A Western man travels all through Kentucky—he was in
Boston three days ago—and hears only this rumour: "the
siders as "sweeping." When he reads in the Bible that "Jerusalem and all Judea went out," I suppose he thinks that some persons stayed at home. But I am sorry he could not make out a stronger case for his side. I
know nothing of what was said privately, or of sermons which never get spoken of out of the little parish where they are written. He mentions sixteen Orthodox ministers who published matter in opposition to the Fugitive Slave Bill. It is not a very large number for all the churches in New Jersey, New York, Connecticut, Rhode Island, and Massachusetts to furnish. I can mention more.
These are the facts in respect to Andover: Professor Stuart, the most distinguished clergyman in all New England, wrote an elaborate defence of the Fugitive Slave Bill, and of Mr. Webster's conduct in defending it. He was induced to do this by Mr. Webster himself. The work is well known—Conscience and the Constitution—and it is weak and doting as it is wicked. Professor Stuart and two other Andover Professors—Rev. Ralph Emerson, D.D., and Rev. Leonard Woods, D.D.—signed the letter to Mr. Webster expressing their "deep obligations for what this speech has done and is doing; "thanking him" for recalling us to our duties under the Constitution, and for the broad, national, and patriotic views" it inculcates, and desiring to "express to you our entire concurrence in the sentiments of your speech." It seems three other Professors—Messrs. Park, Phelps, and Edwards—did not sign it, and one of the signers—Dr. Woods or Dr. Emerson—did it much to his own subsequent regret. But did he make his regret public? Did Andover in public say anything against the conduct of the signers?
At the Annual Conference of Unitarian Ministers, in May, 1851, long and public defences of kidnapping were made by "the most eminent men in the denomination." One Doctor of Divinity vindicated the attempt of his parishioners to kidnap mine, whom I took to my house for shelter. Dr. Dewey's promise to send back his own mother or brother got the heartiest commendation from more than one "prominent minister." Dr. Dewey was compared with "faithful Abraham;" his declaration was "imputed to him for righteousness." Many of the country ministers were of a different opinion. Some of them declared his conduct "atrocious." Of course there were noble men in the Unitarian denomination, who were faithful to the great principles of Christianity. I have often spoken in their praise, and need not now mention their names; too well known to require honour from me.
But I am sorry to say that I can retract nothing from what I have said in general respecting the conduct of the clergy of all denominations at that time. At a large public meeting in Boston a Vigilance Committee was appointed to look after the fugitives and furnish them aid. The Committee sent a circular to every church in Massachusetts, asking for the fugitives donations of money and clothes; and received replies from eighty-seven churches, which gave us $148,456!
Here is my letter in reply to Dr. Beecher, from the Commonwealth of June 10, 1854:—
Dr. Edward Beecher and Theodore Parker.
Rev. Edward Beecher, D.D.,—My dear Sir, I have just read your letter
