some under the lead of the Glasgow Emancipation Society
but vigorously supported by the clergy; one, a town meeting, at Edinburgh
, summoned by the Magistrates and2
What more natural than to couple Brown
case with the action of the Free Church in accepting contributions from American slaveholders—and South Carolinian in particular?
The British protest—O'Connell's above all, the Southern
judge bearing an Irish name4
—was heard and felt in South5
Carolina; and, whether or not it was heeded, Brown
sentence was commuted to whipping.
The Free Church was less sensitive, and its collecting agents, already landed in America
, were guided neither by the home feeling nor by7
the timely admonition of the abolitionists.
From the Tappans and their associates of the American
and Foreign Anti-Slavery Society they received in silence a long and solemn warning not to prosecute their tour through the8
South, since it would inevitably commit them to the palliation of slavery.
They were also fully advised, in the same communication, of the pro-slavery character of the Presbyterian
organization in this country.
This letter, dated April 2, 1844, was followed by one privately addressed on April 27 by Mr. Garrison
to the9 Rev. William Chalmers
, one of the Commissioners
, inviting him to be one of the speakers at the approaching anniversary of the American Anti-Slavery Society in New York.
, however, was not prone to make entangling alliances.
He had happened to be in New Bedford on April 13, 14, when Mr. Garrison
was lecturing on Non-Resistance, the Sabbath, the Ministry, and the Church
; and though he took good care not to go and listen to him, he prudently preserved the placard announcing the lectures, and carried it to Scotland
, that it might serve to explain the difficulties of the American
churches with reference to the anti-slavery movement.
Not only was he shocked by the subjects presented, and