Fairdealing, they were most unmercifully hunted out and sent back to their cruel oppressors, who it was well known generally treated such laborers with great cruelty, ‘_stern necessity_’ demanding that they should be punished and ‘rebuked before all, that others might fear’ the consequences of such elopement. In short, suppose that the city of Fairdealing was so completely connected with the city of Oppression, that the golden strands of their interests were twisted together so as to form a bond of Union stronger than death, and that by the intermarriages which were constantly taking place, there was also a silken cord of love tying up and binding together the tender feelings of their hearts with all the intricacies of the Gordian knot; and then, again, that the identity of the political interests of these cities were wound round and round them like bands of iron and brass, altogether forming an union so complicated and powerful, that it was impossible even to _speak_ in the most solemn manner, in the city of Fairdealing, of the enormous crimes which were common in the city of Oppression, without having brickbats and rotten eggs hurled at the speaker’s head. Suppose, too, that although it was perfectly manifest to every reflecting mind, that a most guilty copartnership existed between these two cities, yet that the ‘gentlemen of property and standing’ of the city of Fairdealing were continually taunting the people who were trying to represent _their_ iniquitous league with the city of Oppression in its true and sinful bearings, with the query of ‘Why don’t you go to the city of Oppression, and tell the people there, not to rob the poor?’ Might not these reformers very justly remark, we cannot go there _until_ we have persuaded _our own_ citizens to cease _their unholy co-operation with them_, for they will certainly turn upon us in bitter irony and say--‘Physician, heal thyself;’ go back to your own city, and tell your own citizens ‘to break off _their_ sins by righteousness, and _their_ transgressions by showing mercy to the poor,’ who fly from our city into the gates of theirs for protection, but receive it not. Would not common sense bear them out in refusing to go there, until they had _first_ converted _their own_ people from the error of their ways? I will leave thee and my other readers to make the application of this comparison; and if thou dost not acknowledge that abolitionists have been governed by the soundest common sense in the course they have pursued at the North with regard to slavery, then I am very much disappointed in thy professions of _candor_. With regard to the parallel thou hast drawn (p. 16,) between abolitionists, and the ‘men (who) are daily going into the streets, and calling all bystanders around them’ and pointing out certain men, some as liars, some as dishonest, some as licentious, and then bringing proofs of their guilt and rebuking them before all; at the same time exhorting all