and in the larger cities and towns elsewhere, but the sect, as such, was a local one. Orthodoxy made a sturdy fight against the heresy, under leaders like Leonard Woods and Moses Stuart, of Andover, and Lyman Beecher, of Connecticut. In the neighboring State of Connecticut, for example, there was until lately, for a period of several years, no distinctly Unitarian congregation worshiping in a church edifice of its own. On the other hand, the Unitarians claimed, with justice, that their opinions had, to a great extent, modified the theology of the orthodox churches. The writings of Horace Bushnell, of Hartford, one of the most eminent Congregational divines, approach Unitarianism in their interpretation of the doctrine of the Atonement; and the "progressive orthodoxy" of Andover is certainly not the Calvinism of Thomas Hooker or of Jonathan Edwards. But it seemed to the transcendentalists that conservative Unitarianism was too negative and "cultured," and Margaret Fuller complained of the coldness of the Boston pulpits; while, contrariwise, the central thought of transcendentalism, that the soul has an immediate connection with God, was pronounced by Dr. Channing a "crude speculation." This was the thought of Emerson's address in 1838 before the Cambridge Divinity School, and it was at once made the object of attack by conservative Unitarians like Henry Ware and Andrews Norton. The latter, in an address before the same audience, on the _Latest Form of Infidelity_, said: "Nothing is left that can be called Christianity if its miraculous character be denied. . . . There can be no intuition, no direct perception, of the truth of Christianity." And in a pamphlet supporting the same side of the question he added: "It is not an intelligible error, but a mere absurdity, to maintain that we are conscious, or have an intuitive knowledge, of the being of God, of our own immortality, . . . or of any other fact of religion." Ripley and Parker replied in Emerson's defense; but Emerson himself would never be drawn into controversy. He said that he could not argue. He _announced_ truths; his method was that of the seer, not of the disputant. In 1832 Emerson, who was a Unitarian clergyman, and descended from eight generations of clergymen, had resigned the pastorate of the Second Church of Boston because he could not conscientiously administer the sacrament of the communion--which he regarded as a mere act of commemoration--in the sense in which it was understood by his parishioners. Thenceforth, though he sometimes occupied Unitarian pulpits, and was, indeed, all his life a kind of "lay preacher," he never assumed the pastorate of a church. The representative of transcendentalism in the pulpit was Theodore Parker, an eloquent preacher, an eager debater, and a prolific writer on many subjects, whose collected works fill fourteen volumes. Parker was a man of strongly human traits, passionate, independent, intensely