The Journal of Negro History, Volume 4, 1919. Various

his small retired parish, among the companions of his childhood, he was called to Torrington, Connecticut, where he continued preaching two years to large audiences.41 It is said that at Torrington a leading citizen was much displeased that the church should have "a nigger minister," and, to show his disrespect, this man went to church and sat with his hat on his head. "He hadn't preached far," said he, "when I thought I saw the whitest man I ever knew in that pulpit, and I tossed my hat under the pew."

      The number of communicants increased during the term of his residence in Torrington. Some of the most respectable families from adjoining towns, particularly from Goshen, became his warmest friends, who constantly attended on his ministry. His biographer says: "The aged refer to his ministry with 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 century, seems to renew in their minds interesting associations. The church and society were strengthened by his labors, and many wished to retain him as their permanent pastor. The sensibility of a few individuals prevented, it is said, the accomplishment of their desires.

      His eloquence and Christian nobility won him much attention and led to his being called to the pastorate of the Congregational Church in West Rutland, Vermont. The town was a country seat, and the church was one of importance. Then in the meridian of life, rich with the spirit and devoted to his calling, he was singularly successful; and while there were those who saw in him "that colored minister," all knew his pure white soul. The first year of his pastorate he received forty-two members by profession. In 1803 there came a great revival, and there were one hundred and three conversions, together with one hundred and fifty in the adjoining town of Pittsfield. Five years later there was another revival and Haynes received one hundred and nine. Naturally he was in demand by other churches as a revival preacher.

      At this time New England was in a very backward state. The genial influence of science and religion had not been generally felt. There was no college in Vermont and its 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 revival of considerable extent, under the preaching of Reverend Jacob Wood and others, had resulted in the formation of small churches. Certain parts of Connecticut were not much more advanced. In 1804 the Connecticut Missionary Society, therefore, appointed Mr. Haynes to labor in the destitute sections of Vermont. In 1809 he was appointed to a similar service by the Vermont Missionary Society. In this capacity Haynes became a great factor in the religious awakening throughout New England at that time.

      In 1814 he was fraternal delegate from the Vermont to the Connecticut Ministers' Association at Fairfield. On his way thither he stopped on Sunday at New Haven, where, at the Blue Church (formerly Dr. Edwards'), he preached a sermon to a crowded house, having in the audience President Dwight of Yale and many distinguished people. At Fairfield the association insisted on his preaching the annual sermon.

      Haynes soon exhibited evidences of being no ordinary man. He readily engaged in the heated theological discussion of his time, taking first rank as a theologian.42 His most interesting debate was that with the famous Hosea Ballou, whom Haynes vanquished in his famous sermon based on the text, Ye shall not surely die. Many strange doctrines were then abroad. A writer says: "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 encouraged to offer their children in baptism, prevailed 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 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.43 Respecting the operations of the Holy Spirit, Mr. Haynes adopted the same principles as Edwards and Whitefield. He became effective in dispelling some of these clouds of doubt, bringing the people back to a more righteous conduct. Out of it he emerged a man of fame.

      Happy as was this apostle in his work at Rutland the violent political controversy of his time was divided between two militant parties with one of which every freeman felt that he should be allied. Imbued with the spirit of the American Revolution, Haynes could not be neutral. "In principle," says his biographer, "he was a disciple of Washington and, therefore, favored those measures conducive of national government."44 As party spirit rapidly developed into deeply rooted rancor, sharp differences of opinion led to controversy in his parish. Invited to preach on political occasions and in some cases to the public through the press, he discussed political affairs with such keenness and sarcasm that unprincipled parasites in his community were much disturbed. In one of his discourses he used the following expression: "A dissembler is one proud of applause—will advertise himself for office—dazzling the public man with high pretext, like aspiring Absolom, 'Oh that I were made judge in the land, that every man might come unto me and I would do him justice.' Such subjects to applause and hypocrisy will, even when the destinies of their country are at stake, be to a commonwealth what Arnold was to American freedom or Robespierre to a French Republic."45

      It was not long before political excitement disturbed the harmony between the pastor and the people in West Rutland. On certain occasions Haynes was treated with unkindness and even with abuse by unprincipled men. Scandalous reports concerning him were circulated and he was denounced with profane language. But he gloried in tribulations, knowing that "tribulations worketh patience and patience experience and experience hope and hope maketh not ashamed." Observing the signs of the times, therefore, and governed by prayerful deliberation he felt that he should sever his connection with his church in Rutland. Accordingly, on the 27th of April, 1818, at a council convened to consider the serious question the pastoral relation was by mutual consent dissolved.

      Haynes was then invited to preach in Manchester, Vermont, a desirable town west of the Green Mountains. Because of his reputation as a preacher here Haynes had the helpful contact of the Honorable Richard Skinner, who in early life was elected a member of Congress and afterwards served as a judge of the Supreme Court and finally as Governor of Vermont. He associated also with Joseph Burr, the liberal benefactor of several literary and religious institutions.

      In 1822 Haynes removed from Manchester to Granville, New York. He had enjoyed the support of the best people in that New England community and had usually found them a generous and enlightened people. Under his ministration at Manchester the church was much enlarged, but he was now declining in intellectual vivacity and realized that, although there was entire harmony between him and the people in Manchester, they should have a younger man. His church accordingly yielded to the desire of the Congregational Church in Granville, New York, and he took leave of Vermont to preach in another State.

      In going to Granville, Haynes connected with the renowned Deacon Elihu Atkins, of Granville, with whom he had corresponded for more than thirty years. There had been a cherished intimacy between them from their youth. Atkins had for years relied upon the convincing instruction which he endeavored to obtain through correspondence with Haynes. These letters show the tenderness and the watchfulness of a pastor over a flock, which reminds one of the relation existing between Paul and the aged Philemon. During the eleven years which he spent at Granville, his congregation was decidedly edified. Thousands of persons giving evidence of their piety, joined the church and lived above reproach. While laboring among these people he died in the year 1833.

      Thus passed away the man who was regarded by those who knew him as a worker of unusual ability and a preacher of power. Says his biographer: "Although the tincture of his skin, and all his features bore strong indications of his paternal original, yet in his early life there was a peculiar expression which indicated the finest qualities of mind. Many, on seeing him in the pulpit, have been reminded of the inspired expression, 'I am black, but comely.' In his case the remarkable assemblage of grace which was thrown around his semi-African complexion,

41

Special Report of the United States Commissioner of Education, 1871, p. 342.

42

Woodson, The Education of the Negro Prior to 1861, p. 280.

43

Cooley, Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 67.

44

Ibid., p. 169; Annals of the American Academy of Political and Social Science, XLIX, p. 234.

45

Cooley, Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 170.