The social religious influences of the first part of the century
must not be forgotten. The two high-caste religions of that day were
white-handed Unitarianism and ruffled-shirt Episcopalianism. What called
itself "society" was chiefly distributed between them. Within less than
fifty years a social revolution has taken place which has somewhat
changed the relation between these and other worshipping bodies. This
movement is the general withdrawal of the native New Englanders of both
sexes from domestic service. A large part of the "hired help,"--for
the word servant was commonly repudiated,--worshipped, not with their
employers, but at churches where few or no well-appointed carriages
stood at the doors. The congregations that went chiefly from the
drawing-room and those which were largely made up of dwellers in the
culinary studio were naturally separated by a very distinct line of
social cleavage. A certain exclusiveness and fastidiousness, not
reminding us exactly of primitive Christianity, was the inevitable
result. This must always be remembered in judging the men and women
of that day and their immediate descendants, as much as the surviving
prejudices of those whose parents were born subjects of King George in
the days when loyalty to the crown was a virtue. The line of social
separation was more marked, probably, in Boston, the headquarters of
Unitarianism, than in the other large cities; and even at the present
day our Jerusalem and Samaria, though they by no means refuse dealing
with each other, do not exchange so many cards as they do checks and
dollars. The exodus of those children of Israel from the house of
bondage, as they chose to consider it, and their fusion with the mass of
independent citizens, got rid of a class distinction which was felt even
in the sanctuary. True religious equality is harder to establish than
civil liberty. No man has done more for spiritual republicanism than
Emerson, though he came from the daintiest sectarian circle of the time