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Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 3, Chapter 6: third mission to England.—1846. (search)
September 19, by way of Newcastle and Berwick. His perfervid Scotch friends gave him even less rest than he had snatched in England. On October 3, he wrote from Belfast of the past fortnight: I have been hurried from place to place, and held meeting after meeting, and turned day into night and night into day, and spoken in publica public breakfast at the Eagle Hotel, overpowering to his feelings as a Oct. 2, 1846. testimonial of affectionate regard. Mr. Garrison's next destination was Belfast, where he landed on October 3, to find that sectarianism had, through a portion of the press of that city, been raising against him the cry of Infidel, with the cending the cause which I plead, and the doctrines which I enunciate, to any audience that will give me a candid hearing. The journey by stage from Lib. 16.187. Belfast to Drogheda was through a district already showing the effects of the incipient famine, and Mr. Garrison was melted to tears by the frequent sight of human wretch
Francis Jackson Garrison, William Lloyd Garrison, 1805-1879; the story of his life told by his children: volume 3, Chapter 9: Father Mathew.—1849. (search)
on a question like this, under present circumstances. I am a Catholic priest; but, being here to promote the cause of temperance, I should not be justified in turning aside from my mission for the purpose of subserving the cause of Catholicism. The essential jesuitry of this remark will be apparent to any one who reads Henry C. Wright's account of Father Mathew's rebuke of a fellow-priest and philanthropist, Father (John) Spratt of Dublin, for having, in 1846, heeded a popular call from Belfast to preach the gospel of temperance there, in spite of the opposition of the local Catholic hierarchy. Father Mathew, who had equally been prohibited, but had submitted, argued that Father Spratt's insubordination was infinitely more pernicious than his greatest possible conversions to teetotalism could be beneficent (Lib. 19: 145; 20: 40). In accusing, further, Father Spratt of having taught the Catholic people that they can do without their pastors, Father Mathew took the ground of priest