6. A pouring out the spirit of prayer.

7. A blessing upon the various enterprises to advance the kingdom of Christ at home and abroad.

These, and a multitude of blessings of an infinitely various character, would be the portion of this nation, if the commands of God's word were obeyed, and the oppressed set free.

III. The imperative duty of such as desire to advance the blessedness and prosperity of their country in church and state, by bringing the people to true repentance.

Cry aloud, spare not, fc.'

These words implied the adoption of all proper means of exhibiting, clearly and universally, the transgressions of the people. These means should be open, bold, unsparing, effectual. The drowsiness, deafness, indifference, avarice, and blindness of the people required a searless and unsparing denunciation of sin.

Not only was it our duty to show the folly, inexpediency unprofitableness, and impolicy of slavery, but ihe transgression and the sin of slavery.

Much fault was in the present day found with the measures of certain Abolitionists, because their measures were strong, bold, and unsparing. Let it be remembered, that crying aloud' was God's method-God's command.

Finally—God's promises were invariably connected with obedience to certain commands, having reference either to the outward conduct or the dispositions of the heart. In the case in question, if the duties prescribed were not performed, instead of the blessings promised, their opposites would be our lot. Instead of light, there would be darkness. Instead of reputation, dishonor and infamy. Instead of light and comfort, horror and shame. Instead of moral and physical fertility, all would be barrenness. Instead of advancement, decay. Instead of strength, weakness. Instead of guidance, perplexity. Instead of salvation, dishonor and destruction.

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Mr. Thompson's remarks on the question, · Would the slaves of this country be justified in resorting to physical violence to obtain their freedom ?- From the Liberator of April 18, 1835.

Mr. Thompson addressed the meeting, and spoke at very considerable length, but we are only able to furnish a few of his remarks.

He differed altogether from a gentleman who had gone before him, who considered the question ill-judged and ill-timed. He (Mr. T.) regarded it as both necessary and opportune. The principles of abolitionists were only partially understood. They were also frequently willfully and wickedly misrepresented. Doctrines the most dangerous, designs the most bloody, were constantly imputed to them. What was more common, than to see it published to the world, that abolitionists were seeking to incite the slaves to rebellion and murder? It was due to themselves and to the world, to speak boldly out upon the question now before the meeting. Christians should be told what were the real sentiments of abolitionists, that they may decide whether, as Christians, they could join them. Slaveholders should know what abolitionists thought and meant, that they might judge of the probable tendency of their doctrines upon their welfare and existence. The Slaves should, if possible, know what their friends at a distance meant, and what they would have them do to hasten the consummation of the present struggle.

If any human being in the universe of God would be justified in resorting to physical violence to free himself

from unjust restraints, that human being was the American Slave. If the infliction of unmerited and unnumbered wrongs could justify the shedding of blood, the slave would be justified in resisting to blood. If the political principles of any nation could justify a resort to violence in a struggle against oppression, they were the principles of this nation, which teach that resistance to oppression is obedience to the law of nature and God. He regarded the slavery of this land, and all christian lands, as the execrable sum of all human villanies '--the grave of life and loveliness—the foe of God and man--the auxiliary of hell—the machinery of damnation. Such were his deliberate convictions respecting slavery. Yet with these convictions, if he could make himself heard from the bay of Boston to the frontiers of Mexico, he would call upon every slave to commit his cause to God, and abide the issue of a peaceful and moral warfare in his behalf. He believed in the existence, omniscience, omnipotence and providence of God. He believed that every thing that was good might be much better accomplished without blood than with it. He repudiated the sentiment of the Scottish bard

• We will drain our dearest veins,

But we will be free.
Lay the proud oppressor low,
Tyrants fall in every foe,
Liberty's in every blow,

Let us do or die.'

He would say to the enslaved, 'Hurt not a hair of your master's head. It is not consistent with the will of

your God, that you should do evil that good may come. In that book in which your God and Saviour has revealed his will, it is written-Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you ; that ye may be the children of your Father which is in heaven. Avenge not yourselves, but rather give place unto wrath.'

He (Mr. T.) would, however, remind the master of the awful import of the following words—Vengeance is mine; I will repay, SAITH THE LORD.'

To the slave he would continue-Therefore, if thine

enemy hunger, feed him; if he thirst, give him drink. Be not overcome of evil, but overcome evil with good.'

Mr. Thompson also quoted Eph. vi. 5; Col. iii. 22; Titus ii. 9; 1. Peter ii. 18—23. In proportion, however, as he enjoined upon the slave patience, submission and forgiveness of injuries, he would enjoin upon the master the abandonment of his wickedness. He would tell him plainly the nature of his great transgression--the sin of robbing God's poor,-withholding the hire of the laborer,trafficking in the immortal creatures of God. He did not like the fashionable, but nevertheless despicable practice of preaching obedience to slaves, without preaching repentance to masters. He (Mr. T.) would preach forgiveness and the rendering of good for evil to the slaves of the plantation ; but before he quitted the property, he would, if it were possible, thunder forth the threatenings of God's word into the ears of the master. This was the only consistent course of conduct. In proportion as we taught submission to the slave, we should enjoin repentance and restitution

upon the master. Nay, more, said Mr. Thompson, if we teach submission to the slave, we are bound to exert our own peaceful energies for his deliverance.

Shall we say to the slave, 'Avenge not yourself,' and be silent ourselves in respect to his wrongs?

Shall we say, 'Honor and obey your masters,' and ourselves neglect to warn and reprove those masters ?

Shall we denounce 'carnal weapons, which are the only ones the slaves can use, and neglect to employ our moral and spiritual weapons in their behalf?

Shall we tell them to beat their swords into ploughshares,' and their spears into pruning-hooks,' and neglect to give them the 'sword of the spirit, which is the word of God ?'

Let us be consistent. The principles of peace, and the forgiveness of injuries, are quite compatible with a bold, heroic and uncompromising hostility to sin, and a war of extermination with every principle, part and practice of American slavery. I hope no drop of blood will stain our banner of triumph and liberty. I hope no wail of the widow or the orphan will mingle with the shouts of our Jubilee. I trust ours will be a battle which the · Prince of Peace' can direct, and ours a victory which angels can applaud.


New YORK, APRIL, 1835.

My Dear Sir:- An opportunity offering of sending to Boston, I embrace it to put you in possession of two numbers of the last London Abolitionist.

You will perceive that the Editor is of your opinion, in reference to the merits of the letter sent by the Baptists here to their brethren in London. An esteemed

An esteemed friend, a Baptist in Glasgow, James Johnson, Esq., in a letter received from him this morning, says, how I blush for my brethren, the Baptists of America ! How could they pen such a paper as that they have sent to the denomination in London? I suppose you have seen it, and cut it up, and exposed it as it deserves. There is no shame with slavery: it degrades the oppressor as iniich as it degrades its victim. Ministers of the gospel, in that shameless defence of slavery, are found saying, 'The existence of our (national) union and its manifold blessings, depends on a faithful adherence to the principles and spirit of our constitution on this (slavery!) and all other points.' 'Away!' I think I hear you say, with all these fancied blessings, rather than that cruelty, injustice, lust and licentiousness be permitted to disgrace the nation, insult God, and defy his righteous government! O Lord, arise for the help of the oppressed !'

Dr. F. A. Cox of Hackney, near London, and the Rev. Mr. Hoby of Birmingham, arrived in safety in this city on Monday, and this morning departed for Philadelphia, on their way to the Baptist triennial convention in Richmond, Virginia. I earnestly pray that wherever they go, they may be disposed to bear an uncompromising testimony against the heaven provoking, church-corrupting souldarkening and destroying abomination of this landagainst a system which holds tens of thousands of the

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