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When Mr. Woods affirms, that "the fundamental institutions of government and religion" "were intended for the public good alone;" that this object demands, that they should be carefully adapted to the rising wants and advancing stages of human society; that unless they are to be continually revolutionized, they must be continually reformed; when he finds ground for this necessity in the unfitness of arrangements, suited to the infancy of the world, for its maturity, and in a proclivity in both civil and religious institutions, through the depravity of those by whom and for whom, they are administered, to run into various abuses, by which, they become scourges instead of blessings; when he places the aim and standard of the work of reform in that blissful state, in which nothing shall hurt or molest; and to this work, wisely conducted, assigns the highest place among all the departments of human beneficence; when he asserts, that in a state of imperfection like ours, the business of doing good seems of necessity, for the most part, to take the shape of reform; and when he throws out the hint, distinctly and pointedly, that it is the intermission of the work of reform, which produces, by and by, the necessity of revolution, he says nothing, to which we cannot give our hearty and full assent. An exposition, so clear and forcible, of the principles and doctrines, which must lie at the very basis of any well-directed effort to improve the character, condition and prospects of mankind, we cannot but regard, as well timed and of great worth. In the paragraphs, from which the above quotations were taken, Mr. Woods addresses us in a style and spirit, worthy of the place he holds, and of the responsibilities he has assumed. The position which he here took, is so attractive and commanding, that we cannot help pausing awhile, to observe it.

1. How high the "aim," to which he lifts the reformer's eye, and how exact the "standard," to which he teaches him to adjust his designs and exertions! The introduction of that "blissful state, in which nothing shall hurt or molest," is the sublime object, with which he is to be continually engrossed. In whatever he may do or attempt for the benefit of those, to whom he may be related, his pathway must lie along on the line of perfect rectitude. He is not to be driven aside from his aim, or diverted from his chosen track by the senseless sneers or malignant taunts of any who may see fit

to hold him up to public scorn, as a "visionary enthusiast," or a citizen of "Utopia." He knows, well enough, that unless his STANDARD BE CORRECT, his exertions will not even TEND to the accomplishment of good. In his objects, plans and efforts, therefore, he keeps his eye kindled and his heart a glowing with the transforming and enrapturing vision of that "blissful state, in which nothing shall hurt or molest ;" well assured, that in no other way can he contribute any thing towards "softening down the harsh contrast now existing between the actual and the ideal," which he rejoices to know "will finally be lost sight of, in the full establishment of the kingdom of Heaven, upon the earth."

2. In what just and impressive language does Mr. Woods describe the necessity, under which the reformer is placed, incessantly and vigorously to employ himself in his appropriate work! He is not content with asserting the necessity; he conducts us to the ground, from which it springs. The progress of human affairs demands frequently the readjustment of human arrangements. Provision must be made, continually and liberally, for the "rising wants and advancing stages of human society." Reform, neglected or resisted, opens the way for revolution. Human depravity, moreover, Mr. Woods will not permit us to forget, is continually busy in making work for the hands of the reformer. So "various are the abuses," which it works into "both civil and religious institutions," that, unless restrained, it may reduce even such "blessings" into "scourges." Indeed, Mr. W. would have us understand, that the "proclivity" to such results as he speaks of, is something more than a metaphysical abstraction. It has found body, life and action in "the evils, which man has suffered and continues to suffer, from the abuse of the civil and ecclesiastical power, ordained for his benefit." These evils, Mr. Woods ventures with startling emphasis, to assert, "are IMMEASURABLY greater than those, which have befallen him from any other source," and adds, as a natural and just inference-an inference of the most practical character-that "the call for their correction is proportionably loud;"-that is "immeasurably louder than the call for the correction of evils, arising from "any other source." The most eager, bold and strenuous reformer, could hardly find language more pointed and powerful, to describe the work, to which he had devoted his time and his strength.

3. The work of reform, we are much pleased to find, Mr. W. regards as naturally appropriate to every man, woman and child, who may engage in "the business of doing good." To the doctrine which he here teaches, we most heartily subscribe. It is, in our view, clearly the doctrine of the bible. It is delightful to hear Mr. W. say, "Indeed in a state of imperfection like ours, the business of doing good, seems of necessity, to take, for the most part, the shape of reform." What a wide field of exertion is here thrown open before us! What various and exhausting labors are we here required to perform! How extended the harvest, here to be gathered. Here is a work, which for "the most part," comprehends, ay, "of necessity" comprehends the "business of doing good." Who, then, may engage in a work so heavenly and honorable?-so benign in its tendencies, so happy in its influence, so useful in its results, that Mr. W. is disposed to assign to it, the "highest place among all the departments of human beneficence." Who? Why EVERY MAN, who would expend his resources, and employ his powers, "in the business of doing good." From this business, he must "of necessity," for "the most part," be excluded, if he refuses to be a reformer. And how can he refuse? What, refuse to aid in removing those evils, which have fallen upon afflicted humanity with a crushing force, "immeasurably greater" than those that have befallen it "from any other source"! And this, when "the call to this work is immeasurably louder" than any other which falls upon his ear, and demands his activity! He must then, whoever he may be--be a stupid, or sordid, or cowardly wretch, who is dead to the wants and woes of human nature, though weltering in its own blood!

4. The application of his doctrine "to the enemies of seasonable and needful changes," Mr. W. ventures boldly to make. Upon these "obstinate conservatives of every abuse," he seasonably and earnestly urges the startling thought, that fo them "the horrors of revolution are to be charged, more than to the infatuated multitude, who are its immediate agents and victims." This we regard as a fair application of a sound and weighty doctrine. Let every man who refuses to engage in the work of reform-a work "which" Mr. W. well reminds us, "needs to be as incessant as the insidious encroachments of corruption,"--take it home to his inmost soul, before it falls in thunder-claps upon his ears. We

pray God to save us from a condemnation so just and dreadful, as Mr. W. warns us to beware of! In behalf of all his readers, we thank him for his well-timed and pointed admonition.

We are now to contemplate Mr. W. in a new position. How he arrived there, we are quite at a loss to determine. The maxims, doctrines, and movements, which in the one position and the other, he proposes and commends, seem to us to be subversive of each other. Among the arts of sophistry few are better adapted to mislead and embarass than the art of making distinctions on the one hand, where none in reality exist; and on the other, of confounding things, which naturaly stand separate from each other. In this art, we are sorry to say, Mr. W. deserves the reputation of a distinguished adept. He finds it convenient to make a marked distinction between the "immediate offices of religion" and the "function of the true reformer." Both he invests with such an air of awfulness, as might be supposed to hang over the ruins of the Holy of Holies. In the spirit of the solemn bird of night screaming among such ruins, Mr. W. warns "the unbidden" to beware of the "profaneness" of "meddling with the fundamental institutions of civil government and religion." To what, we humbly ask, does this distinction with the terrific conclusion, appended to it, amount? In the light, which Mr. W. himself has shed upon it, we hesitate not to pronounce it infinitely less than an airy abstraction. In "meddling" with the institutions of religion, according to Mr. W., the authorized reformer discharges a "function" almost as "high and sacred" as "the immediate offices of religion"! In the work of reform Luther and Calvin and Knox occupied ground almost as high and sacred, as that, to which the "immediate offices of religion" naturally conducted them! And so, the "function" of a religious reformer is no religious "office"! And yet that "function," though less high and sacred than a religious office, "unbidden hands" must beware of assuming, lest they involve themselves almost in the guilt of sacrilege! If any reader supposes, that we wrong Mr. W. in ascribing to him such nonsense, let him read and "inwardly digest" such statements as the following: "If it is true as we believe, that after the immediate offices of religion, there is no function on earth higher or more sacred than that of

the true reformer, it follows, that after sacrilege, there is nothing more profane, than with rash and unbidden hands to meddle with the fundamental institutions of civil government and religion." Now along by the side of this, let us lay the following statements of Mr. W. in the same paper, and contemplate their mutual bearing on each other. "To a wise political or ecclesiastical reform, we are disposed to assign the highest place among all the departments of human beneficence. Indeed in a state of imperfection like

OURS, THE BUSINESS OF DOING GOOD SEEMS OF NECESSITY

to take, for the most part, THE SHAPE OF REFORM." Those who are bidden to do good must then, if they would obey God, be "for the most part," REFORMERS; and reformers too in matters" political and ecclesiastical." To place this matter in a clear light, a scene like the following may not be altogether inappropriate. An inquirer, intent on "doing good," with marked modesty and deep reverence approaches Mr. Woods.

Inquirer. Reverend Sir, I profess to be a christian. My Bible has strongly fastened the conviction upon my mind, that to the "business of doing good," I am unceasingly, heartily, and strenuously to devote all my powers and resources. Will you, as a public teacher, kindly suggest to me the modes, in which I am to expend my strength?

Mr. Woods. "In a state of imperfection like ours, the business of doing good seems of necessity to take, for the most part, the SHAPE of reform."

Inquirer. I am charged then with the responsibilities of a reformer. These responsibilities are laid upon me by the strong hand of "necessity." There is no escape from their pressure. Let me then in the spirit of my profession welcome them. From this day onward to the close of my connection with "a state of imperfection like ours," be it mine, as a reformer, to maintain an incessant warfare with evil, under every form and name; and as my "aim and standard" to endeavor to raise human nature to "that blissful state, in which nothing shall hurt or molest."

Mr. Woods. Take care what you do! You ought to be "aware of the difference between an ideal and real republic, and that it is far easier to adjust the plastic and aerial elements of the former to fine spun theories, than the grosser and intractable materials of the latter." I charge you,

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