The conflict between slavery and freedom grew hotter and hotter; and the spirit of intolerance became more general. Anderson had proven himself an able defender of human freedom and a formidable enemy to slavery. But it seemed as if his efforts in the great aggregate of good were unavailing. His high hopes of educating his children were blasted in the burning of Missionary Institute by a mob from Missouri. It was evident that the slave power would leave no stone unturned in order to accomplish their cowardly and inhuman designs. It was not enough to destroy the only school where all races could be educated together, to disturb the meetings of the few anti-slavery men who dared to discuss a question that they believed involved the golden rule and hence the well-being of the oppressed,—they put a price on his head. He was to be hung to the first tree if caught upon the sacred soil of Missouri. He was secretly, though closely watched. One of his sons writes: "He took a deep interest in the Underground Railroad in connection with a Mr. Turner and Vandorn of Quincy, and a Mr. Hunter and Payne of Missionary Institute. These gentlemen, I believe, with the exception of Mr. Payne, are alive and extensively known in the North."
He was not lacking in the qualities of moral or physical bravery. He could not be bought or bullied. He was unmovable when he felt he was right. The bitterest assaults of his enemies only drove him nearer his ideas, not from them. He might have lived and died in Quincy if he had not greatly desired the education of his children, who were denied such privileges in the destruction of the institute.
At this time intelligent, to say nothing of educated, ministers were few and far between. St. Louis was blessed with an excellent minister in the person of the Rev. Richard Anderson. He was a man of some education, fine manners, good judgment, and deep piety; beloved and respected by all classes both in and out of the church, white and black. The Rev. Galusha Anderson, D.D., who pronounced the funeral sermon over the remains of Richard Anderson, says he had the largest funeral St. Louis ever witnessed. His servant, who had been an attendant upon the ministrations of Richard Anderson, said mournfully, when asked by the doctor if they missed him: "Ah, sir, he led us as by a spider web!" Richard Anderson saw Duke William Anderson and loved him. He saw in the young man high traits of character, and in his rare gifts auguries of a splendid career. He saw the danger he lived in, the hopeless condition of public sentiment, and advised him to accept the pastoral charge of the Baptist church in Buffalo, N. Y., where also he could educate his children.
Buffalo was an anti-slavery stronghold. The late Gerrit Smith was chief of the party in that section of New York. By his vast wealth, his high personal character, his deeply-rooted convictions, his wide-spread and consistent opposition to slavery, he was the most conspicuous character in the State, and made many converts to the anti-slavery cause. Buffalo was the centre of anti-slavery operations. Many conventions and conferences were held there. It was only twenty-four miles to the Canadian boundaries, hence it was the last and most convenient station of the U. G. R. R.
It was now about 1854-1855. The anti-slavery sentiment was a recognized and felt power in the politics of the Nation. Anderson appeared in Buffalo just in time to participate in the debates that were rendering that city important. He took the pastoral charge of the Baptist church and high standing as a leader. He remained here quite two years or more, during which time he used the pulpit and the press as the vehicles of his invectives against slavery. He did not have to go to men, they went to him. He was a great moral magnet, and attracted the best men of the city. The white clergy recognized in him the qualities of a preacher and leader worthy of their admiration and recognition. The Rev. Charles Dennison and other white brethren invited him to their pulpits, where he displayed preaching ability worthy of the intelligent audiences that listened to his eloquent discourses.
His stay in Buffalo was salutary. By his industry and usefulness he became widely known and highly respected. And when he accepted a call from the Groghan Street Baptist Church, of Detroit, Michigan, his Buffalo friends were conscious that in his departure from them they sustained a very great loss.
It was now the latter part of 1857. The anti-slavery conflict was at its zenith. This controversy, as do all moral controversies, had brought forth many able men; had furnished abundant material for satire and rhetoric. This era presented a large and brilliant galaxy of Colored orators. There were Frederick Douglass—confessedly the historic Negro of America,—Charles L. Remond, Charles L. Reason, William Wells Brown, Henry Highland Garnett, Martin R. Delany, James W. C. Pennington, Robert Purvis, Phillip A. Bell, Charles B. Ray, George T. Downing, George B. Vashon, William C. Nell, Samuel A. Neale, William Whipper, Ebenezer D. Bassett, William Howard Day, William Still, Jermain W. Loguen, Leonard A. Grimes, John Sella Martin, and many others. Duke William Anderson belonged to the same school of orators.
The church at Detroit had been under the pastoral charge of the Rev. William Troy, who had accepted the pulpit of the Baptist church in Windsor, Canada West, and started to England to solicit funds to complete a beautiful edifice already in process of erection. At this time John Sella Martin had obtained considerable notoriety as an orator. He had canvassed the Western States in the interest of the anti-slavery cause, and was now residing in Detroit. He was baptized and ordained by Brethren Anderson and Troy, and took charge of the church at Buffalo.
Detroit lies in a salubrious atmosphere, upon Detroit River, not far from Lake Erie; and at this time was not lacking in a high social and moral atmosphere. The field was the most congenial he had yet labored in. He found an excellent church-membership, an intelligent and progressive people. He was heartily welcomed and highly appreciated. He entered into the work with zeal, and imparted an enthusiasm to the people. He developed new elements of strength in the church. He attracted a large, cultivated audience, and held them to the last day he remained in the city. His audience was not exclusively Colored: some of the best white families were regular attendants upon his preaching; and they contributed liberally to his support. Detroit had never seen the peer of Duke William Anderson in the pulpit. He did not simply attract large congregations on the Sabbath, but had a warm place in the affections of all classes, and a personal moral influence, which added much to the spirituality of the church. In every church, thus far, he had been blessed with a revival of religion, and souls had been added as "seals to his ministry." Detroit was no exception to the rule. Under his leadership, through his preaching and pastoral visitations the church was aroused, and the result a revival. Many were added to the church.
It was now the spring of 1858. John Brown, the protomartyr of freedom, by his heroism, daring, intrepid perseverance, inspired,—swallowed with one great idea, had stirred all Kansas and Missouri to fear, and carried off eleven slaves to Canada and set them free. He had established his headquarters at Chatham, Canada West, and begun the work of organization preparatory to striking the blow at Harper's Ferry. Brown held his first convention at Chatham—only a few hours' ride from Detroit—on May 8, 1858, at 10 o'clock A.M. The convention was composed of some very able men. The following-named gentlemen composed the convention: Wm. Charles Monroe, President of the Convention; G. J. Reynolds, J. C. Grant, A. J. Smith, James M. Jones, Geo. B. Gill, M. F. Bailey, Wm. Lambert, C. W. Moffitt, John J. Jackson, J. Anderson, Alfred Whipple, James M. Bue, Wm. H. Leeman, Alfred M. Ellsworth, John E. Cook, Stewart Taylor, James W. Purnell, Geo. Akin, Stephen Detlin, Thomas Hickinson, John Cannet, Robinson Alexander, Richard Realf, Thomas F. Cary, Thomas W. Stringer, Richard Richardson, J. T. Parsons, Thos. M. Kinnard, Martin R. Delany, Robert Vanrankin, Charles H. Tidd, John A. Thomas, C. Whipple, J. D. Shad, Robert Newman, Owen Brown, John Brown, J. H. Harris, Charles Smith, Simon Fislin, Isaac Hotley, James Smith. Signed, J. H. Kagi. The following is the list of officers elected: