upon conviction, he continued to hold without wavering.

In the following pages the writer has endeavored to keep in view two principles which he deems most important and fundamental. These principles are, That we are saved from the guilt and dominion of sin by the divine merits and grace of a crucified Redeemer; and that the merits and grace of this Redeemer are applied to the soul of the believer by devout and humble participation in the ordinances of the Church, administered by a priesthood who derive their authority, by regular transmission, from CHRIST, the divine Head of the Church, and the source of all the power in it.'

After referring these principles to the primitive Church, he goes on to add, Could Christians be persuaded heartily to embrace these principles, and to regulate their faith and conduct by them, the Church would be rescued on the one hand from those baneful opinions which are reducing the Gospel to a cold, unfruitful, and comfortless system of heathen morals; and, on the other, from that wild spirit of enthusiasm and irregular zeal which, contemning the divinely-constituted government and priesthood of the Church, is destroying entirely her order, unity and beauty, and undermining the foundations of sound and sober piety.'

Now from these views of Christian truth and order, Mr. Hobart never deviated. The Gospel in the Church' was his motto: united in the beginning by divine authority, man, he contended, had no right to put them asunder. Their separation might be pardonable through ignorance, or excusable through necessity, but never justifiable upon principle. Primitive faith and apostolic order' were, therefore, the distinctive marks of the Church; and they who professed to belong to her communion were bound to understand and recognise them: the one as the end, the other as the appointed means, but both obligatory. When asked if the Church was to be spread every where, 'Yes,' said he, 'could I send my voice into every part of Zion, I would send with it this holy watchword CHURCH," in her faith, her ministry, her order, her worship, in all her great distinctive ́principles-maintain her at all hazards.'

THE

Such were the doctrines laid down: how received within the Church, and attacked from without, will hereafter appear from the controversies to which they led; at present we turn our attention to another feature of the work equally characteristic of its author, and equally obnoxious at the time to criticism or censure. The meditations and prayers added by himself were, as already stated, in a strain of fervor cer

tainly unusual in the language of Churchmen, at least in that day. On this ground the work by many was condemned; but before sanctioning such condemnation let us hear his defence.

'It may possibly be objected to the strain of devotion in this work that it is visionary and enthusiastic. . . . . But the appeal may be made to the primitive fathers who poured forth their devotional feelings in language the most ardent and impassioned. The divines of the Church of England, who imbibed their principles and their piety at the pure fountain of the primitive Church, are distinguished for their lively and animating fervor. The writings of the venerable Bishop Andrews, of Bishop Taylor, Bishop Kenn, Bishop Hall, Dean Hickes, Dean Stanhope, Bishop Wilson, and the late eloquent and pious Bishop Horne, not less instruct by sound and forcible reasoning, than animate and warm by the sacred fervor that pervades them. Far be it from the writer, humble in attainments as in years, to presume to range himself even in the lowest seat with these eminently distinguished servants of the sanctuary. Happy may he esteem himself, if from the study of their works, which, next to the inspired volume, he cherishes as the invaluable standard of his principles and the animating guide of his devotions, he has caught even a feeble spark of that celestial

G

spirit which made them "burning and shining lights" in the Church on earth, and has prepared them for the highest seats of glory in the Church triumphant.'*

But beyond this appeal to the spirit of a purer age, there was a more conclusive argument, though one which it became not the author to urge. It was the language of his heart; of a heart which nature had made ardent, and grace had awakened to a deep sense of redeeming love; therefore it was, that it breathed forth its aspirations to heaven in a strain which to minds of a colder temperament appeared false or enthusiastic. To him may be applied in due measure the words of the holy Psalmist, 'My heart was hot within me; while I was musing, the fire burned, then spake I with my tongue.'

Such a work, and in such a spirit, was at the time greatly needed. The piety of Churchmen had certainly waxed cold; the spiritual tone of devotion was too often wanting in their writings, if not in their feelings; and nothing was more likely to effect a change than such a 'manual,' set forth by one so deservedly popular among them as was their young pastor.

How far the works of Mr. Hobart operated to produce this desirable end, it may not be

* Page 5.

easy to estimate. That the effect has been produced is unquestionable; so that sentiments then condemned by Churchmen as enthusiastic will now be approved by them as evangelical. The following extract may be taken as a specimen of what could then provoke the charge of extravagance. It is from the prayer for Wednesday Evening.

'O most compassionate Father! hear and accept the sincere vows of duty which I offer at thy throne. Thee, O God, I desire to choose as my refuge and my portion. To thy glory and praise I resolve to devote all the powers of my soul: for that purity which will conform me to thy image I ardently pant; resolutely do I engage to fulfil all thy commands; cheerfully will I sustain all the sacrifices which thy service may require me to make; vigorously will I oppose the temptations and difficulties that would seduce or intimidate my allegiance to thee: to thy disposal I resign myself; patiently will I submit to all the chastenings of thy hand. Thou knowest the humble sincerity of my heart; thou knowest also, O God, its weakness and depravity. O save me from a presumptuous dependence on my own strength. Teach me evermore to rely on thee, and to implore the succors of thy Holy Spirit.' *

Again, from the devotions of Tuesday Evening:

'HOLY SPIRIT, the source of quickening grace, whose sacred office it is to convince of sin, excite in my soul

* Page 93.