Anti-slavery bugle. [volume] (New-Lisbon, Ohio) 1845-1861, 1846-11-13

ful, outspoken, uncompromising abolitionisiS
have pursued this monster to his refuge
They only ask those churches and ministers
to be true ard faithful TO their W profess
sions Of christianity-to give up the robber,
and restore that which was stolen. They
only ask them to inscribe on their temples
and their pulpits, ''no fellowship UM Stare
holders and their a5eiiors." They only ask
them to write upon their hearih-stones, and
their family affairs, ''We will not give oul
daughters to their sons, nor take their daugh-
tiers to our sons who trample under foot the
marriage covenant" and 10 the answer Ie-
ceived is, lnfdel! lnfdel! Again, they are
asked to exclude from their communion table,
men who do that in Maryland, which if done
on the coast Of Africa, would mark them as
pirates, and condemn them, by the laws Of
their country, to be hung as dogs, and they
answer, you are breaking down our church
es. They are requested to cease recognizing
as a good, christian brother, the man who, in
the person Of the bondman, violates the tenn
pie of the Holy Ghost, and tramples with the
iron-hoof Of slavery, the image of his maker;
and they cite to you the horrors of the French
revolution.
Circumstance d~evelope character. This
has been peculiarly the case in the abolition
enter rise. The character of men whose hui
manity and sympathy for the oppressed and
robbed slave was not suspected, has had a
complete development, and that under mo
tives of greater or less pressure.
That clergymen and leading members of
churches should be so far controlled by Sec
tarianism, as TO throw their influence against
the oppressed slave, seems incredible. In
deed, they appear themselves unconscious of
this fact, for they almost always preface
their apologies for slaveholjing with IL am
as much opposed to slavery as any body
| would not be guilty of slandering any one,
nor hold my speech when the friends of
down-trodden humanity are slandered. Let
us come to the trial. Who are the Infdels !
To the law and the testimony. "By their
fruits (not their profession) ye shall know
them" "'The fool &. e. Inidel) hath said in
his heart there is no God" For develope-
ment of character see the context, "who eat
up my people as they eat Bread" and "tbey
shamed the council of the poor" "When
the Lord bringeth back the captivity of his
people, Jacob shall rejoice" Again, 81 was
an hungered and We gave me no meat; | was
thirsty and We gave me no drink; | was a
stranger, and we took me not in; naked, and
We clothed me not; sick, and in prison, and
20 visited me not. > land this command
ment have we from him, that he who loveth
God loveth his brother also" Do not these
Bible illustrations plainly prove the inlidel
character of pro-slavery?
The inidelity of the pro-slavery priests
and churches is manifestly developed in their
want OF confidence in God and in the power
oftruth. They are filed with fear. "The
church will be pulled in pieces. We shall
have the scenes of the French revolution act
ed over and the Methodist church will be
destroyed just as the infdel i%acobins destroy
ed the mother Catholic church! Oh, dear !
this Foster, wish he were dragged through
the streets, and mud !" They say he is an
infdel. Why are the doors of the churches
and school-houses closed J. Why are the
minds of the people abused Why are pro-
slavery priests aflaid OF free discussion, if
they are honest and do moi fear the right
Will not truth stand on its own basis p
Cannot an enlightened public be trusted to
form its own opinions and fulfill its own res
possibilities! If not, where are our boosted
liberties If we cannot meet and Withstand
the sophism Of infdelity, where is our en-
lightened christianityl Let us then go back
to Popery (f we are not already back of
back) and submit to auricular confessions,
for if the priests keep our consciences, they
ought also 10 have our thoughts.
Slaveholding religion is quite a different
article from anti-slavery religion. Man in
the former was made for religion; and in the
latter religion was made for man. Slavehol.
ding religion is a system of fear and force
Anti-slavery religion is a system of love and
choice. The former is a religion of sect and
caste, the latter recognizes the universal
brotherhood of man. The former has respect
to the man in gold rings, and COST apparel
the latter is no respecter of persons. The
slave-holding religion makes that property,
which the laws Of the land make property;
anti-slavery religion makes nothing property,
but what the Laus Of God make property
The former will do nothing but what is er-
pedient; tie latter nothing but what is NOR
ally right. The stakeholder, far behind the
times, borrows his religion from Patriarch
al ages, and Jewish usages. Anti-slavery
religion is founded on the precepts and exam
pie of Jesus. The former will last until
Heaven echos with the loud cry, Babylon i.
fallen, and it will die away with the las