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[251]

We have not unfrequently thought that the combination of infidel philanthropy, angry political violence, and religious devotion which has been enlisted against slavery, was the cause of the ill success which has thus far befallen this work . .

We hardly know how to speak in fitting terms, in the brief space which is allotted to our editorial column, of the theoretical and practical infidelity of the present day. It certainly presents an entirely different phase from that which was witnessed in the days of Paine and Voltaire and their associates. Instead of the ribaldry, sensuality, and blasphemy of that day, it presents to us now seriousness, philanthropy, and religion.

When Paul “reasoned of righteousness, temperance, and a judgment to come, Felix trembled.” When infidelity reasons of “seriousness, philanthropy, and religion,” the Felix of the day has a right to tremble. But how blind the writer must be! As if the Church of God was a place, and not a power! Why, when the news of this great experiment in the West Indies came to this country, as your preacher tells it, the infidels asked, “Is the man temperate? Does he love his brother and not shed his blood? Does he respect his wife? Does he teach his children?” and the Church asked, “Does he make as much rum as he did before? Are there as many hogsheads of sugar exported from Jamaica? Show me the statistics!” God said, “Justice! When I founded the universe, I saw to it that right should be profitable.” Infidelity said, “Amen! I cannot see, but I believe.” The Church said, “Prove it!”

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