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 abrogated in 1 784. But the Congregational church in Connecticut, by the act of 1708, "attained the height of its security and power," * and, as one of the chief consequences of the act, ministerial domination was accorded a recognition and support, the tradition of which outlived by at least a quarter of a century the system by which it had been so firmly established.

Thus to the paternalism of the state the authority and sense of importance of the clergy had been added. These principles established, it was to be expected that the religious history of Connecticut during the eighteenth century would reveal the following characteristics and tendencies: a disposition on the part of the state to treat the clergy of the Establishment as the pillars of conservative thought and custom; and a disposition on the part of the clergy to exercise a controlling hand over all the religious activities of the people, as well as to react violently against all radical impulses and movements which appeared to endanger centralization of government, whether ecclesiastical or political. Certainly these were the tendencies, expressed in the attitude of mind and the activities of the Standing Order, with which the forces of non-conformity and democracy had to contend throughout the whole of the century.

We may now turn to take a brief survey of the more important events in the course of this conflict. The concluding statement of the act whereby the Connecticut General Court adopted the recommendations of the Saybrook Synod, 2 gave evidence of a tender regard for the consciences and rights of dissenters which subsequent occurrences far from justified. The fact is, the act of r establishment did not stand alone. Earlier in the same year (1708) the Gen


 * 1 Greene, The Development of Religions Liberty in Connecticut, p. 151.


 * 2 Cf. supra, p. 53.