Abolitionists have dwelt so much upon the horrors of slavery, and seen the sufferings of the slaves, and the cruelties inflicted upon them so often depicted in lively colors, that their feelings have been deeply enlisted in behalf of these degraded and suffering fellow beings. And if others do not appear to feel for them as they do, they are in dancer of indulging wrong feelings towards them, and condemning them with great severity. And when their sympathy is so strongly excited, they are liable to be swayed entirely by it, and not duly to regard the sober dictates of reason, or the precepts of the Bible.
Some seem to be so absorbed in this subject, as to regard every other evil, and every other enterprise, of comparatively small concernment; and appear to feel, that, if this evil be removed from our land, the judgments of Heaven must be averted, and we shall enjoy prosperity; and that all ought, therefore, to be mainly concerned for the removal of this one great evil. Hence some of this class, who were professors of religion, appear to have lost, in a great measure, their interest in the cause of Christ. And I fear that many have, in this way, suffered in their religious feelings.
Some have said, that abolitionism is Christianity, and that abolitionists are Christians. But this is setting up a standard of Christian character, manifestly not warranted by the holy Scriptures, and is crying peace to many, to whom God has said “there is no peace.” Wicked men do not become good men by becoming abolitionists. And it must be dangerous to their immortal interests, and provoking to God, to flatter them that, because they are engaged in the abolition enterprise, they are Christians, or are doing God an acceptable service, while they are in heart his enemies, and are in rebellion against him. And yet, some professing Christians appear to have a more cordial union with such, than with others who are not united with them in this enterprise, though engaged in other benevolent enterprises, and in the cause of Christ, and appear to be devoted Christians. But is this right? And will it meet the approbation of the God of heaven? If they themselves neglect other benevolent enterprises, should they not “cast the beam out of their own eye” before they attempt to “pull the mote out of their brother’s eye?”
We should, as far as possible, estimate every cause, and every interest, as God estimates them. And there are other very great and crying sins in our land beside slaveholding. Sabbath breaking, neglect and contempt of divine institutions and of the authority of God, disregard of the divine oracles, infidelity, licentiousness, intemperance, selfishness, supreme devotedness to the world, and our treatment of the Indian tribes, are all crying sins of our land. And should slavery be abolished, I should have no hope that the judgments of Heaven would be averted without a general reformation: this all ought to endeavor to promote, and to set themselves against all these evils, and to help remove them, so far as their influence can reach.
All Christians should duly estimate, and engage in the support of every benevolent enterprise. But some zealous abolitionists take little interest in these enterprises, and especially in the missionary cause; and not unfrequently have articles and observations been published, which were calculated to discredit it in the minds of the community.
But is not the cause of missions far more important than the cause of abolition in our land? What is the emancipation of three millions, compared with the civilization and christianizing of SIX HUNDRED MILLIONS, multitudes of whom are equally or more degraded than the slaves of the South?
Let Christian abolitionists, therefore, especially, feel the importance of meeting all their responsibilities, as they must answer it to God in the great day, and not withdraw their support from, or throw obstacles in the way of any good cause, but afford it their cordial countenance and coöperation. In this way they will recommend their principles to others. And let them cultivate deep piety and deep humility, and “in lowliness of mind esteem others better than themselves.” And then they will not be so ready to condemn others with severity, as has been a too common practice, and by which the cause has been, I am fully persuaded, greatly injured and retarded.
Denunciation, or heaping upon others opprobrious epithets, or bringing against them charges which they believe to be unjust, is not the way to convince or gain them. No person of any consideration would treat a friend thus, whom he considered in fault, and whom he wished to convince and reclaim.
And are the public attacks, which are so often made upon ministers and churches, calculated to subserve the cause of religion or of abolition? And have those who make them, seriously inquired, and satisfied their own minds, that such charges will meet the approbation of God? Though the churches are not so pure, nor the ministers so devoted as they ought to be; yet it may be doubted whether there are purer churches, or more devoted ministers in any other country. In the time of Isaiah, God’s ancient church was doubtless less pure than are our churches; and yet God said to her, “He that toucheth you, toucheth the apple of mine eye”—and “every tongue that shall rise against thee in judgment thou shalt condemn.”
Some abolitionists have appeared disposed to condemn all ministers and professing Christians, who did not act with them, as “pro-slavery,” and unworthy of confidence. Though I have no doubt many abolitionists have disapproved of such a course, yet I have seen little disapproval of it expressed. Perhaps they thought it would injure the cause to censure those who were engaged in it, and would not be expedient. But that “wisdom, which is without partiality,” will lead us to condemn what is wrong in friends, as well as others. Such an impartial course is, I believe, the way to secure the divine approbation and blessing. As I am a professed abolitionist,[B] and, as remarks have been made, and resolutions passed at abolition meetings, which will apply to ministers much better than myself, representing them as unworthy of support, I cannot feel it to be right to pass such things in silence. Whatever be their design, they are calculated to destroy the influence of ministers, and to destroy souls. For, let the impenitent hearers of such ministers believe these representations, and their preaching will do them no good. Probably when making these remarks, and passing these resolutions, the authors thought they were doing right; but perhaps on sober reflection, and in their closets, away from excitement, those who are Christians will feel differently, and be convinced that a more conciliatory course would be better. Hoping that this may be the effect, I here set down a few of the things to which I have alluded.