Anti-slavery bugle. [volume] (New-Lisbon, Ohio) 1845-1861, 1850-06-15
Letter to a Clergyman.
onASorvlLLr, May 18th, 1850.

vi Nthncoutl NNtihhb AsN's' ~ hAS'N - '-N
ideas advanced by you on that occasion can
yield hearty assent, as being cminently truth
full, and such as the times require to be spoken.
And the fact that it is a minister who thus
speaks out for the oppressed gives to the matter
additional interest with me, as showing that
that class of men arc not wholly lost to the
claims of God and humanity-are not wholly
left to consult popularity and the interests OF
sect in the course they shall pursue; but that
here and there is found one who believes, prac-
hcaRy, that God is no respcctcr of persons, and
so labors for the rescue of that unfortunate class
of our fellow-citizens who have omphatically
" fallen among thieves" But there were a few
points suggested by you, which seem to me not
correct Then, wish to make few suggcs-
tons, which may be of use to you in advocating
the interests of the slave. To the mass of the
priesthood would not stop, or stoop to write,
or make a suggcstion-it being too much analo-
gous to " casting pearls before swine; . for they
have arrogated to themselves degree Of impor-
tance which SCOTS at the idea of dictation or di-
rcction from the people - the herd the
'laity,' as they arc invidiously called; and thus
cntrenching themselves behind the battlements
of crccds and dognas of religion which they
have erected, hurl defiance at everything that
offers itself as good that docs not square with tho
generally miserable standard by them erected.
understood you to aver your entire want of
charity for, or Christian fellowship with, the
slavcholder-the man who dared assert his right
to property in his brother man; and yet, in
speaking of pro-slavery churches-those in
which the foul sin yet has ioothold-yeu said
you would not advise the anti-slavcry portion
OF the Church, or those who regretted the rela-
ton of the Church to Slavery, to leave it, but
to stay and labor for its reform was surpri-
sed at this annunciation. Then it is mere mat
ter of circumstances that you belong to church
whose Discipline is explicit against all slave
holding rather than the Methodist Church
which admits it in the Church almost illimita-
bly,. Suppose my dear sir it were the sin of
stealing our neighbors' property that the Church
had, for the sake OF numbers or popularity, case
or pay, or what not. taken to its communion and
endorsed as Christian; would you then say,
"Stay and reform" No. You would say,
"Come out of her, my people, that ye be not
partakers of her sins" Why, sir, the history of
the past is enough on this point, to say nothing
of reason and the requirements Of God in the
case. Fifty and sixty years since the Churches
took stand against Slavery--denouncingi it as
anti Christian, and, what would seem perfectly
natural from the premises, refused it fellowship
and countenance; but gradually they lcssencd
the severity of their testimony and discipline in
the case, profcsscdly to do away the evil by per-
mitting it to come within the influence of the
Church--and the consequence is, as We see,
that the Church is under the influence Of Slave
ry! And it must be so. Why, sir, what boots
a mans professions as against his practice'-
Nothing. What avail the empty asscvorations
of the Church (cnough of which they make) of
the evil of Slavery Why, nothing, because
they are living down their professions. The
Church claims to put her finger upon, denounce
and digfclioeshp everything that they regard as
sinful. But they don't so act in regard to Slave
ry; hence they do not regard it as sinful.
The conclusion is unavoidable, and their dec
larations to the contrary arc mere hypocritical
cant, uttered for cffcct-nothing else. Suppose
company of persons who have banded togeth-
or for the purpose of countcrfeiting. One be-
and wishes to get in position where he shall
not only not be responsible in any way for the
business of counterfciting, but where he may
use all his influence against the business. What
is his coursei To stay with the gang-ful6l
that part of the bond obliging him to defend a
brother as good and honest whom he knows to
be a vile wretch-participato in the gains of the
calling, and all this, for the sake of being where
he can exert a greater inAuence-whcre his
prayers and entreaties to his companions will be
more elIectual Nonsense. Two things would
follow from this course;
lst-The professed repentant would almost
necessarily be content with simple profession
of hostility to the business in which they were
cngagcd-ho would never be in earnest, either
in prayer or exhortation, on the subject in COM
pany OF his companions.
2d-If he were so, they would brand him
with hypocrisy, saying, "is you believe what
you say, prove it by your actions and not stay
here to participate in the advantages of our en-
ployment;" which would silence or start him,
and no mistale. No, sir. In this case you see
that to acquit himself, or exert salutary infu-
ence on his companions in sin, he must come
out in profession and in practice. He must OK
pose the craft-he must denouncc and disiellow-
ship the wrong Then will men say he is hon
est-ho believes what he says. Then, and only
then, can he have influence over his former as
sociates in wrong.
VIII you excuse the Church on the ground
that it is great matter and one hard to be got
at-an evil they would get rid of if they could,
but can't see the wayi Don't do it more, my
friend None of this rather to lull the conscien-
ces of pro-slavery folks by those claiming to be
anti-slavery. Miserable pettifogging Brother,
it is lie !-bclieve them not when they say it.
They can find plenty of time in their Conferen-