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declaration of independence, like our liberty, poles of contradiction in our cities, towns, and villages, are a swift witness against our whole people for treachery and folly! We have now done with you Mr. Vincent, and you can take your Bolton placards or bill-posters and your “Great Rebellion” with you.
Mr. Mason Jones according to the Manchester E.caminer and Times, Feb. 24, 1864, in a lecture delivered at Halifax, is reported to have said that “he denounced the blasphemous utterances of the Rev.Dr. Palmer, who maintained that slavery was a divine institution, remarking that though he had never met him in a dark lane, yet he did not hesitate to say that if he could lay his hands on the Dr. he would string him up as high as heaven. (Loud cheers.) Many have felt it inconvenient to be surrounded with the broad light of heaven, and be subject to the public gaze in the performance of atrocious deeds, and therefore have waited with feverish anxiety for the evening shade to cover them when they have sneaked their way into “dark lanes” where they have laid “snares privily," and carried out their diabolical schemes, exclaiming “who shall see them?” And we are sorry that Mr. Jones, in aspiring to Caloraft's situation, should seek to stand out in his new character associated with “ dark lanes.” But if Mr. Jones was to commence his work nearer home, and to hang all clergymen or ministers who maintain that slavery is a divine institution in this country, or in the Northern States of America first, Dr. Palmer would have a long lease
of his life before his turn came round. If Mr. Jones is ignorant of this fact, he ought to know that there are many, very many Bible defenders of slavery in this country amongst the avowed ministers of Christ. The writer met with one in Edinburgh, who turned down the chapter and verse in the Epistles of Saint Paul. From another in Manchester he received a tremendous castigation, because he could not see and feel as his reverence saw and felt in regard to slavery on Bible grounds. By another of these Bible defenders of slavery the writer was denounced and ostracised for twenty years before he left this country for America for the unpardonable sin and crime of calling in question his ipse dixit, in the assumption of arbitrary power, and exercising the right of private judgment, and honouring his convictions in accordance with Noncomformist theory and acknowledged polity.
But whilst Mason Jones would find plenty of work in his new occupation in this grand old country, so consecrated with hallowed spots, so precious with the memories of the good and great, and so ennobled with the priceless gem of liberty, in the Northern States of America he would find quite a “heap " more of such work to do, than he would find here. He would find in accordance with his theory, a fitting subject on whom to try his hand in the Rev. H. J. Vandyke of New York, who, unrebuked by his copresbyters, boldly asserted “ that the idea of property in man is an enormity and a crime, blasphemes the name of God and his doctrine," so that if blas
phemers are to be hung at once, a struggle for dear life would commence in the dark lane," amidst fierce recriminations, as each one would charge upon the other that he was the proper person to be hung; but should Jones succeed in despatching his victim, and take up a work called “Sable Cloud," written by Dr. Nehemiah Adams of Boston, he would find that Adams wore the brand of criminality on his forehead, since he maintains that God ordains the subjection of one race to another, and makes bondage one of his ordinances as well as war!” After putting Dr. Adams on the drop, he would have little trouble on deciding on the merits of the Right Rev. Bishop Hopkins, as on reading over the roll of Bible defences which were lately published from his pen, in the Morning Herald and Standard, he would soon put him under the beam. Mr. Jones would probably discover some emotion in the case of the Rev. Dr. Gardiner Spring, since he and Dr. Murray have got one redeeming quality in the eyes of Jones' friend, Mr. Beecher, namely, that of wadding the cannon to shoot down the Britishers in the war of 1812, with the contents of Bibles and Hymn Books; but ah, that awful avowal, when Dr. Spring said, “if by offering one prayer I could liberate every slave, I would not be the man to offer that prayer,” dries up his compassion, and nerves his arm to put the rope round his neck.
And has it come to this my friend Beecher, that I must hang you, says the hangsman Jones ? Have you been uttering blasphemous sentiments on the
slavery question ? Holding the circular of the Church Anti-slavery Society for 1860 in his hands, the reverend criminal says, the executive of the above society have laid to my charge the crime, that "in order to save an assumed principle in ethics, I avowed there was no malum in se in slavery, and to prevent the moral obloquy of mankind, and of the churches from settling down upon slaveholding and the slaveholder, I reduced to the last shift of maintaining that the term slaveholding cannot be held as an invariable equivalent for holding human beings as property, so that slaveholding is not inherently sinful, although the holding of beings as property I admit to be an immorality, the renunciation of which ought to be made a condition of membership in the Christian Church !
“I am very sorry for you, and pity you,” says the hangman to Mr Beecher, “but if I don't hang you, I shall lose my ‘shiners,' ” and so on goes the
rope and down falls the drop! But in the "Flowery Land,” of the Northern States, there are so many ecclesiastical criminals, that Jones, in order to make progress in his work, is required to bring them on to the scaffold in larger numbers, and the more the merrier for the hangsman, as he is anxious to prosper in his calling like other people. In the circular already referred to, the executive of the Church Anti-Slavery Society say, “we have seen an association formed by prominent evangelicals of the North, called the American Society for Promoting National Unity in the Preparation and Diffusion of Tracts Intended to Prove
the 'Justice and Beneficence of African Slavery,'” so that if Jones does all the work required of him in the Northern States, the Rev. Dr Palmer would have a 'long respite. J. E. Cairnes, A.M., in a Tract called, “Who are the
a Canters," says the Northern people have never thought nor said that slavery was a sin, that as such it was to be renounced by all means, abolished at any cost—this is the creed of abolitionism. The Northerners as a people have never accepted this doctrine. Until recently they were content to tolerate slavery, and have freely said so. Now, indeed, they are opposed to slavery, they have changed their view, (and the change embodies the whole significance of Mr Lincoln's election) but even now they are opposed to it, not because it is a sin, but because it is a nuisance. Some men scent carrion in every breeze, but it does not require any strong olfactory nerves to scent wherein the carrion is, when J. E. Cairnes, M.A., a person who has entered the lists for the North and freedom, and sought to carry off the palm of victory in the race for the championship against all competitors, only contends for a people who “embody the whole significance of Mr Lincoln's election," which significance, from the key given by Mr. Cairnes in his quotation of Lincoln's letter to the Hon. Horace Greeley. proves him to be in his claim to be styled an abolitionist, one of the most gigantic swindles and abominable frauds of the ages. When, therefore, J. E. Cairnes, M.A., takes into his embrace President Lincoln, and lifts