We have now done with this branch of the subject, and have only to add, that we shall be treated with great injustice, if these considerations are received as having been offered for any other purpose than a shield alike to the social and political fabric of our country against violence, and to the best interests of the colored race.
[CHAPTER XIX.]
THE EXAMPLE OF QUAKERS, OR SOCIETY OF FRIENDS.
The Quakers have generally received credit for being a peace-loving and peace-making Society of Christians; and we are compelled to admit, and have great pleasure in doing so, that they have always sustained the character. They have always been known as the opponents of slavery; but their modes of protest and remonstrance have been conducted in the spirit of Christianity. They have never broken the public peace, directly or indirectly, in this conflict of principle; they have never outraged public feeling by obtruding their opinions in a violent way; they have not sought to raise mobs against themselves, and thus get the advantage of a cry of persecution; but they have published their principles in a quiet, and in that way, most influential manner. All the world has known, that the Society of Friends have been opposed to slavery, as well as to war; but society has never been battered by their artillery, by violent and uncharitable denunciation, by defamation, by exaggerated and fictitious stories, by inflammatory appeals, by threatening to overthrow a fabric which they cannot conscientiously support, by undermining the authority of Government and proclaiming it forfeited, and by sowing the seeds of servile insurrection and popular violence. It is known, that a Quaker will not eat sugar or molasses made by a slave; that is a fact that tells—sets people to thinking. It is the silent, insinuating action of principle on society and into the minds of men. The Quakers will do nothing, directly or indirectly, to countenance and support slavery, so far as they can avoid it. Their precepts are known, and their example is seen. They are a living epistle before the world, on this and some other subjects. They use freedom of speech and of the press; they employ persuasion and remonstrance in a Christian like way; they give “line upon line, precept upon precept, here a little, and there a little;” but they do no violence. They are faithful and true to their principles, and consistent in practising as well as preaching them; but they assume not the responsibility of disturbing others in the use of a privilege which is so important and dear to themselves. They seem to understand the rule: “Do unto others, as ye would that others should do unto you.” Hence the Quakers never disturb the peace of society. They are good neighbours, good citizens, good, we presume, in domestic and private life, and as we hope, good Christians.
Such is the legitimate action of Christianity, and such is the strongest possible proof, that a man is actuated by Christian principle. Such was the example of Christ and his Apostles. There is not a single intimation, nor fair inference from any fact, that they ever made war upon the existing fabric of society, any farther than the silent action of their principles would gradually operate a change in the social state and in social institutions. Such is the Divine superiority of Christianity: silent, but effective and irresistable in its march—irresistable, because it is never violent—because, veritas valebit, truth will prevail.
But, alas! how utterly opposed to all this are the measures and movements of the Abolitionists! They seem as if they would take heaven and earth by storm; but if they happen to raise a storm over their own heads, they demand impunity from its effects. Stirrers-up of mischief, they deny the right of its re-action on themselves. It is ridiculous, absolutely. If a man will be a fool, he must reap his folly; if “he sows the wind,” he must be content, if the elements in their natural workings should so decree, “to reap the whirlwind.”
If, indeed, we have given more credit to the Quakers than they deserve, we hope, if any of them have got out of the way into the Abolition ranks under their present flag, they will see the propriety of getting back again as fast as they can, for the good reputation of their own Society, that hereafter there may be no exception among them as a good example worthy of imitation in all such matters.