A Letter to the Hon. Samuel A. Eliot, Representative in Congress From the City of Boston, In Reply to His Apology For Voting For the Fugitive Slave Bill.Dexter, Franklin
Philosophy
A Letter to the Hon. Samuel A. Eliot, Representative in Congress From the City of Boston, In Reply to His Apology For Voting For the Fugitive Slave Bill.
Dexter, Franklin
Eliot, Samuel Atkins, 1798-1862; Fugitive slave law of 1850; Slavery -- United States
people at the North refused to catch slaves? Hence arose a mighty outcry
against the blending of religion with politics, and most fearful were
the anathemas against the parsons who desecrated the pulpit by preaching
politics, that is, preaching that people ought to obey God rather than
the Fugitive Slave Act. Such men were, in the language of one of the New
York commercial journals, "clerical preachers of rebellion," and their
congregations were exhorted to "leave them to naked walls." But the
leaven was at work, and an antidote was greatly wanted. Supply of course
follows demand, and forthwith there was a sudden advent of cotton
clergyman, preaching against rebellion, and cunningly confounding a
conscientious, passive disobedience with forcible resistance. Their
sermons, in which virtually
"The image of God was accounted as base,
And the image of Caesar set up in its place,"
were received with mighty applause by the very men who had been striving
to save the pulpit from all contaminating contact with politics, and the
reverend preachers of cotton politics were elevated into patriots, and
their disquisitions against the "higher law" were scattered on the wings
of the commercial press broadcast over the land.[2] The theology which
holds that the allegiance we owe to civil government binds the
conscience to obedience to its mandates, is the same with which
Shakspeare's assassin quieted his scruples when acting under the royal
command,--"If a king bid a man be a villain, he is bound by the
indenture of his oath to be one."
Public-domain text, read in full here on John Shaqi.
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