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In a hopeless minority in their own States before 1830, they looked to the South for relief, and at least understood the politics of the planters. Their successors composed the nucleus of the party of Cushing, Everett, and Winthrop in 1860. It is difficult for us in our day of great things to understand the industrial and social revolution of the decade which preceded the inauguration of the first Western President, and it was difficult for men to make the transition from the small farmer system of Jefferson's day to the industrial régime of 1830; many good people were broken in the process, while whole classes of the population exchanged the life of the open country for that of the crowded and unsanitary towns, exchanged a rude and hard independence for a semi-servile subjection.

The new Eastern régime readily enlisted the support of the old professional classes. The clergy and the votaries of the law, always doing the bidding of the strongest in society, promptly took their places in the system. When dignitaries of an Eastern town gradually laid aside their rough farmers' clothes and put on the smooth garbs of directors of corporations or financial magnates, the legal briefs and sermons underwent a similar change. Social amenities displaced Calvinistic theology; dancing, which had been a crime against the Church, became mere frivolity and finally an innocent pastime. Leading lawyers ceased to plead in petit courts to inferior magistrates, and learned to devise forms of contracts, to lobby in legislatures, or appear with the great Maryland and Virginia practitioners before the Federal Supreme Court.

The legal profession of the East naturally made common cause with their clients. The state courts, already accustomed to curb the democracy of the time and declare public enactments unconstitutional, when the interests of property required, as readily joined the new standards. The careers of Justice Parsons of Massachusetts and Chancellor Kent of New York, to whom all judges and lawyers of the time looked up as sources of inspiration, illustrate admirably the common tendency. Everywhere in the East as in the South “independent” judges asserted the power to declare laws unconstitutional.

The national courts had undergone the same evolution, except that they had met with violent opposition in the South and West. In many decisions from 1792 to 1830 the Federal Supreme Court asserted its authority over Congress, the President, and the States. In almost all of these instances the federal judges found the heartiest support from the East. The great institution over which Chief Justice Marshall presided with such perfect dignity, and which was not paralleled anywhere else in the world, lent its support to the interests of the East. If the constitutionality of the tariff were denied by irate planters, Eastern men pointed to decisions of the Federal Supreme Court; if the powers of the General Government under which the industrial or financial interests of the East operated were questioned, it was easy to find a decision of Chief Justice Marshall to cover the case. Nothing proved more fortunate for the leaders of the industrial revolution than the almost constant support of the federal courts and of the legal profession as a whole.

The compact social life of the industrial towns was still further reinforced by the clergy. In the shift from a stern theology to an easy-going religious philosophy, William Ellery Channing was a conspicuous leader. Harvard had already become a Unitarian center, and in 1836 the Transcendental Club was organized in Boston with Ralph Waldo Emerson, a preacher in revolt against the old theology, as one of its leaders; high-toned men, whose minds revolted alike against the old Puritanism, the grosser talk of rates of exchange and the building of common roadways, found consolation in speculative philosophy and romantic literature. The North American Review was already fifteen years old, and the best minds of the country were happy to have their thought and inspirations printed in its staid columns. Boston was a state of mind in 1830, and a good Methodist preacher who visited the city a little later lamented the lapse from the great virtues and the great theology of the Mathers.