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see it not—of reforms emerging from the surrounding darkness, each cherishing some part of the general idea; and all must be seen in order to do justice to any one. . . . How trivial seem the contests of the abolitionist whilst he aims merely at the circumstance of the slave.
It remains to observe that Noyes's anti-government notions, though accepted by Mr. Garrison, had a very different origin and development.
For the secret history of New Haven Perfectionism, see Noyes's Witness (Ithaca, N. Y., May 16, 1838). The latter connected them with his views of Peace (already derived from the New Testament), in a way which Noyes never did or cared to do. The logical extension of the doctrine of non-resistance must have come, in a mind like Mr. Garrison's, sooner or later.
Noyes probably hastened the process, having reached the same goal by Scriptural conclusions as to the second coming of Christ and the doctrine of holiness.
But Noyes's scheme of human regeneration involved a specie