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 When I reached home, I found that the pastor had seen fit completely to reverse the wheels, and to make public contradiction to this sentiment in a remarkable sermon. Like Moses in Egypt, he insisted that the colored people should refuse to remain with the Egyptians. He praised their advancement, but declared for separation. That was his own opinion, and though grieved about it I did nothing immediately because our pulpit was always free. The newspapers, however, religious and secular, took up the sermon, and showed our plain inconsistency. We professed the utmost catholicity in raising money, but were behind all other churches in our practice. For did not Christ live and die for all ment Then the pastor and his immediate friends, being vexed by this public criticism, which was in their suspicions imputed to my influence, at a church meeting from which a large number of those holding to the original views were absent, adopted a series of resolutions; these fully endorsed the statements and theories of that strange sermon. They were passed, and spread upon the church record. That sermon there defined the attitude of our body toward the freedmen. It seemed to me like a wall of partition between races. I drew up a brief protest, making it as strong as I could word it. Over fifty of the male members of our church and congregation united with me by signing the document. From that time a veritable controversy was upon us, and our troubles soon became known to all the kindred churches of our country. Our Northern contributors almost ceased their gifts. It resulted finally in our calling an ex parte council to judge between the opposing parties. When the sessions of the council meeting in Washington
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