Chapter VII · THE ANARCHICAL PRINCIPLES OF ABOLITIONISM.

Nous verrons—Onward! seems to be alike the maxim and tendency of all violent reforms. It may be said, that Abolitionism has at last come to a fair and palpable denoument, in the formation of the New England Non-resistence Society, which was organized at Boston, in September, 1838, with William Lloyd Garrison, and such others, men and women, leaders. The fundamental principle of this new association is identical with that of the Abolition movement. Both hinge upon the same pivot. Indeed, it will be found, that all the violent reforms of our country are based upon this. It is stated in the Constitution of the Non-resistence Society in the following terms: “It appears to us a self-evident truth, that whatever the Gospel is designed to destroy at any period of the world, being contrary to it, ought now to be abandoned.” The mischievous element of this proposition, as reduced to practice by the violent reformers, is occult, and would appear in its naked form by substituting for the last word “abandoned,” that of destroyed—“ought now to be destroyed;” for these reformers do not admit, that those customs and laws, judged by their interpretation of the Gospel unlawful, may be retained till persuasion shall produce reform, and simply preach, that they “ought to be abandoned.” But they clearly show their meaning is, that they “ought to be destroyed” and that it is not only lawful, but praiseworthy and a duty, to destroy them. Destruction is the ruling power of the code; and society, the world, is to take its chances for the setting up of a better state of things.

Now, we maintain, that this is a fair statement of the principles of Abolitionism, and of all other of the violent movements. Their doctrine of immediatism—if we may invent a new term—is always one and the same, and always has been. Wherever they find an evil, or wrong—Down with it—is the rule. Fiat Justitia, ruat calum—a sound principle, certainly; and a good maxim, in prudent hands; but a terrible one, in rash hands.

It is a good thing, and a very instructive result, that the principles of these Destructives have at last come out, and been openly published to the world, in the Constitution and “Bill of sentiments,” adopted by the New England Non-resistance Society. There is now no longer a disguise. They openly renounce allegiance to all government: “We cannot acknowledge allegiance to any human government!” Here, then, it is, fairly ushered into the light of day—a condition of universal anarchy, the proclaimed Jubilee of these reformers. We have only to say, that this new Society has come honestly and openly to the end, to which all the Immediatists of whatever name, are rapidly advancing. The maxim—Down with it—which governs them all, and which is the soul, body, and foundation of their enterprise—cannot stop short of anarchy. There is nothing of importance in the avowed principles of this new Society, revolting and shocking as they are, which is not a legitimate consequence of Abolitionism; or, by the remotest degree of relationship, cousin-german to it. In the first place, they renounce allegiance to human government; the Abolitionists, to be consistent, ought to do the same; for they have made open war against it. They have announced the doctrine of Immediatism[1] as their fundamental principle; that also is the fundamental principle of the Abolitionists. They have levelled all distinctions in society, of rank, color, caste, and sex; and the doctrines of Abolitionism, carried out, have legitimately led them to this. They have proclaimed the Agrarian principle, in all forms of application, and denied the right of defending property, or any civil inheritance, by human authority, or force of arms; and Abolitionism requires the sanction of this principle to affect its designs. They recognise but one ruler—the King of heaven; it is equally necessary for the Abolitionists to set aside the authorities of earth. They have no country but the world, and no countrymen but mankind; the Abolitionists seem to be equally devoid of patriotism. They avow that neither nations, nor individuals, have a right to defend themselves against aggression; this will be convenient, and even necessary, to Abolitionists, in the execution of their plans. They pronounce the doctrine, that “the powers that be are ordained of God,” “an absurd and impious dogma;” this, too, will be convenient to the Abolitionists, and it might be supposed, they had adopted it. They declare against all military preparations; we presume the Abolitionists are equally unfriendly to them, as they might prove uncomfortable opponents in their career. “As every human government is upheld by physical strength, and its laws enforced virtually at the point of the bayonet,” they “repudiate all human politics” and legislation; the Abolitionists are equally averse to the “politics” and legislation of the slave-holding States, and of course to the political fabric of the Union. They deny the right of prosecution and indemnification for felony, which of course would be impossible, where there is no law; the Abolitionists deny the right of indemnification for the deprivation of property in slaves. They deny the right of all punishment for crimes; this would be extremely convenient for Abolitionists. They deny that their “doctrines are Jacobinical;” and why set up this defence before they are accused, except from the consciousness, that all the world will pronounce them so? The Abolitionists, too, as we think, are somewhat involved in this predicament. The members of this new Society are advocates of Non-resistance, on one side; and so are the Abolitionists: both are averse to being opposed, except so far as it may afford them the opportunity and title to plead the rights of the honest Connecticut negro’s conscience, who, being asked by his master, what it said, replied, “Why, Massa, it says, I won’t.” But the members of this Society are to be great fighters, after all, and that, too, in the way of aggression, as they claim the right and declare the purpose of making war “boldly, by the application of their principles, upon all existing civil, political, legal, and ecclesiastical institutions;” that is, as one, remarking well on their scheme, hath it, “to take the greatest possible pains to get mobbed, persecuted, imprisoned, hung, and murdered.” And little pity would they get. They, of course, are the framers of their own conscience, and its interpreters; and that is the empire, the rights of which they claim, under their professions of Non-resistance. Allow any man that, and what, repudiating the restraints of law, could he ask more?

But, notwithstanding the magisterial offices of society, they say, “We believe that the penal code of the old Covenant, ‘An eye for an eye, and a tooth for a tooth,’ has been abrogated by Jesus Christ,” &c. In other words, we suppose, they mean to set aside the authority of the Old Testament Scriptures; of course, the Decalogue: and in course, proceeding onward, the whole Bible. In this way, the Abolitionists would gain an important point, and procure the right of making a Bible to suit themselves. Thus endeth the career of violent reform—in universal anarchy. The New England Non-resistance Society is the climax; and it is remarkable, that there is scarcely a principle involved in the public declaration of their Creed, which, in some form of application, does not exactly suit the case and cause of the Abolitionists.—None, we apprehend, which does not very naturally and legitimately flow from it. They were Abolitionists in the previous stage of their career, and one of them was the founder of Abolitionism.[2] It only happens, that he still keeps the lead; and he and his present associates are only more consistent and more honest, in having opened the entire budget to the public gaze. There are, indeed, some few outré peculiarities of this new Association, ingeniously appended and incorporated, just enough to attract attention, and make it interesting as a curiosity. But there is nothing surprising in it, when we inquire into the causes which have generated the extravagant opinions, and set on foot the violent reforms, of our country. They may all be traced backward, through all their stages, and in all their connexions, under the broad and clear sun light of philosophical research.

It is proper to remark, that, in the comprehensive picture given in this chapter, of the principles of the New England Non-resistance Society, we have taken the liberty to lay aside the garb in which they have presented them, except here and there a literal quotation, not only for brevity’s sake, but to show them in their naked form. We think, however, that we have not misrepresented; and even if we have done so, in any slight shades, the moiety of this delicious morceau, is enough to show the taste of those who have swallowed it, and how the physic is likely to operate. As to the feature of non-resistance, it is what is vulgarly called a “fudge,” they having reserved to themselves the privilege of conscience, according to their own interpretation of its prerogatives, and moreover declared their resolute and unflinching purpose to “assail all existing institutions.” Besides, this pretension, to adopt their own language, is “a measure of sound policy;” for they could not otherwise be tolerated for a moment; and they hope to gain sympathy by appearing not to resist, while they themselves are engaged in open war on every thing that is valuable and dear to society. To show the connexion between this and things that had gone before, it is only necessary to quote one sentence from their own hand: “The triumphant progress of the cause of Temperance and Abolition in our land ... encourages us to combine our own means and efforts for the promotion of a still greater cause.” Far be it from us, however, by this allusion, to disparage the Temperance reformation, any farther than the violent and overstrained part of it is concerned. And this qualification, we trust, will be satisfactory to all, whose good opinion we have any hope of enjoying.