ay God bless the thousands of unflinching, disinterested
abolitionists of America, who are labouring through evil as well as
through good report, to cleanse their country's escutcheon from the
foul and destructive blot of slavery, and to restore to every bondman
his God-given rights; and may God ever smile upon England and upon
England's good, much-beloved, and deservedly-honoured Queen, for the
generous protection that is given to unfortunate refugees of every
rank, and of every colour and clime.

On the passing of the Fugitive Slave Bill, the following learned
doctors, as well as a host of lesser traitors, came out strongly in its
defence.

The Rev. Dr. Gardiner Spring, an eminent Presbyterian Clergyman of New
York, well known in this country by his religious publications,
declared from the pulpit that, "if by one prayer he could liberate
every slave in the world he would not dare to offer it."

The Rev. Dr. Joel Parker, of Philadelphia, in the course of a
discussion on the nature of Slavery, says, "What, then, are the evils
inseparable from slavery? There is not one that is not equally
inseparable from depraved human nature in other lawful relations."

The Rev. Moses Stuart, D.D., (late Professor in the Theological College
of Andover), in his vindication of this Bill, reminds his readers that
"many Southern slaveholders are true CHRISTIANS." That "sending back a
fugitive to them is not like restoring one to an idolatrous people."
That "though we may PITY the fugitive, yet the Mosaic Law does not
authorize the rejection of the claims of the slaveholders to their
stolen or strayed PROPERTY."

The Rev. Dr. Spencer, of Brooklyn, New York, has come forward in
support of the "Fugitive Slave Bill," by publishing a sermon entitled
the "Religious Duty of Obedience to the Laws," which has elicited the
highest encomiums from Dr. Samuel H. Cox, the Presbyterian minister of
Brooklyn (notorious both in this country and America for his sympathy
with the slaveholder).

The Rev. W. M. Rogers, an orthodox minister of Boston, delivered a
sermon in which he says, "When the slave asks me to stand between him
and his master, what does he ask? He asks me to murder a nation's
life; and I will not do it, because I have a conscience,--because there
is a God." He proceeds to affirm that if resistance to the carrying
out of the "Fugitive Slave Law" should lead the magistracy to call the
citizens to arms, their duty was to obey and "i