reverend lemuel haynes in the pulpit...haynes, lemuel, 1753-1833. may we meet in the heavenly world...

ReverendLemuelHaynesinthePulpit

(MuseumofArt,RhodeIslandSchoolofDesign,BequestofLucyTrumanAldrich)

“May We Meet in the Heavenly World”:ThePietyofLemuelHaynes

IntroducedandeditedbyThabitiM.Anyabwile

Reformation Heritage BooksGrandRapids,Michigan

©2009byThabitiM.Anyabwile

PublishedbyReformation Heritage Books2965LeonardSt.,NEGrandRapids,MI49525616-977-0599/Fax:616-285-3246e-mail:[email protected]:www.heritagebooks.org

LibraryofCongressCataloging-in-PublicationData

Haynes,Lemuel,1753-1833.Maywemeetintheheavenlyworld:thepietyofLemuelHaynes/introducedandeditedbyThabitiM.Anyabwile.p.cm.--(Profilesinreformedspirituality)Includesbibliographicalreferences.ISBN978-1-60178-065-2(pbk.:alk.paper)1.Haynes,Lemuel,1753-1833.2.Theology.3.Haynes,Lemuel,1753-1833--Correspondence.4.AfricanAmericanclergy.5.Calvinists--UnitedStates.6.Puritans--UnitedStates.I.Anyabwile,ThabitiM.,1970-II.Title.BX7260.H315A252009230’.58092--dc222009018604

For additional Reformed literature, both new and used, request a free book list from Reformation Heritage Books at the above address.

Tomydaughters,AfiyaandEden

myson,Titus:Eternityiswritteninyourhearts.

AndtoJ.R.andChanthaScott:

Liveforeternity.

PRofiles in RefoRMed sPiRitualityserieseditors—JoelR.BeekeandMichaelA.G.Haykin

Other Books in the Series:MichaelHaykin, “A Consuming Fire”: The Piety of Alexander Whyte of Free St. George’s

MichaelHaykin, “A Sweet Flame”: Piety in the Letters of Jonathan Edwards

MichaelHaykinandSteveWeaver, “Devoted to the Service of the Temple”: Piety, Persecution, and Ministry in the Writings of Hercules Collins

MichaelHaykinandDarrinR.Brooker, “Christ Is All”: The Piety of Horatius Bonar

J.StephenYuille,“Trading and Thriving in Godliness”: The Piety of George Swinnock

JoelR.Beeke,“The Soul of Life”: The Piety of John Calvin

TableofContentso

ProfilesinReformedSpirituality. . . . . . . . . . . . . ixForeword. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .xiiiAcknowledgments. . . . . . . . . . . . . . . . . . . . . . . .xv

TheLifeandPietyof LemuelHaynes(1753–1833). . . . . . . . . . 1

1. TheGospelandSlave-Keeping . . . . . . . . . . .21 2. TheNecessityofRegeneration. . . . . . . . . . .27 3. TheNatureofRegeneration . . . . . . . . . . . . .31 4. ABriefSketchofaTourintothe StateofVermont. . . . . . . . . . . . . . . . . . . .37 5. TheCharacterofaSpiritualWatchman . . . .43 6. MeetingwithGodandOurPeople ontheDayofJudgment . . . . . . . . . . . . . .47 7. HowEternityAffectsDailyMinistry . . . . . .51 8. ToTimothyMatherCooley . . . . . . . . . . . . .57 9. ToTimothyMatherCooley . . . . . . . . . . . . .5910. RemindersWhenaFaithfulMinister IsTakenAway. . . . . . . . . . . . . . . . . . . . .6111. MinistersandTheirFamilies beforetheBarofChrist. . . . . . . . . . . . . . .6512. GovernmentandReligion StandTogether. . . . . . . . . . . . . . . . . . . . .6713. ToTimothyMatherCooley . . . . . . . . . . . . .6914. TrueGreatness . . . . . . . . . . . . . . . . . . . . . . .7115. ToTimothyMatherCooley . . . . . . . . . . . . .73

viii “MayWeMeetintheHeavenlyWorld”

16. ToTimothyMatherCooley . . . . . . . . . . . . 7517. ToTimothyMatherCooley . . . . . . . . . . . . 7718. ConfidinginGod’sGovernment andtheUseofMeans. . . . . . . . . . . . . . . 8119. ExpecttoDieSoon. . . . . . . . . . . . . . . . . . . 8520. ToTimothyMatherCooley . . . . . . . . . . . . 9121. ToTimothyMatherCooley . . . . . . . . . . . . 9322. LovewithoutDissimulation. . . . . . . . . . . . 9723. TheGospelMinistryandPolitics. . . . . . . . 10124. ToDeaconElihuAtkins. . . . . . . . . . . . . . . 10525. TravelingintoAnotherWorld. . . . . . . . . . . 10726. SufferingandGlory . . . . . . . . . . . . . . . . . . . 11127. ToDeaconElihuAtkins. . . . . . . . . . . . . . . 11528. MakeHastetotheLord . . . . . . . . . . . . . . . 11729. ExternallyMarkedforChrist. . . . . . . . . . . . 11930. IntheHandsofGod. . . . . . . . . . . . . . . . . . 12331. ChristIsMyAll. . . . . . . . . . . . . . . . . . . . . . 125

ReadingHaynes . . . . . . . . . . . . . . . . . . . . . . . . . 127

ProfilesinReformedSpiritualityo

CharlesDickens’famouslineinA Tale of Two Cities —“itwas thebestof times, itwas theworstof times”—seemswellsuitedtowesternEvangelicalismsincethe1960s.Ontheonehand,thesedecadeshaveseenmuchforwhichtopraiseGodandtorejoice.InHisgoodnessandgrace, for instance,Reformed truth isno longer a house under siege. Growing numbersidentify themselves theologicallywithwhatweholdtobebiblicaltruth,namely,Reformedtheologyandpiety.Andyet,asanincreasingnumberofReformedauthors have noted, there are many sectors of thesurroundingwesternEvangelicalismthatarecharac-terizedbygreatshallownessandatrivializationoftheweightythingsofGod.SomuchofEvangelicalwor-shipseemsbarren.Andwhenitcomestospirituality,thereislittleevidenceoftherichesofourheritageasReformedEvangelicals.

AsitwasatthetimeoftheReformation,whenthewatchwordwasad fontes —“backtothesources”—soitisnow:thewayforwardisbackward. Weneedtogoback to the spiritualheritageofReformedEvan-gelicalism to find the pathway forward. We cannotlive in the past; to attempt to do so would be anti-quarianism.ButourReformedforebearersinthefaith

x “MayWeMeetintheHeavenlyWorld”

can teachusmuchaboutChristianity, itsdoctrines,itspassions,anditsfruit.

Andtheycanserveasourrolemodels.AsR.C.SproulhasnotedofsuchgiantsasAugustine,MartinLuther,JohnCalvin,andJonathanEdwards:“Thesemenall were conquered, overwhelmed, and spiritu-allyintoxicatedbytheirvisionoftheholinessofGod.TheirmindsandimaginationswerecapturedbythemajestyofGodtheFather.Eachofthempossessedaprofound affection for the sweetness and excellenceofChrist.TherewasineachofthemasingularandunswervingloyaltytoChrist thatspokeofacitizen-shipinheaventhatwasalwaysmoreprecioustothemthantheapplauseofmen.”1

Tobesure,wewouldnotdreamofplacingthesemenandtheirwritingsalongside theWordofGod.John Jewel (1522–1571), the Anglican apologist,oncestated:“Whatsayweofthefathers,Augustine,Ambrose, Jerome, Cyprian?… They were learnedmen, and learned fathers; the instruments of themercyofGod,andvesselsfullofgrace.Wedespisethemnot,wereadthem,wereverencethem,andgivethanksuntoGodforthem.Yet…wemaynotmakethemthefoundationandwarrantofourconscience:wemaynotputourtrustinthem.OurtrustisinthenameoftheLord.”2

Seeking then both to honor the past and yet notidolize it, we are issuing these books in the series

1. “An Invaluable Heritage,” Tabletalk, 23, no. 10 (October1999):5–6.

2. Cited in Barrington R. White, “Why Bother with History?”Baptist History and Heritage,4,no.2(July1969):85.

Profiles in Reformed Spirituality. The design is tointroduce the spiritualityandpietyof theReformedtradition by presenting descriptions of the lives ofnotable Christians with select passages from theirworks.Thiscombinationofbiographicalsketchesandcollectedportionsfromprimarysourcesgivesatasteofthesubjects’contributionstoourspiritualheritageand some direction as to how the reader can findfurtheredificationthroughtheirworks.Itisthehopeofthepublishersthatthisserieswillproviderichesforthoseareaswherewearepoorandlightofdaywherewearestumblinginthedeepeningtwilight.

—JoelR.Beeke MichaelA.G.Haykin

ProfilesinReformedSpirituality xi

Forewordo

Years ago I found a friend and hero in LemuelHaynes. Being Reformed has at times been lonely.WhenIfirstbegantoembracethebiblicalandhistori-caltheologyoftheReformation,Ilookedandlistenedaroundandfoundnoonewholookedandsoundedlike me. Admittedly, this was before the internetboomandtheon-demandaccesstoinformationbothcontemporaryandhistorical.Nevertheless,theheroesof the Reformation always came up as white Euro-peanandAmerican.Whilethisisnoreasontoacceptorrejecttruth,itdoescauseonetopauseandcontem-platetheconspicuousabsenceofnon-whitevoices.

Not seeing or hearing overtly Reformed voiceswithin African-American history did cause me towonderwhy.Ifthesetruthsaresorich,biblical,andhistorical, why did not Christianity within the Afri-can-American tradition express them? The absenceofvoicesandfacesrecognizablylikeminemademewonder if God had skipped previous generationsanddecided tomake thegloriesof theReformationknown to African-Americans only in the latter halfofthetwentiethcentury.WhilethiswouldbeunlikeGod, it was not beyond the realm of possibility.

xiv “MayWeMeetintheHeavenlyWorld”

However, I’m thankful that God is wiser and moremercifulthanIcancomprehend.

Unknown to my finite mind and existence, notonly had God revealed the truths of the Reforma-tion to past generations of African-Americans, butthere had in fact been a long line of learned, pas-sionate,andarticulateAfrican-AmericanswithintheReformedtradition.OnceIlearnedthis,Irejoicedinthe wisdom and judgments of God to reveal to methatmylonelydayswereover.Amongmylong-lostfriendsandheroeswasoneofparticularencourage-ment—namely,LemuelHaynes.Inthesepagesyouwilllearnofhim.

I am excited that my dear friend and brother,ThabitiAnyabwile,wouldtakeupthesubjectofourfriend Lemuel Haynes. In many ways, Thabiti andLemuelareaperfectmatch.Asyouwill findinthefollowing pages, Lemuel Haynes was a thoughtfulpreacher—soisThabiti.Hayneswasapastorandascholar—soisThabiti.Hayneswaspassionateforthegospelanditsdefense—soisThabiti.Hayneslovedthechurchandsoughtthecomfortofthesaintsandtheconversionofthelost—sodoesThabiti.

IrejoicetoknowthatGodhasgivenmefriendsandheroeslikeLemuelHaynesandThabitiAnyabwile.Ilovethemboth.Ihavelearnedmuchfromthem.Inreadingthisvolume,Iamsureyouwilltoo.Enjoy.

AnthonyJ.Carter Atlanta,Georgia

Acknowledgementso

Many debts of gratitude are owed for this smallsamplingfromtheworksofLemuelHaynes.LemuelHayneswouldbelargelylosttouswereitnotforthelabors of Timothy Mather Cooley in recording hislifeandmanyofHaynes’ssermonsandletters.Asissooftenthecase,weoweahugedebttothosewholaboredbeforeus,recordingtheimportantforatimewhenwewouldhaveeyestoseeitandearstohearit.ThanksareduetoRichardNewman,whocompiledthe most complete collection of Haynes’s writings.Black Preacher to White America continues to be aninvaluableresourcetothoseinterestedinHaynes,theAfrican-Americanchurch,andColonial-eratheologyandpreaching.Someoneshouldbringthisworkbackinto print. And John Saillant’s Black Puritan, Black RepublicanoffersthemostthoroughstudyofHaynes’slifeandthoughtanywhere.HisworkplacesHaynesintherichtheologicalandpoliticalcontextofRevo-lutionary-eraNewEnglandandtheearlyyearsoftheUnitedStates.Forall these labors,weare indebted,andthisworkdependsuponthem.

My wife, Kristie, offers the most consistent andhelpfulencouragementanywifecangiveahusband.Sheismy“helpmeet”andmoresuitableformethanI could have imagined those twenty-one years agowhen I first saw her and knew we would marry. Ihaveobtainedawife,andwithherthegoodnessand

xvi “MayWeMeetintheHeavenlyWorld”

favoroftheLord.Weareheirstogetherof life,andshehastaughtourthreechildrentolovetheLord,Hiswork,and thepastoralandwritingministryHehasgivenme.SheisbetterthanIdeserve.

IgladlyandeagerlyacknowledgethepartnershipinthegospelthattheLordhasgivenmewiththeFirstBaptistChurchofGrandCayman.Theyhavebecomemyspiritualfamily,lovingmyfamilyandmefarbet-ter than we have loved them. Always encouraging,alwayspraying,andalwaysserving,theirthoughtfulremindersandferventappealsforgracesawthislittleprojectthroughtocompletion.EverypastorwouldbewellblessedtohaveaflocktoshepherdlikethesaintsatFBC,whograciouslyencourageandprotect timeforthiskindoflaborandtherebyshowtheirloveforalltheLord’speopleandchurches.SpecialthanksareowedtoMegBodden,whokeepsmyworklifeorga-nized, remembers everything I forget, and protectsmycalendarlikeasoldier.AndspecialthankstoBevChin-Sinn,aprayerwarriorandfriend,whosegentleinquiry and suggestion helped me break through aboutwithwriter’sblock.

I wish to thank Jay Collier and the entire teamat Reformation Heritage Books. Jay was preciselywhatabusypastorhopingtowriteneeds:constancy,gentleness,clarity,andencouragement.IamthankfulfortheLord’sworkthroughandamongthepeopleofReformationHeritageBooks,andIpraytheirlaborsbearmuchfruitthatremainsforHisglory.

Humanly speaking, the greatest debt I owe is toLemuelHayneshimself.His lifeof faithfulpastoralministry, spanning over fifty years, leaves us a richlegacyfromwhichtolearn.Hispowerasapreacher,

precisionasatheologian,carefulnessasapastor,andjovialityasabrotherallinstructuscenturieslateronwhatfaithfulnessentails.HislovefortheSaviorandlongingforeternitycallusoutofourselvesandupwardtotheBishopandOverseerofoursouls.IhavekeptHaynes’s original wording, but updated things suchasspelling,capitalization,andpunctuationforeaseofreading.IhavechosenselectionsthathelpusimbibesomethingofhisdevotiontotheMaster.Ipraythiscompilationislife-givingtoallwhoread.

GrandCayman,CaymanIslandsApril18,2009

Acknowledgements xvii

The Lord be with us in life, comfort us in death, and may we meet in the heavenly world, and celebrate the praises of God among the blessed.

—LemuelHaynes

His piety was uniform, deep, and consistent, and always active. He was much in his closet;— watched, and prayed, and fasted much; and, as one of God’s ministering angels in flesh and blood, he seemed to maintain habitual commu-nion with the Father of spirits. He forgot himself while the glory of the Lord and the interest of Zion lay near his heart. He was like one standing on the verge of two worlds, viewing alternately the one and the other, and taking his measures in due regard to both.

—TimothyMatherCooley

LemuelHaynes

TheLifeandPietyofLemuelHaynes

(1753–1833)o

The recently revived interest in Lemuel Haynes(1753–1833) comes not a moment too soon in thehistoryofthechurch.Longneglectedinthedustbinof history, Haynes ranks among the unsung heroesof the Christian faith in the generation born afterthe First Great Awakening (1740–1742). Survivingevidencesofhis pulpitministry andpublicdefensesofthefaithprovideaseloquentandusefulastudyasany written in his era. One described Haynes as “aworkerofunusualabilityandapreacherofpower.”1Haynes’s friend and biographer, Timothy MatherCooley(1772–1859),recollectedthatafullbiographyof Haynes would “place before the community aninstanceofunfeignedpietyandsanctifiedgenius.”2

early yearsLemuel Haynes was born July 1, 1753, in West

1. W. H. Morse, “Lemuel Haynes,” Journal of Negro History, 4(1919):31.

2.TimothyMatherCooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, A.M., for Many Years Pastor of a Church in Rutland, VT., and Late in Granville, New York(NewYork:HarperandBrothers,1837),28.

2 “MayWeMeetintheHeavenlyWorld”

Hartford, Connecticut. Haynes did not know hisparentswhenhewasgrowingup.WhenHayneswasfivemonthsold,hisguardian indenturedHaynes toDeacon David Rose of Granville, Massachusetts.His mother, a white woman, abandoned the babyevenearlier.SpeculationregardingHaynes’smotherswirledaroundhimduringhisearlylife.Haynesoncevisitedarelative’shomewhereheisbelievedtohaveseenhismother,onlytohaveherturnawayandfleetheencounter.3NorecordexistsofHayneseverhav-ingarelationshipwitheitherofhisparents.

Instead,DeaconDavidRoseandhisfamilyrearedandprovidedforyoungLemueluntilhisearlytwen-ties.HaynesfondlyrememberedtheRosefamily:

When I was five months old I was carried toGranville, Massachusetts, and bought out as aservanttoDeaconDavidRosetillIwastwenty-one.Hewasamanofsingularpiety.Iwastaughttheprinciplesof religion.Hiswife,mymistress,hadpeculiarattachmenttome:shetreatedmeasthoughIwasherownchild.Irememberitwasasayingamongtheneighbors,thatshelovedLem-uelmorethanherownchildren.4

Settlement inGranville,Massachusetts,beganin1736.By1774,Granvilleboastedacolonialresidencyof seventy-five families. The number of residentsgrewto1,126by1776.Thetown’seconomyfocusedprimarilyonagriculture,withahandfulofgristandsawmills and taverns dotting the valley and hills ofthe area. Deacon Rose, a farmer, involved Haynes

3.Cooley,Sketches,29.


ThePietyofLemuelHaynes 3

intheworkroutineofthefamily.Soonheentrustedyoung Lemuel with a considerable portion of thefamily’sbusiness.

ResidentsorganizedtheGranvilleCongregationalChurch in1747andbuilt the firstmeetinghouse inthesameyear.In1760,agroupofChristiansbeganaBaptistworkinthearea.5TheRosefamilyattendedthe Congregational church until some time around1760, when Deacon Rose “united with a smallcompanyofChristiansstyledseparatists,”likelyHop-kinsians or “Consistent Calvinists.” However, Mrs.Rose “strenuously adhered to the [Congregational]church, and no ordinary obstacle could detain herfrom the house of God on the Lord’s day.” Lem-uel accompanied Mrs. Rose to the Congregationalassembly. Cooley writes, “The God of the forlornsenthimintothisreligiousfamily,wheretheSabbathwassanctified,dailyprayeroffered,andtheeveningprecedingtheSabbathsacredlyemployedinthereli-giousinstructionofthehousehold.”6

EarlyeducationforHaynescamelargelythroughasmallschoolinthearea,familyreligiousobservances,andopportunitiesgreedilyimbibedbythefireplaceintheeveningsaftertheday’sroutine.Hungerforlearn-ingrevealeditselfearlyinHaynes’slife.Asayouthheresolved,“ImakeitmyruletoknowsomethingmoreeverynightthanIknewinthemorning.”Bookswerescarce,butHaynesdedicatedhimselftothestudyof

5.MassachusettsHistoricalCommission,MHC Reconnaissance Sur-vey Town Report: GRANVILLE(1982),4–5.Availableathttp://www.sec.state.ma.us/MHC/mhcpdf/townreports/CT-Valley/grn.pdf.

6.Cooley,Sketches,31,39.

the Bible, the psalter, a spelling book, and Young’sNight Thoughts.7

young adulthoodAt age twenty-one, Haynes’s indenture ended. TheAmericanrevolutionarysentimentwasinfullswing.Haynes volunteered in 1774 as a minuteman, andinOctober1776hejoinedtheContinentalArmyinthe American Revolution. He served in the Con-tinental Army until November 17, 1776, when hecontracted typhus and was relieved of duty. Hewouldbecomealifelongdefenderof therepublicanidealsofthetime,onnumerousoccasionscitinghisdeepfondnessforGeorgeWashingtonandallegiancetotheFederalistParty.8

After his brief stint with the Continental Army,Haynes returned to the home of Deacon Rose andfamily,wherehecontinued in the family’s religiousobservancesandroutines.Itwascustomaryinprepa-rationfortheSabbathforthefamilytohavesomeonereadasermonduringtheearlyevening.Ononeocca-sion,HaynesreadamanuscriptexpositingJohn3:3.Following the reading,DeaconRoseaskedwhetherthe sermon was Whitefield or Edwards. Haynessheepishlyadmittedthatitwashisowncomposition.From that point, the family encouraged Haynes toconsider whether he would be of use in the gospelministry.

7.Cooley,Sketches,36–38.

8.HelenMacLam,“Introduction:BlackPuritanontheNorthernFrontier,”inBlack Preacher to White America: The Collected Writings of Lemuel Haynes, 1774 –1833,ed.RichardNewman(Brooklyn:Carlson,1990),xx.


GeorgeWashington(1732–1799)

Commander of the Continental Army duringthe American Revolutionary War and the firstPresidentoftheUnitedStatesofAmerica.Hav-ing served in the Army and holding Federalistsympathies, Haynes held Washington in highregard.


Helen MacLam notes: “Haynes was a deter-mined,self-taughtstudentwhoporedoverScriptureuntilhecouldrepeatfrommemorymostofthetextsdealing with the doctrines of grace.”9 The works ofJonathan Edwards (1703–1758), George Whitefield(1714–1770), and Philip Doddridge (1702–1751)mostinfluencedhim.Indeed,HaynesowedmuchtotherevivalandevangelismeffortsofWhitefieldandEdwards, who greatly impacted the New Englandarea and America during the Great Awakening ofthe1740s.

Haynes began his formal ministerial trainingunder the tutelage of clergymen Daniel Farrand(1722–1803), an influential mid-eighteenth-centuryrevivalistinCanaan,Connecticut,andWilliamBrad-ford,whoalsohelpedHaynessecurehisfirstteachingpost in Wintonbury, Connecticut. Haynes’s studieswith Farrand and Bradford deepened his commit-ment to Calvinistic theology. Both Farrand andBradfordadheredtotheNewDivinityschoolofthe-ology advanced by Edwards. Haynes’s adoption oftheseprinciplesmadehimacleartheologicaldescen-dant of Jonathan Edwards and colleague to JobSwift (1743–1804), Samuel Hopkins (1721–1803),andTimothyDwight(1752–1817).10

HewaslicensedtopreachonNovember29,1780,andfiveyears laterbecamethefirstAfrican-Ameri-can ordained by any religious body in America.

9.MacLam,“Introduction:BlackPuritanontheNorthernFron-tier,”xx.

10. John Saillant, Black Puritan, Black Republican: The Life and Thought of Lemuel Haynes, 1753 –1833 (NewYork:OxfordUniversityPress,2003),84.


In 1804, Middlebury College awarded Haynes anhonorary master’s degree—another first for anAfrican-American.OnSeptember22,1783,Haynesmarried Elizabeth Babbit (1763–1836), whom hefirst met while she was experiencing “deep reli-giousanxiety”abouthereternalstandingbeforetheLord. Haynes counseled the young white schoolteacher through her spiritual difficulty. Once shebecame a professing Christian, Haynes determinedtocourtandmarryher,whichhedid.Sheborehimtenchildren.11

Public MinistryHaynes began his life of Christian service as afounding member and supply pastor to the churchin Middle Granville in 1780. He served in MiddleGranville for five years, when he received ordina-tion from the Association of Ministers in LitchfieldCounty,Connecticut.Forabriefbutfruitfulperiod,he served a church in Torrington, Connecticut. OnMarch28,1788,Haynes left theTorringtoncongre-gationand settledwithanall-white congregation inRutland,Vermont,forthefollowingthirtyyears.ThethreedecadesinRutlandwerelargelypeaceful,withseasonsofrevivalanddrought.

HealsoemergedasadefenderofChristianortho-doxy, opposing the encroachment of Arminianism,universalism, and other errors. Timothy MatherCooleyrecountedthespiritualconditionofNewEng-landduringHaynes’stenure:

11.McLam,“Introduction:BlackPuritanontheNorthernFron-tier,”xxi.

Itwasa seasonofgreatmoraldarkness throughNewEnglandwhenMr.Haynescommencedhisministry.TheStoddardianprincipleofadmittingmoralpersons,withoutcredibleevidenceofgrace,totheLord’sSupper,andthehalf-waycovenantbywhichparents,thoughnotadmittedtotheLord’sSupper, were encouraged to offer their childrenin baptism, prevailed in many of the churches.Great apathy was prevalent among professingChristians,andtheruinousvicesofprofaneness,Sabbath-breaking,and intemperancewereaffect-ingly prevalent among all classes. The spark ofevangelical piety seemed to be nearly extinct inthe churches. Revivals of religion were scarcelyknownexceptintherecollectionsofaformerage.Someoftheessentialdoctrinesofgracewerenotreceivedevenbymanyinthechurches.Suchwasthecharacteroftheage.12

Later, Cooley dubbed Vermont a “great moraldesert,” lamenting the extensive circulation ofEnlightenmentwritingsandmaterialisticsentiment.13Haynes himself would mourn the fact that ThomasPaine (1737–1809),deistandopponentofChristianorthodoxy, found a hearing among the people ofVermontandthatArminianismwas“notwithoutitsvotaries.”Heconcludedthat“aclearunderstandingofthedoctrinesofthegospel[was]verynecessaryforministersat[that]time.”14

Haynesrosetothechallenge.Whatremainsofhispulpitorationsindicatesaconsistentandeagerpress-





ThomasPaine

Revolutionary,inventor,andpamphleteer.WhilePaine’spamphletsCommon Sense(1776)andThe American Crisis series (1776–1783) popularizedthecauseoffreedom,Hayneslamentedthedeis-ticattackonChristianityasseeninPaine’sThe Age of Reason(1793–1794).


ingof thegospelonhishearers.Hecalledmenandwomen to repentandbelieve thegospeland topre-pare their souls fora fast-approachingeternity.OneofhismostfamouspublishedworksisUniversal Salva-tion,asatiricalresponsetotheuniversalistpreachingof Hosea Ballou (1771–1852).15 Over seventy print-ingsoftheworkcirculatedthroughoutAmericaandEngland.

Haynes’s public discourses were not limitedstrictly to theological controversies.Healsoappliedhimself to the pressing question of chattel slaveryandtotheroleofChristiansandpastorsinthepoliti-cal arena. For example, The Nature and Importance of True Republicanism, delivered in Rutland on thetwenty-fifth anniversaryofAmerican independence,bothcelebrated theprinciplesof republicanpoliticalphilosophy and pointed out the gross contradictionofenslavementofAfricanpeopleswiththoseprinci-ples.16Hisaddress,Liberty Further Extended,interactedwith the pro-slavery arguments of the time andofferedabiblicalandgospel-centeredresponse.17He

15.Ballou’sA Treatise on the Atonementbecameaninfluentialworkamong the second generation of universalist preachers. Ballou andHaynescorrespondedheatedlyfollowingHaynes’ssermon,Universal Salvation. Ballou felt personally misrepresented by Haynes’s satire,which likened the universalist idea and preacher to the lies of theserpentinthegardenofEden.

16. Lemuel Haynes, The Nature and Importance of True Republi-canism with a Few Suggestions Favorable to Independence. A Discourse Delivered at Rutland, (Vermont), the Fourth of July, 1801— It Being the 25th Anniversary of American Independence(Rutland,VT:WilliamFay,Printer,1801).

17. Lemuel Haynes, Liberty Further Extended: Or Free thoughts on the illegality of Slave-keeping; Wherein those arguments that Are used in its

JupiterHammon(1711–1806)wasacontempo-raryofHaynes,and isconsidered the foundingfatherofAfrican-Americanliterature.Hammonwas known for his poetry, and his famous“AddresstotheNegroesofNewYork”combinesChristianthemeswithideasofemancipation.


spokeoutalsoagainsttheWarof181218andarguedthat ministers had a responsibility to speak out onmatters of mortal and eternal importance to theirpeopleandtheircountry.19

InMarch1818,Haynes left thepastorateof theRutland congregation. Despite declining health, hewentontoserveaspastorinManchester,Vermont,from1818until1822.TheworkinManchestergrewunderhisleadership,but,feelinghisintellectualabili-tiesweakening,Haynes insisted that theprominentandstrategicchurch findayoungerminister.From1822to1833HaynesshepherdedasmallerchurchinGranville,NewYork.There,hecontractedagangre-nousinfectioninoneofhisfeet.HelefthisdutiesinMayof thatyear,retiringtohishome.OnSeptem-ber 28, 1833, at the age of eighty, Lemuel Haynesentered the eternity he so often thought about andlongedfor.20

Personal PietyThefirstmajorshapinginfluenceonLemuelHaynes’spietywasdeathandeternity.ThoughtheRosehomeprovidedanurturingenvironmentforHaynes,lifeineighteenth-century New England proved hard anddangerous.Haynes’slifeseemedregularlytopresenthimwithdeathandnear-deathexperiences.Inmany

vindication Are plainly confuted. Together with an humble Address to such as are Concearned in the practice(1776).

18.LemuelHaynes,Dissimulation Illustrated(1814).

19. Lemuel Haynes, The Influence of Civil Government on Religion(1798).

20.McLam,“Introduction:BlackPuritanontheNorthernFron-tier,”xxxv.


ways, thenearnessofdeath lingered inhis thinkingthroughout life, pressing eternity always into viewandshapinghispersonalpiety.

Forexample,asayoungboy,Haynesfoundhim-self alone at home in a fierce thunderstorm. As thehouseshookfromrumblingthunder,Haynesrecalleda “fearful apprehension that the last great day wascome,andthattheworldwouldbeburntup.”Haynes“wasafraidofbeingstruckdeadandsenttohell.”Hecame to realize “a solemn conviction that [he] wasunprepared,andthatitwouldbeafearfulthingtofallintothehandsofthelivingGod.”21

Shortly after, Haynes experienced another brushwithdeathwhenhenearlydrownedwhilebathingina river. Venturing into the water beyond his depth,Haynesrepeatedlysankintothewatersuntilafrienddoveintosavehim.Alittlewhilelater,hewasnearlygoredtodeathbyanirritatedoxhehadbeendrivingtoohard.Hesufferedseveralwoundsonhisfaceandheadfromtheox’shorns.TheanimalforcedHaynestofindshelterinatreeuntilpassersbycoulddivertitsattention.TheseincidentslefttheirmarkonHayneswellintoadulthood,whenhewouldoftenrecalltheminsermonsandconversation.22

These scenes were followed by memory of anunbelievingneighborwhomockedDeaconRoseandscoffedat religion inyoungHaynes’spresence.Theneighbor’sridiculebegantoinfluencethenine-orten-year-oldHaynes,until illness tookthe lifeofoneormoreoftheneighbor’sfamily.Shockedbythesudden




death(s), Haynes began to pray with Deacon Roseabouthisdoubts,andhecametoseeaninescapableconnection between religion and death. “If prayerandreligionareneedfulinsicknessandindeath,theymustbeimportantinhealthandinlife.”

Then, in 1775, the only mother Haynes hadtrulyknown,Mrs.Rose,died.ForHaynesitwasan“inexpressiblesorrow,”causing“bittermourningandlamentation.”23

One experience contributed to Haynes’s conver-sion.He,likemostpeopleoftheera,fearedtheworldwascomingtoanendattheappearanceoftheauroraborealis,ornorthernlights.Haynesrecalledthat“formanydaysandnightsIwasgreatlyalarmed,throughfearofappearingbeforethebarofGod,knowingthatIwasa sinner; I cannotexpress the terrorsofmindthat I felt. One evening, being under an apple treemourningmywretchedcondition,IhopeIfoundtheSavior.”24 Soon after, Haynes joined the church inEastGranvilleandwasbaptized.

AlloftheseexperiencesledHaynestothinkregu-larlyabouteternityandpreparationforit.Addedtothesemeditationson eternitywereover400 funeralsermonspreachedinhis thirtyyearsatRutlandandanother120 inhiselevenyearsatGranville.Life inthe Vermont wilderness was fleeting, and the ques-tionof eternal lifewaspressing.Hadhewanted to,Haynescouldnothaveescapedtheconstantlyloom-ing figureofdeath.Buthedidnot seem towant toescapecontemplationofeternity;heembracedit.




His personal piety centered on this theme andframed his public words. His surviving ordinationsermons view pastoral ministry with eschatologicalhope and seriousness. His personal correspondencewithfriendsspeaksconsistentlyofthethingsofeter-nity.Evenhisaddressesoncivicmatterscastoneeyetoward the bar of Christ and the coming judgment.Heseemedtoliveinviewofeternity.

The second major influence on Haynes’s pietywas the writing and theology of Jonathan EdwardsandtheNewLightschoolofwhichhewasapart.

Sometimes called “consistent Calvinism” or“ultra-Calvinism,” the New Divinity followedJonathanEdwards’ theology in emphasizing theabsolute governance of God over all events, theinability of sinners to save themselves, and theineluctable selfishness of all the thoughts anddeedsoftheunregenerate,eventheirdesiretobesaved.TheodicywascentraltotheNewDivinityministers,whoemphasizedthatGodusedsinnersand their evil deeds as instruments in a plan toglorify himself and to gather the saints aroundhiminheaven.25

For Haynes, the presence, power, and provi-dence of God infused all of life. He quipped, “Hewho observes providence will have providences toobserve.”Itwasman’sdutytobelieveinthisrulingandgoodGodwithafriendlyheart.OnecandetecttracesofEdwardsasHaynesdiscusses thenecessityofreligiousaffectionsingenuinefaith.Hispreachinginsistedonsuchaffections.

25.Saillant,Black Puritan, Black Republican,84.

JonathanEdwards(1703–1758)

Colonial American preacher and philosophi-cal theologian. Edwards was one of the mostinfluentialtheologiansinAmerica,andhisexpe-riential Calvinism is clearly reflected in the lifeandministryofHaynes.

He longed for eternity with joy. In the contem-plationofdeath,althoughhewassober,hewasnotdespondent. Those who knew Haynes knew theywerelikelytolaughinhiscompany.Whenafriendandfellowministerlosthismanuscriptsermonsinahousefire,Haynesquicklyreplied,“Don’tyouthink,brother,theygavemorelightfromthefirethantheyevergavefromthepulpit?”Atageneralconvention,Haynes bumped into a fellow minister who wasworking on a new book. He asked if the ministerwasworkingonthebook,towhichthemanreplied,“Tryingtodoalittlesomethingatit.”Hayneswithatwinklereplied,“Well,youhavejustasgoodarightasthosethatknowhow.”26Humorfilledhislifeashelongedfortheagetocome.

family PietyHaving experienced and learned the blessing ofregular family worship in the Rose home, Haynesregularlyledhisfamilyinfamilyworshipaswell.Theroutinewassimple,yeteffective.EachofthechildrenreadaportionofScripturewhiletheirfatherfollowedalong ineitheraGreekNewTestamentor theSep-tuagint. Usually commentaries were also read, andHayneswouldquizthechildrenonthemeaningandapplication of what was read. Given Haynes’s loveforhymnody,singingusuallyoccurredduringfamilyworship as well. Prayer was fervent, and the entireexercisewasgenerallyshort.27





The effect was lasting, however. His daughter,Electa,rememberedtimesofspontaneousprayerwithherfatherandprayingwithhimathisdeath.AndthecorrespondencebetweenSamuelandWilliam,twoofHaynes’ssons,reveals the legacy left to them.“HasnottheLordbeengraciousinthathehascontinuedour father so long?Wehaveheardhisadmonitionsformanyyears—havebeenblessedwithhissocietyandprayers.Ourfatherwashappyindeath;hissunsetclear.Hecouldsaybutlittletous—admonishedustowalkinthewaysofwisdom—liveinlove—im-ploredtheGodofpeacetobewithus.”Commentingafterhis father’sdeath,onesonnoted:“Myfather’scounsels and prayers, I have reason to think, havekept me from falling into many snares and tempta-tions,withwhichmylifehasbeenbeset.Hisadviceandwarningsareas fresh inmymemoryas if theywereutteredyesterday.IhavereasontoblessGodforthegiftofsuchaparent.”28

ConclusionLemuelHaynespreachedhisfinalsermonwherehestartedgospelministry, inGranville,Massachusetts.Hechose2Corinthians1:9ashistext:“Butwehadthesentenceofdeathinourselves,thatweshouldnottrustinourselves,butinGodwhichraiseththedead.”Moreappropriatewordscouldnotbe selected foramanwholivedandlaboredasonewhowasfamiliarwith thissentenceofdeathandwhoanticipated thegloriesoflifetocome.



Haynespennedthefinalwordsonhistombstonebywhichhewishedtoberemembered:

Hereliesthedustofapoorhell-deservingsinner,whoventuredintoeternitytrustingwhollyonthemeritsofChristforsalvation.Inthefullbeliefofthegreatdoctrineshepreachedwhileonearth,heinviteshischildren,andallwhoreadthis,totrusttheireternalinterestonthesamefoundation.29

Hepreachesindeathjustashedidinlife.


Haynes’slasthome,locatedinSouthGranville,NewYork

AndrewFuller(1754–1815)

English Baptist pastor who was greatly influ-encedbyJonathanEdwards.HaynesrecognizedFuller’sfaithfullaborsandheartilyrecommendedhisworkstootherministers.

6o

MeetingwithGodandOurPeopleontheDayofJudgment1

This solemn consideration is suggested in the text:’Tisthedesignofpreachingtomakethingsreadyforthedayofjudgment.“Totheonewearethesavourofdeathuntodeath; and to theother the savouroflifeuntolife”(2Cor.2:16).WearefittingmenfortheMaster’suse,preparingaffairsforthatdecisivecourt.This supposes that things must be laid open beforethegreatassemblyatthedayofjudgment,orwhyisitthattherearesomanythingsthatrelatethereto,andarepreparativestherefor.

Theworkofagospelministerhasapeculiarrela-tiontofuturity.Anapproaching judgment is that towhich every subject is pointing and which renderseverysentiment tobe inculcated,vastly solemnandinteresting. Ministers are accountable creatures incommonwithothermen,andwehavetheunerringtestimony of scripture that “God shall bring everyworkintojudgment,witheverysecretthing,whetheritbegood,orwhetheritbeevil”(Eccl.12:14).Ifthereisnoneofourconducttoominutetobecognizable,wemaywellconcludethatsuchimportantaffairsthat

1. From “The Character and Work of a Spiritual Watchman”(1792),inBlack Preacher to White America,47–49.


relatetotheworkandofficeofgospelministerswillnotpassunnoticed.

ArgumentsmaybetakenfromthenamesgiventotheministersofChrist, thattheymustgiveaccount.Theyarecalledsoldiers,ambassadors,servants,stewards,angels, etc. Which points out the relation they andtheirworkstandintoGod:thattheyaresentofGodandareamenabletoHimthatsentthem,asaservantorsteward is togiveaccount tohis lordandmasterwithrespecttohisfaithfulness,inthetrustreposedinhim.GodtellsEzekielthatifwatchmenarenotfaith-ful,andsoulsperishthroughtheirneglect,Hewouldrequire their blood at the hands of such carelesswatchmen.Itisevidentthatprimitiveministerswereinfluencedtofaithfulnessfromaviewofthesolemnaccounttheyexpectedtogiveatthedayofjudgment.Thisgaverisetothosewords[in]Acts4:19:“ButPeterandJohnansweredandsaidunto them,Whether itberightinthesightofGodtohearkenuntoyoumorethanuntoGod,judgeye.”IfGod’somniscienceisamotivetofaithfulness,itmustbeinthisview:thatHewillnotletourconductpassunnoticedbut[will]callustoanaccount.

It was approaching judgment that engrossed theattentionofSt.PaulandmadehimexhortTimothytostudytoapprovehimselfuntoGod.Thismadethebeloveddisciplespeakofhavingboldnessinthedayofjudgment(1John4:17).

Thedivinegloryisanobjectonlyworthyofatten-tion,andtodisplayHisholycharacterwasthedesignof God in creation, as there were no other beingsexisting antecedent thereto to attract the mind ofJehovah.WearesurethatGodispursuingthesame

MeetingwithGodandOurPeople 49

thingstill,andalwayswill.“Heisinonemind,andwhocanturnhim?”(Job23:13).Thereisnoconceiv-ableobject thatbearsanyproportionwith thegloryofGod;and forHimever toaimatany thingelse,wouldbeincompatiblewithHisperfections.Thedayofjudgmentisdesignedtobeacommentonallotherdays,atwhichtimeGod’sgovernmentoftheworldandtheirconducttowardsHimwillbepubliclyinves-tigated,thattheequityofdivineadministrationmayappearconspicuousbeforetheassembleduniverse.ItiscalledadaywhentheSonofmanisrevealed(Luke17:30). The honor of God requires that matters bepubliclyandparticularlyattended to, thatevidencesare summoned at this open court. Hence the saintsaretojudgetheworld(1Cor.6:2).

Itwillconducetothemutualhappinessoffaithfulministers and people to have [the] matter laid openbeforethebarofGod,asinthewordsfollowingourtext,thattheymaydoitwithjoy,andnotwithgrief.Theapostlespeaksofsomeministersandpeoplewhoshould have reciprocal joy in the day of the LordJesus,whichsupposes thatministersandthepeopleof their charge are to meet another day as havingsomething special with each other. The connectionbetweenministersandpeopleissuchasrendersthemcapableof sayingmuch fororagainst thepeopleoftheircharge,andofhearers’makingthesameobser-vationswithrespecttotheirteachers,andinthiswaythemercyandjusticeofGodwillappearillustrious.

Since,therefore,theworkofgospelministershassuchanearrelationtoajudgmentday,sincetheyareaccountablecreaturesandtheirworksomomentous,since it isa sentiment thathashadsopowerful [an]


influenceonalltrueministersinallagesoftheworld,also their connection is suchas to rendercapableofsaying many things relating to the people of theircharge. Above all, since the displays of divine gloryaresohighlyconcernedinthismatter;wemaywith-outhesitationadopttheideainthetext:thatministershaveasolemnaccounttogivetotheirgreatLordandMasterhowtheydischargethetrustreposedinthem.

7o

HowEternityAffectsDailyMinistry1

WearetoinquirewhatinfluencesuchconsiderationswillhaveonthetrueministersofChrist,orwhentheymaybesaidtopreachandactasthosewhomustgiveaccount.

1.Thosewhoproperlyexpecttogiveaccountwillbeverycarefultoexaminethemselveswithrespecttothemotivesbywhichtheyareinfluencedtoundertakeinthiswork.Hewillviewhimselfactinginthepresenceof a heart-searching God, who requires truth in theinwardpart andwill shortly callhim toanaccountforalltheexercisesofhisheart.Hewillsearcheverycornerofhissoul[tosee]whetherthedivinehonor,orsomethingelse,istheobjectofhispursuit.Hehasbeen taught,by the rectitudeof thedivine law, thatGodwillnotpassbytransgressorsbutwilljudgethesecrets of men. The work will appear so great thatnaturewillrecoilatthethought,likeJeremiah:“Ah,LordGod!behold,Icannotspeak:forIamachild.”2Orwiththegreatapostle:“Whoissufficientforthesethings?”3ThetruediscipleofJesuswillnotthrusthim-

1. From “The Character and Work of a Spiritual Watchman”(1792),inBlack Preacher to White America,49–51.

2.Jeremiah1:6.

3.2Corinthians2:16.


selfforwardintotheministrylikeaheedlessusurper,butwiththegreatestcautionandself-diffidence.

2.Afaithfulwatchmanwillmanifestthatheexpectsto give account by being very careful to know hisduty, and [he] will take all proper ways which arein his power to become acquainted with it. He willstudy,astheapostledirectsTimothy,toshowhimselfapproveduntoGod.4Hewillgiveattendancetoread-ing, meditation, and prayer, [and] will often call indivineaidonaccountofhisowninsufficiency.Asafaithfulsoldierwillbecarefultounderstandhisduty,so thespiritualwatchmanwilladhereclosely to thewordofGodforhisguideanddirectory.

3. A minister that watches for souls as one whoexpectstogiveaccountwillhavenonetopleasebutGod.Whenhestudieshis sermons, thiswillnotbethe enquiry: “How shall I form my discourse so astopleaseandgratifythehumorsofmenandgettheirapplause?” [Rather,] “How shall I preach so as todohonortoGod,andmeetwiththeapprobationofmyJudge?”willbehisdailyrequestatthethroneofgrace.Thiswillbetenthousandtimesbetterthanthevainflatteryofmen.Hisdiscourseswillnotbecalcu-latedtogratifythecarnalheart,buthewillnotshuntodeclarethewholecounselofGod.

The solemn account that the faithful ministerexpects to give [on] another day will direct him inthe choice of his subjects; he will dwell upon thosethingswhichhaveamoredirectrelationtotheeternal

4.2Timothy2:15

HowEternityAffectsDailyMinistry 53

world.Hewillnotentertainhisaudiencewithemptyspeculationsorvainphilosophy,butwiththingsthatconcern their everlasting welfare. Jesus Christ, andHim crucified, will be the great topic and darlingtheme of his preaching. If he means to save souls,likea skillfulphysicianhewill endeavor to leadhispatientsintoaviewoftheirmaladiesandthenpointthemtoableedingSaviorastheonlywayofrecov-ery.Thefaithfulwatchmanwillgivethealarmattheapproachoftheenemy,willblowthetrumpetintheears of the sleeping sinner, and [will] endeavor toawakehim.

4. The pious preacher will endeavor to adapt hisdiscourses to the understanding of his hearers. “Hewill not be ambitious of saying fine things to winapplause,butof sayinguseful things, towinsouls.”He will consider that he has the weak as well asstrong,childrenaswellasadults,tospeakto,andthathemustbeaccountableforthebloodoftheirsoulsifthey perish through his neglect. This will influencehimtostudyplainnessmorethanpoliteness.Alsohewilllabortoaccommodatehissermonstothediffer-entstatesorcircumstancesofhishearers;hewillhavecomfortingandencouraginglessonstosetbeforethechildrenofGod,while the terrorsof the laware tobeproclaimedintheearsoftheimpenitent.Hewillstrivetopreachdistinguishing,thateveryhearermayhavehisportion.

The awful scenes of approaching judgment willhave an influence on the Christian preacher withrespecttothemannerinwhichhewilldeliverhimself.Hewill guardagainst that lowandvulgar style that


tends to degrade religion, but his language will insomemeasurecorrespondwiththoseverysolemnandaffectingthingsthatdoengagehisheartandtongue.Hewillnotsubstituteawhiningtoneintheroomofasermonwhich,tospeaknotworseofit,isasortofsatire upon the gospel, tending greatly to depreciateitssolemnityandimportance,andtobringitintocon-tempt.Butthejudgmentwillappearsoawful,andhisattentionsocaptivatedwithit,thathisaccentswillbetheresultofamindhonestlyandengagedlytakenupwithasubjectvastlyimportant.“Suchapreacherwillnotcomeintothepulpitasanactorcomesuponthestage,topersonateafeignedcharacter,andforgethisrealone;touttersentiments,orrepresentpassionsnothisown”(Fordyce).5Itisnottodisplayhistalents;butlikeonewhofeelstheweightofeternalthings,hewillnotaddresshishearersasthoughjudgmentwasamereemptysound;butviewingeternityjustbeforehim,andacongregationonthefrontiersofitwhoseeternalstatedependsuponafewuncertainmoments—Oh!Withwhatzealand fervorwillhespeak!Howwilldeath,judgment, and eternity appear as it were in everyfeature,andeveryword!Outoftheabundanceofhisheart, his mouth will speak. His hearers will easilyperceivethatthepreacherisonewhoexpectstogiveaccount.Hewillstudyandpreachwithreferencetoajudgmenttocomeanddelivereverysermon,insomerespects,as if itwerehis last,notknowingwhenhis

5.Thoughtheexactquotationisnotfoundthere,thisisperhapsa reference toTheodorus: A Lesson on the Art of Preaching, published in London in 1752 by David Fordyce,professorofphilosophyatMarischalCollegeinAberdeen,Scotland.

HowEternityAffectsDailyMinistry 55

Lordwillcallhimorhishearerstoaccount.Wearenottosupposethathiszealwillventitselfinthefright-fulbellowingsofenthusiasm,buthewillspeakforththe words of truth in soberness, with modesty andChristiandecency.

5.Theywhowatchforsoulsasthosewhoexpecttogiveaccountwillendeavortoknowasmuchasmaybe the state of the souls committed to their charge,thattheymaybeinabettercapacitytodothemgood.Theywillpointout thoseerrorsanddangerswhichtheymayseeapproaching,andwhentheyseesoulstaken by the enemy, they will exert themselves todeliverthemfromthesnareofthedevil.Theoutwarddeportmentofafaithfulministerwillcorrespondwithhis preaching: he will reprove, rebuke, warning hispeople from house to house. The weighty affairs ofanotherworldwilldirecthisdailywalkandconversa-tion,inallplaces,andoneveryoccasion.

reverend lemuel haynes in the pulpit...haynes, lemuel, 1753-1833. may we meet in the heavenly world...

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