Of his career after this, I cannot say anything as I wish, without the risk of saying too much. He had one of the wealthiest and most liberal congregations of New England. He was their idol. He was in every way most agreeably situated, with a large family flowering into usefulness about him, and hosts of friends, enthusiastic and devoted. Nevertheless, believing that, as a servant of God, he had no right to preach smooth things where rough things were needed, and that acknowledging other people's transgressions would not satisfy the law, he came out boldly, with helm and spear, against two of the worst forms of human slavery,--the slavery of the body and the slavery of the soul, the slavery of the wine-cup, and the slavery of bondage to a master. Whether his beloved people would hear or whether they would forbear, being all the more beloved because of their danger, he must preach what he believed to be the truth, and the whole truth. It was like a fire shut up in his bones. He persisted, and they remonstrated, or rather a part of them did so; and the result was a speedy and hopeless alienation, followed by years of strife and bitter controversy at law, and a final separation; though by far the larger part of the church and congregation, if I do not mistake, upheld him to the last, and adhered to him through good report and through evil report,--Deacon Samuel May, a host in himself, being of their number. During this protracted and sorrowful controversy, he became a phrenologist,--a believer in phrenology,--at any rate, following the lead of Spurzheim; and after many years, a Spiritualist,--in which faith he died,--one of his last, if not the very last, of his appearances before the public being as President of a convention held by the leading Spiritualists of the land at Philadelphia.