Thus far, Sir, I have presented the argument on grounds peculiar to this case; and here I might stop. Having shown, that, as a military necessity, and for the sake of that economy which it is our duty to cultivate, Emancipation must be immediate, I need not go further. But I do not content myself here. The whole question is opened between Immediate Emancipation and Prospective Emancipation,--or, in other words, between doing right at once and doing right at some future, distant day. Procrastination is the thief, not only of time, but of virtue itself. Yet such is the nature of man that he is disposed always to delay, so that he does nothing to-day which he can put off till to-morrow. Perhaps in no single matter is this disposition more apparent than with regard to Slavery. Every consideration of humanity, justice, religion, reason, common sense, and history, all demanded the instant cessation of an intolerable wrong, without procrastination or delay. But human nature would not yield, and we have been driven to argue the question, whether an outrage, asserting property in man, denying the conjugal relation, annulling the parental relation, shutting out human improvement, and robbing its victim of all the fruits of his industry,--the whole to compel work without wages,--should be stopped instantly or gradually. It is only when we regard Slavery in its essential elements, and look at its unutterable and unquestionable atrocity, that we fully comprehend the mingled folly and wickedness of this question. If it were merely a question of economy, or a question of policy, then the Senate might properly debate whether the change should be instant or gradual; but considerations of economy and policy are all absorbed in the higher claims of justice and humanity. There is no question whether justice and humanity shall be immediate or gradual. Men are to cease at once from wrong; they are to obey the Ten Commandments instantly, and not gradually. Senators who argue for Prospective Emancipation show themselves insensible to the true character of Slavery, or insensible to the requirements of reason. One or the other of these alternatives must be accepted. Shall property in man be disowned immediately, or only prospectively? Reason answers, Immediately. Shall the conjugal relation be maintained immediately, or only prospectively? Reason recoils from the wicked absurdity of the inquiry. Shall the parental relation be recognized immediately, or only prospectively? Reason is indignant at the question. Shall the opportunities of knowledge, including the right to read the Book of Life, be opened immediately or prospectively? Reason brands the idea of delay as impious. Shall the fruits of his own industry be given to a fellow-man immediately or prospectively? Reason insists that every man shall have his own without postponement.