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it not really so? If not, how can it be otherwise? How can the scheme of " universal Colonization” succeed without the continuance of that prejudice? How can Abolition succeed, with it? And how can the Abolitionist "press abolition” without pressing against the fundamental principle of Colonization ?
7. I will mention but one more obstacle in the way of a cooperation between Abolitionists and Colonizationists. That obstacle is found in the position now assumed by the American Colonization Society and the free people of color. Until recently, it has been supposed that the Society and its friends would frown indignantly on any attempt to remove the free people of color, without their consent. Assurances understood to amount to this, have been repeatedly made, and are even still continued. But with what color of consistency, the following facts may show. The Legislature of Virginia has made an appropriation to the funds of the Society, for the purpose of assisting in the removal of the free people of color, in that State. It is carefully provided that these funds shall not be applied to the removal of slaves hereafter set free. It was admitted by the advocates of that law, that its object was the removal, at all events, of the free people of color. Some of them went so far as to propose a clause in the same act, providing for their forcible ejectment: and the only reason why it did not pass was because it was sug. gested that the means heretofore used, that of whipping, mobbing, &c. could be made to answer all the purposes of a legal enactment, for the present : but if necessary, the legal provision, it was said, could be added afterwards. Such was the enactment appropriating funds for the American Colonization Society, and in direct allusions to its "liberal" provisions, the Secretary of the Society has lately published an advertiser, ent, inviting emigrants from Virginia. This may be called “ removing the free people of color with their own consent.” But, with their present views of the “riglits of man," Abolitionists cannot but consider it a high-handed and aggravated persecution, and they cannot conscientiously “co-operate” with a society that “co-operates with Virginia in an act so unjust and disgraceful.
Such, I conceive, are the principal obstacles existing in the minds of Abolitionists in general, which prevent a " co-operation between themselves and Colonizationists.” If these obstacles can be removed, or shown to be ideal and imaginary, I have no doubt that a “co-operation” between them, will immediately take place.
And, not to be wanting, on our part, I will now specify, in a condensed form, the course I suppose to be necessary in order to produce the desired “co-operation.”
Hitherto, I have spoken of Colonization, as I supposed it to exist in the views and plans of its leading friends, including the present Secretary of the Colonization Society. (I have made no mention of the views and plans of those members of the Society, whether a majority or otherwise, who are dissatisfied with the views I have described, and displeased with the members who advocate them; on the ground that they are too favorable to emancipation. That the Society has such members, who really seek to render it subservient to the continuance of slavery, is a fact which no intelligent man will deny; but I wished to put the most favorable construction on the Society, and have only exhibited what I understand to be the views of the emancipation party-so called—among the members of the American Colonization Society.}-But in distinction from all this, I will now speak of Colonization, as it might perhaps, be conceived to exist, and as it may hereafter exist; nor can I be certain that the picture I shall now exhibit
, may not meet the views of very many who now support the present American Colonization Society.
Suppose a Colonization Society to exist, which is not propos. ed as a remedy, either wholly, or in part, for slavery; suppose it never to have passed or threatened any censures against Abolition Societies, or their supporters; suppose the influence of its leading
; friends and publications to be in no way hostile to the principles and plans of immediate emancipation ; suppose the objects of the two societies in no degree to clash with each other, so that the success of the one to involve the defeat of the other ; suppose the Colonization Society to make no appeals founded on the prejudice of color, or on the supposed impossibility of raising the colored people to the “possession of the blessings and privileges of honorable” American “ citizenship and Christianity." Suppose it to hold no communion, and exert no “co-operation” with expatriating Legislatures and other persecutors of the free colored man ;-suppose, in a word, that it assumed, toward the colored people, no bearing different from that which would characterize a benevolent association for assisting such white citizens as, without direct or indirect persecution, should desire to establish a colony at Oregon, or elsewhere ;-suppose it to be a Society for planting a colony in Africa or elsewhere, on Christian principles, for the civilization of Africa, by appropriate moral influences without the aid of the sword, and unaccompanied with strong drink ;-suppose such a Colonization Society, I say, and I have no doubt of an immediate and hearty “co-operation" between such Colonizationists and the friends of inmediate emancipation.
And it gives me pleasure to add, that since I commenced writing this article, I have heard it rumored that a distinguished
gentleman of your “ city of the pilgrims” heretofore a friend and patron of the American Colonization Society has conceived the plan of a new colony, on principles similar, if not identical with those I have just delineated. I hope he will soon publish the details of his plan, and that they may be such as Abolitionists and Colonizationists can unite in adopting.
DUTIES OF PRIVATE CHRISTIANS.
The Church of Christ may be likened to an army under the guidance of an invincible leader, pressing on to sure and universal conquest. The kingdoms of the world are to become the kingdom of the Lord. Idolatry and every heathen superstition are to be driven frora the earth, and the empire of holiness is to be every where established. To such a glorious triumph of the Gospel every intelligent Christian looks forward with joyful hope and confident expectation. The eye of faith fastens on those bright millennial scenes which stand forth in bold delineation on the pages of inspired prophecy, and which animated Apostles and Martyrs amid the revilings of an ungodly world and the devouring flames of persecution.Were not the promises of God explicit that his glory will one day fill the earth, the humble believer might despond and give over all exertion to extend the blessings of his religion beyond the present bounds of Christendom. From the slow and frequently interrupted progress of Christianity since the first announcement of its glad tidings to shepherds on the hills of Palestine, he might be led to conclude that it was a religion destined, not for the whole, but for a part only, of mankind, and that his efforts should be directed to the increase of piety in Christian communities, rather than to the propagation of Christianity among heathen and Mohammedan nations. But as it is, there is no room for doubt or scepticism, as to the final prevalence and subduing power of the Gospel, to one who receives the Bible as the word of God. Nor can any thing but wilful blindness fail to perceive that within the last half century, the light of Divine truth has made great and prosperous advances. Amid some of the darkest portions of heathenism, there are radiant spots whose brightness is beginning to be diffused, and will soon spread itself over every adjacent region. Both in the providence of God and in the movements of the
Church, there are evident indications that the latter-day glory is drawing nigh.
It is right and reasonable that Christians should frequently contemplate the coming strength and glory of the church, and the actual fulfilment of all the divine promises respecting the final triumphs of pure and undefiled religion. For their encouragement, as well as for the exercise of faith, were these promises given. But it must not be lost sight of, that this sublime result is to be achieved through the instrumentality of God's people. The work of evangelizing the world, is the work of Christians--God has made it thus, and to them as dependent on him, he looks for its complete and speedy accomplishment
In order to the increase and spread of religion, Christians must exemplify its excellence in a blameless life, and its power in their zeal and efforts for its progress. All who hope they have been the subjects of spiritual regeneration, should feel that they were separated from the world expressly for the honor and service of the Redeemer. It was not merely for their sake or that they might escape perdition; but also that Christ might be glorified, that they were called. At the moment they renounced their allegiance to Satan and chose Immanuel for their king, they were expected to gird on the panoply of the Gospel, and resolutely prepare themselves for action. They were supposed to have counted the cost, and to have entered upon
the Christian warfare with a valiant and devoted spirit. The rewards they hope to obtain are promised only to the faithful and persevering. Desertion is certain death, and habitual indolence or fainting by the way, is little short of it. Every individual follower of Christ, whether young or old, rich or poor, weak or strong, is exhorted and commanded to exert all the powers of his being in the cause of his divine Master. None is allowed to bury a single talent in the earth, or neglect any practicable means of increasing his power of usefulness. It has been unalterably decreed, that none whose delight is ease and slothfulness, shall participate in the blessedness of heaven. The Lord Jesus has no mansions in his Father's house, no royal seats, no starry crowns of glory, for such as cannot endure his service on earth.
Hardly any remark is more common than that all classes of Christians may be expected, at the present day, to expend freely their united and diversified efforts in the cause of Christ ; and surely no truth can be more undeniable. A professor of religion in any circumstances, unless actually incapacitated by Providence, who should openly plead exemption from the ac
tive duties of Christianity, would be justly deemed the victim of self-delusion or a hypocrite. That charity must be blind, which does not see in the case of such a one, the most fearful indications of coining perdition. Tried by the infallible rule, “He that loveth me will keep my words," he is found a stranger to the love of Christ.
The simple admission in general terms, of the truth, that no Christian has any further evidence of his good estate than he finds in himself a willingness and desire to do his utmost for the promotion and diffusion of evangelical religion, is of little practical efficacy. Experience proves it to be so. It too seldom prompts to those specific acts and that specific course of conduct, which the acknowledged obligation requires. The great body of professing Christians accomplish but little, compared with what they might accomplish, in their appropriate spheres of influence and exertion. Much of their work is left undone, for the neglect of which they can offer no excuse. Opportunities for doing good pass away in rapid succession; but the report they bear to heaven is full of condemnation, and will stand recorded against them, till the day of the Lord Jesus.
Why is it, we would ask, that while Christians are thus professedlý agreed, as to the extent and imperiousness of their duty to use all possible effort in carrying forward the cause of Christ, so little, so very little comparatively, is done? Is it because their inward convictions do not correspond with their professions? Have they one purpose in their hearts, and the profession of another on their tongues ? We would not, we cannot believe it. We rather give them full credit for sincerity when they pray that they may be faithful in all the work which God has given them to do. We know that true and sincere Christians may be greatly deficient in duty. They may even mourn over their short-comings, and still do little by way of amendment. They may desire and design to accomplish many a good work, which, though practicable, they utterly fail of doing. Now why is it so? It is because they do not examine the subject of duty in detail. Their views of it are too general and vague. They fix upon no specific plan of religious effort. They study not when, where and how each particular duty should be performed. They make little direct preparation for usefulness. Feeling their insufficiency, they leave for others much of the work which Providence has most evidently alloted to them. Like the young man who sighs for riches, but neglects to prepare himself for business and actually to engage in it; the Christian who longs to be rich in good