share with any society or
committee, the editorial responsibility of his journal. About the time
referred to, several pieces were inserted in the _Liberator_,
questioning the generally received opinions on the first day of the
week. These were followed by others on other subjects, and he continued
to keep his readers apprised of the new views of ethics and theology,
which from time to time were presented to his own mind. His paper was
not the special organ of any anti-slavery society, yet it was regarded,
by general consent of the friends and enemies of the cause, as the organ
of the anti-slavery movement. The discussion in its columns of new and
startling doctrines, on subjects unconnected with slavery, occasioned
many of the former much uneasiness and embarrassment, while it furnished
the latter with new excuses for their enmity, and with the pretence that
under cover of _abolition_, lurked a design of assailing institutions
and opinions justly held in regard throughout the Christian world.
In the summer of 1837, Sarah and Angelina Grimke visited New England for
the purpose of advocating the cause of the slave, with whose condition
they were well acquainted, being natives of South Carolina, and having
been themselves at one time implicated in the system. Their original
intention was to confine their public labors to audiences of their own
sex, but they finally addressed promiscuous assemblies. Their intimate
knowledge of the true character of slavery; their zeal, devotion, and
gifts as speakers, produced a deep impression, wherever they went. They
met with considerable opposition from colonizationists, and also from a
portion of the New England clergy, on the ground of the impropriety of
their publicly addressing mixed audiences. This called forth in the
Liberator, which at that time, I understand, was under the patronage,
though I believe not under the control of the Massachusetts Anti-Slavery
Society, a discussion of the abstract question of the entire equality of
the rights and
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