USA > New Hampshire > Rockingham County > Hampstead > A memorial history of Hampstead, New Hampshire, Congregational Church 1752-1902, Volume II > Part 5
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Let me hint to you that our lot has fallen in an age when revealed religion is looked upon by some in a very contemptible light. and the ministers of Christ as a publiek nuisance. Is it not worthy of inquiry whether this hath not greatly arose from the narrow spirit of some ministers and the contentions amongst ourselves. And if so, nothing will tend so much to recover the credit of the gospel and the preachers of it as catholicism and love. This will do more than all the engines of craft or power.
Shall I renew your sorrow by mentioning the removal of sundry ministers of Christ as a quickening motive to goodness. The fathers, where are they ? and the prophets, do they live forever ? It is not long since the venerable Cushing was taken
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from our head, as it were, to lead the way to others who were younger. Peabody soon followed, with Jefferds, his contempo- rary. And must I add Peabody the son, in whom we hope to see the father long surviving ? These were men who seemed to have imbibed much of the genius of the gospel. Their faces shone not more with wisdom than benignity ; the law of kind. ness was upon their tongues, and their whole deportment was candor and generous. Their fellow-laborers in the gospel, by the loss of so much goodness to the church, are stimulated to exercise it more intensely themselves : while methinks these ascended servants of God, in the perfection of his grace and a fullness of joy, are loudly calling to us from the excellent glory to pursue their steps.
But I must hasten to address myself to you, sir, who are to presently take part in the gospel ministry with us.
The subject which hath been proposed as matter of our thoughts cannot be judged by you, who are acquainted with the gospel, either trifling in itself or impertinent to the tradition before you. May it sink deep into your heart, and have a happy influence upon your whole conduct. Your abilities to teach are well known and approved of by such as hear you. But the brightest talents, without goodness, constitute but a very low ministerial character. Though I speak with the tongues of men and angels (says the apostle), and have not charity, I am become as sounding brass and a tinkling cymbal. And though I have the gift of prophecy and understand all mysteries and all knowl- edge, and have no charity. I am nothing. But we hope better things of you, sir, even that with gifts you have this grace, also, yet would I put you in remembrance that you stir it up. To this end you must converse much with the gospel, not only with a view to your people, but your personal virtue, and by incessant prayer be drawing down the influences of the divine spirit.
It was your happiness in your younger years to sit under the ministry of one remarkable for this amiable quality, the late Rev. Caleb Cushing of Salisbury. Should not you account your past situation a talent improvable to great proficiency in this virtue, inasmuch as the earliest impressions are generally deep and lasting, and the example of one who is looked upon as a father must be peculiarly striking.
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The work you are engaging in is full of difficulties, but good- ness will arm you with fortitude in meeting them, and even in- spire you with alacrity in going through them. Nothing is like it to make your work easy.
May the spirit which descended on your Lord and Master. like a gentle dove, on the day of his inauguration into his pub- lie ministry, fall on you this day, that, being full of goodness, your life may be exceedingly fruitful in the acts of it. And may you at length reach the world above, where your charity shall exist to immortal ages, where your faith is expired in vir- tue, and your hope is swallowed up in enjoyment.
From the pastor elect of this people I may, by an easy tran- sition, proceed to apply myself to them who are presently to be committed to his care.
Beloved Brethren : As this is the day of the gladness of your hearts, on account of your happy prospects, so do we re- joice in your behalf. A good minister is a rich blessing : and such we hope you are about to receive. As he is to labor among you in the offices of goodness, so in return show kindness to him. Your affections seem warm towards him now: let them continue so. Time is apt to cool the love of a people to their teacher : let yours grow warmer, as the longer he ministers to you in fidelity the more worthy he will be of it. Overlook his failings in the performance of his duty. for he pretends not to perfection. Comfort him under troubles : make the best of his services. There are some so abandoned as even to trample on goodness. God forbid it should be so here. Yet if such arise, and set themselves carelessly against your minister, take his part, and leave him not to combat the sons of darkness alone. Encourage him in perplexities.
Your beginning in this place, my brethren, was small, but your latter end hath heartily increased. And now you are hon- oring the Lord with your substance, by making a good provision for the support of his servant ; yet let me ask it of you, super- add your private benefactions. Even the smallest presents from parishioners, as they are testimonials of respect and love, are exceedingly pleasant. Let him be always remembered in your prayers. This I dare say he judges the true goodness, and
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earnestly desires of yon. Be solicitons to gladden his heart by profiting under his ministry. Let the pennce of God rule in your hearts, in which ye are called in one body. Maintain that union in him which at present is so grateful to us all, and must be so advantageous to yourselves. Let me leave with you the words of the apostle to the Thessalonians : " We beseech you, brethren, to know them who labor among you and are over you in the Lord and admonish you ; and to esteem them very highly in love for their works' sake. and be at peace among yourselves."
I will now conclude with a word to the people of various flocks convened on this occasion in this house.
You are very forward, my brethren, to attend such solemnities as this, I would hope from an aim of receiving some benefit your- selves. By the discourses at such seasons von cannot but per- ceive that we do not lay burdens upon you, which we think our- selves excused from touching with one of our fingers. Instead of this, although we affirm your obligations to virtue to be indis- pensible, yet we allow that there are additional ones lying upon us of peculiar force. Perhaps, therefore, you may the more readily hearken to the exhortation to goodness, after you have heard it dispensed to your minister.
Let me. then, repeat the charge that has been often given to you, to put on charity, which is the bond of perfectness. Detest a little spirit, concerned for none but yourselves. Love not every man as his own things. but every man also at the things of others. Let the same mind be in you which was in Christ Jesus. Abound in a liberal distribution to the necessitous, even as Christ, who was rich, for our sakes became poor. that we. through his poverty, might be rich. Put on, as the cleft of God, holy and beloved. bowels of mercies, kindness, humbleness of mind, meek- ness, long suffering, forbearing one another in love if any man have a quarrel against any, even as Christ hath forgiven you, so also do ye. And walk in universal love, as Christ hath also loved you. and given himself for you, an offering to God, of a sweet smelling savor.
Were these evangelical precepts complied with. what a pleas- ant revolution there would be among us ! All men would be as brethren, and all contiguous societies as one family. A contin-
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ued series of good offices would make a life pass away in a rapture, and earth would resemble heaven.
And necessity is laid upon you thus to comply with these ex- hortations of the gospel, as ever you would be denominated or accepted as the true subjects of it.
Your faith is vain if it does not work by love ; your devotion is hypocrisy if it is not attended with charity ; your profession is a lie if you walk not in him who was full of grace. O, then, be concerned that your souls be purified in obeying the truth, through the spirit of unfeigned love of the brethren. See to it that ye love one another, with a pure heart, fervently. Then, be- ing followers of God, who is love, and Jesus Christ, who is his express image, you shall at length arrive at the seat of the blessed, and associating with myriads of angels and saints, with all of the endearments of refined and perfect friendship, you shall with them ascribe blessing and honor, and glory and power, unto Him that sitteth upon the throne, and to the Lamb, for ever and ever.
During the pastorate of Rev. Henry True, eighty-three members were received to the church. He died suddenly Tuesday morning, May 22, 1782, having preached the Sun- day before.
From 1782 to 1792 the church called five ministers, who all declined the charge, as follows :-
July 9, 1786, voted, " to invite Mr. Tilly Howe to take the pastoral care and oversight of this church."
Oct. 10, 1787, voted "unanimously to join with the Con- gregation to giving Mr. Joshua Langdon a call to settle with us in the work of the Ministry."
Aug. 1, 1788, voted, " to make choice of Mr. Jacob Cram to be the pastor of this church."
Feb. 19, 1789, voted, "to make choice of Rev'd John Wilbur as pastor of this church."
Nov. 24, 1789, voted, " Invited Rev. Ashabi Allen to set- tle in the work of the ministry and to take the oversight of this church."
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SECOND PASTORATE.
Sept. 21, 1792, voted and unanimously made choice of Rev. John Kelly as pastor of the church. (The letters of acceptance of Rev. Henry True and Rev. John Kelly are given on pages 208, 209, Memorial History, Vol. 1.)
November 14th, 1792, at a church meeting held at the house of Major Moses Little, "Voted, that John Calfe be moderator."
2d. "Voted, to join in the following council in the ordi- nation of Mr. John Kelly, viz: The church in Chester, E. Flagg, pastor : the church in Salem, A. Bayley, P .; the 1st chh. in Wells, M. Hemmenway, D. D., P. : the North chh. in Haverhill & Plaistow, Giles Merrill, pastor; the chh. in Southampton, N. Noyes, P .; the chh. in Haverhill, West Parish, P. Adams, P .; the chh. in Kingston, E. Thayer, P. : the 1st chh. in Haverhill, J. Shaw, P. : the chh. in Atkinson, S. Peabody, P. : the 1st chh. in Bradford, J. Allen, P. ; the 1st chh. in Boxford, P. Eaton, pastor ; the 2d chh. in Ames- bury, F. Welch, pastor."
"The ordination appointed to be on Wednesday, the 5th day of December, 1792."
" On the 5th day of December, 1792, all of the churches who had received letters from the church sent their pastors and delegates, except the church in Southampton and the church in Kingston. (These two were called to dismiss the Rev'd Mr. Tappan.) The council then convened, chose the Rev'd Ebenezer Flagg, moderator, the Rev'd Jonathan Allen, seribe, and the Rev'd Abner Bayley made a prayer preceding any further transaction of the council.
And then, after the usual business of such ecclesiastical councils was attended to, they proceeded to the meeting house, and there the Rev. Mr. Flagg, as moderator, desired the church to renew the call and the pastor elect to renew his answer, which was accordingly done.
Rev. Mr. Shaw introduced the solemnity of prayer, Rev.
44672
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Mr. Hemmenway preached the sermon, Rev. Mr. Adams made the ordaining prayer, Rev. Mr. Merrill gave the charge, Rev. Mr. Peabody gave the right hand of fellowship, and the Rev. Mr. Allen concluded with prayer."
" The sermon preached by Moses Hemmenway, D. D., pastor of the First Church in Wells, Mass. (now Maine), MDCCXCIII., at the ordination of Rev. John Kelly, which was printed in Dover by Eliphalet Ladd, at his printing house near the Court House."
PREFACE.
The author hopes that the candid reader will exense the liberty he has taken in inserting some passages in this dis- course, which, for want of time, were not delivered.
AN ORDINATION SERMON.
" Yea, doubtless, and I count all things but lost for the excellency of the knowledge of Christ Jesus my Lord."-Philippians iii. 3.
The father of spirits has not only given us an understanding superior to the beasts and fowls, but has also implanted within us a strong desire of knowledge. The knowledge of truth is indeed the end of our intellectual faculties, and the common sense of mankind accords with that ancient and divine maxim, " That the heart be without knowledge it is not good."
But is it unhappiness of many, that while they imagine them- selves pursuing knowledge with success, they are only chasing a phantom ? The treasures of wisdom with which they imagine themselves enriched are indeed nuisances, encumbering and de- basing their minds. A great part of what passes for valuable knowledge is false or useless notions, and even that which might be useful, if rightly improved. often becomes useless and even hurtful, for want of that governing and directing wisdom which is the principal thing.
It is, then, a capital point of true wisdom to understand that knowledge is the most excellent and of greatest importance to us-a point on which mankind have been much divided in judg- ment.
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And if it now be asked to which of the saints or sages we now shall turn that we may consult them on this great question, methinks the judgment of our apostle Paul is highly worthy of our attention. A man so well acquainted not only with the Christian doctrine, but also with the learning which was most esteemed and cultivated. but who was besides enlightened and moved by divine inspiration. We have his judgment plainly expressed in our text-" I count all things but lost for the ex- rellency of the knowledge of Christ Jesus our Lord."
It was not from ignorance of the nature and value of those accomplishments which men are wont to esteem that he speaks of them in such disparaging terms, for he was bold to declare that if any thought they had whereof they might glory in the flesh he would vie with them. But when he became acquainted with the character of Christ. and the manifold wisdom and glory of God as displayed in the gospel, those things which before were gain to him and matter of glory, he then counted but lost for Christ. " He held them in vile esteem."
For a man of such accomplishments to thus undervalue as dross and dung as soon as he obtained the knowledge of Christ, willing to suffer the loss of all things that he might win him, is something so remarkable that it seems worthy to be inquired into and examined. May I not then rely upon your attention while I shall, First, endeavor to explain and state the true meaning of the assertion in the text, and then,
Secondly, Examine the grounds of it whether it appears the apostle had reason on his side, and wherein spake the words of truth and soberness. And.
Finally, Offer some reflections which may be pertinent to the argument and adapted to the present occasion.
That we may rightly apprehend the spirit and meaning of the apostle's words, it is to be observed that the knowledge of Christ, in the sense here intended, comprehended the whole gospel doctrine. As Christ is the Author, so is he the great subject of the Gospel. All its doctrine and precepts have re- spect to him and serve to display the excellent glory of his person, character, operations and achievements. It is from Christ, the Son of righteousness as exhibited in the Gospel, that light shines in upon this dark world.
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We may further note that though the truths exhibited to our view in the Gospel are matters of truth, our assent to them be- ing grounded upon the testimony of God, yet a divine thing is knowledge in the account of the apostles. The distinction which some make between knowledge and faith is not admitted in the sacred writings. The knowledge of Christ and the faith of Christ signify the same. True Christians are described as those who believe and know the truth. And Peter, professing his faith, says we believe and are sure or know that thou art the Christ. The testament of God affirming the truth of the Gos- pel is assured a foundation of assent as any demonstration. The apostle's faith in Christ was not a wavering. doubtful opinion. It was knowledge. And they who have obtained precious faith who believe in Christ and the truth of the Gospel on proper evidence, no longer being in seeptical suspense, but may say say with the apostle, " I know whom I have believed."
It was not then a dead, inefficient faith, which has no sancti- fying influence upon the heart and life, but it was such a knowledge of the true God and of Jesus Christ, as is eternal life, as which the worth of our text are to be understood-such a knowledge as is the effect of a special illumination and teach- ing of the spirit of God, enabling believers to discern spiritual things in a spiritual manner : to discern the excellency, as well as the certainty. of the great truths of the Gospel.
This, then. I conceive was that knowledge of Christ of which the apostle is speaking, and which he esteemed so excellent that in comparison with it he despised all things in which men are wont to glory, accounting them but as dross and dung.
Such were the sentiments of the apostles; such the senti- ments of every true Christian. Very different indeed from the apprehensions of some, who have no mean opinion of their own understanding. Give me leave now to examine a little as was proposed in the second place, what reasons the apostles had in the sentiments here expressed, and whether reason, being judge, he spoke the words of truth and soberness.
Reason must appear that that knowledge is the most excellent which has the most excellent, important, and joyful truths for its objeet, which is sufficient to direct and enable us to attain
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the highest end and perfection of our natures, that is to be wise to salvation, which is conveyed to us in such a way and with such evidences as are best adapted to answer the most excellent and desirable purposes, and which has been most effective to deliver mankind from sin and misery and make them good and happy.
In the knowledge of Christ and those truths which are brought to light by the Gospel appear to have all the excellen- cies meeting and concentrating in us the apostle has had reason to set a low value on all other knowledge and accomplishments in comparison with this. And not to be ashamed of the Gospel of Christ, in which are hidden all treasures of wisdom and knowledge, and which is the power of God to salvation, to every one that believeth ; but on the contrary, determine not to know anything but Jesus Christ and him crucified.
1. The knowledge of Christ has for its object the most ex- cellent and important truths, an acquaintance with which yields more benefit and comfort to us than any other about which our minds can be occupied. This knowledge is indeed the one thing needful which crowns and perfects all other knowledge and ren- ders it really valuable and useful and a matter of joy to us. He who is ignorant of the great truths contained in the Gospel has no knowledge of the sake of which it were desirable to have the understanding of a man.
Every man of reason and reflection will agree that the knowl- edge of God and ourselves is the most excellent and important and necessary that our minds are capable of. Our rational facul- ties were given to us chiefly to this end, that we might acquaint ourselves with God, glorify and delight ourselves in him. And it is impossible for us to know ourselves while ignorant of God. For our relations to and concerns with him give us all of our importance. Unless we view ourselves as the creatures of God, under his moral government, we cannot understand the end of which our distinguishing faculties and capacities are designed- our natures, our very existence must appear utterly vain, unac- countable, of no importance.
Now it is from the Gospel alone that we derive all that knowl- edge of God and ourselves which can give us true comfort or benefit.
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It is from the manifestation which God has made of himself in the gospel that we obtain the true knowledge of him ; such a knowledge I mean as is needful to direct and encourage us to render to him an acceptable worship and service and be happy in his favor. If we know more concerning God than the light of nature discovers, we are ignorant of the most glorious part of the divine character ; ignorant of his grandest and most beau- tiful works, in which he has abounded in all wisdom and pru- dence ; ignorant of that revelation of his will which alone fur- nishes us with a solid foundation of comfort in this life and hope beyond the grave, and directs us in what way eternal blessedness is to be sought and may be obtained by the children of men.
It is true the heavens declare the glory of God. His eternal power and God-head are clearly to be seen from the works of creation. The light of nature furnishes us with certain evidence that there is a God, a great first cause of all things, who is eter- nal, independent, powerful, intelligent and wise, and that he is also righteous and good : that he exercises all moral government over mankind, who have the work of moral law written in their hearts. The dictates of natural conscience are the voice of God declaring what is the duty which he requires of us. and what we are to expect as a reward of our obedience or disobedience to his laws thus notified to us. This is for substance what reason dis- covers concerning the perfections, character and will of God. And if mankind were perfectly righteous this character of the deity might be a proper object, or delightful contemplation, wor- ship and communion to them.
But it is a plain, stubborn fact, that mankind are in a state of moral depravity. All have sinned and come short of the glory of God. And whatever some pretend of the sufficiency of the light of reason to direct men to virtue and happiness, they have been generally so stupidly blind and inattentive that if the knowledge of God and the principles of natural religion had not been pre- served by means of supernatural revelation, it would seem as if there was danger of its being quite lost out of the world. But however this may be, if a sinner knows no more concerning God than what nature teaches, his knowledge will yield him no com-
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fort or benefit. To know that he is in the hands of a holy and just God, of whose righteous law he is a transgressor, whose nature and will are in the strongest opposition to sin, who up- holds a sinner with great displeasure, and judges him worthy of death, and has condemned him by the sentence of his conscience, this must be so far from being a matter of comfort to him that it must make him extremely miserable. Reason teaches that there is a just God, who is very angry with the wicked, able and ready to punish them according to their deserts, but it makes no discovery of pardoning mercy. Now such a view of God must not only fill a sinner with most fearful and tormenting appre- hensions, but it carries no invitations and encouragements to re- pentance, to hopes of pardon, and a recovering of a divine favor. It would rather tend to increase the sinner's aversion to him as an enemy, and to dispose him to shun all acquaintance with him.
The light of nature indeed teaches us that God is good and merciful, as well as just. and some are ready to presume that they have nothing to fear from a good and merciful God. But goodness stands in the strongest opposition to sin, as inimical to the happiness of the universe. It burns with resentment and abhorrence against it, and its sword is no less terrible and flaming than the sword of justice ; and though we see that God is mer- ciful to sinners, and is long suffering towards them, yet whether it be consistent with honor of his moral character, and the inter- est of his kingdom, that sinners be forgiven and to escape that punishment which they deserve, reason cannot determine. If men imagine to themselves a God of such goodness and mercy as not to be displeased at sin, or punish it with all of that sever- ity with which his honor and the general good requires, it is not right reason, but vain presumption that has suggested such a notion.
That view of the perfection and character of God which the light of reason exhibits is indeed exceeding glorious and majes- tie. But this glory and majesty appears so terrible to a guilty creature that he cannot bear to behold it. It is death and hell to such a one to know that there is a holy and just God, who is highly and justly displeased with the wicked, and that to him belong vengeance and recompense. So that though reason in
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