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upon; in the very hour when his help is needed, he will be found on the wrong side; his influence will be given for the suppression of any efficient anti-slavery action. Such, it ought to have been expected, would be the course of Mr. Beecher, when the question was brought up in the Plymouth Church, whether their funds should be given to the American Board or the American Missionary Association.”

And the abolitionists in council assembled took action as follows:-“Resolved, That we have seen without astonishment that slaveholders and their accomplices, in defending the accursed slave system, are driven to deny and ignore all the self-evident truths pertaining to human rights —that even their gifted and ever-zealous ally, the late Rufus Choate, in their behalf, blasphemed the Declaration of Independence into a sounding tirade of 'GLITTERING GENERALITIES !' But when an eminent teacher of religion, like Henry Ward Beecher, for the same unhallowed purpose, boldly inculcates that sin also is but another 'glittering generality,' that there is no sin in itself; that 'nothing is bad, per se; and nothing is good, per se;' and that these are only scholastic subtleties;' and that the great American Board of Missions is a true exponent of Christianity, and not only worthy of support, but is pre-eminently the chosen instrumentality for the world's salvation, notwithstanding that its religion includes slaveholding and slavetrading, even to the separation of parents and children; we are constrained to believe, from such

revelations, that the age of wonders has not ceased and that slavery has done its most fearful, fatal work on the Northern Pulpit — though we cannot but rejoice that the infidelity of Beecher is now revealed ; and that not even his brilliant eloquence and shining talents can longer mislead the people, perverting and poisoning the public conscience and character.”

How complete is the case against Mr. Beecher, both in regard to “distortion" and the remarks of his being taken from their connective and qualifying circumstances !"

But Mr. Beecher says also that they are“ irrelevant.” In what respects? In regard to himself and the object of his mission to this country. As for ourselves we most profoundly pity the man who could in America avow that there was no malum in se in slavery, and in England denounce it as a "cancer, nuisance, dragon, devil,” and pray that “it may go to hell with its attendant horrors.” The man who could make the slaveholder “a good Christian," and then exultingly avow that he would give his last dollar and child to butcher him—the man who put actual slaveholders before William Loyd Garrison, Wendel Philips, and Arthur Tappan, whom he called “violent reformers ;" and then discards the slaveholders and welcomes to his embrace the “violent reformers” so called, avowing that “he is not worthy to unloose their shoes !” Such a man ought to be pitied and prayed for ; and so ought to be the men who, in the face of these immense deficiencies, introduce him intu their pulpits to plead the cause of freedom, turn up their faces beaming with delight to receive him at public meetings, bespeak the attention of mankind in the columns of the press on his behalf, as an uncompromising advocate ”—the “ Jupiter Tonans of the New World,” etc., and give farewell banquets in his honour and favour!

J. R. BALME. 56 Islington, January 27, 1864.

ENGLISH AND AMERICAN DIVINES.

To the Editors of the Liverpool Mercury.

GENTLEMEN, -In to-day's Mercury I observe a letter on the “American Question," from the pen of one who signs himself “Joseph Parker." Now, as this signature is apt to mislead, I would suggest to your readers that this "great gun" in favour of the South must not be confounded with the Rev. Dr. Joseph Parker, the able and eloquent preacher of Cavendish Chapel, of this city. My reason for making this suggestion is simply because Dr. Parker being a member of the Union and Emancipation Society, it might seem strange that he should write such au effusion that smells so strongly of the “Southern Independence Association," alias “The Southern Club."

I may remark en passant that “Joseph Parker's." logic respecting Southern independence is merely a threadbare repetition of what one may hear any night when strangers are permitted to hear the mysterious speeches of the mystic few. Having been a thorough abolitionist long before the Union and Emancipation Society unfurled its flag, I take a special interest in such matters. In addition to this, I have a particular liking to hear the truth—the whole truth, and nothing but the truth-spoken on such a grave subject as slavery and its abolition. I confess, then, that I felt rather indignant when I read such a gross suppressio veri as “ Joseph Parker's ” letter.

Truth needs no lengthened defence—no webs of sophistry to surround it. Truth is simple, and without guile. No one in his senses will deny that the South sanctions and upholds the wicked institutions of slavery. There can be no true freedom where there is slavery; therefore, there can be no real liberty in the South till slavery is completely abolished. This is truth and logic.-Yours, &c.,

J. A. Manchester, Nov. 9, 1863.

NEW CAMBRIA, THE NEW WELSH COLONY

IN NORTHERN MISSOURI.

The following letter, says the Liverpool Mercury, is from one of the most eminent divines in America, the Rev. William R. Williams, D.D., of New York, whose own father, also a minister of the Gospel, emigrated from Wales :

New York, Oct. 22, 1863. Few regions of the United States probably present a finer field for the emigrant than the great State of Missouri. Settled by colonists of intelligence, principle and energy, it is likely to exercise a pivotal influence in the great conflict now going on between freedom

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