of its inhabitants. Many of his congregation did not return-the rest were impoverished and dejected. And the influence, not only of poverty, but of infidelity was felt. The French officers, stationed at Newport after its evacuation by the British, had sowed the deadly seed. We can imagine the feelings of this faithful man on beholding the hopeful labors of years scattered and destroyed, and "all his pleasant things laid waste!" Still indefatigable, he spent no time in mourning, but immediately on his return commenced holding public worship in a private house. Then, at the request of his congregation, he wrote a pathetic appeal to his Christian friends for aid in repairing his church. This was responded to, yet he himself received no regular salary. Although offered during this time another settlement, with good remuneration, he refused to leave the poor remnant of his people, and remained faithful, in deep poverty, to his dying day. Avarice had no place in his soul. Hopkins, as a reformer, was in advance of his age. The movements which then brought down obloquy upon him, have many of them since become general and permanent reforms, at least in this section of the country. "He had many qualities," said Dr. Channing, "fitting him for a reformer great singleness of purpose; invincible patience of research; sagacity to detect, and courage to expose, errors; a thirst for consistency of views, and resolution to carry out his principles to their legitimate consequences." He was early an advocate of total abstinence from intoxicating liquors, and an opponent of free-masonry and of lotteries, which were then in good repute among Church-members. On removing to Newport, he had come into the very center of the slave interest. New-England merchants, and among them Newport merchants in particular, were extensive dealers in the slave trade; let us of the East forget not to acknowledge our responsibility for slavery in this respect, while we utter so zealously our remonstrances against the South, upon whom we helped to fasten it. Hopkins's congregation were involved in the evil. The most respectable citizens, indeed nearly all, excepting the Quakers, upheld and practiced slavery. Had he chosen to at tack slavery from the solitudes of Monument Mountain, the case would have been different. But here should he do it? He was poor, and such a movement would be almost certain to take away the comfortable support he had just begun to enjoy. He was a preacher of the gospelwould it not be an improper subject for the pulpit? He was the representative of a new school of doctrine, and "should he expose that school to obloquy, by identifying it with an unpopular assault upon an established institution?" These were events worthy of consideration, and they were gravely considered. But he believed in sacrificing the interests of the one to the good of the many, and he offered his own interests for that sacrifice. "He did it deliberately and solemnly. Anticipating the indignation of his people and the anger of the community, he preached a sermon against the kidnapping, purchasing, and retaining of slaves." Many may reject his doctrine, but none can refuse to admire the heroism of the act. He stood alone, clothed with the authority of truth, calling upon men to sacrifice then what was deemed their indispensable interests. Newport was startled by this movement-the first open and direct assault upon its system which had been attempted in the State. Here is the character of the man most fitly shown. He desired no other support but truth, and with this sturdy confidence in the right of his cause, he would have opposed the world. Nevertheless, with all his gloomy expectations, he suffered very little by this boldness. A few families left in disgust, but the majority of his hearers were astonished that they had not discovered these views before. After this sermon he issued a pamphlet, a dialogue on slavery, of remarkable terseness and vigor, which had a wide circulation. The first abolition society in the world was formed by a few Quakers in Philadelphia, in 1775. The third was formed in Rhode Island during this period. Mr. Hopkins's Church was the first in the world (except Quakers) which prohibited its members from purchasing or owning slaves. We introduce the subject here not for the discussion of the ethics or politics involved—that would be irrelevant-but as an historical illustration of the man. Hopkins had the honor of producing and planting the germ which at last resulted in an enterprise that bids fair to be attended with most momentous results-the colonization of Africa with Christian negroes. In 1770 he formed a plan of sending the gospel to Africa, by means of Christianized negroes, formerly slaves. Two such were educated and sent out by private contribution. Hopkins took a great interest in the negro population of Newport, which was heartily appreciated by them. These facts are indices of his character of no trivial import. Every fortnight the barber visited the old patriarch, and shaved his head. Over his head the aged father wore a white linen cap; and covering this, a higher cap of red velvet. A gown of blue worsted, lined with green, or of green plaid or baize, was his favorite dishabille, always worn by him in the study, and sometimes out of doors. Ordinarily, however, when he appeared in the street, he was clad in the straight-bodied coat so common among gentlemen of the old school, and his head was covered with powdered wig and "three-cornered hat." While one of the two portraits of Dr. Hopkins was in the public gallery at Hartford, a gentleman evinced his theological dislike for the subject of it by thrusting his cane through the canvas, giving as a reason for this outrage, that Dr. H. believed in the damnation of infants! This was one of the many calumnies with which the old divine was assailed, and from which no one may expect to be free who dares to think and write originally and freely. In his seventy-eighth year, after having performed labor enough to break down a constitution of iron, this old divine was struck with paralysis. He was able to speak only with great difficulty, and unable to ascend the pulpit stairs without support, yet continued faithful to the end. But before his ministry had come to a close, God favored him with an extensive revival in his Church, by which thirty-one were hopefully converted. During the progress of this new interest, he preached his last sermon; and, wearied with the toils of a laborious life, he then gave over the struggle, and departed to the re-equable temper and self-possession in deward of the just. He died Dec. 20th, 1803, in the sixty-second year of his ministry, and the eighty-third of his age. His remains were laid in the burial-ground at Newport, but subsequently removed to Great Barrington, where a suitable monument has been erected. Dr. Hopkins's person was commanding and dignified, so much so as to inspire a reverence bordering on awe, even among his brethren in the ministry. He was erect in figure, and of gigantic proportions. It is related that when he once walked through the streets of Newport, at the right hand of Washington, with powdered wig, silver knee and shoe buckles, and three-cornered hat, his stature appeared as imposing, though his movements were by no means so pleasing, as those of the Father of his country. He was indeed rather awkward in his manners. He was taciturn in general company; "His thoughts were in solid bullion, and he had but little small change." In the pulpit his appearance was exceedingly dignified and solemn. A little girl was once found weeping, because she dared not go into the meeting-house, where he was going to preach; for she said, "When I look up I think I see God there." Dr. Hopkins was remarkable for his bate, of which we have a striking instance. Mr. Sanford, a brother-in-law of his, and a parishioner, was very hostile to the religion and preaching of his relative; but it was once necessary for them to have frequent interviews on the division of property between the sisters whom they had married. Mr. S. was determined to obtain a victory over his brother's Chris tian patience, and, to effect this, proposed such a division of the property as was glaringly unjust, accompanying the proposition with aggravating raillery and sarcasm. He succeeded, and the minister left the house in anger. But he could not sleep in wrath. The night was spent in humiliation and prayer; and, early the next morning, in very cold weather, Mr. S. saw the injured man approaching. On entering, he desired that the family should be called together. He then acknowledged his fault, and asked forgiveness for his resentful words, and assented to any division of the property which should be proposed. Mr. Sanford was overwhelmed. He never forgot the visit, and under its influence became a Christian, and a useful preacher of the gospel. When past the age of sixty years, Dr. H. said that in early life he had found it difficult to preserve an even temper; but added:-"For more than thirty years (referring to the above interview) I have not felt an angry emotion, nor do I think it probable that I ever shall feel another." Such a character is certainly rare in this querulous world. Dr. Hopkins's writings were numerous. His style was far from being popular or engaging. He deigned not to trim a single sentence, nor to soften an unpopular doctrine, to gain purchasers. His principal work was his "Theological System." "The genius of Hopkins's theology," says his biographer, "consists in its attempting to show the entire rectitude of the divine government, and then in exalting that government high above all other interests." Many will not sympathize with his teachings, but all will admire the vigor of his arguments, and the firmness of his faith. He received no principle without carrying it out to its final results. In his old age he was asked whether, if he should rewrite his system, he would not make some alterations. He replied "I do not arrogate to myself infallibility, and perhaps some things in it might be altered to advantage." "But would you," continued the interrogator, "make any alteration in the sentiments?" Raising his withered arm, and kindling with the glow of youthful energy, he brought it down with a solemn and emphatic "No! I am willing to rest my soul on them forever." The life of such a man is a moral sub limity. Firmly he stood on what he believed to be the right. A character of such colossal might was Napoleon's; but the blood-red cloud that encircles the warrior's memory is the sign of destroying might, itself destroyed. The halo of milder glory around the Christian champion marks the peaceful setting of a sun that has enlightened, fructified, and blessed. Well is it that such characters should be resuscitated in our history. Even were their opinions not to be admitted, their examples of greatness and goodness should be embalmed, and often become the more impressive by the contrast between their day and ours. Dr. Hopkins's works have recently been issued, with a memoir, by Professor Park, to whom we are indebted for our data. of the death of Mr. Webster arrives, covering the community with gloom as with a pall. Before these pages can reach our nearest readers, they will have read with painful interest every particular of the final scene in his mortal history; and the innumerable sketches of his life and character with which the press teems, will render anything we can record of him out of date. It would, however, under even such circumstances, be unpardonable not to refer to the solemn event. Solemn, indeed, has it been, for it was the departure of the mightiest intellect yet known in the New World; and his last hours among men, his prolonged struggles with the king of terrors, were noted with such particularity, and the record spread over the nation with such velocity, that it was as if the whole country were present at the impressive scene-a nation witnessing the dying agony of its greatest citizen. No death, perhaps, in the history of the country, was ever attended with more impressive concomitants. The strength of both his gigantic constitution and his gigantic mind were manifest in the final struggle. He "suffered terribly" at intervals; yet during the last day he spent on earth, he conversed calmly respecting his public and private affairs, and relieved the sorrow of his friends by consolatory remarks. The description given of his last interview with his family is full of affecting interest; and that supplication, uttered "in his natural voice-strong, full, and clear"-"Heavenly Father, forgive my sins and receive me to thyself, through Christ Jesus,"—what a feature was it in the scene! The public mind has looked with avidity for every indication of the moral feelings of the dying man—a fuller record of that prayer would render it to thousands the most interesting fact of the closing day of his life. Thus have disappeared, within a brief period, the three greatest intellects which have been connected with our national councils during the present generation— Calhoun, Clay, and Webster. In our next we shall have something further to say on this great national loss -a loss felt and mourned through the length and breadth of the land. W CHARLES ELLIOTT, D. D. E have already given several sketches and portraits of eminent American divines. Our artists have been preparing engravings for a long series of such articles, and we hope, in time, to present our readers a good "National Portrait Gallery" of distinguished clergymen of the leading denominations-especially such among them as have become noted in the walks of literature. Dr. Charles Elliott takes an unquestionable rank among these. He is a prominent man in his own denomination in this country, and his works have commanded no little attention in Europe. "Dr. Elliott," says some one, " is a hearty Irishman-looks like one, acts like one, speaks like one-without a particle of dissimulation in his big Hibernian breast." He was born, we believe, in the parish of Killybegs, (which sounds genuinely Patriotic,) in the county of Donegal, Ireland, May 16, 1792, so that he is now just about sixty years of age. In his youth he joined the Methodists, and, soon after, believing that it was his duty to preach the gospel, he began a thorough course of preparatory study, and thus laid the foundation of his subsequent and erudite acquisitions. He pursued the collegiate routine of studies till about his twenty-fourth year. He was refused admission to Dublin University, because he could not conscientiously submit to the established "Test." In 1814 he emigrated to the United States, as a Methodist local preacher, and proceeded to Ohio. In 1818 he was received on trial in the Ohio Conference. He traveled large circuits the first four years. His fifth year (1822) was spent as missionary to the Indians at Upper Sandusky. The next four years he was presiding elder on the Ohio District. In 1827, he was appointed Professor of Languages in Madison College, where he remained four years, associated with Dr. Bascom. The first two of these years he was both professor and stationed preacher. In 1831 he was stationed in Pittsburgh city. The next two years he was again presiding elder. In the winter of 1833-34 he commenced his editorial career in connection with the "Pittsburgh Conference Journal." In 1836 he was appointed editor of the Western Christian Advocate, and continued at that post until 1848. He was then stationed in Springfield and Xenia, Ohio, successively, and last year was placed on the Dayton District. At the General Conference of the Methodist Episcopal Church, May, 1852, he was reappointed to the editorship of the Western Christian Advocate. He has traveled circuits four years, was one year Indian missionary, eight years "stationed," and about fifteen years editor. During three of the years in which he was stationed, he was either professor or editor; so that in thirty-four years he has performed thirty-s y-seven years of regular work, besides his extra literary labors. We gather the above facts from a printed sketch of the doctor, now under our eye, the writer of which says:"We have in our possession several letters from our old friend, and before us now lies a manuscript account of his literary productions and projects. I practiced writing,' says he, 'constantly from the time I commenced traveling. My first published work was an Essay on Baptism, in 1834. My work on Romanism was published in 1839-40. The second edition | is published. It has gone through three editions in London. In 1849 I published my work on slavery, in two volumes duodecimo. I hope to issue, next winter or fall, a history of the great Separation from the Methodist Episcopal Church. This will embrace the connection of Wesleyan Methodism with slavery, chapters on the slave trade, the West India Emancipation, and the Methodist laws on slavery. It will embrace, next, a full survey of the abolition movements connected with the Church, from 1834 to 1844. The events from 1844 to the present time will be traced out, and all questions connected with them. This work, embracing all important documents, will occupy about eight or nine hundred pages octavo. I have material laid by for a treatise on Servitude and Slavery. The Roman law will here be drawn out in full, from the Corpus Juris Civilis, and the noble Latin edition of Gothafredus. The New Testament will then be considered. To this will be added the laws and regulations of slavery in the primitive Church, taken from the Apostolic Canons, the Canon Law, and the ancient fathers, both Greek and Latin."" refuses to be ranked with the extreme parties of either North or South. He contemplates another great work on Popery, to be entitled "Political Romanism," and has already amassed a great variety of materiale for it. The textbooks for this will comprise, as infallible standards, Acts of Councils, Bulls, Canon Law; also, Breviarium Romanum, the Ceremoniale, Rituale, Curiale, Pontificale; besides the annals of Baronius, Bellarmine, and writers without number, both historical, dogmatical, moral, &c. Add to these the State papers of the European countries. Over $10,000 worth of books must be consulted. "This," says the laborious veteran, "shall, God willing, be formally commenced, as soon as the present work on the Church shall have been completed. From four to ten years will be necessary to complete it." The writings of Dr. Elliott, from the nature of their subjects, have necessarily consisted largely of compiled authorities; but they are not merely compilations. Some of them are thoroughly elaborated, and will long remain as standard. This may be said especially of his great Treatise on Popery. As a résumé of the whole subject, it supersedes all similar productions extant. It is incomparably superior to M'Gavin's great work. It is more valued in England than here, and has been circulated very extensively therein numbers as well as in bound volumes -as an antidote to the Papal contagion which has lately prevailed in the Anglican Church. Dr. Elliott has a heart as capacious as his head -a more generous-souled Irishman cannot be found out of Ireland, nor in it either. His good-nature characterizes all that he does or says; and notwithstanding he is "as bold as a lion," and never disguises his sentiments, he never offends. We doubt that he has an enemy in the world. It is impossible to extend the hostility you may entertain against any of his opinions or measures to the man himself. There is an inherent, an instinctive geniality about him, which carries captive every generous instinct of your own heart. And this native conciliatory power is quite anomalous; it is not the result of remarkable humorthough he has somewhat of that—nor of any artifice of address, any concessive manner in debate. On the contrary, the |