clusions, and he had nerve enough not to shrink from the convictions of duty, but to press them with boldness and zeal upon the minds and consciences of others.

Shortly after the appearance of his Pastoral Letter, therefore, he published an address to Episcopalians, on the subject of the American Bible Society. It was an earnest dissuasive against their uniting with this institution. Already there were Bible Societies in every part of the United States, and others were constantly organizing. These institutions were adequate to all the purposes for which they were wanted. A National Bible Society, which was, in fact, to represent every part of this country, was perfectly visionary. In its spirit and management it would be the Bible Society of the particular city or district where it was established. This was proved by the circumstance, that the persons named as the managers of the "American Bible Society," with two or three exceptions, resided in the city of New-York, or its vicinity.

If this were so, what necessity could there be for another in this city? Already there were four here, besides others in almost every county of the state. No object was to be accomplished for our own purposes, to which these institutions separately were inadequate.

There was not a perfect accordance of opinion even among the Bible Societies and their friends, as to the necessity of this national institution.

The Bible Society in Philadelphia, which ranked decidedly amongst the first in the United States, was opposed to it. They must have been influenced

by a conviction that it was neither necessary nor expedient. Some denominations, also, may have feared that there was a spirit of proselytism in the measure. If, indeed, this national society were to be national in any thing more than name, it could only be so by delegation, and the general attendance of the delegates, without some other business or more powerful motive, could not reasonably be expected. The time fixed for its meeting was about the time of the meeting of the General Assembly of the Presbyterian Church in Philadelphia. This circumstance alone could secure the attendance of persons from all parts of the Union, and give it the semblance of a national institution; and then, however others might be honoured with offices, the spirit, and influence, and credit of the institution would eventually be that of the very numerous and respectable Presbyterian denomination.

But if this denomination and others should think proper to institute another Bible Society, yet the patronage, the wealth, the influence, and exertions of Episcopalians were needed for similiar institutions in their own Church. The New-York Bible and Common Prayer Book Society was established, as it was believed, before any Bible Society in the United States. Its Auxiliary, instituted by young men of our Church, called for the support and countenance of Episcopalians. By encouraging these institutions, and connecting themselves with the proposed Bible Society, they would at least avoid the risk of injuring the interests of their own Church, interrupting her harmony, damping the zeal for her principles, which was leading her to VOL. I.

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prosperity, and at the same time of coming into unpleasant collision with others.

The Bishop then reiterates many of the arguments in his Pastoral Letter against the evils of indiscriminate associations, and most affectionately and earnestly entreats his people to shun them.

This is a mere abstract of his reasonings, which, from its brevity, must necessarily deprive them of much of their force, and which cannot be fully felt, except from a perusal of the pieces themselves. The effect of them was very soon perceived in our own Church, and a change has since taken place in the opinions of many in other denominations, which forms a strong presumption in favour of their justness and truth. Whether it be from the overwhelming ascendency which Bishop Hobart predicted would be gained by some large society over every other, or from the want of harmony in carrying on their operations together, or from the discovery, that the liberal indifference arising out of general efforts was paralyzing their zeal for their peculiar principles, it is with good reason believed, that, in two respectable bodies of Christians at least, there has been a great abatement of interest in the American Bible Society, and a growing dislike to all similar associations for religious purposes.

But it was particularly gratifying to Bishop Hobart to perceive the favourable influence which these publications were exerting over the minds of Episcopalians; leading some to reflect on the injurious tendency of general societies to the interests of the Church, directing the bounty of others into

its proper channels, and rousing many who had hitherto been indifferent, to active and zealous exertions in behalf of our own institutions. Several Auxiliary Bible and Common Prayer Book Societies were immediately formed in various parts of the state; in the institution of which many of the distinguished laymen of our Church co-operated with the clergy. He encouraged others to an imitation of their example, by noticing the fact with marked approbation in his address to the Convention. He enforced the reasonings of his Pastoral Letter and Address in private communications to those persons from whose discriminating minds and sound principles he might look for a correct decision, and from whose personal attachment he might hope for countenance and support. Nor in his intercourse with the people did he suffer the work to rest, but by argument, persuasion, and all the just influence of his station, urged it on with diligence and success.

The effects of these publications extended also beyond the immediate object for which they were written. As the general principles which they contained were alike applicable to all associations with other denominations for any common purpose; so the tendency of them was to restrain Churchmen from this amalgamation in every case, and to withdraw them from such a connexion where it had already been formed. The operation of them, in both respects, though gradual, was plainly perceived in the more wholesome tone of public sentiment among our people, and in a greater degree of union in their efforts for our own institutions.

But Bishop Hobart did not merely confine his solicitude to the exclusive character of our institutions, but was unwearied in his exertions to promote their useful and important ends. Humble as they were in their infant operations, they were not beneath his paternal care. Backward as our people were in their support, he was never discouraged. He attended the meetings of all our societies whenever it was practicable, and was among the first to be present, and the last to retire. He entered into the minutest details of their business-took a lively interest in all their proceedings-noticed every change in their condition-suggested expedients for their improvement when they were languishing, and rejoiced at every appearance of their growth and success. The most of these societies were originally established, with the approbation of the ecclesiastical authority, by a few young men, who united with the activity and ardour of youth much of the prudence and judgment of maturer years; whose pious zeal was tempered by an enlightened attachment to the distinctive principles and usages of our Church, and whose efforts were as earnest and persevering in promoting the cause of soberness and truth, as those of others in spreading enthusiasm and error. The Bishop delighted in this little band. He animated them on all occasions by his approbation and praise. He looked to their example for a succession of active labourers in those societies which were so essentially connected with the welfare of the Church. And many of them, in the recollection of his parental watchfulness and regard, still feel the impulse which he gave to their