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Brookfield, Mass. (Massachusetts, United States) (search for this): chapter 3
he control of popular leaders. It will appear later how far these strictures owed their weight and significance to their clerical rather than to their personal origin. The next assaults on the agitation and its leader were, though equally impersonal at first, distinctly clerical and sectarian. The Pastoral Letter of the General Association of Massachusetts to Lib. 7.129. the Orthodox Congregational churches under its care was issued about the middle of July. The Association met at Brookfield, June 27, 1837 ( Right and Wrong in Boston, 1837, p. 45). The author of the Pastoral Letter was the Rev. Nehemiah Adams, of Boston, whose apologetic work, A Southside view of slavery (1854), afterwards earned for him the sobriquet of Southside Adams. It had two distinct aims—one, to complete the sealing of the churches against anti-slavery lecturers; the other, to draw off their communicants, both male and female, from the public lectures of the Grimke sisters, who, during the month of Ju
Seabrook (New Hampshire, United States) (search for this): chapter 3
l probably be met by some of our brethren. If not, the paper cannot be sustained after the first of January next. I feel somewhat at a loss to know what to do—whether to go into all the principles of holy reform, and make the abolition cause subordinate, or whether still to persevere in the one beaten track as hitherto. Circumstances hereafter must determine this matter. At the same date Sarah Grimke, from the hospitable home of Samuel Philbrick, Samuel Philbrick was born at Seabrook, N. H., in 1789. His parents, Joseph and Lois Philbrick, were Quakers; the father, a farmer, being a preacher in that denomination. His schooling was finished at the academy in Sandwich, Mass., and he began his business career in Lynn, after marrying in 1816 Eliza, only daughter of Edward and Abigail Southwick, of Danvers. His sympathy with Mary Newhall's New Light movement led to the sectarian disownment of himself and wife. As already noted (ante, 1.145), he was one of the earliest agent
Sandwich, Mass. (Massachusetts, United States) (search for this): chapter 3
e principles of holy reform, and make the abolition cause subordinate, or whether still to persevere in the one beaten track as hitherto. Circumstances hereafter must determine this matter. At the same date Sarah Grimke, from the hospitable home of Samuel Philbrick, Samuel Philbrick was born at Seabrook, N. H., in 1789. His parents, Joseph and Lois Philbrick, were Quakers; the father, a farmer, being a preacher in that denomination. His schooling was finished at the academy in Sandwich, Mass., and he began his business career in Lynn, after marrying in 1816 Eliza, only daughter of Edward and Abigail Southwick, of Danvers. His sympathy with Mary Newhall's New Light movement led to the sectarian disownment of himself and wife. As already noted (ante, 1.145), he was one of the earliest agents of Lundy's Genius. His admitting a colored child, in charitable training at his own home as a housemaid, to his pew in the First Congregational Church in Brookline (where he went to resi
Illinois (Illinois, United States) (search for this): chapter 3
s along the Mississippi were frequented by Southerners, often largely settled by them. Little more than a dozen years had elapsed since the strenuous exertions of Governor Edward Coles had barely defeated the attempt of the Southern element in Illinois to legalize slavery by Washburne's Sketch of Edward Coles, p. 190. amending the constitution. Alton, situated in the southern half of the State, opposite the slave-cursed shore of Missouri and not far from St. Louis, in intimate commercial rel Such a discourse seemed strange from the mouth of a man who had expressly called the citizens of Boston together to make known their sentiment in regard to the murder . . . of a native of New England and citizen Lib. 7.198. of the free State of Illinois, who fell in defence of the freedom of the press ; asking, Is there no part of our country where a voice of power shall be lifted up in defence of rights incomparably more precious than the temporary interests which have often crowded Faneu
Mount Benedict (Massachusetts, United States) (search for this): chapter 3
pectable daily, the Advertiser, true to its traditions and its class, Lib. 7.198. justified the authorities in their refusal of Faneuil Hall. So, Attorney-General Austin, excusing the Alton riot by Lib. 7.202. the Boston tea-riot, recalled Peleg Sprague's pointing to that slaveholder, and drew the hot and crushing retort from Wendell Phillips, who followed him,— Sir, when I heard the gentleman lay down principles which Lib. 7.202. place the rioters, incendiaries, and murderers of Mt. Benedict The eminence in Charlestown, Mass., on which the Ursuline Convent had been established. and Alton side by side with Otis and Hancock, with Quincy and Adams, I thought those pictured lips [pointing to the portraits in the hall] would have broken into voice to rebuke the recreant American--the slanderer of the dead. The gentleman said that he should sink into insignificance if he dared to gainsay the principles of these resolutions. Austin declared them the familiar doctrines of our
Venice (Ohio, United States) (search for this): chapter 3
Rev. Elijah P. Lovejoy, editor of an anti-slavery religious paper called the Observer, had been murdered by a pro-slavery mob at Alton, Illinois. The Reign of Terror had continued without abatement during the first half of the year. Anti-slavery lecturers in most of the New England States were mobbed repeatedly, with varying degrees of violence and barbarity; ministers were attacked in the pulpit or dragged from it—the Rev. John Rankin was knocked Lib. 7.39. down on leaving a church in Dayton, Ohio; elsewhere in the same State a private lecture by an abolitionist in his Lib. 7.34. own home was forcibly prevented by riotous invasion; and Marius R. Robinson (one of the Lane Seminary Ante, 1.454. seceders) was, two days after a similar lecture, dragged from his host's house at night, tarred and feathered, and Lib. 7.111. ridden out of town. On Broadway, in New York, one saw in shop windows bowie-knives for sale, marked Death to Abolition. From time to time, through the summer and
Groton (Massachusetts, United States) (search for this): chapter 3
le reply to Miss Beecher was published in thirteen successive letters in the Liberator (7.102, 106, 111, 119, 122, 126, 130, 139, 147, 155, 159, 167, 179), and afterwards in pamphlet form. The eleventh is mainly concerned with the woman question. Sarah Grimke continued the discussion in a series of letters, on the province of woman, addressed to Mary S. Parker, and intended for publication in the New England Spectator (Lib. 8.4, 8, 12, 16, 20, 24, 28). In a letter to H. C. Wright, from Groton, Mass., Aug. 12, 1837, Sarah says: The Lord . . . has very unexpectedly made us the means of bringing up the discussion of the question of woman's preaching, and all we have to do is to do our duty. . . . I cannot consent to make my Quakerism an excuse for my exercising the rights and performing the duties of a rational and responsible being. . . . All I claim is as woman, and for any woman whom God qualifies and commands to preach his blessed gospel. I claim the Bible, not Quakerism, as my sa
Brattleboro (Vermont, United States) (search for this): chapter 3
actarian movement, Catholic Emancipation, and a hundred other ways. in the millennial ardor of the missionary, tract, and Bible societies for evangelizing the world, the kindred labors and hopes of the peace and temperance societies, the revivals of religion—more particularly the great so-called Finney revival of 1831, coincident Noyes's American Socialisms, p. 614. with the founding of the Liberator. This religious awakening took an especial hold on John Humphrey Noyes, a native of Brattleboroa, Vermont, who was six years Mr. Garrison's junior. In February, 1834, it had landed him in a new experience and new views of the Ibid., p. 615. way of salvation, which took the name of Perfectionism —a doctrine at first socialistic neither in form nor in theory. In the spring of 1837, March 30, by Noyes's own account in the American Socialist, June 12, 1879; but pretty certainly either March 20 or an earlier date. See the date of the letter presently to be quoted, which was received ea
Carolina City (North Carolina, United States) (search for this): chapter 3
by the female anti-slavery organizations, particularly by the Boston Right and Wrong in Boston, 1836, (1) pp. 6, 47, et seq. Society, against those who charged them with quitting their sphere. It was now, however, to become a burning and dividing question for the abolitionists themselves as well as for the country at large. The Pastoral Letter, as it may still be read in the Refuge of Oppression of the Liberator of August 11, Lib. 7.129. 1837, asserts, without naming either slavery or Carolina's high-souled daughters, that the perplexed and agitating subjects which are now common amongst us . . . should not be forced upon any church as matters for debate, at the hazard of alienation and division. There is, it continues, a perceptible loss of deference to the pastoral office; a zeal to violate the principles and rules of Christian intercourse, to interfere with the proper pastoral influence, and to make the church, into which we flee from a troubled world for peace, a scene of d
Hartford (Connecticut, United States) (search for this): chapter 3
f her danger. If she is saved, it is because she has been thus treated (Lib. 7.2). But Channing took the professional clerical view of the matter, as was shown two years later by an eminent Congregational clergyman, the Rev. Horace Bushnell, of Hartford, in a discourse on slavery. The first movement here at the North, said he, was a rank onset and explosion. . . . The first sin of this organization was a sin of ill-manners. They did not go to work like Christian gentlemen. . . . The great conted to its defence of the two slandered pro-slavery clergymen, neither had complained nor could complain, and the defence of them was laughable. The defamation, such as it was, was valid only among abolitionists. Fitch, during his pastorate in Hartford, had been dumb on the subject of slavery, and only flamed out when called to the Free Church in Boston. In his work already cited, he had Ante, p. 136. pronounced slavery worse than infidelity, popery, intemperance, theft, murder, fornication,
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