ice of feeling, ease, and social consideration (I may say this to you, which I would not wish to dwell upon at all)—that I purchased my freedom from those chains of sectarianism; which I would not reassume this hour, if the whole world's wealth were the bribe to do so. I look now upon those chains with something like loathing (Ms.). writes to Mary Carpenter from Boston, May 29, 1847:
We had an exceedingly interesting meeting yesterday
Ms. afternoon and evening, at the house of Rev. Theodore Parker, in this city.
He styled it, in his notes of invitation, a Council of Reformers, and the object was to discuss the general principles of Reform, and the best means of promoting it. Let me give you the names of some of those present—Ralph Waldo Emerson, Amos B. Alcott, William Henry Channing, James F. Clarke, William Lloyd Garrison, Wendell Phillips, Edmund Quincy, Mrs. M. W. Chapman, Mrs. Follen, James and Lucretia Mott and daughter of Philadelphia, Caleb Stetson, John L. Russell, F
ncy, June 5, 1856, Library of American literature, 4.308; Wm. H. Herndon, 1856, Lib. 26.70; Theodore Parker, 1856, Lib. 26.81; Harriet Martineau, 1857, Lib. 27: 173); 400,000 (W. L. G., 1857, Lib. 27in splendid fashion; so had Phillips, Garrison, and their colleagues suppressed in New York—Theodore Parker, William H. Channing, and many others.
The hostile press surpassed itself in the scurrilithe law, to shelter the fugitive.
Henry Ward Beecher in the Independent,
Lib. 20.162, 166. Theodore Parker from the pulpit, invited the penalty of obedience to the higher law of humanity.
Whittier Peter Lesley in his sermons set Deuteronomy 23 over against Romans 13; a Theodore
Lib. 20.174. Parker discoursed on The Function and Place of Conscience in relation to the Laws of Men.
Lib. 20.175.hillips than George Thompson himself; not Edmund Quincy nor Douglass; not Elizur Wright nor Theodore Parker.
As in New York, the police looked on with indifference, Marshal Francis Tukey