DURING the nineteenth century the authority of preachers and pastors has diminished plainly; and this is largely due to a fact of which Emerson spoke thus: "We should not forgive the clergy for taking on every issue the immoral side." This was true in England, where the great reforms were achieved for the benefit of the masses, and against the interest of the class to which most clergymen belonged. The American pastor seldom differed from his parishioners, unless he was more philanthropic. He was usually in favour of the agitation against drunkenness; and he had a right to say that the disunionism of Phillips and Garrison, together with their systematically repelling sympathy in the South, went far to offset their claim for his support. It was difficult, during many years, to see what ought to be done in the North. When a practical issue was made by the attack on Kansas, the clergy took the side of freedom almost unanimously in New England, and quite generally in rural districts throughout the free States. The indifference of the ministers to abolitionism, before 1854, was partly due, however, to their almost universal opposition to a kindred reform, which they might easily have helped. I. It was before Garrison began his agitation that Frances Wright denounced the clergy for hindering the intellectual emancipation of her sex; and her first ally was not _The Liberator_, but _The Investigatory_ though both began almost simultaneously. She pleaded powerfully for the rights of slaves, as well as of married women, before large audiences in the middle States as early as 1836, when these reforms were also advocated by Mrs. Ernestine L. Rose, a liberal Jewess. These ladies spoke to men as well as women; and so next summer did Miss Angelina Grimke, whose zeal against slavery had lost her her home in South Carolina. Her first public lecture was in Massachusetts; and the Congregationalist ministers of that State promptly issued a declaration that they had a right to say who should speak to their parishioners, and that the New Testament forbade any woman to become a "public reformer." Their action called out the spirited poem in which Whittier said: "What marvel if the people learn To claim the right of free opinion? What marvel if at times they spurn The ancient yoke of your dominion?"