Great and lamentable as the evil of Abolitionism is in our country, and inauspicious in its aspects, we confess, we are not sorry, since it has come to this, that these violent reformers have now got into a position, in which they must encounter an authority that will be likely to rebuke their meddling interference, in terms and in a manner which they have not heretofore experienced. Having taken political ground, in violation of the laws of the country, they must henceforth look “the powers that be” in the face, and render an account for their temerity.
[CHAPTER XII.]
PERFECTIONISM.
This is a theological term, and announces the doctrine, as we understand it, that it is possible for man to be perfect in this life, and perfect at once. It is a species of immediatism; indeed, it is the essence of it, its origin, and foundation; and out of this abstract, theological, and visionary scheme grew the practical and momentous doctrine of immediate abolition. This is the application of perfectionism to politics, which was originally a religious notion. At all points we see, therefore, that Abolitionism has to do with religion, and religion with it. Whether such an interference of religion with politics, will be agreeable to the people of this country, remains to be seen.
Perfectionism is an old doctrine in the religious world, but has recently been revived in this country, and extensively adopted in the ranks of these violent reformers, whose impatience would not allow them to wait for the action and effect of the ordinary and generally approved means of improving society. With the abstract notion in their heads, that all sin ought to be left off now—from which, and so far, we have no inclination to dissent—they have jumped to the conclusion, that it can, must, and shall be; and accordingly have adopted a system of action which assumes, that all departments of society, social, moral, religious, and political, can be managed on this principle.
It will be seen, that the principles of the New England Nonresistance Society, which have been set forth in a former chapter, are the legitimate result of this doctrine. They have stepped at once on the ground of universal anarchy, by renouncing allegiance to all human government, because they say it is badly constituted, and ought to be broken up instantly. Nothing wrong in society, they being judges, is to be tolerated for a moment. The entire fabric of society, therefore, being wrong, requires to be dissolved at once. It is fortunate for the public, that in the case of the New England Nonresistance Society, we have a fair exemplification of these principles. It is perfectionism carried out. We need go no farther to see what this doctrine, reduced to practice, will lead to.
It may be seen, therefore, whence the doctrine of immediate Abolition has come, and how it proposes to sweep every thing before it that stands in its way. Like the members of the Nonresistance Society, the Abolitionists are fighting characters. The former declare, “We propose to assail iniquity in high places and in low; to apply our principles to all existing civil, political, legal, and ecclesiastical institutions.” The Abolitionists differ from this scheme by taking one thing at a time; in that, they are doubtless more wise. But it is precisely the same principle applied in this particular direction.
It will be seen, therefore, that the peace of this country has been disturbed, and the integrity of our political fabric menaced, by a visionary, and we may add, fanatical religious notion. In violation of the Constitutional law of the land, so far as respects the nature of the Abolition organization, as shown in the second chapter and onward, and also in violation of a distinct, established, and well known principle of our Government, to wit, that religion shall not enter into the State, the Abolitionists, as a religious sect—for it cannot be denied that such is their character—have marched directly into the political field, with this anarchical principle in hand, and under a vast and powerful political machinery, have assailed the Government of the country, and directly interfered with the Constitutional prerogatives of foreign States. They have solemnly declared, in their highest and most authoritative State paper, the Annual Report of the Society, as before seen, that these Constitutional regulations, defining the prerogatives of the slave States, are null and void, and no longer binding. Of course, it is not to be supposed they will respect them. And will the people of this country allow a religious faction to take possession of the Government, and dictate to Sovereign States, with which we are in solemn covenant to protect and defend them in these matters, what they shall do—to enforce their principle of perfectionism on the political structure of our society, to dissolve and overthrow it?
We do not mean to say, or to intimate, that Abolitionists are all perfectionists in the religious sense of this term, and in regard to all modes of improving society. That is not true. But we do mean to say, that Abolitionism emanates from this source, and that, like the gradual progress of all error, it is only a stage to the admission of the full sweep of the doctrine. It is a notable fact, however, that the religious perfectionists of the country, who are numerous, are almost to a man Abolitionists, and the most violent of the sect.