Such was the structure of Mr. Haynes's mind, that he readily caught the spirit and habits of his early instructer. Like him, he 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 instructer, 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 replied, "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. He 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

He retained to the end of life a grateful remembrance of his friend and patron. The unfeigned and vivid piety, together with 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 expanse—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 of 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, that 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 time preaching at Wintonbury, a small parish, composed, as its name imports, of a part of three towns, Windsor, Farmington, and Symsbury. Of him Mr. Haynes says, "He procured 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

school. I exerted myself to the utmost to instruct the children of my school, and found I gave general satisfaction. The proficiency I made in studying the Greek language I found greatly exceeded the expectations of my preceptor."

By intense study by night, while the school engaged his attention through the day, he in a few months became 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 respectability "having examined him in the languages and sciences, and with respect to his knowledge of the doctrines of the gospel, and practical and experimental religion, recommended him as qualified to preach the gospel,"

His credentials have the signatures of Rev. Daniel Farrand, Canaan, Rev. Jonathan Huntington, Worthington, 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.

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 this is not perfectly understood, 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 creature, which is necessary in order to render his actions virtuous or vicious.

3. If God is the disposer of all events, and it is matter 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 state, 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 reconciled, 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

contrary to the very nature of those things that are required in the gospel, and which are connected with salvation, viz., repentance towards God, and faith in the Lord Jesus Christ. These are opposed to sloth and carelessness. 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 inseparably connected with everlasting burnings.

Farther, the consequence which the objector draws from the doctrine is not a natural one. Is it not a fearful 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 realize 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 doctrine. 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 twentyseven 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 public ministry at the age of twentyseven. A Congregational church having been recently