took a great delight in classical and general literature. During the residence of Mr. Hall at Aberdeen, which was nearly four years, he constantly attended the lectures of the learned Dr. George Campbell, professor of theology and ecclesiastical history, at the Marischal College. At intervals, however, and especially in the vacations, he exercised his gifts in preaching, as we learn from the diary of his friend Mr. Fuller, who thus notes, on the seventh of May, 1784: "Heard Mr. Robert Hall, junior, from 'He that increaseth knowledge increaseth sorrow.' Felt very solemn, on hearing some parts. O that I could keep more near to God! How good is it to draw

near to him!"

It was about this time, that he took his degree as Master of Arts, soon after which, he became assistant to Dr. Evans in the academy, and his coadjutor in the ministry. At Bristol, he was exceedingly followed and admired. The writer of this well remembers to have seen, oftener than once, the meeting crowded to excess, and among the hearers, many learned divines, and even dignitaries, of the established church. But in the midst of this popularity, a dark cloud arose, which spread a gloom over the congregation, and threatened to deprive the Christian world of one of its brightest ornaments. Symptoms of a disordered intellect, which had occasionally appeared, assumed at last such an alarming character, that it was deemed imprudent to suffer the patient to be alone, much less to take any part in public duty. The malady increased, and Mr. Hall, being now deemed irrecoverable, was taken home to his friends in Leicestershire. By slow degrees, and judicious treatment, however, the light of reason once more dawned, and at length his noble mind regained its perfect liberty and former power.

About this time Dr. Evans died, but the trustees and congregation at Bristol had already made their election in favor of the younger Mr. Ryland, who continued with them till his death. Meanwhile, Mr. Hall received a cordial invitation from the Baptist society at Cambridge, which had been under the pastoral care of Mr. Robert Robinson, till that singular man fell from one error to another, and ended his wanderings and his life together under the roof of Dr. Priestley, who, though he hailed his disciple with joy, wondered at being out-done by him in extravagance.

Mr. Hall accepted the call of the congregation at Cambridge in 1791, and the consequences were soon visible in the revival of a society, which had been for some time in a sad state of torpidity. The power of divine truth was again abundantly experienced, and many, who had hitherto considered morality as the all-in-all of Christianity, now began to see that divine revelation is somewhat more than a system of ethics, and that the doctrine of the atonement is not a figure, but a vital principle, without which mere moral righteousness is nothing worth. The fundamental truths of the Gospel were stated in language equally clear and elegant; the precepts of this heavenly code were enforced with commanding eloquence; and the various obligations of men were set forth and explained, in a manner that could not possibly be eluded or misunderstood.

When Mr. Hall fixed his residence here, the wonderful change

that had taken place in France excited general attention, and even the religious world did not escape being agitated by the discordant spirit which that mighty revolution produced. The conduct of Dr. Price and Dr. Priestley, in particular, alarmed the friends of government; and the imprudence of the latter had the effect of rousing the feelings of the populace at Birmingham into outrage, and acts of violence of the most disgraceful nature. At this juncture, Mr. Clayton, a highly popular minister among the Calvinistic Independents in London, printed a sermon, recommending to Dissenters in general, an entire forbearance from all political associations and discussions. Mr. Hall, conceiving that such counsel tended to the introduction of slavish principles, and the degradation of the religious society to which he belonged, deemed it his duty to enter a protest against the adoption of a rule, that was at once repugnant to the fundamental rights of mankind, and in no respect warranted, either by the written code, or the example of the founders of our common faith. With a view, therefore, to prevent the progress of the debasing maxims that had been speciously propounded, as it were, ex cathedra, from one of the leading pulpits in the metropolis, Mr. Hall published a powerful pamphlet, entitled "Christianity consistent with a Love of Freedom;" to which we apprehend no reply was ever attempted. The argumentative reasoning of this tract was afterwards expanded by the author, and arranged in a more formal manner, under the title of " An Apology for the Freedom of the Press." This publication, which came out in the beginning of 1794, contains six sections on the following subjects: 1. The Right of Public Discussion. 2. Associations. 3. Reform of Parliament. 4. Theories, and Rights of Man. 5. Dissenters. 6. Causes of the present Discontents. Of the Apology, it was observed at the time, by some of the critics to whom the principles of the book were most offensive, that, "if a book must be praised, at all events, for being well written, this ought to be praised."

The next appearance of Mr. Hall before the world, as an author, gave him still greater distinction, and procured him the esteem of many illustrious characters in church and state. The alarming

extent of sceptical principles at the close of the century, and their pernicious effects upon public manners and private conduct, greatly affected the mind of this zealous preacher, and led him to investigate the evil, in its causes and consequences. The result of his inquiry appeared in a sermon, printed in 1800, with this title, "Modern Infidelity, considered with respect to its influence on Society." In this profound discourse, the metaphysical sophistry of the new school of scepticism is exposed in all its native deformity, and the total inefficiency of it to the production of any moral good, either for the benefit of society or the improvement of the individual, is demonstrably established. A performance like this could not pass without irritating the tribe whose hideous system is so minutely analyzed and laid bare, by way of warning the rising generation against the subtleties of a false philosophy, which deprives virtue of a motive, and vice of a sting. The sermon was immediately answered, in a flaming invective, by Mr. Anthony Robinson, who,

having laid aside the ministerial character at the same time with his religion, thought, perhaps, that he could not give a stronger proof of his sincerity, than by acting the part, as far as he could, of a persecutor. Another member of the new school, but of a higher class, the author of an "Inquiry concerning Political Justice," who had also been a dissenting minister, contented himself with glancing at what he called the "much vaunted sermon of Mr. Hall, of Cambridge, in which every notion of toleration or decorum is treated with infuriated contempt."

The manner in which Mr. Hall held up to public abhorrence the malevolence of these apostates and other scorners, was spiritedly severe, but not more so than the occasion called for, and the interests of society demanded.

Mr. Hall, when he published his masterly sermon, promised to enter into a fuller and more particular examination of the infidel philosophy, both with respect to its speculative principles, and its practical effects; its influence on society, and the individual. Unfortunately, this pledge, though made near thirty years ago, has not yet been redeemed; and the work, which of all others would be the best antidote to scepticism, remains a desideratum.

On the 19th of October, 1803, being the day set apart by authority for a solemn fast, Mr. Hall was at Bristol, where he preached before a crowded congregration, consisting chiefly of volunteers. The period was gloomy, and the immense preparations then going on in France for an invasion of Britain, were enough to impress the most inconsiderate with serious thoughts and apprehensions. Such was the state of the country, when this matchless preacher, collected in himself, and full of holy confidence, endeavored to impart the same spirit to his hearers. The peroration of this discourse contains such a striking portraiture of the ruler of France, and affords such a happy specimen of the eloquence of Mr. Hall, that we shall make no apology for extracting it in this place.

"To form an adequate idea of the duties of this crisis," said the preacher, "it will be necessary to raise your minds to a level with your station, to extend your views to a distant futurity, and to consequences the most certain, though most remote. By a series of criminal enterprises, by the successes of guilty ambition, the liberties of Europe have been gradually extinguished; the subjection of Holland, Switzerland, and the free towns of Germany, has completed that catastrophe: and we are the only people in the eastern hemisphere who are in possession of equal laws and a free constitution. Freedom, driven from every spot on the continent, has sought an asylum in a country which she always chose for her favorite abode; but she is pursued even here, and threatened with destruction. The inundation of lawless power, after covering the whole earth, threatens to follow us here; and we are most exactly, most critically, placed in the only aperture where it can be successfully repelled-in the Thermopyle of the universe. As far as the interests of freedom are concerned, the most important by far, of sublunary interests, you, my countrymen, stand in the capacity of the federal representatives of the human race; for with you it is to determine (under God) in

what condition the latest posterity shall be born. Their fortunes are intrusted to your care, and on your conduct at this moment depend the color and complexion of their destiny. If liberty, after being extinguished on the continent, is suffered to expire here, whence is it ever to emerge, in the midst of that thick night that will invest it? It remains with you, then, to decide whether that freedom, at whose voice the kingdoms of Europe awoke from the sleep of ages, to run a career of virtuous emulation in everything great and good; the freedom, which dispelled the mists of superstition, and invited the nations to behold their God; whose magic touch kindled the rays of genius, the enthusiasm of poetry, and the flame of eloquence; the freedom, which poured into our lap opulence and arts, and embellished life with innumerable institutions and improvements, till it became a theatre of wonders: it is for you to decide, whether this freedom shall yet survive, or be covered with a funeral pall, and wrapt in eternal gloom. It is not necessary to await your determination. In the solicitude you feel to approve yourselves worthy of such a trust, every thought of what is afflicting in warfare, every apprehension of danger, must vanish, and you are impatient to mingle in the battle of the civilized world. Go then, ye defenders of your country, accompanied with every auspicious omen: advance with alacrity into the field, where God himself musters the hosts to war. Religion is too much interested in your success, not to lend you her aid; she will shed over this enterprise her selectest influence. While you are engaged in the field, many will repair to the closet, many to the sanctuary; the faithful of every name will employ that prayer which has power with God; the feeble hands, which are unequal to any other weapon, will grasp the sword of the Spirit; and from myriads of humble, contrite hearts, the voice of intercession, supplication, and weeping, will mingle, in its ascent to heaven, with the shout of battle and the shock of arms.

"While you have everything to fear from the success of the enemy, you have every means of preventing their success; so that it is next to impossible for victory not to crown your exertions. The extent of your resources, under God, is equal to the justice of your cause. But should providence determine otherwise, should you fall in this struggle, should the nation fall, you will have the satisfaction (the purest allotted to man) of having performed your part; your name will be enrolled with the most illustrious dead; while posterity, to the end of time, as often as they revolve the events of this period, (and they will necessarily revolve them,) will turn to you a reverential eye, while they mourn over the freedom which is entombed in your sepulchre. I cannot but imagine the virtuous heroes, legislators, and patriots, of every age and country, are bending from their elevated seats to witness this contest, as if they were incapable, till it be brought to a favorable issue, of enjoying their eternal repose. Enjoy that repose, illustrious immortals! Your mantle fell when you ascended; and thousands, inflamed with your spirit, and impatient to tread in your steps, are ready to "swear by Him that sitteth upon the throne, and liveth forever and ever," they will protect Freedom in her last asylum, and never desert that cause which you sustained by your labors, and cemented with your blood. And

thou, sole Ruler among the children of men, to whom the shields of the earth belong, 'gird on thy sword, thou Most Mighty! go forth with our hosts in the day of battle!' Impart, in addition to their hereditary valor, that confidence of success which springs from thy presence! Pour into their hearts the spirit of departed heroes! Inspire them with thine own; and, while led by thine hand, and fighting under thy banners, open thou their eyes to behold, in every valley, and on every plain, what the prophet beheld by the same illumination, chariots of fire, and horses of fire!' Then shall the strong man be as tow, and the maker of it as a spark, and they shall burn together, and none shall quench them.'

After reading this affecting and sublime appeal to the best feelings of men, who is there that will not, with a learned friend of the author, exclaim, "Oh! why will the most captivating, energetic, and profound preacher, and religious writer, now living, rest satisfied with giving to the world scarcely any but fugitive publications of temporary interest, the whole of which it is already difficult to collect; when all who know him, or are able to appreciate the value of his efforts, are anxiously anticipating the period, when he will favor the public with some work of respectable magnitude and permanent interest, which shall enlighten and instruct its successive readers, for ages to come.'

Not long after this, the exquisitely toned mind of Mr. Hall again sustained so violent a shock, that his removal from Cambridge was the unavoidable consequence; and he was placed under the care of the late Dr. Thomas Arnold, of Leicester, by whose judicious treatment a renovation of intellect was once more effected. On leaving the lunatic asylum, he was entreated to undertake the pastorship of the Baptist church at Leicester; and he accepted the invitation, much to the advantage of that society, which had fallen into a very low state. The chapel would then contain about three hundred at the most; the members were poor, few in number, and the congregation scanty. In a short space of time, however, the building was found to be too contracted to accommodate the crowds that attended, and in consequence, three successive enlargements took place, so that, at present, it is capable of seating eleven hundred persons, and the members have increased in proportion.

Shortly after Mr. Hall's settlement at Leicester, he formed an inti macy with that excellent man, Mr. Robinson, vicar of St. Mary's. Similar in their views of the great truths of Christianity, equally liberal in their sentiments, and both possessing talents of a superior order, it is not to be wondered that the acquaintance should have ripened into friendship.

How free from all selfishness and jealousy it was, appears from one anecdote. Some of Mr. Robinson's hearers left the church, and joined the Baptists; on which the vicar said in conversation one day, "I cannot think, brother Hall, how it is, that so many of my sheep should have wandered into your fold."-" Oh," replied Mr. Hall," they only wanted washing."

The death of Mr. Robinson occurred in 1813, previous to which Mr. Hall published two admirable sermons, one entitled "The Ad

* Dr. Gregory's Letters on the Christian Religion, Vol. i. Letter the Ninth.