If the wicked restore the pledge, give again that he had robbed,
walk in the statutes of life, without committing iniquity; he
shall surely live, he shall not die. None of the sins that he
hath committed shall be mentioned unto him; he hath done that
which is lawful and right; he shall surely live.--EZEKIEL xxxiii.
15, 16.
In this passage of Sacred Scripture, the manner in which God deals
with his sinful creatures, when they repent, is very clearly and
forcibly asserted; and with equal clearness and force is it laid down
as a law of universal and eternal obligation, that when a sinner turns
from the evil of his way, and does that which is right, "none of the
sins that he hath committed shall be mentioned unto him." The meaning
of this is, that the greatest sinners shall find mercy on their
reformation, and that the sins of which a man has repented, shall
never be thrown in his face, nor be improved in any way to his injury.
Such is the rule by which God is governed, and which he enjoins as a
law upon his creatures; and I wish to inculcate its benevolent and
sacred principle upon you, with reference to those who are coming up
from the infamy of crime and the penalty of the law, with a
determination to reform their lives and regain the confidence of
their fellow men. I wish you to treat them as God does; not as if they
had never sinned, but as if they had repented; and shew by your
conduct, that you share in the delight of angels, when a lost sheep is
found, and a prodigal returns. But before I proceed any farther, I
will hear some objections which may arise, and take an impartial view
of the ground I am going to occupy.
It will be said that those outcasts whose cause I am espousing, have
rendered themselves infamous by crime; that they have disturbed the
peace of society, trampled on the laws of God and man, and have been
shut up in prison to keep them from further outrage upon the rights of
community. I grant it. If you are a christian, what then?
It will also be said that but little dependence can be placed on the
professions of this class of sinners; that having transgressed _once_,
they are likely to _repeat_ the crime; and that the next thing that is
heard from them, they will be back again in their old place.--This is
true, and the very conduct which grows out of this objection, is, in
ninety-nine cases out of a hundred, the sole cause of it.
Another--I could not believe it if I had not heard it myself--another
objector will say--"Know ye not that the unrighteous shall not inherit
the kingdom of God? Be not deceived; neither fornicators, nor
idolaters, nor adulterers, nor effeminate, nor abusers of themselves
with mankind, nor thieves, nor covetors, nor drunkards, nor revilers,
nor extortioners, shall inherit the kingdom of God."--Alas! that such
crimes should ever find a name among men! But the same divine
authority which declared this, affirms also, that "_such were some of
you_;" and if "_ye_ are _washed_, _sanctified_, and _justified_ in the
name of the Lord Jesus, and by the Spirit of our God," is there not
hope for these also?
Having thus briefly noticed some objections which I had reason to
anticipate, I shall proceed with the subject before me; and I propose,
in the first place, to state how repentant criminals _are_ treated by
those who call themselves christians, and even by christian ministers,
after they are released from prison.
In the second place, I shall shew how they _ought_ to be treated,
according to the divine principle of the text.
And lastly, I shall glance at the good that would flow from such
treatment not only to _them_, but to the _community_, and to the cause
of _religion_.
I. I am to state how repentant criminals _are_ treated by those who
call themselves _christians_, and even by christian _ministers_, after
they are released from prison. In doing this, I shall confine myself
to positive _facts_; and of these, I shall select only such as have
come under my _own_ knowledge, or which were related to me by those
who either _observed_ or _experienced_ them.
The first individual whom I shall cause to pass before you in
connexion with the treatment which he has received from professing
christians and christian ministers, is the Rev. J. Robbins, a man of
uncommon powers of mind, and of unquestionable piety, and who has more
divine seals to his commission, than many of his opposers.
While he was suffering for his sins within the dreary walls of a State
prison, he was led to think on his ways and reform his life. At the
expiration of his sentence, he was let out into the world, without
money, and very thinly and uncomfortably clothed. In this situation,
destitute of all things, and far from his friends, he went into the
adjoining city of Boston, and went to work with a _hand-cart_. The
weather was cold, and he was not able to obtain clothes enough to keep
him warm.
In this forlorn and suffering condition, he applied to the Rev. Mr.
****, who had been Chaplain of the prison in which he had been
confined, for some relief, or assistance to obtain employment. This
Rev. gentleman was personally acquainted with him; knew that he had
resolved on leading a christian life; and knew that he was at that
time in need of a friend. What did he do for him? Why, he
said--"Depart in peace, be ye warmed and filled; notwithstanding he
gave him not those things which were needful to the body."
If these things are right, let it be known. If this is the
christianity of the Bible, let it be avowed--let the preachers from
their desks declare it, and bring the high standard of christian
benevolence down to the muddy surface of their _practical_
illustrations of it. Let there be harmony between doctrine and
conduct. Either give us a _revision_ of the Scriptures, to accord with
the morality of the church, or let its maxims as they now stand in
capitals on all its pages, be copied in the every day and every where
conduct of those who profess to be the _salt_ of the earth, and the
_light_ of the world.
Here is a minister of the everlasting gospel; and in the person of one
of his followers, he turns away the Saviour himself, "_hungry_,
_naked_," and from "_prison_."--Rev. Sir, for just such conduct as you
have been guilty of, in the instance alluded to, the Son of man will
one day say to some,--"Depart ye cursed into everlasting fire!"
After some time Mr. Robbins obtained help from his distant friends,
and was enabled to make a respectable appearance. But in the interim
he learned by hard experience, that shivering and half-clad limbs can,
even in the benevolent, philanthropic, and christian city of Boston,
pass by the priest and the Levite, and range the streets, impurpled by
the wintry blasts, uncompassionated and unrelieved.
As soon as circumstances would permit, he united in christian
fellowship with a church, desiring in proper time to become a
missionary to state prisons, to declare to the erring and degraded
sons of crime the salvation of the gospel. In this view of his duty he
appeared singular with some of the rulers of the church, and for this,
or some other cause, he transferred his fellowship from the
Congregationalists to the Episcopal Methodists.
On making this transfer, he applied to the church for license to
exhort, for which he obtained ONE vote only. But as there was no
_contra_ votes, his license was barely granted. Not a very _cordial_
reception this, and more sensitive minds than his, would have felt it;
but nothing of this kind ever had an effect to deter him from going
forward in the course of his duty; and after the usual time, he was
licensed as a preacher.
He began now to think more seriously of turning his immediate
attention to prisons. Explaining his views to the church, enough fell
in with them to form a society, called "THE PRISON MISSIONARY
SOCIETY," of which he was appointed Agent and Secretary. This Society
was formed in Boston, and according to its plan, Mr. Robbins went out
to form other similar societies in different places, till his views
should be carried into effect by sending all the means of salvation to
as many prisons as possible, and by finding employment for prisoners
when they are released.
The design of this society was noble, and it ought to have been
supported. Not like the "_Prison Discipline Society_," which tortures
the prisoner while it can, and then throws him out, unprotected,
unhelped, and friendless, on the scorn of mankind, to pursue from
_necessity_, his old course, and be sent back again; _this_ society
aimed to treat the prisoner as a human being, and to effect his
reformation by the mild means of the gospel, while he is confined; and
to go with him when set free, and prevent him from being compelled to
sin again, by giving him clothes, money, and employment, and
elevating him to the dignity of a citizen, and the respect of mankind.
Such an enterprise as this would have done honor to a Howard, and in
the hands of Dwight, it would have lived. But in the aristocracy of
our religious associations, _enterprises_ and _children_ are treated
alike. The son of a great man is respected, wise or foolish, but the
children of the poor must hew wood and draw water, though able to
measure minds with Newton and Locke.
How many societies were formed, I know not, nor can I tell why the
enterprise was abandoned. The probable cause was, that none but Mr.
Robbins felt much interest in it, and not able to do all himself, it
fell through for want of adequate support.
In the conduct of this Society, there was an act of injustice to Mr.
Robbins which, in my view of it, deserves reprehension. He had formed
many societies, had collected some money, and had promised that a
minute report of all his doings should be made to the public, so that
every contributor might know that the contributions had been applied
to the proper object. This report ought to have been made, both to
save his veracity and to vindicate his honesty, both of which have
suffered, and, in many places, have been completely compromised by the
non-fulfilment of his official promise. If, however, _he_ is
satisfied, _I_ shall not complain.
While engaged as the agent of this Society, Mr. Robbins spent one year
in Concord, N. H. and officiated as Chaplain to the State prison.
Whether his labors were well directed in that sphere of usefulness or
not; how much or how little good was effected; whether his conduct was
approved or condemned by the authority of the prison, I am not
prepared to say. My opinion, however, is decidedly in his favor. I
believe from what I learned on the spot--from the prisoners and the
public--that he was the very man for that place; and that he labored
_indefatigably_, _intelligently_, and _efficiently_, for the spiritual
good of his brethren in bondage. I believe, too, that he was unpopular
with the keepers, and I regard this as an evidence in his favor, of
the highest kind that the case admits of. Had they espoused his cause,
and desired his continuance there as Chaplain, I should have doubted
his fitness for that office. For it is not more certain that there are
_prisoners_ and _keepers_, than that he who seeks the real and lasting
good of the _former_, must find opposers and enemies among the
_latter_. I make this statement with perfect fearlessness, in view of
much personal observation and experience; in accordance with every
principle of the philosophy of man; and from the history of prisons in
every nation and age of the world.
At the expiration of his engagement in Concord, he visited Windsor,
Vermont, and spent about six months as Chaplain of the prison there.
In that place his labors were abundantly blessed, and will tell on the
happiness of many immortal spirits, in the kingdom of God for ever. I
pen this with the most distinct, vivid, and impressive recollections;
and in the emotion of my soul, I cannot help inquiring why he was so
abruptly discharged from that field of promise? It was his desire to
_stay_,--it was the desire of the _prisoners_ that he should
stay,--the indications of _Providence_ said--"_stay_,"--he offered his
services as a _gratuity_,--and his conduct was not by any one
impeached.--Why then was he removed? I heard the Superintendent of the
prison assure him, that his services as the Chaplain of the prison,
had been perfectly satisfactory. What, then, I ask again, nerved that
unsympathizing arm, that threw him out of employment and usefulness,
at the commencement of winter, to freeze or starve, to live or die?
Let the truth be told, and tell it, you that can.
At the opening of the next spring, he thought of returning to Concord,
and preaching again to the prisoners. He waited on the Governor with
letters of recommendation, and laid a petition before the Legislature
to obtain the chaplaincy of the prison for the ensuing year; but he
did not succeed. Why he failed, may be inferred from the following
facts.--
The Methodists were at that time contemplating a settlement in
Concord. The number that had espoused that faith was very limited, and
without some help, they could not support a preacher; and the salary
allowed to the chaplain of the prison would be a very important item
in their calculations. But this could be obtained only by having a
minister of their order appointed by the Legislature, which was then
in session. But then Mr. R. was a Methodist. True, but he was not the
man for that place; and he did not _wish_ to be, any farther than for
the _prison_. _Why_ was he not the man for that place? Was he not a
good preacher? had he not learning and talent adequate to the claims
of the place? and was he not admitted to be pious? O yes; in all these
respects he stood on no mean elevation. Why then was he not the man?
Why, he had been a sinner; and though his opposers told the Lord every
time they prayed, that they had been the _chief_ of sinners
themselves, they yet thanked God that they were not like this
_publican_, and said to him--"Stand off--we are more holy."
This then is the sole reason why they set their faces against Mr.
R.--HE HAD BEEN A BAD MAN. Whom then would they have? and how could
they obtain him? In the Methodist Church the preachers are the
property of the bishops, and they can dispose of them as they please.
Accordingly the bishop was applied to, and a preacher was stationed in
Concord for the coming year. This preacher was then recommended to the
Legislature, and appointed chaplain of the prison, to the exclusion of
the first applicant.
By how mean a motive is human nature capable of being influenced? In
its idolatrous devotion to self, how reckless of consequences? By this
act of pious selfishness, _fifty dollars_ were gained by the Methodist
Society in Concord, and a man who was peculiarly fitted for usefulness
in a certain sphere, and who was trying to move in that sphere, was
thrown out of all employment, and compelled to abandon a benevolent
enterprise, which had twined round every fibre of his heart.
Is this a fair specimen of religious conduct? Is this the meaning of
that divine command which requires all men, and christians
_especially_, to do as they would be done by? Is this "_not_
mentioning to the penitent sinner the sins that he hath committed?" Is
this _brotherly love_? Is this the spirit of the prayer--"forgive _as_
WE _forgive_?" With such records as these in the books which will be
opened in "that day for which all other days were made," who would be
willing to go to judgment?
One circumstance more, and I shall have done, for the present, with
Mr. R. It is a rule in the Methodist Church that a local preacher
shall be ordained deacon, when he has been licensed to preach _four
years_; but Mr. R. has been on trial more than six years, and is not,
I believe, ordained yet, though he has been recommended for it. He has
also applied several times, with the best of recommendations, to join
the annual conference, but has always been rejected. Why? Not that he
has _done_ any thing amiss, since he has been among them, but they
fear he _will_! He is in good standing as a _local preacher_, but he
must not ascend to the house of Lords, lest he _should_ do something,
or through fear that he _has_ done something in days of yore, that
might overshadow the dignity of their illustrious body. Mary Magdalene
could be in the society of Jesus; the thief on the cross could be with
his Lord in Paradise; and the disciples could give the right hand of
fellowship to Paul; but things have altered vastly since those times.
The servant who has been forgiven, takes his fellow servant by the
_throat_ now-a-days. Should our Father in heaven act as some of his
professed children on earth do, universal and eternal damnation would
be certain. This annual conference refuses to admit a man into its
fellowship, whose life for many years has been that of a christian,
and who lives in the confidence of all his numerous friends, for fear
that it will be disgraced; and yet a similar body, under the same
bishop, voted Rev. E. K. A. as pure as the morning dew-drop, when the
public opinion had thrown upon his soul all the guilt of the fallen
angels. _Proh pudor!_
So much for the Rev. Mr. R. and his connexion with the sympathies and
charities of christians. Against those whose conduct I have condemned,
I have no personal animosities to gratify; nor have I any particular
feelings of extraordinary friendship for Mr. R., that would lead me to
vindicate his conduct against truth and justice. I am his friend to
the full extent of honourable and christian principles, but no
farther. Were there any thing wrong in his conduct, I could see it as
quick as any one, and our mutual rule has ever been, not to cover each
other's faults. No one, I think, knows him better than I do, and
unless his conduct appears to me very different from what it really
is, he is certainly an injured man; and his wounds are the less
excuseable, inasmuch as they were received in the house of his
_friends_. My sole design is to state _facts_, which I mean to do
_faithfully_, without reference to friend or foe. If I should err, it
will be unintentional, and I shall be open to correction; if I am
correct, I am not answerable for the inferences which may be drawn
from my statements.
Another individual who has been _brothered_, and _kissed_, and
_smitten in the fifth rib_, by the Joabs of modern christianity, I
will introduce to your acquaintance under the title of THE AUTHOR.
But before I enter upon those events which belong more immediately to
my subject, it is due to many pious and very excellent individuals to
record of them, that the author ever found in them a spirit becoming
the christian, and principles of oral and religious conduct which
demonstrate, that, as there were seven thousand in ancient Israel, who
had not bowed to the image of Baal, so there are many in _modern_
Israel who are true to their profession. These he will delight to
remember, and to cherish for them the warmest emotions of gratitude,
while life remains. They are of that number who make _actions_ the
criterion of _character_, and who expect to be _judged_ according to
their _works_; and who claim not to be esteemed _christians_ any
farther then they _live_ like christians.
As soon as the author was released from his long and dreary
confinement, he united with the church with a view to the ministry,
and to spending his life in publishing salvation to prisons. To this
course he had been urged by many of his particular friends, and
prompted by his most sanguine feelings; and to his mind, there was but
one objection against it. This objection grew out of the popular
interpretation of St. Paul's language, that a minister must have a
good report of them that are without; which is generally understood to
exclude from the desk all those who have, in any way, rendered
themselves infamous, however sincerely they may have repented, and
however thoroughly they may have reformed. On this he balanced for
some time; but when he reflected that John Bunyan and the American
Fuller, had been useful in the ministry, after having a very _bad_
report of them who were without, he thought that he might be excused
if he followed their steps. It occurred to him, also, that if Christ
came into the world to save _sinners_--if the pious king of Israel
came into the courts of his God, after washing his hands from the
blood of _murder_, and bathing himself from the pollution of an
_adulterous bed_--if the sacred orator of MAR'S HILL came to the
ministry from off a sea of martyr's blood, which his _wicked hands had
spilt_--if the preacher on the day of Pentecost had been the _Satan_
whom Jesus ordered to get behind him, and the _profane denier_ of his
accused Master--if, in fine, he who was with Jesus in Paradise, in the
_evening_, had been conducted, in the _morning_, from a _criminal's
dungeon_ to the cross of an _ignominious death_; no good reason could
be assigned why a man might not leave a prisoner's cell, and take that
course to usefulness which providence seemed to point out.
The objection thus obviated, and a sense of duty prompting him, he
cheerfully followed in the opening of providence; and in the usual
time, after the customary examination, he was admitted into the
ministerial fellowship of the Methodist denomination, and licensed to
preach the gospel.
He now began to feel as if he was in the bosom of none but true and
christian friends. In the deep blue firmament of his future hopes, no
cloud was seen; and the earth around him was rich with the fragrance
and verdure of promise. But "disappointment smiled at hope's career,"
and blight beneath, and clouds above, soon taught him that a "brother
will utterly supplant, and a neighbor walk with slanders"--that "they
will deceive and not speak the truth."
During the first six months after his enlargement, he was frequently
in company with some of those preachers who had officiated as
chaplains at the prison; and from what he had heard them say in their
sermons and prayers, he was expecting them to take some interest in
his case, and give him some advice. But in this he expected too much.
Not one of them ever inquired what he was doing, nor offered any
assistance to get him into business; nor did they ever mention the
subject of _religion_ in his hearing. These were _negative friends_,
for they did him no _good_. They were also _negative enemies_, for
they did him no _harm_. And had _all_ his enemies been _negative_
ones, it would have been a very happy circumstance for him; but alas!
most of them have been _positive enemies_ to the extent of their
power.
The first brother in the ministry who lifted up his heel against him,
was Rev. R. L. H***. I would mention this man's name with some
respect, knowing that the person he injured, feels that a great debt
of gratitude is not cancelled by any efforts which his enemy has made,
to divide him from the esteem, respect, and confidence of the church.
The claims of gratitude I know are lasting, and it must be painful to
find one who has been a benefactor, become an enemy without any cause.
But such things _do_ happen, and this is an instance of it; and though
the heart that bled retains no resentment, still I have a motive for
rescuing this fact from oblivion, and preserving it in this connexion.
The fact is as follows.--
The author, after an absence of some months, returned to the vicinity
in which Mr. H---- resided, and by the request of a friend, preached
from a particular text. In the sermon he dropped some remarks, which
were considered as outstripping the theological landmarks of the
order, of which it pleased Mr. H. to take a most scrutinizing notice.
The sentiment objected to was, that the proportion of the saved over
the lost, would be as _ten thousand_ to _one_. As this opinion was
very harshly and unfairly treated, the author took it up in another
discourse, and argued it at full length from the Scriptures. Mr. H.
was present, and closed the meeting with a string of remarks as long
as the sermon, which he treated with no high degree of christian
courtesy. After the service was closed, the disputed sentiment was
discussed by the preacher and Mr. H., and the latter gentleman soon
found, that he had engaged in a work for which he was perfectly
unprepared. Scarcely able to write _legibly_, profoundly ignorant of
_all science_, and even of the first principles of his vernacular
tongue, he yet had the vanity to contest a point in the high science
of theology; and the immense weight of his ignorance, which he had
never felt so sensibly before, so wounded him into resentment against
his antagonist, that he began to denounce him as a _heretic_, and
tried to ruin his christian character in the church and among his
friends. As the author left that place immediately to fulfil his
engagements, Mr. H. had an excellent opportunity to gratify his
unenviable feelings against him, which he did to a far greater extent
than will suit his convenience in the world to come.
Another Joab will be found in the person of Rev. E. W. S. This man was
a friend to the author while his own interest required him to be, and
when _that_ interest changed, he became his enemy. The conduct of this
man is enough to make humanity redden with shame. The meanness of his
soul--the pollution of his heart, and the iniquity of his conduct,
exhibit outlines of character, which I hope can find a prototype in no
being but himself. Slander was his delightful and busy employment; and
with low hints, dirty insinuations, and all the filthy brood of
scandal, he was in close fellowship and constant communion. It is
enough to say of this Rev. gentleman, that when he desired to take the
place of the author, he laboured with all his might to shake the
confidence of the community in him; and though he laboured without
success, he rendered the situation of his prophetic victim so
unpleasant, that he voluntarily withdrew from a field which his
unprovoked enemy had _secretly_ planted with _thistles_.
But Mr. S. gained nothing by this; for though the field which he
desired to occupy, was left open to him, he found that the community
there had no desire for _his_ services. This is generally the result
of such conduct. There is a re-action in guilt, and Haman generally
dies on the gallows which he erected for Mordecai.
About this time the author had occasion to doubt the sincerity of some
other clergymen, who made great professions of friendship for him, and
were loud in praises of their own piety. He learned here the elements
of that knowledge which has been fully taught him since--_that
profession is not principle--that self-interest is so general a spring
to action in_ ALL _minds, that it will not be safe, in practice, to
admit of any exceptions--and that generous confidence in man is often
an ignis fatuus that leads to ruin_. SELF is every man's idol, and he
loves it with all his heart. I admit that there are exceptions, and
humanity is not _really_ so bad, as, in practice, we are _prudently_
to consider it. There are _exceptions_, but who knows, where to make
them? "COMMIT YOURSELF TO NO MAN," is the voice of all experience; and
_my_ experience has taught _me_, that, in a clash or competition of
interests, no man will regard _mine_, and I must _contend_ for, or
_lose_ it.
It pains my heart to be compelled to write such bitter things against
that nature which I possess in common with others, and I should not
yield to the necessity of doing so, had I not an important duty to
perform. There are many individuals coming out of prisons every year,
and they are coming out under an impression that they can regain their
characters and be respected by their fellow men. I wish to inform them
that their expectations are groundless. If they will consent to become
the _tools_ of a party, and _stepping_ stones for others, they will be
treated _as_ tools and stepping stones; but if they set up for
themselves, and contend for their rights, they will be like deers
amidst a thousand blood hounds and hunters. Few men whose interest
they will not promote to the neglect of their own, will be too good to
tell them of things gone by; and even ministers will treat them worse
than Michael treated the Devil.
I have made these remarks with reference to the treatment the author
received from Rev. Messrs. J. S----, N. W. W----, A. C---- and M.
C----, and, also, to what he suffered during his connexion with the M.
P. C. in B----, a faithful though brief account of which, I am now
going to submit to the reader.
The author's connexion with this church was formed in the month of
July, 1831. He was engaged by the committee in full view of his
imprisonment, and with a solemn pledge on their part, that what was
past should never be considered any thing against him in their minds,
and that they never would desert him on account of it. How well some
of them have kept their pledge I need not say. All that related to
their pastor was soon communicated in different ways to the members of
the church, and they respected him none the less on account of what
was past.
The ministers who had officiated previous to this time, were Rev. J.
S., President of the Annual Conference of the M. P. Church in
Massachusetts, a man whose name is identified with the early history
of Methodism in New England, and dear to the hearts of thousands; Rev.
T. F. N. Superintendent of the church in Malden; and Rev. J. D. Y.
These gentlemen united their labors to promote the interests of the
church, and they expressed much satisfaction when the author was
appointed to labor in that place. Both in the public prints, and in
private conversation, they gave the strongest demonstrations of their
good feeling and entire satisfaction in the event. Why they changed
their minds, and what cause they had to become enemies to the man whom
they had so highly commended, must be inferred from circumstances; and
all the circumstances necessary to this inference I shall now lay
before the reader.
Soon after the author's connexion with the church, Rev. Mr. Y.
proposed to have him ordained _Deacon_, which was accordingly done.
The church immediately proposed to have him ordained _Elder_, which
was also done. To this some objections were made by the ministers
above named, but the vote for it, both in the church and conference,
was _unanimous_.
About this time there was an obvious change in the conduct of Rev. Mr.
Y. The cause of this change, I should not like to assume the
responsibility of giving. Some thought it was on account of the last
ordination, and the act of the President in appointing the author
superintendent of the church _over_ him. If this was the cause it
evinces a greater share of vanity in him than ought to belong to a
christian minister.
At no distant period from this, Rev. Mr. N. began to give some
indications of coldness towards the church and its appointed minister.
I have no more data for the cause of _this_ change than I have for
that in Rev. Mr. Y. This much, however, I know, that Rev. Mr. N.
condemned in the most pointed and bitter language, the conduct of the
other gentleman, said it was unmanly, unchristian, and cruel.
Last of all Rev. Mr. S. became displeased with the author, and united
with the other gentlemen above named to injure him. What this last
gentleman gave as the cause of his coldness towards the author was a
sentence in one of his published letters, which he considered as a
reflection on him. The sentence was the following:--
"Had you sent us an able minister when Dr. French left us, not only
would some serious internal difficulties have been prevented, but the
cause which then began to bud, would, before this time, have produced
a glorious harvest."
This letter was addressed to the Editor of the M. P. Periodical in
Baltimore; and as Rev. Mr. S. took charge of the church when Dr.
French left it, he said the implication was that _he_ was not an
"_able minister_."
It was not in Rev. Mr. S's nature to take fire at such trifles, and it
is due to him to say, that he was instigated by others, or he never
would have acted so inconsistently. The sentence objected to had not
the least reference to him, who was highly and deservedly esteemed by
the church, but belonged to things well known at the time, in which he
shared no blame.
The course pursued by the author amidst these difficulties, was that
of self-defence and submission to the proper and only authority of the
church. He was what _that_ authority made him, and every favor it
conferred, came unsought. He had his opinions of right and wrong, and
he always counselled, but never opposed the voice of the church. In
this respect he differed from his enemies, who took it on themselves
to oppose what the church did, and to deny her right to act
independently of them, or against the will of a body of which they
were the Alpha and Omega. They used every effort in their power to
accomplish their purposes against the church and its minister, but to
little effect. At length, growing weary with perpetual war, the author
concluded to take up his connexion with his people and go to New-York.
To this, some opposition was made by the church, but his purpose had
been matured and could not be changed. He accordingly took letters,
and united with the Conference in New-York; which also received the
church into its fellowship at the same time, and sent Rev. Thomas K.
Witsil to superintend it. But this was an unfortunate connexion. The
old enemies of the church and of the author, began now to practice on
Rev. Mr. Witsil, and in a very few months the church was shaken down
and scattered to the winds of the heavens.
I am now going to mention particularly what the Rev. enemies of the
author did to injure him, while he was in B., and after he left
it.--They tried to shake public confidence in him by mean allusions to
his past history, both among the members of the church and
congregation. They wrote letters to a distance to prevent his getting
into employment. They published the most bitter and unchristian libels
against him in the common newspapers of the city. And they resorted to
all the means they could to cut off his means of support in the
church. I have on record all their acts and doings against him--I have
copies of the letters they sent to New-York--the pieces they printed
in the papers--and what they said to individuals in the city. One of
them may think that he has been cunning enough to escape observation
in what he has done, but he is mistaken. His path has been observed,
his track has been seen; and there may be a day of retribution.
Now, what just cause had they to array themselves against that
individual? What evil had he done, that they should treat him thus? He
has means of referring to their own printed letters, in which they
speak much in his favor; what has he done since to give just occasion
for such attacks?
The author is fully aware of the fact that no man is a proper judge of
his own cause, and that in the heat of opposition, both parties are
apt to be in the wrong. Of his own fallibility, he has had too many
painful evidences to entertain a doubt; and he presumes not to say
that in all things he acted as he should were he to be placed in the
same circumstances again. How infallible his enemies are, in their own
opinion, he is too well informed to inquire. They think that they did
right in all they did, I have no doubt of this, for the Holy Bible
assures me that God will send to certain individuals strong delusions
that they may believe a lie. They no doubt think they were doing God
service, when they were trying to ruin a fellow creature. When they
were serving their master well, they said; "Come, see our zeal for the
Lord." I readily admit that, like Saul, they did these things
ignorantly and in unbelief; and for this reason I hope they will find
mercy, and be saved in the day of the Lord Jesus, even if it should be
"so as by fire." It is then, as has been already intimated, very
possible that both parties have something to lament, and something to
repent of. On this possibility I have thought much, and while I can
find no vindication for his enemies on the principles of honorable
conduct in heaven, or earth, or under the earth, I find it equally
difficult to vindicate the conduct of the author in some things. It
was right for him to submit to the voice of the church, and to promote
her interest against all her enemies. It was right for him to defend
himself against the wicked attacks of his personal foes. And the only
part of his conduct that, after deliberate examination, seems to
deserve any animadversion is, that in which he put confidence in
strangers, and trusted them contrary to the maxims of prudence and the
voice of his own experience. But he trusts that the evils he endured
from want of prudence will have a good effect on him for the future;
and if they cause him to withhold his confidence from strangers, and
trust no man because he is a _professor_ or _minister_, till he knows
whether he is what he professes to be, he will have no occasion to
regret them.
The melancholy fact that the most sanguine professions of friendship
are not to be relied upon, draws strong confirmation from the conduct
of the Reverend enemies of the author mentioned above. They were warm
in their _professions_, and equally warm in their _enmity_. His
flatterers and eulogists, and his traducers and persecutors. Making
him an angel one day, and a devil the next. One week learned and
eloquent, and another ignorant and stammering. With one breath
comparing him to Cicero, and with the next to an Indian. Any thing or
nothing--a saint or a sinner--according to the whim of the moment or
the expediency of the case. It is impossible to find greater
inconsistencies than their conduct presents; and if any man wants
occasion to be ashamed of his race, let him look at the actions of
these men. They kissed and stabbed; defended and deserted; applauded
and condemned, just as their present interest seemed to dictate;
though the object of their praise and vituperation was the same being
at all times, acting on the same principles, and pursuing the same
even and steady way.
But what makes this picture the more saddening to the soul, is, the
extent of its application. It presents the very common exhibitions of
character which abound in our world. Under similar circumstances, who
that has not the lovely principles of the gospel in his soul, would
act very differently? This is, however, no apology for them. The
frequency of a crime detracts not from its deformity, and sin is sin
though an angel should commit it. And the general application of these
ugly features of human depravity demonstrates the chilling truth, that
he who has fallen can never hope to rise. Interest will have sway, and
before its influence, justice and mercy are but dust before a tempest.
He that sins and is detected will carry the scar to his grave, and he
might as well try to blot out the sun as to hide it.
I have now finished the account which I promised to give of the
author's connexion with the M. P. C. in B.; but it may not be out of
place to mention here what treatment he met with from some other
ministers. Passing along the street in the city, he met, one day, the
Rev. E. W. a clergyman of the Episcopal Methodist Church. This man
addressed him in a very abrupt, rude, uncivil, ungentlemanly, and
unchristian speech, of which the following is a literal extract. "You
ought never to have been allowed to preach, and if I had the power you
never should, nor any one like you. You may be a good christian and
get to heaven, but a man who has fallen under the censure of mankind
ought never to be elevated to the ministry." Surely the man who should
dare to use such language to a fellow mortal, ought to be very pure
himself. I wish the Rev. E. W. to remember this treatment which he
gave to his fellow man, and be very careful not to fall under "the
censure of mankind." And before he prepares to abuse and insult
another man, let him take a little precaution, lest in judging others
he should condemn himself. It is a very common fault of our nature,
from which even the Rev. E. W. was not exempted, to magnify specks on
the character of others into blots, and consider blots on our own as
only specks.
About this time the author had commenced a series of publications in a
certain _Religious Periodical_; but his _name_ giving offence, he was
desired by the Editor to substitute a _fictitious_, for his _real_
signature, as his productions could no longer appear in his paper
unless he did. This he said was the decision of the Committee of the
paper, most of whom were _clergymen_. They had nothing against his
writing for the paper, if he would suppress his name, but it would not
comport with their views of propriety, to admit him to an equal
privilege with themselves. The author from that time, withdrew his
contributions from the columns of that periodical.
Now, in view of this treatment endured by the author, I have but few
observations to make. His enemies were ministers, and other officers
in the Church of Christ. They were under solemn obligations to do as
they would be done by; and yet they perseveringly opposed a man who
had never injured them, and because they could find nothing else
against him, they harped on what had transpired more than ten years
before. While they professed to love their neighbour, they wilfully
did him an injury. With one hand they took him by the beard to kiss
him, while the other was holding a pointed dagger. This shews what
sinful beings are found on earth, and proves that many who profess to
be the meek and humble followers of the LAMB, have hearts warmed with
the blood of the WOLF. It is truly painful to dwell on such uncomely
exhibitions of human character, and I should not have been so minute
in these details did I not feel impelled by a sense of duty. I have
trodden this thorny path myself, and for the benefit of those who may
come after me, I wish to leave, at every turn in the road, this
salutary maxim--TRUST NOT IN MAN. Many no doubt will consider my
accounts of human nature too dark; but no one who has had experience
in the school of poverty or dependence, will charge me with being an
_Acetic_. I have no enmity against my species to draw me from a fair
statement of facts, nor can I be induced to keep back, out of a false
respect for mankind, a fair representation of those traits of
character which lie hidden from ordinary view, like vipers under a
rose bush. Believe my testimony, or doubt it; approve or condemn; call
me friend or foe; God knows, and _you_ will one day know, that I have
declared nothing but what my ears have heard, my eyes seen, and my
hands handled.
One paragraph more will close this part of my subject. One Sabbath as
I was seated on my bench in my cell, spending the lonely hours in deep
reflection on the miseries of life, and the unsympathizing temperament
of the human heart, one of my cell-mates, more intelligent and
observing than the others, very suddenly broke out into the following
remarks:--
"Our sentences are various, but they should all be alike. Some of us
are doomed here only for a series of years, but we ought all to have
been sentenced for life. Some of us may live to get our liberty, but
we ought all to die here. What interest has any one of us beyond these
walls? What hope can we cherish of ever regaining the confidence of
our fellow men? We have fallen and how can we rise? I have been taking
an imaginary walk among men, carrying along with me the marks of my
present condition, so that all might know where I have been. I have
visited all classes, and all are alike. I have, all through my
journey, laboured to do right, and give evidence that I have reformed.
How have I been treated? I have been hissed by the multitude--despised
by those who were once my equals--and trampled on by all.--The church
has indeed recorded my name, but she placed me behind the door--and
the minister always shunned me if he could.--Saints and sinners looked
at me askance, and I have returned contented to live and die in
prison, rather than go out and wither under the certain scorn of
mankind."
II. My second proposition is, to shew how repentant criminals _ought_
to be treated, according to the divine principle of the text.
It is recognized as a principle in the divine administration, that a
bad man may become a good one. On this principle the whole system of
the gospel turns. And when the happy change takes place, it is another
principle of the same administration, to forgive the past
transgressions, and mention them no more to the injury or confusion of
the penitent. When the prodigal returns his rejoicing father thinks no
more of his prodigality. This is the manner in which God treats his
repenting children; and he makes his example a law for all his
creatures. "If the wicked restore the pledge, give again that he had
robbed, walk in the statutes of life without committing iniquity; he
shall surely live, he shall not die. None of the sins that he hath
committed shall be mentioned unto him; he hath done that which is
lawful and right; he shall surely live." This is the law of heaven on
this subject, and it ought to be obeyed. Christians pray to be
pardoned _as they pardon_, and God assures us that if we do not pardon
those who trespass against us, we shall not be pardoned for our sins
against him. Hence the manner in which repentant and reforming sinners
should be treated is obvious; and it is equally obvious that those who
do not treat them according to this rule, are not christians.
III. My last proposition is, to shew the good that would flow from
such treatment, not only to the _penitents_, but to the _community_,
and the cause of _religion_.