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mere political observances--for political ends. To promote the ends of war-animosity-sectarianism-controversy and strife. In a word, these outwardly holy and sancti monious Jews were HYPOCRITES, SLAVEHOLDERS, OPPRESSORS, WARLIKE POLITICIANS, neglectors of the great MORAL and social duties.

What were this people to do?

1. Loose the bands of wickedness. Dissolve every unrighteous connection. Have no fellowship with sin or sinners,

&c. 2. Undo the heavy burdens. Remove every unjust restriction, taxation and disability, &c.

3. Let the oppressed go free. Set at liberty all held in slavery. All innocent captives, &c.

4. Break every yoke. Release from servitude all held by unjust contracts. Abandon compulsory labor. 5. Feed the hungry. 6. Succor the friendless and homeless. 7. Put away pride and prejudice. 8. Refrain from injurious speech. What effects were to follow ?

1. Joy, peace, light, comfort. Then shall thy light break forth as the morning. What could be more beautiful than the figure here employed? Light-morning light--reviving light-increasing light---strengthening light -welcome light. Light after darkness. Joy after sorrow. The light of morning to the languishing patient! The light of morning to the tempest-tost mariner! The light of the morning to the sleepless captive.

2. Restoration. · Thine health shall spring forth speedily. Bishop Lowth hath rendered the passage, Thy wounds shall speedily be healed over.' And Dr. Clarke, 'the scar of thy wounds shall be speedily removed.'

3. Reputation. Thy righteousness shall go before thee.' Thy justice shall be made manifest. Thy integrity shall appear to men.

The world shall admire thy righteous conduct.

4. Defence. The glory of the Lord shall be thy rereward.' Or according to Lowth's translation—The glory of Jehovah shall bring up the rear.'

5. The spirit of prayer and the answer of prayer. · Then shalt thou call, and the Lord shall answer ; thou

Like a

shalt cry, and he shall say, Here I am'--, 'Lo, I am here.'

6. Brightness and light where all had been obscurity and darkness. Then shall thy light rise in the obscurity, and thy darkness be as the noon day.'

7. Divine direction. · The Lord shall guide thee continually: By his Word, his Spirit, his Providence.

8. Fertility, culture, beauty, order, freshness, fragrance. · Thou shalt be like a watered garden.'

9. Health, purity, perpetuity, abundance. spring of water whose waters fail not.'

10. The reparation of national dilapidations. They that be of thee shall BUILD THE OLD WASTE PLACES. Thou shalt RAISE UP THE FOUNDATIONS OF MANY GENERATIONS. Thou shalt be called the repairer of the breach, the restorer of paths to dwell in.' Or, according to Lowth, And they that spring from thee shall build the ancient ruins. The foundations of old times they shall raise up. And thou shalt be called, the repairer, of the broken mounds—the restorer of paths to be frequented by inhabitants.'

Thus, all the desolations of war and wickedness shall be repaired.

Here are promised to a just and obedient people-Light, Health, Glory, Reputation, Defence, Direction, the Spirit of Prayer, the Answer to Prayer, Restoration, Fertility, Beauty and Perpetuity.

To give the subject a present and practical bearing, he should consider generally the nature and advantages of national penitence.

I. The scriptural manifestations of a genuine national repentance.

True penitence did not consist in profession, outward prostration, dejection of countenance, bodily austerities, grievous penances, abounding ordinances, or splendid benevolent enterprises. All these might exist with Slavery, Oppression, Uncharitableness, Persecution, Proscription, and Prejudice. True repentance was a living, active principle, producing righteousness in the life-the abandonment of



God detested external humiliations and sacrifices when they were unaccompanied by poverty of soul and practical piety.

Did this nation give forth those proofs of penitence

which the scriptures required? Was there not slavery, oppression, the yoke, the putting forth of the finger, and the speaking of vanity, abroad over the whole nation and amongst professing christians, too, notwithstanding the schools, colleges, churches, Missionary Societies, Bible Societies, and other institutions that had been multiplied without number? Were the fasts of this people such as God had chosen? Look at the slave regions of the land! How black the gloom! How death-like the stillness! How deep the guilt! How awful the curse resting upon them ! Look over the entire face of the country. The general and state governments utterly paralyzed. The churches thoroughly corrupted. The people in guilty indifference. The ministers of religion almost universally dumb-or openly and wickedly vindicating oppression. Mr. Thompson then went on to specify at length the acts necessary to prove the genuine penitence of the nation.

Individuals should emancipate their slaves. The general Government should be forced by the voice of the people to purge the District of Columbia. The States should legislate in accordance with the principles of the constitution and the requirements of the text.

The churches ought to act. Let the churches preach emancipation-warn slaveholders—put them under church discipline-bear with them for a time, and if fruit be not borne, put them out of the church, which they defile by their soul-trafficking pursuits.

II. The distinguished and abounding blessings secured to a truly penitent and obedient nation.

Under this division, Mr. Thompson dwelt largely upon the safety and advantages of immediate emancipation, and illustrated those portions of the text which speak of the blessings consequent upon the adoption of a righteous, merciful and truly obedient course of conduct.

1. The spread of knowledge.
2. The dissemination of the scriptures.
3. The acquisition of national character.

4. Restoration of fertility to a now almost exhausted soil.

5. Augmentation of the wants of the population, and the consequent increased demand for the manufactures of the country.

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 fearless and unsparing denunciation of sin.

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


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. Whát 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

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