unprincipled faction, and which even honest men would sometimes think it right to employ to promote what they considered correct party views. Assoctations expressly and solely for refractory or factious purposes would never be formed. Faction, especially religious faction,

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"Is a monster of such frightful mein,

That to be hated, needs but to be seen."

He did not impute these purposes to the members of the Association, but only meant to state, that designing persons, with these views, would not find it expedient to avow them, but would choose an association with this fair exterior, which they might make a powerful engine of their party designs, should they obtain influence in it."

Let the plausible theory of these associations be carried into practice. Let them branch out into different parts of the state. Was it without the range of probability, that, on the occurrence of a vacancy in the Episcopate, an event so important and exciting as the election of a bishop, would not be brought under their consideration? "And then let it be asked-Will the agitations which that event, it is to be feared will stir up, be likely to be allayed by organized bands of clergy?"

Apart from this event, is it not to expect more than human nature, that these associations should never in any way interfere with the legitimate Episcopal authority, and what is certainly of not less importance, with the powers of the clergy and laity in convention? Our ecclesiastical system gives the bishops, the clergy, and the laity, co-ordinate

power." Any organized associations for religious purposes of one of these orders separately from the others, should be looked upon with extreme jealousy. "The laity have cause to fear the power of the clergy only when that power is exercised in self-created and irresponsible associations."

In conclusion, the Bishop remarked, that there was the most gratifying evidence that the sentiments which he had expressed, and the course which he had pursued in this matter, met with general and strong approbation in the diocese. They little knew him who supposed that, in defending and advancing his own, it gratified him to impugn the policy or conduct of those whom, as his brethren, he wished to hold in all possible esteem and honour. A man far greater than he could claim to be, the venerable Hooker, at the close of his useful but in some respects agitated life, exclaimed-" I have lived to see that this world is made up of perturbations!" Who would court them? Bishop Hobart, however, would be unfit for his station if, when duty were concerned, he feared them. "Shortsighted and treacherous is that policy which, through the dread of slight temporary evil, and least of all, any personal difficulty or odium, would endanger the order and peace of the Church, and ultimately sacrifice her best and permanent interests."

The first who withdrew from the Association was the member by whom it was originally projected. This was as much to have been expected from the general correctness of his views, as his temporary departure from them had been a matter of surprise. But while he stated the reasons for the change of

his course, he attempted to justify himself for its previous adoption. He still approved of the objects of the society. He apprehended none of the evils which were predicted in the Pastoral Letter. He neither acknowledged the justness of its reasonings nor the pertinency of its illustrations. But though he had not felt bound to yield to the paternal counsel and persuasions which were given by the Bishop in his private character, yet he could not resist his public official advice.

The society was shortly after dissolved by common consent, not because, as was stated by the members, there had been any alteration in their views, but principally because "the Pastoral Letter would be the means of preventing several of their brethren from joining with them, and consequently of preventing that general interchange of sentiments on religious points, which was one prominent object in forming the Association." This act was accompanied with the publication of a defence of the Association. From the great length of this piece, an abstract of it could not be given without extending the present subject beyond all reasonable bounds. It was no doubt deemed satisfactory by some; but I think that it may be said, without any injustice to those by whom it was prepared, that it produced no material change in the public mind, but, on the contrary, that the Bishop's answer to it served to strengthen the impressions which had already been made.

common sense.

The Pastoral Letter was an appeal to reason and It was made by one who has rarely been equalled in judgment, sagacity, and foresight.

The arguments were drawn from the principles of our nature, the common workings of the human mind, and the observations of experience. And the only test of their justness and truth was the prevailing sentiment of the public at large. When this is clear and decided, it is but seldom wrong. I have never known a case where there was so little diversity of opinion among the clergy as in regard to the Pastoral Letter. Among all classes of our laity, also, it met with marked and general approbation. It was admired by many in other denominations. It commended itself every where to the lovers of order and peace. And so strong was the sense of Churchmen in particular against these self-created and irresponsible associations, that we may venture to hope no future efforts will be made for their reestablishment. Indeed, we are assured that there never will, if any regard be paid to the well known opinions and wishes of him who is now over us in the Lord, and who, with a spirit of kindness and conciliation which should win the love and submission of all his clergy, will never yield in matters of duty to the firmness and intrepidity of his illustrious predecessor.

The remainder of Bishop Hobart's life was spent in the active and unwearied discharge of his important duties; but though it was full of usefulness, yet there was nothing in it which seems to call for any especial notice, or which would be likely to interest the general reader. From the rapid growth of the Church, his labours were constantly increasing, but with renewed health, with buoyant spirits, and greater energy than ever, both of body and mind, VOL I.

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he went through them with such ease and cheerfulness as led us all to hope that they might long be continued, when, in the inscrutable providence of God, they were about to be closed for ever. He left the city in the month of August, 1830, on his visitation of the diocese. The last occasion on which I was with him was at the communion. How often and how fondly does my mind revert to that hallowed hour! How little did I think that I should see him no more, until the eternal supper of the Lamb!

In the early part of September I received a letter from the Rev. Dr. Rudd, informing me that the Bishop was ill at his house, and requesting that either his son, Dr. Hobart, or myself, would come immediately to Auburn. It was thought that there was nothing alarming in his case, and that he was even in a state of convalescence. His son, however, aware of the insidious nature of the autumnal fevers in that part of the state, was not without a degree of apprehension, and pursued his journey with the utmost haste. The accounts continued to be encouraging for a day or two, but as soon as it was found that an unfavourable change had taken place, I immediately followed him. Knowing that the Bishop had repeatedly recovered from similar attacks, and trusting in the strength of his constitution, I still clung to the hope, that a life so dear and valuable to us all might once more be spared; but in each stage of my journey, with every successive rumour, it grew fainter and fainter, and before I had reached the end of it, I met the messenger of death -without the last look or parting blessing, which I