he commenced a direct attack on the whole system of orthodoxy, which he denounced as the very "Corruptions of Christianity." The redoubtable Dr. Horsley, a biblical scholar of great eminence, undertook a successful refutation of the charge, and was rewarded with the bishopric of St. Asaph. Mr. Hall, though he took no direct part in the controversy, could not be expected to be an indifferent spectator; he watched the proceedings on both sides with intense interest, and carefully examined the inordinate pretensions of Dr. Priestley. Inclined at no time in the smallest degree to the distinguishing tenets of Socinianism, for in no man did they ever meet with a more decided adversary, he nevertheless entertained a high opinion of the talents and integrity of its fearless advocate; and sometimes in conversation admitted that he could readily concede one point, not necessarily connected with socinianism, though at that time making a prominent part of it, and thought that the doctrine of materiality might be defended on philosophical principles.

During this partial and transient obliquity he was once on a visit at Arnsby; and the author of these pages knowing the strong aversion of his excellent father, in reference to these speculations, contrived to bring the parties into contact on the materiality of the human soul, and the consequent nonexistence of an intermediate state. The senior Mr. Hall was a profound thinker, and by his subtilty in argument seldom failed to confute or embarrass

the keenest disputant; but in the present severe contest the odds were greatly against him. The venerable senior, with truth on his side, employed the whole force of his acumen in vain; he heaped argument upon argument, only to be repelled and overthrown by the ingenious sophistry of one who inherited all his gigantic faculties, with the superior advantages of a polished education. With ease and dexterity he combated every objection, till resistance was wholly unavailing. The perplexed and discomfited senior terminated the rapid and highly animated dispute by the interposition of parental authority, accompanied with a solemn admonition and fervent hope, that the Lord would lead him into the truth as it is in Jesus, and preserve him from every approach to the vortex of socinianism. Robert left the room in a state of great agitation. The pious father, deeply affected, then said to his friend who brought on and witnessed the debate, "Sir, I must beg of you never to lead me into another controversy with my son Robert; for to tell you the truth, though I wish him not to know it, he is the only person I am acquainted with that I should dread to meet in argument."

Mr. Robert Hall did not long entertain the notion of materiality; and while entertained it was rather as a matter of speculation and dispute, than of sober and serious belief; at any rate it made no part of his theological creed, nor did it find any place in his pulpit discourses. More suspicion and

alarm was evidently excited than the importance of the case justified. His admiration of the learning and talents of Dr. Priestley, and his friendly intercourse with several of the socinian party, did not arise, as some imagined, from any congeniality of religious sentiment or feeling, but from a coincidence of opinion remotely connected with religious interests, and more immediately with those of civil society. He disapproved, as he said, the theological tenets of Dr. Price, who was not a Socinian, but an Arian; at the same time he felt no hesitation in affirming, "that a more ardent and enlightened friend of his country never lived, than that venerable patriarch of freedom;" whom Mr. Pitt himself frequently consulted on subjects of finance, and previously to his political apostasy, admired. And though Dr. Priestley was an avowed Socinian, Mr. Hall respected him for his private virtues, for his scientific acquirements, his patriotic and decided attachment to the principles of civil and religious liberty. He afterwards sympathised with him as the victim of intolerance.

In consequence of his having cherished these benevolent and honourable feelings, some of the more refined socinians eagerly sought his acquaintance, and seemed to calculate on his becoming in time their advocate, though nothing had brought him into contact but the love of intelligent society and of free discussion. Being one day in company with a party of this description, occasion was given for dispelling this delusion. An unguarded

expression having escaped him in conversation, one of them took the liberty of tapping him on the shoulder and saying, "We shall have you amongst us soon, I hope, sir." Startled and offended at this unseasonable anticipation, Mr. Hall quickly replied, "Me amongst you sir-me amongst you! Why, I should deserve to be tied to the tail of the great red dragon, and whipped round the nethermost regions to all eternity!"

In the early part of his ministry however he was strongly inclined to Arminianism, on account, as he said, of its practical tendency, admitting withal, that the Calvinistic system, in a speculative point of view, was in some respects more satisfactory and consistent with itself. He had seen in his own denomination especially, the moral desolation produced by the long prevalence of Hypercalvinism, which began about this time to be exploded by the senior Mr. Hall, in his valuable "Help to Zion's Travellers," a work which has passed through several editions; and afterwards by the more elaborate treatises of Mr. Fuller, in reply to various opponents. The Arminianism of Mr. Hall however was never complete; it was chiefly confined to two or three points, confessedly of some importance, but did not extend to an entire adoption of the system. He demurred to the doctrine of original sin, and invincible depravity; to the final perseverance of all the regenerate, while with Baxter he admitted the perseverance of

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all the elect. Though not the advocate of universal grace, he maintained that the influence of the Holy Spirit was indefinitely promised, and might be obtained in answer to the prayers of the unregenerate, if offered up with fervour and sincerity. At the same time, though he believed in this efficacious influence, he more than doubted the distinct personality of the Holy Spirit, and rather maintained the duality of the divine nature, than cordially embraced the trinitarian hypothesis.

These views were entertained for some years, but without making them a subject of public controversy, or giving them any prominence in his ministry. He cordially admitted the efficacy of the atonement, contending that its universality was the true ground of indefinite invitations, that the obligations of faith were coextensive with the promulgation of the gospel, and that 'men,' irrespective of their moral condition, 'ought always to pray and not to faint.' Mr. Fuller, and other intelligent Calvinists, could not perceive that unbelieving prayer was anywhere commanded, or could be acceptable in the sight of God. They therefore gave precedence to regeneration in their system of theology, and to faith in their practical exhortations; neither considering nor admitting that prayer, encouraged by a reverential regard to the sacred scriptures, might be the germinating principle, or the incipient state of faith and regeneration, and that it is quite as consistent to