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and more unto the perfect day." So may seeing the pleasure of the Lord prosper it be with you!

in his hand.

In the year 1825, Dr. Ryland the president of the Bristol academy, and pastor of Broadmead meeting, died, when Mr. Hall was unanimously chosen to succeed him in both offices. A sense of

A document has been prepared by the In 1803, Mr. Hall was again afflicted medical friend to whom, under God, he and obliged to suspend all public duty; owed so much mitigation of pain in the but his mind having regained its accuslast days of his life; and it is so minute tomed powers, he was subsequently inand interesting that I can only lament its vited to become the pastor of the Baptist having come into my possession too late church at Leicester, which offer he acfor the use which might have been made cepted. Here he laboured for more than of it on the present occasion. On read-twenty years beloved by his flock-esing it, I was distressed to think of the teemed by the inhabitants of the town, torture which agitated his body; but I and revered by the clergy of the estawas proportionately relieved by his calm-blished and protected churches. ness and serenity of mind, and by his tender but solemn allusions to Him who, amidst the pangs of crucifixion, cried out in agonies resulting from a bitter source, "My God, my God, why hast thou forsaken me!" and also his most refreshing | duty, after due deliberation, induced him persuasion that all would soon be well with him-for he would soon be with his God! The church, at large, could ill spare him; but he is happy. May every preacher, who had the opportunity of appreciating him, and may all here, and elsewhere, that ever had the privilege of his acquaintance or ministry, follow him as he followed Christ, and be associated with him in the service and the bliss of eternity. Amen.

THE PULPIT GALLERY.

NO. VI.

THE REV. ROBERT HALL, D.D.
Late Pastor of Broadmead Meeting, Bristol.

ROBERT HALL was a son of the Rev. Robert Hall, a Baptist minister, and was born at Arnsby, in Leicestershire, in the year 1764. At the age of seventeen, Mr. Hall entered himself a student at King's college, Aberdeen, where he highly distinguished himself. In his twentieth year, he took his degree of master of arts, and became assistant to Dr. Evans in the labours of the Bristol Academical Institution, and in the exercises of the pulpit. At this time he was visited with a severe affliction, which for a season, suspended his valuable labours. In the year 1791, he became the successor of Robert Robinson of Cambridge; and soon after his settlement, he had the satisfaction of VOL. I.-18

to accept this arduous and important post. How he was esteemed and loved, and what were the opinions formed of him, during the last years of his life, may be seen by the following extract from a letter which appeared in the Bristol Journal, a few days after his decease.

"To consign in silence to the weekly record of death the sudden removal from our world of a man so pre-eminent in whatever has the strongest claim on intellectual, moral, or religious, admiration, would leave, we feel, a degree of reproach on that city which has been blessed and honoured by his presence during the last five years of his invaluable life. On such an occasion, were we to hold our peace, the very stones in our streets would cry out against us. By this melancholy event a star of the first magnitude and splendour has been eclipsed; and death has seldom claimed a richer spoil. To speak of this incomparable man in language proportioned to his merit, is far beyond the pretension of this hasty memorial: his just eulogy would require an eloquence like that which his generous spirit had so often displayed at the grave of departed excellence; like that with which he has represented the feelings of the nation on the death of the Princess Charlotte-the feelings of Leicester on the death of Mr. Robinson-or those of Bristol on that of Dr. Ryland; an eloquence like that which has so long, and M 2

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Hall will be remembered among the brightest examples of sainted talent: and above all, his record is on high :' he has passed from a state of protracted suffering into that glory to which he had long and fervently aspired, and which he had often portrayed with the vividness of one who had caught an anticipating glimpse of the beatific vision.

His saltem accumulen donis, et fungar inani

Munere.'"

NO. VII.

here so lately, charmed into admiring striking by his ability to command them, attention the thousands who hung upon had he wished, with his tongue and with his lips. The tones of that hallowed his pen. Combining the intellect of a oratory haunt us at this moment with a Pascal with the oratory of a Massillon, mental echo that will not soon die away: he retained through life a transparent but alas! the living voice, or another like simplicity and sincerity, as inimitable as it, will be heard no more! In the sub- the wonders of his reason and eloquence; lime and boundless themes of religious while all his endowments were embalmed contemplation, this sacred orator, this and crowned by a seraphic piety. But Christian Demosthenes, triumphed, as in praise is useless here: his praise is in an element congenial with the amplitude all the churches:' so long as genius, haland grandeur of his mind. His preach-lowed and sublimed by devotion, shall ing (it may be truly said, and, now that command veneration, the name of Robert he has ceased either to preach or to hear, said without impropriety) was as far superior, in magnificence of thought and expression, to ordinary preaching, as the 'Paradise Lost' is superior to other poetry. It was, if such an image may be allowed, like harmony poured forth by a harp of a thousand strings. But he has himself unconsciously portrayed it in his exquisite remarks on the preaching of Mr. Robinson:- You have most of you witnessed his pulpit exertions on that spot where he was accustomed to retain a listening throng, awed, penetrated, delighted, and instructed, by his manly, unaffected eloquence. Who ever heard Late Bishop of Sodor and Man. him without feeling a persuasion that it THIS eminent prelate was venerable in was the man of God who addressed him, his aspect, meek in his deportment, his or without being struck by the perspicu- face illuminated with benignity, and his ity of his statements, the solidity of his heart glowing with piety: like his divine thoughts, and the rich unction of his Master, he went about doing good. His spirit? It was the harp of David, which, ear was ever open to the tale of woe, and touched by his powerful hand, sent forth his hand ready to relieve. His palace was more than mortal sounds; and produced a temple of charity. Hospitality stood at an impression far more deep and perma- his gate, and invited the stranger and nent than the thunder of Demosthenes, or beggar to a plenteous repast. The day the splendid conflagrations of Cicero!' he devoted to benevolence, and the night The energies of this great spirit were to piety. His revenue was dedicated to concentrated in devotion; consecrated, the poor and needy: and, not contented through a long course of years, to the re- with relieving the wants, and mitigating ligious benefit of man, and the glory of a the woes of mankind, he was solicitous, redeeming God. The intellectual sub- by precept and example, to conduct his limity and beauty of his mind were in little flock to the kingdom of heaven. perfect harmony with the moral elevation | He died in the ninety-third year of his and spiritual grace of his character. The age, and the fifty-eighth of his consecrasingular humility of his heart, the remark- tion, justly revered and lamented by the able modesty and affability of his deport- whole island; while his grave was wament, presented an affecting contrast to tered with the tears of those whom his the splendour of his genius; his consci- bounty had supported, his benignity had entious and unearthly indifference to fame gladdened, or his eloquent piety had or emolument was rendered the more turned into the paths of righteousness.

R. T. WILSON

SERMON XIII.

THE CHARACTER OF RELIGIOUS ZEAL.

BY THE REV. A. THOMSON, D. D.

"It is good to be zealously affected always in a good thing."—Gal. iv. 18.

be too zealous. We are in danger only on the other side: we cannot go beyond due bounds: and those who are so continually cautioning their friends against being too zealous in religion, are persons who are themselves uninfluenced by the Spirit of God. How can we be too zealous to become Christians indeed, or too zealous to obtain a meetness for the eternal kingdom of God? But we shall not dwell longer on this point.

I TAKE it for granted that the good thing | church, that in all these things we cannot here mentioned is true religion; and I will not suppose that any of you are alarmed at the idea of religious zeal, nor that you think it injurious or inconsistent. And I will suppose that you consider it as a character which essentially belongs to a disciple of the Saviour; and that when we say, a zealous Christian, we speak with as much propriety as when we say, a zealous friend, a zealous patriot ;—that | it is a grace of the Christian life; and that it gives to all other graces of the Christian character their highest tone, and their highest effect. But while zeal is as necessary in religion as in any other pursuit which is difficult; yet religion, as it is superior to all else, and as its difficulties are inconceivably greater, it is of greater importance to be zealous in religion than in any thing beside. There may, indeed, be exceptions; as when it operates for opinions in religion only-or for a part of religion, and not the wholeor in the use of means which religion does not sanction. But it is most evident that it cannot be excessive when it is directed to a right object, and by right means, and in its own spirit. We cannot be too zealous in working out ourown salvation—or in glorifying the God who made us or in serving the Redeemer who died for us to procure our redemption: we can not be too zealous in preparing for eternity: we cannot be too zealous in assisting our fellow-creatures to save their immortal souls. We may be satisfied, from the example of Christ, and from the example of his disciples, and from the example of the best men in the Christian

There are, however, many things to be attended to, in order that our zeal may be as efficient as possible. Though it cannot be too great in its degree, yet, in order that it may adorn the Christian character, and that it may produce its intended effects, our zeal must be regulated by certain principles and maxims; that it may not be injurious, but acquire a proper tone, and be made useful to ourselves and to others. The want of judgment in some who have exercised it has brought it into bad reputation; and by their recklessness they have hindered their own progress in Christianity, and prevented their usefulness to those around them. By putting our zeal under proper direction and management, we shall not only add to its ardour in our own particular case, but be beneficial in any place where its influence pervades.

I. OUR ZEAL FOR TRUE RELIGION SHOULD BE A REAL AND CONSCIENTIOUS ZEAL.— There is a zeal of sympathy, which is awakened by the zeal of others with whom we associate. We catch their spirit-we follow what they begin-we assume the same aspect which they wear

And now, my friends, are you zealous? Do you think yourselves so? Are you so esteemed by your fellow-men? Do not imagine you are so, because men are satisfied with you, or because you have done much that is accounted good. Be not satisfied with this; but examine yourselves-see that you have real, heartfelt

your minds. Be strong in your faith in that system which has God for its author, and salvation for its end. Meditate on all which that religion requires you to believe -on all it commands you to do. Think of its value to every human being. Ponder on the misery it stoops to relieve. Reflect on your own personal guilt and danger, and cordially embrace the salvation it reveals. Dart your views and thoughts forward into eternity, and let every feeling be roused, and every passion called forth into exercise; and let religion, and your zeal for it, be as firmly united in your hearts as they are in the will of God.

-we share in the credit which they ob- | within, and what we are anxious to prove tain. There is a constitutional zeal; a it to our own consciences, and to Him warmth, an ardour, which enters into all who sees what passes within. we say and do-which pervades all we engage in—and which induces us to undertake what others would tremble at. And there is a zeal of sentimentality, which will not influence us when things are looked at in their plain form; which throws a sort of romantic glow over our object, and which leads to exercises which are too often the language of the pas-zeal. Seek to be renewed in the spirit of sions; and which are too loose, and too random, to produce a decided effect. And there is a zeal of affectation. It has no counterpart in the affections of the heart. It is coupled with indifference, and even with hostility, to the cause it affects to serve. It courts attention; like Jehu, who took Jehonadab up into his chariot, and drove through the streets to Samaria, saying, "Come, see my zeal for the Lord!" Now, all this is wrong: this is, properly speaking, not zeal in religion; religion is not the thing in view: there is no wish for religion-no desire to promote its interests -in those who thus exercise it. The zeal of sympathy, for instance, is only that of a soldier, who, though himself a coward, II. OUR ZEAL FOR RELIGION MUST ALSO is urged on to battle by the example of BE INTELLIGENT, ACCOMPANIED WITH the general who is at his head. The zeal KNOwledge. There is no subject on of constitution is a mere animal warmth, which we ought to be zealous, if we are and is no more allied to our spirits, than ignorant of that with which it is converare our arms or our feet. The zeal of sant. In such case, it may do injury insentimentality does not reciprocate with stead of good. Zeal is a feeling of much religion, as it is found in men who have potency: its exercise is strong, and may not religion. It must have some power- be resistless; so that it requires to be ful excitement, and dies away when that operated only as to what is good. If it is gone. And the zeal of affectation is, in be employed in what is evil, it may do fact, hypocrisy; and is not more con- great injury by its success; if it be emdemned in Scripture than it is odious in ployed in what is good, the result may be itself, and pernicious in its consequences. greatly beneficial. We must, therefore, The zeal that is proper, is a fair demon- be well acquainted with what it proposes, stration of what is felt within us. It seeks and also with the means by which it is to not the eye of man, but acts under the be brought about. We must not speak keen, all-searching eye of God. It is in- of religion in its more comprehensive fluenced by what is real and true; it is fed term, but by a particular examination of by the real and great blessings which its component parts. We may say that Christianity has to bestow; and then it it is religion in general we are anxious to becomes a constituent part of our charac- promote-to propagate it in general-to ter-it becomes a part of our duty-it be zealous for it in general. But it is constitutes a portion of our blessedness. only as we correctly understand its imIt maintains its dominion in our souls; port, that we can be zealous in believing, and it appears without what it is really in loving, in obeying, what it reveals and

enjoins. We may else be only pursuing a shadow instead of the substance, and devoting to error what is due to truth alone. And, even if we know its nature, what will this avail, if we be ignorant of the proper means to spread it? We may prove injurious; and, though we only intended good, nothing but evil may arise. We must take care that our minds be enlightened on both these subjects; that we may well understand the nature of Christianity, and the best modes of making it available to the great purposes it is designed to effect.

exercise of all their zeal, however warm. If they would be zealous so as to profit themselves, it becomes them, with all humility, to go to the fountain of knowledge to obtain all that information by which it is God's will they should come to salvation. How many of our Roman Catholic brethren, for instance, are exercising the warmest zeal; but they are ig norant of the only true guide-the word of God. They are directed falsely by those who should guide them. Their zeal is zeal for the infallibility of human councils, for the traditions of men, for trifles, for will-worship, and for all the absurd mummery of superstition. The persons of whom I now speak, with sincerest pity for their ignorance, have the same feelings and passions in common with ourselves; but they have not received the truth in its purity;—and while we behold them so zealous for all the fooleries, in the belief of which they have been brought up, it well befits us to take warning by their example, and to avail ourselves of all the truth which God has revealed, and all the records of his saving grace. In proportion as we are mistaken on the subject of religion, and mistaken as to the means of its propagation, will be the injurious nature of that zeal which we cultivate in ourselves, and which we aim to promote in our fellow-men.

Many instances might be adduced to prove this. Paul says of his countrymen, "I bear them record, that they have a zeal of God, but not according to knowledge." You see that he testifies to the sincerity of their zeal, and to the general goodness of that as to which their zeal was employed; and yet they were quite wrongtheir zeal went for nothing; or, rather, it served to increase their delusion, and to accelerate their ruin. "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God;"-they were desirous of being saved, and that according to the will of God, but they were mistaken as to the way of salvation-as to the nature of that will; they wished to be saved by their own works; they were And, to be impartial, I will adduce in strangers to his righteous mode of saving; further illustration, the treatment which they depended on the ceremonial observ- has been given to that sect, and to the ances of the Mosaic ritual, instead of members of that sect, as to their civil and coming in the way of mercy which God religious capacity. I believe that these had provided for the redemption of the two points are not separated as they world by our Lord Jesus Christ. The should be; and there is often a zeal exerconsequence was, they could not be ex-cised against them, that they may never empted from wrath and obtain salva- possess a greater extension of their civil tion; and at the very time they had so much zeal, Paul was pouring forth his earnest prayer" that they might be saved," -that they might be led aright, and brought to obtain the salvation they desired.

And this was not peculiar to the Jews: the same thing is to be feared of many in our own day, of whose sincerity we dare not doubt. Zealous as they may be in their own way, yet, as that is the wrong way, they cannot obtain any good by the

privileges, because we know that they have a system of religion which we are quite sure is wrong. If the persons who are thus zealous against them, believe that they shall be exposed to danger by that extension, they are right in acting as they do; and if I thought as they do, which I most certainly do not, I should act the same. We suppose, that simply because they are educated in, and make profession of, a very bad system of religion,-for this, and for no other reason,

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