In these days of slavish servility and malignant prejudices,
we are presented occasionally with some beautiful specimens of christian
obedience and courage. One of these is seen in the opening of the North
Bennett-street Methodist meeting-house, in Boston, to the advocates for the
honor of God, the salvation of our country, and the freedom of enslaved
millions in our midst. As the pen of the historian, in after years, shall trace
the rise, progress and glorious triumph of the abolition cause, he will delight
to record and posterity will delight to read, the fact that when all other
pulpits were dumb, all other churches closed, on the subject of slavery, in
Boston, the boasted “CRADLE OF LIBERTY,” — there was one pulpit that would
speak out, one church that would throw open its doors in behalf of the down
trodden victims of American tyranny, and that was the pulpit and the church
above alluded to. The primitive spirit of Methodism is beginning to revive with
all its holy zeal and courage, and it will not falter until the Methodist
churches are purged from the pollution of slavery, and the last slave in the
land stands forth a redeemed and regenerated being.
On Fast Day morning, 9th inst. Mr. Thompson gave a very
powerful discourse from the pulpit of the Bennett street meeting-house. The
house was thronged to excess at an early hour; and although the crowded
auditory had to wait for the appearance of Mr. Thompson, an hour beyond the
time appointed for the meeting, (he having had the erroneous impression that
the services commenced at 11, instead of 10 o'clock,) yet their attention was
rivetted to the end. It is difficult to report Mr. T’s address. We can only
present the following skeleton of his lecture.
Mr. Thompson took for his text the 28th chapter of Isaiah,
exclusive of the two last verses. He stated that he had made choice of the
chapter just read, because of its full, significant, and emphatic bearing upon
that grave and interesting topic, to which it was expected he would that day
draw the attention of his hearers. The text contained all that was necessary to
illustrate the importance of attention to the subject of slavery, and explain
the duties connected with that subject. It pointed out the consequences flowing
from a faithful discharge of those duties, and moreover, directed us to the
means by which we were to bring others to a sense of their sins, and the discharge
of their obligations. Thus was the subject in its length and its breadth,
brought before us. Founding our remarks upon the word of God, and carefully
drawing our directions thence, we should be kept from falling into error,
touching our faith and practice.
To whom was this chapter addressed?
The chapter was manifestly addressed, not to the profane,
ungodly, and openly irreligious, but to those who professed to serve God — persons
scrupulously attentive to the externals of piety. “Declare unto MY PEOPLE their
TRANSGREssions — unto the House
of JAcoB their sINs.” — unto those who seek me daily,
who delight to know my ways, who ask of me the ordinances of justice, who take
delight in approaching to God, who fast often, who afflict their souls, who bow
down their heads as bulrushes, who spread sackcloth and ashes under them. Shew
unto these their transgressions and their sins.
What were the sins of this people?
1. In the day of their fast they found pleasure. It was not
a day of inward mortification — of penitent prostration of soul — but of
pharisaical and self-complacent attention to outward forms and ceremonies, the
observance of which obtained for them amongst men the reputation of superior
sanctity.
2. On that day they exacted all their labors. While
appearing to serve God, they were robbing the poor — multiplying tasks — growing
rich by the labor of their slaves at home.
3. They fasted for strife, and debate, and to smite with the
fist of wickedness. Their fasts were too frequently mere political observances —
for political ends. To promote the ends of war — animosity — sectarianism — controversy
and strife. In a word, these outwardly holy and sanctimonious Jews were HYPocRITEs, SLAVEHoLDERS, OPPRESSoRs, wARLIKE PoliticiaNs, neglectors of the great MoRAL and social duties.
What were this people to do?
1. Loose the bands of wickedness. Dissolve every
unrighteous connection. Have no fellowship with sin or sinners, &c.
2. Undo the heavy burdens. Remove every unjust
restriction, taxation and disability, &c.
3. Let the oppressed go free. Set at liberty all held
in slavery. All innocent captives, &c.
4. Break every yoke. Release from servitude all held
by unjust contracts. Abandon compulsory labor.
5. Feed the hungry.
6. Succor the friendless and homeless.
7. Put away pride and prejudice.
8. Refrain from injurious speech.
What effects were to follow!
1. Joy, peace, light, comfort. “Then shall thy light break
forth as the morning. What could be more beautiful than the figure here
employed? Light-morning light-reviving light-increasing light — strengthening
light — welcome light. Light after darkness. Joy after sorrow. The light of
morning to the languishing patient The light of morning to the tempest-tost
mariner ! The light of the morning to the sleepless captive.
2. Restoration. “Thine health shall spring forth
speedily. Bishop Lowth hath rendered the passage, ‘Thy wounds shall speedily be
healed over.’ And Dr. Clarke, ‘the scar of thy wounds shall be speedily
removed.’”
3. Reputation. “Thy righteousness shall go before
thee.” Thy justice shall be made manifest. Thy integrity shall appear to men.
The world shall admire thy righteous conduct.
4. Defence. “The glory of the Lord shall be thy
rereward [sic].” Or according to
Lowth's translation — “The glory of Jehovah shall bring up thy rear.”
5. The spirit of prayer — and the answer of prayer. “Then
shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, “Here
I am” — or, “Lo, I am here.”
6. Brightness and light where all had been obscurity and
darkness. “Then shall thy light rise in the obscurity, and thy darkness be
as the noon day.”
7. Divine direction. “The Lord shall guide thee
continually.” By his Word, his Spirit, his Providence.
8. Fertility, culture, beauty, order, freshness,
fragrance. “Thou shalt be like a watered garden.”
9. Health, purity, perpetuity, abundance. “Like a
spring of water whose waters fail not.”
10. The reparation of national dilapidations. “They
that be of thee shall BUILD THE olD
wAsTE PLACEs. Thou shalt RAIsE UP
THE FounDATIONs of MANY
GENERATIONs. Thou shalt be called the repairer of the breach, the
restorer of paths to dwell in. Or, according to Lowth, “And they that
spring from thee shall build the ancient ruins. The foundations of old times
they shall raise up. And thou shalt be called, the repairer, of the broken
mounds — the restorer of paths to be frequented by inhabitants.’
Thus, all the desolations of war and wickedness shall be
repaired.
Here are promised to a just and obedient people — Light,
Health, Glory, Reputation, Defence, Direction, the Spirit of Prayer, the Answer
to Prayer, Restoration, Fertility, Beauty and Perpetuity.
To give the subject a present and practical bearing, he
should consider generally the nature and advantages of national penitence.
I. The scriptural manifestations of a genuine national
repentance.
True penitence did not consist in profession, outward
prostration, dejection of countenance, bodily austerities, grievous penances,
abounding ordinances, or splendid benevolent enterprises. All these might exist
with Slavery, Oppression, Uncharitableness, Persecution, Proscription, and
Prejudice. True repentance was a living, active principle, producing
righteousness in the life-the abandonment of every wicked way. God detested
external humiliations and sacrifices when they were unaccompanied by poverty of
soul and practical piety.
Did this nation give forth those proofs of penitence which
the scriptures required? Was there not slavery, oppression, the yoke, the
putting forth of the finger, and the speaking of vanity, abroad over the whole
nation — and amongst professing christians, too, notwithstanding the schools,
colleges, churches, Missionary Societies, Bible Societies, and other
institutions that had been multiplied without number? Were the fasts of this
people such as God had chosen Look at the slave regions of the land How black
the gloom! How death-like the stillness! How deep the guilt! How awful the
curse resting upon them! Look over the entire face of the country. The general
and state governments utterly paralyzed. The churches thoroughly corrupted. The
people in guilty indifference. The ministers of religion almost universally
dumb — or openly and wickedly vindicating oppression. Mr. Thompson then went on
to specify at length the acts necessary to prove the genuine penitence of the
nation.
Individuals should emancipate their slaves. The general
Government should be forced by the voice of the people to purge the District of
Columbia. The States should legislate in accordance with the principles of the
constitution and the requirements of the text.
The churches ought to act. Let the churches preach
emancipation — warn slaveholders — put them under church discipline — bear with
them for a time, and if fruit be not borne, put them out of the church, which
they defile by their soul-trafficking pursuits.
II. The distinguished and abounding blessings secured to a
truly penitent and obedient nation.
Under this division, Mr. Thompson dwelt largely upon the
safety and advantages of immediate emancipation, and illustrated those
portions of the text which speak of the blessings consequent upon the adoption
of a righteous, merciful and truly obedient course of conduct.
1. The spread of knowledge.
2. The dissemination of the scriptures.
3. The acquisition of national character.
4 Restoration of fertility to a now almost exhausted soil.
5. Augmentation of the wants of the population, and the
consequent increased demand for the manufactures of the country.
6. A pouring out the spirit of prayer.
7. A blessing upon the various enterprises to advance the
kingdom of Christ at home and abroad.
These, and a multitude of blessings of an infinitely various
character, would be the portion of this nation, if the commands of God's word
were obeyed, and the oppressed set free.
III. The imperative duty of such as desire to advance the
blessedness and prosperity of their country in church and state, by bringing
the people to true repentance.
“Cry aloud, spare not, &c.”
These words implied the adoption of all proper means of
exhibiting, clearly and universally, the transgressions of the people. These
means should be open, bold, unsparing, effectual. The drowsiness, deafness,
indifference, avarice, and blindness of the people required a fearless and
unsparing denunciation of sin.
Not only was it our duty to show the folly, inexpediency,
unprofitableness, and impolicy of slavery, but the transgression and the SIN of
slavery.
Much fault was in the present day found with the measures of
certain Abolitionists, because their measures were strong, bold, and unsparing.
Let it be remembered, that crying “aloud”
was God's method — God's command.
Finally — God's promises were invariably connected with
obedience to certain commands, having reference either to the outward conduct
or the dispositions of the heart. In the case in question, if the duties
prescribed were not performed, instead of the blessings promised, their
opposites would be our lot. Instead of light, there would be darkness.
Instead of reputation, dishonor and infamy. Instead of light and comfort,
horror and shame, Instead of moral and physical fertility, all would be
barrenness. Instead of advancement, decay. Instead of strength, weakness.
Instead of guidance, perplexity. Instead of salvation, dishonor and
destruction.
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. 52-7; “Fast Day,”
The Liberator, Boston, Massachusetts, Saturday, April 18, 1835, p. 3
