.

I repeat it. The deprived rights of those who are in bonds are dearer to them than the supposed right of property in man is to any of the oppressive Planters of the South.

Let us hearers open our mouths and plead the cause of the dumb. Let us all do that we can do to break the oppressors chain and let the oppressed go free and let us break every yoke. Slavery is a cruel and most tyrannical and oppressive system. In the language of the Poet: Oh Slavery! Thou art a bitter draught! And twice accursed in the poisoned bowl which taints with leprosy the White Man's soul, not less than his by whom its dregs are quaffed. The slave sinks down and o'er come by cruel craft. Like beast of burden on the earth to roll. The Master, though in luxuries lap he loll feels the foul venom like a rankling shaft, strike through his veins. So if a demon laughs he laughing, treads his victim in the dust-- the victim of his avarice, rage or lust. But the poor captives moan the which sound swept to heaven-- not unavenged. The oppressor quakes with secret dread and shares the Hell he makes. Amen & Amen.

Amy Georgia Buchholz is a painter-printmaker.

She has a B.A. in Art from Hamilton College in Clinton, New York, and a Master of Fine Arts Degree from the State University of New York at Buffalo. She was a past recipient of a New York Foundation for the Arts Fellowship in Graphics; a Kirkland College Fellowship; and a New York State Council on the Arts Artist in Residency Grant.

She has also been an adjunct instructor in drawing and design at Hamilton College in Clinton, NY and in Art History at Utica College of Syracuse University.

Her works have been exhibited at Munson-Williams-Proctor Institute School of Art; The Kirkland Art Center; Hamilton College's Emerson Gallery; and The Pleiades Gallery in New York City among other venues.