Mr. B. on page 109, alludes to what Mr. Thompson has said 'about Dr. Sprague having part of his church curtained round for persons of color,' and says he notices it 'only because it was told as a _specimen_ story.' In the same connection he evidently endeavors to create the impression that the religious privileges of the free colored people are equal to those of the whites. On this, the Emancipator remarks, 'We can testify to the truth of the story in regard to Dr. Sprague's church; and although every church does not separate the blacks from the whites with so much care, or in precisely the same way, yet it is strictly true, that almost, without exception, the separation is made and carefully kept up, and this not only in the ordinary worship of the Sabbath, but even when the church gather about the table of their crucified and common Lord, to partake of the emblems of his dying love.' And after admitting that colored men have, in a few instances, been admitted to theological seminaries, and to a seat in ecclesiastical bodies, the editor adds, and truly, as all familiar with the facts can testify, 'Such instances, however, are few and far between, and whenever they do occur, the individuals concerned are, in many ways, made to feel their inferiority and to _know their place_. The impression made by Mr. B's representation would be, as a whole, incorrect.'
Mr. B. asserts, page 110, that the free blacks 'in nearly every part of America,' enjoy all civil rights 'to a degree utterly unknown to millions of British subjects,' in various parts of the empire, and 'even in England itself.' 'It would be easy,' says the Emancipator, 'to show that he is wrong in several particulars.' And then, as one, refers to the fact, that the colored man is not secure in his rights or person, but may be dragged into slavery, even from free states, without a jury trial. This one fact is certainly sufficient to disprove Mr. B's assertion.
'But,' says Mr. B. 'If any rights have been denied them,' as for instance, that of preaching the gospel, 'which Virginia had lately done,' it was all owing to the fury of abolition. See page 110. Yet Stroud cites a law of Virginia, dating back as far as 1819, and being then but the re-enactment of a law before in force, which rendered all assemblies of slaves and free negroes in a meeting house or other place by night, or at any school for teaching reading and writing, by day or night, _unlawful_ assemblies, and subjects any person, slave or free black, found in them, to the punishment of twenty lashes, by order of a justice of the peace. Stroud, page 89.