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[267] of Unitarian clergymen, the head of that sect lectured the assembly on the danger of not believing in the miracles. Mr. Parker saw that the lesson was intended for him, and after saying so, he added, “Now let me ask you, Dr.--, do you believe in the miraculous conception?” A solemn silence followed. The priest refused to answer. “He knew,” continued Mr. Parker to me, “that if he said he did not, he would show he had no right to lecture me; if he said he did, three fourths of his audience would think him a fool, though all feared to tell their people as much.” No worse priestcraft nightmares Rome. I do not believe that “the whole of truth ever did harm to the whole of virtue.” I believe that the way God intends to educate a community is by throwing broadcast the truth, as far as He shows it to any man living at the time. There may be here and there a single man to whom it will do harm; but as a general thing, in the long result, in the great average, the seed falls on good ground, raises higher the life, enlarges the thought, strengthens the virtue, and deepens the manhood of those who hear it.

I wish, therefore, a pulpit like this, wholly unfettered. The reason why Dr. Ellis has to apologize for the pulpit is simply this. It is a melancholy truth, and it is a truth which seems harsh in the saying, but it is a true saying, and it is one necessary that somebody should say, that, instead of being a moral agency, an intellectual instrumentality in one half the New England towns, the pulpit is merely an appendage to the factory. The minister is just as much employed to preach, as the operative is to tend the loom. The owner of the works as truly settles the length of the pastor's tether as that owner does the amount of water which it is prudent to allow on the dam. The extent of his authority, the amount of his freedom, the depth of his intellect, are all

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