Mr. Thompson addressed the meeting, and spoke at very
considerable length, but we are only able to furnish a few of his remarks.
He differed altogether from a gentleman who had gone before
him, who considered the question ill-judged and ill-timed. He (Mr. T.) regarded
it as both necessary and opportune. The principles of abolitionists were only
partially understood. They were also frequently willfully and wickedly
misrepresented. Doctrines the most dangerous, designs the most bloody, were
constantly imputed to them. What was more common, than to see it published to
the world, that abolitionists were seeking to incite the slaves to rebellion
and murder? It was due to themselves and to the world, to speak boldly out upon
the question now before the meeting. Christians should be told what were
the real sentiments of abolitionists, that they may decide whether, as
Christians, they could join them. Slaveholders should know what
abolitionists thought and meant, that they might judge of the probable tendency
of their doctrines upon their welfare and existence. The Slaves should,
if possible, know what their friends at a distance meant, and what they would
have them do to hasten the consummation of the present struggle.
If any human being in the universe of God would be justified
in resorting to physical violence to free himself from unjust restraints, that
human being was the American Slave. If the infliction of unmerited and
unnumbered wrongs could justify the shedding of blood, the slave would be
justified in resisting to blood. If the political principles of any nation
could justify a resort to violence in a struggle against oppression, they were
the principles of this nation, which teach that resistance to oppression is
obedience to the law of nature and God. He regarded the slavery
of this land, and all christian lands, as “the execrable sum of all human
villanies” — the grave of life and loveliness — the foe of God and man — the
auxiliary of hell — the machinery of damnation. Such were his deliberate
convictions respecting slavery. Yet with these convictions, if he could make
himself heard from the bay of Boston to the frontiers of Mexico, he would call
upon every slave to commit his cause to God, and abide the issue of a peaceful
and moral warfare in his behalf. He believed in the existence, omniscience,
omnipotence and providence of God. He believed that every thing that was good
might be much better accomplished without blood than with it. He repudiated the
sentiment of the Scottish bard—
“We will drain our dearest veins,
But we will be free.
Lay the proud oppressor low,
Tyrants fall in every foe,
Liberty’s in every blow,
Let us do or die.”
He would say to the enslaved, “Hurt not a hair of your
master's head. It is not consistent with the will of your God, that you should
do evil that good may come. In that book in which your God and Saviour has
revealed his will, it is written — Love your enemies, bless them that curse
you, do good to them that hate you, and pray for them which
despitefully use you and persecute you; that ye may be the children of your
Father which is in heaven. Avenge not yourselves, but rather give place
unto wrath.”
He (Mr. T.) would, however, remind the master of the awful
import of the following words — “Vengeance
is mine; I will repay, saith
THE LORD.”
To the slave he would continue — “Therefore, if thine enemy
hunger, feed him; if he thirst, give him drink. Be not overcome of evil,
but overcome evil with good.”
Mr. Thompson also quoted Eph. vi. 5; Col. iii. 22; Titus ii.
9; 1. Peter ii. 18–23. In proportion, however, as he enjoined upon the slave
patience, submission and forgiveness of injuries, he would enjoin upon the
master the abandonment of his wickedness. He would tell him plainly the nature
of his great transgression — the sin of robbing God's poor, — withholding
the hire of the laborer, — trafficking in the immortal creatures of God. He did
not like the fashionable, but nevertheless despicable practice of preaching
obedience to slaves, without preaching repentance to masters. He (Mr. T.) would
preach forgiveness and the rendering of good for evil to the slaves of the
plantation; but before he quitted the property, he would, if it were possible,
thunder forth the threatenings of God's word into the ears of the master. This
was the only consistent course of conduct. In proportion as we taught
submission to the slave, we should enjoin repentance and restitution upon the
master. Nay, more, said Mr. Thompson, if we teach submission to the slave, we
are bound to exert our own peaceful energies for his deliverance.
Shall we say to the slave, “Avenge not yourself,” and be
silent ourselves in respect to his wrongs?
Shall we say, “Honor and obey your masters,” and ourselves
neglect to warn and reprove those masters?
Shall we denounce “carnal weapons,” which are the only ones
the slaves can use, and neglect to employ our moral and spiritual weapons in
their behalf?
Shall we tell them to beat their “swords into ploughshares,
and their ‘spears into pruning-hooks,” and neglect to give them the “sword of
the spirit, which is the word Of God.”
Let us be consistent. The principles of peace, and the
forgiveness of injuries, are quite compatible with a bold, heroic and
uncompromising hostility to sin, and a war of extermination with every
principle, part and practice of American slavery. I hope no drop of blood will
stain our banner of triumph and liberty. I hope no wail of the widow or the
orphan will mingle with the shouts of our Jubilee. I trust ours will be a
battle which the ‘Prince of Peace’ can direct, and ours a victory which
angels can applaud.
SOURCES: Isaac Knapp, Publisher, Letters and
Addresses by G. Thompson [on American Negro Slavery] During His Mission in the
United States, From Oct. 1st, 1834, to Nov. 27, 1835, p. 58-60; “Debate on
the Peace Question,” The Liberator, Boston,
Massachusetts, Saturday, April 18, 1835.
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