THIS distinguished individual, one of the brightest ornaments of his age and country, was born at Arnsby, a small village in the neighbourhood of Leicester. His father, who was pastor of a small Baptist congregation, is well known as the author of "Help to Zion's Travellers." Robert, who was the youngest of fourteen children, was, from his childhood, of a tender and delicate constitution; so much so, indeed, that it was scarcely expected he would reach maturity. At a very early period, he began to exhibit proofs of an active and ardent mind. As soon as he had acquired the ability to speak, he was incessantly asking questions, anxious to understand every object around him. The first part of his education, which was received under the care of the village schoolmistress, seems to have excited in him an extraordinary thirst for knowledge. In summer, after the school hours were over, he would steal into the grave-yard, where, in fact, by means of the inscriptions on the tomb-stones, his nurse had taught him to read; and there, lying upon the grass, would pore over his books, until the shades of evening compelled him to return home. At the age of six, he was placed at a school, under the charge of a Mr. Simmons, of Wigston, a village about four miles from

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Arnsby. While there,, Robert seems not merely to have prosecuted his regular studies with diligence, but to have spent his leisure hours in reading. And the books which he selected for perusal were not such as merely amuse and interest the mind, but such as require deep and serious thought. The works of Jonathan Edwards he particularly esteemed, and was accustomed to peruse them with the greatest relish. Bishop Butler's Analogy," also, he read with the most intense delight. Thus early did the mind of Robert Hall evince a taste for the writings of the most profound and subtle metaphysicians, a taste which continued through life.

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It is gratifying to remark, that along with this rapid advancement in knowledge and intellectual power, Robert displayed also a growing relish for spiritual things. In these circumstances, his father was anxious to devote him to the sacred office; but the delicate health of the son, and the scanty income of the father, seemed to be almost insuperable obstacles in the way of an object so desirable. Mr. Hall, therefore, took his son to Kettering, that he might avail himself of the advice of an influential friend, Mr. Beeby Wallis. The interview terminated in the choice of a suitable boarding-school, but Mr. Wallis,

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struck with the sickly appearance of the boy, requested his father to allow him to remain with him for a few weeks, that he might have the benefit of a change of air. While residing, Robert was often requested to display his powers of oratory before an auditory invited to witness the exhibition. The young orator frequently adverted in after life to the injury resulting from such an injudicious practice. "Mr. Wallis," said he, was one whom everybody loved. He belonged to a family in which probity, candour, and benevolence constituted the general likeness; but conceive, Sir, if you can, the egregious impropriety of setting a boy at eleven, to preach to a company of grave gentlemen, full half of whom wore wigs. I never call the circumstance to mind without grief at the vanity it inspired; nor when I think of such mistakes of good men, am I inclined to question the correctness of Baxter's language, strong as it is, when he says, 'Nor should men turn preachers as the river Nilus breeds frogs (saith Herodotus) when one-half moveth before the other is made, and while it is yet but plain mud!"'"

After having spent a few weeks at Kettering, Robert was placed by his father as a boarder at the school of the Rev. John Ryland, in the neighbouring town of Northampton. Here he remained for a year and a half, during which he made great progress in his knowledge of the ancient classics, and in the various departments of elementary science. After studying for some time under his father's care, Robert, now in his fifteenth year, was sent to the Bristol Institution, where young men in connexion with the Baptists were trained for the ministerial office. In this academy he made rapid progress in the study of theology, but he appears to have estimated intellectual attainments at perhaps too high a value. Having been appointed to deliver an address in the vestry of Broadmead Chapel, founded on a passage of Scripture, he suddenly paused in the course of it, covered his face with his hands, exclaiming, "Oh!

I have lost all my ideas," and sat down abashed and confounded. On the following week the same subject was prescribed to him, but his second failure was if possible still more humiliating. He rushed from the vestry, and on returning to his room, exclaimed, “If this does not humble me, the devil must have me!" Such were the early efforts of one who for nearly half a century was held in the highest estimation as one of the most distinguished preachers of the age.

While attending the Bristol Academy, he usually spent the summer vacation at Arnsby, under his father's roof. It was on his return home, in the summer of 1780, that Mr. Hall resolved to examine his son, with the view of setting him apart, if found qualified, to the sacred office of a minister of the Gospel of Christ. Afraid lest his own partiality might warp his judgment, he conducted the examination in the presence of the congregation over which he himself was pastor, and accordingly, having acquitted himself to their entire satisfaction, Robert Hall was set apart "by lifting up their right hand and by prayer." Though thus nominated to the ministry of the Gospel by his father, and the congregation at Arnsby, he still continued to pursue his studies at the Bristol Institution, and was at length appointed to King's College, Aberdeen, on Dr. Ward's foundation. On his way to the north, having received a letter of introduction, he waited upon the late venerable Dr. Erskine, of Edinburgh, by whom again he was supplied with introductions to two distinguished ornaments of Marischal College, Drs. Campbell and Beattie. For many years afterwards, Mr. Hall used often to speak of the kindness shown him by Dr. Erskine on that occasion, and of his feelings when, on taking leave, "the venerable man of God exhorted him to self-vigilance, kissed him, laid his hand upon his head, blessing him, and commending him to the care of the great Head of the church."

It was while attending college at

Aberdeen that Mr. Hall first became acquainted with the late Sir James Mackintosh. They were fellow-students, and though in many points they did not coincide in sentiment, they were inseparable companions. "They read together; they sat together at leisure if possible; they walked together." They read the ancient classics together, and so well was their intimacy known to their fellow-students, that it was not unusual to hear the remark made concerning them as they went along, "There go Plato and Herodotus." Though destined afterwards to move in far different spheres, these two distinguished individuals continued through life to entertain towards each other sentiments of the strongest esteem and respect. Sir James alleged that to his intercourse with Mr. Hall he could trace more of his knowledge, in so far as principles were concerned, than to any other quarter. Mr. Hall, on the other hand, declared again and again that he considered his early friend as possessing an intellect more analogous to that of Bacon, than any person of modern times.

In 1783, while Mr. Hall was still pursuing his studies at Aberdeen, he received an invitation from the Baptist congregation of Broadmead, Bristol, to become assistant to Dr. Caleb Evans, their pastor.

This invitation he accepted, with the express understanding that, while he should reside at Bristol during the summer, he should be permitted to finish his theological course at college during the winter. At length, after having completed his studies, he commenced his pastoral duties at Broadmead, with every prospect of extensive usefulness. His preaching was much admired. Crowds flocked to hear him, and many of the most distinguished men in Bristol, including several clergymen,' were his occasional hearers. Amid all this popularity, however, Mr. Hall, as he often used to remark at an after period, was yet unacquainted with the grand peculiarities of the Gospel scheme. In his discourses he dwelt much on generalities, and seldom, if ever, adverted to the

cardinal doctrine of justification by free grace, or the equally important truth, that we are renewed by the operation of the Spirit of God. Nor was it favourable to Mr. Hall's progress in the knowledge of the truth, that in three months after he settled in Bristol, he was appointed classical tutor in the Bristol Academy. This combination of two offices in a young man of twenty-one years of age, could not fail to prove injurious in every point of view, yet he endeavoured for five years to discharge the duties of both with conscientiousness and fidelity. The sentiments of the young pastor of Broadmead, however, appear at this time to have been characterized by a tendency to free and daring speculation, which betrayed a mind not duly exercised in spiritual communion with his Lord and Master.

At length, in 1788, a serious trial awaited Mr. Hall from a quarter the most unexpected. A misunderstanding unfortunately took place between him and his colleague, Dr. Evans. The congregation, of course, split into two parties, each becoming the partizan of his favourite minister. For nearly two years this dispute continued, and feeling his situation becoming every day more uncomfortable, not only from the quarrel now referred to, but also from some alleged difference of opinion between him and his people, as to the necessity of rebaptizing adults who had been baptized in infancy, he came to the resolution of relinquishing a charge which he could no longer retain, either with honour to himself or advantage to the congregation.

While matters were in this state of uncertainty and suspense, an event occurred which, in the course of providence, opened up to Mr. Hall a new and very important sphere of ministerial usefulness. Mr. Robinson, the pastor of the Baptist church of Cambridge, who had adopted sentiments bordering on infidelity, died suddenly while on a visit to Dr. Priestley at Birmingham. From the heretical and semi-infidel views inculcated upon them for a long

time previous to Mr. Robinson's death, the congregation at Cambridge had unhappily imbibed a similar spirit. In these circumstances, Mr. Hall, who had already acquired a high reputation as a preacher, was invited to preach for one month, and afterwards for a longer term. At length, in 1791, he was invited to take the pastoral charge, and readily accepted. The death of Mr. Hall's father, which occurred about this time, impressed his mind with feelings of peculiar solemnity in entering upon his new charge.

Often had his affectionate parent urged him to avoid barren and profitless speculation, and the recollection of the precepts, as well as example, of his now glorified father, exerted a most salutary influence upon his mind. At this period particularly he renounced his belief in materialism, which he often declared he "buried in his father's grave."

His first sermon at Cambridge was on the doctrine of atonement, and its practical tendencies. Accustomed as the congregation had been to the worse than Socinian views of their late pastor, the subject selected was one which could not fail to give offence to many of the hearers. Immediately after the conclusion of the service," accordingly,

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one of the congregation, who had followed poor Mr. Robinson through all his changes of sentiment, went into the vestry and said, 'Mr. Hall, this preaching won't do for us; it will only suit a congregation of old women.'

'Do you

mean my sermon, Sir, or the doctrine?' "Your doctrine.' 'Why is it that the doctrine is fit only for old women?' 'Because it may suit the musings of people tottering upon the brink of the grave, and who are eagerly seeking comfort.' "Thank you, Sir, for your concession. The doctrine will not suit people of any age unless it be true; and if it be true, it is not fitted for the old women alone, but is equally important at every age.'

The ministerial labours of Mr. Hall were becoming every day more successful, and the people increasing in attach

ment to evangelical truth, when unfor tunately he was dragged into keen political discussion. The French Revolution, which occurred about this time, threw the minds of all classes of society into the most intense anxiety, and Mr. Hall was prevailed upon to take a prominent part, by the publication of his well-known " Apology for the Freedom of the Press." His political celebrity, however, soon led him to be classed by multitudes with the adherents of Dr. Priestley, and, more especially, as in the course of his first pamphlet he had pronounced a warm eulogium upon that noted individual. And yet, whatever might be Mr. Hall's personal respect for Dr. Priestley, no two individuals could be more opposed in religious sentiments. For Socinianism, Mr. Hall had the utmost horror, and could never speak of it but with detestation.

In his first pastoral duties, Mr. Hall was remarkably exemplary. For some years he visited every member of his church once a quarter. These were not calls but visits, and paid usually in the evening, that he might meet the whole assembled family. Among the lower classes, to make them quite at ease, he would sit down with them at supper, and that this might involve them in no extra expense, he took care that they should all know that he preferred a basin of milk. In visiting the poorer widows, it was his practice to carry tea and sugar with him, taking especial care that there should be more than was needed, and requesting permission to leave the remainder behind him. He persuaded the poorer members of his flock to form little meetings for reading, religious conversation, and prayer, going from house to house. These meetings he himself frequently attended.

While thus exerting himself for the benefit of his people, Mr. Hall was anxiously seeking also his own improvement. He devoted six and sometimes even eight hours a-day to reading. The classics, both Greek and Roman, engaged his peculiar attention, and his theological studies were conducted with