read her "Remarks on Rousseau," one of her novels, and her book on Germany. H. "Did you read her book on Germany from beginning to end?" B. ‘I did.' H. "I admire your patience more and more, Sir." He added that he had looked into Madame de Staël's Germany; that on finding some philosopher, a well-known idealist, (I cannot at this moment recollect who it was,) spoken of as an opponent of the ideal theory, he had thrown aside the book in disgust; supposing that very little could be learned from a writer so ill informed as to be capable of such a blunder. He seemed very reluctant to allow that many of her remarks were acute and ingenious; and when something was said about the flights of her fancy, he said, "that, "for his part, he could not admire her flights, for to him she was generally "invisible; not because she ascended to a great height above the earth, "but because she invariably selected a foggy atmosphere."

To the preceding Selections from Mr. Balmer's communication, may be added a few of Mr. Hall's Remarks, rapidly thrown off on various occasions, taken from the letters of different friends.

On the return of the Bourbons to France, in 1814, a gentleman called upon Mr. Hall, in the expectation that he would express himself in terms of the utmost delight on account of that signal event. Mr. Hall said, "I am sorry "for it, Sir. The cause of knowledge, science, freedom, and pure religion, "on the Continent, will be thrown back half a century; the intrigues of the "Jesuits will be revived; and popery will be resumed in France with all its "mummery, but with no power, except the power of persecution." This opinion was expressed about six weeks before the issuing of the Pope's bull for the revival of the order of Jesuits in Europe, 7th August, 1814.

A few years afterwards, Mr. Hall, on an allusion being made to the battle of Waterloo, remarked, "I have scarcely thought of the unfulfilled prophe"cies, since that event. It overturned all the interpretations which had been "previously advanced by those who had been thought sound theologians, "and gave new energy to the Pope and the Jesuits, both of whom seemed "rapidly coming to nothing, as the predictions seemed to teach. That battle, " and its results, seemed to me to put back the clock of the world six degrees.” Notwithstanding his decided sentiments as a whig and a reformer, he manifested through life a reverence for ancient institutions, rank, and illustrious descent. He was present in Westminster Abbey at Handel's Commemoration, and saw the King (George III.) stand up in one part of the performance of the Messiah, shedding tears. Nothing, he said, had ever affected him more strongly. "It seemed like a great act of national assent to the fundamental "truths of religion." He was most accurately acquainted with the descents and dependencies of our principal noble families.

More than once have I heard him, with affectionate respect, mention Dr. Ryder, the present Bishop of Lichfield, whom he had known as a pious and useful parish clergyman in the neighbourhood of Leicester. "He has not "been injured," said Mr. H., "by promotion; he is the same man as a bishop, "that he was as the laborious parish priest; to such a bishop, we may apply "the apocalyptic title, an angel of the church.' We may say of him what "St. John says of Demetrius, that he has good report of all men, and of the "truth itself.""

Speaking of Mrs. H. More's writings, (about twenty years ago,) he eulogised them very highly. He thought that she and Mr. Wilberforce had done more for the cause of christianity, by writing, than any other persons living. Somebody mentioned a review of one of her books in the written by Miss "Miss -, Sir," said Mr. Hall, "Miss think of reviewing

"Mrs. More!

Sir, it is like throwing soft peas against a rock." On being asked if he had read the Life of Bishop Watson, then (in 1818) recently published, he replied that he had, and regretted it, as it had lowered his estimate of the bishop's character. Being asked, why? he expressed his reluctance to enlarge upon the subject; but added, "Poor man, I pity him! "He married public virtue in his early days, but seemed for ever afterwards "to be quarrelling with his wife."

He did not like Dr. Gill as an author. When Mr. Christmas Evans was in Bristol, he was talking to Mr. Hall about the Welch language, which he said was very copious and expressive. 'How I wish, Mr. Hall, that Dr. Gill's works had been written in Welch.'-"I wish they had, Sir; I wish they had, "with all my heart, for then I should never have read them. They are a "continent of mud, Sir."

John Wesley having been mentioned, he said, "The most extraordinary thing about him was, that while he set all in motion, he was himself perfectly calm and phlegmatic: he was the quiescence of turbulence."

He spoke of Whitfield as presenting a contrast in the mediocrity of his writings to the wonderful power of his preaching: of the latter there could be no doubt, however; but it was of a kind not to be represented in writing; "it is impossible to paint eloquence."

Speaking of Mr. -'s composition: "Yes, it is very eloquent, but equally "cold; it is the beauty of frost."

"Poor Mr.

[a nervously modest man,] seems to beg pardon of all "flesh for being in this world."

Some one observing to Mr. Hall that his animation increased with his years — “Indeed: then I am like touch-wood; the more decayed, the "easier fired."

Lord Byron was mentioned. "I tried to read Childe Harold, but could "not get on, and gave it up.”— Have you read the fourth canto, Sir, which is by far the best? ' - "Oh no, Sir, I shall never think of trying."-‘But, Sir, independently of the mere poetry, it must be interesting to contemplate such a remarkable mind as Lord Byron's.'-" It is well enough, Sir, to have "a general acquaintance with such a character; but I know not why we "should take pleasure in minutely investigating deformity."

NOTE B.-[See page 65.]

QUOTATIONS FROM THE WRITINGS OF SIR JAMES MACKINTOSH AND DR. PARR, RELATIVE TO MR. HALL.

1. Extracts from a Review of Mr. Hall's Sermon on Modern Infidelity, written by Sir James Mackintosh. Published in the Monthly Review for February, 1800.

As far as philosophy and eloquence can make a publication important, and as far as very peculiar circumstances can render it interesting, certainly no sermon of our times merits a more elaborate criticism than that of Mr. Hall.

A new sect of infidels has arisen in this age, who, with a boldness unknown to their predecessors, not only reject religion as false, but condemn it as pernicious. The great majority of former unbelievers were so far from denying its usefulness, that they represented it as an invention of statesmen for the very purpose of giving aid to morality, and efficacy to the laws; but some of our modern infidels declare open war against every principle and form of religion, natural as well as revealed, as hostile to morality, and therefore destructive of the happiness of the human race. This extravagant and detestable paradox, which long lay neglected in the forgotten volumes of Cardan and Spinoza, is now revived and disseminated by men who possess the dangerous art of making paradoxes popular. Notwithstanding its evident and monstrous absurdity, it has gained many proselytes on the continent of Europe; and a few, we fear, even in this fortunate island; which, as it was the first country that was seized with the disease of infidelity, was the first also which was completely cured of that pestilential malady. Against this new sect a most vigorous and formidable attack is made in the sermon before us, by Mr. Hall, the pastor of a dissenting congregation at Cambridge; who, in his preface, most earnestly deprecates all contentions between different sects of Christians, in the presence of the common enemy; and who speaks of his being a dissenter only as a motive for generous emulation, and for vying with the church in zeal and vigour in defence of our common Christianity, in imitation of the ablest and most virtuous dissenters of former times.

"When at the distance of more than half a century, Christianity was "assaulted by a Woolston, a Tindal, and a Morgan, it was ably supported, "both by clergymen of the established church, and writers among Pro"testant dissenters. The labours of a Clarke and a Butler were associated "with those of a Doddridge, a Leland, and a Lardner, with such equal reputation and success, as to make it evident that the intrinsic excellence "of religion needs not the aid of external appendages; but that, with or "without a dowry, her charms are of sufficient power to fix and engage "the heart."

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Happy will it be if this passage shall produce its proper effects both on the dissenters and on the clergy of the establishment; if it shall animate the former to a noble rivalship of exertion in the general cause of religion; and if it shall dispose the latter to view the dissenters no longer with suspicion on

account of theological differences of inferior moment, and of supposed political differences, but to regard them with the affection which is due to fellowchristians, and fellow-soldiers in the army of religion and of truth. Unfortunate animosities and fatal suspicions have arisen between them, from causes which were, perhaps, irresistible. Neither party, probably, is entirely blameless. If the dissenters, following the example of Mr. Hall, will sacrifice the pride of a sect to the cause of religion, they will at least have the merit of making a fair experiment on the temper of the church; and it will be ascertained whether the established clergy of our days will receive the successors of Leland and Lardner, as these illustrious men were received by the most distinguished prelates of their times. We have no doubt that the experiment would be successful, and that the result of such an amicable struggle would be a new triumph for christianity, both in the defeat of her enemies, and in the closer union of all her children; in the establishment of christian truth, and in the diffusion of christian charity: so that infidelity may at length not only be exposed, but shamed and silenced, and those sects which continue to differ in inferior questions of opinion and discipline may at least agree in forbearance and mutual kindness. Mr. Hall has shewn the example to his brethren, and held out the invitation to those from whom he dissents. He has done his duty to his country and to his religion, and he has done it nobly. Let us hope that he has not sown his seed in a barren

soil.

Though Mr. Hall, however, in our opinion, has victoriously established his principle with respect to this part of the subject, [the power of religion in producing the higher class of virtues,] he is with reason convinced that the indirect influence of religion, as it enters into our sentiments and forms our character, is much more extensive and important than its direct influence, as arising from a deliberate regard to the happiness or misery of another life, and from its fitness to fill up that chasm that is founded merely on the utility of virtue in the present world. It is on the subject of the indirect influence of religion, that he has chiefly displayed all the powers of his vigorous understanding, and all the stores of his richly endowed mind. It is here that he exhibits an union of comprehensive philosophy with animated and splendid eloquence, of which few other examples are to be found. It is here, on a subject which has been discussed and (it might have been thought) exhausted by the greatest men of many successive ages, that Mr. Hall has given the most decisive proof of his genius, by many arguments and reflections which are at once original, just, and profound. Those who are familiar with moral discussions know the extreme difficulty of producing even a new paradox, on subjects which have so often and so long employed all the powers of the human understanding. It is easy for men of sense to deliver very important moral truths, if they will content themselves with repeating and enforcing what has been often said before, which we are far from denying to be very useful, and indeed absolutely necessary. It is possible, though not easy, for men of ingenuity, if they merely seek singularity, and throw off all regard to truth and the interests of mankind, to discover some new path in the wilderness of error, which no former hunter of paradoxes had explored. To be original and just, however, is on all subjects very difficult; and it is a mark of the highest superiority of understanding,

when displayed on a subject which seemed so nearly exhausted as the connexion between morality and religion.

If we were to indulge our own feelings without regard to the limits of our review, we should scarcely know when to finish our extracts, or how to bound our praises. This sermon, indeed, is in every respect entitled to rank among the first productions of the age. It is distinguished by solid and profound philosophy; the very reverse of that sorry and shallow sophistry which has of late usurped the name. It breathes a spirit of humility, piety, and charity; worthy of that pure and divine religion, to the defence of which the author has consecrated his talents. His eloquence is not a puny and gaudy bauble, fashioned by the tools and tricks of a mechanical rhetorician; it is the natural effusion of a fertile imagination, of an ardent mind, and of a heart glowing with zeal for truth, with reverence for God, and with love for men. His style is easy, various, and animated; not free, indeed, from those petty incorrectnesses, which seem to be scarcely separable from natural composition, but perfectly exempt from affectation, a blemish far more unpardonable than negligence, and into which those who too studiously avoid carelessness have in general been too liable to fall. On a review of all his various excellencies, we cannot but expect with confidence that the name of Mr. Hall will be placed by posterity with the illustrious names of Paley and of Watson, among the best writers of the age, as well as the most vigorous defenders of religious truth, and the brightest examples of Christian charity.

2. From Sir James Mackintosh's Review of Proceedings in the case of Benjamin Flower. British Critic, August, 1800.

He tells us in his preface, "There is no one living more guarded in bring"ing unsubstantial charges than myself." p. 17. He also observes, that "the mere change of sentiment is not in itself criminal, it is sometimes virtuous." p. 22. After these declarations, we should of course have expected that he would not have applied the most contumelious and opprobrious language to virtuous men, on no better pretext than that of a "mere change of sentiment." As this "change" might be "virtuous," all " charges" founded only upon it must be "unsubstantiated." Now mark the conduct of this man, and let him be tried by his own principles. Mr. Hall, his townsman, and, as we understand, formerly his pastor, is well known to have lately published a most admirable Sermon, in which he employed all the powers of reason, and all the vigour and splendour of eloquence, in displaying the abominable consequences of Atheism. "The very head and front of his offending hath this extent, no farther." His whole guilt consisted in this: that, being a minister of christianity, he had the illiberality and cruelty to attack poor Atheism, and its meek and unbloody apostles, the amiable French republicans. For this great crime, this miserable scribbler attempts to raise a louder clamour against Mr. Hall, than has been raised against other dissenting ministers for renouncing their belief in God. Bishops may be libelled, kings may be slandered, all laws, human and divine, may be insulted and reviled; but France and Atheism are sacred things, which it seems no Englishman, or at least no dissenting minister, is to attack with impunity;