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 from all complicity with the sin of slavery, and from the unchristian customs and prejudices which have resulted from it.

The second means to he used for the abolition of slavery is "Knowledge."

Every Christian ought thoroughly, carefully and prayerfully, to examine this system of slavery. He should regard it as one upon which he is bound to have right views and right opinions, and to exert a right influence in forming and concentrating a powerful public sentiment, of all others the most efficacious remedy. Many people are deterred from examining the statistics on this subject, because they do not like the men who have collected them. They say they do not like abolitionists, and therefore they will not attend to those facts and figures which they have accumulated. This, certainly, is not wise or reasonably. In all other subjects which deeply affect our interests, we think it best to take information where we can get it, whether we like the persons who give it to us or not.

Every Christian ought seriously to examine the extent to which our national government is pledged and used for the support of slavery. He should thoroughly look into the statistics of slavery in the District of Columbia, and, above all, into the statistics of that awful system of legalized piracy and oppression by which hundreds and thousands are yearly torn from home and friends, and all that heart holds dear, and carried to be sold like beasts in the markets of the South. The smoke from this bottomless abyss of injustice puts out the light of our Sabbath suns in the eyes of all nations. Its awful groans and wailings drown the voice of our psalms and religious melodies. All nations know these things of us, and shall we not know them of ourselves? Shall we not have courage, shall we not have patience, to investigate thoroughly our own bad case, and gain a perfect knowledge of the length and breadth of the evil we seek to remedy?

The third means for the abolition of slavery is "Long-suffering."

Of this quality there has been some lack in the attempts that have hitherto been made. The friends of the cause have not had patience with each other, and have not been able to treat each other's opinions with forbearance. There have been many painful things in the past history of this subject; but is it not time when all the friends of the slave should adopt the motto, "forgetting the things that are behind, and reaching forth unto those which are before"? Let not the believers of immediate abolition call those who believe in gradual emancipation time-servers and traitors; and let not the upholders of gradual emancipation call the advocates of immediate abolition fanatics and incendiaries. Surely some more brotherly way of convincing good men can be found, than by standing afar off on some Ebal and Gerizim, and cursing each other. The truth spoken in love will always go further then the truth spoken in wrath; and, after all, the great object is to persuade our Southern brethren to admit the idea of any emancipation at all. When we have succeeded in persuading them that anything is necessary to be done, then will be the time for bringing up the question whether the object shall be accomplished by an immediate or a gradual process. Meanwhile, let our motto be, "Whereto we have already attained, let us walk by the same rule, let us mind the same things; and if any man be otherwise minded, God shall reveal even this unto him." "Let us receive even him that is weak in the faith, but not to doubtful disputations." Let us not reject the good there is in any, because of some remaining defects. We come now to the consideration of a power without which all others must fail,—"the Holy Ghost."

The solemn creed of every Christian church, whether Roman, Greek, Episcopal or Protestant, says, "I believe in the Holy Ghost." But how often do Christians, in all these denominations, live and act. and even conduct their religious affairs, as if they had "never so much as heard whether there be any Holy Ghost." If we trust to our own reasonings, our own misguided passions, and our own blind self-will, to effect the reform of abuses, we shall utterly fail. There is a power, silent, convincing, irresistible, which moves over the dark and troubled heart of man, as of old it moved over the dark and troubled waters of Chaos, bringing light out of darkness, and order out of confusion.

Is it not evident to every one who takes enlarged views of human society that a gentle but irresistible influence is persuading the human race, prompting groanings and longings and dim aspirations for some coming era of good? Worldly men read the signs of the times, and call this power the Spirit of the Age,—but should not the church acknowledge it as the spirit of God? Let it not be forgotten, however, that the gift of his most powerful regenerating