men.[1] A gift blinds a wise man's eyes, perverts the words even of the righteous, stopping his mouth with gold so that he cannot reprove a wrong! But there is an absolute justice which is neither bought nor sold! I know other nations have done the same, and with like effect. "Fight with silver weapons," said the Delphic oracle, "and you'll conquer all." It has always been the craft of despots to buy up aspiring talent; some with a title, some with gold. Allegiance to the sovereign is the same thing on both sides of the water, whether the sovereign be an eagle or a guinea. Some American, it is said, wrote the Lord's Prayer on one side of a dime, and the Ten Commandments on the other. The Constitution and a considerable commentary might perhaps be written on the two sides of a dollar!
This class controls the Churches, as the State. Let me show the effect of that control. I am not to try men in a narrow way, by my own theological standard, but by the standard of manliness and Christianity. As a general rule, the clergy are on the side of power. All history proves this, our own most abundantly. The clergy also are unconsciously bought up, their speech paid for, or their silence. As a class, did they ever denounce a public sin? a popular sin? Perhaps they have. Do they do it now and here? Take Boston for the last ten years, and I think there has been more clerical preaching against the abolitionists than against Slavery; perhaps more preaching against the temperance movement than in its favour. With the exception of disbelieving the popular theology, your evangelical alliance knows no sin but "original sin," unless indeed it be "organic sins," which no one is to blame for; no sinner but Adam and the devil; no saving righteousness but the "imputed." I know there are exceptions, and I would go far to do them honour, pious men who lift up a warning—yes, bear Christian testimony against public sins. I am speaking of the mass of the clergy. Christ said the priests of His time had made a den of thieves out of God's house of prayer. Now they conform to the public sins, and apologize for popular crime. It is a good thing to forgive an offence: who does not need that favour and often? But to forgive the theory of crime, to have a
- ↑ This was printed in 1846. In 1850, and since, these men have publicly gloried in a similar act even more atrocious.
