Weekly standard. [volume] (Raleigh, N.C.) 1858-1865, 1862-05-07
-. sfAEoH OF MR.. w. r. LEAK,
- ~ j; or lR,cH4osp
- tNSLttarN d,,f,,

Nh. PRESIDENT 80 - -. ~. r. =.
sIk : have listened with marked attention 10 the
arguments that have been brought forward for and
against the present memorial Of the Society Of
sFrlends, asking to Be relieved from military duty,
aud my mind has been brought to the following
conclusion and that for thefoflowing reasons which
ask TO state briefly with the hope, that il am SO
forsnnate as to make myself understood, others may
take the same view. as do and cast their vote in
favor Of the memorial, as Propose to cast mine. =
In the FIRST place. allow me to say, that the ground
upon which they rest their opposition to all wars
and lighting, is no new plea trumped up for the oc
caslon; but is coeval with the institution of the
Friends that it is one of their fundamental reli-
gous principles, under all circumstances to bear
faithful testimony against the sin Of going to war
and that, as such, they cannot aid, either directly
or indirectly in the prosecution of any war.
They say. and we have no right to question their
sincerity, still less right to invade the tabernacle
OF their Sosom and there set up an image of our
own orthodoxy that their opposition rests its sup
port upon their construction OF the tenets nculcated
oy the New Testament, and being such, it becomes
question of conscience, and that sooner than vio-
late its teaching, they stand ready patiently to su
Yer any penalties you may impose for the non-per-
torrance OF what you may conceive to be their pres
ent duty.
Their opposition then becomes a religious one,
and being such involves the liberty of conscience
for there can be no religion, when there is no con.
science neither can there be any conscience where
there IS no recognized rule standard of Chris
tian duty. DO not mean to say, That the conclu-
sion OF mans conscience are always right per Sc,
but do mean to say, that the honest dictates of a
mans conscience, aValing himself of all the lights
In his power, to arrive at correct conclusions are
obligatory upon him, and that be cannot disregard
them without contracting SIM
In THIS view OF the case. the proposition is sim
ply reduced to this-would it be right in this Con-
venton to exact the performance of any duty, from
any of its citizens and punish them for its non-per-
iormance when they had the highest degree of moral
evidence that the refusal to perform, originated
from no refractory spirit from no contempt of al-
tnorlty, but solely arose from deep seated convic
ton, that the performance required was sinful?
We have heard much, Mr. President, about con-
science, and different definitions given of this much
abused word. What, sir, I ask is conscience? p
Conscience has been defined by some to be I" that
Judgment which the rational soul passes upon all
her actions and is said to be faculty of the soul
ITSELF and consequently natural to it. Others, there
are, who state that it is ray Of divine light Mil
ton calls it "Gods umpire" and Doctor Young calls
it "God in man." DR.. Adam Clarke, one of the
most learned, most able and pious biblical critics,
that this or any other age has produced says that
conscience is nothing else than faculty capable of
receiving light and conviction from the spirit of
God and he says that it answers the end in spirit
ual matters to the soul, that the eye does to the
body, in the process of vision.
The eye is not light in itself, nor is it capable Of
discerning any object but by the instrumentaity of
solar or artificial light; but it has organs properly
adapted to the reception of the rays of light and of
the various images of the objects they exhibit
When solar light is present to an eye whose organs
are perfect, there is discernment, but when this
light is absent there is dScernment of the object
however entire and perfect the optic nerve In this
very same manner the spirit of God enlightens thst
eye of the soul, which we call conscience, and its
teaching and conclusions are obligatory. Yes, in
the language of holy writ the spirit itself bears wit
ness with our SPIRIT chat is, it shines into the con-
science, and reflects through the soul conviction
both four duty, we'll as the obligation resting up
on US to perform that duty.
Conscience then, according to this definition pre-
supposes knowledge on our part of the rule by
which it is to be governed; which far chris
tians are concerned, is the written word of Cod
Conscience then has law rule, a standard, which
is authoritative and rises superior to human legsla-
ton and hen honestly entertained should be respect
ed The dictates Of an enlightened conscience should
never be d:sregarded and cannot be without conse-
quent remorse and pain felt for omission of duty
1t follows from the premises, that although the
thing suggested may not be right per Sc, yet it so
appearing to be, ustifes him who follows its sug-
gestlonS.
"Yes what conscience dictates to be done
u warns to do,
This teach me. more than He'll to shun
Tut more than Heaven pursue.
Conscience in the language Of Abercrombie, in
his moral ethics, holds place among the moral
powers, analogous to that which reason holds among
the intellectual When we act under its influence
we perform actions simply because we feel them to
be right, and we abstain from others because we
feel them to be wrong, without regard to any other
impression or to the consequence OF action upon
ourselves or others.
Now, sir the good book in which we all profess
to believe, clearly reveals this truth-that conscience
is power of such Importance, that without any
acquired knowledge or any actual precepts, 1t is
sufficient to establish in every man such an impress
sion of duty, as leaves him without excuse: "For
when the Gentiles which have not the law do by
nature the things of the law-those not having the
law are a law unto themselves" Again: 'If our
heart condemns u.s. God is greater than our heart
and knoweth all things"
The province of conscience, then is to convey to
man certain conviction Of what is right The dc
tates of conscience can never be dsregarded without
remorse and pain felt for omission.
But, say gentlemen, they are aorong in their con-
illusions, and therefore, such anaticism should not
be respected; but this docs not meet the CASE
believe myself that they are wrong, but then ask
who made me keeper of their conscience? The
question still returns ought we to impose pains and
penalties on them for their non performance of that
which they justify upon religious principle? un-
hesitatingly answer No. But it has seen said that
they enjoy the privileges of the government, and
will enjoy the liberties for which we are now fighting
and therefore ought to fight or contribute to the
support of the war. In this there seems upon
surface view of the question. to be some PLAUSIBLE
ty, but if you will properly analyze the argument
it has not the force that is attached to it. If you
are willing to receive Communication tax it must be
for the reason that you to some extent respect
their conscience, and if you respect it so far as to
exempt them directly from bearing arms, how can
you disregard the same conscience, when you seek
to impose special tax for emitting to do, in their
estimation sinful act?
IT. as the gentleman from Wake, has said, if it be
wrong to fight yourself, it is equally wrong to get
another to fight for you, for what you do by anoth.
er you do by yourself Notwithstanding they re-
ligously resist the going to war, or furnishing q
VI ~