ving union," and assured in faith that
an era was coming of "Attractive Industry" and "Harmony," she
was still for herself inclined to seek sovereign independence in
comparative isolation. Indeed, at this period, Margaret was in spirit
and in thought preeminently a Transcendentalist.

[Footnote A: This was a transitional arrangement only.]

IX.

CREDO.

* * * * *

In regard to Transcendentalism again, there was reason to rejoice
in having found a friend, so firm to keep her own ground, while so
liberal to comprehend another's stand-point, as was Margaret. She
knew, not only theoretically, but practically, how endless are the
diversities of human character and of Divine discipline, and she
reverenced fellow-spirits too sincerely ever to wish to warp them to
her will, or to repress their normal development. She was stern but
in one claim, that each should be faithful to apparent leadings of the
Truth; and could avow widest differences of conviction without feeling
that love was thereby chilled, or the hand withheld from cordial
aid. Especially did she render service by enabling one,--through her
blended insight, candor, and clearness of understanding,--to see in
bright reflection his own mental state.

It would be doing injustice to a person like Margaret, always more
enthusiastic than philosophical, to attribute to her anything like a
system of theology; for, hopeful, reverent, aspiring, and free from
scepticism, she felt too profoundly the vastness of the universe and
of destiny ever to presume that with her span rule she could measure
the Infinite. Yet the tendency of her thoughts can readily be traced
in the following passages from note-books and letters:--

'When others say to me, and not without apparent ground, that
"the Outward Church is a folly which keeps men from enjoying
the communion of the Church Invisible, and that in the desire
to be helped by, and to help others, men lose sight of the
only sufficient help, which they might find by faithful
solitary intentness of spirit," I answer it is true, and the
present deadness and emptiness summon us to turn our thoughts
in that direction. Being now without any positive form of
religion, any unattractive symbols, or mysterious rites, we
are in the less danger of stopping at surfaces, of accepting
a mediator instead of the Father, a sacrament instead of the
Holy Ghost.