Anti-slavery bugle. [volume] (New-Lisbon, Ohio) 1845-1861, 1849-03-16

fee and all.stoning blood Of God the Son.
They have given no proof that they believe
in the trinity, in the unoriginated and SUI
prelne Godbead Of Jesus Christ, in the doc
irine of Justification and salvation by faith
alone, in the obligation of Christians 10 unite
with some religious denomination, and 10
support, by their contributions and their coun-
ienance, the ministers of Christ and of his
gospel. On the contrary, they have given
reason 10 suspect That they are not sound on
those points,-that they either do not hold
the doctrines Of orthodoxy, or that they do
not consider those doctrines Of SO much i'm
p~ortanee as orthodox Christians do. Nay /;
it is certain that Garrison and Wright have,
on some points, wandered from the orthodox
sentiments of The leading churches of this
country, Garrison does not conceal The fact,
that he believes religion to consist in right
dispositions and in right living,-in being
good, and doing good in doing justly, In To-
wing mercy, and walking humbIy with Tod
He does not conceal the fact that he regards
baptism, and the Lords supper, ard me SAD,
bath, and church order, and an established
ministry, as matters not essential to the Tell-
gion Of Christ. He gave proofs in his speech
es while in this country, that however much
respect he may have for truth and righteous
ness, for peace and charity, for freedom and
humanity, for the general illumination and
reformation Of mankind, and that however
anxious he may be for the abolition Of slave
ny, for the emancipation, elevation, and the
happiness of the human race, he looks upon
the doctrindI peculiarities of the various ortho-
dox denominations, as either matters of fc-
lion, or, at the utmost, as matters of compar-
stively trifing Importance. And we have
reason to believe that though Henry c..
Wright may not be equally guilty in this
matter, he is still more anxious for the spread
OF peace and non-resistance principles, and
for the triumph Of the abolition cause, than
he is for the order and stability of the various
religious denominations of Jour country, for
the triumph Of their distinguishing doctrines,
or for the support and comfort of the religious
ministers of this and other lands. With res
pect to Douglass, his case is more favorable.
He has lUriten nothing, he has said nothing,
that we are aware of, tending to lead people
to slight baptism, or the sacrament of the
Lords supper, or the Sabbath institution
So far as his own declarations go, so far as
his writings are concerned, we can find no
evidence whatever, that he is heterodox or
unsound in the faith. At the same time, he
has placed himself in an awkward position.
There are many circumstances connected
with his proceedings in this country, of a
somewhat suspicious character.
In the first place, he avows his connection
with Garrison, and refuses to give up that
connection, Notwithstanding the offence that
Garrison has given to the orthodox churches
and ministers Of this country thus prefer
ring his sense of right, and his obligations of
gratitude, TO the wishes of orthodox ministers
and friends.
In the second place, lie is found in con-
nection with individuals who are known to
be heterodox in their views. We have heard
Of his acceptance Of the hospitality of indi-
viduals Of the Unitarian denomination; and
members and ministers of the Unitarian de-
nomination have frequently appeared at his
meetings, on his platforms, and have been
allowed TO take an active part in the proceed
ings Of his meetings.
In the third place, the Anti-slavery League,
Of which he is the agent, is based on a most
dangerous and lati.udinarian principle. 1t
welcomes to its fellowship men of all creeds,
both in religion and politics; it makes no
distinction between the orthodox and the het-
srodor; between the believer and the infdel
between the deuout professor and the profane
between the opponent Of q regular ministry
and regular ministers themselves. 1t makes
no reference to the great distinguishing doc
trines Of orthodoxy at all.
The principle of the League a5olishes, 81
far as it's influence goes, all distinctions o.
creed, and fixes, as the ground of union, hi
broad principle, of humanity, of charity, ant
OF benefcence.
Again, the ministers of Leeds have observ
ed, that the anti-slavery lecturers speak with
great violence and severity Of the slavehold'
ing ministers and churches of America. The
lecturers describe those ministers and profes.
sors as tAieces, as robbers, as man-SteaIerS.-
They speak Of them as the worst kind Of
thieves, as the most heartless and inexcusa.
BILE Of robbers. Theyiare not conten with rank.
Ing them amongst common thieves. They are
not content with ranking them amongst sheep
S~tedlers, horse-stealers, and highwaymen: they
hesitate not TO declare that they conside r them
to be as much worse than sheep-stealers, horse
s~tealers, or pickpockets, as a man is bettel
than a sheep, or more valuable than money
The ministers of Leeds think this very harsi
language to use Of persons who profess reli
gion, and who are set apart as ministers @
the gospel. They think it very harsh Ian
guage TO use of persons who hold tho sam
faith, and use the same church discipline
and bear the same name with themselves.
Again; the ministers Of Leeds have a flu
tier complaint against the anti-slavery lect'
rers. They have observed that while tho:
lecturers speak much and freely of the faul
of the shareholders, and especially of III
faults of those ministers and members
churches that are shareholders, they say Ii
tie or nothing of their virtues and excellel
2 ciss. The ministers Of Leeds UNDERSTAND
that many of the slave-holding ministers an
churches of America, are exceedingly exen
{! plary in many respects. They have been il
formed that they are in general exceedingl
orthodox in their opinions, and exceeding
jealous against the great heresies of the day
that they are liberal supporters of mission
AIRY societies, and that they distinguish then
selves by their labors to promote ~revivals
religion in their own country. They hay
been informed that those siave-holding mil
listers and churches employ a great portion
the wealth which they derive from their cal
ings, in sending bibles, and teachers, an