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[221] Charles K. Whipple, Samuel Philbrick, Loring Moody, Edmund Quincy, S. S. and Abby Kelley Foster, G. W. Benson, Andrew Robeson, Parker Pillsbury, James and Lucretia Mott, Edward M. Davis, C. C. Burleigh, H. C. Wright, J. Miller McKim, Thomas McClintock, and Joseph C. Hathaway. These were joined later by Samuel May, Jr., R. F. Wallcut, Increase S. Smith, William A. White, and Joshua T. Everett. The anti-slavery complexion of this list was unmistakable, and, in truth, if any experience could breed anti-Sabbath conventions, it had been precisely that of the abolitionists. On an earlier occasion, the Rev. Samuel May, Jr., had said: “The infidelity of the antislavery movement consists in this simple thing, that it has outstripped the churches of the land in the practical application of Christianity to the wants, wrongs, and oppressions of our own age and our own country.” Lib. 17.3. And since then, on his journeys as General Agent of the Massachusetts Society, he had “perceived that it was much more difficult to get the ear of the people at large, in order to lay before them the story of the wrongs and sufferings of their enslaved countrymen, on the first day of the week than on any other” Lib. 18.67.—thus making Sunday not the best but the worst day of the week. Contrary to Phillips's and Quincy's1 view, therefore, anti-Sabbatarianism must, for abolitionists, be allowed to have been a moral rather than a theological reform. As for Mr. Garrison himself, his emancipation from the traditional views of the Sabbath proceeded on lines already displayed in this narrative; and2

1 Ante, pp. 218, 219.

2 Ante, 2.51, 107-114, 152-154; 3.3, 9, 65.

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