to such a degree as nearly to absorb every other feeling, and put to flight all his former hopes. His soul was in close and constant intercourse with the Father of spirits, and he learned the lesson of humility and self-abasement in the presence of Him, before whom all intellectual greatness and moral excellence vanish into nothing.

Desirous above all things to be preserved from every species of self-deception, and to be led into the truth as it is in Jesus, he carefully reviewed his religious principles, and laid himself fully open to the power of conviction. On no one subject was he more solicitous than on that which relates to the divine personality of the Holy Spirit, and his direct agency in the economy of redemption, a doctrine which he had held doubtful in the former part of his ministry, and which might in some degree have impaired his usefulness, though he never at any time denied the actual existence or necessity of divine influence. On this vital point he searched the scriptures with renewed diligence, and a humble reliance on divine teaching. During these solemn exercises, accompanied with fervent prayer, his difficulties were happily removed; he arrived at the fullest satisfaction respecting the personal agency of the Holy Spirit, the evidence being to him so clear and indubitable as to leave no longer any ground for hesitation; and certain it is, from that time, a greater unction seemed to rest upon his labours, and his dependence on divine influence became more evident and habitual. His attachment

to the doctrines of grace, and his utter aversion from whatever derogated from the essential dignity of the Saviour and the efficacy of his atonement, encreased with his growing spirituality and heavenly-mindedness; and the good effects of his ministry became every day more apparent.

Notwithstanding his ardent and conscientious attachment to truth, Mr. Hall was not a disciplinarian; he was less mindful of accustomed forms than the strictest orthodoxy would require. In removing from one christian community to another he omitted the ordinary practice of dissenting churches, of giving and receiving letters of dismission and recommendation, not from any particular dislike, but probably from forgetfulness or indifference, considering ecclesiastical etiquette of little importance, apart from the attainment of some moral or beneficial purpose. His general manner was to become a practical communicant in the churches he occasionally visited, or permanently served; and when at different times invited to the pastoral office, he deemed the call of the people amply sufficient, without any other recognition.

It is true, at a later period of life, he regretted that he had not been publicly ordained, and admitted that his procedure had been somewhat irregular; but considering ordination as prospective only, it could be of no avail after the actual assumption of the pastoral office. The admitted

irregularity however was such only in reference to modern practice, for in the earliest ages the election of a pastor was wholly vested in the members of the church, and his induction to the office was conceded by their own presbyters and elders, accompanied with imposition of hands and solemn prayer. The concurrence of neighbouring pastors was only occasional, and was considered merely as an expression of their fraternity; their direct and official interference would not have been admitted. If the first pastors were appointed, under the superintendence of the apostles, it was because they were the first, and because the apostles only could decide upon the necessary qualifications; the rule being given, and churches organised by their direction, served as an example to all others, and to all succeeding times, without the interference of any foreign aid or authority. If proper persons are set apart to the pastoral office, by the free election of the church and the recognition of their elders, the concurrence of other ministers is a mere circumstance, no way affecting the validity of the appointment.

"That the people had in the first ages," says Mr. Hall, "a large share in ecclesiastical proceedings, and that their officers were chosen by themselves, is incontrovertibly evident, as well from scripture, as from the authentic monuments of antiquity. The epistles of St. Cyprian, to go no farther, are as full in proof of this point, as if they had been written on purpose to establish it. The

transfer of power, first from the people to their ministers, and afterwards from them to the bishop of Rome, was a gradual work, not fully accomplished till many centuries had elapsed from the christian era. Until the conversion of Constantine, the christian church was a spiritual republic, subsisting in the midst of the Roman empire, on which it was completely independent; and its most momentous affairs were directed by popular suffrage."*

Admitting however the convenience and propriety of the modern practice, to prevent as far as possible the intrusion of improper persons into the sacred office, a purpose indeed which it very rarely effects, it surely will not be alleged that it is in all cases alike necessary. In that alluded to it would at least have had a most onerous appearance, for a number of ministers of different grades to be summoned together for the purpose of conceding to him their suffrages, of inducting him to the pastoral office, and charging him with their instructions for the fulfilment of its duties; though it is believed he himself would not have objected, had it been proposed; nor would there have been any lack of ecclesiastical power and authority, if the imposing ceremony had required it. The simple truth is, Mr. Hall did not think himself of sufficient consequence to demand so much public attention, nor that the quiet and unostentatious connection he had formed with the church in

* Strictures on Zeal without Innovation.

Harvey Lane, altogether incidental, and in his view perhaps only transient, admitted of that notoriety which would have been given it by the usual assemblage on such occasions. Happily, his feelings were not oppressed by any public exhibition, while the religious part of the community were sufficiently aware that his credentials needed no human confirmation. Sanctified as it were from the womb, devoted to the ministry from his earliest youth, endued with all the wealth and grandeur of intellect, and holding habitual intercourse with heaven, he stood forth the acknowledged messenger of truth, under the highest sanction to be obtained on earth; all therefore that could be necessary was, the suffrage of the people over whom he was called to preside.

"

Studious chiefly to preserve the simplicity of the gospel, and the spirit of its institutions, he was no advocate for unnecessary forms; and though he very rarely assisted in any extra public service, he sometimes yielded to the wishes of his friends. In a few instances he was persuaded to take a part in ordination services, contrary to his prevailing inclination; but his own diffidence and modesty never permitted him to understand how he could impart any portion of authority to another, or concede a right which existed independently of his sanction; he therefore left the official parts of the service to other hands, while he contented himself with offering some seasonable advice, at the urgent request of those to whom it was addressed.