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 practical activities of New England, for the last quarter of a century, a gradual withdrawal of tender consciences from the social organization. There is observable throughout, the contest between mechanical and spiritual methods, but with a steady tendency of the thoughtful and virtuous to a deeper belief and reliance on spiritual facts."

Those who place their reliance on spiritual facts have always been thought a little queer and rather dangerous by those who do not. Nor can it be denied that the radical protestantism of the Puritans, which Emerson inherited, has contained from the time of Wycliff an anarchical germ, a latent suspicion of church and state, a tendency towards "coming out," till one shall stand alone in utter freedom and count for one and nothing more. It is hardly possible to exaggerate the individualism which characterized the movement in New England. For Emerson above all, the very rapture of the time rose from its challenge to a perfectly independent, a perfectly fearless, scrutiny and testing of received values in every field—art, politics, morals, religion.

Emerson was preserved from the fanaticism of a secession from "the social organization" partly by his culture. A moral reformation which undertakes to investigate the bases of morals will develop and transform itself into an intellectual renascence as soon as those who are conducting it perceive that everything in heaven and earth has a bearing on their questions. Emerson discovered early that the