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tles and in its services a rational and heartfelt worship offered unto ALMIGHTY GOD.

Upon this principle Mr. Hobart wrote, taught, and acted; and although then, and perhaps now, in the minority upon the question, there is yet great and increasing reason to think him right. As an intellectual question, it is, undoubtedly, a wiser course to treat the minds of children as instruments of thought that are to be disciplined, rather than as storehouses of knowledge that are to be filled ; and, as a religious question, there can be still less doubt, that it is the will rather than the INTELLECT that is to be addressed, in forming the Christian character.

Indeed there is too much reason to believe that the Christian world is already deeply suffering under the results of the opposite course, and that the wild excesses by which some parts of the Protestant Church are now desolated, have been but the natural result of a misdirected Christian education. From Sunday Schools not wisely governed, have come forth spiritual pride and an heretical contempt of authority, as well as Christian zeal and knowledge; the fruits produced on that tender soil depending not merely on good seed being sown, but on rooting out likewise the tares which an enemy hath planted.

“The Companion to the Book of Common Prayer,' published also in 1805, may be regarded as the sequel to the Catechism-its aim being not only to instruct the young, but to awaken all to a perception of the propriety, the beauty, and the spiritual meaning of the Liturgy of the Church. It has long been stereotyped and widely circulated, and doubtless been the source of much good.

In 1806 Mr. Hobart put forth the last work in this series, The Clergyman's Companion.' In this it is to be regretted that he confined himself to mere compilation. The need of some such practical guide to the clergy is evident from the extensive and permanent demand that exists for this volume even in its present form. An original work, stamped by his self-devotion and sound judgment, would have been, to younger ministers at least, an invaluable aidfor certainly no class of men in society stand so much in need of a guiding and helping handnone are so ignorant of the world-none so inexperienced in the workings of human nature, -and yet, none are so frequently called upon both to counsel and direct ;-none, again, are so dependent for usefulness upon the opinions of others, — and yet none are so frequently, or rather continually, placed in situations where the opinions and prejudices of others are to be


met, resisted, and overcome. Doubtless, the surest guide is from within, from prayer unto the Spirit of grace; and yet, when we see the frequent erroneous judgments into which youthful ministers are led by an honest but unwise zeal, we cannot but recognise the practical value of such a work as this might have been, from the pen of one who in his personal intercourse was so wise and persuasive, and at the same time in principle so uncompromising.


1805—Æt, 30.

Controversy forced upon Mr. Hobart-Early History and Condition of

the Protestant Episcopal Church in the Colonies--Desolation produced by the War of the Revolution-Difficulties which followed it Dissensions-Steps for obtaining the Episcopate-Dr. SeaburyScotch Bishops—Bishops White and Provoost-State of the Church when Mr. Hobart entered it-Justification of his Course.

These labors gave a new reputation to the character of Mr. Hobart, both with the friends and opponents of the Church, and, it may be, first awakened his own mind to a true sense of its powers, since they involved him in a protracted discussion, on the subject of the Church, with some of the most learned and able of other communions - a controversy forced upon him from without, and one, therefore, which, in justice either to himself or the Church he advocated, he could not avoid.

But whatever may be thought of their result, the motive on his part, for the above publications, appears to have been the single sense of duty.

Rightly to appreciate Mr. Hobart's course in this matter, requires that the condition of the Episcopal Church at the time he wrote be clearly understood ; and this can only be done, by giving to the reader a sketch of its previous story. The writer says story, for the history of the American Church is yet to be written, nor can it as yet be done in our country for want of the needful documents; that want, however, it is trusted, will soon be supplied in the enlargement of the library of the General Theological Seminary, where 'an alcove’ appropriated to this subject is due to the character of our Church.

The Memoirs of the American Church, by Bishop White, is indeed an invaluable work so far as personal recollections are concerned, for the period to which they relate ; but its full history must be gathered from that of the Society in England beginning with its organization in 1698—from its multifarious correspondenceand from our own early annalists; while the contests in relation to an American episcopate, are still to be collected from a thousand nameless sources of local and individual history.

But passing this by, the Protestant Episcopal Church in the Colonies, previous to the Revolution, consisted simply in members of the Church of England who had emigrated to this country, and, with their descendants, were gathered together in scattered and unconnected

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