do not avow them as he did. In private conversation they admit the truth of God's decrees both of election and reprobation, and of his agency in the production of sin as well as holiness; but seldom or never name them in their public discourses. For some reason or other, they seem to shrink from the open and public avowal of their real conviction in regard to these things. But Dr. Emmons never adopted this policy. On all these and other unpopular subjects, his people knew his opinions, and the arguments by which they were sustained. He loved his people, and sought to please them; but he never would attempt to promote their pleasure by the concealment, or denial, or palliation of any unpleasant truth. He respected his people, and wished himself to secure their respect; but any favor or respect from them, which must be obtained by the least concealment of his honest convictions of truth and duty, he deemed too dear a purchase for him to make. He knew as well as any man that one way to benefit his people was to gain their good will and esteem. But he never hoped to do them good by any influence with them which a concealment of the truth would give him. There were times when the honest avowal of his opinions did excite the opposition of some of his people, and his faithful rebukes the resentment of others. This opposition and resentment he bore with submission and patience, considering them among the evils which he was called to suffer in the discharge of duty; and viewing them as far less, both in their effects upon him and them, than those which would ultimately result from an opposite course.

Every practice, as well as doctrine, which he thought to be in opposition to the word of God, he would fearlessly censure. It made no difference whether the practice was fashionable or unfashionable; whether its abettors were few or many; whether rich or poor; honorable or despised; friends or foes. No individual among his people could ever refer to him as favoring or conniving at, or as being indifferent to any vain amusement, or evil custom which prevailed among them. On the other hand, the friends of good order and sound morals, and all the friends of truth, could point with confidence not only to his example, but to his expressed opinion, and oftentimes to his unforgotten arguments, as authority against the practices which they wished to discourage.

He was not afraid to avow his dissent from the practices of the ministers and churches of his own order, whenever they appeared to him either unscriptural or unwise. If the majority of the ministers and churches were against him, and even if he were obliged to stand entirely alone, he ceased not to speak his opinion boldly, and to act in accordance with it. In regard

to the propriety of forming a General Association in this Commonwealth, he did dissent from the great body of his brethren in the ministry, and from many of his most highly esteemed and valuable friends; and while he cheerfully conceded to them the right of acting for themselves in regard to this great question, and uniformly treated them with the same cordiality as though no difference of opinion existed between them, he continued to avow his opinion on this subject as long as he lived, and to act in consistency with it. His principal objection to the General Association was, that it was liable to the accumulation of a power which would be dangerous to the independence of the churches. He was afraid of any very large ministerial or ecclesiastical body. He thought them unnecessary and of dangerous tendency, on account of the power which they would be able to exert over individuals, and churches. It was in his estimation a matter of great importance that individual ministers and churches should be able to think and act for themselves, unawed and uninfluenced by the decision of great and powerful bodies.

When Free Masonry was in all its glory, professors of religion entering its lodges, ministers of the gospel sanctioning its claims, and the multitude every where captivated with its gaudy appearance and pompous titles; he openly denounced the institution as dangerous to the country, as unfriendly to religion, and as an imposition upon the world.

He never liked protracted meetings. And although there was a time when there was scarcely a minister or a church of his own denomination, or any other which favors revivals of religion, that did not in some way or other give them countenance, yet he uniformly and decidedly opposed them. He did not doubt that they might be instrumental of much present good. He listened with interest to the accounts which were given of the numbers suddenly awakened and convicted, and candidly allowed that many by these means might be brought to a saving knowledge of Christ. But still he would say, they are an unauthorized measure, a human device, which will in the end do more hurt than good. Among the evils which he feared, was an undue excitement, which would lead ministers to give a distorted view of the gospel, by dwelling upon those points only which are suited to produce the greatest present effects; and the people to mistake the feeling of interest awakened by the peculiar circumstances in which they are placed, for genuine piety. He was afraid also, that these extraordinary meetings would create a disrelish for the common means of grace; and that the performances of ministers invited from a distance for the occasion, being, of course, if not their most

labored discourses, their most popular and interesting ones, would create dissatisfaction among the people with such as their own pastor, in other circumstances, would be able to preach. He used to say that a dreadful reaction would follow these proceedings; that in some cases there would be great stupidity; and in others great restlessness among the churches; that many churches would be divided, many ministers dismissed, many souls deceived by the encouragement of false hopes, and many sinners turned away in disgust from the ministry of the gospel. He conceded that much might be done to prevent these evils, by peculiar wisdom and care on the part of those who had the management of the meetings. But still he contended that they were a measure illy suited to the permanent welfare of the churches; a measure which the great Head of the church did not see fit to appoint, and which no degree of wisdom or effort on the part of men could render generally and permanently useful.

How far he was right or wrong in the views which he entertained in regard to this subject, the public now have a better opportunity to judge than either he or they had at the time when his opinion was expressed. The subject is here introduced merely for the purpose of illustrating the degree of independence with which he formed his opinions, and the fearless manner in which he expressed them.

The same traits of character are brought to view, in a most striking manner, by his opposition to the use of instruments in sacred music. In this respect, he was not indeed entirely alone; but he differed, and he was aware that he differed, not only from the great body of his brethren in the ministry, but from the professed followers of Christ generally throughout the world. But notwithstanding this amazing weight of authority against him, he adhered steadfastly to his own convictions, expressed them on all proper occasions without hesitation or reserve, and always acted in consistency with them. As long as he continued the acting pastor of his church and people, he prevailed with the choir to lay aside all instruments in the sanctuary, and to render unto God the tribute of vocal praise. And to their credit, as well as his, it ought to be recorded, that the want of instruments in their sacred music was never felt nor lamented.

The reader will doubtless inquire, how Dr. Emmons could carry into practice opinions of his own, which differed so widely from those of the religious community in general. The answer is, he always took care to express his convictions on every practical subject, and the reasons for them, in anticipation of the objections of his people. They always had before them

his views, expressed in his clear, logical, and forcible manner; and if these failed to produce satisfaction in their minds, they always made them feel that they had obstacles to overcome in opposing him, which were too formidable for them to encounter. This, it is apprehended, was the great secret of his success. But besides the influence exerted in this way, he was able to do much on all occasions by the weight of his character, and the strong attachment which the people cherished towards him. His people generally desired to gratify him as far as they could, without too much sacrifice of personal feeling or interest. Another thing which tended to prevent difficulty, from the enforcement of his peculiar views on any subject, and to secure him general success, was, he knew just how far to push these things, and when to stop. He never attempted to push any measure beyond the convictions and feelings of his people. After having proposed one, and given his reasons for it, in a plain, faithful, and affectionate manner, he left it with them. He would not tease, reproach, or threaten them, if they declined acting as he proposed; but with the distinct understanding that the responsibility was now theirs, he would submit to the result, and proceed with his work with his accustomed industry and cheerfulness. Though he was peculiarly decided, he was never overbearing, nor obstinate.

CHAPTER II.

CHARACTER OF HIS PIETY.— HIS

TEMPERANCE. DEVOTION TO

HIS WORK AND INDUSTRY IN IT.

DR. EMMONS was opposed to ostentation of every kind. Any thing which approaches this in writing or speaking, was an object of his hearty dislike. Though he was an admirer of true greatness in all its forms, and never more delighted than when he witnessed an easy and natural exhibition of talents, for any important purpose; yet he could never endure an affected smartness, or a mere show of eloquence, in a public speaker. He was simple, unaffected in his own style and manner of address, and these were always objects of his approval in others. But his aversion to every thing like affected piety, or mere show in religion, was peculiarly strong. He never spoke on this subject merely for the sake of showing his piety. He never ap

peared more serious, more heavenly minded, or more interested in the subject of religion, than he really felt. He seldom talked much on the subject of his own feelings; and it was his opinion, that christians stand in the way of their own improvement, by making their own feelings so much the direct object of their conversation, instead of those truths of the gospel which are the proper objects of holy feeling, and the contemplation of which is the most effectual means of producing it. In examining candidates for admission to the church, and in conversation with others with a view to know their spiritual state, especially those who had recently begun to entertain hopes of their conversion, he inquired with great particularity into their feelings; and with singular discrimination pointed out to them, the difference between true and false affections. But in his efforts to raise the tone of feeling in the christian's heart, to promote his growth in grace, and to quicken him in duty, he aimed to lead him to the contemplation of those truths which exhibit the proper objects of holy affection, and the appropriate motives to Christian effort.

Though unostentatious, his piety was deep, uniform and consistent. Like David, he "set the Lord always before him." The glorious attributes and perfections of the divine character were the abiding objects of his contemplation. No man ever thought more about God than he. And it is well known that with him mere speculation was not religion. He gave himself, as he gave every one else, credit for genuine piety, no farther than his heart was right with God. It was a part of his daily labor to keep himself in the love of God. For this purpose he had his hours of secret meditation and prayer, which he observed with singular exactness and punctuality. It was known to all who resided in his family, and to many others who were occasionally there, that at certain times no one could enter his study, unless there was something special to call them there. He made the word of God his constant companion. He studied this, not merely as his text-book, or the source whence to draw his subjects, and materials for his sermons, but as the means of purifying and quickening his feelings and assisting his devotions. He took pains to shut the world out of his heart. He dreaded its intrusion as he did the most deadly foe; and that it might not exert an undue influence over him, he guarded against the pressure of its cares and the fascination of its enjoyments. To him the Sabbath was a delight. Its sacred hours he devoted exclusively to the services of religion, and not only taught but required all his household to do the same. He would keep no one in his employ who openly profaned the Sabbath, or neglected the public worship