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SKETCHES
LIFE AND CHARACTER
REV. LEMUEL HAYNES, A.M.,
FOR MANY VE4R8 PASTOR OF A CHURCH IS Rl'TLAKD, TT., AND LATE 1 GRANVILLE, !<EW-\ORE.
BY TIMOTHY MATHER COOLEY, D.D.
PASTOR OF THB FIRST CHURCH IN GRANVILLE, MASS.
WITH SOME l^'TRODl;CTORY REjMARKS BY
WILLIAM B. SPRAGUE, D D.,
( ALI^-J
Pastor of the second prksbytkrian church in
Nil desperandura Christo duce.
^ . 1
NEW
-YORK: L
HARPER & BROTHERS, 82 CLIFF-ST,
1 8 37,
Entered, according to Act of Congress, in the year 1S37, by
Harper & Brothers, in the Clerk's Office of the Southern District of New-York.
PREFACE.
The subject of the following Memoir having left among his writings but very limited materials for his biography, the principal facts have been collected by correspondence and personal application. Some scores of individuals have been thus consulted. For their prompt attention to the inquiries of the author they will accept his grateful acknowledgments. Materials have been collected, and the book written, under the pressure of professional labours, during the progress of a pre- cious work of God's Spirit in his own congregation and in neighbouring churches. This is his apology for the unexpected delay of the publication, and for inaccura- cies which time and leisure might have corrected. The book goes forth with but few of those attractions which usually command attention. The style is without orna- ment. The subject ot the Memoir was in humble life, with no adventitious circumstances of rank, wealth, or family to recommend him to special notice. There is, however, one redeeming circumstance. The acute Andrew Fuller remarks, " That in attending to written lives, those narratives should be selected which repre- sent persons who were distinguished by unerring wis-
Viii PREFACE.
dom — for gifts, graces, and usefulness." la this im- portant respect, the following sketch may not be un- worthy of attention. At least, it is believed that the friends and admirers of Mr. Haynes, who often listened to the impassioned eloquence of the living preacher, w'ill welcome this attempt to rescue his name from oblivion. This Memoir now goes from the author with a fervent prayer that it may exert some influence to counteract pleasing and fatal error, to encourage the pious efforts of the young and the friendless, and to guide the pil- grim to his rest.
TIMOTHY M. COOLEY. Granville, Mass., December, 1836.
JJx" The extracts from the writings of Mr. Haynes will appear in their original dress, with scarcely a ver- bal alteration.
CONTENTS.
Introduction, by the Rev. Dr. Sprague .... Page xiii CHAPTER I.
KARLY HISTORY OF MR. HAYNES.
Birth. — Abandoned by his parents. — At the age of five months placed in the family of Deacon Rose. — Eminent piety of the deacon. — Character- istics of the people. — Alarm in a thunder-storm.— Narrow escape from drowning.— Exposure to infidelity when a ploughboy.— Privilege at a common school. — Chimney-corner.— His rule. — Scarcity of books. — The infidel book.— Death of Mrs. Rose 27—40
CHAPTER U.
HISTORY CONTINUED TILL HE COMMENCES STUDYING FOR THE MINISTRY.
His conversion. — Baptized. — Character of his minister. — Successful re- proof of gross wickedness. — Enlists into the army. — Campaigns at Rox- bury and Ticonderoga.— Extract from a sermon. — Extract from a manu- script sermon. — Sickness. — Composes a sermon. — Reads it Saturday evening.— The sermon 40—58
CHAPTER HI.
PREPARATORY STUDIES, &C.
Studies with Rev. Mr. Farrand. — Character and anecdotes of his instructer — Teaches school at Wintonbury, and studies Greek with Rev. Mr. Bradford. — Receives license to preach. — His first sennon. — Preaches at Granville.— Religious character of the age.— Success with a cavil- ler 59-70
CHAPTER IV.
MINISTRY AT TORRINGTON.
Ordination. — Preaches at Torrington. — Success. — Anecdote. — Tourto Ver- mont 70—77
CHAPTER V.
MINISTRY AT RUTLAND.
State of religion in Vermont.— Infidelity prevalent. — Anecdote. — Settles in Rutland. — Happy illustrations. — Anecdote. — Letter I. — Letter II.— Let- ter III.— Letter IV.— Letter V.— Letter VI. .... 77— 8a
X
CONTENTS.
CHAPTER VI.
ON REVIVALS.
General state of religion.— Church in Rutland.— Letters.— Anecdote
Page 68—95
CHAPTER VII.
CONTROVERSY WITH HOSEA BALLOU.
Letter from Doctor Dana.— Sermon.— Letter from Mr. Haynes to Hosea Ballou 96-121
CHAPTER VIII.
Original Anecdotes 122 129
CHAPTER IX
Ingenious remarks on select passages of Scripture 130 — 133
CHAPTER X.
afflictive scenes.
Letter to Deacon A. when in affliction.— Letter on the death of a young female.— Mr. Haynes's sickness.— Extract from his manuscript sermon preached after his recovery. — Funeral sermon - • - 134 — 146
CHAPTER XI.
HIS LABOURS ABROAD.
Mission.— Anecdote.— Successful result of an ecclesiastical council
146—150
CHAPTER Xn.
Letters 150—159
CHAPTER Xin.
Preaches at New-Haven.— Extract of a letter from Professor Silliman,— Letter from Mrs. Hazen. — Sketch of the sermon. — Extract of a letter from D. Judson, Esq. — Extract of a letter from Pre.sident Humphrey
IGO— 168
CHAPTER XIV.
DISMISSION PROM RUTLAND.
Pohticil excitement. — Extract from his sermon. — Anecdote. — Dismission. —Letter I.— Letter II.— Letter III.— Letter IV - - 169—208
CHAPTER XV.
MINISTRY OF MR. HAYNES AT MANCHESTER.
Letter 1. from Mr. Haynes to Deacon Atkins.— Letter II.— Letter III.— Letter IV.— Letter V.— Letter VI. from Mrs. Skinner.— Trial and con
CONTENTS.
xi
viction of the Booms for the murder of Colvin.— Condemned to suffer death. — Appearance of Colvin some days previous to the time appointed for their execution.— Release from prison.— Mr. Haynes's sermon on the occasion.— Brief sketch of the evidence on the trial.— Confession of Boom Page 209—252
CHAPTER XVI.
HIS REMOVAL TO GRANVILLE, NEW-YORK.
Letter I. to Deacon Atkins.— Letter II.— Letter III.— Letter IV.— Mr. Haynes's labours and success in the ministry at Granville. — Death of his daughter.— Funeral.— The mourning father - - - 253—260
CHAPTER XVIL
MR. haynes's last VISITS ABROAD.
Visits Joseph Burr, Esq., on his death-bed.— Extract of a letter giving an account of his visit at New- York, and at Dr. Sprague's, Albany.— Visit at Granville, Mass. — Sketch of his sermon. — Anecdote. — His visit to the old mansion where he was brought up. — Visit to the burying-ground.— Visit to the apple-tree where he first found the Saviour. — Brief sketch of his sermon on taking leave of the people where he was brought up
261—272
CHAPTER XVIII.
VIEWS OF CHARACTER.
As a man, an ivstructer m theology, and a Ckrislian. — Personal comeliness. — Tenderness and sympathy. — Quickness of perception. — Memory. — Judgment. — Literature. — Industry. — Anecdote. — Domestic virtues. — Honesty. — Affability. — Anecdote. — Talents as an instructer in theology. — Eminent piety.
Ministerial gifts. — Happy in the choice of his text. — Originality in his plans. — Skeleton of a sermon as a specimen.— His preaching discriminating. — Knowledge of men. — Use of the poets.— Abundant use of Scripture. — Simplicity. — .Animation.
Eis character in the closing scene. — His disease a species of gangrene.— His la.«t sermon.— Disease increases. — His last letter.- Inten'iews with min- isterial brethren. — Solemn hiterview with his son. — Kindness to all around him. — Triumphant views. — Happy death. — Extract of letters. —
Funeral.— Minute of Rutland Consociation.— Epitaph - 272—312
Elegy.— " Love in death" 313—31-1
Reminiscences of Rev. Lemuel Haynes .... 315—319
APPENDIX 321
Funeral Sermon delivered at Rutland, on the death of the Rev. Abra- ham Carpenter 321—333
Extracts from a Sermon delivered at Granville, N. Y., before the Evan- gelical Society 334—345
A 2
INTRODUCTORY REMARKS.
In consenting to write a few paragraphs introductory to this memoir, I am quite aware that I may incur the charge of indehcacy, in seeming to place myself be- tween the pubhc and an individual so much my supe- rior in age, that his highly respectable standing in the church is the subject of some of my earliest recol- lections. It is due to myself to say, that, in performing this service, I yield my scruples, on the score of deU- cacy, to the wishes of a venerated friend and father, in wliose neighbourhood it has been my privilege to pass several delightful years of my ministry ; and, even if the public should not acquit me of a disposition to be obtrusive, it will be some satisfaction to me to have complied with the wishes of one towards whon>.I entertain so cordial and affectionate a regard.
In the few remarks which I purpose to make, it will be my object to exhibit an outhne of the process by which the providence of God usually operates in rais- ing individuals from great obscurity to eminent useful- ness in the church ; and then to consider some of the lessons whicli such events are adapted to inculcate.
If I mistake not, it will be found in most cases in B
Xiv INTRODUCTION.
which an individual reaches considerable eminence from an unpromising beginning, that he is more or less distinguished by his native powers of mind. There is especially % strong thirst for knowledge, in connexion with an unyielding spirit of perseverance. These qualities sfeem necessary, in order to put the indi- vidual on the course of intellectual effort necessary to ensure the contemplated result, as well as to enable him to overcome the obstacles which lie in his way. No man ever becomes truly great without a coursi of severe application ; but such a course will never be entered upon where there is not a strong native desire for knowledge ; or, being entered upon, it will be abandoned, unless there is much native energy of reso- lution to sustain it. And, in addition to these qualities, there is often found some striking intellectual peculi- arity, which marks the individual among the multi- tude ; and, by attracting public attention towards him, goes far to neutralize the influence of whatever is un- propitious in his external circumstances.
In the subject of this memoir we find a striking illustration of these remarks. That his mind was cast in a superior mould will not probably be questioned by any individual who contemplates the history of its operations. In his early childhood he evinced the same inquisitiveness of mind — the same irrepressible desire of knowledge, which constituted one of the lead- ing traits of his character through life. While other
INTRODUCTION. XV
children of his age were passing their evenings in the usual sports of childhood, he was passing his in the diligent culture of his intellectual faculties — in acqui- ring knowledge from every source to which his straitened circumstances permitted him to have ac- cess. Had he possessed only a common degree of perseverance, he would have yielded to the obstacles which met him at the threshold of his career. Not only extreme poverty, but the worst kind of orphanage, and circumstances still more tidying, were mingled together in his humble and pitiable lot ; but the native energy of his character rose superior to all these ob- stacles, and enabled him to go forward, notwithstand- ing all the embarrassing and retarding influences by which he was surrounded. And then again he was distinguished for the exuberance of his fancy, and the keenness of his wit; and these qualities served not only to make him known, but to render him a favour- ite. Had his mind been differently constituted from what it was — had he been lacking in inquisitiveness, or in energy, or in brilliancy, or had these qualities been combined in diflferent proportions, it is by no means certain that he would have reached the degree of usefulness which he was permitted to attain. It is not intended by these remarks to convey an impres- sion that an uncommon original genius is essential to eminent usefulness ; or even that persons whose na- tive powers have not risen above an humble medi-
xvi
INTRODUCTION.
ocrity have not, in many instances, emerged from an obscure condition, and rendered important service to their generation. What I would imply is, that where God designs to render an individual eminently useful, whose condition in life would seem to oppose formida- ble obstacles to it, it will generally be found that he has given him some peculiar original qualifications for encountering these obstacles successfully.
But it is not merely in the native character of the mind, but in the arrangements of Divine providence, that we are to look for the cause of eminent usefulness in what would seem eminently unpropitious circum- stances. If we examine closely in such cases, we shall generally find that God has set over one >hing against another, and that that condition whose general features seem most uninviting, has in it, after all, some element of improvement — something which may assist to the formation of a useful character, and even be a passport to future eminence. And a moment's reflec- tion may satisfy us that such an arrangement is admi- rably adapted to develope and strengthen the intellect- ual powers. On the one hand, there are difficulties enough to require the most vigorous exertions to overcome them ; and on the other, there are facilities enough to encourage the hope of ultimate success ; so that there is a double influence operating to a sustain- ed and diligent course of effort at mental improvement. In many cases, indeed, there may appear to be such a
INTRODUCTION Xvli
preponderance of difficulties, and the path to eminence so entirely hedged up, that, to a superficial observer, it may seem impossible that the individual should ever escape from his original obscurity; and yet, to the more scrutinizing observation of the person who is most of all interested, there may appear enough that is favourable to awaken hope and stimulate to exertion ; and it will usually be found, in such cases, that the degree of eminence attained, other things be- ing equal, is in proportion to the amount of difficulty overcome.
In the case of the venerable man whose character is exliibited m this volume, there was a combination of unpropitious circumstances at his entrance upon life, which, if the idea of his attaining to future eminence in the Christian ministry had been suggested, would doubtless, with almost every one, have stamped it as a visionary project. But there were, after all, some cir- cumstances pertaining to his condition of a favourable kind, and his instinctive sagacity led him to discover them, while his eager desire of knowledge prompted him to avail himself of them. Though his lot was cast in a neighbourhood which, at that time, was favoured with limited advantages for intellectual improvement, yet a few books were actually within his reach, and if his poverty forbade his reading them by the light of a candle, he knew how to appreciate and improve the light of a kitchen fire. And though he was cast B 2
XVlii INTRODUCTION.
helpless upon the world, without a friend and without a farthing, he was thrown into a family who evinced towards him an uncommon degree of kindness, and were disposed, according to their ability, to second his humble efforts at improvement. It deserves especially to be remarked that this family was distinguished by the fear of God ; and it was no doubt the influence of an exemplary Christian conversation which served chiefly to mould the elements of his moral character, and ulti- mately to imbue him with a deep and pervading piety. Had his lot been cast in a family of a different descrip- tion, where he had been treated with cold neglect in- stead of being fostered with parental tenderness, or where he had breathed the atmosphere of infidelity and blasphemy rather than of piety and prayer, is it not rea- sonable to suppose that he might have proved a scourge rather than a blessing to society ? — a degraded wander- er over the world, instead of an eminently devoted and honoured minister of Jesus Christ ?
And the providence of God is often not less striking- ly or kindly manifested in indicating to the individual an appropriate field of labour, than in combining circum- stances to rescue him from early degradation. Had Mr. Haynes, even after he became a preacher, attempt- ed to plant himself in the bosom of refined and culti- vated society, he might have found himself engaged in an impracticable enterprise ; and not improbably, if he had subsequently found his proper place, would have
iNTROcrcTioN. xix
gone to it with his energies depressed, and his spirit broken by a bad beginning. But, instead of seeking great things for himself, he chose a retired and compar- atively uncultivated field, where the peculiarity of his history would be least likely to awaken prejudice against his ministrations. And, more than that, the field of his early laboiurs was overrun to a great extent with different forms of infidelity ; and the unusual fertility and quickness of his mind, in connexion with his previous famiUarity with the cavils and objections of unbelievers, singularly qualified him for such a sphere. The result has been, that the trophies which he gained in some of his conflicts with the enemies of true Christianity, sur- vive to his honour on both sides of the Atlantic. Per- haps it had not been easy to have selected another field in which both his original powers and early training would have conspired to render him so much at home, and in which such a mind as his was so pre-eminently needed.
It must appear on the slightest reflection, that there is much in the history of such a life as that of the subject of this memoir, to aid young men of promising disposi- tions and talents, but of an humble lot, to encounter the obstacles which lie in their way to usefulness and dis- tinction. It must be acknowledged, indeed, that Mr. Haynes had the advantage of possessing finer original powers than fall to the lot of the mass of mankind ; but, on the other hand, it is equally certain that few have
XX INTRODUCTION.
ever risen under the pressure of such adverse circum- stances ; so that, if he had more power than most oth- ers, he had proportionally greater difficulties to sur- mount. Is there a child at this moment in some one of the haunts of wretchedness around me, in whose bo- som is kindled up the great and noble desire of becom- ing an enlightened and useful man ; — of moving in the walks of respectabiUty, or becoming a fountain of in- telligence and blessing to his neighbourhood, or devo- ting himself to the service of God in the ministry of reconcihation ; — shall I bid that child extinguish this rising desire, and tell him that the degradation into which he is cast is too deep to warrant the hope that he shall ever escape from it, and exhort him to make the best of his ignoble condition, because it admits of no remedy ? No, I will do no such thing ; but I will ap- proach him with looks and words of encouragement, and I will tell him that there is no obstacle that will not yield to perseverance ; and then I will go over with the story of Lemuel Haynes, to show him that I speak words of truth and soberness. And it were easy to re- fer to many other instances of a similar character, in which individuals have triumphed over the most appal- ling obstacles to eminence, and, from the humblest lot, have actually risen to the highest places of influence and honour. Yes, there are men now in our own coun- try whose influence is felt at the extremities of the na- tion— men in the various departments of literature, and
INTRODUCTION. Xxi
science, and politics, and religion, who are among those that take the lead in moulding the elements of our pub- lic prosperity — whose present elevated standing must be referred to what seemed a most unpropitious beginning ; and if you go back with their history but a few years, you will find them amid the toils of some humble vo- cation, engaged with the perplexing problem, " whether the obstacles in the way of their acquiring an education were too great to be overcome ?" Happily, they decided in favour of making a vigorous effort to overcome them ; and in the successful result which has followed may be read in golden letters the great truth, that noth- ing is too hard for an unyielding perseverance.
But while the history of eminent self-made men holds out the strongest inducements to young men of promise, in humble circumstances, to grapple fearlessly with the difficulties which may lie in the way of their being liberally educated, it suggests to the wise and good, and especially to the guardians of our public in- terests, the great importance not only of seconding the wishes and aiding the efforts of such young men, but of keeping an eye out upon the humbler classes of society, with a view to cherish, so far as possible, every open- ing bud of piety and genius. It is indeed an office that requires much judgment and discrimination, to se- lect youth in indigent circumstances to be educated solely, or in a great degree, upon the charities of the church; but in a state of things which calls for so much
Xxii INTRODUCTION.
well-directed intellectual and moral influence as that in which our lot is cast, it is manifest that every class of society must be taxed for its legitimate share, and even the humblest must not escape. There are young men of considerable vigour and precocity of mind, whom it may not be desirable to educate, on account of some marked defects in their moral constitution ; and there are young men, on the other hand, of promising disposi- tions and exemplary piety, who have too little force of intellect to warrant their being withdrawn from a voca- tion in which i\ie hands rather than the head are put in requisition ; but where talent, piety, and pmdence are found in combination, and there is a disposition on the part of the individual to consecrate himself to the Christian ministry, no doubt it is the duty of the church to train him for her own service ; and the individual by whose benefactions he is sustained in his preparation for the sacred oflSce, or by whose watchful sagacity he has been selected for such a destination, may have exerted a benign influence which will reach to the ends of the earth.
There is perhaps no public instrumentaUty which is so important in its bearings upon this subject as the Sabbath school. Into the sacred enclosure which this institution provides are gathered children from the hum- blest walks of society ; and the intercourse wliich the teacher necessarily has with them gives him the best opportunity of estimating aright their dispositions and
INTRODUCTION. Xxiii
talents. It were well that every teacher and superin- tendent should consider it a part o-f his duty to watch the characters of those under his care with reference to this object ; and whenever he find^ a case of sufficient promise to warrant such a step, let him report it to the officers of the church, and let the individual be recom- mended to her charities.
If I may pass to a remark or two of a more general kind, I would say that the formation of such a charac- ter as that of Mr. Haynes furnishes a striking illustra- tion of the wise and wonderful workings of Divine providence. Who that beheld him in the deep degra- dation of his earhest years, could have dreamed that he was destined to occupy an extensive sphere of useful- ness in the church ; to stand for more than half a cen- tury a skilful and valiant defender of the faith, and to leave behind him a name which multitudes would de- light to honour ? But God's ways are not as our ways. The elements of his character, his faculties, and dis- positions, were given with reference to the work he had to accomplish. And so, too, the ordering of his cir- cumstances was made to subserve the same end ; and even those events in his history which seemed to beto- ken nothing but degradation and disaster, were render- ed subservient to the development of his faculties and the extension of his usefulness. If there was bitter- ness in his cup, it was qualified by softening ingredi- ents. If there was thick darkness hanging over the commencement of his path, a faint light soon shone in
Xxiv INTRODUCTION.
the darkness, and that hght grew brighter and brighter unto the perfect day. And this is only a specimen of God's deahngs with his people. He leads them by a path which they know not ; and in the admirable com- bination of prosperity and calamity, of hopes fulfilled and hopes blasted, which compose their lot, he gives them sooner or later to see that his own kind hand has been constantly at work for the promotion of their high- est interests. Let the Christian ponder this gracious arrangement of Providence, and rejoice in his darkest hours ! Let the church ponder it, and look fearlessly at the boldest array of opposition !
And finally, the preceding train of thought naturally leads us to consider how superior is the dignity which is conferred by character to that which is the result of mere circumstances. It will not be difficult to find in some of the highest places of earthly distinction men of feeble intellects, degraded morals, and perhaps ma- lignant dispositions ; the moral element in which they move is a withering selfishness or a black misanthropy ; and yet they move in splendour, and multitudes render them a kind of homage, and they are well nigh lost in the bright visions of their own glory. But here is an individual coming up from the humblest walks of hfe, with his heart beating in vigorous and holy pulsations to be useful to his fellow-men ; his character is formed after a model of superior excellence ; he borrows no importance from the pride and circumstance of life, but moves about continually, as did the Master whom he
INTRODUCTION. XXV
serves, on errands of benevolence ; and wherever the sound of his footsteps is heard, it is welcomed as the harbinger of heaven-born charity. Here is true dig- nity— the other deserves not the name. If the man who writes your epitaph can only say of you that you bore the image of your Master, and served your gener- ation well, though yoiur home on earth had been a hovel, he confers infinitely higher honour upon your memory than if he were simply to record that you had worn a crown and occupied a throne.
I have extended these remarks beyond what I had designed ; and, in bringing them to a close, I have only to congratulate the reader that he is about entering a field in which, I am sure, he can hardly fail to be at once interested and improved. The memoir is written with the simplicity and perspicuity which characterize all the productions of my respected friend ; and, from my knowledge of the venerable man who is the subject of it, I have reason to believe that the character is pre- sented with great truth and fidelity. I shall feel much disappointed if the labours of Doctor Cooley in pre- paring this memoir do not secure to him the gratitude of every portion of the church in which it circulates, and if the character which he has so happily exhibited does not diffuse its savour of wisdom and piety beyond the present generation.
W. B. SPRAGUE.
Albany, Oct. 28, 1836.
c
THE
LIFE AND CHARACTER
OF
THE REV. LEMUEL HAYNES, A. M.
CHAPTER L
^ EARLY HISTORY OF MR. HAYNES.
It often occurs that useful men are found to have derived their origin from parents in an obscure condi- tion. Many individuals in whom native talents were lodged, which by education might have blessed and even astonished the world, have passed on unnoticed to the grave, while others have been the ornaments of science, of religion, and of civil liberty. It is delight- ful to behold such men overcoming all the obstacles which encompass their path, and pressing their way onward through every form of opposition. The life of one who has risen to distinction by his own efforts, and has thought, and laboured, and suffered for the welfare of mankind, is worthy of being delineated for the enter- tainment and instruction of the world.
In various periods of time there have been Africans whose intellectual powers and attainments would be an ornament to any age or country. Among warriors few have held a higher rank than Hanno and Hannibal.
28
LIFE AND CHARACTER OF
The poetic works of Terence were admired in the Augustan age, and have survived the devastations of two thousand years. Cyprian, bishop of Carthage, whose memory is dear to all Christendom, and Au- gustine, bishop of Hippo, the successful defender of the church from Pelagius and his heresies, were sons of Africa.
It is believed that, could a full and faithful biography of the worthy subject of this memoir be furnished, it would do much to exemplify what unaided vigour of mind, even in unfavourable circumstances, can effect. It would place before the community an instance of un- feigned piety and sanctified genius. This is the mani- fest tendency of all the records which can now be pro- cured respecting him, and of all the recollections of those who knew him, in the most interesting and try- ing situations in which he was placed. If these shall so exhibit the various parts of his life as to give the prominent features of his character, they can hardly fail to mitigate the unreasonable prejudices against the Africans in our land, to encourage those who, though beset by difficulties, are anxious to improve their minds and their hearts, and, finally, to e.xemphfy the power of divine grace over the affections and lives of men.
Lemuel Havnes was born July 18th, 1753, at West Hartford, Connecticut. He was a partially coloured man, his father being of unmingled African extraction, and his mother a white woman of respecta- ble ancestry in New-England. Fe bore up the name of neither father nor mother, but probably of the man under whose roof he received his birth. Tradition Bays that his mother, in a fit of displeasure with her
REV. LEMUEL HAYNES.
29
host for some supposed neglect, called her child by his name.
" Mothers love, and love for ever." The affection of a mother to her new-born infant is one of the most pow- erful and active of the natural instincts. But mothers " may forget." This unliappy child was abandoned by his parents in early infancy, and was never, to the end of life, favoured with a single expression of a mother's kindness. He was thus an orphan, not by the bereav- ing hand of God, but by the cold neglect of those who ought to have been his most affectionate guardians. The tincture of his skin he knew to be an obstacle to his being identified in interest and in life with those among whom he dwelt. His susceptible mind soon began to feel its forlorn condition. In the bitterness of his grief, he must often have uttered his complaint iu language like the following : — " Let the day perish wherein I was born ; let darkness and the shadow of death stain it." His mother refused to visit him or to see him. Tradition says, that when a lad, he providen- tially met his mother in an adjoining town, at the house of a relative ; and then he fondly expected that he should at least receive some kind attentions from her. But he was sadly disappointed. She was determined to elude the interview. At length he caught a glimpse of her as she was attempting to escape from him. Vexed and mortified at such an instance of unnatural contempt from his mother, he accosted her in the language of severe but merited rebuke.*
Though thus contending with troubles which would have destroyed the elasticity of common minds, an un-
* " Mater ! tu non tiraebas semel ; si timueras,— me a gravissimo
dolore, atque te ipsam, a maximo pudore, servaTiBses."
C2
30
LIFE AND CHARACTER .OF
seen hand had been directing the destinies of the poor boy. A remarkable providence had placed him, in early- infancy, in a kind and religious family, where all his wants were well supplied. Now he realized the " or- phan's hope" — " When my father and my mother for- sake me, then the Lord will take me up." This part of the story can be best told in his own simple lan- guage :—
" When I was five months old I was carried to Gran- ville, Massachusetts, and bound out as a servant to Dea- con David Rose till I was twenty-one. He was a man of singular piety.* I was taught the principles of reli- gion. His wife, my mistress, had peculiar attacliment to me : she treated me as though I was her own child. I remember it was a saying among the neighbours, that she loved Lemuel more than her own children."
The people of Middle Granville, among whom he passed the first thirty-two years of his life, were a choice company of emigrants from Durham, Connecti- cut. They had been brought up under the ministry of the Rev. Nathaniel Chauncey, and he had consecrated most of them, in their infancy, with the sacramental wa- ter. They possessed the bold and intelligent spirit
* Deacon Rose was remarkable for his spirituality and communion with God. He was often called in to pray with the sick and the dying, and he was endowed with the gift, and especially with the spirit of prayer. Such was his holy walk with God, that his face seemed to shine, like that of Moses after he had been with God on the mount. He felt tenderly con- cerned for the salvation of sinners, and, as he had opportunity, solemnly admonished them, and often with good effect. It is related, in illustration of his character in this respect, that, on going one morning into a neigh- bour's house, he said to the woman — " Good morning : how do you do T How does your soul do ?" This salutation was uttered with so much ten- derness, that the woman was instantly brought under pungent conviction of sin, which soon resulted in a hope in the Lord Jesus unto salvation.
REV. LEMUEL HAYNES.
81
which usually marks the character of those who break away from the home of their fathers, and encounter the perils and privations of a rugged desert. That they possessed their full share of intellectual worth is mani- fest from the fact, that of the youth in this small parish, with a population of less than seven hundred, one has become a member of Congress, one a judge of the supe- rior court, and as many as fourteen have entered the of- fice of the Christian ministry. Deacon Rose was one of the first settlers, and a practical agriculturist. Hav- ing a farm to subdue that was covered with thick forest, Lemuel had the simple and hardy education common to these mountainous regions. The God of the forlorn sent him into this religious family, where the Sabbath was sanctified, daily prayer offered, and ihe evening preceding the Sabbath sacredly employed in the reli- gious instruction of the household. In this beloved re- treat he found a home, not only till he was " twenty- one," but until his ordination as a minister of the gospel. Thus removed from the low and froward associates to which such a child must have been exposed in many places, he was here trained up under the influence of pious example, and his mind was early imbued with religious knowledge. A more suitable place could not have been found. As a servant-boy, he was strictly and firmly faithful to his trust ; so that any one acquainted with him would not be inclined to inquire with Solo- mon, Prov. XX., 6, " A faithful man who can find ?" Indeed, but few years had passed over his head before he discovered such prudence in the management of his master's business, that the oversight of it was almost wholly committed to him. If a horse was to be pur- chased, Lemuel was the purchaser. He went unbidden
32
LIFE AND CHARACTER OF
to his daily toils and cares, and every thing prospered in his hands.
When he was a small boy he experienced a dread- ful alarm in a thunder-storm, which made an impression that was never effaced. The circumstances of this af- fecting event he used to relate to his family in nearly the following words : " One evening, as I was left at home alone, a dark cloud came over, and the air was filled with streams of lightning, and with terrible peals of thunder, and the house shook. At first I had fearful apprehension that the last great day was come, and that the world would be burnt up. My mind was filled with solemn awe of God's great power and majesty. I was afraid of being struck dead and sent to hell. I had a solemn conviction that I was unprepared, and that it would be a fearful thing to fall into the hands of the living God."
To what extent the scenes of this evening affected his tender and thoughtful mind is not fully known. It is stated, however, that he retained the impression which the solitude of his condition, and especially liis view of his unfitness to die, were calculated to make. Ever after he was peculiarly affected during thunder- storms, and never failed to allude to them in prayer in terms of grateful recollection. Of these the following is a specimen : " We thank thee that thy lightning's aw- ful blaze has not consumed our dwelling, nor been com- missioned to burn the thread of life as in a moment." If a storm of thunder arose during the hour of worship in his family, it was their custom to sing Watts's hymn, entitled, " God the Thunderer ; or, the Last Judgment and Hell."
REV. LEMUEL HAYNES.
33
" Sing to the Lord, ye heavenly hosts, And thou, O earth ! »dore ; Let death and hell, and all their coasts. Stand trembling at his power.
" His sounding chariot shakes the sky, He makes the clouds his throne ; There all his stores of lightning lie Till vengeance dart them down.
" His nostrils breathe out fiery streams. And from his awful tongue A sovereign voice divides the flames. And thunder roars along.
"Think, O my soul! the dreadful day When this incensed God Shall rend the sky and burn the sea. And fling his wrath abroad.
" What shall the wretch, the sinner do? He once defied the Lord ! But he shall dread the thunderer now, And sink beneath his word.
'•Tempests of angry fire shall roll. To blast the rebel worm. And beat upon his naked soul In one eternal storm."
About the same time he experienced a wonderful dehverancc from perishing in the water. He had gone, with a number of his mates, to bathe in the river. It was one of his first attempts in learning to swim. While they were amusing themselves near the shore, Lemuel ventured beyond his depth, and soon sunk in deep water. His young friends had not the skill, nor even the power, to save him. In his allusions to this memorable event of his life, he used to say — " I imme- diately sunk to the bottom, and should without doubt have been drowned, had not a friend, who was not far off, plunged into the water and conveyed me to the
34
LIFE AND CHARACTER OF
shore." This narrow escape from a watery grave he often alluded to, even in the pulpit, as illustrating the special and merciful care of Divine providence towards himself in that dangerous season of life.
" Those who observe providences shall have provi- dences to observe." Some time after this, there was an- other event which he could never call to mind but with admiration and gratitude. He went out to drive a young ox to the slaughter, and, as he was passing through^a forest, the ox determined to return. But he resolutely urged him forward with considerable violence, till at length, irritated to madness, the animal turned upon his driver, and with his sharp horns inflicted seve- ral wounds on his face and head. With much difficulty, and pursued by the ox, he escaped to a tree. By pas- sing continually and rapidly round it, he was able just to elude the strokes of his horns. At the moment when he was nearly exhausted by exertion and terror, some person came and diverted the attention of the infuriated animal, and saved his life. His wounds, by medical aid, were ultimately healed, but his deliverance from an untimely and dreadful death was never forgot- ten. Long afterward, even to the close of his life, it was remembered and mentioned with much gratitude. He was a firm believer in a special providence, and often expressed his belief by quoting a favourite pas- sage from John Newton : " Did I not beheve in the particular providence of God, I should not dare to step my foot out of doors."
It was a just saying of Juvenal, " Maxima pueris debetur reverentia."* An instance strikingly illustra-
* " The most circumspect deportment should be maintained in the pres- ence of children."
REV. LEMUEL HAVNES.
35
tive of this principle occurred to Lemuel Haynes, at the age of nine or ten. Being very expert as a plough- boy, he was frequently employed by a neighbour of li- centious principles. By this man religion was often ridiculed in his hearing, and the prayers of his godly master were from day to day the subject of profane jest. The infection, thus infused, soon produced un- happy effects in his susceptible mind. He actually began to think, that, peradventure, rehgion is but a small business. Not many months passed away, how- ever, before the family of the scoffer was visited with mortal disease, and one or more of them were carried to the grave. " In the time of adversity" he began to " consider." His views respecting the important sub- ject of religion were changed, and he sent for Deacon Rose to pray with him. Lemuel saw the force of truth at once. He reasoned thus — " If prayer and religion are needful in sickness and in death, they must be im- portant in health and in life." Nearly seventy years afterward, in his last visit to Granville, he referred to this remarkable incident with grateful acknowledgment of the hand of the Lord, which had thus saved him from the withering influence of infidelity.
The extent, particulgirity, and accuracy of the knowl- edge which he eventually acquired of various subjects, and especially of his profession, have led intelligent men who were acquainted with him to inquire how he emerged from his obscurity, and by what means and efforts he arrived at the intellectual rank and influence which he held during so great a portion of his life. From all that can now be learned respecting him, it ap- pears that he possessed the facility in the acquisition of knowledge which is " the birthright of genius." It was
36
LIFE AND CHARACTER OF
one condition of his indenture that, " in common with other children, he should enjoy the usual advantages of a district-school education." As, in the newly-settled village where he resided, schools were in session but few months in the year, and the teachers but moder- ately educated, his early opportunities for instruction must have been very limited. Business often kept him from school, or caused him to arrive at a late hour. How highly his scanty privileges were appreciated may be learned from his own words : — " As I had the ad- vantage of attending a common school equal with the other children, I was early taught to read, to which I was greatly attached, and could vie with almost any of my age."
The remark has been a thousand times repeated, that " Lemuel Haynes got his education in the chimney- corner." This is literally true. It may be necessary to say here, that chimneys among the early settlers on the western hills in New-England were of a peculiar structure. They were built of huge stones, with a broad base, occupying at least one third of the ground covered by the building. The fireplace seems to have received its form either with reference to its consuming the greatest quantity of fuel, or for the purpose of form- ing a kind of sitting-room for the younger members of the family. Hence the fireplace was nearly eight feet between the sides, and a full yard in depth. In one extreme was the oven, and in front of it was the long square block, which would comfortably seat the chil- dren, one, two, or three in number, as the case might require. Such was the " chimney-corner" where Lem- uel Haynes in his childhood laid the foundation of his future usefulness. While his mates were sporting in
REV. LEMUEL HAYNES.
37
the streets and even round the door, you might see him sitting on his block with his book in his hand. Even- ing after evening he phed his studies by fireHght, hav- ing the preceding day laid in a store of pine knots and other combustibles for the purpose. The luxury of a candle he rarely enjoyed. Here he studied his spel- ling-book and psalter till he had literally devoured them. He studied the Bible till he could produce by memory most of the texts which have a bearing upon the essen- tial doctrines of grace ; and could also refer, with nearly infallible accuracy, to the book, chapter, and verse where they might be found. At length he procured Young's Night Thoughts, and was soon able to repeat large por- tions of it, together with a great part of Watts's Psalms and Hymns. All this and much more he accomplish- ed on his block in the chimney-corner by firelight. At the same time no boy in the neighbourhood performed a greater amount of manual labour. Bound by inden- ture as a servant, he was obliged to labour hard through the day, so that the hours of the evening and the twi- light of the morning were his only time for mental im- provement.
And yet he had a system. One day, on meeting a youth who had been his schoolmate, he said to him, " Israel, how do you succeed in your studies ?" After hearing the reply, he added, " I make it my rule to
KNOW SOMETHING MORE EVERY NIGHT THAN I KNEW
IN THE MORNING." Here is the grand secret of his at- tainments. Whatever might be the urgency of his la- bour, he made every passing day contribute something to his improvement. This was undoubtedly the gov- erning principle of his life. And as in his immediate D
38
LIFE AND CHARACTER OF
vicinity there were but few books, he converted inani- mate things into inslructers, so that he found
" Tongues in trees, books in the running brooks, Sermons in stones, and good in every thing."
Thus he struggled forward in a course of study, and, as far as he was taught at all, he was his own teacher. Though almost without books, and entirely without teachers except in the rudiments of reading and pen- manship, and exposed to numerous hinderances and per- plexities, his mind was subjected to unremitting and severe discipline. And if he suffered by the absence of the usual advantages of liberally educated men, he must have been led at least to try his own powers, and to form habits of independence and decision.
A general scarcity of books was one of the severest difficulties which he had to encounter. There was no public library in the place. The Bible, psalter, spel- ling-book, and perhaps a volume or two of sermonp, comprised the library of the most respectable families. Hence he remarks — " I was constantly inquiring after books, especially in theology. I was greatly pleased with the writings of Walts and Doddridge, and with Young's Night Thoughts. My good master encour- aged me in the matter."
At the age of about sixteen or seventeen he again experienced a narrow escape from the fatal snare of the infidel. A professional gentleman had moved into the place who owned a small library. The privilege of using his books was granted to young Haynes. Having borrowed and thoroughly read one book after another, he at length received the loan of a volume which contained the principles of a poisonous infideli- ty. He was now at that perilous period of life when
REV. LEMUEL HAYNES.
39
the unformed mind is specially exposed to the influence of skepticism. As yet he was a stranger to the renew- mg operations of grace. He soon learned the charac- ter of the book, and, recollecting his former exposure, determined not to read it. Having invented a suitable reproof, and wrought it into two or three poetic coup- lets, he put it into the book and returned it to the own- er. The doctor was exceedingly mortified at having subjected himself to so just a reproof from a poor ser- vant-boy, and never again attempted to obtrude infidel principles upon him.
Deacon Rose seceded from the first church in Gran- ville, and united with a small company of Christians styled sepal ates. While he attended on the Sabballi a meeting of his separate brethren, his wife strenuously adhered to the church, and no ordinary obstacle could detain her from the house of God, on the Lord's day. It fell to the lot of Lemuel to accompany her, of whicli he has given a very amusing account. " I used to carry my mistress across the mountain Sabbath days to meeting. She was a member of Reverend Mr. Smith's church. In the winter our carriage was a one-horse sled ; the box was two boards, with four round sticks to couple them together. In this humble plight I used to take a great deal of satisfaction in wailing on my good old mistress from time to time."
In the intermission, especially in the warm season, he often stole away into the forest, and spent tlie hour in devout meditation and prayer. At other limes, when even but a boy, he sometimes collected his youthful ac- quaintances around him, and repeated in their hearing the morning sermon with wonderful accuracy. At night, whenever requested by Deacon Rose, he gave
40
LIFE AND CHARACTER OF
him from memory a copious analysis of the sermons and other rehgious services of the house of God.
In 1775 the excellent and pious Mrs. Rose died. In her death he lost every thing comprehended in the en- dearing name of mother. She had adopted him as her ovFn son in early infancy, and tenderly trained him up in the nurture and admonition of the Lord. This mem- orable and grievous affliction he has recorded in the fol- lowing words : — " Soon after I came of age, God was pleased to take my mistress away, to my inexpressible sorrow. It caused me bitter mourning and lamenta- tion."
CHAPTER II.
HISTORY OF MR. HAYNES CONTINUED TILL HE COM- MENCES STUDYING FOR THE MINISTRY.
In the life of every good man, with the exception of such as are sanctified in their infancy, there is a marked period, when the great change is experienced to which the Saviour refers when he says, " Ye must be born again." In some instances, men of high attainments in piety, instead of pointing to the time of this change, can only adopt the language of the blind man ; " One thing I know, that whereas I was blind, now I see." Baxter could tell neither the day, the month, nor the year in which he was made alive in Christ Jesus. Edwards, Brainard, Richmond, and many others, leave us in little or no doubt respecting the time of their conversion to God ; of this class was Mr. Haynes. Though he has
REV. LEMUEL IIAYNES.
41
left to us no means of fixing on the day, nor even the year, in which he was renewed in the spirit of his mind, yet he often spoke of a time, and particularly described the place where it occurred. In childhood, indeed, he was the subject of religious impressions, but it was not till his arrival at mature years that he was enabled, after a season of great distress, to accept the salvation of the gospel. In a letter written in answer to the particular inquiries of a friend, he gave the following account of this interesting event.
HIS CONVERSION.
" I remember I often had serious impressions, or fearful apprehensions of going to hell. I spent much time in what I called secret prayer. I was one evening greatly alarmed by the Aurora Borealis, or Northern Lights. It was in that day esteemed a presage of the day of judgment. For many days and nights I was greatly alarmed, through fear of appearing before the bar of God, knowing that I was a sinner; I cannot ex- press the terrors of mind that I felt. One evening, being under an apple-tree mourning my wretched situation, I hope I found the Saviour. I always visit the place when I come to Granville, and, when I can, I pluck some fruit from the tree and carry it home : it is sweet to my taste. I have fears at times that I am deceived, but still I hope. Reading averse in Mr. Erskine's son- nets a little strengthened me. In describing marks of grace, he asks,
" ' Dost ask the place, the spot of land, Where Jesus did thee meet ? And how he got thy heart and hand ? Thy husband then was sweet.'
" Soon after I united with the church in East Gran- D 2
43
LIFE AND CHARACTER OF
ville, and was baptized by the Rev. Jonathan Hunting- ton, minister or pastor of the church in Worthington."
Mr. Haynes, during his minority, enjoyed the labours of a faithful, evangelical minister, and has left, in a let- ter to a friend, the following tribute to his memory : —
" You wish me to give a biographical sketch of the Reverend Jedediah Smith. I am not able to say much, being young, and much of the time inattentive and too indifferent to the preaching of the gospel ; but I have the impression that he was an evangelical preacher. He used to make, at times, considerable impression on my mind. He used zealously to call upon the youth to remember their Creator. He would preach to us the dreadful state of the damned, and the necessity of being born of God. I used at times, after hearing his solemn addresses, in the intermission, to retire by myself up north of the old meeting-house for meditation and prayer. I remember that Mr. Smith was very pointed against vice and immorality." * • * * • • ** * * ••»•»
" The sentiments of Dr. Hopkins were very impopu- lar in that day. Many considered them as unscriptural. Mr. Smith, though a Calvinist, did not approve of them, which w^as the case with many good ministers ; the doctrines of the gospel, being illustrated in a novel point of light, were not so readily embraced. The cause of division between Mr. Smith and his people was the subject of the qualifications for church membership. "When he was called to settle in Granville, he suggest- ed that he was inclined to be a Stoddardian, or in senti- ment with Mr. Stoddard of Northampton, who did not hold evidence of grace to be a necessary term of admis-
REV. LEMUEL HAYNES.
43
sion into the visible church. Many of the church thought differently, and were of Edwards's opinion. Mr. Smith observed that he had not investigated the matter so accurately as he could wish. Not much more was said on the subject. He was ordained, though some of the members of the church were not entirely satisfied. There was good harmony existing between the minister and people for many years, and several revivals of religion, particularly among the youth. He was a man of remarkable piety, pleasant- ness, and affability."
To the above account it may be proper to add, that in 1776, the Rev. Mr. Smith, after a ministry of twenty years, was dismissed from his pastoral charge. Hav- ing preached his farewell sermon to his flock in Gran- ville, he embarked at Middletown, with his family, for Louisiana, which was then nearly an unbroken desert. Previous to reaching the place of his destination, he went to the "bourn from whence no traveller re- turns." In a lingering passage up the Mississippi, be- ing exposed to intense heat and a noxious atmosphere, he was attacked with fever, and in a phrensy leaped overboard into the river. By the efforts of the marin- ers he was rescued from the water, but soon after died, and was buried on the land. The river gi-adually encroached on the bank where he lay, till, in a flood, the grave, with its precious deposite,-was borne away, and, as in the case of Moses, " no man knoweth of his sepulchre unto this day." His bereaved family pro- ceeded with a commendable perseverance, and foimded a settlement in that remote country. The descendants of the Rev. Mr. Smith comprise some of the most re- spectable citizens in the State of Louisiana.
44
LIFE AND CHARACTER OF
Mr. Haynes early manifested a happy faculty in re- proving the vices of his companions. Plain, personal reproof, though difficult and often odious, is an imperi- ous and salutary duty. In some felicitous cases, like that of Nathan the prophet and the royal transgressor, the result exceeds all rational expectation. In other instances', the faithful reprover of sin, like John the Baptist, who fearlessly rebuked Herod, falls a victim to his fidelity. Young Haynes was in the habit of re- buking all transgression which fell under his own no- tice ; and this was done with such discernment of the human character, and such chastened shrewdness, as seldom failed of success.
The first conversion of which he seems to have been the happy instrument, was the result of bold reproof for open and revolting wickedness. It is painful to re- late the deed which aroused his feelings and called forth his remonstrances ; but, as it furnishes an instance of desperate depravity, and especially as it exhibits that successful boldness in reproof for which Mr. Haynes was distinguished through life, the facts will be given.
Being requested, in company with two reckless young men, to perform the service of watching through the night with a corpse, he little suspected what he was compelled to encounter. After the bereaved family had retired to rest, the two young men, having previously procured a quantity of strong drink, soon banished from their minds that seriousness and solemn sense of death and eternity which the occasion might seem to inspire. They commenced their intemperate drinking and guilty carousal, and the house of mourning became a scene of midnight revelry. Mr. Haynes expostulated with them, but in vain. His warnings only exasperated them. At
REV. LEMUEL HAYNES.
45
length he beheld an instance of impiety the most re- volting ! Taking a cup of strong drink, they proceeded to pour it into the mouth of the dead man, saying, " He used to love it when he was alive, and we think a little^ will not hurt him now he is dead." Appalled at such irreverence of God and regardlessness of death, he ad- dressed them in loud and earnest tones of warning and reproof. Thus the night passed away. In the morning they separated; and, from all that then appeared, the events of that night had produced no effect but to prepare the guilty actors for other deeds of revolting impiety.
One of the young men, however, " was pricked in the heart" by the affecting admonitions which he then heard. Conscience was aroused, and his sins were set in order before him. He strove, at the time, to stifle his con- victions, and treated his reprover with contempt. But it was in vain to resist the truth of God. Light flashed across his guilty conscience. It pleased God by his spirit to give him such a sense of danger and of guilt, that he could find no peace till he found it in Jesus Christ. Some time after this, in a letter to Mr. Haynes, he frankly and penitently acknowledged his guilty con- duct, gave him many thanks for his timely and earnest warnings, and ever after " brought forth fruits meet for repentance."
Lemuel Haynes was a patriot of the revolution. In his youth he imbibed those great principles respecting "the rights of man," in defence of which war was waged with the parent coimtry. He hved in times that " tried men's souls," and never did there e.x;ist men, in any age or country, whose souls were better fitted for the trial than those among whom his lot was cast. In 1774 he enlisted as a "minute man," and
46
LIFE AND CHARACTER OF
thus became connected with the American army. By this cnhstment he was required to spend one day in the week in manual exercises, and to hold himself in readiness for actual service. Soon after the battle at Lexington (1775), he joined the army at Roxbury. The next year he was a volunteer in the expedition to Ticonderoga to expel the enemy. These were scenes never to be forgotten. After the lapse of more than forty years, he very beautifully alludes to these cam- paigns in a sermon on the anniversary of Washing- ton's birthday.
" Perhaps it is not ostentatious in the speaker to ob- serve, that in early life he devoted all for the sake of freedom and independence, and endured frequent cam- paigns in their defence, and has never viewed the sacrifice too great. And should an attack be made on this sacred ark, the poor remains of life would be devo- ted to its defence."
In a sermon delivered at Bennington, in Vermont, there is also an allusion to these early events. The following is an extract from the manuscript : —
" When Bennington was first settled it was highly esteemed for piety. Their first minister was the Rev- erend Mr. Dewey. Fifty-four years ago next October, I was in this town with troops on their march to Ticonderoga. We halted here on the Sabbath for the forenoon. I heard him preach from Rom. v., 1 : — ' Therefore, being justified by faith, tve have peace with God, through our Lord Jesus Christ.^ He was zealous, and called on his hearers affectionately to flee to the Saviour. I think you have settled six ministers in this place, with five of whom I had personal ac- quaintance ; and, in a judgment of charity, we must
REV. LEMUEL HAVNES.
47
call them the faithful servants of Christ, who have, no doubt, warned you to flee from the wrath to come. When I was here at the time I have just mentioned, I was in s6me families where I thought I discovered uncommon piety and zeal for the cause of God. I heard fervent prayers for the minister, that God would be with him on the morrow, which I can never forget. I lodged one night with him who was afterward chief magistrate in this state — I mean Governor Robinson. I was transported with his apparent attachment to the cause of God. When in the army, at the northward, I would go to his camp, and hear him pour out his heart in prayer to God for his country and the church of God. I have heard him in this house call on sin- ners to repent. What an example of piety was the aged mother, at whose interment I was present, and heard a pertinent discourse from Rev. xiv., 13 : — ' And I heard a voice from heaven saying unto me. Write, blessed are the dead which die in the Lord from henceforth : yea, saith the Spirit, that they may rest from their labours ; and their works do follow them.' Her piety was spoken of through this and adjoining states. W^hat prayers, what fervent intercessions, as- cended up from, that consecrated altar for this people, is known only in heaven. I remember, at an anniver- sary celebration of ' Bennington battle,' being myself present, this mother in Israel, fearing that something might be done to the dishonour of God, who gave sig- nal deliverance and victory over the enemy, said, ' that she feared and trembled more on that day than on the day of Bennington battle.' "
After the clo^e of his northern campaign he return- ed to his former home, where his time was employed
48
LIFE AND CHARACTER OF
in agricultural pursuits. One year he cultivated a large field for the raising of wheat, and a short time before the work was finished he was assailed by a typhus fever, and for a long time confined to his bed. His friends collected and generously completed the labour requisite to prepare his field for a harvest.
But while thus industriously engaged in the ordi- nary employments of life, and largely enjoying the respect of those by whom he was surrounded, he little anticipated the designs of Providence concerning him. By improving his evenings, and by rising early in the morning, he had made considerable proficiency in the study of theology. At length he selected his text, and composed a sermon, without education or teacher. As in the family of Deacon Rose, the evening preceding the Sabbath was devoted to family instruction and reli- gious worship, a sermon was occasionally read. The sermons of Watts, Whitefield, Doddridge, and Davies were usually selected, and young Haynes was the reader. One evening, being called upon to read as usual, he slipped into the book his own sermon which he had written, and read it to the family. The deacon was greatly delighted and edified by the sermon, as it was doubtless read with unusual vivacity and feel- ing. His eyes were dim, and he had no suspicion that any thing out of the ordinary course had happen- ed ; and, at the close of the reading, he inquired very earnestly, " Lemuel, whose work is that which you have been reading ? Is it Davies's sermon, or Watts's, or Whitefield's ?" It was the deacon's impression that the sermon was Whitefield's. Haynes blushed and hesitated, but at last was obliged to confess the truth — "It's Lemuel's sermon." The only person among the
REV. LEMUEL HAYNES.
49
living who was present on this interesting Saturday evening has kindly furnished some of the facts here stated*
This sermon, being the production of a young man who had never enjoyed an hour's instruction beyond the district school, and being delivered under such peculiar circumstances, will be read with curiosity and delight. It is here presented in its original form, with scarcely the slightest alteration from the manuscript.
SERMON.
John iii., 3 : — " Jesus answered and said unto him. Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God."
This chapter contains a conference between our blessed Lord and Nicodemus, a ruler of the Jews. This great man came to our Saviour by night, and ad- dressed him in this manner : " Rabbi," says he, " we know that thou art a teacher come from God, for no man can do the miracles that thou doest except God be with him." Doubtless he had a rational conviction, from the many miracles that Christ did, that he was come from God. Our blessed Lord did not stand to show who he was, but, like a wise and kind teacher, takes occasion to inculcate the importance of the great doctrine of regeneration ; and tells him, with a double asseveration, that, except a man be born again, he can- not see the kingdom of God. But, as great as this man was, we find that he was ignorant in a fundamen- tal point in religion. It appeared a paradox unto him ; for he, supposing our Lord must mean a natural birth, asks him, as in ver. 4, " How can a man be bom when he is old? Can he enter the second time into his mother's womb, and be born ?" Christ, in order fur- ther to explain his meaning, and to show that it was
* Stephen B. Mimn, Esq., New-York.
E
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LIFE AND CHARACTER OF
not a natural birth tliat he had reference to, adds, " Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." By which, perliaps, we may under- stand, that, as water is often made use of in the Scrip- tures as a symbolical representation of the regenera- ting and sanctifying influences of the Holy Spirit on the hearts of the children of men, so, unless we are born of the water of the Spirit (as divines interpret il), we cannot see the kingdom of God.
Our Lord proceeds to tell him. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. Q. cL, It woidd be to no purpose if a man shoidd have another natural birth, seeing it would not alter his nature ; for that which is born of the flesh is flesh ; let it be born ever so many times of the flesh, it would still remain fleshly ; and that which is born of the spirit is spirit. " Marvel not that I said unto thee. Ye must be born again." And now it seem- ed a greater mystery to Nicodemus than ever ; there- fore he cries out, as in ver. 9, " How can these things be ?"
Thus you see, as I observed before, that, although Nicodemus was a great man, a ruler of the Jevys, he was ignorant about the new birth. And doubtless it is so now. There arc many of the gi-eat ones of the earth — tell them about experimental religion — tell them that they must feel the Holy Spirit working power- fully on their hearts — that they must be born again — they are ready to cry out, with this master in Israel, How can these things be ?
But, to return to the words first read In
speaking something from these words I shall pursue the following metliod : —
I. Show the necessity of regeneration, or of our being born again.
H. Explain tlie natiurc of the new birth, or what it is to be born again.
HI. Show what we arc to understand by seeing the kingdom of God.
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IV. Make some remarks.
,1. This will appear, if we consider that state that mankind are in antecedent to the new birth. And if we view mankind as they come into the world, we shall then find them haters of God — enemies to God — estranged from God — nay, the very lieart is en- mity itself against all the Divine perfections ; and we shall find them acting most freely and most voluntarily in these exercises. There is no state or circumstance that they prefer to the present, unless it be one where- by they may dishonour God more, or carry on their war with heaven with a higher hand. They have no relish for divine things, but hate, and choose to re- main enemies to, all that is morally good. Now, that this is actually the case with sinners, is very evident from the Scriptures. We are told in the chapter of which the text is a part, that that which is born of the flesh is flesh, and tiiat which is born of the spirit is spirit ; which teaches us that there is nothing truly spiritual or holy in the first birth, but that this comes by the second, or by the renewings of the Holy Ghost. Christ tells the Jews that they hated him without a cause. And the inspired apostle says, " That the car- nal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. So, then, they that are in the flesh cannot please God." — Rom. viii., 7, 8. Therefore,
2. Seeing this is the state that mankind are in an- tecedent to the new birth, it is not fit or reasonable that God should bring them into favour with himself, or be at peace with them, without regeneration. Nay, he cannot, consistent with his perfection, for this would be for him to connive at wickedness when he tells us that he can by no means clear the guilty. And,
3. To suppose that sinners can see the kingdom of God or be happy in the Divine favour without re- generation or the new birth, is a perfect inconsistency, or contrary to the nature of the thing. The very essence of religion consists in love to God ; and a man is no further happy in the favour of God than he loves
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God. Therefore, to say we enjoy happiness in God, and at the same time hate God, is a plain contradiction,
4. It is evident from Scripture that those to whom God gives a title to his spiritual kingdom are regen- erated or born again, and those that are not, and re- main so, shall be miserable. This is not only asserted in the text by the Son of God, who was co-equal, co- eternal, and co-essential with the Father — whose words stand more permanent than the whole fabric of heaven and earth — and who stands at the gate of the universe, and will not alter the things that have gone out of his mouth ; I say, it was not only spoken by this glorious being who cannot lie, by his own lips, with a repeated verily, but has been confirmed by tiiose whom he in- spired, and who, we are assured, had the mind of Christ. St. Paul gives us the character of a good man, or one entitled to the heavenly world, 2 Cor. v., 17 : "If any man be in Christ Jesus, he is a new crea- ture ; old things are passed away, behold, all things are become new." And they are said to be renewed in the spirit of their mind, Eph. iv., 23. Compare Rom. xii., 2. And to be born of God, John i., 13. And they arc spoken of as being lovers of God, Prov. viii., 17. And [respecting] those that are not of this character, or that remain enemies to God, he tells us that he will pour out his fury upon them. Hence we read that the wicked shall be turned into hell, even all the nations that forget God ; and that without holiness no man shall see the Lord. And St. John the Divine, having a view of the glory of the heavenly world, says that there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie, but they which are written in the Lamb's book of life. Thus we see the propriety of our Lord's assertion, that, except a man be born again, he cannot see the kingdom of God.
But, as I mean to handle the subject with the utmost brevity, I pass on,
II. To show the nature of regeneration, or what it is to be born again. And here,
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1. I would consider the agent, or who it is that ef- fects tliis great work. And if we consider that state that mankind are in by nature, as has been described above, we need not stand long to know who to attribute this work to. It is a work too great to attribute to men or angels to accomplish. None but He who, by one word's speaking, spake all nature into existence, can triumph over the opposition of the heart. This is the work of the Holy Spirit, who is represented in Scrip- ture as emanating from the Father and the Son, yet co- equal with them both. It is God alone that slays the native enmity of the heart — that takes away those evil dispositions liiat govern the man — takes away the heart of stone and gives a soft heart — and makes him that was a hater of God, an enemy to God, to become friendly to his divine character. This is not wrought by any efficiency of man, or by any external motives, or by any light let into the understanding, but of God. Hence we read that those that receive Clirist are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. — John i., 13. And that it is the gift of God. — Eph. ii., 8. Also that it is God which worketh in us. — Phil, ii., 13.
Thus, I say, the man is entirely passive in this work, but it is all wrought immediately by a Divine agency.* The man now becomes a new creature. Although he cannot discern what is the way of the spirit (as the wise man observes), or how God thus changes the heart, yet he knows that he has different feelings from what he had before. Therefore,
2. It is necessary that we consider those things that are the attendants or consequences of regeneration or the new birth ; for there are no gracious or holy exer- cises that are prior thereto, to be sure, in the order of nature. Some seem to suppose faith to be before re- generation, but a little reflection upon the matter will
* " In regeneration man is wholly passive ; in conversion he is active. Regeneration is the motion of God in the creature; conversion is the mo- tion of the creature to God, by virtue of that lirst principle whence spring all the acts of believing, repenting, and quickening. In all these man is active; in the other he is merely passive." — Charnqck.
E 2
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show this to be wrong. By faith we are to understand a beUeving of those truths that God has exhibited in his word with a friendly heart. Now, to suppose that a man beheves with this friendly heart antecedent to regeneration, is to suppose that a man is a friend to God while in a state of unregeneracy, which is contra- ry to Scripture. Now, if to believe with a friendly and right-disposed heart is absolutely necessary in order to constitute a true faith, and such a heart is peculiar to the regenerate only, then we must be possessed with this heart (which is given in regeneration) before there can flow from it any such exercises. So that the man must become a good man, or be regenerated, before he can exercise faith, or love, or any grace whatever. Hence we read of men's receiving Christ, and then be- coming the sons of God. — John i., 12. Therefore, what lies before us is to show what those fruits and effects are, and what are those inward feelings that come in consequence of the new birth. And,
1. He loves God supremely. He loves holiness for what it is in itself, because it agrees with his new tem- per. He chooses and prefers that to any thing else. He loves the law of God. He loves the gospel, and every thing that is Godlike. He loves the holy angels and the spirits of just men made perfect. His affec- tions are set on things that are above. His treasure is there, and his heart will be there also. He loves the people of God in this world ; nay, wherever moral rec- titude is to be seen, he falls in love with it. He loves all mankind with a holy and virtuous love. Although he cannot love those that are the enemies of God with a love of complacency, yet he loves them with the love of benevolence. He is of a noble and generous spirit. He is a well-wisher to all mankind. And this supreme love to God and benevolence to man is spoken of in Scripture as the very essence of true religion.
2. He repents of all his sins. He feels guilty before God. He sees and owns that God is right and he is wrong. He sees and gives in that it would be just with God to consign him over to the regions of despair.
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Now the man which could take no dehght in any thing else but sin, hates it beyond any thing whatever. Now he can acknowledge his sin with holy David — " Against thee, and thee only, have I sinned.'' — " Hide thy face from my sins, and blot out all mine iniquities.'' He sees that the sacrifice of God is a broken and a contrite spirit. Like the publican, afraid to look up, he smites upon his breast, saying, " God be merciful to me, a sinner."
3. He believes on the Lord Jesus Christ. I just observed what it was to believe. It is beheving the record that God has given of his Son with a friendly heart. He gives in to the truths of the gospel with his he£irt, and he knows the truth by his own happy expe- rience.
4. He is disposed to walk in all the ordinances of God blameless.
He evidences by his holy walk that he has a regard for the honour of God. He endeavours to imitate his Divine master in all his imitable perfections. Knowing that he saith " he that abideth in him, ought himself so to walk, even as he has walked." Oh, happv change indeed ! The man is made like G od in some good measure. He has the same kind of affections and dis- positions as there are in God. He has a living princi- ple within him, which is active and vigorous, springing up into everlasting life.
But we pass on to take notice of the third thing in the method, which was,
HI. To show what we are to understand by see- ing the kingdom of God.
Now we are not to suppose that it is an intuitive view that we have of the kins^dom of God, as we be- hold objects with our eyes ; but we are to imderstand enjoying, or being admitted to possession of, the bles- sings and entertainments of the heavenly world, or be- ing brought into the Divine favour. He cannot be a partaker of that unspeakable happiness that is in God ; he caimot enjoy that blessed intercourse and holy com- munion that comes to the believer in consequence of
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his being united to Christ in this world, or be admitted to those more subhme entertainments that are above Something hke this we are to understand by seeing the kingdom of. God. But it will not be amiss to inquire a little what is meant by the kingdom of God. And we may understand,
1. The spiritual kingdom of Christ here in this world. I mean that gracious temper of mind, or those holy dispositions that are implanted in the heart by re- generation, and also when a number of such do unite together in an ecclesiastical body. This is called Christ's kingdom, because they not only have Christ's kingdom in their hearts, but also, being visibly united together to promote the cause of Christ, they may, by way of eminence, be so styled. And,
2. We may understand the kingdom of glory, or this principle of divine life consummated in the heavenly world, so that this kingdom that believers have set up in them in this world, is the same in kind as it is in heaven. But when we shall come to put off this taber- nacle, and be imbodied spirits in the upper world, our love will be increased, and we shall drink full draughts out of that crystal stream that glides gently through the paradise of God.
Oh ! did believers once . know adequately what is prepared for them in the heavenly world, how would they despise all things here below, and long to be on the wing for heaven ! Well may it be called a king- dom, where are crowns not of gold, but of glory ; — where the King of kings sits amid the heavenly throng, and feeds them with his celestial dainties. And when the body is reunited to the soul at the resurrection, there will no doubt be much higher de- grees of glory. Oh ! then, let us live as becomcth those that are so highly favoured of the Lord.
APPLICATION.
1. Hence see the propriety of our blessed Lord's assertion in the text, that, except a man be born again, he cannot see the kingdom of God, or enjoy the favour
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and love of God, either in this world or that to come. If men are totally depraved, as has been considered, from thence arises the absolute necessity of the new birth, and it is no strange or unaccountable thing that men must be born again. There is no obtaining the blessings of heaven without it. Therefore, says our Lord, " Marvel not that I said unto thee, Ye must be born again."
2. Hence learn the folly of all those that rest in any thing short of regeneration or the new birth. For, however far we may go in the things of religion, yet, if we ai'e destitute of this divine and holy principle, we may be assured of it, from scripture as well as from the nature of things, that we cannot see the kingdom of God.
3. Let us examine ourselves whether we are pos- sessed of this holy temper of heart or not. Have we new dispositions ? — new affections ? — and new desires ? Are God and divine things the centre and object of our supreme love ? Have we repentance towards God and faith in the Lord Jesus Christ ? Have we got that universal benevolence which is the pecuhar character- istic of a good man ? Do we love the law of God ? Have we viewed it in its purity and spirituality ? Are we heartily disposed to walk in the ways of holiness ? Do we freely and voluntarily choose that way ? Are we well pleased with the gospel way of salvation ?
Lastly. Let all those that are strangers to the new birth be exhorted no longer to live estranged from God, but labour after this holy temper of mind. Flee to Christ before it be too late. Consider that there is an aggravated condemnation that awaits all impenitent sin- ners. There is a day of death coming. There is a day of judgment coming. A few turns more upon the stage and we are gone. Oh how will you answer it at the bar of God, for your thus remaining enemies to him? It is sin that separates from God. But it is the being or remaining such that will eternally separate you from him. Never rest easy till you feel in you a change, wrought by the Holy Spirit. And believe it, —
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until then you are exposed to the wrath of God ; and without repentance you will in a few days be lifting up your eyes in torment.
The Lord grant that we may lay these things suita- bly to heart ; — that wc, having the kingdom of Christ set up in our hearts here, may grow up to the stature of perfect men in Christ Jesus. This will lay a foun- dation for union with all holy beings, and with this everlasting happiness in the kingdom of glory is in- separably connected, through Jesus Christ our Lord. Amen.
The manuscript from which the above is a transcript, nearly verbatim, was found among the papers of Rev. Ebenezer Bradford, of Rowley, Massachusetts, with the following note on a blank leaf.
" This sermon was composed by Lemuel Ha3'nes, a young fellow who was brought up a farmer, not favoured with so much as a good common education.
" E. Bradford."
The papers with which this was found bear the date of 1776, audit is unquestionably one of Mr. Haynes's early productions ; and from a careful comparison of this with his other manuscript sermons, there is nearly con- clusive evidence that this is the very discourse read on the occasion as stated above. The manuscript was kindly furnished by Rev. James Bradford, Sheffield, Massachusetts.
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CHAPTER III.
PREPARATORY STUDIES, ETC.
The incident respecting the Saturday night sermon, as stated in the preceding chapter, brought young Haynes very favourably into pubhc notice. 'He had always been regarded as a youth of uncommon ami- ableness and ingenuity. From childhood he had been marked for his unspotted purity of character. When he entered a house upon an errand for his master, there was such retiring humility in his whole deport- ment as prepossessed all in his favour.
Now he began to be regarded in the neighbour- hood as one raised up of God for more than com- mon usefulness. It became known that he possessed uncommon gifts in prayer and exhortation; and, the parish being destitute of a muiister, he was frequently called upon to read approved sermons, and to lead in the devotional exercises of the house of God. A re- port has gone abroad that, by invitation, he took the deacon's seat, and delivered his own original sermons on the Lord's day. Of this I can find no evidence except that of tradition.
It was now discovered by a discerning Christian community, that in this young man were the germes of usefulness. He was encouraged to look forward to the Christian ministry. On this subject a letter of his own furnishes the following remarks : — " I was solicit- ed by some to obtain a collegiate education, with a
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view to the gospel ministry. A door was opened for it at Dartmouth College, but I shrunk at the thought. Reverend Mr. Smith encouraged me, with many others. I was at last persuaded to attend to studying the learned languages. I was invited (1779) by the Rev- erend Daniel Farrand, of Canaan, Connecticut, to visit him. I accordingly did ; with whom I resided some time, studying the Latin language. He was a most pious and friendly man."
Mr. Farrand was a most extraordinary man, whose excellences and eccentricities were happily balanced. In him were blended the deepest piety and the most amusing wit. His memory was so tenacious, that, when he was abroad on the Sabbath, if he happened not to take the sermons with him which he chose to deliver, he could, by recollection, preach them with facility, without his notes. His great originality of thought and quickness in repartee were much celebra- ted among his contemporaries. He was a poor man, and seemed even to conterhn worldly wealth. Not far from him resided a gentleman of a directly oppo- site character in this respect. While he possessed extensive arable lands and well-watered meadows, he was penurious to a proverb. One day he invited Mr. Farrand to a walk into his meadow, which stretched far in front of his dwelling. As he was pointing to the fertilizing creek that passed through it, and was boasting of the richness of the soil, Mr. Farrand rebuked his covctousness and pride with the following lines : —
" Though a broad stream, with golden sands, Through all his meadows roll, Yet he's a wretch, with all his lands, Who wears a narrow soul !"
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Such was the struclure of Mr. Haynes's mind, thai he readily cauglit tlie spirit and habits of his early in- structer. Like him, lie was imbued with a spirit of deep piety ; and, like him, he had a disposition for amusing remark and keen retort, which rendered him at once the delight of his friends and the terror of his opponents. He was obliged, while with Mr. Farrand, to labour in the field, and thus to defray the expense of board and tuition. One day, being with his instruct- or, managing the planting of his garden, he gave him some seeds of rare quality, saying to him, "Plant them in the richest spot you can find." Haynes re- plied, " I shall plant them in the kitchen, then."
He used often, in after life, to relate an incident which he had from the lips of his venerable instructer. Mr. Farrand, as he was riding in company with a young clergyman not distinguished for his humility, beheld, at a little distance from the highway, two or three Indians at their work ; and turning, rode up and gave an affectionate salutation. After overtaking his fellow-traveller, he received a sharp rebuke for his attention to the Indians. Mr. Farrand replied, in his usual laconic style, " They always treat me with good manners when I meet them, and I should be ashamed to have it said that the minister of the parish hasn't as good manners as an Indian."
How long he enjoyed the instruction of Mr. Farrand is not ascertained. He studied principally the Latin language, devoting a part of his time to belles lettres and the writing of sermons. H« composed a poem while here, which was surreptitiously taken from his desk ; and he afterward heard of its being delivered at a certain college on the day of commencement. F
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He retained to the end of life a grateful remem- brance of his friend and patron. The unfeigned and vivid piety, together Avith the propensity for satirical and humorous remark, so conspicuous in the instructer, seem to have been transfused into the very soul of the pupil.
Mr. Haynes often related the following instance of the faithfulness and ingenuity of his teacher. With much labour he had prepared a theme, in a style of great elegance, as he supposed. He had introduced many such terms as blue eocpanse — azure sky — and other richly embellished expressions. Mr. Farrand heard him through very patiently, and then remarked, in the language of irony, " Mr. Haynes, you have been talking, it seems by your style, to the inhabitants o-f the upper world ; what if you should come down to folks on the earth, so that we can understand you?" He felt mortified, but was thankful for the kind rebuke. It did him good.
Having mastered the Latin language, he felt a quenchless ardour to obtain a knowledge of the Greek also, tliat he might read the New Testament in the original. He had neither wealth nor friends to aid him. And while in perplexing doubt by what means he could effect so desirable an object, God, in his providence, raised him up a patron. The Reverend William Bradford was at this lime preaching at Win- tonbury, a small parish, composed, as its name im- ports, of a part of three towns, T4^mdsor, Farmingfon, and Symsbury. Of him Mr. Haynes says, " He pro- cured a school for me in Wintonbury, and generously offered to instruct me in the Greek language ; and the expense of my board would be discharged by my
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school. I exerted myself to the utmost to instruct the children of my school, and foimd I gave general satis- faction. The proficiency I made in studying the Greek language I found greatly exceeded the expecta- tions of my preceptor."
By intense study by night, while the school engaged his attention through the day, he in a few months be- came a thorough Greek scholar. As a critic on the Septuagint and Greek Testament, he possessed great skill. He had now laid up a valuable store of various learning, especially in theology, and by advice of many friends, both ministers and laymen, he made application for license to preach the gospel.
Nov. 29th, 1780, several ministers of high respecta- bility " having examined him in the languages and sciences, and with respect to his knowledge of the doc- trines of the gospel, and practical and experimental reh- gion, recommended him as qualified to preach the gos- pel."
His credentials have the signatures of Rev. Daniel Farrand, Canaan, Rev. Jonathan Huntington, Worth- ington, and Rev. Joseph Huntington, D. D., Coventry.
His first sermon was preached at Wintonbury, of which a brief analysis is here given.
Psalm xcvi., 1 . " The Lord reigneth, let the earth rejoice."
DOCTRINE.
The absolute government of God affords just matter of rejoicing. Because
1 . He has a perfect knowledge of all those events which ever took place in the whole universe. Prov. XV., .3.
2. All things are entirely dependant on God for their existence.
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3. He is infinitely wise.
This is another essential thing in an absolute govern- or, that he should know the exact number of events necessary to take place ; — when and how they shall take place ; — how powerful and how long they must continue to operate ; for, if tins is not perfectly under- stood, it will cause the greatest disorder in the system. This wisdom belongs to God, and to him only. Psal. civ., 24.
4. He is all-powerful, hence he is called " the Lord Omnipotent." Rev. xix., 6.
5. He is perfectly holy. Psal. cxlv., 17.
OBJECTIONS.
1. Does it not look like tyranny for Jehovah to set up as absolute governor of the universe ?
2. This doctrine destroys that freedom of the crea- ture, which is necessary in order to render his actions virtuous or vicious.
3. If God is the disposer of all events, and it is mat- ter of joy that he reigns, then we ought to rejoice in all that wickedness and disorder which have taken place in the intellectual system.
4. The absolute supremacy of Jehovah is a licentious doctrine. If all things are dependant on God, then the salvation of the sinner is ; therefore I will sit down in indolence ; if he should please to save me in my stupid stale, well, — if not, I must be lost.
ANSWER.
Two things seem to be taken for granted in such an objection that are not true.
1. That the sinner has some' true desire to be recon- ciled, and that his wickedness does not consist in the voluntary exercises of his heart. But the truth of the case is, his heart is wholly at enmity to God, without the least true desire to be reconciled to him, and in this all his inability and all his sin does radically consist.
2. It seems to suppose that the sinner may possibly obtain salvation while in a state of indolence, which is
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contrary to the very nature of those things that are re- quired in the gospel, and which are connected with sal- vation, viz., repentance towards God, and faith in the Lord Jesus Christ. These are opposed to sloth and CEirelessness. They imply activity. Exertion is the very essence of that salvation which delivers from everlasting destruction. So that, to say that we may possibly obtain salvation while in a state of indolence, is to say we may have a thing, and at the same time not have it. Continuing in a state of stupidity is in- separably connected with everlasting burnings.
Farther, the consequence which the objector draws from the doctrine is not a natural one. Is it not a fear- ful thing to be in the hands of God? Yes, verily. But to whom ? Not to the friends, but to the enemies of God ; for to them he is a consuming fire. Their case is truly dangerous ; and has the consideration of danger a tendency to make men careless and secure ? Nay, it is always in view of danger that persons are exercised with concern and anguish. Did sinners real- ize these things, they could not live so careless as they do. Therefore, one reason why sinners are so stupified is, that they do not believe divine sovereignty. Hence we see that no such consequence follows from this doc- trine. It is true men make this improvement of it. And what is the reason that they draw such frightful consequences ? Alas ! the reason is too obvious. It is because the carnal mind is enmity towards God.
It has been remarked of Cicero and Demosthenes, the great orators of Greece and Rome, that they first distinguished themselves in public at the age of twenty- seven years : as if this were the age in which great geniuses regularly bloomed for maturity. Without comparing the humble subject of this sketch with the great orators of antiquity, it is natural to remark, that he commenced his pubhc ministry at the age of twenty- seven. A Congregational church having been recently F 2
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organized in Middle Granville, and a new liouse of worship ei'ected, he was cordially and unanimously invited to supply the pulpit. It deserves to be recorded as one of the wonders of the age, that a person should be invited to become a spiritual teacher in a respecta- ble and enlightened congTegation in New-England, where he had been known from infancy only as a ser- vant-boy, and under all the disabilities of his humble extraction. A prophet is not without honour save in his own country and in his own house. That rever- ence which it was the Custom of the age to accord to ministers of the gospel, was cheerfully rendered to Mr. Haynes. All classes and ages were carried aAvay with the sweet, animated eloquence of the preacher.
'■ Even children followed, with endearing smile, And plucked his gown, to share the good man's smile."
You might see children by the wayside, or near the village school-house, arranging themselves in due order to welcome him as he passed, and vying with each other in their tokens of reverence. It was remarkable how singularly he attached to himself the rising gener- ation. He seldom met a child without asking some amusing, instructive question, or making a striking re- mark, and all was done in a manner to make an impres- sion which time could never elface.
The writer of this narrative, though a resident in a different parish in the town, and having opportunity to hear him in comparatively but few instances, owes more under God to Lemuel Haynes than to any other minis- ter among the living or the dead. His sermons are the earliest which I now remember to have heard, and, though preached more than half a century ago, are at this time recollected with a distinctness entirely inappli-
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cable to those of any oilier preacher. They uniformly left the impression of the majesty of God; — the im- portance of immediate repentance ; — the aiiful solem- nity of the judgment day; — tlie attractive loveliness of Christ ; — and the pleasantness of wisdom's ways.
He laboured in Granville five years, preaching pub- licly and from house to house. And I may add, in the language of the apostle to the elders of the church at Ephesus, he " ceased not to warn every one, day and night, with tears." "His delivery was rapid — his voice charming, like the vox argentea* of which Cicero makes such frequent and honourable mention ; — his ar- ticulation uncommonly distinct — a perennial stream of transparent, sweet, animated elocution — presenting his arguments with great simplicity and striking effect.,. The perfect ease with which words and thoughts flow- ed was like the river, on the banks of which, as the poet beautifully relates, the traveller sat himself down till it should run by.
♦ * * "atille Labitur, et labetur omne volubilis svum." — Hor.
It was a season of great moral darkness through New-England when Mr. Haynes commenced his min- istry. The Stoddardian principle of admitting moral persons, without credible evidence of grace, to the Lord's Supper, and the half-way covenant by which parents, though not admitted to the Lord's Supper, were encoiuraged to offer their children in baptism, prevaiied in many of the churches. Great apathy was prevalent among professing Christians, and the ruinous vices of profaneness, Sabbath-breaking, and intemperance were affectingly prevalent among all classes. The spark of
* Silver voice.
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evangelical piety seemed to be nearly extinct in the churches. Revivals of religion were scarcely known except in the recollections of a former age. Some of the essential doctrines of grace were not received even by many in the churches. Such was the character of the age. Such, too, was the place in which Mr. Haynes commenced his labours. Against the errors and vices of the times he exerted a powerful influence. There was such directness in his appeals, and such withering pungency in his replies to the caviller, that " the word was sharper than a two-edged sword." No special revival is recollected under his ministrations in this place. Not a few, however, were savingly bene- fited through his honoured instrumentality.
As an instance of his success in silencing the soph- istry of error, it is related that a member in the church, of great candour and of unblemished morals, was an open, calm opposer of the doctrine of personal elec- tion. He alleged the common popular objections against the doctrine, and at the same time he seemed to have great reverence for the authority of the Bible. Mr. Haynes had fully measured the man, and formed his plan for winning him to the truth. For this purpose he carefully shunned personal controversy. Whenever a plain Scripture proof occurred, he called on Mr. At- kins, and proposed the text with appropriate questions. For instance, Eph. i., 4 — " According as he hath cho- sen us in him before the foundation of the world, that we should be holy and without blame before him in love." — " What is the meaning of this text ? Were the persons here said to be chosen, Christians ? When was this choice made ? Was it grounded on foreseen holi- ness, or were they chosen that they should be holy ?"
REV. LEMUEL HATNES.
69
The interview was short, and no opportunity given to awaken a spirit of controversy. He called again and again willi a " Thus saith the Lord," till at length he gained his point, and the man was won to the love of evangelical truth, and shone l^right for years as a mem- ber and an officer in the church, and was a friend and correspondent of Mr. Haynes to the day of his death. And from the papers in his possession at tlie time of his decease, some of the most interesting materials for this volume were collected.
An event now took place which greatly affected his condition. Among the pious youth in Granville was Elizabeth Babbit, who, in her deep religious anxiet)'-, was greatly aided in her search after salvation by the counsels and prayers of Mr. Haynes. She possessed a refined education for that day, and was employed as a teacher of youth in the centre of the town. After days and weeks of distressing darkness, she was led to* embrace a cheering hope unto salvation. Now she was ready to inquire what she should render to the Lord for all his benefits. She could not but inquire what she should render to him who had thus been the lumible and happy instrument of such an unspeakable blessing. Reverence for Mr. Haynes as her spiritual father seems to have laid a foundation for a connexion both honour- able and sacred for life. Looking to Heaven for giii- dance, she was led, with a consistent and justifiable delicacy, to make him the overture of her heart and hand as his companion for life. By such a proposal he regarded himself as highly honoured. He commended the subject to God in prayer, imploring the guidance of his spirit. He consulted a number of ministers, and it is understood that he received their unanimous advice and sanction.
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LIFE AND CHARACTER OF
September 22d, 1783, his marriage with Miss Eliza- beth Babbit was solemnized at Hartland, Connecticut, by the Rev. Samuel Woodbridge.*
CHAPTER IV.
ORDINATION OF MR. HAYNES, AND HIS MINISTRY AT TORRINGTON.
In this place, where the early days of Mr. Haynes were spent, the question has been often proposed to his most familiar acquaintances, " Did you ever hear the slightest fault alleged against him ?" The inquiry has been answered by various individuals — some his early schoolmates, others the connexions of the family which brought him up. The uniform answer has been " No." Not a fault on which the eye of recollection could rest as a visible stain upon his fair and lovely character. Such is the testimony of all who knew him during his residence in Granville, comprising the first thirty-two years of his life.
After preaching in that place for the term of five years with very favourable reception, it was judged ex-
♦ Mrs. Haynes was bom at Dighton, Mass., February 28, 1763. Died February 8, 1836. She possessed an amiable character as a wife, a moth- er, and a Christian. Nine children survive. One, a daughter, has deceas- ed. All the children are hopefully pious except one, and all but two have made a public profession of religion. The eldest daughter, Mrs. C, is set- tled in Rutland, and is a member of the English church. There are three sons. One is a farmer ; Samuel is settled as a physician in the State of New-York ; William has been engaged in a law office in Massachusetts. Three of the children are married, it is said respectably.
RET. LEMUEL HAYNES.
71
pedient that he sliould receive ordination as an evange- hst. Accordingly the church, by unanimous vote, ap- phed in the followiiig manner to the Association of Ministers in Litchfield county, Connecticut, to ordain him.
" We, the second church of Christ in Granville, hav- ing been acquainted with Mr. Lemuel Haynes from a child, would recommend him as a man of sober life and conversation, and in good standmg in the church. And having employed him for several years past as a preach- er among us to general satisfaction, we think he is, in some good measure, qualified to preach the gospel. It is our earnest and unanimous request that this reverend association would set him apart to the work of the min- istry, by the imposition of hands, or by ordination at large, if they should think proper ; as we think it would render him more serviceable to the church, and to the cause of the adorable Redeemer in the world. " Per order of the church.
"Ti.MOTHY Robinson, > Church " Aaron Coe, S Committee.
" Granville, Oct. 12th, 1785."
The ordination of Mr. Haynes was solemnized No- vember 9th, 1785. On this occasion his venerable instructer, the Reverend Daniel Farrand, preached a discourse from 1 Chron. xvii., 16, "Who am I, O Lord God, or what is my house, that thou hast brought me hitherto ?" Reverend Mr. Knapp, of Winsted, offered the introductory prayer, and gave the right hand of fellowship : Reverend Mr. Thompson gave the charge ; Reverend Mr. Hallock, of Canton, offered the concluding prayer.
Hitherto we have seen him move in a small retired parish, among the companions of his childliood an '
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LIFE AND CHARACTER OF
youth. Now he is sent forth an accredited minister of Christ. A door was soon opened for his usefuhiess in Torrington, Connecticut ; where he continued about two years, preaching the gospel and administering the sacramental seals. Possessing peculiar talents to rouse attention to public worship, the assembly in- creased from Sabbath to Sabbath, till the house was filled. The congregation continued large during the whole term of his residence in that place. Several of the most respectable families from adjoining towns, particularly from Goshen, were his warmest friends, and constantly attended on his ministry. What num- ber became the subjects of renewing grace, cannot at this remote period be even conjectured. The last great day will make the disclosure. The aged refer to his ministry Avith many delightful recollections. He was held in high estimation, especially by the church, and was esteemed by all classes as " an apt and very ready man in the pulpit." The mere mention of his name even now, after the lapse of half a cen- tury, seems to renew in their minds interesting asso- ciations. The church and society were strengthened by his labours, and many wished to retain him as their permanent pastor. The sensibility of a few individ- uals prevented, it is said, the accomplishment of their desires.
In reference to his labours here a president of one of the New-England colleges says : — " I had heard much of Mr. Haynes from my earliest remembrance, especially from my mother, who was a great admirer of his preaching." How many other pious mothers enjoyed his stated or occasional preaching during his short residence in Litchfield county, and how much
RET. LEMUEL HAYNES.
73
they were influenced thereby in training up their sons to become luminaries in the church, "we know not now, but we shall know hereafter !"
Respecting his ministry here there is a striking fact, which I will relate in the language of a corre- spondent.* " There is a man of my acquaintance who feels that he owes much, under God, to the preaching of Mr. Haynes while at Torrington. He was dis- affected that the church should employ him, and neg- lected meeting for a time. At length curiosity con- quered prejudice so far that he went to the house of God. He took his seat in the crowded assembly, and, from designed disrespect, sat tcith his hat on. Mr. Haynes gave out his text, and began with his usual impassioned earnestness, as if vmconscious of any thing amiss in the congregation. ' The preacher had not proceeded far in his sermon,' said the man, ' be- fore I thought him the whitest man I ever saw. My hat was instantly taken off and throwTi under the seat, and I found myself listening with the m.ost profound attention.' That day was a memorable era in the hfe of this scomer, cind the sermon was memorable for its piercing effects upon his conscience. Through the influences of the spirit of God, he was roused from his stupidity — convinced of his guilt and ruin — and led to look to Christ Jesus for salvation. He became a man of prayer and unexceptionable piety ; and is now, if living, an elder in the church at the west."
Brief sketch of a Tour into the State of Vermont.
"Torrington, July 26, 1785. Set out on my jour- ney to the Stale of Vermont, accompanied by Mr. L.
* ReT. Milton Huxley.
G
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LIFE AND CHARACTER OF
Loomis. May we be prospered, and have the Divine presence ! Visited Mr. S. Banning, of Hartland, a young man of twenty-one, who appeared to be upon the borders of the eternal world. — Could not talk with Jiim much about dying, his reason being gone. — Com- mended him to the Throne of Grace in prayer. — Heard, at the same time, of the sudden death of Mr. Wilder, an old acquaintance. — Went to visit the distressed family. — Discoursed with them on the importance of being prepared to meet sudden death. — Lodged at Granville.
*' July 28. Set out for Williamstovra. — Dined with the Reverend Mr. Collins, Lanesborough. — Heard him discourse very sensibly on divinity.
" July 29. Kept Sabbath with the Rev. Seth Swift, Williamstown, an exceedingly agreeable gentleman and faithful minister. — Am grieved for the unhappy divisions among his people, chiefly on account of pub- lic affairs. — Preached from Niunb. xxi., 9 ; ' And Moses made a serpent of brass, and put it upon a pole ; and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass he lived.' And Tit. ii., 13; 'Looking for that blessed hope and the glorious appearing of the great God, and our Saviour Jesus Christ.' — The people were very attentive.
" July 30. Called on the Rev. Job Swift, of Benning- ton.— Had an agreeable interview.
" July 31. Lodged at Esquire Smith's, in Clarendon.
"Aug. 1. Came to Rutland.
" Aug. 2. Preached at Deacon Roberts's, from Matt, xiii., 44 ; * Again, the kingdom of heaven is like unto treasure hid in a field, the which, when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath and buyeth that field.'
" Aug. 3. Preached at Mr. Cornish's, from Tit. ii., 13. — Saw something of the power of God among the peo- ple.
" Aug. 4. Visited a sick man — attempted to pray with him.
" Aug. 5. Sabbath. Preached at Rutland, from 2
REV. LEMUEL HAYNE3.
75
Pet. i., 10; 'Wherefore the rather, brethren, give dih- gence to make your caUing and election sure ; for if ye do these things ye shall never fall.' Numb, xxiii., 10. ' Who can count the dust of Jacob, and count the fourth part of Israel ? Let me die the death of the righteous, and let my last end be hke his !' — The people gave remarkable attention.
"Aug. 6. Went to Pawlet. — Preached for Rev. Mr.
B , from Zech. xii., 10 ; ' And I will pour upon
the house of David, and upon the inhabitants of Jeru- salem,' &c. — Met with Rev. Mr. Graves, of Rupert, and Messrs. Thomson and Tolman, candidates. — Had much conversation with them. — All seem to be zealous in the cause of the Redeemer. — Heard Mr. Tolman preach from 1 Cor. vii., 29 ; ' The time is short.'
" Aug. 7. Heard Mr. Thomson preach to a sick woman, from Psal. Iv., 5, 6 ; ' Fearfulness and trem- bling are come upon me, and horror hath overwhelmed me. And I said, Oh that I had the wings of a dove ! for then would I fly away and be at rest.' — Rode to Granville after sermon, in company with Mr. Thom- son.— Visited a sick woman — prayed and conversed with her.
" Aug. 8. Preached at Granville for Rev. Mr. Hish- cox. — Rode to Poultney. — Preached from Phil, iii., 13 ; ' Brethren, I count not myself to have appreliended : but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before.'
"Aug. 9, Rode to Tinmouth, — preached, at 4 o'clock, from Col. iii., 4 ; ' When Christ who is our life shall appear, then shall ye also appear with him in glory.' — Visited the Rev. Mr. Osborne, who, on account of di- vision, had stopped preaching. — Lodged with Judge Mattocks of that place. — Had a most agreeable oppor- tunity with him.
" Aug. 10. Took leave of Judge Mattocks. — Rode to Rutland — East Parish, — preached from Gen. xxviii., 12; 'And he dreamed, and behold, a ladder set up on the earth,' &c. — After meeting heard that Mr. A
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IIFE AND CHARACTER OF
S of that place received a dangerous wound in
his head by a stone accidentally cast. Went to see him — prayed with him — he appeared to be danger- ously hurt.
"August 11. Saturday evening. Was very unwell. Some apprehensions of leaving the world.
"Aug. 12. Sabbath. Was much better through di- vine goodness. — Preached at West Rutland, from Num. xxi., 9 ; and Zech. viii., 22. — Sabbatli evening, rode to Clarendon. — Preached to a crowded auditory, from Matt, xxviii., 5 ; ' And the angel answered and said unto the woman, Fear not ye, for I know that ye seek Jesus that was crucified.'
"Aug. 13. Rode to Dorset. — Preached at one o'clock, from Heb. xiii., 9 ; ' Be not carried about witli divers and strange doctrines.' Same day, — rode to Manches- ter— preached from Job xxxvi., 18; 'Because there is Avrath, beware lest he take thee away with his stroke; then a great ransom cannot deliver thee.' —
Lodged with Mr, C , a good Baptist minister. — Had
an agreeable interview with Messrs. B and G .
"Aug. 14. Rode to Shaftsbury. — Preached from Gen. xxviii., 12.
"Aug. 15. Visited Mr. B in the morning. —
Rode to Bennington — preached at 4 o'clock, from J^att. X-Yviii., 5. — Visited old Mrs. Robinson — dined with her — a pious woman ! — Went to Rev. Mr. Swift's for lodgings. — Met with Rev. Mr. Swift, of Williamstov?n, and Mr. Marsh, a young candidate."
Thus tlie journal closes abruptly. Why it was never resumed is not known. Probably Mr. Haynes deliberately weighed the subject, and for reasons satis- factory to his own mind, decided to keep no journal or diary of his own feelings and actions. His extreme delicacy in speaking of himself, together with the un- ceasing round of labours which pressed upon him, might have been tlie reasons for such a decision. But
REV. LEMUEL HATNES.
77
from the sketch here given of his labours and cares for the kingdom of Christ during a few weeks, it is easy to form just conceptions of his whole life. Wherever you see him, whether at home or on a journey, whether among friends or strangers, he was " always abounding in the work of the Lord."
CHAPTER V.
MINISTRY AT RUTLAND, VERMONT.
At this time the State of Vermont was a very im- portant field for ministerial usefulness. There was much to be done. Every thing was in a state of na- ture ; the genial influence of science and religion being scarcely felt. The foundation of literary institutions and religious societies was now to be laid. There was no college in the state, and the only academy was the one at Norwich, near Dartmouth College. There were not more than four or five Congregational ministers on the west side of the Green Mountains. A religious re- vival of considerable extent, under the preaching of Rev. Jacob Wood and others, had resulted in the for- mation of a few small churches. But they were, in a peculiar sense, as sheep among wolves, with none to lead or to feed them.
The inhabitants of this state had participated, not only in thp dangers, but also in the corrupting influence of the revolutionary war. A systematic and confident infidelity had been introduced, and it widely prevailed. G 2
i
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LIFE AND CHARACTER OF
It boasted of genius, and wealth, and station. Not a few among the leading men in the state were open infi- dels, and exerted, in many instances, a fatal influence on the rising generation. They extensively circulated Allen's " Oracles of Reason," and other infidel books, which were read with more interest by many than " the lively oracles of God."
Such was the state of religion in Vermont when Mr. Haynes first visited this great moral desert. And who is not compelled to see the hand of God in this event ! Of all men, he was the one to expose the sophistry and silence the blasphemies of infidehty. His great mem- ory and ready wit enabled him to deal the heaviest blow in controversy. No champion of the gospel in that region was better qualified to confute the specious subtleties of infidels. If they assailed him with argu- ment, his replies were ready and appropriate, and gen- erally with such naked point as to make sophistry ap- pear ridiculous. And if they railed and ridiculed, he knew full well how to reply.
In his cast of mind there was great originality. He was keen in repartee ; and whoever attacked him rude- ly or impertinently, had reason to regret that he had not preserved silence.
" On one public day," says a respected correspond- ent, " I saw Mr. Haynes engaged in conversation with a Mr. B. P., a man who had collected a number of books in support of infidelity, and fancied that he was an able disputar.t. A large circle of attentive specta- tors had gathered about them. The infidel asked Mr. Haynes in what he supposed real virtue to consist ? I understood Mr. H. to give in answer nearly "Rresident Edwards's view of the subject, to which the infidel
REV. LEMUEL HAYNES.
79
readily objected. Mr. Haynes then returned the ques- tion, 'What do you think it is?' — 'I beUeve,' he reph- ed, ' that the essence of true virtue is natural affection.^ He proceeded immediately to expatiate on its impor- tance in promoting the happiness of Beings. ' Nat- ural affection virtue (Mr. H. repeated) — ' Natural affection virtue 1 Then my old swine is full of virtue. She is so full of it, that, if I attempt to catch one of her pigs, she will tear me in pieces if she can.' "
March 28, 1788, he went to Rutland, having received a call to the pastoral office in the west parish.
Rutland is a pleasant and fertile town, situate on Ot- ter Creek, and is the county seat. The west parish, comprising an intelligent, industrious population, were harmonious in their invitation to him to become their spiritual guide. Being now in the meridian of his days, he brought forth to this people the fruits of a mind enriched with divine science, and imbued with the spirit of his Master. He had a deep sense of the awful responsibilities of the ministry, and was " deter- mined not to know any thing among his people save Jesus Christ and him crucified."
Having, by patient and critical investigation, formed for himself a system of divine truth as he understood the Scriptures, he clearly and fearlessly taught this sys- tem to his congregation. Never did he wait to inquire whether a particular doctrine was popular. His only inquiries were, " Is it true ? Is it profitable ? Is it seasonable ?" He seldom if ever preached a merely doctrinal sermon. The essential, humbling doctrines of grace were the seasoning of all his sermons. Often by a happy illustration he would place some great truth in a convincing light only by a few sentences. The
80 LIFE AND CHARACTER OP
Divine goodness in the eternal decree of election he thus illustrated : — " Does God give a sinner a new heart to-day ? All say that he is good fo\- this act. A sin- ner is plucked as a brand from the burnings, and a pre- cious soul is saved from eternal death. If God formed the design of saving that sinner one day beforehand, he was good during a whole day for such a design. If it was the purpose of God a month or a year beforehand to renew that sinner's heart, he was good for a month or a year for his benevolent purpose. What if God de- termined from eternity to sanctify that sinner ? Then he was eternally good for such a determination. This is God's decree of election ; therefore his eternal elect* ing love, instead of proving that he is a hard master, unanswerably proves his eternal, unchangeable good- ness."
" Some say it is no matter what men believe. Is it no matter if men are damned?" — 2d Thess. ii., 12. Such illustrations were as common almost as his at- tempt to preach.
He was singularly successful in filling the house of God with attentive and deeply-interested hearers. On Sabbath morning you might see nearly the whole popu- lation moving with solemn stillness to the place of wor- ship. Neither the feebleness of age, nor the levity of childhood and youth, nor even the stupidity of invete- rate wickedness, prevented attendance in the house of God.
One Sabbath morning, as he was passing by a de- vout woman of threescore years and ten, who had walked two miles or more on her way to the sanctuary, he thus accosted her after a brief salutation — " Why, Mrs. , you come constantly to meeting. You are
REV, LEMUEL HAYNES. 81
SO aged and infirm, I wonder how you dare to set out on foot." — " 0, Mr. Haynes," said the good lady, " I have but few more Sabbaths to enjoy here. I expect every one that I attend will be the last. I take so much com- fort that I cannot lose one Sabbath, and that is the rea- son why I go. And besides, I know that He who gives me strength to set out is able to strengthen me on the way." One of the deacons in his church was never ab- sent from the sacramental lecture except in one in- stance, and he was free to confess that even one solita- ry instance was a faulty neglect. He used to say, " I never heard a sermon from my minister without gain- ing something new."
Mr. Haynes was decided in requiring liis own family to attend public worship, and to attend both parts of the day. If any one proposed staying at home one half of the day, he would reply, " If the devil can make one stay away in the forenoon, he is almost sure to de- tain him in the afternoon."
During the greatest part of his ministry in Rutland, the attachment of his hearers was unanimous and ardent. It was a disappointment to see a stranger in the pulpit. Some emulation existed between the two parishes in the town, in respect to their ministers. Although Mr. Haynes was cordially welcomed by the people in the old parish, both to their families and to the pulpit, yet the young men, by way of pleasantry, would often remind the youth in the West Parish of their coloured minister ! The latter would strenuously reply : —
" His soul is pure ! — all white ! Snow white !"
Mr. Haynes had but few correspondents, and his letters were evidently written in great haste. They
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LIFE AND CHARACTER OF
cannot fail, however, to be highly .appreciated, as they exhibit, in some instances, great originahty ; and espe- cially as they manifest the humble, devoted Christian, and the faithful, persevering pastor.
Extracts from Ids Letters. LETTER I.
FROM MR. HAYNES TO DEACON ELIHU ATKINS, GRAN- VILLE, MASS.
Rutland, October 19th, 1795.
* * * We are well ; for which we have reason to admire distinguishing goodness. It has been a Very dying time, especially among children, the summer past.
My ministerial labours have been almost insupport- able. We have but few ministers in this vicinity. I find that my strength begins to fail. I hope I shall be able to finish my course with joy, though infinitely unworthy. I am happy among the people of my charge as to union. I fear we have but little religion. We have lately procured a library in the society, and there is considerable attention to reading. I think sometimes, with pleasing satisfaction mmgled with gloom, of the many happy hours I have spent under your roof. Whether they will ever be repeated God only knows, in whose hands are the lives of men. May we meet in a better world !
Yours sincerely, &c.
LETTER II.
FROM MR. HAYNES TO THE PASTOR OF THE FIRST CHURCH IN GRANVILLE.
Rutland, October 1st, 1796.
* * * Experience alone can teach us the great difficulties that attend the gospel ministry. If we are faithful we shall have Divine approbation. With re- spect to religion in these parts, although the year past
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83
some towns have been remarkably visited with Divine influence, yet it is in general a very stupid time. I think I never knew infidelity more prevalent. As you observe, Paine has advocates. I have attended to all his writings on theology, and can find little else but invective and the lowest kind of burlesque. No candid reader will own him as reasoning fairly. We may rest satisfied that the Lord omnipotent reignelh. I find it more and more necessary to study divinity, and to obtain clear ideas. I attend more to reasoning on the subjects than formerly. The truth of Divine revelation is called in question. The doctrine of God's electing love is disputed — which tends to enervate [un- dermine] the foundation of rational religion. We have but few regular ministers among us, but we are hap- pily united. I wish to hear from you every opportu- nity. Should Providence concur, I expect to be at
G next winter ; but 'tis more than possible that I
may exchange worlds before that time. Remember me at the Throne of Grace. My heart wishes you success. The Lord make you faithful.
Yours sincerely, &c.
LETTER III. TO THE SAME.
Rutland, September loth, 1797.
• * • It has been a very dying time in this so- ciety and the places adjacent. Since last spring we
have buried about fifteen, chiefly children I
have mentioned it to the people in public, that perhaps God is correcting us for our neglect of family religion — that we take so Utile care to instruct our children in religion. I have just returned from a proposed ordi- nation, at Granville, State of New York. The pastor elect was Mr. Nathaniel Hall, of Sutton, Avho had pre- viously made a journey there, and was to return a week before the time of ordination. The council met, hut the candidate did not appear, to our great disappoint- ment, but much more so to the people. Mr. Hall is a
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LIFE AND CHARACTER OF
promising character. None are suspicious of iniquity in him about the matter. But it is presumed he is either dead or sick on the road from Boston, We wait to hear the event unfolded. Several likely young preachers have come into this state of late. I hope Providence will open the door for the gospel to spread among us. Infidelity and stupidity are very prevalent. Corrupt doctrines are circulated ; and Arminianism is not without its votaries. I find a clear understand- ing of the doctrines of the gospel is very necessary for ministers at this time. We had need to study and pray. We have lately lost a preacher in these parts, the Reverend Mr. Carpenter. He was a man of une.xceptionable character. His funeral sermon will soon be published, when (God wilhng) you shall have a copy sent you. Was disappointed in not visit- ing you last winter — hope to see you within a few weeks or months. Pray write me every opportunity
— let me have some useful ideas Remember
me at the Throne of Grace — more especially Zion in general.
Yours sincerely, &c.
LETTER IV. TO THE SAME.
Rutland, Dec. 29, 1199.
Rev. and dear Sir,
Yours by your brother T has been received,
and it was like good news from a far country. I almost envy the happiness of such ministers, whose lot is cast among a people where God is pleased to pour out his spirit in so plentiful effusions. Yet souls are as precious in one part of the world as in another, and wherever God is calling in souls, it will afford joy to the people of God. Accounts from below, of late, have often refreshed the souls of the pious in these parts. There have been, and still are, instances of awakenings in this state, though they have not been general.
At Mount Holley, a town about sixteen miles from
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85
Rutland, there have been nearly forty who have lately entertained a hope. 1 have lately been with them to assist in gatiiering a church, and was abundantly satis- fied with their appearance. A few drops have fallen on Pittsford, the town adjoining this. But the general inattention in this state is gloomy. But little inclina- tion to settle the gospel. We have an ordination ap- pointed at Brandon on New-Year's day. Regular candidates have almost forsaken this state. Dissen- sions about politics have had an unfavourable influence on religion, as they have gi-eatly tended to alienate the aifcctions of the people from each other, at least in many towns in the state. However, I think they have in a measure subsided. The late melancholy news of the death of General Washington seems to shock every heart. I think we may view it a great frown of Provi- dence. May it teach us to cease trusting in man, whose breath is in his nostrils. I have for a long time been very desirous to pay you a visit, but family and ministerial affairs have hitherto prevented : still, I hope to see you before long. The longer I live the greater my work appears. But have great reason to be hum- ble that I see so little fruit of my labour. A number of churches among us have agi-eed to spend some time every other Thursday in prayer for the outpouring of the spirit. I hope we shall find the Most High a prayer-hearing God. While it is well with you, pray remember us.
Believe me, faithfully yours, &c.
LETTER V. TO THE SAME.
, Rutland, Sept. 22, 1801.
Dear Sir,
I am scarcely able to express my desire for an inter- view with you and my old friends at G . Provi- dence has for a long time prevented. Hope however it will be but a few months before I shall converse with you face to face. For the present, as a substitute, I H
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LIFE AND CHARACTER OF
wrap myself up in a small piece of paper, and have agreed with Deacon H. to carry me, post free, in his pocket. The main thing you want to hear about is the state of religion among us. Although, for the most part, stupidity reigns triumphant, yet there are hopeful appearances in some places. Deacon H. will tell you the good news from Swanton. There seems to be con- siderable attention in a great number of towns to the northward. Perhaps God has yet mercy in store for poor Vermont. The missionaries from Conn, have been of singular service. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. We have, of late, a little in- quiry among some young people about religion. A number sent for me last Sabbath to converse about their soul's concern. Five or six cliildren and youth are crying out, " What shall we do to be saved ?" I take a little courage that these few drops may presage a shower. Pray for us that the Lord would carry on his work. We sensibly feel the frowns of Divine providence in removing Dr. Edwards from Union Col- lege. The prospects were promising. But the Lord reigns.
It has been a time of mortality for months past in the east parish in Rutland. A young man was throw^n from his horse the other evening, and was killed almost in- stantly.
I am preparing another political discourse for the press, delivered on the 4th of July. I feel an aversion to preach, and especially to print, on the subject, but I find it unavoidable without giving offence.
I thank you for your correspondence. Pray write every opportunity. I hear from you with joy. What is the meaning of Zech., chap, v., 5-1 1 verses ?
Yours, in the fellowship of the gospel, &c.
REV. LEMUEL HAYNES.
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LETTER VI. TO THE SAME.
Rutland, Oct. 3, 1802.
Dear Sir,
Finding that the bearer had no letter for me was at- tended with some disappointment. However, I suppose you did not consider yourself indebted. We love to work for wages, and tiie sentiment will abide with us till we get to heaven. Mr. B. informs me that 'tis a time of coldness among you. This makes it hard studying and preaching. But, after all, perhaps ii will be found at the day of judgment that he is most faithful who, out of right views, has done the most to prepare matters for that day. Yet the conversion of souls is pleasing to the benevolent mind, and will be a subor- dinate object of attention. We have nothing very special. A few individuals are serious. Let us prize even the day of small things. At Castleton there has been considerable attention to religion for months past. About twenty-six have been added to the church. In Ira, about three miles from here, a family is visited of late with the influences of the spirit, who have always neglected meeting and things of a religious nature. 'Tis best God should so work as to make it evident fhat 'tis all of him.
The missionaries have been peculiarly useful among us ; and, generally, met with a kind reception. I think that the missionary spirit that has appeared of late is an omen of good.
I have this day finished reading a fourth volume of Mr. Fuller, an ingenious European writer. You have doubtless read his " Letters to the Calvinists," — " The Gospel its own Witness," — " The Gospel a Faithful Saying," and the " Backslider." They are admired by the serious ; and, I think, are worthy of a place in every minister's library.
I intended to have been at G. the second Sabbath in this month, but sickness I think will prevent. One of
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my children, a daughter of fourteen, is very sick. God is correcting us. I have doubts of her ever recovering. I find I deserve chastisements.
I intended to have written more, especially more to the purpose, but weariness of body and mind prevents. 'Tis Sabbath evening — the fatigue of the pulpit and of my distressed family must apologize.
We live at a great distance, but would it be too much boldness for me to suggest, that, should we spend one quarter of an hour every Saturdaj^ evening at the Tlirone of Grace, to intercede for our own souls and the souls of our people, and for Zion in general, we might thereby be peculiarly present in spirit ?
Yours sincerely,
Lemuel Haynes.
CHAPTER VI.
REVIVALS OF RELIGION.
Through the instrumentality of Whitefield and his fellow-labourers, our own country was blessed with ex- tensive revivals a little before the middle of the last cen- tury. Owing to various causes, the fruits were in some measure blasted, and the churches were covered with a cloud of portentous darkness. In many parts of New- England, " religious awakenings," as they were styled, were regarded with a suspicious eye. The special in- fluences of the Spirit were in a great measure with- held, and for half a century the church was enlarged chiefly by gradual additions.
But, near the commencement of the present century, copious showers of Divine grace began to be more fre-
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qucnt. Through the tender mercy of the Lord, these seasons of refreshing continued with increased frequen- cy and power, till now a very large proportion of those who are members of the church seem to have been turned from darkness to light in revivals of religion. Respecting the operations of the Holy Spirit, Mr. Haynes had adopted the same principles as Edwards and Whitefield. His preaching from the commence- ment of his labours was distinguished for directness and unction, and was calculated to quicken the believer in his course, to rouse the impenitent sinner from his dangerous slumber, and to guide him to the Lamb of God as the only hope of salvation. He entered with all his heart upon the work of promoting revivals of re- ligion. He possessed the talent of so dividing divine truth as to strip the sinner of all his vain pleas, and present vividly to view both his entire dependance and his obligation to obedience. One third of the term of his ministerial life had passed away previous to the commencement of these remarkable religious revivals, which, in this latter age, have been the glory of the American churches. In that period of lukewarmness and declension, he was not without seals of his minis- try. From year to year he occasionally met anxious inquirers after salvation, who were aided by his coun- sels and prayers.
The churcli in West Rutland, when he was invested with the pastoral care, consisted of forty-two members, most of whom were advanced in life. The first year twenty-six joined by profession, and few additions were made in subsequent years. It was not, however, till the year 1803, that his labours were blessed with what is now regarded as a revival of religion. This was H 2
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truly " a year of the right hand of the Most High." It will be remembered by many favoured churches— ^it will be remembered in other worlds. The Holy Spirit came down like a mighty rushing wind, bearing away all opposition. An account of this work of grace is given in the following letter to the pastor of the first church in Granville : —
Rutland, April 5, 1803.
Dear Sir,
* * * I have never taken up my pen with more satisfaction than now, as I am able to inform you of the prosperity of Zion. Since I have been in this place, for the most part of the time it has been a time of stu- pidity. Only about thirty have been added to the church for fifteen years. We have kept up prayer- meetings once a week or fortnight during the whole time. The spirits of God's people have been sunk ; but very few attended ; our harps were hung upon the willows. Matters grew more and more gloomy till some lime in November last. I was almost determin- ed in my own mind to ask for a dismission, when it pleased God to arrest the attention of a very thought- less youth, who on Sabbath evening opened his distress to me. We appointed a conference-meeting that week, and, to our astonishment, the house was crowded, and a great number appeared to be under deep impressions. The work spread from week to week, till it was diffi- cult to find any dwelling-house that would hold the people. In one instance a large house was so crowded that the sleepers gave way and threw the people into the cellar. None received much harm. Not a day nor night in a week but people would crowd to meetings. The great inquiry among the youth and others was, " What shall we do to he saved Children of eleven and twelve years of age seemed to be more engaged about religion than they were before about their play. The minds of the people in general were attentive. My house has been often thronged with people who desired
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to discourse about religion. Professors are alive. Never did I behold such a winter as the past. We have been able to reap in the middle of January. I hope the work still continues, and we are astonished at the displays of Divine gi-ace among us. Some of the most open enemies have been bowed to sovereign grace, and brought to sit at the feet of Jesus, and in their right mind. We have, I believe, now but few prayerless families among us in comparison to what there were previous to the awakening. Within about two months we have had above sixty who have made a profession of religion and joined the church ; and a great number more will probably soon come forward. [The whole number added to the church was one hundred and three.] Thus it has pleased the Lord to do w'onders among us, to the praise of his glorious grace. We ask an inter- est in your prayers, that those who have named the name of Christ may be enabled to walk worthy of their profession, and that God would continue his work here and through the world. Please write to me by the bearer.
Yours sincerely,
Lemuel Haynes. N. B. At Pittsford, the town adjoining Rutland on the north, not less than one hundred and fifty have late- ly made profession of religion, and the woik still con- tinues.
P. S. Two persons, the one sixty and the other above eighty years of age, appear to be subjects of convert- ing grace, who live in Rutland.
In 1808 another season of refreshment from the presence of the Lord accompanied his ministrations. As many as one hundred and nine were added to the church in one year. The following letter has reference to tliis precious season of revival.
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TO THE SAME.
Rutland, April 2d, 1810.
Very dear Sir,
I arise this morning before light to converse with you through tlie medium of my pen. Why our correspond- ence has been so long interrupted is almost unaccount- able. I find so many domestic and ministerial avoca- tions that I can scarcely find time to write to a friend. This causes me to look on your negligence with a fa- vourable eye. I am sorry I cannot entertain you with a more favourable account of the state of religion in Rutland. We are some of us crying out, " O that it was with us as in months past !" And yet I fear there is but little sincerity in all this, for why are we not up and doing ? I think I informed you of what the Lord did here the year past. It was truly a refreshing sea- son. It astonished beholders. I could visit houses and see poor distressed creatures, with their book in their hands, crying out, " What shall I do to be saved ?" Blessed be God, we still see the effects of it. I hope far the greater part of families are those who call upon God. But we are sunk into a deep sleep. Political distraction, I believe, has extinguished the flame.
But God is doing wonders around us. At Middle- bury the work of God has been astonishing, especially among the students in college. At Shoreham, Orwell, Cornwall, and Whiting, it has exceeded all description. Hundreds have, we hope, bowed to the sceptre of Im- manuel. A school at Orwell the other day was so im- pressed with a sense of their danger as wholly to pre- vent their preceptor from regularly proceeding amid the sighs and cries of his pupils. The minister was sent for. It astonished the master of the school, who was obliged, though contrary to his inclination, to cry out or to acknowledge that it was the power and hand of God. I hear that twenty-seven of those httle crea- tures have hopefully come to Jesus. 0 ! my dear brother, how comforting the thought, that although we
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must soon die, God will have instruments to build up his precious cause in the world.
In a letter Mrs. B. wrote to her daughter, she sug- gests that some drops have distilled among your peo- ple of late. Pray don't despise tlie day of small things. Thank God and take courage. 1 had an in- clination to visit G the winter past. I long to
see you once more in the flesh, but was unexpectedly called to attend an ordination, where many of our church have removed, one luuidred and fifty miles to the northward. I travelled about a hundred miles on the lake, which has proved a watery grave to m.any this
Is it not in your power to wrest as much as five or six minutes at least from more important business to write me a few lines ? It would aflford me peculiar satisfaction.
My family have been exercised with sickness — some of them have been brought near the grave. Mrs. H. is very much unwell, but we all hve.
Between you and me, may I not mention without ostentation that three of my wicked children, I hope, love God. Oh ! help me to praise the Lord ! I con- clude I am selfish — forgive my impertinence — I ask you to pray for Rudand — for Zion in general — and for one of the least of all God's mercies. Remember me
Believe me, dear sir, faithfully yours,
Lemuel Haynes.
Mr. Haynes was a most successful and acceptable labourer in religious revivals within his own charge and in the surrounding region. Several churches sought and obtained his labours when practicable. He was much in revivals, and few pastors, it is believed, will have a crown of more gracious seals in heaven than Lemuel Haynes.
In these sacred seasons his private conversations as
season, but God preserved us.
to your dear famib
good Mr. Baker and family.
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well as his public discourses were singularly felicitous and effective. The instructions which he gave to the diffident, the anxious, or the lingering inquirer, will long be remembered, not merely on account of their success, but as illustrations of the condition of the hu- man heart, and of a liappy method of assailing this citadel of hostility to God. Of these the following is related by a worthy correspondent.
" Mr. Haynes was once at my house in B at
the time of a revival of religion. He had inquired with deep interest of the progress of the work, and ex- pressed his fervent prayer for its prosperity, when a young lady called, whom I waited on in an adjoining room. She was deeply convicted of sin, but saw no light in the gospel plan of salvation. She felt her need, but not her obligation, and was waiting for God to convert her by a miracle. I conversed and prayed with her, but no light arose to her mind. I then in- formed her that Father Haynes was in the house, and that, if she had any desire to receive instruction from the voice of age and experience in the Christian hfe, I would invite him in. She readily assented ; and, after I had informed him of the state of her mind, he commenced the interview as follows : —
" Question. ' Young woman ! do you e.xpect to go home to-night ?'
" Answer. ' Yes, sir.'
" Question. ' How do you expect to get there ?'
"Answer. ' I expect to walk.'
" Question. ' How will you walk V
" The young lady was embarrassed, and made no reply. * Well,' said Mr. H., ' I can tell you how you'll walk. You'll put one foot before t'other — that's the
1
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way you'll get home, if the Lord pleases. And that's the way to get to heaven — you must put one foot be- fore t'other, and the Lord will take care of you. It is He who is calling you by his spirit — and he calls you not to wait for him to carry you, but to follow him ; — and then you have his promise that he will guide you by his counsels. But he will not carry you to heaven without your own walking, any more than he will carry you home to-night while you sit still here. You must put one foot before the other, and set out.'"
By this singular introduction he arrested the atten- tion of the young lady to the very point of her diffi- culty. He then urged upon her with warmth and simphcity her obligation to immediate submission and unreserved obedience in faith and love. His words were attended with the power of the Holy Ghost ; and that night, as the young lady walked towards her home, every step, as she put one foot before the other, was an admonition, in the light of the instruction she had just received, to commit her ways unto the Lord. She soon gave evidence of hopeful conversion — and adorned the doctrines of the gospel by her subsequent life — holding in the most grateful remembrance the instru- mentality of Father Haynes in bringing her from dark- ness to light.
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CHAPTER VII.
CONTROVERSY WITH HOSEA BALLOU.
In the year 1805 Mr. Haynes published his cele- brated sermon, from the text, " Ye shall not surely die," in answer to Hosea Ballou, a distinguished preacher of the doctrine of universal salvation. This discourse has been printed and reprinted, both in America and in Great Britain, till no one pretends to give any account of the number of editions. It is sta- ted by those that heard it, that, in the publication, not a few of the happiest illustrations are omitted. The cir- cumstances in which it was preached are thus detailed in an extract of a letter from a respected correspond- ent, A. G. Dana, M. D. :—
" Pittsford (Vt ), July 13th, 1S35.
" Rev. and Dear Sir, * * * " Several years since Mr. Haynes passed the Sabbath and preached where I then resided ; and having tarried at my house during his stay, I took the opportunity to inquire of him as to the cuxumstances of his meeting with Mr. Ballou on the abovementioned occasion, when he related the following facts : — He had, on the preceding Sabbath, made an appointment to preach a lecture in a remote part of the parish, the same day in which Mr. Ballou preached in his pulpit. I think he informed me that he knew nothing of the appointment of Mr. Ballou till the day arrived. On the morning of the day some of his friends called on him and expressed their regret that his lecture was on that day, as Mr. Ballou was to preach there ; and that,
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on his arrival the preceding evening, and learning that Mr. Haynes was to be absent, he had remarked, that 'the orthodox gentry generally scud' when he went into a place to preach. His brethren unanimously advised him to forego his own appointment, and go and hear Mr. Ballou. During the conversation, the man at whose house his own lecture was to be deliv- ered happening to call, united with his friends in the same opuiion. Accordingly Mr. Haynes came to the conclusion to attend the preaching of the universalist. On arriving at the meeting-house he was introduced to Mr. Ballou, who immediately invited him to take a part in the exercises, which he modestly declined, saying that he came merely as a hearer. But, on Mr. Bal- lou'5 repeating the request, adding that he thought it peculiarly proper that he should take some part in the exercises, as he was to occupy his pulpit, Mr. Haynes remarked that he might perhaps be willing to make some remarks after he had closed. Accordingly, Mr. Ballou, after concluding his discourse, turned to Mr. Haynes and said, ' There is opportunity for remarks, if you are disposed to make any ;' when he arose and delivered the discourse in question.
" It is obvious from these facts, as well as from the discourse itself, that the subject was chosen, and the plan and arrangement of the discourse formed, while
listening to Mr. Ballou ; who, with all his ' note
of preparation,' was so signally and triumphantly over- tlirown.
" I am, sir, very respectfully, your ob't serv't,
" A. G. Dana.
" Rev. Dr. Cooley."
I
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Universal Salvation a very Ancient Doctrine, with some Account of the Life and Character of its Au- thor : a Sermon delivered at Rutland, West Parish, Vermont, in the year 1805, by Lemuel Haynes, A. M. Seventh Edition. New York: printed for Cornelius Davis. 1810.
[From the Panoplist.]
The following are some of the excellences of this ser- mon : —
1. The text is very aptly chosen.
2. It is a very impressive and convincing sermon. What could more strongly prove the falsehood of Universalism than to show from Scripture that the devil was its author and first preacher ^
3. The satire which runs through the sermon is founded on truth and justice, and managed with Christian sobriety.
4. The sermon displays much originality.
5. It is a very popular sermon. Of this there is sufficient proof in the six editions of it which have been printed with- in two years.
6. It is a very useful sermon, especially to those who want leisure, ability, or patience to follow with advantage a long chain of reasoning.
PREFACE.
There is no greater folly than for men to express anger and resentment because their religious sentiments are attacked. If their characters are impeached by their own creed, they only are to blame. All that the antagonists can say cannot make falsehood truth nor truth falsehood.
The following discourse was delivered at Rutland, in June, 1805, immediately after hearing Mr, Ballou, a Universal preacher, zealously exhibit his sentiments. The author had been repeatedly solicited to hear and dispute with the above preacher ; and had been charged with dishonesty and cowardice for refusing. He felt
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that some kind of testimony, in opposition to what he calls error, ought to be made ; and has been urged to let the same appear in print. But whether, on the whole, it is for the interest of truth, is left to the judg- ment of the candid.
Rutland, Dec. 30, 1805.
A SERMON, &C.
Genesis iii., 4: — And the serpent said unto the woman, Ye shall not surely die."
The Holy Scriptures are a peculiar fund of instruc- tion. They inform us of the origin of creation ; of the primitive state of man ; of his fall, or apostacy from God. It appears that he was placed in the garden of Eden, with full liberty to regale himself with all the delicious fruits that were to be found except what grew on one tree — if he ate of that he should surely die, was the declaration of the Most High.
Happy were the human pair amid this delightful par- adise, until a certain preacher, in his journey, came that way, and disturbed their peace and tranquillity by en- deavouring to reverse the prohibition of the Almighty, as in om- text — " Ye shall not surely die."
" She pluck'd, she ate ; Earth felt the wound : nature from her seat, Sighing through all her works, gave signs of wo, That all was lost."— Milton.
We may attend,
To the character of the preacher — to the doctrine inculcated — to the hearer addressed — to the medium or instrument of the preaching.
I. As to the preacher, I would observe, he has many names given him ni the sacred writings, the most com- mon is the Devil. That it was he that disturbed the feli- city of our first parents, is evident from 2 Cor. xi., 3, and many other passages of Scripture. He was once an
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angel of light, and knew better than to preach such doctrine ; he did violence to his own reason.
But, to be a little more particular, let it be observed,
1. He is an old preacher. He lived about one thou- sand seven hundred years before Abraham — above two thousand four hundred and thirty years before Moses — four thousand and four years before Christ. It is now five thousand eight hundred and nine years since he commenced preaching. By this time he must have ac- quired great skill in the art.
2. He is a very cunning, artful preacher. When Elymas, the sorcerer, came to turn away people from the faith, he is said to be full of all subtlety, and a child of the devil — not only because he' was an enemy of all righteousness, but on account of his carnal cunning and craftiness.
3. He is a very laborious, unwearied preacher. He has been in the ministry almost six thousand years, and yet his zeal is not in the least abated. The apostle Peter compares him to a roaring lion, walking about, seeking whom he may devour. \Vhen God inquired of this persevering preacher, Job ii., 2, "From whence earnest thou ?" he " answered the Lord, and said. From going to and fro in the earth, and from loalking up and doivn in it." He is far from being circum- scribed within the narrow limits of parish, state, or con- tinental lines ; but his haunt and travel is very large and extensive.
4. He is a heterogeneous preacher, if I may so ex- press myself. He makes use of a Bible when he holds forth, as in his sermon to our Saviour, Matt, iv., 6. He mixes truth with error, in order to make it go well, or to carry his point.
5. He is a very presumptuous preacher. Notwith- standing God had declared in the most plain and posi- tive terms, " Thou shalt surely die" — or, " In dying thou shalt die" — yet this audacious wretch had the impu- dence to confront omnipotence, and say, " Ye shall not surely die !"
6. He is a very successful preacher. He draws a
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great number after him. No preacher can command hearers like him. He was successful with our first parents — with the old world. Noah once preached to those spirits that are now in the prison of hell, and told them from God that they should surely die ; but this preacher came along, and declared the contrary — " Ye shall not surely die." The greater part, it seems, beheved him, and went to destruction. So it was with Sodom and Gomorrah — Lot preached to them ; the substance of which was, " Up, get ye out of this place ; for the Lord will destroy this city." — Gen. xix., 14. But this old declaimer told them. No danger ! no danger ! " Ye shall not surely die." To which they generally gave heed ; and Lot seemed to them as one who mocked — they believed the Universal preacher, and were consumed — agreeably to the declaration of the apostle Jude, " Sodom and Gomorrah, and the cities about them, suffering the vengeance of eternal fire."
IL Let us attend to the doctrine inculcated by this preacher, "Ye shall not surely die." Bold assertion! without a single argument to support it. The death contained in the threatening was doubtless eternal death, — as nothing but this would express God's feelings to- wards sin, or render an infinite atonement necessary. To suppose it to be spiritual death is to blend crime and punishment together. To suppose temporal death to be the curse of the law, then believers are not delivered from it, according to Galatians iii., 13. What Satan meant to preach was, that there is no liell ; and that the wages of sin is not death, but eternal life.
in. We shall now take notice of the hearer addressed by the preacher. This we have in the text — " And the serpent said unto the woman. Ye shall not surely die." That Eve had not so much experience as Adam is evi- dent; and so not equally able to withstand temptation. This doubtless was a reason why the tempter chose her, with whom he might hope to be successful. Doubtless he took a time when she was separated from her hus- band.
That this preacher has had the greatest success in T 2
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the dark and ignorant parts of the earth, is evident ; hia kingdom is a kingdom of darkness. He is a great ene- my to light. St. Paul gives us some account of him in his day — 2 Tim. iii., 6. " For of this sort are they which creep into houses, and lead captive silly women, laden with sins, led away with divers lusts." The same apostle observes, Rom. xvi., 17, 18, "Now 1 be- seech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple^
IV. The instrument or medium made use of by the- preacher will now be considered. This we have in the text — " And the serpent said unto the woman. Ye shall not surely die." But how came the devil to preach through the serpent ?
1. To save his own character, and the better to carry his point. Had the devil come to our first parents per- sonally and unmasked, they would have more easily seen the deception. The reality of a future punish- ment is at times so clearly impressed on the human mind, that even Satan is constrained to own that there is a hell, although at other times he denies it. He does not wish to have it known that he is a liar ; therefore he conceals himself, that he can the better accomplish his designs and save his own character.
2. The devil is an enemy to all good, to all happi- ness and excellence. He is opposed to the felicity of the brutes. He took delight in tormenting the swine. The serpent, before he set up preaching universal sal- vation, was a cunning, beautiful, and happy creature ; but now his glory is departed. " And the Lord said unto the serpent, Because thou hast done this thou art cursed above all cattle, and above every beast of the field ; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." There is therefore a kind of duplicate cunning in the matter — Satan gets the preacher and hearers also.
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" And is not this triumphant treachery, And more than simple conquest in the foe !" — Young.
3. Another reason why Satan employs instruments in his service is, because his empire is large, and he cannot be everywhere himself.
4. He has a large number at his command that love, and approve of his work, delight in building up his kingdom, and stand ready to go at his call.
INFERENCES.
1. The devil is not dead, but still lives, and is able to preach as well as ever, " Ye shall not surely die."
2. Universal salvation is no new-fangled scheme, but can boast of great antiquity.
3. See a reason why it ought to be rejected, because it is an ancient devilish doctrine.
4. See one reason why it is that Satan is such a mortal enemy to the Bible, and to all who preach the gospel, because of that injunction, Mark xvi., 15, 16 — " And he said unto them, Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved ; but he that believeth not shall be damned."
5. See whence it was that Satan exerted himself so much to convince our first parents that there was no hell, because the denunciation of the Almighty vras true, and he was afraid that Adam and Eve would con- tinue in the belief of it. Was there no truth in future punishment, or was it only a temporary evil, Satan would not be so busy in trying to convince men that there is none. It is his nature and element to lie. " When he speaketh a lie he speaketh of his own, for he is a liar, and the father of it." — John viii., 44.
6. We infer that ministers should not be proud of their preaching. If they preach the true gospel, they only in substance repeat Christ's sermons. If they preach " Ye shall not surely die," they only make use of the devil's old notes that he delivered almost six thousand years ago.
7. It is probable that the doctrine of universal salva-
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tion will still prevail, since this preacher is yet alive, and not in the least superannuated ; and every effort against him only enrages him more and more, and ex- cites him to new inventions and exertions to build up his cause.
To close the subject. As the author of the forego- ing discourse has confined himself wholly to the char- acter of Satan, he trusts no one will feel himself per- sonally injured by this short sermon. But should any imbibe a degree of friendship for this aged divine, and think that 1 have not treated this universal preacher with that respect and veneration that he justly deserves, let them be so kind as to point it out, and I will most cheerfully retract ; for it has ever been a maxim with me, " Render unto all their dues."
The following lines, taken from the Theological Magazine, were repeated after the delivery of the pre- ceding discourse : —
A late writer in favour of Universal Salvation having closed his piece with these last lines of Pope's Messiah,
"The seas shall waste, the skies in smoke decay, Rocks fall to dust, and mountains melt away ; But fixed his word, his saving power remains. Thy realm for ever lasts, thy own Messiah reigns :"
his antagonist made the following addition to them : — UNIVERSALISM INDEED.
" When seas shall waste, and skies in smoke decay, Rocks fall to dust, and mountains melt away ; In adamantine chains shall death bo bound, And hell's grim tyrant feel the eternal wound." But all his children reach fair Eden's shore, Not e'er to see their father Satan more. The tottering drunkards shall to glory reel. And common strumpets endless pleasure feel. Bless'd are the haughty who despise the poor, For they're entitled to the heavenly store. Bless'd all who laugh and scoff at truth divine, - For bold revilers endless comfort find.
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Bless'd are the clam'rous and contentious crew, To them eternal rest and peace are due. Bless'd all who hunger and who thirst to find A chance to plunder and to cheat mankind : Such die in peace — for God to them has given To be unjust on earth, and go to heaven. Bless'd is the wretch whose bowels never move With generous pity or with tender love ; He shall find mercy from the God above. Bless'd all who seek to wrangle and to fight — Such mount from seas of blood to worlds of light. Go riot, drink, and ev'ry ill pursue. For joys eternal are reserved for you. Fear not to sin till death shall close your eyes, Live as )'0U please, yours is th' immortal prize. Old Serpent, hail ! thou mad'st a just reply To mother Eve, " Ye shall not surely die !" But, reader, stop ! and in God's holy fear, With sacred truth these tenets first compare ; Our Saviour's sermon on the mount peruse — Read with attention, and the bane refuse !
A Letter to the Reverend Hosea Ballou, being a reply to his Epistle to the author ; or, his attempt to vin- dicate the Old Universal Preacher. By Lemuel Haynes, Pastor of a Church in Rutland {Vt.). Rutland: printed by William Fay, 1807.
Rev. Sir,
You may perhaps think it strange that I have so long neglected answering your epistle, and that my in- attention is a mark of disrespect. It is not more than two or three weeks since I have had time to give it onlj'' a cursory reading. Should you think that there are things in these remarks inconsistent with Christian sobriety, you will turn to Prov. xxvi., 5, which passage has had peculiar influence, and repeatedly dictated the following strictures.
In your first page you charge me with calling the master of your house Beelzebub, together with his household. 1 have examined the sermon, and find no such title applied to him or to his household. So that I plead not guilty.
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You tell us that the design of your epistle is to in- form me and the public how you viewed my conduct at the time I delivered the sermon, about which you seem to be so much agitated. You say, " It was the most unchristian-like behaviour I ever saw in one who professed to preach Christ and his salvation ; and that some of my own parish and others have said tlie same." Possibly you might think so, and some others might think so — and myself and many others think very diiferent, and what of all that ? there is nothing proved; it comes to this, — you and I, and other people, •will think just as we please. However, should the matter terminate according to the decision of my own parish, as you call them, you may be very jealous that it would not be agreeable to your wishes. But what kind of advantage it would be to the public to have us inform them what we think of each other, I cannot conceive ; I have real doubts, should we bring it all out to view, whether we or others would derive much advantage by the exhibition.
You go on to tell us that the serrrton you delivered at that time was a lovely thing ; or, " like its subject, love ;" to prove it, you have directed us to your text ; that it was 1 John iv., 10, 11. If preachers were to determine the merit and worth of their own discourses, perhaps we should have but few bad sermons. Quo- ting your text would have proved the point, if it was always certain that if a man has a lovely text he has a lovely sermon ; there are exceptions to this rule. Many of your hearers had a very different idea of your performance than what you represent in your epistle.
You proceed, further, to extol the discourse — that there was nothing " corrosive against any name or de- nomination of professors." Let me here observe that, had you treated my name or the names of any denomi- nation of men with contempt, and let another name alone, you would never have heard from me ; but, sir, let me tell you that there is a name which is above every other name; this is a name in comparison of
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xvhich your name and my name are of little worth. If I am not mistaken, this name was treated by you with utmost contempt, as well as all . such as have a real veneration for it. By this time, I believe, you have my ideas of your sermon and of your conduct, and it may be our ends are equally answered.
You call my discourse " fraught with low cunning.^'' Sir, when you will show the difference between low cunning and higli cunning, perhaps I shall be able to determine to which of these cunnings your answer to such a piece belongs. You express great astonish- ment, and seem to be filled with two great wonders — the one is, that I should ever deliver such a discourse, and that it should ever come to you through the me- dium of the press; this is a second astonishment, and that it should be done deliberately. iSir, the piece has gone through several editions — some of them through my approbation, — which may lead you on to a third, fourth, fifth, or sixth wonder. I hope you will never be led to " wo7ider and perish."
You observe, " Every person of discernment must see that your design was personal." But how came they to find out my design, or who was intended ? It could be only by comparing the doctrine of the old preacher with others. If men of discernment could see a likeness between that and yours, I can see no ground of complaint ; unless it be that there are per- sons of discermnent in the world who are able to judge right. Had you found any thing said about the character and preaching of that old declaimer contrary to truth, you ought to have pointed it out ; or, if there is no similarity between his sermon and yours, you should have showed it, and then persons of discern- ment would have been undeceived.
You tell us, page 3, that your moral character is good. Sir, as you know more about it than anybody else — and are under peculiar advantages to recommend it, — being destitute of prejudice and prepossession, I have no disposition to call your assertion in question.
You cannot help repeating that my conduct is un-
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friendly, injudicious, unchristian-like, — inconsistent with meekness, piety, good works — with solemn ordi- nation— with feeding the lambs of Christ — injurious to the cause of Christ — and wounding to the feelings of all the friends of truth. Sir, men have very differ- ent views about the cause of God, piety, good works — the friends of tmtli — feeding the iambs of Christ, &c. I have my doubts wliether such a group of hard cen- sorious expressions, just now adverted to, is perfectly consistent with pure benevolence or attachment to the cause of God — with ?neekness, with solemn injunction, &c. I would observe, " every person of discernment" will see that your intention was to prejudice the minds of your readers, to prepare them for your remarks, in pertinency with your object. You immediately add, " I will now begin my reply."
I have no doubt at all but the discourse you com- plain of, and my conduct at the time of delivery, tended to injure what some may call the cause of God, to cut or wound ihe feelings of some, and did not afford such food as many are hungering after. I can see no injury done to the cause of God in giving the devil his due, or in calluig him a universal preacher, if he was one. Or how any person's ''feelings" need be " ivounded," unless they approve the doctrine, or can make it appear that he has repented and given up the sentiments.
You proceed to correct a very capital error that my- self and many others have made ; we have " really mistaken the character of the devil for that of the Al- mighty." Wretched mistake ! oh, fatal delusion ! that Satan should have the services of the church for so many ages — that so many should suffer and die to his glory, trusting to him to support them in death, and all their hope beyond the grave ! How thankful should we be for so remarkable a light, to illuminate our dark world, and correct the fatal delusion ! Generations passed away will lament the tardy rising of this cheer- ing star, while posterity, yet unborn, will hail its ex- hilarating beams !
We will now attend to your " easy argument."
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" If universal salvation from all sin and misery be a natural production of an evil principle, the natural pro- duction of a contrary principle would be universal danuialion in sin and misery ; but if salvation from sin be the work of (^od, il ought not to be ascribed to the devil because il is done universally."
Sir, did the devil mean in the declaration, " Ye shall not surely die," to produce universal holiness or happi- ness ? or has the effect actually took place ? You think the saying could not come from the devil, because there is evil in all his operations, and so could not produce good. True — yet he could promise good ; but let men and devils preach universal salvation from all sin and miser}' in their way to eternity, it never will produce the effect, nor will they give the least evidence that this is their design. Satan meant to lie to our first parents, and encourage sin and misery, which is the natural ten- dency of his doctrine.
To suppose Satan or iny other being aims at univer- sal holiness and happiness by encouraging men in sin or disobedience, is highly preposterous. You say, " A contrary principle would be universal damnation in sin and misery." If there be any meaning in your asser- tion, it is this — that for God to give law to his crea- tures, and to threaten them with death in case of diso- bedience, tends to produce " universal damnation in sin and misery." We have mistaken the character of the devil for that of the Almighty. The soul that sinneth it shall die. The xoages of sin is death. This is the language of Satan, and exhibits his character: Thou sha.lt not surely die. You shall have peace, though you walk in the imagination of your oton heart. Tliis, according to your statement, is the language of the Al- mighty. Tims you have corrected a very capital mis- take that myself and many since the Christian apostacy have heedlessly run into. Not only will students in theology derive peculiar advantage by your improve- ment, but legislators will feel themselves much inter- ested in the discovery : it will save them from annex- K
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ing penalties or sanctions to laws, as they tend to en- courage universal damnation in sin and misery.
You pretend to be at loss how to understand or apply this expression in the preface to my sermon, viz. — " There is no greater folly than for a man to express anger and resentment because his religious sentiments are attacked." Sir, I have no doubt but you perfectly understand me, yet I much scruple whether you have made the application as you ought ; had it been the case, it would greatly have altered the complexion of your epistle. So long as you can remember that un- common and imperious resentment that marred your conduct on hearing my sermon about the old preacher, you will never hesitate about the matter to which the above remark has a more particular reference.
You go on to exculpate yourself from boasting that I was a coward, and dare not dispute with you ; but why should you plead not guilty before you was char- ged with it ? I scruple whether your argument to ex- onerate yourself is much to the purpose. You say you never saw me before ; but is there no way that a man may use menacing language about another without see- ing him ? If you will call on me, I will endeavour to produce documents of a challenge from you since our meeting, though we have had no personal interview.
Please to examine also the eighth page of your epis- tle. I will pay only a moment's attention to the meth- od you take to prove me to be a man dishonest, and destitute of rectitude, or paying too much regard to slander. Your words are, " If it were some of your own parish who thus charged you with dishonesty, it must have been some one who knew your want of rec- titude, or by whom you certainly ought not to have con- sented to be influenced." Sir, I think you have cor- rected as great a mistake among logicians as among divines. This is your reasoning — If a man charge an- other with dishonesty, it is either true, or, if not, he ought not to take notice of it or deny it ; but if it is a matter of fact, then he may be influenced by it, and contradict it. This sentiment is a good comment on
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our epistle. Should I here add, " thai through grace have been able to support a good moral character, to the acceptance of my numerous friends," I fear it might excite a degree of jealousy in your mind that I had loo soon become an egotist.
You go on, and attempt a vindication of the charac- ter of the old universal preacher, by observing that he spoke right according to orthodox divinity. You say, " Will you contend that man died an eternal death in the day of transgression ? If he did, he certainly has not been alive since ; no, nor will he ever be again. If you say he did not die an eternal death in the day of transgression, you make out what the serpent said to the woman was true. Can any mortal be so blind as not to see ?" &c. Sir, I am one of those blind mortals that firmly believe that the threatening to our first pa- rents was eternal death, and that the audacious wretcli told a horrible lie ! You say, if I contend that man died an eternal death in the day of transgression, he has not been alive since, nor ever will be. Sir, it is true ; you reason well. If eternity contains just twenty-four hours, and no more, then nothing has been alive since, nor ever will be. No one ever supposed that the whole threatening of the law was fully executed in the mo- ment or day of man's fall, or ever will be to its full ex- tent on the wicked. The idea is, in dying he should die, or be liable to, an eternal death.* Eternally dying does not suppose an extinction of being any more than eternally living. It is certain that man did not actually die a temporal death completely in the day of trans- gression. As to spiritual death, we should meet with the same difficulty as in etenial death. This death
♦ We are not to suppose that God meant to fell our first parents that they should die an eternal death in one day, or that a space of time that had an end was endless. This was not what the serpent meant to deny. To suppose that, m order to have the threatening true, the wicked must suf- fer until eternity has an end, is impossible ; and it would be as far from truth in any period of eternity in this sense, as their not dying an eternal death in the first day of his apostacy. The idea is, that they should be ex- posed to and deserve an endless duration of penal evil, which in some de- gree began m the day of transgression. This is what the devil meant to deny.
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consists in sin ; but our first parents nor men in gen- eral have not all their evil exercises in one hour, day, or year ; so that it could not be said that this death was executed fully in the day of disobedience. We see, then, that the declaration of Satan was as true, should we consider the threatening in the Jaw temporal or spir- itual, as eternal death, since the threatening was inflict- ed only in a partial manner. If temporal death was the thing threatened in the law, I again observe that believers are not delivered from the curse of the law, agreeable to Gal. iii., 13. You pretend to argue against my proposition, and conclude by saying, " Go which way you will, sir, you are snared and taken in your own craftiness." I own myself to be snared in your intri- cate reasoning. If any mortal can sec the least sense or pertinency in your observations, doubtless they may profit by it ; but I confess I cannot.
The dilference between universalista and others is not whether all will be saved or all be damned, which you seem to take for granted in your remarks. Eternal death is the true demerit of sin ; and for God to threat- en any thing more or less than the crime deserves is inconsistent with moral rectitude. If the threatening to our first parents was spiritual and not eternal death, this would suppose God to encourage men to commit one sin to punish another. The whole of spiritual death consists in sin ; and when God threatens this as a punishment for the first sin, it must suppose an ante- cedent crime to precede the first act of rebellion ; but this was holiness. To conclude that the second, third, or fourth act of transgression was to testify against fore- going acts of wickedness, or spiritual death, would be for God to bear testimony against one threatening of his law by another threatening of the law. Is this the common idea of sanction to law, to threaten the mur- derer or the thief with further indulgences in such crimes ?
In Gal. iii., 13, it is said, " Christ hath redeemed us from the curse of the law, being made a curse for us ; for it is written, Cursed is every one that hangeth on a
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tree.'' The idea doubtless is, lliat he in some sense bore the curse of the law, in the room of all that be- lieve. Chiist did not die a spiritual death — that would have made him a sinner ; but he was hanged on a tree, endured pain and distress. We are told, Rom. vi., 23, that " the wages of sin is death." Deatli is there the sanction or penalty of the law : if it is spiritual death that is there meant, the reading would be, the wages of sin is sin. Sir, you seem to make a distinction be- tween sin and moral death, page 8th. Your words are, " Sir, I profess to believe and preach universal salvation from all sin and moral death." I am not able to dis- cern the difference between sin and moral death, un- less the two different words constitute it. You thank God that his " gift through Jesus Clirist our Lord is even to those to whom sin has proved death." I con- clude you mean moral death. Sir, you have made am- ple provision for those who have sinned, and it has proved sin ; but those who have sinned, and it did not prove sin, you have left without relief.
You suggest, page 3d, that it is a good principle that holds up universal salvation from all sin and misery. You profess to preach universal deliverance from all misery. But men cannot be the subjects of universal deliverance from misery unless they are exposed to it ; and tliey cannot be liable to it unless they are sinners ; and they cannot be sinners unless they violate a law. If you preach deliverance from misery, it supposes that men are subject to it by the sanction of a law, in con- sequence of their sin. " In the day thou eatest thereof thou shalt surely die," was the declaration of God to our first parents. The meaning is, that they were now exposed to eternal misery, or penal evil, that began to take place ; or that they were under the curse of the law — that was the second death. " St. Paul says, that when the commandment or law came, sin revived, and I died. That is, he found himself dead ; he found him- self under the curse of the law, according to the origi- nal threatening." We are not to suppose that the whole threatening of the law was executed on our first K2
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parents, or on any other transgressor, in one d.-^y, or ever can be. There would then be the same objection against man's dying an eternal death, or against the threatening of the law being completely executed in any period of eternity, as there is in its not being fully accomplished in the very day of transgression.* The threatening would admit of a substitute in perfect con- sistency with divine veracity. "When sentence is passed against a criminal that he must surely die, yet, if there can be a way found out that will equally secure the dig- nity of the commonwealth without his death, all will justify the legislator in pardoning the offender ; yet it Avas proper to say, that in the day of his trial, according lo the sanctions of the law, or verdict of the court, he was a dead man. It was the design of God, in threat- ening our first parents, to secure the honour and dignity of his character and government; and if this can be done as well or better by accepting a substitute, who dare call his truth or veracity in question ? We are in- formed by the sacred pages that this is the case — that, through the Mediator, God can now be just to himself and the universe, and yet justify him that believeth in Jesus, Rom. iii., 26. But such as continue in unbelief and do not embrace the Mediator, remain in a state of condemnation, and must feel the wages of sin, that is, eternal death.
In page 6th you observe, " In order for you to be duly prepared to make these assertions" (viz., how God feels towards sin), "you ought at least to possess a complete knowledge of the whole nature of sin, cause
* " The threatening expresses two things, viz., the certainty of the pun- ishment, as infallibly connected with transgression ; and that the penalty should follow on one or the first act of rebellion. We find much the same language to express one or both these ; and not that the threatening should be immediately 'fully' executed on the day the crime was committed. Ezek. xxxiii., 12, 13. See also 1 Krags ii., 37. 'For it shall be that ore the day that thou goest out, and passest over the brook Kidron, thou shall know for certain that thou shalt surely die.' This does not mean that he should die on the same day in which he should pass over Kidron ; but that he should certainly be put to death for the offence without a further trial." — Dr. Hopkins's System, vol. 1., p. 307. Those who wish to see the sub- ject largely and clearly illustrated, are desired to consult the Dr. on the point.
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and consequences, and all the feelings of God towards it, and also the fulness of his wisdom and knowledge, or you could not with any propriety have limited the Holy One of Israel to that single point." Sir, can we never know that God hates sin, without comprehending all sin, in its nature and consequences, and the fulness and wisdom of Deity ? If a man must have so much knowl- edge to know whether God hates sin, I would ask, in my turn, how much must one have to deny it ? It seems that by some means you have obtained so much infor- mation as to know that God has not an inhnite dissatis- faction or hatred towards sin. I would reply, that God must have an infinite hatred towards it, or a finite hatred, or no hatred at all. If God has only a finite hatred towards sin, then he is a finite being : — then why are you puzzled to know how I came to judge of the feelings of the Holy One of Israel ? Cannot one finite being judge of the feelings of another finite being ? If God has no hatred towards sin, why that compassion- ate exclamation, page 10, "0, may God forgive you this folly, and lay not this sin to your charge ?"
You admire at my retentive memory in attempt- ing to tell what Satan meant to preach almost six thou- sand years ago. " Either I must exist in some sort of animal in the days of Adam, and been conversant with the serpent, or do it by transmigration or conjuration.^'' Sir, did you find out what the serpent did not preach in this way ? Is there no other way to obtain ideas ? How shall we understand your epistle ? — we were not with you when you wrote it. Must we understand it by transmigration and conjuration ? Was it from these sources that it derived so many new and valuable ideas ?
You ask, page 8, " Did you, sir, ever meet with the idea in any of the universalian authors, that the wages of sin is eternal life ?" Yes, sir, I think I have, in the first universalian author or preacher. His words are, " Ye shall not surely die. In the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." Now what can be more ex-
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press ? — they should have their eyes open, and know good and evil ; this surely supposes life ; dead people do not have their eyes open, &c.
But you will have it that I mean you, and mean to stigmatize you and others. But, sir, — don't be offended — how came you to discern that you was intended ? — was it done by transmigration or conjuration ?
" To transmigrate cannot be right, Since 'tis so great an evil ; And he that conjures out of sight Must conjure with the devil."
In seeing you insist so much that I mean you, and not the old preacher, brought to my mind the following anecdote : As a man was writing to his friend, a by- stander looked over his shoulder all the time, which led him to conclude in the following manner — " Sir, I should
have sent you a much longer epistle, but has been
all the time looking over my shoulder." The by-stander exclaimed, " 'Tis false ! I have not looked over you, nor do I know a single word you have wrote !"
You proceed to ask me questions, to which you doubtless expect answers. " Do you expect to be look- ed upon as an honest man, and to be treated as a gentle- man, while you studiously represent the devil as a universal preacher ?" Ans. If I never meet with re- spect, and be looked upon as an honest man, and have genteel treatment, till I desist from esteeming and rep- resenting the devil a universal preacher, I am confident I shall never receive such treatment. I hope never to court genteel treatment at the expense of Divine truth. Should any " persons of discernment" view themselves implicated by the sentiment, and have their genteel feelings wounded, who is to blame ?
You ask again, " Will your low cunning support you long in the estimation of enlightened people ?" Ans. When I receive your definition of high cunning and low cunning, and who you mean by enlightened peo- ple, I shall be able to reply.
My querist proceeds, " Have you not already prac- tised this mischief of misrepresentation to your dam-
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age in your own parish ?" Ans. When the old preacher complains regularly of misrepresentation, and proves the charge, I stand ready, according to former promise, to retract, and give the devil his due.
Further, you ask, " How far abroad do you wish to have yourself known to be a person who can so easily descend to unjust measures to carry a bad design into effect ?" By unjust measures^ and bad design, I con- clude you mean my opposition to the universal preach- er. Ans. So far as the old gentleman's abihty and in- fluence extend.
Sir, you seem to be full of questions. You ask again, " Will you represent all those who enter your parish to preacli Christ, and him crucified, to be the servants of the devil ?" Ans. No, sir, none but those who are sent by him, and preach like him, " Ye shall not surely die."
Again, " You will not contend that universalism ought to be rejected merely because it is an ancient doctrine ?" Ans. No, sir, but because it is a dcviUsh doctrine.
Since it seems so fashionable to ask questions, if it would comport with modesty, I would ask a few. How came you to suggest, page 8, that I dare not con- tend with you on fair ground ? Is that the first repre- sentation of this kind you have made ? If such boast-, ing is natural to you, why do you Xxy to exculpate your- self from any thing of this sort in page 4 ? Sir, you well remember, that when we delivered our sermons, I opened the door for a public discussion : I told you and the congregation my objections against your dis- course ; I believe the greater part of the people present were of your sentiment, but you wholly neglected to dispute with me. Was not this an offer to meet you on fair and open f^round ?
Some months after you wrote me a challenge — to ap- point a day for a public combat, to choose a committee, or seconds, to see if we fought fairly ; — I then told you that I viewed it inconsistent with Christian modesty and decency for you to make the challenge, and for
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me to comply. I am still of the same opinion. Had I complied with your request, and called the people to- gether to hear us debate, I had reason to believe that you would not have engaged in the controversy, as you had utterly refused on a much more favourable opportunity. With what face then can you repeatedly observe, that I " dare not contend with you on fair and open ground ?" When you are disposed to repeat the assertion among strangers, please to show them my written reply to your challenge, and they will find out the truth.
Another question I wish to ask you is. How came you to know so much about the people of my parish ? You are often mentioning them. You have preached among them a few times — but you are sensible you never saw many of them on such occasions, and it is very possible you never will. If you had left conju- ration out of your epistle, I should have many doubts whether you knew nuich about them.
In page 9th you have the following threats : " Go on, then, and meet the certain consequences ; and, should you persist in your present line of conduct a little longer, I don't think you will believe the consequences of sin to be altogether in another world." Sir, where is your benevolence ' have you forgot your lovely ser- .mon, that had nothing " corrosive V Will you tor- ment your fellow-creatures before the time, and fill the mind with forebodings of some dreadful event, nor even suggest what it is ? Whether it is to consist in assassination, confiscation, transmigration, or conjura- tion ?
You tell us that universal salvation was preached by God " when he promised that the seed of the woman should bruise the serpent's head. He preached it by the bow in the cloud to Noah. He preached it by promise to Abraham, saying, In thy seed shall all na- tions of the earth be blessed. He preached it to Isaac, and Jacob," &c. Here I must say, almost in the lan- guage of a late writer,* " You are possessed of the
* Mr. Ballou's Epistle, pages 7, 8,
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most retentive memory of any person I ever heard of, or else you are the most extraordinary conjm-er the earth has ever produced. Either you must liave exist- ed in some sort of animal in the days of Adam, Noah, Isaac, and Jacob, &;c., who perhaps in confidence told you their whole plan and meaning, or by the laws of transmigration you have come to be what you now are, and retain all those things still in perfect memory, or you must have made the discovery by conjuration. When a professed minister of the gospel undertakes to tell what those meant who talked almost six thousand years ago — in order to estabhsh a certain doctrine, for which he is unable to bring any Scripture evidence, — he ought not to complain if he sees his own ridicule justly falling on his own head."
You have quoted a few texts to prove universal sal- vation, but have not shown their pertinency to your point. I shall not therefore attend to them. To me they do not appear to approve your doctrine any more than if you had directed us to Num. xxii., 30.
You observe that, " If universalism should still pre- vail, it would be an evidence that it is true," page 1 1 . Sir, has not a contrary doctrine prevailed for ages, and does it not continue so to do ? Would not your propo- sition prove loo much for you ? Could you prove that the doctrine always will prevail, your reasoning or text would be in point.
The poem subjoined to my sermon seems to disturb you on account of its obscenity. I have examined every verse, line, word, and letter, and I can find noth- ing that tends to uncleanliness, moral impurity, or licen- tiousness, unless you esteem the title or subject of the hymn so. I cannot see that, in this respect, it tends to looseness and impurity any more than the doctrine in the text, " And the serpent said unto the woman, Ye shall not surely die." Is the poem more obscene than this ? Let us compare one verse.
" Fear not to sin, till death shall close your eyes, Live as you please, yours is the immortal prize — Old Serpent, hail ! thou mad'st a just reply To mother Eve, ' Ye shall not surely die !' "
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You say the burden of the poem is to convey an idea that universaUsts suppose all manner of vile characters will be received to the enjoyment of everlasting happi- ness, without being cleansed from moral defilement. Sir, the poem supposes, and I pretend to make others believe, that universalists preach, that if men lie, mur- der, steal, commit adultery, kill themselves, &c., yet they will finally escape hell, and be eternally happy. This I own to be the burden of the poem — and this is the burden of universahsm — and the doctrine ought to be a burden, and a great burden, to all who love God and the souls of men, because it confronts every dictate of Scripture and common sense. We do not suppose you, or any other preacher, tell people they will go to heaven in their sins — this would be so gla- ring that even Satan would not preach so — but to tell sinners that they shall all finally be saved from sin and misery is going contrary to Scripture, and encouraging men in transgression. You add, " I will not pretend to say that such characters as yourself may not have caused some uninformed persons to believe that uni- versalists held to such absurdities — I do not believe you have that idea yourself, and why should you wish to deceive ? you must be accountable." Sir, I would just inquire, if the character you have given me in your epistle be a just one, why did you depart from the rule you prescribe in page 5, where you reprove me for being influenced by such as do not speak the truth ? You say it is among uninformed persons that I am believed. It appears by your writing that you are not among those uninformed persons. We never had but one personal interview. I preached a short sermon before you, which the public are acquainted with. You refused to say a word to me, or answer a single question ; yet your information is so great that you are able to say just what you please. How far your peculiar wisdom and skill [conjuration] may serve to exculpate you, is not for me to say, as I am ignorant of it.
Nothing can appear more evident than that the meas- ures you have taken to vindicate the character of the
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old preaclier indicate liis cause not to be the best, and that it will need auxiliaries of a very different nature to support it, or it must fall to the groimd.
You say you have published a treatise on atonement, which you think is unanswerable. An encomium from another quarter mir^iil have been a little more accepta- ble. I have read the piece, and have a very different idea of. it. By the leave of Providence, perhaps you and the public will know my mind more fully about it before long.
See that you do not preach for filthy lucre ; we are very prone to be caught in this snare. " Good advice can do you no harm."
I close with a word of advice.
Reverend sir — You tell me " in the fear of God that you are not an enemy lo me or any other person ;" that you wish me happiness, &c. But why need you tell me this ? I have just been reading your benevolent epistle. You say, " Good advice can do me no harm." Sir, I think it has not. Perhaps you esteem me a debtor to you for your very friendly admonition, " good advice can do you no harm." Beware of challenging others to dispute with you, and boasting that they "dare not contend with you on fair and open ground" (Epis- tle, p. 8X and that you "want to find an antagonist" (Epistle, p. 5). Should you ever be overtaken in this matter, don't deny it. " Good advice can do you no harm." Beware of pomposity ; we should caiTy low sails on this tempestuous sea. " Good advice can do you no harm." Learn to distinguish between benevo- lence and malevolence, and make no great pretence to the former unless you are pretty confident you have it and act it out. " Good advice can do you no harm."
In your next epistle, should you find nothing to em- ploy your pen about but personal invective and matters that you know nothing about, try, according to your promise, to use a ''UIp- more candour, and not be quite so unmerciful. " Gooa advice can do you no harm." Sir, your humble servant,
Lemvel Haynes.
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LIFE A^D CHARACTER OF
CHAPTER VIII.
ORIGINAL ANECDOTES.
" Happily to steer From grave to gay, from lively to severe."
Truth requires that this part of Mr. Haynes's pecu- har character should not be suppressed. It will be evidently difficult for those who were not acquainted with this eccentric and extraordinary man, to see the consistency of his very free indulgence in wit, with a uniform and pervading piety. In the view, how^ever, of those who were intimately acquainted with him, it did not detract either from his Christian or ministerial char- acter. It seemed to come unbidden, and unaccompanied by levity, its usual companion. Though we may dep- recate every attempt by others to imitate this qual- ity of his mind, yet any view of his character which does not embrace it will be evidently incomplete. Moreover, it is thought by those who best knew the cir- cumstances of his location, the cunning and obtrusive skepticism, the bold and blasphemous infidelity, with which the region was infested, that this talent gave him an influence which could not otherwise have been ac- quired, and which inspired the ranks of infidelity with alarm at his approach.
He went one evening into a store where ardent spirits were drunk as well as sold. In his pleasant manner he addressed the company, " How d'ye do ? —
REV. LEMUEL HATNES.
123
how do you all do here ?" The merchant, willing to jest a httle, replied — " Oh ! not more than half drunk." " Well, well," said jNIr. Haynes, " I am glad there's a reformation begiinP
When a revival of religion was in progress in his parish, and Satan gave intimations of dissatisfaction (as he is wont to do at such times), some of his stu- dents having been slandered for their zeal and activity, made their complaints to him of what they had suffered, and expected his s}nnpathy and protection. After a pause, Mr. Haynes observed, "I knew all this before." " Why, then," said one, " did you not inform us ?" " Because," said he, " it was not worth communicating ; and I now tell you plainly, and once for all, my young friends, it is best to let the devil carry his own mail, and bear its expenses."
It is said that some time after the publication of his sermon on the text, " Thou shalt not surely die," two reckless young men having agreed together to ity his wit, one of them said — "Father Haynes, have you heard the good news ?" — " No," said Mr. Haynes, " what is it ?" — " It is great news, indeed," said the other, " and, if true, tjour busmess is done." — " What is it ?" again inquired Mr. Haynes. " Why," said the first, " the devil is dead." In a moment the old gentle- man replied, lifting up both his hands and placing them