Yes, sir, that was the propitious moment, when our country stood alone, the last hope of the world, struggling for her existence against the colossal power of Great Britain, “concentrated in one mighty effort to crush us at a blow;” that was the chosen hour to revive the grand scheme of building up “a great northern confederacy”—a scheme which, it is stated in the work before me, had its origin as far back as the year 1796, and which appears never to have been entirely abandoned.
In the language of the writers of that day, (1796,) “rather than have a constitution such as the anti-federalists were contending for, (such as we are now contending for,) the Union ought to be dissolved;” and to prepare the way for that measure, the same methods were resorted to then that have always been relied on for that purpose, exciting prejudice against the south. Yes, sir, our northern brethren were then told, “that if the negroes were good for food, their southern masters would claim the right to destroy them at pleasure.” (Olive Branch, p. 267.) Sir, in 1814, all these topics were revived. Again we hear of “a northern confederacy.” “The slave states by themselves;” “the mountains are the natural boundary;” we want neither “the counsels nor the power of the west,” &c., &c. The papers teemed with accusations against the south and the west, and the calls for a dissolution of all connection with them were loud and strong. I cannot consent to go through the disgusting details. But to show the height to which the spirit of disaffection was carried, I will take you to the temple of the living God, and show you that sacred place, which should be devoted to the extension of “peace on earth and good will towards men,” where “one day’s truce ought surely to be allowed to the dissensions and animosities of mankind,” converted into a fierce arena of political strife, where, from the lips of the priest, standing between the horns of the altar, there went forth the most terrible denunciations against all who should be true to their country in the hour of her utmost need.
“If you do not wish,” said a reverend clergyman, in a sermon preached in Boston, on the 23d July, 1812, “to become the slaves of those who own slaves, and who are themselves the slaves of French slaves, you must either, in the language of the day, cut the connection, or so far alter the national compact as to insure to yourselves a due share in the government.” (Olive Branch, p. 319.) “The Union,” says the same writer, (p. 320,) “has been long since virtually dissolved, and it is full time that this part of the disunited states should take care of itself.”
Another reverend gentleman, pastor of a church at Medford, (p. 321,) issues his anathema—“Let him stand accursed”—against all, all who, by their “personal services,” for “loans of money,” “conversation,” or “writing,” or “influence,” give countenance or support to the unrighteous war, in the following terms: “That man is an accomplice in the wickedness—he loads his conscience with the blackest crimes—he brings the guilt of blood upon his soul, and in the sight of God and his law, he is a murderer.”
One or two more quotations, sir, and I shall have done. A reverend doctor of divinity, the pastor of a church at Byfield, Massachusetts, on the 7th of April, 1814, thus addresses his flock, (p. 321:) “The Israelites became weary of yielding the fruit of their labor to pamper their splendid tyrants. They left their political woes. They separated; where is our Moses? Where the rod of his miracles? Where is our Aaron? Alas! no voice from the burning bush has directed them here.”
