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feeling that all is yet unsaid, from the incapacity of the parties to know each other, although they use the same words! My companion assumes to know my mood and habit of thought, and we go on from explanation to explanation until all is said which words can, and we leave matters just as they were at first, because of that vicious assumption. Is it that every man believes every other to be an incurable partialist, and himself a universalist? I talked yesterday with a pair of philosophers; I endeavored to show my good men that I liked everything by turns and nothing long; that I loved the centre, but doated on the superficies; that I loved man, if men seemed to me mice and rats; that I revered saints, but woke up glad that the old pagan world stood its ground and died hard; that I was glad of men of every gift and nobility, but would not live in their arms. Could they but once understand that I loved to know that they existed, and heartily wished them God-speed, yet, out of my poverty of life and thought, had no word or welcome for them when they came to see me, and could well consent to their living in Oregon for any claim I felt on them, it would be a great

satisfaction.'

IX

NEW ENGLAND REFORMERS

LECTURE READ BEFORE THE SOCIETY IN AMORY HALL, ON SUNDAY, MARCH 3, 1844

In the suburb, in the town,
On the railway, in the square,
Came a beam of goodness down
Doubling daylight everywhere:,
Peace now each for malice takes,
Beauty for his sinful weeds,
For the angel Hope aye makes
Him an angel whom she leads.

NEW ENGLAND REFORMERS

WH

HOEVER has had opportunity of ac quaintance with society in New England during the last twenty-five years, with those middle and with those leading sections that may constitute any just representation of the character and aim of the community, will have been struck with the great activity of thought and experimenting. His attention must be commanded by the signs that the Church, or religious party, is falling from the Church nominal, and is appearing in temperance and non-resistance societies; in movements of abolitionists and of socialists; and in very significant assemblies called Sabbath and Bible Conventions; composed of ultraists, of seekers, of all the soul of the soldiery of dissent, and meeting to call in question the authority of the Sabbath, of the priesthood, and of the Church. In these movements nothing was more remarkable thar the discontent they begot in the movers. The spirit of protest and of detachment drove the members of these Conventions to bear testimony against the Church, and immediately afterwards to declare their discontent with these Conven

I

tions, their independence of their colleagues, and their impatience of the methods whereby they were working. They defied each other, like a congress of kings, each of whom had a realm to rule, and a way, of his own that made concert unprofitable. What a fertility of projects for the salvation of the world! One apostle thought all men should go to farming, and another that no man should buy or sell, that the use of money was the cardinal evil; another that the mischief was in our diet, that we eat and drink damnation. These made unleavened bread, and were foes to the death to fermentation. It was in vain urged by the housewife that God made yeast, as well as dough, and loves fermentation just as dearly as he loves vegetation; that fermentation develops the saccharine element in the grain, and makes it more palatable and more digestible.' No; they wish the pure wheat, and will die but it shall not ferment, Stop, dear Nature, these incessant advances of thine; let us scotch these ever-rolling wheels!Others attacked the system of agriculture, the use of animal manures in farming, and the tyranny of man over brute nature; these abuses polluted his food. The ox must be taken from the plough and the horse from the cart, the hundred acres of the farm must be

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