which he did, with many touching references to ‘tyranny and oppression,’ and many tropes in which Liberty cut
a pretty figure.
This discourse had the desired effect in raising a sum of money, to which the mayor of the city contributed his mite and his name.
And so pleased was the schismatic pastor of Free St. David
, that he reprinted the Rev. Dr. Smyth
's unmoral rhetoric, with a prefatory note.
To his surprise, however, a well-informed, but irreverent, Glasgow
editor exposed “the flashy, high-sounding, unmeaning words” Lib. 14.57.
of the Charleston
divine; and, hoping that the money had not yet arrived, looked to see the Free Church treasurer send it back by return of steamer, as blood-stained, together with a sermon ‘suited to the circumstances of slaveholders,’ for the special benefit of the Rev. Dr. Smyth
The poor editor found his excuse, perhaps, in the fact that religious Scotland
was just then greatly exercised by the news that a South Carolina
judge had passed1
sentence of death on a Northern man, John L. Brown
, for aiding the escape of a female slave.
The incident, except among abolitionists,2
created no excitement in this3
it was pathetically commented on in the House of Lords by Brougham
and by the Lord4 Chief-Justice Denman
, who spoke, as William Ashurst5
wrote to the Liberator
, “in the name of all the Judges
on this horrible iniquity.”
Lib. 14.87. O'Connell
thundered against it before the British
and Foreign Anti-Slavery6
A memorial to the nonentity known as the Churches
in South Carolina
, ‘as representing those of other provinces, confederated in the United States of America
,’ was drawn up and signed by more7
than 1300 ‘ministers and office-bearers of Christian churches and benevolent societies in Lancashire
, and elsewhere in England
Hardly was this surpassed by the Scotch conscience, which called great meetings—