Contemporary with Watts and Doddridge, but having closer spiritual affinity with John Bunyan, was Joseph Hart (1712-68), whose hymns, with two or three exceptions, have almost disappeared from our hymnals, though in older books, and in Spurgeon’s _Our Own Hymn-book_, they are fairly numerous. To the first edition of his hymns he prefixed ‘a brief summary account of the great things’ God had ‘done for’ his ‘soul,’ which, but for its Calvinism, might have been written by one of the early Methodist preachers. Again and again this narrative recalls _Grace Abounding_, though Hart has little of the vigour, and none of the humour, of Bunyan. He was ‘born of believing parents,’ but after his conversion he ‘hasted to make myself a Christian by mere doctrine, adopting other men’s opinions before I had tried them.’ The result was, according to his own account, a deplorable fall into the prevalent Antinomianism, against which Fletcher and Wesley wrote so energetically. After seven or eight years ‘in this abominable state’ he ‘began by degrees to reform a little,’ and in the week before Easter, 1757, he had ‘an amazing view of the agony of Christ in the garden,’ which affected all his after life. ‘While these horrors remained’ he found occasional comfort at Whitefield’s Tabernacle in Moorfields, or his chapel in Tottenham Court Road, but on Whit Sunday (which was also Charles Wesley’s Day of Pentecost), at the Moravian chapel in Fetter Lane, under a sermon on Rev. iii. 10, he felt ‘deeply impressed,’ and hastening home found himself ‘melting away with a strange softness of affection.’ His experience was that of Christian at the Cross, his ‘burden’ under which he was ‘almost sinking’ was immediately taken from his shoulders. ‘Tears ran in streams from my eyes, and I was so swallowed up in joy and thankfulness that I hardly knew where I was.’ After this ‘reconversion’ he had many Bunyan-like temptations, but walked humbly with God, and ministered till his death to the Independent church in Jewin Street. His hymns are said, in the ‘advertisement’ to the edition published after his death, to describe his preaching exactly, and they are evidently the fruit of his own experience. The vicissitudes of a trembling faith, the alternations of comfort and depression, the ever-recurring conflict between grace and sin, and all the emotions of a soul ‘ready to halt,’ but knowing where to look for strength, are plentifully and feelingly represented. But he has little acquaintance either with the joyful hope and buoyant cheerfulness of Wesley or with the ‘quietness and confidence’ of Keble.[105]