Samuel C. Armstrong, 1862.
list of the toughest personal questions conceivable, every day of the week, and feel all the better for the ordeal. A drastic spiritual regimen suited his robust and not over-sensitive nature.
"For a year and a half," Prof. Hopkins wrote in his journal, "I have regarded entire sanctification as a duty, but now I have come to regard it as attainable." But these inner struggles, these aspirations for the ideal, never checked the fervor nor abridged the success of his labors for the religious welfare of the college. In 1832, the year in which this entry in his journal was made, he established a noon prayer-meeting, that was held four days in a week and continued nearly forty years. "It was the most firm, persistent, and steadily influential means of religious life I ever had occasion to observe," said one who had the best opportunities to know its history and to estimate its results. Here, then, as well as in Dr. Griffin's time, we find the presence of a religious factor which cannot be neglected in considering the historic evolution of the college. A great change has taken place in its form and in the ratio which it holds to the entire activities of the institution, but it must still be ranked among the major forces. Professor Hopkins may indeed be called a revivalist, but he belonged to the quiet, direct sort, who make little use of noise or dramatic posturings. His spiritual genius formed a most effective complement to the intellectual and pedagogical genius of President Hopkins. A combination of this character has seldom been found in our colleges.
Dr. Hopkins resigned in 1872, after thirty-six years of service as president. He continued to give instruction in moral and intellectual philosophy until his death
Left: G. Stanley Hall 1867; Right: Washington Gladden, 1859.
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