WHEN opportunities for doing of good, or at leaſt our attempting to do ſome good, are providentially preſented and offered to our acceptance; it ſeems to be fit and right that we ſhould take and improve them in a proper manner.

And ſince ſuch an opportunity is now afforded, for diſcourſing, in the audience of a poor criminal under a ſentence of death, which is this day to be executed on him, and to ſuch a large aſſembly collected on this occaſion; it is judged to be ſuitable and right to accept of it; however affecting, irkſom and painful it may be to the perſon who is now called to it.

With diffidence to myſelf therefore, and with a due concern of mind about a right and profitable diſcharge of the duty, which at preſent falls to my lot, it muſt be adviſable to implore, and rely on, the aid and aſſiſtance of that divine Lord, that ſtrong Redeemer, who gives power to the feeble and to the weak encreaſes ſtrength, that he would graciouſly uphold in this ſervice and carry well through it; and at the ſame time it muſt be deſired, that all, who are piouſly diſpoſed in this aſſembly, would agree and unite in their good wiſhes and prayers, that divine ſuccours may be given in our diſcourſing and a divine influence and bleſſing may accompany and follow it.

The paſſage, choſen for the ſubject of our following diſcourſe, and apprehended to be as appoſite as any other to ſuch an occaſion as the preſent, was uttered by him, into whoſe lips grace was poured, and who ſpake as never man ſpake: He is now to be conſidered as being in the place, where he had his education: For it is written in the context, v. 16. And he came to Nazareth, where he was brought up: for, though he was born at Bethlehem; he had his education at Nazareth. And as his cuſtom was, he went there into the ſynagogue on the ſabbath day. So then altho' our bleſſed Saviour was Lord of the ſabbath; it was however his cuſtom to keep it. And why then ſhould any of us think it unfit and improper to ſpend one day in a week in holy reſt and religious worſhip according to his example, and to his honour as our maker and redeemer? Our Lord then, according to his cuſtom on the ſabbath day went into the ſynagogue; i. e. the houſe ſet apart for public prayers, and for reading, expounding and hearing the word of God: And, being at meeting at the proper time for it, he ſtood up to read. Such honour did the ſon of God put on the holy ſcriptures: He choſe to take the book, and read his text out of it, rather than to deliver one of his own: And juſt as he is about to read his text out of it, he riſes up in a reſpectful manner towards it: And ſuch like reſpect does the word of God juſtly deſerve from thoſe, who preach, and thoſe who hear it.

Now, when our Lord ſtood up to read, it follows, in the beginning of the 17. v. there was delivered to him the book of the prophet Eſaias. In order to your underſtanding of which, we would obſerve to you, that a jewiſh ſynagogue had ten perſons, who had the management of its affairs; among whom one of them was called the Chazan, and the angel, of the ſynagogue, or aſſembly; and he was properly the overſeer of it; to whom it belonged on the ſabbath day to call forth ſeven perſons; five of which were uſually common Iſraelites, ſuch as he thought fit, to read ſome portion out of the ſacred volume. And it is very probable, that even in this way, by the angel of the ſynagogue, our Saviour was furniſhed with a proper occaſion of declaring the truth. Well! The book of the prophet Iſaiah was by the overſeer of the ſynagogue delivered to our Saviour. And he opened the book; or as the greek more properly ſignifies, unfolded the roll; as, when he had done reading, he cloſed the book, i. e. he rolled up the roll: From which it evidently appears, that the books of thoſe days were in the form of rolls. But now our bleſſed Saviour, having unfurled the roll; behold, as divine providence ordered it, the LXIſt. chapter of Iſaiah's prophecies ſtrikes his eye, wherein is a celebrated prophecy concerning himſelf.

Some indeed have inſiſted on it, that the prophecy quoted in v. 18 and 19th, under our view, was literally and punctually fulfilled with reſpect to the prophet Iſaiah himſelf: And it muſt indeed be acknowledged, that every ſentence of it might be accommodated to him.

But, behold, a greater than Iſaiah is here: We have here the infallible teſtimony of our Saviour himſelf, that this whole paſſage refers to him and was fulfilled in him.

We ſhall not now particularly illuſtrate all the parts of this prophecy, as belonging to our Saviour and accompliſhed by him: But we ſhall confine ourſelves to the particular clauſe, which has been read in your hearing; from which it appears, that our Lord Jeſus Chriſt was not only ſent to preach healing, but to communicate it to broken hearts: For, ſays he in the prophecy of him, he hath ſent me to heal the broken hearted.

Here therefore we have two important and moſt intereſting things preſented to our ſerious conſideration and earneſt heeding at this time.

I. The character of our divine Redeemer▪ which is that of a phyſician, or healer of ſouls;

And,

II. The deſcription of thoſe, to whom he will approve and manifeſt himſelf to be a divine healer: And theſe are the broken in heart.

Let us begin then with conſidering the amiable and excellent character of our divine Redeemer: And this is that of a phyſician, or healer of ſouls.

It is declared in the prophecy concerning him, and alſo from him, he hath ſent me to heal; and, in the following context, v. 21, we find, that he began to ſay to them, this day is this ſcripture fulfilled in your ears. So then he was at that time accompliſhing the buſineſs for which he was ſent of his father: He was performing the part of a ſpiritual phyſician, and a healer of thoſe, who were broken in heart.

But not only in the prophecy, quoted in our text, but alſo in other prophecies of the old teſtament: he is characterized as a glorious healer. And indeed he is moſt juſtly characterized in this manner. He therefore ſpeaks of himſelf as a phyſician in Matth. 9.12. Where ſinners, ſenſible of their ſpiritual indiſpoſition, are deſcribed as the ſick; and CHRIST is intended and meant as the phyſician of thoſe, that are ſick in a ſpiritual ſenſe.

And now, for the clearing and confirming it, that he is in truth and reality the healer of ſouls; we would propoſe the following things to your conſideration.

Firſt of all; He is ſuch a healer with regard to his divine nature: for it is he, that is to be underſtood as ſaying, in Exod. 15.26. I Jehovah, that healeth thee; in the Hebrew it is Repheka, i. e. thy phyſician. And indeed he not only heals the diſeaſes of natural Egypt, if they come upon his people; but he heals the ſouls, which are afflicted with the diſtempers of ſpiritual Egypt, ſuch as blindneſs of mind and hardneſs of heart and the like maladies: For in truth when the hearts of any are ſick and wounded, can any but he, who is the wiſeſt and beſt phyſician, heal them? it is therefore ſung to his perpetual praiſe and glory, as in Pſalm 147.3. He, i. e. Jehovah, healeth the broken in heart, and bindeth up their wounds; in which words our divine Lord is compared to a ſkilful ſurgeon, as well as a phyſician; for he is herein repreſented not only as binding up the wounds of human ſouls, but as applying healing medicines to them. Thus the ſon of the higheſt as having the divine eſſence or nature in him, is the healer of ſouls: Nor indeed, had he not the divine nature in him, could he have healed one, that was broken in heart. As therefore it was very fitly enquired in Mark 11.7. Who can forgive ſins but God only? ſo we may with the like fitneſs and propriety ſay, who can heal human ſouls but God only? now it is our Saviour God, who, by his divine influence and help, is the phyſician and healer of the children of men.

But then; not only as God, but as the Mediator alſo, is he the healer of human ſouls. As he is thus by office a ſpiritual healer, ſo he has been divinely qualified and ſet apart for this office and buſineſs. As, under the old teſtament diſpenſation, they, who were ſeparated unto ſome ſpecial work and buſineſs by the divine appointment, were anointed for it; ſo their prieſts and their kings were anointed to their reſpective offices: Thus alſo our Lord Jeſus Chriſt is above all others the anointed of the Lord: hence the name of Meſſiah in the Hebrew, and Chriſtos in Greek is given to him; each of which words properly ſignifieth anointed. Not that Chriſt was anointed with any material oil; as the prieſts and kings were under the old teſtament diſpenſation: but he was anointed with a ſpiritual oil: For it was the ſpirit of the Lord, who anointed him; with reſpect to his humanity: and, in conſequence hereof, it appears, that he was divinely repleniſhed with gifts and graces: and hence he is ſaid, in our text and context; to be ſent of GOD. Which implies and intimates, as that he was qualified for the buſineſs; ſo that he was called and ſent forth to the office and work of a phyſician and healer of ſouls. And indeed the father of our Lord Jeſus Chriſt would not truſt the ſouls of the human race in any other hands but his: For he certainly knew, when he put them all into the hands of his ſon, Chriſt Jeſus our Lord, that he had put them into moſt able, ſkilful and faithful hands; and that none of them, who would come to him for help and healing, ſhould miſcarry; or be plucked out of his healing hands. It is on the account of his being entruſted with this office of a Mediator, that he is ſaid to be the great ſhepherd and biſhop, as well as a phyſician of ſouls: And hence he is ſaid to be the Saviour of the world. Not that he is a mere temporal Saviour, as the Jews vainly imagined that he would be; and as they even to this day vainly expect him to be. But he is a ſpiritual healer and Saviour; a Saviour of immortal ſouls: When they are infected and wounded by ſin, he healeth them, and ſaveth them from death. It is as the mediator, and the only mediator for the ſouls of men, that he affords relief againſt every ſpiritual malady. As their ſouls are darkned and full of ignorance with regard to things ſpiritual and divine; the ſon of God, as a prophet, relieves and helps that malady. As they are guilty, alienated from GOD and obnoxious to his diſpleaſure; Chriſt, as a prieſt, delivers them from that wretchedneſs. And the ſouls, which are under the power of ſin and other ſpiritual enemies, Chriſt Jeſus the Lord reſcues; and he ſubdues all thoſe enemies, which would otherwiſe have proved their ruin. It is obſervable, that, in our text and context, there is a reference had to the threefold office of our divine Redeemer. It ſeems here to refer to his prophetic office, that he is ſaid to preach the goſpel to the poor. It ſeems to refer to his prieſtly office ▪ that he is deſcribed as affording relief to the ſinners, who are broken in heart: And, when he is ſaid to afford deliverance to the captives, and the recovery of ſight to the blind, that, is to ſinners, whoſe eyes are put out; it intends and ſignifies, that God by his mighty power delivers them from this wretchedneſs and miſery, and that by virtue of his royal office.

Thus, have we conſidered and ſhewed, how our Lord Jeſus Chriſt as poſſeſſed of a nature truly divine, and in the exerciſe of his mediatory office, is the phyſician of human ſouls: And we ſhall further ſee, that he is the healer of the ſouls of men; if we conſider, what is the healing which he affords unto them. And now there are various things implied in this:

For, firſt of all; Forgiveneſs of ſin is implied in this healing. As long as the guilt of ſin, yea of any one ſin, lies on the ſouls of men, they are in a morbid and hazardous ſtate: But, when this ſin is pardoned, they are recovered out of this ſtate. Now this is obtained by our Lord Jeſus Chriſt. Had it not been for this glorious Lord our healer, we ſhould never have had this remiſſion of our ſins: But, through him, every one, that penitently believes on him, has the free and full forgiveneſs of all his ſins. It is with regard to this, that the blood of the redeemer will heal the ſouls of men. Nor can any other balm or medicine be ſo effectual as this: For, by his ſtripes and wounds and blood we are healed. And O! what a healing, what a bleſſed medicine indeed is it, which will produce and work a perfect cure of ſouls wounded by guiltineſs? And then,

Another thing implied in this healing is the renewing and ſanctifying of men's ſouls. As the ſouls of men are wounded and made ſick by the guilt of ſin lying upon them; ſo they are by the filth and impurity of ſin: That therefore, which is contrary to this and removes it, reſtores the ſoul and makes it well. Now this is renewing and ſanctifying grace, which cauſes the ſoul to recover from its impurity. The beginning of this healing is, when any ſouls, by the converting grace of God, are made new creatures: For it is this grace, which healeth human ſouls: And, the more of this grace any have within them, the greater and more compleat is the cure produced in their ſouls. And now this healing is from Chriſt: As he is full of grace, as well as truth; he is made alſo of God unto other's ſanctification: And he thus healeth them. His word indeed, his goſpel, is the inſtrument of the divine healing, which he affords to human ſouls; and this has a virtue divinely healing in it: But the grand efficient of renewing and ſanctifying is the ſpirit of our living and powerful Redeemer. As he is the ſpirit of grace, all healing virtue proceeds from him: He quickneth and reſtores the feeble and languiſhing ſouls. And ſome of theſe, that have been ſick, and even nigh unto death, have by the ſpirit of our glorious Lord been brought to life and health again: For, as theſe ſouls within us quicken and actuate our bodies, ſo the ſpirit of Chriſt quickens and actuates human ſouls; and by this, they are recovered and healed.

And further; the conſolation of human ſouls is implied in this healing of them. The ſouls, which are ſad, very diſtreſſed and quite diſconſolate are ſaid to be ſick, to be wounded, to be brought low. Surely then, they muſt be relieved and healed by the affording of conſolation to them: And hence indeed we read, of the reſtoring of comforts, as in Iſaiah 57.18. And now this is a ſpecial thing intended in the text: For to heal the broken hearted is to reſtore comfort to them. And now our divine healer Jeſus Chriſt is the great author of this comfort. And, when any have been in trouble of ſpirit, and afterwards received good comfort, this relief and comfort has been from the Redeemer, who has poured his wine and oil into their wounded ſouls. But it is by the ſpirit of Chriſt, that this effect alſo is wrought: For this ſpirit is not only a ſanctifier, but a comforter alſo: And it is by his ſprinkling the virtue of the Redeemer's blood, that he cauſes the ſouls of his people to be comforted and eaſy. And beſides, it is by the word of promiſe, that he communicates comfort, which is healing to their ſouls. Suppoſing their ſouls be ever ſo diſconſolate; yet a divine promiſe adminiſtred will as a cordial revive it: And the ſouls which were before drooping and diſconſolate, will be preſently thus reſtored. But now it is the ſpirit of Chriſt, who makes the word of the goſpel to become effectual, who applies the precious promiſes thereof to their conſolation and healing.

Thus far we have been conſidering the character of our divine Redeemer, as the phyſician, or healer, of human ſouls; and ſhewing the reſpects and inſtances, wherein He appears to have been, and ſtill to be, deſerving of that character. And we are now

In the ſecond place, to conſider the deſcription here given of thoſe, to whom he will appear and manifeſt himſelf to be ſuch a divine healer. And theſe are the broken in Heart.

There are then ſome, who are broken in heart: And theſe are the people, to whom which our Lord diſcovers and manifeſts himſelf as a healer.

In the firſt place then; we ſhall endeavour to ſhew you, who they be, that anſwer to the deſcription of the broken hearted: And hereupon we ſhall attempt to ſhew you the Redeemer as healing them.

The broken hearted then are to be firſt known by us: And who are they, to whom this deſcription belongs? Now theſe are ſuch as follow:

Firſt of all; ſuch as are grievouſly afflicted. There are ſome afflictive things, which ſuch poor frail creatures as we are cannot well bear: Inſtead of holding up, our hearts give way and ſuccumb; they ſink and fail under the weight and burden of them. Such heart breaking afflictions are bitter reproaches and calumnies. And ſuch alſo are grievous diſtempers and pains of body, which render life very uncomfortable. So when any are deprived of their eſtate, and of their liberty, and for many years they are deprived of opportunities for the worſhip of the moſt high with his people; as was the caſe of the Iſraelites in Babylon; it muſt than be a time of grievous affliction to them, and breaking to their hearts. And when any are afflicted with ſpiritual temptations, they uſually find theſe to be heart breaking things to them: And when they are thus buffeted, and their ſpirits by ſuch means are broken and humbled within them; they then are in vaſt need of divine healing; nor can they ſubſiſt unleſs this be afforded from above unto them.

Again; A deep ſenſe of ſin, and hence of the divine diſpleaſure and wrath due for it, cauſes to be broken hearted. This will cauſe the moſt ſtubborn ſinner with the moſt obdurate heart, to give way. His heart will ſtart and break before it. And indeed what heart is there ſo ſtrong and ſo ſtout, but muſt ſink and break under ſuch an inſupportable burden? A wounded ſpirit who can bear? Now a ſpirit oppreſſed with the ſenſe of its own guiltineſs before God and awakened with the ſenſe of the divine diſpleaſure and indignation, and the effects of the ſame due for ſin, is ſuch a wounded ſpirit. And what pain in the world is ſo great! What torment ſo exquiſite as from a heart thus broken?

And further; The hearts of men are broken moſt advantageouſly with the perception and ſenſe of divine mercy: And verily that heart muſt be hard as a rock, and ſtronger than an adamant, which love and mercy divine will not break. Even the baſe and obdurate heart of a Saul began to break at the clear view and perception of the mercy and kindneſs of his injured ſon in law David. But how much more may the hearts of well-diſpoſed people break under a proper ſenſe of the mercy of God in Chriſt our Lord? It was this ſenſe of the divine mercy through the Mediator in forgiving her many and great ſins, which broke the heart of the penitent Mary; and, from her broken heart, proceeded her penitential tears and the other expreſſions and evidences of her love and gratitude to her gracious Lord. We readily grant that a ſenſe of the divine diſpleaſure may diſturb and ſhock, and in ſome degree break the heart; but yet it will not effectually break it, ſo as to prepare it for healing: No! It muſt be a ſenſe of divine mercy in Chriſt accompanying and following it, which will produce this ſalutary effect.

But having thus ſhewed you the broken-hearted; we are now, in the next place, to conſider the Redeemer as healing them: Which indeed is the very deſign and end for which he was ſent of his Father: For ſays he, in the prophecy, and by our text alſo, he hath ſent me to heal the broken hearted. When the hearts of the ſinful children of men then are properly and thoroughly broken, then the great and good Phyſician of ſouls will heal them. Indeed the breaking of their hearts itſelf may be ſaid to be owing to him. And as he is able to break a ſtony heart, and he accordingly does it; ſo he can cure the ſtony heart, when it is broken: The ſame divine and powerful hand, which is able to wound and break the heart, can bind it up and heal it.

As for the broken hearted ſinners themſelves, they perceive their need of Chriſt, as the Phyſician of their ſouls: And, while they who account themſelves righteous, and who are not ſenſible of their wounds and indiſpoſitions, will not ſeek to the divine Phyſician, theſe will ſeek and cry earneſtly to him for help and healing: For, while the whole, or thoſe who fancy themſelves ſo, have no need of a divine phyſician, or imagine that they have not any need of one; the ſick, the ſpiritually indiſpoſed and wounded, and who know themſelves to be ſo, will apply to the heavenly Healer. So the Iſraelite of old, who was ſenſible of his being bitten by a fiery ſerpent, and of the pain and anguiſh ariſing from it, knew how to prize the brazen ſerpent, and looked anxious and agonizing towards it, and ſo obtained healing: For, Sirs, the Lord is nigh to them that are of a broken heart, i. e. he is nigh to help and heal them; and ſaveth ſuch as be of a contrite ſpirit, as in Pſa. 34.18: And as being near to help, and powerful and gracious to ſave; doubtleſs he will help and ſave all that weary and labouring come to him and rely on his ability and gracious readineſs to help and ſave them. And indeed he has promiſed that he will do ſo. So then this promiſe belongs to all broken-hearted ſinners. There is a promiſe of grace to ſuch to help them in their times of need. And there is a promiſe of a free and full pardon made to ſuch ſinners, and of right therefore belonging to them. And beſides, Conſolation ſtrong and divine is engaged to ſuch; and it ſhall ſurely be fulfilled unto them.

Thus it is, that our divine Redeemer healeth the broken hearted: He healeth them by confering on them the bleſſings which he has purchaſed for them, and which he has promiſed to 〈◊〉 : And, as this was the purpoſe and end, for which he was ſent of his divine Father into the world; ſo he continues ſtill to accompliſh and gain this divine purpoſe and end.

But, having offered theſe things for clearing, illuſtrating, and confirming the heads of diſcourſe propoſed to our conſideration from the text, we may now reflect in ſome ſuitable manner from the whole. Here then,

In the Firſt place, we ſee what is the ſickneſs and indiſpoſition of human ſouls: It is the ſin which is within them: And this cauſes the ſouls of men to ſtand in need of healing. And had it not been for this, the human race would have had no need of a divine Phyſician. Sin, therefore, is to be conſidered as a diſeaſe: And this does to human ſouls, as ſickneſs does to human bodies: It enervates them, and cauſes a Proſtration of ſtrength within them: And, by this they are rendered ſo infirm and feeble that they cannot walk, nor ſcarcely take a ſtep in the way of duty and happineſs. And as ſickneſs uſes gradually to end in death; ſo it is as to the diſeaſe of the heart and ſoul: It is in its own nature and tendency deadly: And it will prove fatal, if there be not a timely application and improvement of proper remedies: If there be not this, the end of the ſpiritual indiſpoſition will be death. But whoever converteth a ſinner from the error of his way will ſave his ſoul from death, and will hide a multitude of ſins, as it is written in Jam. v. 20. But,

In the Second Place, What will then become of theſe ſinners, who are not broken hearted, but are of hard and impenitent hearts? As they want healing, ſo they will die without it: For die they muſt, if they be not divinely healed. We do not read CHRIST was ſent to heal thoſe laboring of that hardneſs of heart, which is contrary to brokenneſs of heart: Wherefore CHRIST will not heal ſuch. And how indeed ſhould he heal the wounds of their ſouls, who are not properly ſenſible that they have any? And alaſs! how many of theſe are there, and that even in places of evangelical light and liberty! Though the word of GOD is like a hammer, a ponderous hammer, which breaks the rock in pieces; yet it cannot break their hearts: Though they have heard diſcourſes of judgments divine, and of ſalvation and mercy by Jeſus Chriſt; They continue unhumbled, unbroken to this very day. Nor yet will the divine diſpenſations, whether merciful or afflictive, break their hearts: No! like Pharoah, they harden their hearts under all the divine dealings. And how many are there, who do not properly mourn and grieve for their ſins of heart and life? But they continue with contentment and pleaſure in their evil habits and ways; and they even make a ſport and mock at ſin, and take delight in the iniquities of others as well as their own. Now is Chriſt ſent to heal ſuch as theſe, who wilfully remain impenitent; or does he any where ſay, that he will recover them, who go on with hardneſs of heart in their treſpaſſes? No indeed: But He has pronounced a woe againſt them; ſaying as in Luk. 11.25. Wo unto you that laugh now: For you ſhall mourn and weep. Wherefore,

In the third place; Let us all ſeriouſly inquire and examine within ourſelves, whether we are yet ſuch broken hearted ones as our divine Phyſician will heal? We readily imagine, that one and all of us are willing to be healed by Chriſt; that is to ſay, we are willing to have our ſins forgiven and our ſouls eternally ſaved: But the queſtion is, whether, by brokenneſs of heart, we are prepared for theſe bleſſings and entitled to them? Say then is moral evil, or ſin become diſtaſteful and grievous to us; and is it our greateſt burden? Do we cry out under the preſſure of it, O wretched that I am! who will deliver me from it? And have we a becoming bitterneſs and agony of ſoul within us for all our iniquities and abominations? If we have ſo, we may then comfortably hope and expect, that he will heal us, and give reſt and comfort to our ſouls. And ſay further; are our wills broken and ſubdued to the divine will? Are we happily brought to yield to our gracious God and Saviour, to ſubject ourſelves entirely to him and ſay without any reſerve at all to him, O my Lord and my God, what wouldeſt thou have me to do, or to undergo for thee? And caſting ourſelves down at his feet, and lying proſtrate there, can we acquieſce in his diſpoſal, and yet expreſs our expectations of mercy and grace from him, ſaying, Here I am, O Lord, before thee; be unto me even as thou wilt: Let the Lord of all do with with me as ſeemeth good in his ſight: But yet, O glorious Lord, my hope is in thee; and all my expectation is alone from thee, who art mighty to ſave, and gracious to help, in the time of need and anxiety. Moreover, let it be enquired, are our hearts not only broken for ſin, but alſo broken off from it? Have we, with broken hearts and contrite ſpirits, both confeſſed and forſaken all our ſins, of heart and life, of fleſh and ſpirit? And have we endeavoured in all fit ways, and to the utmoſt of our power, to make reſtitution for the damages and wrongs which we have done to others by our faults and iniquities? For, my hearers this day of all degrees, of all ages, and of all conditions, we muſt recommend it to your conſideration and your remembrance for good, that ſo much brokenneſs and contrition of heart and ſoul as this is neceſſary for us all in order to prepare us for divine healing: Nor may we otherwiſe expect pardon and happineſs through the Mediator: For without a thorough coverſion, we cannot obtain and enjoy theſe bleſſings.

But here, as it muſt be expected, it may therefore be allowed, to uſe a more particular and pointed addreſs to the poor young Priſoner, here before the Lord, who is appointed to death for aggravated crimes, and muſt this day ſuffer it from the hands of the civil Magiſtrate, who is a revenger for anger againſt ſuch as practiſe evil.

It is enough to affect us all in common with grief, and how much more ſorrowful then muſt it be to his afflicted relatives and friends, whom we heartily pity, and with whom we weep, that he ſhould ſo ſoon engage, and faſt proceed, and ſo rapidly hurry on in the paths of folly and vice to his own deſtruction and ruin.

But ah! poor young man, what ſpecial cauſe have you now to mourn at the laſt for your own paſt conduct and the ſad effect of it, and to ſay in the bitterneſs of your ſoul, how have I hated inſtruction, and my heart deſpiſed reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them that inſtructed me! For I was almoſt in all evil.

And now you ſee the truth of the ſacred proverb is found to be awfully verified concerning you, He that being often reproved, hardneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy, as in Prov. 29.1, For behold as you have not only been ſtiffening your neck, but hardening your heart in your evil ways, you now find the pernicious conſequence of it: For having been wicked overmuch, you are now doom'd to die before your time.

But the great concern, which you are now to have upon your anxious mind, is, how after a ſhort life too much ſpent in idleneſs, folly, vice and wickednſs, you may die ſafely and happily; and it is, we hope, your ſollicitous enquiry, Sirs, what ſhall I do to be ſaved?

You have now been hearing of that ſenſibility of ſin and brokenneſs of heart for it, which is proper and neceſſary, in order to prepare for divine healing and perfect and eternal happineſs. But now, have you yet a due ſenſe of your ſins and a becoming brokenneſs of ſpirit for them within you? Is your ſoul become deeply humbled and abaſed, and thoroughly contrite before God, as for thoſe faults and crimes, which bring you to a diſgraceful and untimely end; ſo for all your other iniquities and crimes? And is your heart thus broken and contrite for all the ſins and tranſgreſſions committed by you, not only as hurtful to the community and fatal to yourſelf, but as contrary to the holy and good God, and oppoſite to his will and glory in the world? And abhoring yourſelf in the preſence of the divine Majeſty for all your evil choices and ways, are you at length brought to weep bitterly for them and to repent as in duſt and aſhes? While you have been bound in fetters and holden as in cords of affliction, has God our Saviour ſhewed you your work and your tranſgreſſion, wherein you have exceeded? Has he opened your ear to diſcipline, and commanded you in a perſuaſive and overcoming way to return from all iniquity? And is your heart now not only contrite for all your faults and tranſgreſſions; but broken off from all your iniquities? For the divine directions and commands are, as in Ezek. 18.31. Caſt away from you all your tranſgreſſions, whereby you have tranſgreſſed; and make you a new heart and a new ſpirit: For why will you die? And it is your immediate duty and intereſt to comply with theſe things, leaſt iniquity ſhould prove your utter ruin.

Now therefore lift up your heart and ſoul in humble and importunate prayers to the Son of God and Saviour of a loſt world, ſaying, O Lord, be merciful to me, and heal my ſoul; for I have ſinned againſt thee. And ſince our divine Lord now ſay to you from the excellent glory by his word, as he ſometimes ſaid to his patients in the days of his reſidence on earth, What would you that I ſhould do unto you? Therefore, now, and for the ſhort time you have to live in the world, let it be your heart's deſire and prayer, O great and good God and Saviour, grant me, a brokenheart and contrite ſpirit; and ſhew me that thou doſt not deſpiſe it, by giving it an entire and perfect healing: Thou art mighty to ſave and can'ſt ſave me unto the uttermoſt: Save me, then, O Lord, I beſeech thee, or I periſh: O Lord, I beſeech thee to deliver my whole ſelf, my ſpirit, ſoul and body, from every pollution, which I have contracted by wicked practices, and from all my guilt: Grant that I may be accepted in the beloved Son of God, and ſanctified throughout by the holy Spirit of God: For, without holineſs and without remiſſion of ſins and acceptance through the Mediator, I cannot ſee the Lord, but muſt periſh in my ſins: Wherefore, O Father of mercies, and God of all grace, cauſe thou me to turn and live: Graciouſly afford me the qualifications requiſite for pardon, peace and happineſs, a broken heart and a renewed nature; and grant me the free and full forgiveneſs of all my neglects and offences, and the juſtification of life through the merits and mediation of Chriſt Jeſus the righteous; and according to the riches of his grace, I commit myſelf into thine all-powerful and gracious hands, O almighty Saviour: Lord Jeſus, receive my ſpirit at its departure: Lord remember me in thy kingdom; and, as another penitent thief, admit me to paradiſe.

Thus cry earneſtly to our God and Saviour for his healing and ſaving mercy: And it is our hearty wiſh and prayer for you, that God our Saviour and healer, would hear you in the day of trouble, and keep and ſtrengthen you from his ſanctuary, and grant you according to thoſe wiſhes, which we would have in your heart, and earneſtly offered to Heaven by you: God be merciful to you, young man, and prepare you for his healing and ſaving bleſſings, and confer them on you, to the glory of his grace, and your comfort and rejoicing, Amen!

But we have not yet done: We muſt finiſh our preſent diſcourſe, by ſuitably exhorting and counſelling this whole aſſembly, in the laſt place; Hearken then our dear children and young people, and all of you of every age, condition, and character, now before the Lord, that God may hearken unto you.

If then you love your own ſouls, and really deſire their ſpiritual health and welfare, and eternal happineſs, now at the call and invitation of the Son of God, and the great Saviour of men, repair to him for complete healing, and perfect and eternal happineſs: Do it now, we ſay, for, behold now is the time of acceptance, behold now is the day of ſalvation! And therefore to-day hear the voice of the LORD; and harden not any longer your hearts.

A compaſſionate little maid, who was a captive ſervant, concerned for the health and comfort of her maſter, Naaman, the Syrian, ſaid to her miſtreſs, as we may find in 2 Kings, 5.3. Would God that my Lord were with the Prophet, that is in Samaria: For he would recover him, &c. And we would in like manner wiſh and urge, that ſinners of all ſorts and complections, who are broken-hearted, would apply to the great Prophet, as well as Prieſt and King of God's anointing: For he would recover and heal them: He is for certain a perfectly knowing and powerful Phyſician: He is therefore ſkilful and able to heal and ſave all who rightly apply to him. And, as he is a perfectly good and gracious Phyſician, he is therefore as willing, as he is able, to heal and reſtore all broken, diſeaſed, and infirm ſouls, that are ſenſible of their want of him.

Other Phyſicians, and even they who have the cure of ſouls, with regard to diſtempered minds and hearts, are comparatively of no value and quite inſignificant: For, however well inclined, knowing, and able they may be, they cannot heal diſeaſed ſouls, and cure their ſpiritual wounds. It is therefore in vain to depend on them for reſtored ſouls and ſpiritual health.

Wherefore, ceaſing from men, even while improving them, as it is our duty to be, we are to repair and addreſs ourſelves to him, who has the words of eternal life, the words of perfect healing and everlaſting happineſs: For to whom elſe ſhould we go but unto him?

Let us all then, with broken hearts, look and cry to him, and rely on him for his healing and ſaving mercies; and that with a cordial inclination and firm purpoſe to follow all his directions and counſels, in order to our obtaining forgiveneſs and ſalvation from him: And, if ſome of theſe counſels appear hard, as to pluck out a right eye and cut off a right hand and caſt them away from us, and to reſtore what we have wrongfully taken away from others, as far as it is in our power to do it; yet we ought to comply with them, in order to our obtaining pardon and happineſs.

It may not be amiſs here, but very proper and ſeaſonable, to put a momentous queſtion to any inconſiderate, vain, and impenitent perſon that may be in this aſſembly: If then you own yourſelf a human creature and a reaſonable being, let me demand of you, and let your conſcious heart, in the fear of God, give anſwer: Is it not better to part with every ſin, and even that which is moſt dear and pleaſing to you, for Chriſt and to gain healing and happineſs by him? Is it not vaſtly, yea infinitely, better for you to be renewed and pardoned, and ſo to have your ſoul ſaved from ſin and wrath, and to be perfectly and forever bleſſed, then to continue in vice and retain your luſts, and to periſh forever?

Seriouſly and impartially weigh theſe things both now, and when you return to your own homes: And immediately reſolve and endeavor, in the divine ſtrength, moſt earneſtly ſought and moſt ſedulouſly and faithfully improved, to addreſs yourſelf to Chriſt, and give up yourſelf entirely and forever to him, as your Teacher, Lord and Saviour, with a full and hearty purpoſe to abhor and forſake all iniquity in heart and life, and to conform to his will and example, as he has taught and required us.

This, this is the preſcribed way, and the approved method to be healed and ſaved to the uttermoſt by him; in whom, and from whom alone is complete health and perfect happineſs: For there is no other name given under heaven among men, whereby we muſt be healed and ſaved.

And unto him, therefore, who is the Lord our healer and Saviour, be all the glory of purchaſing and procuring, of applying, perfecting and eſtabliſhing complete health and happineſs to the children of men, both now and forever.

I LEVI AMES, aged twenty-one years, was born in Groton, in New-England, of a credible family: My father's name was Jacob Ames, who died when I was but two years old. I am the firſt of the family who was ever diſgraced. My prevailing ſin, and that for which I am ſoon to ſuffer death, was Thieving; to practice which I began early, and purſued it conſtantly, except at certain intervals, when my conſcience made me uneaſy, and I reſolved to do ſo no more.

My firſt thefts were ſmall. I began this awful practice by ſtealing a couple of eggs, then a jack-knife, after that ſome chalk. But being detected and reproved for the crime, I thought to repent and reform; but found myſelf powerfully urged to repeat this wickedneſs, by the temptations of the devil, with which I again complied. My tender mother ſeeing me take to ſuch horrid courſes, and dreading the conſequences, often entreated and pleaded with me to turn from my evil ways, and I as often aſſured her that I would. Had I followed her good advice and council, I ſhould never have come to this ſhameful and untimely end. But I am now made to feel the anger of GOD againſt me, for my diſobedience to my parent! GOD will not let diſobedient children paſs unpuniſhed.

Having got from under my mother's eye, I ſtill went on in my old way of ſtealing; and not being permitted to live with the perſon I choſe to live with, I ran away from my maſter, which opened a wide door to temptation, and helped on my ruin; for being indolent in temper, and having no honeſt way of ſupporting myſelf, I robbed others of their property.

About this time I ſtole a gun at Woburn, from Mr. Joſiah Richardſon, and a large ſilver ſpoon from one Mr. Howard of the ſame town. I then broke open the ſhop of Mr. Edward Hammond, in the county of Plymouth, and took out a piece of broad-cloth and ſome money. I ſtole between twenty and thirty dollars from another perſon, whoſe name I have forgot. I broke open the ſhop of Mr. Jonas Cutler, of Groton, and took from him a good piece of broad-cloth, a quantity of ſilk mitts, and ſeveral pieces of ſilk handkerchiefs. I alſo ſtole a quantity of money from Jonathan Hammond, of Waltham, and a hat from Jonas Dix, Eſq of the ſame place; and when in goal at Cambridge, I ſtole a ſilver ſpoon which was brought from Mr. Braddiſh's, the goal-keeper, for me to eat with. I robbed the Rev. Mr. Clark, of Lexington, of a tankard, twelve tea-ſpoons, one large ditto, a pepper-box, and two pair of ſugar tongs. I alſo ſtole from Mr. Keith, at Natick, two coats and jackets, with which I dreſſed myſelf when I came to Boſton; I gave John Battle twenty dollars to make up the matter with Mr. Keith, being part of the money I ſtole from Mr. Hammond, of Waltham. I ſtole ten or eleven dollars from Mr Symonds, of Lexington, whoſe ſon-in-law, Mr. Meriam, while I was in priſon, informed me where the money was and how to get it, but he never received any of it; I ſuppoſed he gave me this information through envy againſt his father-in-law, through whoſe means he was then confined for debt. I ſtole a pair of ſilver buckles, and a pair of turned pumps out of a pair of ſaddle bags at Leaſon's tavern in Waltham; the buckles were marked I. D. which I delivered to a man at Marlborough ▪ a blackſmith, to make up with him for ſome ſtockings I took from him; his name I do not remember. I twiſted a padlock and entered the cellar of a Miniſter's houſe at Marlborough, I then went up the cellar ſtairs, lighted a candle in order to get ſome victuals. I have ſeveral times taken ſundry articles off of lines, hedges, fences, buſhes, apple-trees, graſs, &c. but cannot recollect the owners. Thomas Cook and I ſtole two great-coats and ſold them. I have left three ſhirts and ſeveral pair of ſtockings at Scipio Burnam's, at Newbury-Port: I then went by the name of Iſaac Lawrence. I ſtole an ax out of a cart and hid it in a ſtone wall between Watertown and Boſton, (the night before I took the money from Mr. Hammond) in Little Cambridge, near to Mr. Dana's tavern; there I left it with a deſign to tell it when I came back. I broke open the houſe of Mr. Rice, in Marlborough, on the Lord's-Day, while the people were gone to public worſhip, having been adviſed to it by Daniel Cook, when we were in Concord goal; was taken in the houſe, and returned the things to the owner.

Some time laſt fall I ſaw Thomas Cook, who told me he had ſeven pounds of plate hid, viz. a tankard, a number of table ſpoons, and one ſoup ditto; theſe he dug up while I was with him; we carried them away from that place and hid them in a ſtone wall, near a barn, cloſe to the ſign of the bull on Wrentham road, but he never informed me where he got them, or how he came by them; he offered me half if I would diſpoſe of them, but I was afraid to do it.

Laſt June an Iriſhman who called his name Thomas Smith, of middle ſtatute, much marked with the ſmall-pox, told me that he know of a watch which was taken from his Excellency ſome time ago, and I ſuſpected that he was the perſon who ſtole it, becauſe he ſaid he knew the Governor's houſe well: He alſo aſſured me that his Excellency had a conſiderable quantity of money in the houſe, and aſked me to go with him to get it. I denied, knowing that the Governor had many ſervants, which I urged as a reaſon why I would not join him. He ſaid he had one to aſſiſt him, whoſe name he would not tell me, unleſs I would be one of the party. He farther declared that he ſhould go well armed with ſwords and piſtols. Upon this I abſolutely refuſed, becauſe I never thought of murdering any man, in the midſt of all my ſcene of thieving. He thought to prevail on me by telling me that there was a cheſt of dollars in the houſe but I would not go with them.

In the ſame month (June) I lodged at a tavern in Killingſley or Pomfree, in Connecticut government, on the Lord's-day▪ where I 〈◊〉 and drank and went off without paying. A few evenings after, I returned, ſhoved up the window, and put in my hand and ſtole a box with a johannes, ſome ſmall change, a pair of knee buckles, and ſleeve buttons, for which I was apprehended, confeſſed the fact, returned the goods, was puniſhed and ſet at liberty. The ſame night as above I took a horſe out of Killingſley, and rode him down to the county of Worceſter, where I broke open a ſhop about day light, and took a quantity of coppers and a remnant of ſattin: The owners have got them again. I alſo robbed a baker at Rhode-Iſland of a quantity of coppers which I found in three baſkets, and ſpent them.

As for Atwood, in company with whom I committed that theft for which I am ſoon to die, my acquaintance with him began in the following manner: I was ſtanding at a countryman's cart in the market at Boſton, aſking the price of a turkey; Atwood came up to me, and we fell into converſation; he aſked me to walk with him to beacon-hill, which I did. We aſked each other about the place of reſort. I told him I lodged at Capt. Dickey's. He ſaid his money was all ſpent, except one copper which he had in a ſnuffbox. I aſked him where he belonged? He ſaid he was born in an iſland in the Weſt-Indies, and that his parents lived in Rhode-Iſland. I aſked him where he had been? He told me he lately came from Portſmouth. I told him that ſince he had no money, if he would go with me to my lodgings, I would give him ſome dinner. I aſked him what he would do with ſome ſilver plate, if he had any to diſpoſe of? He told me he knew of a gold-ſmith who would take it, becauſe he had ſold ſome to him before. I told him I knew where there was ſome, and if he would go with me, we would get it; to which he conſented. We then went to Menotomy, and found it hid in a ſtone wall. We kept it about us until next morning. He told me he knew of a vendue-maſter in Boſton, with whom he had lived, who had a large ſum of money by him, and if I would join him we would get it. I aſked who it was? he ſaid Mr. Bicker. We accordingly agreed to ſteal it. At night, after we had ſlept, we went to a joiner's ſhop, into which I entered and took out three chizels; we then went to Mr. Bicker's houſe, and on the way were hailed by a watchman, to whom we anſwered, friends. Having come to Mr. Bicker's houſe, we found a front chamber window open; we pulled off our ſhoes, and Joſeph Atwood with my aſſiſtance climbed up to the window and entered the houſe, and opened the doors for me; we then went together to the deſk, which we broke open with the chizels. Atwood pulled out the firſt drawer, and ſaid there was ſmall change in it, which was all he could find. As he was going away, I pulled out another drawer, in which I found a bag of ſilver coin. After that we came out and went to fox-hill, near the powder-houſe, there we hid the plate, which we had kept in our pockets while we were at ſupper, and when we entered Mr. Bicker's houſe. The ſmall change in ſilver which Atwood took were equally divided, though the gold which Atwood had then ſecreted I knew nothing of, nor did he ever give me any of it. Before ſunſet I ſaw him at Mr. Bell's, when he informed me that a warrant was out for me; he went with me to Winiſimit, and adviſed me to go over the ferry, promiſing to meet me at Portſmouth the Wedneſday following at the houſe to which he was taken. I returned again to Boſton to ſee if any of my cloaths were done which I had beſpoke; on Saturday I was taken by Mr. Bicker and committed to goal, and ſaw Atwood no more until I ſaw him in the priſon-yard after he was apprehended.

Thus have I given an account of that ſhocking manner in which I have filled up a ſhort life, and of which I am now aſhamed. May GOD forgive me my dreadful wickedneſs, committed both againſt him, and many worthy men, of whom alſo I would aſk forgiveneſs, it being not in my power to make reſtitution, which if it was I would readily do it. I alſo forgive from my heart Joſeph Atwood, who ſwore on my trial that I entered the houſe of Mr. Bicker firſt, and let him in, when he knows in his conſcience that he entered firſt and let me in. I die in charity with all mankind. But though I lived ſuch a wicked life it was not without ſome ſevere checks of conſcience. For after I had ſtolen, I have been ſo diſtreſſed at times, as to be obliged to go back and throw the ſtolen goods at the door, or into the yard, that the owners might have them again. And not long before I was taken for this laſt robbery, I paſſed the gallows on Boſton neck with ſome ſtolen goods under my arm; when my conſcience terribly ſmote me, and I thought I ſhould ſurely die there, if I did not leave off this courſe of life. What I then feared is now come upon me.

Having thus given an account of my dreadful life of wickedneſs, I would alſo mention the manner in which I have conducted, and my mind has been exerciſed during my confinement in goal, ſince the awful ſentence of DEATH was paſſed upon me.

At firſt I had ſecret hopes of eſcape; that I ſhould by ſome means get out of priſon. When I ſaw it was impoſſible, I endeavored to reconcile myſelf as well as I could. My conſcience made me uneaſy; I thought I had been ſo wicked that I ſhould certainly go to hell. And when I conſidered how ſhort my time was, I knew I could not do good works to go to heaven. To hell then I was ſure I ſhould go. And I ſeemed to have ſuch an awful ſight of hell and the grave, that I was very much terrified indeed; I then took to drinking ſtrong liquor an order to drown my ſorrow. But this would not do; I left that off and took to reading my bible; my conſcience became ſo uneaſy, that I could have no reſt. O! a wounded conſcience who can bear? I tried to pray; but it came into my mind that the prayers of the wicked would not be heard. Yet I could not help crying for mercy. I was at times ready to deſpair of the mercy of GOD. But the miniſters who viſited me, aſſured me that the blood of CHRIST was ſufficient to cleanſe me from all ſin, which gave me a little encouragement to go on crying to GOD. I now began to underſtand ſomething of that law of GOD which I had broken, at condemning me for the wickedneſs of my heart as well as life. I ſaw that I was undone, that my heart and life were bad beyond all account. I ſaw that if GOD ſhould damn me a thouſand times he would be juſt, and I ſhould have nothing to ſay. In this condition I was a week before the time fixed for my execution. The loſs of body and ſoul made me tremble; though I could not freely tell all that I felt to all who came to ſee me. I thought that if I ſhould be executed in this condition, I muſt be dragged like a bullock to the ſlaughter.

But GOD's name be bleſſed forever; that on Friday evening, the 8th inſtant, I turned over a little book which was put into my hands, in which I ſaw, Ezek. 36.26, 27. A new heart will I give you, and a new ſpirit will I put upon you: And I will take away the ſtony heart out of your fleſh, and I will give you a heart of fleſh. And I will pour out my ſpirit upon you, &c. This at once ſurprized me: I knew that I wanted this new heart, and could not help looking on this as GOD's gracious promiſe to me: And I thought that as I knew GOD could not lie, if I would not believe this, I would believe nothing: My mind at once felt eaſy. I now ſaw that I had ſinned againſt GOD all my life with as much envy, as ever I killed a ſnake; which I always hated.

After this I had, and now have ſuch a view of the way of ſalvation by CHRIST, that I felt and do feel my ſoul reſt on him as my only hope of ſalvation. Since which I have found peace of mind, anger againſt myſelf for ſin, and a deſire to be made holy. At times the terrors of death ſeem to be removed; at other times I am full of fears leſt I ſhould deceive myſelf. Yet I cannot but hope that CHRIST has freely pardoned me. On him I deſire to reſt living and dying; and to give him all the praiſe.

And now as a dying man I mention the following things, viz.

1. To keep your doors and windows ſhut on evenings, and ſecured well to prevent temptation. And by no means to uſe ſmall locks on the outſide, one of which I have twiſted with eaſe when tempted to ſteal. Alſo not to leave linnen or clothes out at night, which have often proved a ſnare to me. Travellers I adviſe to ſecure their faddle bags, boots. &c. in the chambers where they lodge.

2. Parents and maſters I entreat you who have any concern for, and connection with children, to have an eye over their actions, and to take ſpecial care for their precious and immortal ſouls.

3. All Perſons whether old or young, who may ſee theſe lines, ſpoke as it were by a poor, dying ſinful man, now bound in chains, and who has but a ſhort ſpace of time before he muſt launch into an endleſs eternity; guard againſt every temptation to ſin. If at any time you are tempted to do any thing like the poor ſoul who now ſpeaks to you, earneſtly pray to GOD for ſtrength to reſiſt the temptation, as well as for repentance for your paſt ſins.

The youth more eſpecially I would ſolemnly caution againſt the vices to which they are moſt inclined—Such as bad woman, who have undone many, and by whom I alſo have ſuffered much; the unlawful intercouſe with them I have found by ſad experience, leading to almoſt every ſin. I alſo warn them to guard againſt the firſt temptation to diſobedience to parents. Had I regarded the many kind intreaties and reproofs of my tender Mother, I had never come to this ſhameful and untimely death.

Profane curſing and ſwearing I alſo bear my dying teſtimony againſt, as a horrid ſin, and provoking to GOD.

Nor muſt I omit to mention gaming, to which young people are much inclined, and which at this day prevails to the ruin of many. For when a youth hath gamed away all his money, he well be tempted even to ſteal from his maſter or parents, in order to get at it again. Beſides, this ſin leads to drunkenneſs another dreadful vice.

There is one ſin more that I muſt warn all perſons againſt, and that is, a profanation of the Lord's day, and of public worſhip. Oh! how many ſuch days have I deſpiſed, and while others have been engaged in ſerving GOD, I have been employed in wickedneſs, which I now confeſs with grief of heart.

4. I have one requeſt more to make from the borders of the grave, a compliance with which is earneſtly deſired by a poor dying mortal; which is, that no perſon, old or young, would ever reflect on my poor dear mother, or brother, or any of my relations, on account of my ſhameful and untimely death, who could not prevent my wickedneſs, and have trouble too much to be borne, by the life I have lived, and the death I am to die.

I deſire ſincerely to thank all the good Miniſters of the town, who have taken great pains with me ever ſince the ſentence of death was paſt upon me, to convince me of my unhappy ſituation, of my loſt and undone condition by nature, of my aggravating ſins by practice, and of the infinitely free rich grace and mercy of God, only thro' the merits and mediation of my dear Saviour Jeſus Chriſt. I alſo thank all the good people both of town and country, who, I have reaſon to think, have offered up many prayers at the throne of grace for me. I alſo thank Mr. Otis, the goal-keeper and his family, who have all been very kind to me during my confinement in goal. LA MES.

☞ Ames was attended to the place of execution by the rev. Samuel Stillman, one of the baptiſt-miniſters in this town, who conſtantly viſited and prayed with him while he was under confinement, and ſpared no pains to reform and bring him to a juſt ſenſe of his unhappy condition and guilt; in ſhort, ſuch was the aſſiduity of that reverend and pious Gentleman, that his utmoſt efforts were not wanting, in ſeaſon and out of ſeaſon, to ſit and prepare him for a future 〈◊〉 : So great affection and concern did he ſhew for the future welfare of this unfortunate young creature, that while he was accompanying him to the fatal tree, with tears in his eyes, he claſped this young convert round his waiſt, and ſeemed to take the greateſt ſatisfaction in converſing with him about the things that concerned his everlaſting happineſs; to ſum up the whole in a few words, his whole deportment, in his agreeable moments ſpent in his travel, ſeemed to beſpeak, Come, ye bleſſed of my Father, inherit the kingdom prepared for you. The Priſoner was turned off juſt at four o'clock, having firſt given a ſhort but pathetic exhortation to the vaſt concourſe of people, who attended this awful ſcene, ſuppoſed to conſiſt of ſeven or eight thouſand perſons, and particularly the YOUTH, who he earneſtly entreated to avoid Stealing, the crime which he was moſt addicted to, and for which he was to ſuffer an ignominious death. He took by the hand Mr. Edward Ranger, houſewright, (a member of Mr. Stillman's church) and returned him and Mrs. Ranger thanks for their kindneſs to him. After which he made a ſhort prayer, and ſeemed to die a true penitent, without ſcarce a ſtruggle.