sight was more gratifying to him than that of a minister of the gospel appealing to ‘the Book
’ against African
For this he could overlook theological differences as great as those which separated him from his Unitarian
friend Mr. May
, and which are measured by1
his eulogy of a “Dissertation on the Subject of Future Punishment, by Oliver Johnson
of the Christian Soldier
—‘a logical, persuasive and solemn treatise, clearly establishing the desperate folly and absurd philosophy of the doctrine of universal salvation.’
Besides his formal discourses to the free people of color, Mr. Garrison
addressed to them, on the eve of their Philadelphia
National Convention, an editorial article counselling them to continue firm in their resistance to the Colonization Society, and cheering them with the assurance—‘I tell you fearlessly and truly that you3
ought rather to rejoice than despond.
Your cause is on the advance
—notwithstanding the sombre aspect of the times, it is, I say, on the advance! . . . It is the purpose of God, I am firmly persuaded, to humble the pride of the American
people by rendering your expulsion impracticable, and the necessity for your admission to equal rights imperative.’
‘Be your rallying cry— Union and our Country!’
By ‘Union’ he, of course, meant harmonious action among the colored people themselves; not that Union, and less and less every day that Constitution, for which Webster
went as they were4
—slave representation and all—saying: ‘It is the original bargain, the compact; let it stand.’
At the close of the year his sentiments in regard to the unholy alliance between freedom and slavery were unmistakably expressed in these terms:
There is much declamation about the sacredness of the5 compact which was formed between the free and slave States, on the adoption of the Constitution.
A sacred compact, forsooth!
We pronounce it the most bloody and heaven-daring