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CHAPTER 1

PART ONE: Lemuel Haynes: Pastoral Ministry in Light of Eternity

If the church is to prosper and mature, she will need faithful men to lead and care for her. The church will need men who are sound in doctrine, whose lives are guided by the Word of God, and who are willing to defend the truth. The church will need to hold up as its ideal those who model fidelity and love toward God, men who will pour themselves out for the benefit of the Lord's sheep. Men of this mold are gifts to the church from her Lord. In the late 1700s the Lord did indeed give such a gift to the church — Lemuel Haynes.

Lemuel Haynes was born on July 18, 1753 in West Hartford, Connecticut. Early biographers speculated that Haynes's mother was either a daughter of the prominent Goodwin family of Hartford or a servant named Alice Fitch who worked for one John Haynes. However, speculations about his parentage proved profitless. Abandoned by his parents at five months of age, Haynes was raised as an indentured servant by the Rose family in Middle Granville, Massachusetts. The Roses treated Lemuel as one of the family's own children, giving him the same pious instruction in Christianity and family worship that Deacon Rose gave all his children.

Following his indenture, Haynes volunteered in 1774 as a Minuteman and in October 1776 joined the Continental Army, thus becoming part of the American Revolution. Haynes volunteered just as the Continental Pastoral Ministry in Light of Eternity Navy and Army suffered heavy casualties at the Battle of Valcour Bay on October 11, 1776 and General Washington's forces met defeat at the Battle of White Plains on October 28, 1776. In November 1776 Continental forces witnessed over three thousand casualties and the loss of over one hundred cannons and thousands of muskets in defeats at Fort Washington and Fort Lee. Lemuel served in the Continental Army until November 17, 1776, when he contracted typhus and was relieved of duty. Despite the dismal prospects of the Revolution at this point, as a patriot Haynes was determined to defend with life and tongue the newly developing nation and its ideals of liberty. His political values were shaped by his "idealization of George Washington and allegiance to the Federalist Party."

But it was during his time with the Rose family and after the American Revolution that Haynes demonstrated his interests and talents for theology and ministry. "Haynes was a determined, self-taught student who pored over Scripture until he could repeat from memory most of the texts dealing with the doctrines of grace." Though Haynes benefited from the devout religious practice and instruction of Deacon Rose, the works of Jonathan Edwards, George Whitefield, and Philip Doddridge influenced him the most. Indeed, Haynes owed much to the revival and evangelism efforts of Whitefield and Edwards, who greatly impacted America, and especially the New England area, during the Great Awakening of the 1740s.

Haynes began his formal ministerial training by studying Greek and Latin with two Connecticut clergymen, Daniel Farrand and William Bradford. He was licensed to preach on November 29, 1780 and five years later became the first African-American ordained by any religious body in America. In 1804 Middlebury College awarded Haynes an honorary Master's degree — another first for an African-American.

Owing largely to his Puritan-like experiences with the Rose family and his admiration of Whitefield and Edwards, Haynes adopted a decidedly Calvinistic theology. Calvinism was typical of African-American writers during Haynes's lifetime. One biographer, reflecting on a host of African-American writers in the late 1700s, observed:

Indeed, Calvinism seems to have corroborated the deepest structuring elements of the experiences of such men and women as they matured from children living in slavery or servitude into adults desiring freedom, literacy, and membership in a fair society. From Calvinism, this generation of black authors drew a vision of God at work providentially in the lives of black people, directing their sufferings yet promising the faithful among them a restoration to his favor and his presence. Not until around 1815 would African American authors, such as John Jea, explicitly declare themselves against Calvinism and for freewill religion.

Despite what appeared to be a Calvinistic hegemony, the New England area was not without its disputes and controversies. Following the First Great Awakening, significant arguments regarding church membership, salvation, assurance, and the revivals themselves unsettled and divided churches. Jonathan Edwards, one of Haynes's theological influences, was fired from his Northampton pastorate for refusing to administer Communion to church members and their children who, though morally upstanding, did not profess saving faith in Christ, a practice known as the "half-way covenant." Other churches divided into "New Light," "Old Light," and "Moderate" local assemblies. New Light congregations welcomed the revival of the Great Awakening with open arms, while their Old Light counterparts opposed the revival and the emotional excesses that accompanied it. Moderates attempted a middle-of-the-road understanding that recognized God's activity in the revival but sought to curb emotionalism. These ecclesial and theological controversies were the protean matter of Haynes's intellectual formation. Haynes was a "New Light moderate" and a strict Congregationalist who favored the independence of the local church and the need for a regenerate membership.

Lemuel Haynes's pastoral career spanned forty years. He began his life of Christian service as a founding member and supply pastor to the church in Middle Granville, Massachusetts. He served in Middle Granville for five years, then received ordination from the Association of Ministers in Litchfield County, Connecticut. Haynes completed his ordination in 1785 while serving a church in Torrington, Connecticut. However, despite his evident prowess as a preacher, he was never offered the pastorate of that church due to racial prejudice and resentment among some churches in the area. In 1783 Haynes met and married twenty-year-old Elizabeth Babbit, a young white schoolteacher and a member of the Middle Granville congregation. The couple bore ten children between 1785 and 1805.

On March 28, 1788 Haynes left the Torrington congregation and accepted a call to pastor the west parish of Rutland, Vermont, where he served the all-white congregation for thirty years — a relationship between pastor and congregation rare in Haynes's time and in ours both for its length and for its racial dynamic. During his stay in Rutland, the church grew in membership from forty-two congregants to about three hundred and fifty as Haynes modeled pastoral devotedness and fidelity to the people in his charge. He also emerged as a defender of Calvinistic orthodoxy, opposing the encroachment of Arminianism, universalism, and other errors.

In March 1818, on the heels of a five-year-long dispute with a deacon and growing alienation between Haynes and members of the congregation, several of whom were facing various church discipline charges, the church voted against continuing its relationship with their pastor of thirty years. In his farewell sermon to the Rutland congregation, "The Sufferings, Support, and Reward of Faithful Ministers, Illustrated," Lemuel Haynes concluded:

The flower of my life has been devoted to your service: — and while I lament a thousand imperfections which have attended my ministry; yet if I am not deceived, it has been my hearty desire to do something for the salvation of your souls.

Following his tenure in Rutland, Haynes remained active in ministry, serving despite declining health. He served as pastor in Manchester, Vermont from 1818 until 1822. In 1822 he began an eleven-year preaching ministry with a church in Granville, New York. Haynes contracted a gangrenous infection in one of his feet in March 1833. But he continued his duties with the Granville, New York congregation until May of that year, when health limitations overtook him. Lemuel Haynes died on September 28, 1833 at the age of eighty.

As a pastor, Haynes seemed always to be possessed with thoughts of the welfare of his congregation. Their salvation was paramount. His sermons made explicit the centrality of the cross of Christ and were rich in both theological instruction and practical application for his hearers. Lemuel Haynes is a wonderful model of the "old ideas" that stand the test of time and point the way forward even in our day.

The sermons included in this volume provide a glimpse into Haynes's understanding of pastoral ministry. In general, an eschatological expectation gripped Haynes's heart and mind. In each of the selections included here, the anticipation of meeting the Lord Jesus Christ at the Judgment motivated Haynes's instructions to his hearers. Haynes well understood that the bar of Christ, especially for the minister, would be a time of penetrating judgment, a time at which the heart and habits of the pastor would be laid bare and his just rewards made known.

Consequently, Haynes believed that a minister's Christian character was essential to his faithfulness and to his effectiveness in the gospel ministry. In a 1792 ordination sermon, "The Character and Work of a Spiritual Watchman Described," Haynes underscored five key traits a minister needs to possess. First, they are to "love the cause in which they profess to embark." That is, they must love Christ Himself and the proclamation of His divine glory to those who would hear and be saved. Second, the minister is to be wise and prudent, understanding the subtlety of the spiritual task and the spiritual enemies against whom he is engaged. Third, patience must accompany every member of the ministry. Fourth, courage and fortitude must fill his heart. And fifth, vigilance, alertness, and close attention to the business of watching for souls must characterize the spiritual watchman, the faithful preacher. Apart from these qualifications, the Christian minister is completely unprepared to give an account to God for his conduct and his care for God's people. But those who are prepared would examine their motives for entering the ministry, would be careful to know their duties as pastors, would seek to please none but God, would work to make their preaching plain, sober, modest, and reverent, and would work to know as much as possible about the souls entrusted to their care.

Haynes's eschatological vision of pastoral ministry was displayed most clearly in a 1798 funeral sermon entitled "The Important Concerns of Ministers and the People of Their Charge." In this sermon Haynes anticipated that the pastor and the congregation would have a special relationship to one another in the coming judgment of Christ, where the congregation would be the "hope, or joy, or crown of rejoicing ... in the presence of our Lord Jesus Christ at his coming." However, the Second Coming of Christ and the accompanying judgment of ministers and their people was, in Haynes's estimation, a proposition filled with both joyous promise and striking terror. At stake, more than merely the souls of pastors and congregants, was the very glory of God Himself — whether the character of the Redeemer was properly displayed before His creation through the ministry of which both minister and member were a part. If the pastor was faithful, the congregation and their shepherd would enjoy a special intimacy with one another, an intimacy deepened by the congregants' commendation of the pastor and by the pastor's recommendation of his people before the Lord Himself. However, if either the pastor or the congregation were unfaithful, their eternal relationship would be one of accusing and exposing the other before God and His Son. For everlasting good or for eternal ill, the pastor and the congregation were joined in a most solemn union before God, according to Haynes. Haynes concluded, "The influence of a faithful or unfaithful minister is such as to effect unborn ages; it will commonly determine the sentiments and characters of their successors, and in this way they may be doing good or evil after they are dead, and even to the second coming of Christ." The unfaithful minister would be tried for his treasonous neglect of the souls of the people, and the unfaithful congregation would stand to hear the pastor's denouncement of their spiritual apathy and hardheartedness. Therefore, ministers ought to preach, and people ought to listen, "with death and judgment in view."

After three decades of pastoral ministry, the church in Rutland, Vermont discharged Lemuel Haynes from his pulpit. By most accounts, the strong sin of racial prejudice finally overcame some members of the congregation who challenged Haynes's leadership. At the occasion of his farewell sermon, "The Sufferings, Support, and Reward of Faithful Ministers, Illustrated," Haynes only briefly recounted some of his thirty years in Rutland. For the most part he took the opportunity to instruct the congregation one last time in the calling, character, and challenges of pastoral ministry. Perhaps feeling the sting of his own situation, Haynes focused on the joys and sorrows that accompany faithfulness in ministers. Faithful ministers are commissioned and sent by Christ as His ambassadors and messengers, a commission that determines their direction and manner in ministry, including how and what to preach and how long they are to serve in a particular place. That commission, asserted Haynes, sometimes ends quickly for the faithful minister:

The lives of ministers are often shortened by the trials they meet with; some times they are actually put to death for the sake of the gospel: they can say with this holy apostle, As dying, and behold we live! As chastened, and not killed; As sorrowing, yet always rejoicing. The memory of a Patrick, a Beveridge, a Manton, a Flavel, a Watts, a Doddridge, an Edwards, Hopkins, Bellamy, Spencer and Fuller is previous to us; but alas! we see them no more. No more in their studies; no more the visitants of their bereaved flock; no more in their chapels or sanctuaries on earth. They have run their race, finished their course, and are receiving their reward. Their successors in office are pursuing them with rapid speed: and will soon, very soon accomplish their work.

Haynes anticipated that his own demise would follow shortly after leaving the pulpit in Rutland. But for all the bonds and afflictions, briars and thorns, vilification, and opposition faced by faithful ministers, the faithful ministers were never to despair or lose heart because their lot in eternity would be great joy and satisfaction with their Master.

For those in or contemplating entrance into pastoral ministry, Lemuel Haynes reminds us of the solemn importance of faithfulness in the gospel minister. Haynes warns us of a blithe attitude toward our work as ministers, ambassadors for Jesus Christ. Indifference is deadly — to our people and to ourselves. Ours is a life dedicated to caring for another's children with the anticipation of one day returning them to their Heavenly Father. At that time we shall give an account of our stewardship — what we have taught His children, what model or example we have provided, whether we have tended to the state of their souls, and most importantly, whether we spoke reproachfully or gloriously of their True Father. If we would be faithful, we must keep the coming of our Lord in full view as we discharge all the duties we have been given by Him who walks in the midst of the seven lampstands (Revelation 1:13).

The Character and Work of a Spiritual Watchman Described (1792)

Haynes's first published sermon was preached at the ordination of Rev. Reuben Parmelee (1759–1843), the first minister of the seven families (nine members) who gathered together to form the First Congregational Church, Hinesburgh, Vermont. The sermon was likely preached in 1791, when the first organized church was established through the efforts of Parmelee. For three years prior Christians had met in homes and farms and in the open air with no consistent pastoral oversight. While most sources assume the sermon was published in 1791, it was probably the first publication of the printing partnership of Collier and Buel of Litchfield, Connecticut, in 1792.

The Character and Work of a Spiritual Watchman Described, a Sermon, Delivered at Hinesburgh, February 23, 1791, at the Ordination of the Rev. Reuben Parmelee

For they watch for your souls, as they that must give account.

-HEBREWS 13:17

Nothing is more evident than that men are prejudiced against the gospel. It is from this source that those who are for the defense of it meet with so much contempt. It is true, they are frail, sinful dust and ashes, in common with other men; yet on account of the important embassy with which they are entrusted, it is agreeable to the unerring dictates of inspiration "to esteem them very highly in love for their work's sake" (1 Thess. 5:13).

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Excerpted from "The Faithful Preacher"
by .
Copyright © 2007 Thabiti M. Anyabwile.
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