into a scholastic system, a modification of Calvinism, and nearly ripe to be, as it soon was, baptized into a new name, Hopkinsianism.

On the 3d day of October, 1769, Mr. Emmons was approved by the South Association of Hartford County, as a preacher of the Gospel, and a candidate for the Christian ministry. "His approbation," says Mr. Williams, "was attended and followed by peculiar difficulties and strong opposition, very painful to his youthful and modest spirit." This opposition must have come from the Old Lights, who, though now fallen into a minority, remembered the day of their strength, and were still formidable to their opponents.

It seems, however, that Mr. Emmons did not preach as a candidate until 1771. In May, 1773, he was ordained in the West Parish of Wrentham, Massachusetts, now the town of Franklin. His reputation was such that he had students in divinity almost from the time of his settlement. Within the first year he preached at the ordination of Mr. Whiting, Rockingham, Vermont, who was a native of West Wrentham. His theological school was the chief organ of Dr. Emmons's influence and reputation. In this post he was greater than he could be in any other. He continued this school about thirty years, and then, when his strength was unabated and his fame at its zenith, he suddenly, and to the surprise of his friends, discontinued it. It was in the spring of 1805, that we repaired to the Emmonian bower for the purpose of enjoying its highly appreciated light and privilege. We then believed there was no other place to be compared with it. Having arrived, we announced to the Doctor our wishes. "And you have come," said he, " to study divinity. But I have no divinity students, and have done taking them." "I did not know that, Sir.” "But why did you not know it? I have made known my purpose to educate no more young men for the ministry. There is a prejudice against me that is extensively felt. It does not aid a young minister's reputation, if he has been a student of mine. On the contrary it is a disadvantage; a black mark is set upon him.” "But Doctor, may I not tarry with you?” “ Why, as you have come and have no convenient means of returning, you may continue here for a time. I have heard of you from Mr. S. You tell me that he says that you must study divinity with me. He is a mighty man for dictation. You may go to Deacon Blake's, and there I

think you can obtain a boarding house." This we did, and for a season enjoyed the privilege of Dr. Emmons's tuition.

Whether the reason assigned to us by Dr. Emmons was the principal one for the discontinuance of his school, is rather problematical. We have never heard from any other source that it had become a mark of unpopularity to have been a student of Dr. Emmons. He was prone to be jealous on the subject of public opinion toward himself. He often made great mistakes in construing little incidents into marks of disrespect, where none was intended. It had produced many little flare-ups between him and his students. These were, however, but momentary; a short explanation generally restored harmony and good feeling. But in one then recent case the issue had been more serious. The Doctor had accused a student of insulting him. They were sitting at the dining table. The young man, conscious of his innocence and having a sensitive spirit, repelled the imputation. "I have not insulted you, Dr. Emmons, but you have insulted me by making this groundless charge, and I will no longer be an inmate of your house." He immediately rose from the table, and hastily prepared for his departure. The Doctor, sensible of his own mistake, now endeavored to sooth and detain him, but he was inflexible, and soon disappeared.

This unpleasant occurrence, perhaps more than any other thing, induced Dr. Emmons to take the resolution to give up his school. Aware of his infirmity, he wished to avoid the occasions of its manifestation. The Doctor's students regarded him with profound veneration, and retained it to the latest period of life. Though every one may have had some experience of their master's constitutional foible, it did not diminish their high estimation of his worth. And this remark may be extended to his parishioners and others about him. On a certain time, while at dinner with some half a dozen men who were that day laboring on his farm, the Doctor manifested deep displeasure, and left the room. But what it was that gave the offence it was impossible for them, after much discussion among themselves, to determine. He once, on the Sabbath, broke off in the midst of his sermon, declaring that he would not preach to so stupid an audience, took his hat, descended from the pulpit, and retired from the meeting-house. Of this character were the Doctor's peccadillos. And happy the man to whom no greater faults can be ascribed.

The sermons of Dr. Emmons were run in one mould. They had, first, a short formal introduction; then a doctrine was announced; this was followed by the annunciation of the general divisions, the subdivisions being noticed in their several places; last and greatest was the "Improvement," which generally amounted to one half of the whole discourse, and was divided, under numerical heads, into a long series of inferences and reflections. Dr. Emmons made great account of this form of sermonizing, especially the inferences. He always observed it with scrupulous exactness, having double sermons, one text for a whole Sabbath, and the afternoon discourse consisting entirely of inferences. This was the chief distinction of the Emmonian model, as it differed from that of Dr. Blair. It was much followed by the Doctor's pupils, agreeably to their master's special counsel. The plan doubtless has some advantages. It is mechanical. Sermons are fabricated more easily upon this model than upon any other. It often admits the substitution of words for things. The spaces are often occupied with mere commonplace, inserted for the sole purpose of filling up. Some points are proposed to be proved which need no proof; others to be illustrated which cannot be made plainer. The introduction is, perhaps, as often a mere superfluity as a requisite preliminary. The divisions frequently stand on verbal distinctions, and afford small aid to a just exhibition of the main sentiment. Definitions are proposed and labored, which might be either omitted or disposed of in a single sentence. Inferences are studiously sought after and multiplied, many of which are extraneous and impertinent. Inspiration is dispensed with; dull mechanism substituted in its place. But why should every sermon be a ten or twenty headed piece of intellectual manufacture? Very true it is, that a just and clear method deserves to be regarded as indispensable. It is, however, a different thing from mechanical and verbal divisions. These sometimes create more confusion than they remove. Such divisions are easily made, but a happy method is, oftentimes, a thing of difficulty, and can be gained only by a laborious stretch of active and patient contemplation.

The personal character of Dr. Emmons is too well known to render more than a few words necessary. That he was eminent both for endowments and acquisitions, that he was a worthy and a good man, it would be superfluous to say. This,

by all is readily acceded to. But how does he compare with other distinguished men of his own age and country? On this point there may be considerable discrepancy of opinion. Mr. Williams pronounces him the Coryphoeus of all New England, the past and the present. The Edwardses, the Hopkinses, and the Bellamys are placed below him. Not many, we conclude, will accord with this judgment. We should not, probably, do Dr. Emmons any injustice, if we say that he possessed not the matchless strength of the first Edwards, nor the rich learning of the second; nor the profound depth of Burton; nor the well balanced understanding of Bellamy and Hopkins. It has often been said that "Emmons could manage an argument with incomparable skill." He never dared, however, though virtually challenged, and that repeatedly, to try his strength with Dr. Burton. And he acted wisely to decline. Dr. Emmons made too many false issues to entitle himself to the name of a first-rate reasoner or metaphysician. None, perhaps, of all his admirers could adopt all his peculiar sentiments. And most of those, who did adopt them in their youth, outgrew them as they advanced in years. He was ingenious, bold, and independent. That was the individuality of the man. His ingenuity was inexhaustible. His moral courage was literally heroic. In conscientious, modest independence, he had no superior. He formed his opinion from his own resources, and then frankly avowed it. He never shrunk from adopting a new view, when it appeared to him in the light of truth, however startling the consequences; nor was he afraid to declare it, though reputed heretical. It was not in him to consent to wear fetters, or to walk in Chinese shoes. Always orthodox, yet his orthodoxy was his own. On certain points, it would not, perhaps, have saved any other man.

His peculiar talent lay in the composition of sermons. They are incomparable for their perspicuity; as transparent in their dress as they are solid and weighty in their contents. The Doctor was always at his table, and his employment there was writing sermons. He gave to the public some three hundred. With the exception of two controversial pamphlets against Dr. Hemmenway, on the subject of church membership, the closing battle of the one hundred years half-way-covenant war, he published nothing but sermons. The last of them, produced when the author was above eighty years old, is on the subject of Congregationalism. He always stood firmly to

this, in preference to Presbyterianism and Episcopacy, being ever the staunch friend of rational liberty. On this principle he disapproved of all clerical associations, except those for mutual improvement. He viewed them as dangerous to individual freedom.

Dr. Emmons possessed remarkable modesty and good temper. On this account he had no detracters; no enemies. He never provoked a man by speaking of him with bitterness or injustice. The consequence was, that no one ever spoke evil of him. And as while living there was no one to stigmatize his name, so now dead, there surely will be none to hate his

memory.

The biography of Dr. Emmons is nearly identified with the history of Hopkinsianism. He entered on the stage of public life about the time that New-Lightism was receiving its new designation. Of course he saw its birth, its life, and its burial. During the thirty years of its existence, he was Leader of the host. While Hopkins, Bellamy, and the second President Edwards were yet in the field, the name of Emmons eclipsed them; for he was more the working-man, and thus put forth the stronger influence. As Dr. Emmons's students came "from every quarter," so, returning thither, they became settled ministers in all the northern States of the Union. And when they were consecrated to the service of the altar, it was generally their master who preached the ordination sermon. These occasions were an important means both of extending the Hopkinsian doctrine, and of elevating the reputation of the minister of Franklin. He paid great attention to the composition of these discourses. They are the best specimens of all his works. While friends admired and extolled, adversaries were seldom offended, and instead of dispraise, usually accorded to them the merit of much ingenuity and talent. As early as 1790, Hopkinsianism was realizing its palmy days. It had nearly swallowed up all accredited orthodoxy. It had few opposers, except the Liberals and Arminians. The Hopkinsian ministry became a "Spartan band," active, untiring, confident, burning with zeal, and inspirited with courage. Every year added strength to their ranks. The prospect before them looked clear, wide, and cheering.

The hopes, however, which this state of things excited, were not destined to be all fulfilled. Hopkinsianism died out before