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[11] manner. President Mahan and the Rev. Charles G.1 Finney, of Oberlin, who belonged to the same school with Noyes and (nominally) the editor of the Liberator, assumed an attitude of hostility to non-resistance very afflicting to the last-named. Finney held, in a Fast2 sermon, ‘that circumstances may arise, not only to render fighting in defence of liberty a Christian duty, but also to justify Christians in actively supporting despotism.’ Noyes's society at Putney, Vt., some months afterwards,3 discussed the question: ‘Is it according to Scripture and reason that women should act as public teachers in the Church, in large assemblies, except in cases of special inspiration?’ and unanimously sided with Paul in the negative.4 Their organ, the Witness, for the same reason, pronounced the doings of Boyle, the Grimkes, and5 Garrison against the same Apostle ‘acts of flagrant sedition against God,’ and spoke of ‘the whole phalanx of Massachusetts Ultraists, with Garrison at its head.’ This outburst served a useful purpose in ridiculing the attempts6 to connect Mr. Garrison with the marriage views of the Perfectionists because he was in agreement with some other part of their doctrine. It was a poor rule that would not work both ways, and the identification of Noyes with Phelps, Torrey, and Colver on the woman question was sufficient to prove that these clergymen, therefore, thought lightly of the marriage institution.

All this did not prevent Mr. Garrison from coming to the rescue of the Perfectionists against attacks from7 ecclesiastical bodies all over the country on ‘the doctrine of sinless perfection, or entire sanctification in the present life.’

1 Ante 2.285, 286.

2 Lib. 11.151, 176.

3 Lib. 11.183.

4 The assumption of the headship of the male is curiously involved in the Putneyite affirmation ‘that there is no intrinsic difference between property in persons and property in things; and that the same spirit which abolished exclusiveness in regard to money, would abolish, if circumstances allowed full scope to it, exclusiveness in regard to women and children. Paul expressly places property in women and property in goods in the same category, and speaks of them together, as ready to be abolished by the advent of the Kingdom of Heaven’ (Noyes's “American Socialisms,” p. 625; and cf. ante, 2.289). See, on the other hand, Adin Ballou's scriptural defence of the equality of the sexes as maintained by his community (Lib. 12.16).

5 Ante, 2.286.

6 Lib. 11.183, 195, and see 191.

7 Lib. 11.167.

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