Though clean without—impure within—
As sepulchers adorned with paint
A devil within—without a saint!
Our condition was pitiable indeed. We said among ourselves, "What now shall we do?" "Where! O! Where shall we find worse sinners than ourselves?" Our woe-begone looks betrayed the secret workings and intentions of our hearts; We again went forth in search of those more wicked than ourselves; but we were destined to disappointment, for we sought in vain,—they were hard to find. They were neither here—nor there—nor any where to be found in all the land of the living! Worse sinners than ourselves could not be found upon this terrestial globe—among all the degenerate sons and daughters of Adam. When we had well nigh given up in despair, we again directed our eyes to the dark picture of African slavery. "Oh!" said we, to ourselves, "how it would soothe and tranquilize our troubled consciences, if we could but find worse sinners than ourselves." "We know that we are vile and depraved, but are not those slaveholders, a little worse than we are?" Anxiously and intensely we gazed on, but we were disappointed! The picture was dark, to be sure; but we failed to observe all that we expected! We then called for glasses that magnified a thousand fold, and again, and again, we surveyed the dark picture! Ah! we saw something at last! What was it? Well, we either saw something, or, otherwise, we thought we saw something. Chagrin and despair seized upon us, and we exclaimed in the bitter agonies of our souls, "merciful God, are we sinners above all sinners—are there none, so vile as we are?" "But stop—hold on," (said we), "we are not done with negrodom yet—we cannot let those rascally slaveholders off so lightly—we will yet make it appear, that they are more wicked than ourselves—or, at all events, we will not give them up yet." It was but seldom that we troubled the good old Bible, but as we were in a difficulty, we decided at once to consult her—perchance she might talk about right on the subject of slavery. After a long search we found the old book; brushed off the dust and opened it. Well, now, we felt quite certain, that the Bible would tell us, that we were better Christians than slaveholders; for we had already succeeded in persuading ourselves, that we were not quite so bad as we imagined at the outset; and we moreover thought, that we got a glimpse of some thing dreadful about these Southern folks, but hardly knew what it was. We then proceeded to examine the Bible. "Where is it," (said we), "that the Bible denounces these slaveholders, as the chief of sinners?" "Well, we don't know, but we think it says something dreadful about them; but we don't know where it is, or what it is." We searched, but searched in vain; almost ready to abuse the good Boob, because it refused to abuse slaveholders. We then soliloquized in the following words. "We don't like these slaveholders—never did—nor did our fathers before us. Our fathers told us that they were bad men—that they were guilty of many horrible things; and that they were not good Christians, like the people out here North." We were, nevertheless, still oppressed by a load of guilt, and felt the insupportable gnawings of a guilty conscience. We had oppressed the poor and robbed the widow and orphans! We had defrauded our neighbor and slandered our brother! We had lied to both God and man! "Can it be possible," (said we to ourselves), "that there are human beings living, who have been guilty of more abominable crimes?" "What is more odious?" "What could be more detestable?" "What could render a human being more obnoxious to eternal vengeance?" We were in this deplorable condition, when we first set about trying to deceive ourselves. We pondered the matter well, and could devise no means, that in our judgment, would be so likely to bring relief to our troubled minds, as to find that there were others who were as bad, or probably a little worse than ourselves. We flattered ourselves, that while we were talking about the sins of others, we might forget our own; and at length be able to persuade ourselves that we were Christians. But it was all of no avail. Our consciences said "nay"—the Bible said "nay." It was at this critical moment, that Uncle Tom's Cabin came to our relief, and it settled the difficulty. It proved to our satisfaction, that these Southern people were infinitely worse than ourselves. We now found but little difficulty in persuading ourselves that we were really Christians. We then had Southern men just where we had long been trying to place them. We had nothing then to do, but to compare ourselves with them; and the result of the whole matter was, Mrs. Stowe had made them out so much worse than ourselves, that we were forced to the conclusion, that we were good Christians at last.
Mrs. Stowe was a shrewd Yankee woman, and seeing the difficulties and embarrassments in which we were involved, and being in need of a little money, and knowing that we were willing to pay almost any price for something that would flatter ourselves, and blacken the characters of Southern people; she wrote her book. We received it with transports of joy, and cried aloud at the top of our voices, HUZZA FOR MADAM STOWE, and her incomparable negro novel; viz., Uncle Tom's Cabin, or Life among the Lowly. And so we go, in England and America! This is a marvelous world, and it is inhabited by a wondrous species of animals, called man!
The conclusion of the whole matter is, abolitionism is little else at last, but hypocritical self-righteous phariseism, and Mrs. Stowe wrote her book to flatter their pride, indulge their whims, tickle their fancies, and pick their pockets. I have remarked, that this is a marvelous world, and among the many wondrous things that fall under our observation, there is nothing more remarkable than Yankee ingenuity! The Southern people, it is true, receive the proceeds of the labor of the slaves, but then, they must first expend money in raising them; feed and clothe them in health, nurse them in sickness, and provide for them in old age. But Mrs. Stowe without contributing anything for their support, has made more money out of them within the last year, than any half dozen sugar planters in the State of Louisiana! This is truly a wondrous speculation in negroes.
"But all their works they do," (says our Saviour,) "to be seen of men." "But God shall bring every work into judgment." And if our motives are selfish, or impure, we incur the risk of falling under the condemnation of a just and holy God. Too many "make clean the outside of the cup and platter, but within, they are full of extortion and excess."
There are a class among the abolition party, whose leading object is pecuniary gain. With them, "gain is godliness," and their pretended godliness is all for gain. That is, all is well, if they can make money; if not, they are off. When English emissaries are sent over to this country, to lecture on the subject of slavery, they are well paid for their services, either by the abolition party; or, probably, more frequently by the English government. In our own country, the editors of abolition papers, the writers of negro novels and other abolition productions; together with the numerous agents and other notable functionaries, that are employed to carry out their diabolical schemes and machinations; are all well paid for their services. Like the young lawyer alluded to, in the preceding pages, they receive a "large fee," and can therefore "afford to lie." But by far the larger portion of them are operated on by different feelings, views and motives. I have already indicated certain motives that prompt the abolition party to action; but there are yet others, to which I have but incidentally alluded. Sympathy for the African race with them, is a mere pretence, or affectation of superior sanctity and philanthropy. Like the pharisees of old, they are always ready to thank God, that they are not as other men. I am holier than thou, is their universal cry to all that dissent from their peculiar views, or take exceptions to their conduct. Bigots, fools and fanatics of every class, grade and description, the world over, are guilty of the same; yes, I am holier than thou, is their universal exclamation.
Every man is conscious that he ought to be a Christian, or at least a philanthropist; and every man desires to be esteemed such. But as it does not, in all cases, accord with the interests and inclinations; or, is otherwise, incompatible with the beastly and sordidly corrupt natures of a large portion of the human family, to become either Christians or philanthropists; therefore, they can do no better than to affect to be either one or the other, or both. Plain, simple, old-fashioned Bible Christianity is not sufficient for them. It is too quiet—too lowly and unassuming for them. They would have us believe, that they are brim full of humanity and benevolence—so full, that they are constantly running over—surcharged with a superabundance of kind, generous and sympathetic feeling for their fellow creatures. They must, at least, make the world around them believe that they are such. This is their object—this their aim. To accomplish this, everything is brought into requisition—all their energies, all their efforts are directed to this end. They wish to deceive the world, and make the impression on the mind of mankind, that they are a superior order of beings—better Christians—better philanthropists—have more humanity—more benevolence, and a greater regard for the rights of man, than mankind in general. I say their object is to make the world believe all this. Nothing is found to answer their purpose so well, in the accomplishment of this object, as African slavery in the Southern States. They have talked about negro slavery—negro oppression, and the negroe's woes, until they have really induced some to believe that they are persons of more than ordinary benevolence—that they are really humane, generous and just. But it is mere affectation—it is all hypocrisy. Facts prove it. England boasts of her philanthropy—talks about American oppression, and at the same time makes no effort to elevate her own miserable tenantry, whose conditions are far worse than American slaves. If she is really philanthropic, why refuse to do any thing for her own suffering poor throughout her vast dominions? This is proof positive, that John Bull is an old villain; a rotten, two-faced, bigoted, meddlesome old hypocrite. If abolitionists in the United States are really philanthropic, why have they not made some effort to relieve the suffering poor in their own midst; whose conditions in general, are far worse than Southern slaves? They have work enough at home, and it is an old and very true proverb, "that charity begins at home." It is certainly true, that home is the place where it should begin. What are they doing for the thousands of ignorant, ill-clad, half starved free negroes now in their midst? Nothing for either soul or body! They spurn them from their presence, or trample them under their feet, and turn around and wipe their mouths, and express the deepest sympathy for the poor slave in the Southern States; whose conditions are incomparably better than the free negroes, North! Ah! their benevolent souls are overflowing with sympathy for Southern slaves, who are generally well fed, well clothed, content and happy; but the poor, vicious, degraded and friendless free negroes, North, are left to shift for themselves. And what are they doing for the suffering poor of their own color? How many widows that they have defrauded, and orphans they have robbed, will confront them at the bar of God? I appeal to those among whom they live; to those who know them best; as citizens, as neighbors; are they humane, generous and just? Are they husbands to the widows; and fathers to the fatherless? Do they feed the hungry, clothe the naked, and visit the sick? Are they ever ready to relieve the poor, the needy and distressed? In every city, village and neighborhood, throughout the length and breadth of the North, there are poor, wretched, miserable objects of charity, and here they have an opportunity to give us practical proof of the sincerity of their professions; and until they furnish evidence that they are what they profess to be, we wish them to cease their hypocritical cant about Southern slavery.