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1713 AD (search for this): chapter 1
highly, but not more than was her due. Then he told me, that, for her sake, he would do what he could to further my visit to her. Escaping from the hands of the law, he visited his friend, who was by this time in a way of recovery, and, on his return, learned that the prosecution had been abandoned. At about this date his narrative ceases. We learn, from other sources, that he continued to write and print in defence of his religious views up to the year of his death, which took place in 1713. One of his productions, a poetical version of the Life of David, may be still met with, in the old Quaker libraries. On the score of poetical merit, it is about on a level with Michael Drayton's verses on the same subject. As the history of one of the firm confessors of the old struggle for religious freedom, of a genial-hearted and pleasant scholar, the friend of Penn and Milton, and the suggester of Paradise Regained, trust our hurried sketch has not been altogether without interest; an
1719 AD (search for this): chapter 1
ia the mools? The Sovereign Power who nature rules Hath said so be it; But poor blina mortals are sic fools They canna see it. Nae doubt that He who first did mate us Has fixed our lot as sure as fate is, Ana when He wounds He disna hate us, But anely this, He'll gar the ills which here await us Yield lastina bliss. In the early part of the eighteenth century a considerable number of Presbyterians of Scotch descent, from the north of Ireland, emigrated to the New World. In the spring of 1719, the inhabitants of Haverhill, on the Merrimac, saw them passing up the river in several canoes, one of which unfortunately upset in the rapids above the village. The following fragment of a ballad celebrating this event has been handed down to the present time, and may serve to show the feelings even then of the old English settlers towards the Irish emigrants:— They began to scream and bawl, As out they tumbled one and all, And, if the Devil had spread his net, He could have made a gloriou
1721 AD (search for this): chapter 1
where spoken against, and the whole land was convulsed with mobs to suppress it, the venerable Emmons, burdened with the weight of ninety years, made a journey to New York, to attend a meeting of the Anti-Slavery Society. Let those who condemn the creed of these men see to it that they do not fall behind them in practical righteousness and faithfulness to the convictions of duty. Samuel Hopkins, who gave his name to the religious system in question, was born in Waterbury, Connecticut, in 1721. In his fifteenth year he was placed under the care of a neighboring clergyman, preparatory for college, which he entered about a year after. In 1740, the celebrated Whitefield visited New Haven, and awakened there, as elsewhere, serious inquiry on religious subjects. He was followed the succeeding spring by Gilbert Tennent, the New Jersey revivalist, a stirring and powerful preacher. A great change took place in the college. All the phenomena which President Edwards has described in his
1740 AD (search for this): chapter 1
journey to New York, to attend a meeting of the Anti-Slavery Society. Let those who condemn the creed of these men see to it that they do not fall behind them in practical righteousness and faithfulness to the convictions of duty. Samuel Hopkins, who gave his name to the religious system in question, was born in Waterbury, Connecticut, in 1721. In his fifteenth year he was placed under the care of a neighboring clergyman, preparatory for college, which he entered about a year after. In 1740, the celebrated Whitefield visited New Haven, and awakened there, as elsewhere, serious inquiry on religious subjects. He was followed the succeeding spring by Gilbert Tennent, the New Jersey revivalist, a stirring and powerful preacher. A great change took place in the college. All the phenomena which President Edwards has described in his account of the Northampton awakening were reproduced among the students. The excellent David Brainard, then a member of the college, visited Hopkins i
1743 AD (search for this): chapter 1
ired into the cause of his unhappiness. The young student disclosed to her, without reserve, the state of his feelings and the extent of his fears. She told me, says the Doctor, that she had had peculiar exercises respecting me since I had been in the family; that she trusted I should receive light and comfort, and doubted not that God intended yet to do great things by me. After pursuing his studies for some months with the Puritan philosopher, young Hopkins commenced preaching, and, in 1743, was ordained at Sheffield, (now Great Barrington,) in the western part of Massachusetts. There were at the time only about thirty families in the town. He says it was a matter of great regret to him to be obliged to settle so far from his spiritual guide and tutor; but seven years after he was relieved and gratified by the removal of Edwards to Stockbridge, as the Indian missionary at that station, seven miles only from his own residence; and for several years the great metaphysician and
1758 AD (search for this): chapter 1
me only about thirty families in the town. He says it was a matter of great regret to him to be obliged to settle so far from his spiritual guide and tutor; but seven years after he was relieved and gratified by the removal of Edwards to Stockbridge, as the Indian missionary at that station, seven miles only from his own residence; and for several years the great metaphysician and his favorite pupil enjoyed the privilege of familiar intercourse with each other. The removal of the former in 1758 to Princeton, New Jersey, and his death, which soon followed, are mentioned in the diary of Hopkins as sore trials and afflictive dispensations. Obtaining a dismissal from his society in Great Barrington in 1769, he was installed at Newport the next year, as minister of the first Congregational church in that place.. Newport, at this period, was, in size, wealth, and commercial importance, the second town in New England. It was the great slave mart of the North. Vessels loaded with stole
1769 AD (search for this): chapter 1
he removal of Edwards to Stockbridge, as the Indian missionary at that station, seven miles only from his own residence; and for several years the great metaphysician and his favorite pupil enjoyed the privilege of familiar intercourse with each other. The removal of the former in 1758 to Princeton, New Jersey, and his death, which soon followed, are mentioned in the diary of Hopkins as sore trials and afflictive dispensations. Obtaining a dismissal from his society in Great Barrington in 1769, he was installed at Newport the next year, as minister of the first Congregational church in that place.. Newport, at this period, was, in size, wealth, and commercial importance, the second town in New England. It was the great slave mart of the North. Vessels loaded with stolen men and women and children, consigned to its merchant princes, lay at its wharves; immortal beings were sold daily in its market, like cattle at a fair. The soul of Hopkins was moved by the appalling spectacle.
1773 AD (search for this): chapter 1
ctantly abandoned his supplications, and came at his master's bidding, when, to his astonishment, instead of a reprimand, he received a paper, signed by his master, declaring him and his family from thenceforth free. He justly attributed this signal blessing to the all-wise Disposer, who turns the hearts of men as the rivers of water are turned; but it cannot be doubted that the labors and arguments of Dr. Hopkins with his master were the human instrumentality in effecting it. In the year 1773, in connection with Dr. Ezra Stiles, he issued an appeal to the Christian community in behalf of a society which he had been instrumental in forming, for the purpose of educating missionaries for Africa. In the desolate and benighted condition of that unhappy continent he had become painfully interested, by conversing with the slaves brought into Newport. Another appeal was made on the subject in 1776. The war of the Revolution interrupted, for a time, the philanthropic plans of Dr. Hop
1775 AD (search for this): chapter 1
asm of Pennington; the torrent energy of Edward Burrough; the serene wisdom of Penn; the logical acuteness of Barclay; the honest truthfulness of Sewell; the wit and humor of John Roberts, (for even Quakerism had its apostolic jokers and drab-coated Robert Halls;) and last, not least, the simple beauty of Woolman's Journal, the modest record of a life of good works and love. Let us look at the Life of Thomas Ellwood. The book before us is a hardly used Philadelphia reprint, bearing date of 1775. The original was published some sixty years before. It is not a book to be found in fashionable libraries, or noticed in fashionable reviews, but is none the less deserving of attention. Ellwood was born in 1639, in the little town of Crowell, in Oxfordshire. Old Walter, his father, was of gentlemanly lineage, and held a commission of the peace under Charles I. One of his most intimate friends was Isaac Pennington, a gentleman of estate and good reputation, whose wife, the widow
1776 AD (search for this): chapter 1
dition of that unhappy continent he had become painfully interested, by conversing with the slaves brought into Newport. Another appeal was made on the subject in 1776. The war of the Revolution interrupted, for a time, the philanthropic plans of Dr. Hopkins. The beautiful island on which he lived was at an early period exposbandoned. Dr. Hopkins, who had taken the precaution, at the commencement of hostilities, to remove his family to Great Barrington, remained himself until the year 1776, when the British took possession of the island. During the period of its occupation, he was employed in preaching to destitute congregations. He spent the summeers, and, with no regular salary, dependent entirely on such free — will offerings as from time to time were made him, he remained with them until his death. In 1776, Dr. Hopkins published his celebrated Dialogue concerning the Slavery of the Africans; showing it to be the Duty and Interest of the American States to Emancipate
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