o do, who are in the practice of sin
themselves--for the immediate relinquishment of sin is the duty of all;
but it relates to the duty of those who are to make efforts to induce
others to break off their wickedness.

Here, the wisdom and rectitude of a given course, depend entirely on the
_probabilities of success_. If a father has a son of a very peculiar
temperament, and he knows by observation, that the use of the rod will
make him more irritable and more liable to a certain fault, and that
kind arguments, and tender measures will more probably accomplish the
desired object, it is a rule of expediency to try the most probable
course. If a companion sees a friend committing a sin, and has, from
past experience, learned that remonstrances excite anger and obstinacy,
while a look of silent sorrow and disapprobation tends far more to
prevent the evil, expediency and duty demand silence rather than
remonstrance.

There are cases also, where differences in age, and station, and
character, forbid all interference to modify the conduct and character
of others.

A nursery maid may see that a father misgoverns his children, and
ill-treats his wife. But her station makes it inexpedient for her to
turn reprover. It is a case where reproof would do no good, but only
evil.

So in communities, the propriety and rectitude of measures can be
decided, not by the rules of duty that should govern those who are to
renounce sin, but by the probabilities of good or evil consequence.

The Abolitionists seem to lose sight of this distinction. They form
voluntary associations in free States, to convince their fellow
citizens of the sins of other men in other communities. They are blamed
and opposed, because their measures are deemed inexpedient, and
calculated to increase, rather than diminish the evils to be cured.

In return, they show that slavery is a sin which ought to be abandoned
immediately, and seem to suppose that it follows as a correct inference,
that they themselves ought to engage in a system of agitation against
it, and that it is needless for them to inquire whether preaching the
truth in the manner they propose, will increase or diminish the evil.
They assume that whenever sin is committed, not only ought the sinner
immediately to cease, but all his fellow-sinners are bound to take
measures to make him cease, and to take measures, without any reference
to the probabilities of success.

That this is a correct represe