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but little importance, except as to that one of them which required that every meeting should be opened and closed with a form of prayer. The name of the association was adopted without much consideration. It was not understood that any disapprobation had been expressed of its object, but only of the manner in which it was to be attained, through an organized association. The society was in all respects as informal as could possibly consist with its existence as a society. There was no elected president, no balloting for members-it was open to all. That an organized system so very feeble might not afford facilities for the exercise of a refractory spirit towards the authorities of the Church, they were not prepared to deny. But if men were never to unite but in associations exempt from this liability, they must for ever live disconnected, and indulge a constant and heart-chilling distrust of each other. If the presbyters of the Church had no regard to the dignity of their own character nor the duty of Christian love, neither the privation of opportunities to meet together in such associations," nor even a system founded on the example of some civil governments, and prohibiting more than three from conversing together at the corners of the streets, would keep them in control." They would not seek for occasions to accomplish their hateful work in an association open to all, where controversial points were prohibited, and the presence and influence of God's spirit were sought in the sober use of forms of prayer.

This is a faithful summary of the defence of the society, which was made by its members, but it VOL I.

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scarcely touched upon the points at issue, and the objections of the Bishop remained in all their force. It not only failed to accomplish the purpose of justifying their course, but made the apology an aggravation of the offence. For it indirectly charged the Bishop with the intention of enforcing uniformity of opinion, by the influence of his station, on points which were left free to individual judgment, and with an unexpected and indelicate arraignment of their private designs, their doings, and the tendencies of both before the bar of the public, and with the desire of exercising a tyranny like that which prevails in some despotical governments, of " prohibiting more than three from conversing together at the corners of the streets." The indecorum, unkindness, and arrogance of this last intimation were without excuse, and excited the indignation of every unprejudiced and generous mind. If such were the first fruits of that society, whose object was the promotion of Christian unity and love, how completely did they verify, in one respect at least, the apprehensions which were entertained of its tendency and results!

There was nothing authoritative in the conversations which the Bishop held with certain clergymen before the formation of the society. He represented them as kind, and courteous, and conciliatory; and the truth of his representation was not denied. There was nothing authoritative in his Pastoral Letter, for it was a most temperate appeal to the reason and good sense of the people of his diocese. He said nothing more than any presbyter would have been justified in saying to his brethren; and

had his reasoning been weak and fallacious, the charge would never have been made, for the cause would certainly have failed. But it was strong and decisive; the respect for his wisdom was in most minds implicit; and the effect therefore of the expression of his opinions, was to give such a direction to the public mind as to put down opposition, or to make it feeble and unavailing. The influence of his character and talents was too apt to be regarded as the mere exercise of arbitrary power.

Bishop Hobart noticed the prefatory remarks. He showed that the society was not a retired and unobtrusive body, which was fond of privacy and quiet; but that it aimed at publicity, sought for its extension, and provided not only for the admission of any Protestant Episcopal clergyman in the city of New-York or its vicinity, but for the invitation of all to its regular meetings, who might happen to be here from the remotest borders of our Church. No pains were taken to conceal it, but many efforts were made to bring it into notice.

How could they have been but "little prepared" for the appearance of the Pastoral Letter? Did they think that they could "triumphantly establish a society, from which he predicted, as a precedent, great evils would ensue to the Church, which he could not conscientiously join, and which would affect his character and influence, by subjecting him to the charge of discountenancing measures for the spiritual improvement of his clergy?" did they think

that they could carry forward this institution with increasing numbers and strength, a proud trophy of their victory over the counsels, the wishes, the

earnest requests of their Bishop, and that he would be silent and treacherous to his vows, which bound him to watch over the order, purity, and peace of Christ's fold?"

Little had they marked the fearlessness and intrepidity of his character, or much had they calculated on the strength and influence of their own combination, if they supposed that he dared not to discountenance an institution which he thought liable to great evils, even though it appeared under a guise so pious and imposing.

The security against "the facilities for the exercise of a refractory spirit," which it was admitted that the association might afford, and against its being "perverted to the purposes of party by designing persons," was stated to be "the dignity of character and Christian love" which should characterize the clergy. But conceding them in their fullest extent to those who were then members of the Association, would there be any security for the uniform continuance of these qualities in the persons who might afterwards have the management of it? This liability to abuse, however great and injurious, would be no argument against these associations, if they were essential; but so absurd a pretension would not be advanced. The most godly ministers that ever lived were fitted by other means for the paradise of God.

Another security against their perversion to party purposes, was stated to exist in "the prohibition. of all conversation upon disputed points of Church principle and policy, which were left free to the exercise of individual judgment."

But would not the very determination which were these points lead to discussion, which might end in excitement and strife?

Are all these disputed points of Church principle and policy unimportant? The studied exclusion of them would naturally lead to this opinion; and thus, unless this position be correct, there would necessarily be a growing disregard to the cause of truth. This circumstance constituted in itself a cardinal objection to these associations.

It is well known that the differences of opinion which prevail among Churchmen do not merely relate to questions of minor consequence, but to many things which are respectively deemed by those who are opposed to each other, of great and fundamental importance. Some of these respect the true views of Christian doctrine; others, matters of Church policy; some, the construction of rubricks and canons; others, innovations upon order and discipline in practice. It was no recommendation, therefore, of the Clerical Association, which was instituted for the purpose of mutual edification, that these things, which so essentially affected the distinguishing character of the Church, were, by mutual consent, left entirely out of view; for even peace should not be bought at so great a price as the toleration of error, or the slightest sacrifice of the interests of truth.

"But none, it is said, would band together, in such an association, for the hateful work of faction, so holy in its objects, and so guarded in all its provisions. These are the very associations which ' designing men' would pervert to the purposes of

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