Yet, when it answered a present purpose, we find you asserting, "that the law of the spirit of life in you, is not the law of the spirit of life in your brother, whose bondage here may be different from your own; that each requires a law peculiar to himself; and that the law in another man's mind is no law to us;" and you say you believe that there are among the Christian professors, many who are industriously seeking the Lord, although under the power of tradition and education, and the superstition that reigns in the land.[[79]]
That no man can tell how far his own opinions are influenced by tradition and education is unquestionable, and it ought to render us cautious in censuring those of others; and if it is indeed true, that each requires a law peculiar to himself, and that the law in another man's mind is no law to us, it must follow that we can form no idea of another's duty, and that to attempt to censure or direct his conduct, is as unwise as it is presumptuous. And we can account for your inconsistency, only by supposing, that you believe yourself possessed of a faculty heretofore thought to be an attribute of Omnipotence only, and that you also are a searcher of hearts; or that, like Mahomet, you have especial revelations which release you from the obligations which you impose on others.
Neither of your positions appear to me to be correct. I believe with one of the most exemplary ministers that the Society of Friends ever produced,[[80]] that all true Christians are of the same spirit, though their gifts may be diverse; that sincere, upright hearted people in every society who love God, are accepted of him; and that Christianity is a pure principle in the human mind, which is confined to no forms of religion, nor excluded from any, where the heart stands in perfect sincerity.
These are the opinions of one, who I cannot be mistaken in considering, as of greater authority than yourself; for the history of his life discovers the uniformity of his belief; and the moderation which characterised his language and opinions, sufficiently prove that he adopted in practice the recommendation of a very pious man,[[81]] "turn your eyes inward upon yourself, for you can hardly exceed in judging your own actions, nor be too cautious and sparing in censuring those of others; and censuring, indeed, this deserves to be called, in the worst sense of the word, rather than judging; if we consider, not only how unprofitable to any good end, but how liable to infinite mistakes, and very often how exceedingly sinful, all such judgments are."
I am not a member of any Missionary or Bible Society, nor are all the measures pursued by either of them, in accordance with my opinions; but I see among them, men who, by their lives and conversations, evince the purity and uprightness of their motives, and I dare not judge them, lest I be judged.
In reading the rash and uncharitable assertions which I have quoted, I have imagined one of these men expostulating with you. Suppose him to say, Look to the many pious, charitable, and distinguished men who are among us, and say whether you really believe they would rob the widow of her mite for their own aggrandisement? Or do you believe that the labours of a Wilberforce,[[82]] who has devoted all his talents, and passed a life in unparalleled exertions for the relief of the oppressed Africans, and in communicating to them a knowledge of the Christian religion, are an abomination in the land? You appear to have your mind exercised on account of this people, and have expressed great zeal on their behalf; but your labours seem to be confined to declamations among your friends in Pennsylvania and New Jersey, among whom slavery does not exist, and whose abhorrence of the practice is equal to your own.
Compare these labours with those of one of our brethren,[[83]] who, under a like concern, believed himself called to visit the mansions of misery, and endeavour to pour into the afflicted bosom of wretchedness, the consolations unfolded by the gospel. He knew the perils and privations that awaited him, and he encountered them all. Excluded from the society of the white inhabitants, and continually assailed with contumely, he passed his days among this miserable and degraded race, until, under the pretext that he fomented rebellion among the slaves, he was imprisoned and condemned to die, on the oaths of some of these wretched beings, whose own lives depended on the testimony they gave. This was all that his enemies could do, for the regulations of the government of England did not permit the execution of the sentence until ratified by them, and the proceedings were no sooner known there than they were annulled. But it was too late! the severity of his imprisonment in an unhealthy climate had hurried him to his grave. His journal and letters show the extent of his labours, and that in many instances, even the imperfect knowledge and experience which his converts must necessarily have had of our religion, had produced a striking improvement in their conduct and conversation, and afforded great encouragement to expect the happiest results.
Now, can you believe that this man, who has given such evidence of the sincerity of his belief, and of his devotedness to what he deemed his duty, could be numbered among the enemies of his God? Or that the glimpse of gospel light which he had been instrumental in communicating to the benighted minds of the miserable beings around him, had made them two-fold more the children of hell than before?
To such expostulations you could make no reply, nor can the imagination conceive any plausible apology for the terms you have used. The inconsistency and extravagance of the assertions carry with them their own refutation, and the coarseness of the language can inspire nothing but disgust in every liberal mind. In one point of view only, can they be of importance to any but yourself, and that is, as it affects the reputation of the society of which you are a member; and as these sentiments are alien to those of that respectable body, it is to be lamented that a meeting which was probably attended by people of various religious professions, was permitted to separate, without some individual whose mind was imbued with their truly catholic principles, explaining what they really are; so that none might go away in the belief that this people also, presume to scan the limits of the mercy of the Almighty, "and deal damnation round the land, on each they judge his foe."
Nor do I believe that your own heart responds to such sentiments, or that in your cooler moments you can possibly believe them correct. The tongue is an unruly member, and he who talks much, will sometimes talk unwisely. We are told that although man can tame the beasts of the forest, "the tongue no man can tame." "Behold," (says the apostle,[[84]]) "how great a matter a little fire kindleth." "Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren these things ought not to be so. This wisdom descendeth not from above, but is earthly, sensual, devilish. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. And the fruit of righteousness is sown in peace, of them that make peace."