If then such would be the effect upon us, placed in the circumstances of the Southerner, is it right or judicious, or prudent, to assail him with abuse, accuse him of conduct to which Abolitionists have driven him, or continue to encourage and pursue a system which, so far from accomplishing the desired object,
tends only to augment the sufferings of the slave, and to produce consequences the most awful and calamitous to all concerned, both to whites and to blacks!
Again, the slave is taught, in those Abolition productions, to consider all slave-holders, cruel tyrants! This statement, no man, with any regard for truth, or possessing the least information or reflection, will venture to affirm. How galling, therefore, must it be, for those conscious of rectitude, to have the crimes of others attributed to them! How would the Abolitionists of this City, or of Boston, like to have it proclaimed to the world, that all the married men in these two cities are cruel and unnatural, husbands, masters, and parents; because there are some persons in those places, who richly deserve to be so designated? Moreover, I am convinced that there are in these, our cities, ten cruel and unnatural (white) parents, husbands, and masters, to one cruel and unnatural slave-holder in the South! What think you of that, Mr. Abolitionist? I would recommend you to "cast the beam out of thine own eye, and then shalt thou see clearly to cast the mote out of thy brother's eye;" and to recollect the admonition of the sacred writer, "Therefore, thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God!" (Rom. ii. 1-3.)
Let us now contrast the advice and commands of Christ and of his Apostles, with the advice and doctrines of Abolitionists—
| The Bible teaches— | Abolitionism teaches— | ||
|---|---|---|---|
| 1. | "Having food and raiment be therewith content." | 1. | Be not content with food and raiment unless you get free! |
| 2. | "Let every man abide in the same calling wherein he was called."—1 Cor. vii. 20. | 2. | Let no slave abide for one moment as such, if he can get off! |
| 3. | "Art thou called being a slave,[33:A] care not for it."—1 Cor. vii. 21. | 3. | If you are a slave never cease caring for it! |
| 4. | "If thou mayest (can lawfully) be made free, use it rather."—1 Cor. vii. 21. | 4. | Whether thou mayest or mayest not (lawfully or unlawfully) get free! |
| 5. | "Slaves, be obedient to them that are your masters, according to the flesh."—Eph. vi. 5. | 5. | Slaves, be not obedient to your masters; but leave them as quick as you can! |
| 6. | "Slaves, obey in all things your masters."—Col. iii. 22. | 6. | Obey your masters as little as possible, that they may be compelled to cast you off! |
| 7. | "Let as many slaves, as are under the yoke, count their own masters worthy of all honour."—1 Tim. vi. 1. | 7. | Masters are worthy of no honour or respect, but contempt and infamy! |
| 8. | "Let those who have believing masters, not despise them."—1 Tim. vi. 2. | 8. | There are no slave-holders believers:—despise them all! |
| 9. | "Love them that hate you, and do good to them that despitefully use you."—Matt. v. 44. | 9. | Hate your masters, for they oppress you: and do evil to them, for they despitefully use you! |
| 10. | "Love your enemies."—Matt. v. 44. | 10. | Your masters are your enemies, therefore despise them. |
These few instances will show how different is the spirit which guided the sacred penmen, and that which now actuates the Abolitionists.—If there were no other evidences that Abolitionism is not the cause of God, the foregoing ought to be sufficient to convince every
man who believes in the divine origin of the Sacred Scriptures, and who is willing to submit his judgment to the authority of HIM, "whose ways are not as our ways, and whose thoughts are not as our thoughts."
I think I have now fully proved my propositions, viz., "that the principles of Abolitionism are injurious to the slaves themselves, and are contrary to the express commands of God."
We shall now accomplish to the fullest extent the professed wish of Abolitionists, and see what would be the probable result! Suppose I possessed the power of granting, at the stroke of my pen, instantaneous emancipation to all the slaves in America, and were this moment to issue the following proclamation: "To all whom it may concern, greeting! I do hereby command and order, that all slaves throughout the Union be instantly set free, and they are now free accordingly!" Let us now ascend in a balloon and take a view of TWO MILLIONS AND A HALF, of poor, ignorant, pennyless, men, women, and children, cast abroad on the world, without a home—without a guide—without "caution, prudence, or judiciousness!" Is not this exactly what you want, Mr. Abolitionist? What awful consequences must ensue! Not so much to the whites, but more particularly to the poor ignorant people of colour! Can that be called friendship, or charity, or philanthropy, which would lead to such a result? Those ignorant, poor, unprotected, people have now liberty! Will liberty cover them—feed them—protect them—stop the crying of the hungry child—or the cravings of the famished mother? What have they given for this liberty; and what have they got by it? They have given up, peace, plenty, protection, and contentedness! And they have got liberty, with starvation,
anxiety, and want! What a glorious exchange! What a profitable bargain! How thankful they ought to be, to their pseudo-friends, the Abolitionists!