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 dangerously hurt.

66

August 11. Saturday evening. Was very unwell. Some apprehensions of leaving the world.

"Aug. 12. Sabbath. Was much better through divine goodness.-Preached at West Rutland, from Num. xxi., 9; and Zech. viii., 22.-Sabbath evening, rode to Clarendon.-Preached to a crowded auditory, from Matt. xxviii., 5; And the angel answered and said unto the women, 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 with divers and strange doctrines.' Same day, rode to Manchester-preached from Job xxxvi., 18; 'Because there is wrath, 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 Matt. xxviii., 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 Williamstown, and Mr. Marsh, a young candidate."

Thus the journal closes abruptly. Why it was never resumed is not known. Probably Mr. Haynes deliberately weighed the subject, and for reasons satisfactory 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 unceasing round of labours which pressed upon him, might have been the reasons for such a decision. But

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 important field for ministerial usefulness. There was much to be done. Every thing was in a state of nature; 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 revival of considerable extent, under the preaching of Rev. Jacob Wood and others, had resulted in the formation 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 the dangers, but also in the corrupting influence of the revolutionary war. A systematic and confident infidelity had been introduced, and it widely prevailed.

It boasted of genius, and wealth, and station. Not a few among the leading men in the state were open infidels, 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 infidelity. His great memory 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 argument, his replies were ready and appropriate, and generally 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 rudely or impertinently, had reason to regret that he had not preserved silence.

"On one public day," says a respected correspondent, "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 disputant. A large circle of attentive spectators 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 President Edwards's view of the subject, to which the infidel

readily objected. Mr. Haynes then returned the quesion, 'What do you think it is?'-'I believe,' he replied, 'that the essence of true virtue is natural affection.' He proceeded immediately to expatiate on its importance in promoting the happiness of beings. 'Natural affection virtue?' (Mr. H. repeated)—' Natural affection virtue? 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 Otter 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 "determined 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 system 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

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 for this act. A sinner is plucked as a brand from the burnings, and a precious 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 determined 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 electing love, instead of proving that he is a hard master, unanswerably proves his eternal, unchangeable goodness."

66 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 attempt 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 population moving with solemn stillness to the place of worship. Neither the feebleness of age, nor the levity of childhood and youth, nor even the stupidity of inveterate wickedness, prevented attendance in the house of God.

One Sabbath morning, as he was passing by a devout 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 me constantly to meeting. You are