attempt of Nathaniel Colver to injure his character is exciting among all the true-hearted friends of our cause among us an intense feeling of indignation and abhorrence; and in the sequel it will be sure to recoil upon the head of that unhappy man. Equally abortive will be the effort of N. C. to affect my1 religious character by his absurd and monstrous statement to Joseph Sturge, that I have headed an infidel convention. Even supposing the charge were true, I should like to know by what authority British abolitionists, as such, undertake to judge me, for this cause, on the anti-slavery platform. I need not say to you, that the charge is both groundless and malicious; that my religious views are of the most elevated, the most spiritual character; that I esteem the holy scriptures above all other books in the universe, and always appeal to ‘the law and the testimony’ to prove all my peculiar doctrines; that, in regard to my religious sentiments, they are almost identical with those of Barclay, Penn, and Fox; that, respecting the Sabbath, the church, and the ministry, Joseph Sturge and I (if he be a genuine Friend) harmonize in opinion; that I believe in an indwelling Christ, and in his righteousness alone; that I glory in nothing here below, save in Christ and him crucified; that I believe all the works of the devil are to be destroyed, and our Lord is to reign from sea to sea, even to the ends of the earth; and that I profess to have passed from death unto life, and know by happy experience that there is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the spirit. The truth is, N. Colver has a mortal antipathy to all the distinctive views of Friends, and he regards them all as infidel; yet he writes to Joseph Sturge as though he fully agreed with him as to the nature of the Sabbath, and as though I held purely infidel views on this subject!! Why does not Joseph Sturge, as an honest man and a sincere friend to the anti-slavery cause (I will not refer to his former professions of personal friendship for me), inform me by letter of what he has received from N. Colver and others, touching my religious character? Why does he not express a wish to hear what I can say in self-defence? I confess, I am grieved and astonished at his conduct, and am forced to regard him much less highly than I once did. By the next packet, I hope to be able to address a letter to him on this subject. I am sorry, very sorry (and very much surprised, too), that2 bro. Collins should have applied to the London Committee for
This text is part of:
Table of Contents:
Chapter 1 : re-formation and Reanimation.��� 1841 .
Chapter 2 : the Irish address.��� 1842 .
Chapter 3 : the covenant with death. ��� 1843 .
Chapter 4 : no union with slaveholders! ��� 1844 .
Chapter 5 : Texas .��� 1845 .
Chapter 6 : third mission to England .��� 1846 .
Chapter 7 : first Western tour.��� 1847 .
Chapter 8 : the Anti-Sabbath Convention .��� 1848 .
Chapter 9 : Father Mathew .��� 1849 .
Chapter 10 : the Rynders Mob .��� 1850 .
Chapter 11 : George Thompson , M. P.��� 1851 .
Chapter 12 : Kossuth .��� 1852 .
Chapter 13 : the Bible Convention.��� 1853 .
Chapter 14 : the Nebraska Bill .��� 1854 .
Chapter 15 : the Personal Liberty Law .��� 1855 .
Chapter 16 : Fremont .��� 1856 .
Chapter 17 : the disunion Convention.��� 1857 .
Chapter 18 : the irrepressible Conflict.��� 1858 .
Chapter 19 : John Brown .��� 1859 .
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