were all hospitably entertained by a stanch abolitionist, Ezra Clark, a subscriber to the Liberator. As at New Lyme, Painesville, Munson, and other places, multitudes crowded around us to give us their blessing and God-speed, and to express the strong gratification they felt to see us in the flesh. A great many anti-slavery publications were sold, subscribers obtained for newspapers, etc., etc. Before dark we left for this place, at which to tarry overnight at the house of Deacon Ellsworth, on our way to Oberlin. To-day is commencement day at O., and we shall leave here1 soon after breakfast, hoping to arrive at O. in season for the afternoon exercises. I have long desired to see Oberlin, but do not expect to accomplish much in that place, as we are to have only one day's meeting (to-morrow), and a good deal of prejudice is cherished against me on account of my ‘infidelity’ and ‘come-outerism.’ We are prepared, however, to give our testimony, both in regard to the Church and State, whatever may be thought or said of us.
W. L. Garrison to his Wife.Oberlin, Aug. 28, 1847.2 You know that, from the commencement of the Institution in Oberlin, I took a lively interest in its welfare, particularly on account of its springing up in a wilderness, only thirteen years since, through the indomitable and sublime spirit of freedom3 by which the seceding students of Lane Seminary were actuated. When Messrs. Keep and Dawes went over to England, a few4 years since, to obtain pecuniary aid in its behalf from the friends of a freedom-giving Christianity, I commended them to the confidence and liberality of all British abolitionists; and while in that country with them in 1840, I did what I could to facilitate their mission. Oberlin has done much for the relief of the flying fugitives from the Southern prison-house, multitudes of whom have found it a refuge from their pursuers, and been fed, clad, sheltered, comforted, and kindly assisted on their way out of this horrible land to Canada. It has also promoted the cause of emancipation in various ways, and its church refuses to be connected with any slaveholding or pro-slavery church by religious fellowship, though it is said to be involved in ecclesiastical and political relations which impair the strength of its testimony, and diminish the power of its example. From these, if they exist, it is to be hoped it will be wholly extricated ere long, as
This text is part of:
Table of Contents:
Chapter 1 : re-formation and Reanimation.��� 1841 .
Chapter 2 : the Irish address.��� 1842 .
Chapter 3 : the covenant with death. ��� 1843 .
Chapter 4 : no union with slaveholders! ��� 1844 .
Chapter 5 : Texas .��� 1845 .
Chapter 6 : third mission to England .��� 1846 .
Chapter 7 : first Western tour.��� 1847 .
Chapter 8 : the Anti-Sabbath Convention .��� 1848 .
Chapter 9 : Father Mathew .��� 1849 .
Chapter 10 : the Rynders Mob .��� 1850 .
Chapter 11 : George Thompson , M. P.��� 1851 .
Chapter 12 : Kossuth .��� 1852 .
Chapter 13 : the Bible Convention.��� 1853 .
Chapter 14 : the Nebraska Bill .��� 1854 .
Chapter 15 : the Personal Liberty Law .��� 1855 .
Chapter 16 : Fremont .��� 1856 .
Chapter 17 : the disunion Convention.��� 1857 .
Chapter 18 : the irrepressible Conflict.��� 1858 .
Chapter 19 : John Brown .��� 1859 .
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