The validity of Presbyterian ordination, and the importance of candor and union among Christians of different persuasions, who agree in the essentials of Christianity; illustrated in a discourse, delivered at the Dudleian lecture of Harvard College, September 5. 1798. / By Samuel Haven, D.D. Pastor of a church in Portsmouth.

The validity of Presbyterian ordination, and the importance of candor and union among Christians of different persuasions, who agree in the essentials of Christianity; illustrated in a discourse, delivered at the Dudleian lecture of Harvard College, September 5. 1798. / By Samuel Haven, D.D. Pastor of a church in Portsmouth.

Table of contents

Title page

A DISCOURSE.

[Page]

A DISCOURSE.

THE subject of the present hour, to the consideration of which I am called by the honorable Trustees of the Dudleian Lecture, was once esteemed highly important; but for many years its importance has been gradually lessening, partly through the candor and catholicism which mark this enlightened age, and partly on account of the thorough disquisitions of the subject by the ablest hands. Every thing has already been said, that can be said directly in point. However, some imperfect recapitulation of what has been learnedly and judiciously observed by the worthy gentlemen who have gone before me, together with some improving reflections, will be attempted at this time; attempted by one, whose enfeebled age might have been alleged as sufficient to excuse him from any attempt of the kind.

[Page] I have selected as my scriptural guide, what you will read in Paul's Epistle to the

PHILIPPIANS, i. 15—18.

Some indeed preach Christ of envy and strife; and some also of good will: the one preach Christ of contention, not sincerely, hoping to add affliction to my bonds: but the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, and will rejoice.

THE passage is not greatly obscure: it needs no labored elucidation; but plainly imports, that St. Paul had fixed his main object: this object he ever held as principal, and to this every other must give way. It was the publishing the pure gospel of Jesus: it was to make known the riches of God's grace to a ruined world, through the power and grace of the promised Messiah. The apostle, in the passage before us, would by no means give countenance to the vile principles and views of some who had undertaken to preach Christ—not of good will—not sincerely, but of pretence, and a malign intention to hurt his character, and increase the weight of his bonds; but not withstanding this, as the gospel was preached, was spreading among the Gentiles, this was matter of great joy to our apostle. Some preached Christ of envy; [Page]that is, grudging Paul the honor paid him by those who became Christians by his ministry. Some preached Christ, that is, they preached the true doctrines of Christianity, in strife and contention, raising disputes against Paul, endeavoring to lessen his character as an apostle, and obstruct his benevolent labors in the ministry. But, blessed be God, there were others, who preached Christ of good will, or (as the Greek word signifies) with good pleasure, taking great delight in the truth and importance of the gospel: these were indeed fellow-helpers unto the truth, and fellow-laborers with Paul in the same important work. Thus stood the case, when our apostle put the question. What then? though there is such a mixture in the character of the present preachers of the same gospel, shall this prevent my joy and gratitude at the spreading of the gospel? shall this depreciate either the nature or importance of the truth itself? No, by no means: Christ is preached: this is the main point in view, and therein I do rejoice, and will rejoice.

To methodise my thoughts on this occasion, I shall consider,

I. What is implied in preaching Christ.

II. To whom the preaching of Christ is committed.

III. The manner of their induction into office, and their equality therein.

IV. Some of the unhappy effects of the jarring sentiments of professing Christians on this subject. [Page]I shall then

V. Name some considerations which have a tendency to conciliate the hearts of Christians, and regulate their conduct in regard to the subject before us.

I. I am to consider what is implied in preaching Christ.

In general, to preach Christ, is to hold to public view, and comprehensively illustrate, the testimony which God has given, both in the Old and New Testament, concerning him. It is to declare, not in words which man's wisdom teaches, but which the Holy Ghost teaches, the personal glories and amiable perfections of Christ, as the only begotten of the Father; the brightness of the Father's glory, and the express image of his person; the chief among ten thousand, and altogether lovely; fairer than the children of men, and infinitely higher than the princes of the earth, or angels in heaven: for divine perfections are ascribed unto him; and in him dwelleth all the fulness of the Godhead bodily.

Again. To preach Christ is to publish, and as much as in us lies, to explain the nature of his mediatorial offices, as they are represented unto us in the word of God—to declare what he has done, and suffered—what he is still doing for us, as the one only Mediator between God and man. It is to exhibit him in our nature, the Mediator of the gospel covenant, executing the offices of Prophet, Priest, and King.

[Page] He is the great Prophet sent of God, whom God promised to raise up like unto Moses, whom his people shall hear. He has declared unto us the things which he has seen with the Father, revealing all things necessary for our salvation; so that he who runs may read and understand the essentials of his religion.

Again. To preach Christ is to exhibit the scripture account of his priestly character. It is to declare to the world his atoning sacrifice—that he has once suffered for our sins, the just for the unjust, that he might bring us unto God—that he is the great High-Priest of our profession, who has made reconciliation by the blood of the cross; and by one offering, has perfected forever them that are sanctisied. In this character of High-Priest, he is passed into the heavens, exalted to the right hand of the Majesty on high; and is able to save to the uttermost, all that come to God by him.

Again. To preach Christ is to represent him in the character of an Almighty Prince, who rules the nations in righteousness, and judgeth the people with equity; whose kingdom is an everlasting kingdom, and of whose dominion there shall be no end. God hath set him upon his holy hill of Zion, given all power in heaven and earth into his mediatorial hands. He has given him a name above every name, and to him every knee shall bow, and every tongue confess, to the glory of God the Father, or Deity. He is the glorious King of his church: he claims the most cheerful confidence in his royal care and grace, and ready obedience to all the laws [Page]of his kingdom. In a word, he enlightens, and intercedes for his church—he rules and defends it, and will keep it by his mighty power, through faith unto eternal salvation.

Now to preach Christ is to publish and declare, to testify and display, according to the scriptures, these glories of his name, uncorrupted by the wisdom of this world—and represent him under all these amiable and infinitely important characters.

But moreover, as Christ has set before us his own example, that we should follow his steps, and that the same mind should be in us which was also in him, to preach Christ therefore, is to relate the memoirs of his holy life, and to consider his amiable and perfect moral character as delineated in the gospel. He was holy, harmless, undefiled, and separate from sinners; he did no iniquity, neither was guile found in his mouth: in his person, in his examples and doctrines, he has shewed the Father unto us, and taught us what is the good, the perfect and acceptable will of God. He was, in a most distinguished manner, an example for us in his fervent prayers, his regard to God's holy law, his contempt of the world, and benevolence to mankind. His doctrine dropt as the dew, and distilled refreshing as the small drops of the rain, while he was making known the way of life through faith in him, and repentance for the remission of all sins; while he explained the former part of revelation, and established a new dispensation, which shall continue to the end of the world. He fairly and fully propounded the terms of our reconciliation, and exhibited, [Page]in a new and constraining light, the most powerful motives to moral obedience. Now the preachers of Christ will endeavor, with a most careful hand, to imitate their Divine Master, in the doctrines they teach, and the motives with which they inculcate the morality of the gospel. In this sense, they will learn to call no man Master on earth, nor ever teach for doctrines the traditions of men: one is their Master in heaven, even Christ. They will avoid every attempt to save men's souls, on the one hand, by dry, empty harangues, and metaphysical niceties; and, on the other, by warm effusions, and unfounded imaginations of misguided zeal: they will not perplex their instructions by attempts to pry into those secret things which belong only to God. But, in fine, they will teach and inculcate with the greatest diligence and care; they will press home to men's consciences, in the plainest and warmest language, the things which are most plainly taught in the gospel, most insisted upon by Christ and his apostles, and represented as of the highest importance to the souls of men.

But I cannot dismiss this head without observing, that the gracious promise of the aiding Spirit, and the sure hope of the resurrection to eternal life, are important parts of that blessed gospel, which the ministers of Christ have committed unto them, and necessarily implied in preaching Christ.

The beloved Savior says, in his comforting farewel address to his disciples, "I will pray the Father, and he will send the Comforter, the Holy [Page]Ghost, unto you; he shall teach you all things." It is true, indeed, that the miraculous teachings of the Holy Ghost, and that power by which the apostles wrought miracles, are not now to be expected: however, these ought to be adduced, in the class of miracles, as proof of the gospel itself: but there is a gracious promise of his divine influence, which is always to abide with Christians. His enlightening, his sanctifying, his comforting influence will [...] [...]rawn, to the end of [...] holy temple in the Lord, through, or by the Spirit. In fine, my brethren, there is no doctrine in the New Testament more abundantly taught, than the importance of divine influence; or, the graces of the Holy Spirit in the all-glorious work of our redemption. It is true, the particular modus, or precise manner of his influence on rational free agents, cannot be fully comprehended. But the subject is well expressed in that wellknown exhortation of the apostle, "Work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to do of his own good pleasure."

Again. The resurrection, and the express promise of eternal life to all true Christians, are marked with distinguished importance in the gospel of Christ. Life and immortality are brought to light by the gospel. Christ is the resurrection and the life. His doctrines, and especially his resurrection from the dead, have thrown more than tenfold light on this subject above any the philosophers could boast, or even the Jewish church were [Page]favored with. The promise is absolute: "Whosoever believeth on me, though he were dead, yet shall he live; I will raise him up at the last day:" "Because I live, ye shall live also." On the whose all judgment is committed unto the Son; and the important day is marked in the divine irrevocable decree, when all who are in their graves shall come forth; they who have done well, to the resurrection of life; and they who remain impenitent, to the resurrection of shame and contempt.

Thus, my respected friends, I have given a few important hints in regard to what is implied in preaching Christ. His character is drawn from God's own testimony, and the scripture account given directly in point. His personal glories, and mediatorial offices, his doctrines, his examples, his promises, and especially, that of the Holy Ghost, his own resurrection, and his power to raise the dead, the judgment to come, and the important issue of that all-interesting day, are all essential parts of that gospel which was preached by Paul and others, in the publication of which he greatly rejoiced.

I have dwelt the longer, my friends, on this head, that we might be apprised of the grounds and reasons of the Apostle's rejoicing. Shall we not say with a believing heart, and adoring tongue, What tidings are these to a guilty, perishing world? Tidings published by the gospel of Jesus! the promise of pardon, peace, and eternal life; for Christ of God is made to every one who repents of his sins and believes this gospel, wisdom, righteousness, sanctification, eternal life. Glory to God in the [Page]highest, for there is on earth peace, and good will towards men. But we are now

II. To consider to whom the preaching of this gospel is committed.

If we consult the sacred oracles (and they shall be my only guide) methinks we shall not be at a loss for an answer. This gospel was imperfectly and preparatively committed to the twelve disciples whom Christ sent out to preach in all the cities and suburbs of Jerusalem, as you will see. Then to the seventy, sent on a like errand, and by the same authority. After this, and before the ascension of our blessed Lord, this gospel was largely and fully committed to the eleven disciples, in the most gracious words, "And Jesus came and spake unto them, All power is given unto me in heaven and in earth: Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world." * On the day of Pentecost, they were endued with the miraculous gifts of the Holy Ghost, and this gospel was preached by the apostles and by such as were by them appointed to the great body of the Jewish nation, and afterwards by Paul and Barnabas to the Gentile nations; for the Holy Ghost had said, "Separate me Paul and Barnabas to the work to which I have appointed them." Immediately after this, the preaching of this gospel was committed to men, who are promiscuously styled, for more than two centuries, [Page] [...], Bishops, Pastors, Elders and Teachers. But this leads me

III. To consider the manner of their induction, and their equality in office.

Here I shall briefly observe a few things, I hope satisfactory to an unprejudiced, impartial inquirer. They were inaugurated or instated in this office by the authority of Jesus Christ; empowering those who were already in office, by his special direction, to commit to others the things which they had received in solemn charge from him.

The first account we have of a gospel-ordination is recorded Acts xiii. 1—3. "There were in the church that was at Antioch certain prophets and teachers: as they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Paul to the work whereunto I have called them: and when they had fasted, and laid hands on them, they sent them away;" that is, to preach to the Gentiles, to settle churches, and organize them according to gospel order. Here let us note, Barnabas and Paul were called of God. Ought not all candidates for the ministry to be inwardly called and moved by the Holy Ghost, as well as called by the suffrage of a church and people, to undertake this great work? All the parts mentioned in the New Testament as constituting the ordination service were performed—imposition of hands— fasting—and prayer. And let us carefully remark, the ordainers were the prophets and teachers of the church of Antioch: these teachers were without doubt the ordinary pastors: they could not be bishops in the present Episcopalian sense: for there [Page]was a plurality of them in this one church; however in the sense of the two first centuries, these prophets and teachers were called Bishops, Presbyters, and Elders.

But I pass to note their equality in office: for if all are equal, then the question is at an end; because all then have the same power of ordination.

Let it be remarked, that the apostles, considered as the first preachers under this new dispensation, received their authority from Christ; they were equally sent to preach the same gospel, and to gather and settle on the same model, churches among the Jews and Gentiles in all parts of the world, to appoint them officers, both for instruction and government: these were to be perpetuated in the churches, for their edification in faith and holiness till the second coming of Christ. Now the apostles, in virtue of this power, received immediately from Christ, constituted no more than one order of standing officers in the church (excepting the order of deacons, with whom we have nothing to do in the point before us.) In proof of this, let us observe—neither Christ nor any of his apostles have given any instructions descriptive of any persons sit for the work of the ministry, adapted to any inequality or difference in the pastoral office. Had there been any difference like that which is now pretended, different qualifications would have been required, in order to discharge the different trusts arising from such different offices; but the holy scriptures no where intimate that such different trusts are necessary; very far from this, my brethren, they have pointed out the qualifications of one order only, under [Page]the common name of Presbyters, Bishops, Pastors, and Elders, as you will see at large in the Epistles to Timothy and Titus.

It is farther to be observed, that the scriptures no where so much as hint that any difference is to be made, in the manner of ordaining or charging ministers, as though there were any distinction in their office. They are not in a single instance instructed to exercise their ordaining or charging power adapted to distinct orders, as though they were to place some in a higher, and some in a lower rank. There is not a word that intimates any thing like this. Nay, my friends, the scriptures present to view a directory for the ordination of one order only. Will you turn to and well consider St. Paul's instructions respecting the settlement of the churches in Crete? Titus was left by Paul in this island, on purpose to set in order the things that were wanting; that is, to ordain fixed pastors in the several churches there. Were these pastors differently described? Were some endowed with extraordinary gifts and exalted power above their brethren? Not a word of this: they were exactly of the same rank. Titus could commit nothing different to them; for he had received nothing different from Paul.

To our point also is the inscription of Paul to the Philippians, i. 1. "To all the saints which are at Philippi, with the bishops and deacons." No gospel pastors but of one order are here mentioned; these are called bishops. But observe, these could not be such bishops as are now contended for by the Church of England; for there was a plurality in the same church; which, as the venerable Dr. [Page]Chauncy well observes, is a flat contradiction to that essential article in the Episcopal scheme, "One church one bishop."

I shall mention one instance more, which I think full in point: you will read it, 1 Peter, i. 1. The apostle directs this epistle to the Christians scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. Had this apostle known any distinction of order, he would no doubt have noticed it: surely he would not have overlooked the higher and more honorable order. But instead of this, he mentions only such pastors as were of equal rank; and expressly urges them to the faithful discharge of their duty, as officers in the church. "The elders that are among you, I exhort, feed the flock of God." Likewise the direction given by James, v. 14. "Is any sick among you? let him call for the elders (elders plural) of the church, and let them pray over them," &c. In a word, they have all received their authority from the same hand, they are called to the same work, and they are charged in the same language; and they are expressly charged to call no man Master on earth, for one is their Master in heaven. But I cannot omit a passage which I think of great weight in this dispute. It is from our Lord's own mouth, Luke xxii. 24, &c. There was also a strife among them, which of them should be counted greatest. Observe these were the twelve disciples. The dispute was, which of them should be greatest in that kingdom of the Messiah, which they thought just at hand. Christ grants he was about to set up a kingdom, and that they should be officers in his kingdom; but corrects their mistake [Page]about a preference and superiority one above another. He says, "The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called their benefactors;" that is, are flattered with high titles;—"but ye shall not be so: but he that is greatest among you," is fond of being exalted above his brethren,— let him check his ambitious views, and learn to conform more to the meek and humble spirit of my gospel;—"let him be as the younger, (or as it might be rendered) let him be as the least; and he that is chief (that is, would be thought chief), let him be as one that doth serve."

Thus, my brethren, all who enter upon the gospel ministry should preach Christ Jesus the Lord, and themselves equal servants of men's souls for Christ's sake.

These imperfect hints must suffice, that I may have a few minutes just to observe,

IV. A few of the unhappy effects of the jarring sentiments of professing Christians on this subject.

If I mistake not, this dividing spirit began to work as early as the apostolic age. I am of Paul, I of Apollos, and I of Cephas, was the language in the mouth of the church at Corinth. The reproof from Paul's own mouth is very instructive: "Who is Paul, and who is Apollos, but ministers of Christ, and fellow-workers in the kingdom of Christ? Was Paul crucified for you?" &c.

This same spirit most certainly laid the foundation of the great Papal apostacy and hierarchy. They originated by small beginnings. First a claim was laid in for metropolitan dignity; next, [Page]diocesan importance; and so, step by step, till the [...]sted successor of St. Peter claimed infallibility and supremacy over all pastors and churches through the whole world; and even kings and potentates counted it an honor to have their authority sanctioned by him.

To this unhappy dispute, in its principles and progress, are to be ascribed those rivers of Christian blood, shed by the hands of most cruel persecutors. This clothed the three witnesses in sackcloth, and drove them into the wilderness. At length the Protestant reformation took place. Was the dispute then at an end? Alas, no; the same spirit of party zeal for rank in a national church greatly obstructed the reformation, and marred much of its glory. Nor did it cease its baneful influence, till the rage for uniformity drove more than two thousand faithful pastors from their pulpits and beloved flocks. Yes, my friends, this banished our respected ancestors from their native country, and many of them from fair habitations and opulent circumstances. They sought, they found an asylum in these inhospitable wilds. Thus a part of Christ's church has been in most humiliating and afflicted circumstances, arising from the unhappy mistakes and bigotry of those, who nevertheless call themselves Christians. But, like the sacred bush, his church, though burning, has not been consumed.

In this happy land our fathers planted the tree of Christian liberty, and though it has not always been cultured by their hand as it ought, yet, under the divine cultivation, and by the wonderful [Page]providence of God, it has at length sent forth its boughs unto the rivers, and its branches unto the seas.

But persecution and bloodshed stand not alone as the sad effects of the dispute in hand; there are things pernicious in themselves, and fatal in their consequences, which ought to be ranked with them. What unchristian altercations have taken place among Christians professing for substance the same faith and hope! what alienation of affection! what divisions, separating very brethren! what terms of reproach! Bitter words, like drawn swords, against some whose labors have been crowned with remarkable success! They have felt the emphasis of the apostle's words, "cruel mockings."

Again. This has deprived the Christian church of the ministerial labors of many hopeful youth, who were devoting themselves, and were designed to serve in the gospel as pastors and teachers. The fact is notorious. Many have gone into secular branches of life—have turned their attention to other pursuits, abandoning their first pious choice of the ministry, merely because they could not subscribe to the terms of their admission into the ministry.

I shall only add—These unhappy divisions, and their consequent effects, have furnished deists, and all the enemies of Christianity, with their most successful weapons.

Behold, say they triumphantly, behold how boasted Christianity is torn in pieces by her own sons! She is like a house, a kingdom divided against itself, which cannot stand. Those very Christians are not agreed who shall be the publishers of this good news from heaven. See how they bite, defame, and devour one another! It is [Page]thus we would have it! How unjust and unfair their reasoning is, has been often demonstrated by the advocates for Christianity; and we trust, we hope, we pray, that their triumphing will be short.

We are very happy, on this occasion, to have in our power to say, that many of the sad consequences of this dispute which we have been enumerating, are rapidly on the decline: some have totally ceased. A spirit of catholicism and candor has now taken the ground long occupied by ignorance and bigotry. A spirit of universal toleration is approved and cherished. We cordially embrace our respected Episcopalian brethren, and esteem many of them highly for their work's sake, though differing in sentiments on the subject before us; and there are a respectable number who tender [...] the same Christian embrace. Would to Heaven it was universal.

Permit me now in the close of this too lengthy discourse,

V. To hint a few things tending to conciliate the hearts of Christians, and regulate their conduct in regard to the subject before us.

Are we not all agreed in the essential articles of Christianity? Do we not all profess for substance, one faith, one baptism, one Lord, one Mediator, one God and Father of us all? Are we not all placed under one glorious Head, and hold in hope the same heaven? May not Christ be preached without at all intermeddling with the dispute before us? Let us then love as brethren; let us carefully wave, both in preaching and in our private walks, whatever has a tendency to alienate our affection, [Page]lessen our candor, or continue any disputes; disputes which have already been much too long in the church.

Let us never forget, that infallibility belongs not to human kind. "Humanum est errare." Here we all see darkly through a glass. Positive niceties, and dogmatical boasts, are not the marks of wisdom, but of a young or weak mind. As our opponents may be mistaken, are we sure there are no mistakes with us? Let us then make large allowances for the prejudice of education, the customs and manners of different societies, and the imperfect manner in which all view the different sides of the question in dispute. Let us meet one another as far as is consistent with a good conscience. Let us bear one another's burdens, and so fulfil the law of Christ. To endeavor to outpreach our opponents, and, if possible, go beyond them in living what we preach, is not pride, but laudable Christian emulation; and happy will it be for us, if, instead of appealing to them for our authority to preach, we are able to address our people in the language of the apostle, "Ye are our epistle, written in our hearts, known and read of all men: for as much as ye are manifestly declared to be the epistle of Christ, ministered by us; written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart."

Let us avail ourselves of the spirit which breathes in our happy constitution. It removes far from view much of the spirit of the times of which we have been speaking; it frowns on bigotry and tyranny of every kind; it cherishes rational liberty, virtue, [Page]and all the social affections. Let us then hold it dearer to us than thousands of silver and gold. As it is the price of very much of our fathers' blood and treasure, O! may it be guarded as the apple of our eye, from every foe, domestic or foreign, and be transmitted unimpaired to our children, and theirs, to the latest generation.

The sure word of prophecy, and benevolent Christianity, lead us to look a little forward, to times more happy than any the world has yet experienced; when discords and contentions of every kind shall utterly cease; when we shall all "see eye to eye;" when there shall be no more occasion for any one to say, "Know the Lord, for all shall know him." Can we fail to join in this ardent petition—Lord, hasten on these most glorious times; accomplish these divine prophecies; fulfil that good word on which thou hast caused thy servants to hope: even so, Lord Jesus, come quickly.

I shall be permitted to address one word to the dear Youth, members of this respected University; especially to such as are designed to be employed in preaching Christianity.

Need I, my dear young friends, remind you of the preciousness of time, and the talents now in your hands? These you will carefully improve; once neglected, they are irretrievably lost! and you will mourn at the last, saying, "How have I hated instruction, and my heart despised reproof!" It is presumed you will endeavor to increase your fund of knowledge day by day, that you may all be prepared to act your part well in the callings in which you may be placed in manly age.

[Page] But to you, especially, who are intentionally candidates for the gospel ministry, permit me to say, Study to be, in a sense, independent of all books but the Holy Bible, while you carefully read such helps as are in your way: trust to none but the Book of God—with that in your hand, prayerfully perused, systemise for yourselves—to the law and to the testimony—and let a—Thus saith the Lord— decide all.

You will not forget, that while there are differences in sentiment concerning the manner in which you are to be inducted into the gospel ministry, there is no dispute at all upon this great point, viz. That all power is derived from Christ, and is by him delegated to persons of a particular character, and is to be employed by them for the edification of the church. Beware, then, of "running before you are sent," and of pushing yourselve immediately forward into the desk. Let modesty and candor be traits in your early life, and they will not forsake you when you are old: modesty and candor blossoming in youth, will grow with your growth, and bring forth ripe fruit in age.

Age teaches candor, and expands the soul,

Rejects the bigot, to embrace the whole;

Where virtue shines, and ruling passions reign,

To guard from sin, and heav'nly hope obtain:

It frowns on all who dare presume to bound

God's ways to man by their own narrow round.

Inducted, you will fix your main attention on the chief object of your ininistry—you will preach not yourselves, but Christ Jesus, your Lord—study to make yourselves approved in the sight of God [Page]and man—pray always—pray fervently, especially for the sacred aids of the Divine Spirit, and the Lord send you good success, and give you understanding in all things; then, instead of the fathers, will be the children, and long, long after we, the fathers, shall be dismissed from our labors and sleep in the dust, you will close life well, and hear from our common Lord that blessed euge pronounced on you, Well done, good and faithful servants, enter into the joy of your Lord.

And now, adieu—Dear Alma Mater, adieu. May you long remain an ornament to our rising empire—our happy Republic—may you nurture and send forth many sons, trained in the paths of virtue, and the most important branches of literature, pillars to the state, and able ministers of the New Testament. Thus may you be to the end of time a nursing mother both to the church and state.

My affectionate wish, and fervent prayer, will ever be—that the Benefactors, Governors, and Instructors of this most respectable University may have the richest of Heaven's blessings resting in all their bosoms; and at last, meet a glorious remuneration of all their charities, labors, and cares in the world of everlasting felicity—to which happy world may God conduct us all, through the grace that is in Christ Jesus our Lord.—AMEN.

Notes

*

Matt. xxviii. 18—20.

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§

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The Validity of Presbyterian Ordination, and the Importance of Candor and Union among Christians of different Persuasions, who agree in the Essentials of Christianity; ILLUSTRATED IN A DISCOURSE, DELIVERED AT THE DUDLEIAN LECTURE OF HARVARD COLLEGE, September 5. 1798.

By SAMUEL HAVEN, D. D. PASTOR OF A CHURCH IN PORTSMOUTH.

BOSTON: Printed by MANNING & LORING. 1798.

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The validity of Presbyterian ordination, and the importance of candor and union among Christians of different persuasions, who agree in the essentials of Christianity; illustrated in a discourse, delivered at the Dudleian lecture of Harvard College, September 5. 1798. / By Samuel Haven, D.D. Pastor of a church in Portsmouth.

Haven, Samuel, 1727-1806.

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Evans 33857

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Early American Imprints, 1639-1800 ; no. 33857.Dudleian lecture ; 1798.

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Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 33857)

Source

— The validity of Presbyterian ordination, and the importance of candor and union among Christians of different persuasions, who agree in the essentials of Christianity; illustrated in a discourse, delivered at the Dudleian lecture of Harvard College, September 5. 1798. / By Samuel Haven, D.D. Pastor of a church in Portsmouth., Haven, Samuel, 1727-1806., Harvard College (1636-1780)..

Extent

24 p. ; 23 cm. (8vo)

Printed by Manning & Loring.,. Boston: :: 1798..

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

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