An apology for abolitionists: addressed by the anti-slavery society of Meriden, Conn., to their fellow citizensAnti-slavery Society of Meriden, Conn.
Philosophy
An apology for abolitionists: addressed by the anti-slavery society of Meriden, Conn., to their fellow citizens
Anti-slavery Society of Meriden, Conn.
Abolitionists -- Connecticut -- Meriden; Slavery -- United States; Slavery -- United States -- Societies, etc.
We are accused of _sending papers to the slaves_. The charge is
false. Our publications are sent exclusively to the free white
population. Were it in our power to send to the slaves, we should
indeed rejoice at it. If they could read and the mails would carry
them papers, we would prepare tracts on purpose for them, explaining
the doctrines and duties of christianity, inculcating the forgiveness
of injuries, the patient endurance of wrong, the faithful service of
their masters, until such time as they _can be made free_. We would
even send them the Bible, which says: “Woe unto him that buildeth his
house by unrighteousness and his chambers by wrong; _that useth his
neighbor’s service without wages and giveth him not for his work_.”
Jer. xxii, 13.
The foregoing are current objections to _specific_ measures of the
Abolitionists. There are other objections of a more general and
sweeping character, which go to condemn _all_ our measures, calling
upon us to disband our societies, to dismiss our agents, to break up
our printing presses, and interfere in no way with Southern Slavery.
We can give these only a brief notice.
It is a current objection to our enterprise, that _Slavery is
no concern of ours_: that the South alone is interested in the
subject, and we have no right to _interfere_. Interference is a very
indefinite term. We acknowledge we have no right to interfere by
force of arms; and have ever disclaimed the intention of interfering,
except by the constitutional and peaceable action of Congress,
and the application of truth to the hearts and consciences of our
southern brethren. As to our having no right to interfere in _this
manner_, because Slavery is no concern of ours, it is a strange
doctrine to be promulgated in the nineteenth century by republicans
and christians. What interest had we in the struggle of Greece and
Poland with Turkish and Russian despotism? What concern have we in
the moral and political degradation of the Hindoo, Hottentot and
Chinese? We have the answer in the motto of the christian church:
OUR COUNTRY IS THE WORLD, OUR COUNTRYMEN MANKIND. As christians
we are concerned for the spiritual welfare of all classes at the
South; the great mass of whom are now sunk in infidelity and vice.
Their alarming destitution of the means of religion, and the general
corruption of their morals, are justly attributed to Slavery. What
would become of the virtue, intelligence and religious institutions
of Meriden, if all the real estate and all the inhabitants of the
town, were held as property by one man? He might be an infidel;
and if he were a christian, what dependence could be placed on
him to support the gospel, or what confidence would the oppressed
people have in his religion? Such is the state of things at the
South. Slavery not only creates a distaste for true religion, but
withdraws from its support the laboring class, which in every free
country, embodies a great proportion of the most devoted and liberal
christians.
Public-domain text, read in full here on John Shaqi.
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