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"3. Conversation on religious subjects" " among clergymen, on the spirit and the duties of their office," and "the various topics of theology, when it takes place in their ordinary intercourse," " and especially that converse, in which congenial friends pour into each other's bosoms their thoughts and their trials," "which a delicate mind would" feel a reluctance in exposing more publicly," is highly 1 inspiriting, consolatory, and edifying. These artless unpremeditated effusions, this 'sweet counsel,' these words in season,'' how good they are!' But send me to a meeting organized with its presiding officer, its secretary, its book of minutes, &c. &c. in which I must talk spiritually, in which I am to prepare to talk spiritually, in which the emulation may be who can talk most spiritually-the charm is gone; formality takes the place of simplicity, stateliness of ease, artificial or enthusiastic fervour of genuine feeling, the clergyman as he would fain others should think him to be, of the clergyman as he really is. And as there is to be discussion-discussion on subjects formally proposed, it is well if a spirit does not creep in very different from that of mildness, meekness, and humility-well if they who are of like passions with other men,' do not begin to contend for victory instead of truth; and to take the field as opposing champions of this or that opinion, this or that system of policy, this or that minute point of theological criticism, this or that mode of phraseology. Well will it be if what began for mutual edification' does not end in mutual strife. Is all this imaginary? A clerical association which once existed in our own country,

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would prove that the picture here drawn is taken from the life."

4. But most exceptionable are these clerical associations when viewed as to the ease with which they may be made the powerful instruments of intrigue, and engines of party.

"That such is the tendency" or "design" of the present, "he is far from asserting." "But no fallacy is greater than that which views a measure in itself independently of its remote consequences, and of its operation as a precedent, and which determines the character and tendency of associations in their long continued and changing effects from the particular cast of the one which at the moment is before us. What are the associations now under consideration? Bands of clergy united by the strongest ties, those of spiritual feeling and religious zeal. Give an impetus in any direction to one of these associations, and with what force and efficiency would it move! Let the power that gives the impetus be acquired by one or more members of these associations, and who will say that they will not be made the instruments of faction, and the engines of party! And most to be dreaded are they, under the popular form in which, in many respects, our Church is in this country organized. Our bishops, various officers intrusted with important duties, standing committees, &c. &c." and deputies to the General Convention," are elective. When then our ecclesiastical system is thus popular in its organization, of how great importance is it to guard against the operations of faction and party influence !

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"Nor is the danger ideal, that these associations will travel beyond their professed designs. The glory of God, the extension of the kingdom of Christ, the good of the Church, are objects so momentous, that they will, in those periods of excitement which these associations aim at producing, be considered as a complete justification of recommendations, and finally resolves and plans of various and probably conflicting kinds.

"The laity have cause to fear the power of the clergy only when that power is exercised in selfcreated, irresponsible associations. The legitimate Episcopal authority is liable to most danger from the clergy in these easily perverted societies, which may soon be applied to influence and control not only the Bishops, but the diocesan convention of clergy and laity. Counsel which, if given individually by clergymen, a bishop ought to receive with respect, and to consider with deference; he would feel it his duty to decline if it assumed the imposing and controlling character of a resolve or recommendation from organized associations, who, even if they should not encroach on the powers of the convention of the diocese, would prove in this body dangerous instruments of intrigue and faction.

"5. These associations for promoting personal piety and mutual edification, by devotional exercises and religious conversation, &c. will become not only the instruments but the invidious badges of party.

"Those who engage in them, however they may disclaim the representation, will be held up as more evangelical, more spiritual, more devoted to their Master's service, than those who do not avail themVOL I. 50

selves of these plausible means of personal piety and mutual edification. These latter must explain and justify themselves-criminations and recriminations ensue-party spirit is engendered-and soon the clergy will be ranged in the parties of spiritual and pious, and secular and formal. No person can doubt that such must be the issue, who attends to the principles of human nature, to the workings of the human feelings, or to the facts which daily present themselves. Are not certain bishops and clergy now constantly charged with being bigotted, and formal, and anti-evangelical, because they resolutely maintain the distinguishing principles and institu tions of their Church, in opposition to opinions and practices which, in their judgment, would weaken and finally subvert both? And will not they who for whatever purpose, employ these weapons of attack, find a new and powerful one in the charge that what they will doubtless extoll as a most laudable plan of promoting clerical piety and editcation, is not only discouraged, but disapproved i by a bishop and many of his clergy?

"It was this last consideration which" the Bish "pressed with the most earnestness on the valuab and respectable clergymen whom he addressed with the view of inducing them to relinquish the plan of a clerical association in this city, which the had formed. For admitting that they could not e the force of his objections, and that, in this proposed measure, one of disputed policy, and not certainly of conscience, no deference was due to the opinions and feelings of the individual who holds the most responsible station in the diocese; yet the contem

plated association would certainly occasion divisions among us, and become a new source of party spirit. Those of the clergy and himself who did not join in the association, would appear before the public in the unpleasant light of not participating in the means which others of their brethren use and extoll for the promotion of personal piety and mutual edification. And he, therefore, with all deference, submitted to them, whether, as a matter of peace and unity, of delicacy and kindness to their Bishop and brethren, inasmuch as it would not be pretended that the association proposed was essential to personal piety and edification; and as both could be promoted by other modes to which there could be no possible exception; as the measure therefore could not be absolutely necessary, it was not expedient to relinquish it.

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They seemed at the time affected by the consideration; and he was sanguine in the hope that they would be conclusively so. For thus he reasoned with himself. Mere men of the world engaged in any association, would deem it unkind, if not indecorous, to adopt any measure not essential, which was disagreeable to a respectable portion of their associates, and which might subject those associates to misrepresentation and odium. On Christians this delicate consideration towards their brethren in the family of the same divine Lord, is a duty much more obligatory. On the ministers of Christ this ready relinquishment of whatever is not essential, in deference to the wishes, the feelings, and the characters of a respectable portion of their brethren, and of him who is set over them in the

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