The risk of suffering severe penalties by violating the Fugitive Slave laws was less wearing, probably, on abolitionists than was the social disdain they brought upon themselves by acknowledging their principles. During a generation or more they were in a minority in many communities, and were forced to submit to the taunts and insults of persons that did not distinguish between abolition of slavery and fusion of the white and the black races. "Black abolitionist," "niggerite," "amalgamationist" and "nigger thief" were convenient epithets in the mouths of pro-slavery champions in many Northern neighborhoods. The statement was not uncommonly made about those suspected of harboring slaves, that they did so from motives of thrift and gain. It was said that some underground helpers made use of the labor of runaways, especially in harvest-time, as long as it suited their convenience, then on the pretext of danger hurried the negroes off without pay. Unreasoning malice alone could concoct so absurd an explanation of a philanthropy involving so much cost and risk.[114] Abolitionists were often made uncomfortable in their church relations by the uncomplimentary attentions they received, or by the discovery that they were regarded as unwelcome disturbers of the household of faith.[115] Even the Society of Friends is not above the charge of having lost sight, in some quarters, of the precepts of Anthony Benezet and John Woolman. Uxbridge monthly meeting is known to have disowned Abby Kelly because she gave anti-slavery lectures.[116] The church certificate given to Mrs. Elizabeth Buffum Chace when she transferred her membership from Swanzey monthly meeting to Providence (Rhode Island) monthly meeting was without the acknowledgment usually contained in such certificates that the bearer "was of orderly life and conversation."[117] A popular Hicksite minister of New York City, in commending the fugitive Thomas Hughes for consenting to return South with his master, said, "I had a thousand times rather be a slave, and spend my days with slaveholders, than to dwell in companionship with abolitionists."[118] In the Methodist Church there came to be such stress of feeling between the abolitionists and the other members, that in many places the former withdrew and organized little congregations apart, under the denominational name, Wesleyan Methodist. The truth is, the mass of the people of the free states were by no means abolitionists; they cherished an intense prejudice against the negro, and permitted it to extend to all anti-slavery advocates. They were willing to let slavery alone, and desired that others should let it alone. In the Western states the character of public sentiment is evidenced by the fact that generally the political party considered to be most favorable to slavery could command a majority, and "black laws" were framed at the behest of Southern politicians for the purpose of making residence in the