The Jeffersonian Democrat. [volume] (Chardon, Ohio) 1854-1865, 1860-01-06
John Balm VS.. John Brown |.

severe rebuke to the sympathizcrs with John
Brown. 1t seems that the publication of
tho sermon Of Rev. Mr. Taylor had given
painod by tho general tono of the Anti.
Slavery press, in regard to tho late troubles
in Virginia. What course he, as professed
Anti Slavery man, would havo dictated to
tho press and pulpit, in tho premises, he
did not state.
We have, from first to last, disapproycd Of
the raid of Brown, regarding it as a movo-
ment so wild. and in its direct tendency so
barron Of good results, and so prolific Of
evil, to tho slaves as well as to thor mas.
tGrs, ms to bo contemplated but with horror.
We nro not disposed to ridicue the Vir-
ginans for their timidity, however ridicu.
lous somo of its manifestations may appear
since in a slave country such timidity is too
well grounded. llcroiu wc, with ninety.
nine ono. hundrcdths Of tho Anti Slavery
men Of tho couutrv, agree with Elder Balm.
In what respects do wo differ?
"Why, says tho Elder, "somo mon eay
they disapprovr Of tho act of Brown, and
yet approve OF his motive. Well, what of
that? Here is man afll cted with the Gou.
friend moved with pity, shoots him dead.
and thereby puts an end to his suffcrngs !;
his motive, too, is good, is il not = With
duo Difference to Elder Bnin, such reasoning
is perfectly puorile-a nero begging of the
question Aside from tho improbability
that such case would over occur, it would
provo nothing except that tho homicide was
insane. Elder Balm himself says that John
Brown was more fit for lunatic assylum
than for the gnllows. May not insane men
bo actuatcd Ly good motives ? Arc they not
known to DC actuatcd by all the various mo-
tivcs that govern rational men What was
John Browns motive, as declared by himself
and disputed by Eono: Tho redemption of
II portion Of his oppressed follow. from
bondage! Now, we would ask Edor Balm
to say frankly, and with no pettiGoggiDg or
odious comparisons, If he disapproves of this
motive. Would he have condemned John
Brown for such motive, had the means en-
plcycd to carry it into effect, been unobjcc-
tionable: Does his religion teach him to
judge Of tho virtue of men by tho success of
their undertakings p? We do not SO under.
stand it.
But" asks Edcr Balm, "was Brown
acting tho part of Christian, when he
rented farm in tho vicinity of Harper s
Ferry! :" Perhaps not. But, If be is to bo
condemned for such acts as that SO are many
whom We arc taught to veneratc, as among
tho wisest and bost men whose names grace
| tho ppge of history. Siratagon is n very es
seu,iAl part of war, and il may we'll be
doubted whether George Washington him
self drspsed it. Brown would have proved
himself bigger fool than he did had he
gono to Harper's Ferry in broad daylight.
and made no attempt to disguise his intcn
tions.
John Brown was pYoCcsscd Christian,
aud thought no had warrant for his con-
duct in the Bible. Had he anything to
gain, in selfish point of view, by his Vir-
ginia raid Nothing to gain, but everything
to lose. What fault can Christians And
with the spirit of his letters We mean no
dispnraccment to Elder Balm, when wo say
that those letters ovinco quito as much OF
Christian meekncss, faith aud forbenranccG-
of that charity which suffercth long and
is kind'-as all Of his sermons it has been
our good fortune to hear. Gov Wise was
dohOtless sincere in the high oulogium he
pronounced upon tho character of the
doomed man.
Ono or two of tho "logical points" made
by Elder Balm, We cannot forbear to notice
"Somo churches" said no. ''reso!ve that they
will have no fellowship with shareholders. -
I This is all well enough, if they are so Gis.
posed but, having onco become free from
thom, what moro have they to do = We
givo tho substance of his argument, though
not his exact language. This reasoning he
evidently regarded as unanSwerabio; but
liko sOmo other plausible reasoning, il
proves too much. We claim but little ia
miiiarity with logic, yet enough to know
that its conclusions, if good for anything
arc infa,liblc, whorevor they may lead.-
There is a wdo difference between resolving
to have no fellowship with sinners, (slave
holders are SO regarded by such churches,
and refusing to recognize any duties towards
thom. Ono of the ostensible objects Of the
church is to reclaim sinnors, and for this ii
members labor day and night. They al
say, "Wo will have no fellowship with sin
ners;" and, thus boing freed from them
what moro have they to do b: Wo arc sur
prscd that Elder Dain, who is rohlly vor!
fine Iogican, should thus inadvertently
( mystify his position.
Again Tho Elder repeated brief col
ioquy which occurred between a Bultimor,
preacher and Northern ono, in which th'
latter ESQ goes tho story was eGtingushet
by simple question. Tho BaItimorean
= who claimed 10 DO neither an Abolitionis
nor Pro-silnvory man, and his Northern
friend, wound up thoir colloquy Substan
TALLY as follows:
BGihmoreGM.-"Arey you an Abolitionist
I, ,NOrLherHer-"l am"
0 Baitimoredn.-"if you had the power
would you not abolish Slavery at once :"
= ,N-o,thrrner I'll would"
Bditimoredn-"lIssn not God that power;
.N'OrtherHer.-"lle has"
Bdltimorean.-"Then why don't He d
:. it,"
" Any ono can SEQ at glance, that this al
It gument, like tho former, is altogether to
comprehensive, 1t is either good for nothing
;. or it docs away with human responsibilit,
aud makes God blameablo for all tho ey
; in the world. DR.. Claiming, We believe
y saws that tho most difficult theologici
y problem is tho reconciliation Of Gods fore
5, knowledge and omnipotonce with man
1t moral accountability. Perhaps no good ca
Y result from an attempt to solve it. 1t
enough to know that overy rational man
|. conscious of duty and responsible for i