Two sermons: the first from Psalm CII. 19, 20. Delivered the Lord's-Day before the execution of Levi Ames. Who was executed at Boston, Thursday October 21. for burglary. Aet. 22. This discourse was preached at the desire of the criminal, who also attended on the occasion. The second from Proverbs XVII. 25. Preached the Lords-Day after his execution; and designed as an improvement of that awful event, by way of caution to others. : To which is added, at the request of many, an account of the exercise of his mind, from the time of his condemnation, till he left the world; together with the conversation the author had with him as he walked with him from the prison to the gallows. By all which, compared with his latter conduct, he may be thought in a judgment of charity, to have died, a penitent thief. / By Samuel Stillman, A.M. Pastor of the First Baptist Church in Boston. ; [One line from Luke]

Two sermons: the first from Psalm CII. 19, 20. Delivered the Lord's-Day before the execution of Levi Ames. Who was executed at Boston, Thursday October 21. for burglary. Aet. 22. This discourse was preached at the desire of the criminal, who also attended on the occasion. The second from Proverbs XVII. 25. Preached the Lords-Day after his execution; and designed as an improvement of that awful event, by way of caution to others. : To which is added, at the request of many, an account of the exercise of his mind, from the time of his condemnation, till he left the world; together with the conversation the author had with him as he walked with him from the prison to the gallows. By all which, compared with his latter conduct, he may be thought in a judgment of charity, to have died, a penitent thief. / By Samuel Stillman, A.M. Pastor of the First Baptist Church in Boston. ; [One line from Luke]

Two sermons: the first from Psalm CII. 19, 20. Delivered the Lord's-Day before the execution of Levi Ames. Who was executed at Boston, Thursday October 21. for burglary. Aet. 22. This discourse was preached at the desire of the criminal, who also attended on the occasion. The second from Proverbs XVII. 25. Preached the Lords-Day after his execution; and designed as an improvement of that awful event, by way of caution to others. : To which is added, at the request of many, an account of the exercise of his mind, from the time of his condemnation, till he left the world; together with the conversation the author had with him as he walked with him from the prison to the gallows. By all which, compared with his latter conduct, he may be thought in a judgment of charity, to have died, a penitent thief. / By Samuel Stillman, A.M. Pastor of the First Baptist Church in Boston. ; [One line from Luke]

Table of contents

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Title page

SERMON I.

SERMON II. Preached the Lord's Day after the Execution of LEVI AMES, &c.

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Mr. Stillman's TWO SERMONS.

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TWO SERMONS: THE FIRST FROM PSALM CII.19, 20. DELIVERED THE LORDS-DAY BEFORE THE EXECUTION OF LEVI AMES. WHO WAS EXECUTED AT BOSTON, THURSDAY OCTOBER 21. FOR BURGLARY. Aet. 22. ☞This Discourse was preached at the Desire of the Criminal, who also attended on the Occasion.

THE SECOND FROM PROVERBS XVII.25. Preached the Lords-Day after his Execution; and designed as an Improvement of that awful Event, by Way of Caution to others.

TO WHICH IS ADDED, At the Request of many, An Account of the Exercise of his Mind, from the Time of his Condemnation, till he left the World; together with the Conversation the Author had with him as he walked with him from the Prison to the Gallows. By all which, compared with his latter Conduct, he may be thought in a Judgment of Charity, to have died, A Penitent Thief.

By SAMUEL STILLMAN, A. M. Pastor of the First Baptist Church in BOSTON.

—TO DAY SHALT THOU BE WITH ME IN PARADISE.

LUKE xxiii.43.

BOSTON: Printed by JOHN KNEELAND, in Milk-Street, for PHILIP FREEMAN, in Union-Street. MDCCLXXIII.

SERMON I.

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PSALM CII.19, 20.

For he hath looked down from the height of his Sanctuary: From Heaven did the Lord behold the Earth:

To hear the groning of the Prisoner, to loose those who are appointed to Death.

THE youth on whose account I have chosen this passage, for the last time appears in this assembly. Before we shall meet here again for public worship, he will be numbred with the dead: That body now bound in chains, will be committed to the dust, and his immortal spirit have passed to the throne of God, to receive an irrevocable sentence. This circumstance cannot fail of promoting an uncommon solemnity through this great congregation, and of exciting compassion towards the prisoner in every humane breast. A smile on any countenance on this occasion, will be looked upon as an evidence of a want of humanity. And I take it for granted, that those of you who have believed in Jesus, who know the consolations which his religion affords, and are acquainted with the value of an immortal soul, will assist the preacher [Page] by your prayers; that the word may be spoken as becomes the oracles of God, and prove of infinite advantage to the multitude, and especially to this poor young man. If ever plainness, zeal, and an artless address were necessary, it is now; when, amidst a crowd of dying men, there is one, who knows not only the day, but the hour, yea minute of his dissolution. In such a situation, where shall support be found? Only, my brethren, in the religion of the bible; which amply declares the grace, and condescension of Jehovah, who looked down from the height of his sanctuary: From heaven did the Lord behold the earth, to hear the groning of the prisoner, to loose those who are appointed to death.—The very title of this psalm discovers its suitableness to the present occasion: It is said to be, ‘a prayer of the afflicted, when he is overwhelmed, and poureth out his soul before the Lord.’ We may well suppose, that this unhappy youth never knew before, such an affliction as the present; which he hath indeed brought upon himself, by repeated instances of theft and robbery: Yet is he the object of our pity and prayers, and may be the subject of the free forgiveness of God in Christ; seeing the abounding of sin has been exceeded by the superabundance of divine grace. And admitting that the prisoner has a just sense of his guilty condition before God, he will passionately adopt the language of the context, Hear my prayer, O Lord, and let my cry come unto thee. Hide not thy face from me in the day when I am in trouble, incline thine ear unto me. My heart is smitten, and withered like grass, so that I forget to eat my bread, &c.

After the psalmist had thus described the case of the afflicted, he brings to mind the following comfortable [Page] considerations; such as the eternity and kindness of the Lord, who will regard the prayer of the destitute▪ and not despise their prayer. This, says he, shall be written for the generation to come; and the people who shall be created, shall praise the Lord. Meaning that God's readiness to hear the crys of his people▪ shall be duly remembred; and that all such as are created anew in Christ Jesus, shall praise Him for this instance of his condescension. And in the text he enlarges on the same subject, which he had mentioned, ver. 17. in order to shew that the Lord is so far from disregarding the prayer of the destitute, that He listens attentively to their cry, and will grant deliverance. The Lord takes a general notice of the earth, and its inhabitants, but is particularly attentive to the mourning of Ephraim; or to the afflicted state of his people: For the comfort of such the text is evidently designed. In the following part of the discourse I shall not strictly confine myself to the primary sense of the passage; but expect your indulgence, while I introduce such reflections, as may be pertinent to this solemn scene. And,

I. Let us attend to the instance of complicated affliction described by the strong terms, the groning of the prisoner, and those appointed to death.

II. The truths which are here recorded for the support of such. The Lord beholdeth the earth, &c.

I. The instance of keen distress described by the psalmist.

David, as one observes on the place, has a particular respect to the condition of believers under persecuting princes; by whom many have been [Page] imprisoned, and put to death, for their attachment to the Lord, and to the testimony of Jesus: Who, according to both sacred and profane history, have been sensibly supported, and have thereby triumphed gloriously, to the confusion of their enemies. But there are different senses, in which it may be said that mankind are prisoners, and appointed to death.

1. This, O Ames, is your unhappy case in a literal sense. You have been tried by the law of your country, found guilty, received sentence of death, and are now waiting in close imprisonment, the day of your execution. In this view your condition is gloomy; my soul feels for you; and the crowd who behold you, evidently discover their sympathy with you.

2. But there is a more awful sense, in which it may be said, that you, and all mankind as sinners are prisoners, and appointed to death, I mean as transgressors of the law of God, holden by the cords of iniquity, and led captive by the devil at his will.

When JEHOVAH created man, He gave him a law to be the rule of his temper and conduct; the requisition of which was perfect conformity: Which conformity involved the tempers of the heart, and the actions of the life. To this law were annexed rewards and punishments. He who doth the things required shall live by them; but he who fails in a single instance shall be condemned. However some may trifle with the extent, and spirituality of the divine law, it is as true as God's existence, that he who LOOKETH ON a woman to lust after her, hath committed adultery already with her IN HIS HEART. * [Page] A lostful look, observe, is heart adultery. Hence said Paul, I had not known lust, except the law had said, Thou shalt not covet. * If we admit the truth of revelation, we shall find no method of evading this plain, but awful conclusion, that the law of God is exceeding broad, reaching to, and condemning for the irregularities, or sins of our hearts: And that too, not only for many such instances of trangression, but for one. Cursed is every one who continueth not in all things, which are written in the book of the law to do them. † To which add, That whoever keepeth the whole law, and offendeth in one point, is guilty of all. ‡ i. e. He who hath broke one command, is certainly a transgressor of the law; though we should suppose that there were other precepts which he had not violated. The apostle explains himself in this manner in the verse following the words just read. For He who said, Do not commit adultery; said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law §

Thus from the current language of the holy scriptures, we learn, that the law of God reaches to the thoughts and intents of the heart, and that mankind stand condemned by it, for thinking evil, as well as for committing it openly. And this circumstance essentially distinguishes the divine from human laws. The latter can never accuse us for wrong tempers, but only for actions: The former have as much to do with dispositions of the heart, as with any external behavior. And thus it is right it should be; [Page] thus it must be, if we admit that the law of God is the transcript of his own nature; and that He as surely requires truth in the inward part, as that we should obey Him in our lives. This we cannot possibly deny, while we consider that the infinite God is of purer eyes, than to behold evil with the least approbation: It is the thing his soul hateth. And He is said to know our thoughts afar off.

Thus it appears that all mankind are shut up under the law, to the curse of which they are most righteously exposed: For all have sinned, and come short of the glory of God.

Besides their unhappy case on the preceding account, they are holden by the cords of their iniquities. Scripture and experience unite to convince us, that sin has dominion over the sons of Adam. Hence it is that they go astray as soon as they are born, speaking lies. The power of sin over the fallen race, is most manifest in its universal prevalence. In every age, and in every country, vice has prevailed; while but a few have appeared to be under the influence of right tempers.

The sacred oracles repeatedly assure us of this truth; and it is the plain meaning of the prophets words. * Can the Etheopian change his skin, or the Leopard his spots? Then may ye also do good, who are accustomed to do evil. The former is naturally impossible, and the latter morally so; because the principle of sin has such power over the minds of men, that they love it, and after it they will go. This shocking truth has been experienced by many, in the following respect, viz. when conscience has been alarmed, and [Page] the sinner obliged, in order to quiet its clamors, to make the most solemn resolutions against his former conduct; he has no sooner met with a temptation to the same iniquity, than he hath complied with it. Such power has sin had over him, that he hath many times sinned against the light of his own conscience, and all his solemn resolutions.

This powerful principle of indwelling sin, is represented by an inspired apostle, in the following terms; a law in the members—the old man—the body of death. And I may safely affirm, that the experience of all real believers, has been the same with St. Paul's in this matter. They feel that sin has the force of a law; and that they are too often led into captivity by it, to their own unspeakable sorrow.

The existence of this powerful principle in the minds of believers, is the great cause of that spiritual warfare which they are daily carrying on, and of which they abundantly complain. In fact, while the christian is at home in the body, he is in a state of imprisonment; he groans earnestly for deliverance, nor will he ever be satisfied till he awakes in the image of his God.

Now the great difference between the believer, and the unbeliever in this matter is, that the former feels and laments his body of sin, and opposes it: The latter, is in love with sin, and complies with its dictates. He yields to its power to his own ruin; unless the arm of the Lord is revealed to slay his enmity, and deliver him from the law in his members.

To which I add, as that which compleats the sinner's sad condition, that he is led captive by the [Page]devil at his will. * Who is said to walk about like a roring lion, seeking whom he may devour. † And to work in the children of disobedience, with this malevolent intention, even to blind their minds, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them § Nor will he ever release the captive, till He who is stronger than the strong man armed, shall appear to dispossess him.

In thus representing mankind, I am fully authorized by the oracles of God; at present it may suffice to mention Isa. 61.1. where the the prophet describes the office of Christ in the following manner; The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek—to proclaim liberty to the captives, and the OPENING OF THE PRISON to them who are bound. In these words sinners while in unbelief, are considered as bound in prison.

The same persons are appointed to death.

1. To the death of the body. The original threatning was, In the day thou eatest thereof, thou shalt surely die; which has been verified from Adam to Moses, and from Moses to this time, in the dreadful havoc which death has made, among the inhabitants of the world. The fathers, where are they? and the prophets, do they live forever? No, they have seen corruption; and so must we who now appear in this house. That youth is not the only one amongst us, appointed to death. We are all to die; though not in the same ignominious way with him.

[Page]But death simply considered is of small consequence: It is sin that gives death his sting, and makes the guilty tremble, when he anticipates his appearance before God the Judge of all. For such are,

2. Appointed to an eternal death, provided they should abide in a state of unbelief. For all who are under the law, are under the curse; and the curse of the law is nothing less, than an everlasting banishment from the presence of God, and a being shut up forever with infernal spirits!

No sooner does the sinner become sensible, that he is in this condition, shut up under the law, under the dominion of sin, led captive by satan, and morally incapable of delivering himself; than he breathes out his soul before God, with, Wo is to me, for I am undone—O Lord, shouldest thou be strict to mark iniquity, who could stand? This conviction of guilt will make the prisoner groan; for a wounded spirit who can bear? In this respect, the heart knoweth its own bitterness; bitterness it is emphatically, for any sinner to feel the law coming home to his conscience, in its extent and spirituality, by which is the knowledge of sin; and at the same time have no just apprehension of the atonement; or the one glorious, and efficacious sacrifice for sin, Christ Jesus. Distress like this he never knew before; nor could he form any proper idea of it: For now the commandment comes, sin revives, and he dies.

We have this conviction of sin exemplified, and the uneasiness of mind which results from it, in the conduct of the three thousand, the jailor, &c. Who no sooner saw what they were, than they cried out, What shall we do? Which introduces the

[Page]IId. Thing proposed. To consider the truths which alone are calculated to comfort those, who are in this situation. He looketh down from the height of his sanctuary; from heaven did the Lord behold the earth: to hear the groning of the prisoner, to loose those who are appointed to death.

The Lord is said to behold the earth. Earth here, by a figure, is put for its inhabitants, whom the Lord continually observes. Though He possesses infinite perfection, and would have been eternally happy in the enjoyment of Himself, if there had never been either angels or men; yet He condescends to behold human affairs. The creatures of his power, are, and ever will be the subjects of his laws. These laws men have broken, and by so doing, have entirely cut themselves off from any claim on God. Yet has He, moved solely by his own unmerited love, and a supreme regard to the display of his glory, adjusted a way of deliverance for the guilty, consistent with all the perfections of his nature. And in the fulness of time He sent forth his Son, made of a woman.—God so loved the world that He gave his only begotten Son, that whosoever believeth in Him, might not perish, but have everlasting life * Herein is the love of God manifested; and by this astonishing act of grace, it is apparent that He beholds the earth.

Jesus Christ, who was in the bosom of the Father before time, upon his incarnation, proceeded with unremitting diligence to make an end of sin, and to bring in everlasting righteousness. To accomplish which he was made under the law, obeyed its precepts, [Page] and endured its penalty in the behalf of his people. He died, the just for the unjust, that He might bring us to God. † And now through Him, all who believe are justified from all things, from which they could not be justified by the law of Moses.

This is the only truth that can give relief to a person under a full view of his guilt, and misery: And by it all real believers are enabled to rejoice; accounting all things but loss, for the excellency of the knowledge of Christ Jesus the Lord.

I might observe that the Lord beholds the earth in a way of providence, to hear the groning of the prisoner, &c. Thus in the case of Joseph, when his brethren had determined to take his life; the Lord interposed, and delivered him from their cruel designs. Thus it was in the deliverance of David from the repeated attempts of Saul to kill him.—Also in loosing Jeremiah when cast into a dirty dungeon, for his fidelity in delivering the Lord's message:—And in the remarkable instance of Peter, to whom the doors and gates opened of their own accord. In these instances, and many others of a like nature, we have the text exemplified, that the Lord heareth the groning of the prisoner, and looseth those who are appointed to death. But I shall rather endeavor to accommodate this part of the text, to what hath been already said, relative to a sinner, his being shut up under the law, sin and satan. Who, sensible of his condition, or fully convinced that he is justly appointed to eternal death, groans out his soul before God.

The truth which only can relieve him, as just suggested, is the compleatness of redemption in Christ, [Page] who is the end of the law for righteousness to every one who believeth. * Here it is of great importance for us to enquire,

1. How the Lord looseth those who in this respect are appointed to die.

2. What are the effects of their being set at liberty.

1. How doth the Lord loose those who are appointed to death? Sensible of their true condition, they stand condemned before God, crying guilty, guilty. They have no recommending qualifications; no appendages to their characters which recommend them as objects of the divine favor. God appears a sovereign, and his grace free; having mercy on whom he will have mercy: And the person's sense of his condition makes him cry, Lord be merciful to me a sinner: But God is just whether He saves or rejects him.

The question still returns, How is he delivered from this wretched condition? I answer, by the TRUTH BELIEVED. The inspired writers, by way of emphasis, distinguish the doctrine of atonement by this phrase, the truth. Thus the author of the epistle to the Hebrews, † For if we sin wilfully after that we have received the knowledge of THE TRUTH, there remaineth no more sacrifice for sins, &c. i. e. If we reject the doctrine on which he reasons in the context, and comprehends in ver. 14. For by one offering he hath perfected forever them who are sanctified, we cannot be saved; because Christ hath once suffered, and there will be no other sacrifice but his; no other Christ to die.

[Page]The word truth is often used as a general term, including the whole gospel of salvation; or the compleat character of Jesus Christ. And whenever it is spoken of as connected with eternal life, it involves the propitiation of Christ, or his one compleat sacrifice for sin.

As this truth is the ground of the sinner's hope, or cause of rejoicing; it must be observed, that the truth must be believed, or known, in order to present peace, and future happiness. Hence says Christ, Ye shall know the truth, and the truth, thus known, shall make you free. * This sentiment is of great importance, and repeatedly urged by the inspired writers. Accordingly when Christ gave the commission to his ministers, this was a part of it, Preach the gospel—he who believeth—shall be saved. Christ is the end of the law for righteousness, only to them who believe. And this is the invariable tenor of the word of God. The truth is the ground of hope, as it reveals a compleat redemption; and it is by faith that we understand its glory and importance, and derive peace from it. Believing, ye rejoice, &c.

In a word then, the sinner is relieved from his painful sense of guilt, by the truth which he is enabled to believe; by which he is fully convinced of the glory of the person of Jesus, and the fulness of grace in Him: And he now sees that God is just, and the justifier of them who believe in Christ; because He hath brought in everlasting righteousness, which is unto all, and upon all them who believe.

Here a very interesting enquiry arises; viz.

[Page]2. What follows a real belief of the truth as it is in Jesus; or the sinner's being loosed from his former unhappy state?

(1.) That pleasing view which the person has when brought to believe, of the excellency of Jesus, and the infinite sufficiency of his merits, is attended with the highest approbation of Him, and an immediate flight to Him. He appears to such a soul, to be infinitely deserving of supreme affection, on account of his essential glory: Or as being the brightness of the Father's glory, and express image of his person. To such an one, He is altogether lovely, and the chiefest among ten thousand.

At the same time the sinner has such an apprehension of his compleat redemption, that he flies to Him, and trusts his immortal all in his hands. However his sins may rise like mountains, or appear to reach to the clouds; he is made to know that where sin hath abounded, grace hath much more abounded. And that it is a faithful saying, that Christ Jesus came into the world, to save the chief of sinners. On Him with all his guilt, he rests; fully persuaded, that if God should be strict to mark iniquity, he could not stand: But that there is forgiveness with Him, that He may be feared.

(2.) He whom the Lord delivers from spiritual bondage, immediately upon believing, is set at liberty from that load of guilt, which lay upon his conscience; and he passes at once into a state of joy and peace. This event is not progressive; or brought about gradually; but takes place at the very time, when the soul believes in Jesus. For the truth of [Page] this remark, I appeal to believers of every denomination. When you were set at liberty, my brethren, from the distress of a guilty conscience, was it not by a discovery made to your minds, by the holy Ghost, of the consistency, and sufficiency of salvation by Christ? Did not the belief of that truth, at once calm your minds, and lead you to rejoice in the only begotten Son of God? And have you not always found, in your life of faith, that your comfort only can spring from looking to Jesus? By whom the law is magnified, and made honorable; and in whom all the heirs of promise are compleat.

This sentiment is abundantly taught us in the holy scriptures. Thus according to the words of Christ, which were mentioned before—You shall know the truth, and the truth thus known, yea, and as soon as it is known, shall make you free. This spiritual freedom takes place in a degree at the instant that the sinner experimentally knows the truth. We read, That being justified by faith, we have peace with God, through our Lord Jesus Christ. * As the divine righteousness is the sole matter and cause of justification before God, I conclude that the apostle speaks here of faith as justifying, in no other sense, than as it apprehends the righteousness of Christ, and derives peace to the mind from it. Hence an eminent divine, supposes that the comma in this text should be transposed thus; being justified, by faith we have peace with God, &c. In this reading, peace with God, is an effect of faith. But I mean not to insist on this matter, seeing the scriptures continually assure us, that peace of conscience, stands connected with the belief of the truth: And this sentiment [Page] is plainly taught us in the text above cited, let what will be the apostle's meaning in the sentence, justified by faith.

I might run over a number of passages, which confirm the above remark; such as joy and peace in believing: If in believing, the person must rejoice on the spot where God met with him; and the very minute that he believed the truth. The apostle Peter represents the matter thus—Whom having not seen, ye love; in whom, though now we see him not yet BELIEVING, YE REJOICE with joy unspeakable, and full of glory. *

Besides, if this grand truth concerning the person and righteousness of Christ, is not sufficient to give peace to a conscience wounded by a sense of sin; why did the apostles always propose it to such? As we find they invariably did.

Upon the whole; when any sinner is really bro't to believe in Jesus, he will have an experience of that peace which passeth all understanding: For God who commanded the light to shine out of darkness, shines in his heart, to give him the light of the knowledge of his own glory in the face of Jesus Christ. †

(3.) He who really believes in the Son of God, will have extensive views of the malignity of sin, and its opposition to a God of infinite perfection; from which will arise absolute hatred of it, and unfeigned sorrow for it. No person can understand the exceeding sinfulness of sin like the believer; nor sorrow for it, as he does. He looketh on Him whom he hath pierced, and mourns, as one mourneth for an only son, and is[Page]in bitterness as one who is in bitterness for a first-born. * The very secret corruptions of his heart, which are unnoticed but by God, and his own soul, give him keen distress. He mourns his felt unlikeness to the divine character; and many times cries out in the language of St. Paul, O wretched man that I am: who shall deliver me from the body of this death? †

(4) Connected with which are his fervent longings after perfect sanctification. He who has obtained this spiritual deliverance, is led to discover the real beauty of holiness, as it is an essential perfection of the deity; without which he feels that he must be forever unhappy. That rectitude in which God first created him, he lost by his connection with the first Adam; and became vain in his imaginations; his evil heart being darkned. So long as he remains under the ruins of the apostacy, he must be unlike to God, therefore miserable in himself, and unfit for heaven; into which nothing shall enter that defileth, worketh abomination, or that maketh a lie. ‡ The man who believes in Jesus, knows this; and can never be contented while he is unholy. Hence he often breathes out his soul before God in the language of the psalmist, Then shall I be satisfied, when I awake in thy likeness. Welcome heaven, says the believer at certain seasons, because I shall there be near and like my God!

(5.) Love to the children of God is another evidence of this spiritual deliverance, or of our faith in Jesus. For he who loveth Him who begat, loveth them also who are begotten of Him. ‖ In another place the same apostle speaks still stronger, We know [Page]that we have passed from death to life, because we love the brethren. * Observe, the brethren are the persons loved; and this religious affection is fixed on them, solely because they are so. Or because they appear to be the real disciples of Jesus Christ, who have drank into his spirit, and are studious to be like Him in temper and conduct. It matters not whether they be rich or poor, bond or free; if brethren in the Lord, the real believer will love them in their poverty, or meanness of outward condition, for Jesus sake. And it has always been remarked, that love to the brethren has most prevailed, when religion has flourished most.

(6.) Every person who knows the truth as it is in Jesus, will be careful to maintain good works. True faith is influential, and leads him who has it, to search out the will of God, and to yield obedience to every known part of his duty. Faith, says James, without works is dead.

(7.) Another effect of this spiritual deliverance is, readiness to distribute to the relief of the brethren, when in our power. This we shall surely be ready to do, if we love them for Christ's sake, and see that they are reduced to necessitous circumstances; while we ourselves, have all, and abound; or at least, have enough for ourselves, and something to spare for a suffering brother. For whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? †

(8.) In fine. All such as are delivered from the power of darkness, and translated into the kingdom [Page] of God's dear Son, find the truth sufficient to support them under the heaviest afflictions. They have, in many instances, overcome the world, and rejoiced in death. The army of martyrs, animated by the gospel of Christ, suffered with patience and greatness of mind; knowing that the sufferings of this present time, were not worthy to be compared with that glory that should be revealed in them. And many believers of later date, have resigned to death, with peace and calmness of soul, which the truth of Christ only could inspire; knowing that to die would be gain.

Having thus enlarged on those truths which in my view, are of infinite importance; because they stand connected with our present peace, and future happiness; I shall omit those reflections which arise naturally from the subject, and address myself to the prisoner, who must very soon appear at the judgment seat of Christ.*

Unhappy Ames, how cutting is your condition! A youth but little turned of twenty one, having filled up the measure of his iniquity, bound with fetters,— appointed to death,—and on the verge of a vast eternity!—Who can bear the thought? The solemn day is just at hand, when you must make your exit. Time, which stays for no man, is on the wing, and will speedily introduce Thursday, the last of days to you.—Then you will go, whence you shall not return, and be unalterably fixed, either in bliss or wo.— See, what sin has done.—It has brought you in the bloom of life, to ignominy and death. And has exposed [Page] you to eternal condemnation hereafter. All prospect of living longer than the time appointed, is cut off. I hope you will not flatter yourself with longer time. That which most concerns you is, How you may escape the wrath to come.—Where there is a ground of hope for the guilty?—In answering this question, every circumstance demands solemnity, faithfulness, and truth. I would therefore attempt it as in the presence of that God, at whose tribunal I know I shall shortly meet you, with the whole congregation of the living, and the dead. May the Spirit of the living God, accompany plain truth to your, and every man's conscience!—Ames, as a sinner you are lost. The law of God condemns you; for it curseth every one who continueth not in all things written in the book of it, to do them. You have gone astray from God even from the womb. From the fountain of corruption in your heart, have issued all those sins in life, which have been repeated, and inconceiveably provoking to Jehovah. The Law is exceeding broad, and reaches to the thoughts of your heart. It demands perfect obedience, and will accept no less. And as the requirement is just, so will be the punishment which will be finally inflicted on all unbelievers. You are wholly in the hands of a sovereign God, without a single personal circumstance to plead in your favor. If He condemns you, his justice will remain perfect. Nor do I mean by thus addressing you, to single you out as the only guilty individual: No, all have sinned, and have come short of the glory of God.

Perhaps you are saying, Who then can be saved? Authorized by this inspired volume, I assure you, that there is peace on earth, and good will to men. [Page] Jesus Christ the only begotten Son of God, hath made an end of sin, and brought in an everlasting righteousness. He, by his obedience to the law in life, and his death upon the cross, hath finished such a righteousness as lays a ground of hope for the chief of sinners. This is the matter and cause of acceptance with God. By this all who believe are justified from all things; from which they could not be justified by the law of Moses. We have redemption through the BLOOD OF CHRIST, the forgiveness of sins, according to the riches of his grace. On this glorious foundation, I have long rested all my hopes of eternal life; nor can I act a more faithful, friendly part, than by setting before you, in your present prospect of speedy dissolution, the same ground of hope.

But what will it avail either you or me, to hear of a compleat redemption, or an all sufficient atonement, if we are not interested in it? Or have no part in the matter? Remember what is written, All who BELIEVE, are justified: He who BELIEVETH shall be saved; but he who BELIEVETH NOT shall be damned. No person can derive real peace from the doctrine of atonement, but the believer: Nor shall any but such enter into the kingdom of heaven. And no sooner is a sinner brought to see his guilt and to believe in Jesus, than he will repent, and abhor himself in dust and ashes; for faith and repentance are inseperably connected. Such is the well ordered plan of salvation, that all who are made partakers of the Redeemer's benefits, are the subjects of that faith which is the gift of God, and of his operation; and of that repentance which never shall be repented of. Of how much consequence is it then, that you inquire how matters stand between God, and your soul? [Page] Whether you have ever believed in the Lord Jesus, and have had that repentance which is unto life? If you have, the truth has come with power, and the holy Ghost, and much assurance; you have been convinced of its reality and glory, have entred into the spirit of it.—Christ has appeared the only way, the truth and the life; and from a full view of your infinite unworthiness and guilt, you have been enabled to cast yourself at his feet, and to trust your all in his hands;—knowing that you can be saved only upon the plan of free forgiveness. And if you are a real believer, you are made to hate sin, heart sin, as well as the sins of your life, because hateful in the sight of God: And to long that God would make you holy as he is holy.—Some things like these you have declared to me, and to others in your confinement, as the exercises of your mind. May God forbid that you should deceive yourself! May He manifest Himself unto you, as a God pardoning iniquity; yea, your iniquity; then will you triumph over death, the last enemy. Into his hands I commit you, wishing you an abundant entrance into the kingdom of glory. And as I expect to address you no more in this public manner, I bid you a most affectionate farewel!—

Notes

*

Matth. 5.28.

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*

Rom. 7.7.

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†

Gal. 3.10.

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‡

Jam. 2.10.

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§

Ver. 11.

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*

Jer. 13▪ 23.

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*

2 Tim. 2. [...]6.

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†

1 Pet. 5.8.

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§

2 Cor. 4.4.

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*

John 3.16.

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†

1 Pet. 3.18.

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*

Rom, 10.4.

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†

Heb. 10.26.

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*

Joh. 8.32.

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*

Rom. 5.1.

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*

1 Pet. 1.8.

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†

2 Cor. 4.6.

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*

Zech. 12.10.

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†

Rom. 7.24.

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‡

Rev. 21.27.

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‖

1 Joh. 5.1.

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*

1 John 3.14.

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†

1 Joh. 3.17.

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*

What was delivered in the conclusion of this Discourse, by way of solemn caution to the youth, is deferred to the second Sermon.

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SERMON II. Preached the Lord's Day after the Execution of LEVI AMES, &c.

[Page]

PROVERBS 17.25.

A foolish Son is a Grief to his Father, and Bitterness to her who bare him.

SOLOMON's universal acquaintance with men and things, was one of his great accomplishments, by which he was fitted to write those maxims, which have been found of unspeakable advantage in life. He had sustained the different relations of son, parent, and prince; the duties which belonged to each, he well understood, and carefully discharged. Nor could any man paint vice, with its consequences, so much to the life as he.

All who read his writings, find in them the dangers of a course of sin, and the secret methods by which the thoughtless are ensnared. The hazards [Page] which surround the path of youth are pointed out, and they are called upon to avoid them, lest they fall.—The tender connections which we form in this state, and the pleasure and pain which attend them from a diversity of circumstances, he was thoroughly acquainted with. As a son, he knew the feelings of filial affection; as a father, the yearnings of a parent's heart. Consequently he was qualified to describe the grief of a parent, when his children justly merit the character mentioned in the text: A foolish son is a grief to his father, and bitterness to her who bare him. This declaration implies,

I. Parental affection.

II. In consequence of which, parents in a peculiar sense are interested in every part of the conduct of their children; from whence arises, either pleasure or pain: The latter always, when they deserve the character of foolish sons.

III. The import of which character I shall consider; and pass on to some suitable reflections.

Let us,

I. Animadvert a little on the nature and necessity of parental affection.

The great author of all things hath endowed the human mind with the most important, and delicate passions, such as love, fear, pity, hope, &c. which when duly governed by reason and religion, prove, not only a private, but a public blessing. Excited by these, we seek not only our own good, but the good of others.

[Page]By love and sympathy, which are public affections, we become interested in the sufferings of others, and are strongly urged to fly to their relief; and never fail of receiving a heart felt pleasure, when, by acts of kindness, we have reduced that load of misery, under which a friend, a relative, yea, a stranger groaned. For as we became partakers of his infelicity, so we share in the satisfaction which arises from his relief.

Suppose we should meet with a person of an amiable character, who had been reduced by the frowns of providence, from affluent, or competent circumstances, to penury: Whose modesty, and feat of troubling his friends, had inclined him to hide his suffering condition: In this case, every man, who possesses the social affections, would, the instant he became ascertained of the above object of distress, hasten to relieve him.

Nor would I confine these passions in their exercise, to amiable characters: For it is a matter of experience, and of fact, that they who possess them in one greatest degree of delicacy, have the most painful sense of the miseries, which mankind, by imprudence or wickedness, bring upon themselves. This remark has been abundantly exemplified, in the late conduct of many serious and respectable characters in this town, towards the unhappy youth, who was executed on Thursday * last. Who, while they detested his horrid, and repeated acts of iniquity, which brought him to disgrace and death, heartily pitied him; and by various methods discovered a strong inclination to make his few days as easy as possible.†

[Page]The passions are distinguished by writers on this subject, into public and private: By the former are meant those, which lead us to seek the public good: By the latter, such as principally respect personal happiness. Among these we find the strong affections of a parent's heart.

"Man is born a weak, helpless, delicate creature, unprovided with food, cloathing, and whatever else is necessary for subsistence, or defence. And yet, exposed as the infant is to numberless wants and dangers, he is utterly incapable of supplying the former, or of securing himself against the latter. But though thus feeble and exposed, he finds immediate and sure resources in the affection and care of his parents, who refuse no labors, and forego no dangers, to nurse and rear up the tender babe. By these powerful instincts, as by some mighty chain, does nature link the parent to the child, and form the strongest moral connection on his part, before the child has the least apprehension of it."*

This affection like the other passions of the soul, is known by experience, better than by description. The parent needs no definition of it; and those who never sustained that affectionate relation, cannot, by the most accurate description, form an adequate idea [Page] of it. Its necessity results from the feeble, helpless state of human nature on its first appearance; and the nature of it may be best learnt by others, from its various, and striking expressions. For,

II. It is in consequence of this affection that parents in a peculiar sense become interested in all the circumstances, and conduct of their children.

1. The first discovery of this tender passion, is emphatically described by our blessed Lord. John [...]6.21. A woman when she is in travail, hath sorrow, because her hour is come: But as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world. The fondness of her affection for the little stranger, causeth her to forget all that she feared, and all that she felt.

Now the parents hearts begin to glow with this pleasing passion, and they anticipate their future satisfaction, in the life and conduct of the child. Not thinking that the mother has brought forth for the destroyer; or that the object thus beloved, may break the parents hearts, and bring their heads with sorrow to the grave.

But God hath wisely hidden the future from us, that we may rightly discharge the duties of the present, and leave what shall be to the direction of unerring wisdom.

Had Adam known that Cain would prove a murderer; or David, that Absalom would have rebelled against him, with what grief must they have beheld their advances to manhood; and with what reluctance discharged paternal duties!—Or had the afflicted [Page] mother * of the late unhappy youth, been ascertained, that the son of her womb, was to make his exit on a gallows, with what uneasiness would she have observed his increasing years; and how often felt in prospect, that complicated affliction, which now distresses her! May the greatness of her present trial, effectually secure her from all unkind reflections.

It is a matter of gratitude, that such awful events are hidden from us; if they were not, parents, instead of rejoicing, would have reason to mourn and weep, on the birth of a child. But as the matter is now circumstanced, they give a loose to their tender affections, which become apparent,

2. By a prevailing anxiety for the welfare of their children; who make a great part of domestic happiness. If they are attacked by threatning sickness, with what inexpressible solicitude do the parents watch every motion, and dread the consequence; willing to bear a part of their affliction, was it possible. With what concern do they attend them by day and by night; never easy to leave them, lest any thing should be omitted, that might tend to give ease or relief. And when death hath appeared inevitable, how have they agonized in mind; and have been ready to cry out in the passionate, though unjustifiable language of David, O Absalom my son, my son Absalom: Would God I might die for thee.

3. This affection is also discovered by all that cost and care with which they conduct them through the successive stages of life to manhood. It is with the most sensible pleasure, that the indulgent parent, provides [Page] for the support and education of his children; sparing neither pains nor expence, in order to accomplish them for some useful sphere in life. Who thinks himself amply compensated, when they conduct with propriety, at home and abroad.

Parents indeed, should always be upon their guard in this part of their conduct, lest excessive affection should lead them to too great indulgence, and to exceed their ability in the manner of providing for them. The danger in this respect is certainly great.

4. Children may also be convinced of the truth now before us, by adverting to the readiness of their parents to pass by many improprieties of behavior; on which they put the best possible construction, and cover all with a mantle of parental love; hoping, that with advancing years, they will see their follies, and do better. It is not one, nor two disappointments, that can cause a tender parent to deny his children a part in his affections, or help in distress. Though Absalom's crime was greatly aggravated, the heart of David yearned towards him; and when Ahimaaz approached him with a message from Joab, the first question the king asked was, Is the young man Absalom safe? The safety of a rebellious son, was the principal concern of David's heart.

Parental affection is still the same. Hence, though a son may act the part of the prodigal, leave his father's house, and spend his substance in riotous living; he shall no sooner appear sorry for his conduct, and ready to return; than the father, while he is yet a great way off, will run, and fall upon his neck, and kiss him; saying as he goes, This my son was dead, [Page]and is alive again; was lost and is found. Such, my young friends, is the nature of that love, which your parents have for you; and,

5. Which leads them to watch the connections you form in life; and to approve, or disapprove, of them, as they apprehend them calculated to serve, or injure you. It is an indisputable maxim, that, "Evil communications corrupt good manners." Much depends, with respect to moral conduct, upon the company which youth keep. It must therefore be the parents duty, to guard them as much as possible against such at entertain bad sentiments, as well as bad practices; for there is a certain connection between the two. Actions arise from principles; and when the cause is bad, we may reasonably suppose that the effect will be so too. As the tree is, such will be the fruit; we never expect to gather grapes of thorns, or figs of thistles. Parents therefore, cannot be inattentive to the company which their children keep; but will solemnly caution them against those, whose opinions and practices, are unreasonable and wicked. And the warmer their affections are, the more abundantly will they use every method of persuasion, to inspire their children with a detestation of bad company, the bane of multitudes.

6. But I shall dismiss this part of the subject, which has respect to mere natural affection, by observing, that it commonly runs parallel with life. Hence we see the parents, even when advanced in years, rising up early, and sitting up late; and pursuing their business with unremitting diligence, in order to acquire a sufficient fortune, to distribute among their children at the close of life: At which solemn period [Page] this affection has generally appeared in the most moving terms, in the last wishes, and affectionate farewel of the tender parent.

7. Under this head, I have only to add, That those parents who know the truth as it is in Jesus, while they art duly concerned for the temporal interest of their children, are supremely anxious about their everlasting salvation. This we cannot expect of those who have never tasted that the Lord is gracious. But such as have been made sensible of their own danger out of Christ, and have been enabled to fly for refuge to the hope set before them, cannot be satisfied, tho' their children enjoy wealth and honor; if at the same time they have reason to believe, that they are in the gall of bitterness, and bonds of iniquity. Remaining thus, they know that they must be miserable forever. A thought like this, pierces the believing parent to the heart; and animates him in the discharge of his duty to his children: Whom he labors to instruct in the great things which belong to their peace. And is always careful to accompany his instructions, with solemn prayer to God, that they may be saved in the day of the Lord Jesus.

From all that has been said, we see that in consequence of these strong affections, parents, in a peculiar sense, become interested in all the conduct and circumstances of their children. We shall therefore readily admit, that a foolish son is a grief to his father, and bitterness to her who bare him.

III. The character of a foolish son is now to be considered.

[Page]By whom we are not to understand an idiot; or one who is destitute of common sense. Many a parent would have been much more contented, if the child who has occasioned the greatest bitterness, had been born a fool; rather than to possess a sagacious mind, and abuse it to the purposes of sin, by drinking down iniquity like water, and glorying in his shame. Such persons justly merit the character of foolish sons, and are evidently designed by the wise man.

Any one who will take time to examine his writings, will find that he frequently uses the words fools, and foolish in the above sense; that is, as descriptive of a wicked man; who despises God and religion, and gives a loose to his vicious passions. Fools, says he, make a mock at sin: Nor can the wicked discover more flagrant folly, than by making a mock at that, which will one day find them out to their eternal confusion. In another place he assures us, that the WISE shall inherit glory, but shame shall be the promotion of FOOLS. * By the wise, such are intended, who are wise unto salvation: They shall inherit that glory which God will ultimately reveal—and by fools he means those persons who are profane, despisers of them who are strictly religious; and who are determined to gratify their vicious inclinations, at all events. Shame shall be their promotion. i. e. Their iniquities in this life shall bring them to reproach, and reproach shall lift them up to the public view; and in the world to come, they shall be forever separated from that glory, which the wise are to inherit.

[Page]In order, if possible, to bring the matter home to conscience, I shall mention particular instances of the conduct of a foolish son; and point out his egregious folly therein.

1. The character most surely belongs to him, who rejects parental instruction, and admonition. Children, while young, are more easily brought to submit to family-government, and to listen to the instructions of parents, than after they are farther advanced in years: Consequently in common occasion much less grief, and anxiety to their parents at that period of life, than when they begin to extend their acquaintance, by forming new connections; and to put on the character of men, and women: Which many do too soon; or before they have wisdom and prudence to support it.

At this time of life, they are in the utmost danger of being captivated by their giddy, thoughtless companions; who flutter, full of life, from thing to thing, in pursuit of various scenes of dissipation. A youth who finds his associates left to their own discretion, will feel uneasy under restraint, and with reluctance listen to the advice of parents. For such an opinion has he of his own understanding, that he believes himself the best judge of his own conduct, and that he is sufficiently qualified to govern himself.

His parents he firmly believes are too rigid in their discipline, and too scrupulously nice about the mode of conduct. That a greater latitude of behavior can do him no harm; and that he may indulge himself as his companions do, without hazard.

[Page]No sooner does he adopt the above sentiments, than he will treat his parents with a degree of neglect. The delicacy of his natural disposition, the fear of incurring their displeasure, and thereby sustaining a loss by his father's last will; or a sense of his obligation to his parents, arising from their indulgence; may prevent his behaving rude to their face. But at the same time he determines to allow himself greater liberties than they incline to give him. And the parents must be, either very inconsiderate, or void of discernment, not to foresee the fatal tendency of such behavior; unless the Lord prevent it. For though his connections may be of the politer sort, and his gratifications, fashionable; his folly is no less evident, and his destruction no less certain.

There are others who are ruder in their behavior, and more open and affrontive in their disobedience to their parents; who treat them with unkindness to their faces, and resolutely determine to gratify their passions.

In such cases, the parents are made to endure many hours of dejection. They sit together, and mutually bewail their foolish son; and in the bitterness of their souls, are almost ready to wish, that he had never been born.

Could the disobedient to parents know the heart rending expressions, which his conduct occasions; or the many solitary hours, which the afflicted parents pass together on his account; his heart must be like adamant not to relent.

The folly of such a conduct must become obvious to all, who duly consider,

[Page](1.) That the parents have trod the path of life, and by experience, have learned the dangers to which their children are exposed: Consequently, like the skilful pilot, are qualified to direct them. That marriner must be deemed a mad man, or at least very rash and imprudent, who arriving on a dangerous coast, with which he is unacquainted, should refuse the directions of one who knows every place of danger. Greater is the folly of those, who, though young, and inexperienced, rush on in their own way, regardless of the advice of parents.

(2.) Nor is their folly less apparent in thus rejecting parental instruction, when we consider, that the parents are not only qualified by experience to guard them against the hazards of the present life; but that all their instructions arise from the warmest, and most sincere affection: Which has been largely treated of in a former part of this discourse. Hence their advice is the effect, both of knowledge and of love. What consummate folly, and, base ingratitude then, are those children chargeable with, who turn a deaf ear to all that parents can say unto them!

(3.) They also pour contempt on the solemn directions of God Himself; who in both the old, and new testament, has taught the duty of filial obedience. Children, obey your parents in the Lord; for this is right. * The same exhortation is repeated elsewhere in the inspired writings. He then who despises the word of the Lord, in this respect, not only discovers the badness of his heart, but exposes himself to that curse which shall fall on the heads of the disobedient.

[Page](4.) The folly of such must be farther evident, while we consider the ruinous tendency of this vice. It must be taken for granted, from that near, and agreable connection which subsists between the parent and the child, that he will wholly consult his benefit; advise him to nothing that shall disserve his reputation or interest, nor lay him under any unnecessary restraints. If therefore, the child rejects the parent's instructions, it must be that he may indulge himself in things forbidden and injurious. In consequence of which, he lays himself open to numberless temptations; and there is every reason to fear his ruin. For when necessary restraint is removed, he will be likely to be hurried by the impetuosity of his passions into every extreme. Many times did I hear the late unhappy youth declare, that had he "regarded the advice of a tender mother, he should not have come to such an awful end." Nor was he the first, who reflected on himself for his disobedience to parents.

2. He certainly is a foolish son, who, aided by his companions, endeavors to persuade himself that christianity is a fiction.

The cause of infidelity has many friends; some of whom are to be found among persons of different ages, and characters. Their number probably is much greater than it appears to be. For every deist is not willing to be known; he fears a discovery lest he should suffer in interest or reputation. But when he has a proper opportunity, he throws off his disguise, and can lampoon revealed religion as fast as any of the company. "And wherever such men fall in with the youth of pregnant spirits, and more liberal education; they bend all their arts to corrupt [Page] their minds: which are often too easy in receiving ill impressions: Especially when the baits are dressed with wanton jollity and good humor, and the plausible pretext of free thinking." Nor will deism want friends, so long as the human mind remains in its present sinful condition. Yet the folly of this cause is now evident; and will be more fully displayed at a future period.

(1.) What folly must it be to reject christianity, without a better religion in its stead: And who would not reject it, could a better be found? I mean a religion more honorary to God, and safe for man? But amidst all those who have opposed christianity, and have been nibbling at that glorious system of divine truth, where is the man who has paved the way for the rejection of it, by substituting a better in its place?

The christians are now made to bear the imputation of weakness, or wickedness, for their attachment to the religion of Jesus Christ: But should they cashier it, without a better in its stead, they might justly be looked upon as consummate fools.

Great swelling words have been used by free thinkers, concerning the religion of nature; and the light of reason as a sufficient guide to duty and happiness. To judge rightly of which, I know of no more reasonable, and concise method, than to consult the state of the heathen world. By such conduct, we are soon made acquainted with the true state of human nature, unassisted by revelation. The Greeks, with all their learning, had lords many, and gods many; and worshipped for gods the work of mens hands. They had a religion, but it was filled with idolatry, and [Page] various practices, which evidently proved, that the light of nature in fallen man, is by no means a sufficient guide to duty and happiness. And I cannot but think, that the more we look into the condition of the different heathen nations, the more fully will the necessity of a divine revelation appear.

(2.) What folly must those men be guilty of, who reject christianity, without being able to disprove a single truth or fact?

"Do they not daily hear from the holy scriptures, and the doctrines of christianity, of an eternity, either of happiness and solacing joys, or of misery or torments; which is to begin when this frail life doth end? Now can these men of jollity, give any demonstrative evidence, that in the event they shall not really find it so? Can they prove from their principles of self-evidence, that these are only amusing whims, melancholy dreams, or scarecrows and bugbears, to frighten them from their sinful pleasures, and disturb their carnal repose? No; though they are daring enough, yet they have not the confidence to pretend to this.

"And ought not this to awaken that reason wherewith men are endowed, at least to ponder deliberately the weighty arguments of moral evidence, for the truth of christianity, with all the impartiality they can? If there is an hereafter, in which all must be sharers eternally; either of the greatest felicity, or the most dreadful misery? If this is confidently affirmed, on the one hand, by wise and good men, who profess a full conviction of it; and on the other hand, there is no pretended evidence that it is not, or cannot [Page] be so: Is not the very possibility of this, enough to awaken their enquiry?" *

To deny the truth of christianity, without proving it to be false, surely is not all that we are to expect from a sett of men, who mean to be thought, the most profound reasoners.

Can these men really prove that there never was such a person as Jesus Christ, who made his appearance near eighteen hundred years since? Or, that Matthew, Mark, Luke, John, Paul, Peter, &c. were fictitious.—Or, that the former was not crucified on mount Calvary; and that the latter never were his disciples? Or if they admit, that such persons might have been, can they prove that they were a band of deceivers? And that the writings which bear their respective names, are fallacious?

Till this is done it must be the highest folly to reject Christ and his religion;—

(3.) Especially when we consider that he who lets go christianity, is in danger of falling into absolute scepticism; or of doubting about every thing, that does not come within his own notice. For in rejecting the religion of Christ, we reduce our creed to very few articles. If we disbelieve the truth of christianity, we deny that there ever were such persons as Christ and his apostles; that there are either good or evil angels; heaven or hell, the resurrection of the dead, and a day of judgment. And many have doubted of the immortality of the soul; which, if they have been unwilling to let go entirely, they have [Page] however, found their minds at a loss to conceive of it, or to give credit to it. And should such persons proceed so far in their infidelity, as to doubt whether there is a God, it would not be surprizing. We are told that Dr. Tindal, died with this awful sentence in his mouth, If there is a God, I hope He will have mercy on me.—A doubt this, unworthy of a heathen. What happened to him, may happen to other infidels; for he who lets go christianity, sinks at once into a horrid abyss; and finds himself enveloped in clouds and darkness.

(4.) I shall only add here, that it must be the highest folly in any person, to reject christianity, seeing it furnishes us with the best rules for moral conduct, administers sufficient supports under the heaviest afflictions of the present life, and in the important hour of death.

The practical principles of revealed religion are many; it may suffice to mention the following, viz. Thou shalt love the Lord thy God with all thy heart, and mind, and soul, and strength; and thy neighbour as thy self. Supreme love to God, and a due regard to our neighbour, will always have an important influence on our practice; by leading us to seek to please the former, and to relieve the latter. Our duty in the last respect, is taught in the most striking manner, by the account Christ has given us of a good Samaritan, who met with a certain man, on his way from Jerusalem to Jericho, who had fallen among thieves; by whom he had been treated in the most cruel manner, and left half dead. The Samaritan no sooner came where he was, than his humane heart glowed with compassion; and he lent him every help in his [Page] power. Upon which Christ thus addressed the person, whose enquiry occasioned the repetition of this sacred story,—Go thou, and do likewise. * Thus, while the adorable Redeemer severely censures the Priest and Levite, from whom a kinder conduct might have been expected, He highly commends the friendly behavior of the Samaritan, and recommends him as worthy of imitation.

We have also a concise, but compleat system of ethics in the following short passage; As ye would that men should do to you, do ye to them likewise † We are farther taught to do justly, love mercy, and to walk humbly with God. ‡ To do good to all men—to shun every vice, and to practice every virtue—to feed the hungry, to cloath the naked—to obey civil rulers, when they are the ministers of God for good. In a word, such are the rules laid down in the holy scriptures for the government of life, that they will, when duly observed, lead us to the most refined morality. I must therefore observe, in the words of another, That the christian religion is of the utmost importance to all orders and degrees of men; and that the greatest service that the most zealous patriot can do his country, is to promote the faith, and thereby encourage the practice of the truly divine virtues, recommended by Christ and his apostles.

Of no less importance is revealed religion to believers in times of great afflictions. The supports which arise from it to such, are matters of personal experience; and therefore are a kind of internal evidence in its favor. Yet it may be observed, that the following truths which are addressed to our understandings, [Page] are calculated to give such supports as have been mentioned, viz. That God, by a general and particular providence, governs the world—that no events are casual—but that all things are directed by infinite wisdom, and shall terminate in the glory of God, and the best interests of his people: That all things now work together for good to them who love God—that our light afflictions which are but for a moment, work for us a far more exceeding, & eternal weight of glory, &c. If these truths are really believed, they tend in their own nature to support the afflicted, and to reconcile them to the whole of the divine conduct.

Nor do the truths of christianity desert the believer in the important hour of death; but in many instances, have enabled such to exult in their expiring moments. Here I might call in a cloud of witnesses; and in particular the noble army of martyrs rise into view, to testify the truth of the above remark. They reckoned that the sufferings of the present life, were not worthy to be compared with the glory which, they believed, would be revealed in them. Nor did they count their lives dear unto them, that they might finish their course with joy, and lay hold on eternal life; knowing that they had in heaven an enduring substance. The firm persuasion that their souls should pass immediately to glory upon their separation from the body; and that the body should rise again in the resurrection at the last day, led them to triumph over the last enemy, saying, O death, where is thy sting! O grave, where is thy victory!— Thanks be to God, who giveth us the victory through our Lord Jesus Christ!

[Page]The manner of the great Addison's death, as related by Dr. Yong, * is pertinent here. "After a long, and manly, but vain struggle with his distemper, he dismissed his physicians, and with them all hopes of life: But with his hopes of life he dismissed not his concern for the living, but sent for a youth nearly related, and finely accomplished, yet not above being the better for good impressions from a dying friend: He came; but life now glimmering in the socket, the dying friend was silent: After a decent, and proper pause, the youth said, "Dear sir! You sent for me: I believe, and I hope, that you have some commands; I shall hold them most sacred:" May distant ages not only hear, but feel, the reply! Forcibly grasping the youth's hand, he softly said, "See in what peace a christian can die." He spoke with difficulty, and soon expired. Through grace divine, how great is man! Through divine mercy, how stingless death! Who would not thus expire?"

I the rather chose to mention the case of Mr. Addison, because his character is so well established in the learned world, that no deist will have the effrontery, to charge him with either weakness or ignorance.

Upon the whole, what folly, my brethren, must they be guilty of, who reject christianity, seeing it is of infinite importance in life and death?—I now pass to observe,

3. That he is a foolish son, who persists in the gratification of his vicious passions, regardless of the consequences. The passions in their original state were pure and regular; but by reason of sin, they are tumultuous [Page] and vicious; and so far as they have influence, lead to such methods of conduct, as are infinitely odious in the sight of God, and destructive of human happiness. An enumeration of the vices which mankind fondly countenance would produce a long, and shocking catalogue. These are commonly ranged, by the vicious themselves in two classes; the fashionable and the sordid: Or, the vices of gentlemen, and those of the meaner rank. Men of character, as they are called, disdain the low gratifications of the vulgar; but, alas, pursue methods of indulgence, no less criminal than theirs.

I am sorry to say it, but it is too notorious to be contradicted, that many persons, whom God has exalted in rank and fortune, are some of the warmest abettors of the cause of infidelity.—I would be far from throwing out any indiscriminate reflection; knowing that there are not wanting some of the above character, who regard the doctrines of Christ. But have we not reason to believe that the number of such is small, compared with those who treat the primitive and self-denying doctrines of the cross with contempt? Now what sin can rise higher in its malignity, than unbelief? He who believeth not God, hath made Him a LIAR, because he believeth not the record that God gave of his son. * Besides, the examples of such, are more powerful in their influence, by how much the more they are exalted in life.

The folly of this cause I have endeavored to expose, in some preceding reflections; to which may be added, that all attemps to invalidate christianity, or to lessen its authority, so far as they prevail, are [Page] injurious to society, by removing those restraints which are necessarily laid on the vicious passions of men. We are told in the holy scriptures, That the wrath of God is revealed from heaven, against all ungodliness, and unrighteousness of men. * And in many places the sins are mentioned, which expose to the wrath of God. The apostle Paul tells us, That the law was—made for the lawless and disobedient, for the ungodly, and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for man slayers, for whoremongers, for them who defile themselves with mankind; for men stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine. † While these declarations are received as divine, they tend to curb the passions; or make the guilty tremble after their indulgence. But deny their authenticity; and persuade yourselves that they are the mere inventions of men, intended to keep the vulgar in order; and the pleasing doctrine follows, 'That God made us with these passions, and meant that we should indulge them; else why did He implant them'? Thus making no distinction between the passions in their original, and in their present state, the restrains of conscience are thrown off, and a door opened to live as a bad heart dictates. The profanation of the name of the infinite Jehovah, who is exalted above all blessing and praise, is extenuated into a mere peccadillo, a very small fault; if not a lawful use of language; though it is expresly declared, that God will not hold him guiltless, who taketh His name in vain. § So common is this vice, that the name of God is appealed to, or made use of on the most trifling occasions; and damnation is often imprecated on a friend [Page] or intimate, with all the air of good humor.—Gaming, however connected with a train of evils, is abundantly practiced; for which none have a greater thirst than youth. In the first place it may be justly said to be an abuse of time: For a prevailing fondness for it, often leads to a neglect of business. Not only so, but in many instances to excessive drinking. For it would be a very dry entertainment indeed for gamsters to have neither bowle, nor glass. And a thousand to one, if these are not used too freely. Nor are we without instances of such as have spent their fortunes at a gaming-table, and thereby brought themselves and families into the most necessitous condition.— When this is the case, and poverty comes on like an armed man; is there not the utmost danger, that the methods of dishonesty will be fallen upon to repair a ruined fortune? You cannot but have heard of persons reputably descended, and liberally educated, who, having been ruined by gaming, and other vices, have finally been guilty of forgery, house breaking, or highway robbery; and have made their exit in an infamous manner. Or who, through the interest of their friends, have had their lives, upon condition of perpetual banishment.—However some may sneer at this observation, it is indisputably certain, that vice, as to the present life, as well as the future, has undone multitudes. He then must be guilty of the highest folly, who will run every hazard for the sake of vicious indulgence.

Nor will I forbear to mention on this occasion, that there are many, who would have us think that they despise a mean action; or have a mind too great to be guilty of one; who, notwithstanding, by every method of intrigue, attack female chastity, and infamously [Page] endeavor to prostitute it to their own vile purposes. In what respects are such persons better than he, who should present a pistol to your breast, and demand your money? Both are robbers: The one asks for your cash; and if he obtains it, the loss may be repaired: The other makes an attempt on your honor, my female hearers, and if it is lost, can never be regained.—But the nature of the subject forbids me to enlarge, lest I should put that modesty to the blush, which is the ornament of both sexes. The works of darkness dare not appear before the sun.

Common drunkenness, lying, contempt of the day, and worship of God, thieving, &c. are of the number of the vices which finish the character of a foolish son, and make him a grief to his father, and bitterness to her who bare him. The folly of which must become obvious to all who consider their contrariety to God, and destructive tendency with respect to men. By these iniquities Jehovah is offended, his anger incurred, conscience wounded, poverty, disease, reproach, and death brought on. Sin indeed promises pleasure, but ends in pain; for the wages of sin is death. *

Let us now pass to some reflections on the subject.

1. Parents, we ought always to bear in mind the important duties which we owe our children. They are parts of ourselves, and stand in an intimate and dear relation to us. And from that strong affection which we have for them, we cannot but be interested in all their conduct; mourn when they mourn, and rejoice when they rejoice. They with us, are candidates for immortality. Hence while we consult their present happiness, we should be supremely [Page] desirous of their future felicity. What if they should gain the whole world, and loose their souls; what can they give in exchange for their souls? Our care for their bodies should always be exceeded by a concern for their future well-being. And those of us who know what real religion is, will certainly be supremely desirous, that they may be saved. Nor can we discover our affection for them, in a more proper manner, than by attending to the sacred exhortations, such as, Train up a child in the way that he should go, and when he is old he will not depart from it. * Or as St. Paul has it, Ye fathers, provoke not your children to wrath; But bring them up in the nurture and admonition of the Lord. † It is our indispensible duty to endeavor to lay before them their ruin by sin; and the only way of salvation through Jesus Christ—to caution them against the vices of the day and place in which they live; and to labor to convince them of the fatal tendency of sinful gratifications. But we should be particularly careful in all our instructions, not to feed that principle of self dependence, which is natural to the proud heart of fallen man. To sap the very foundation of this temper, it is necessary to lay before them the spirituality, and extent of the divine law; as reaching to the sins of their hearts, and condemning them for a single failure. And on the other hand exhibit the divine Jesus in his glory, person, love, fulness, and sufficient redemption. Explaining the nature and necessity of faith and repentance; which are so connected in the plan of salvation, as that no sinner remaining in unbelief, can enjoy the consolation that there is in Christ now; or finally enter into the kingdom of heaven. And let us accompany family instruction, [Page] with a life and conversation becoming the gospel; for example has a powerful influence: And follow all with prayer to God, that they may be translated out of darkness into marvelous light. It is in this case, as in the public dispensation of the gospel; God giveth the increase. Nor should religious parents be discouraged from a due discharge of their duty, by the seeming security or inattention of their children; for God can remove the most deep rooted enmity, dispel the grossest ignorance, and reclaim the most abandoned prodigal. When He worketh, who shall let it? Animated by this consideration, we should diligently attend to family religion; the importance of which cannot be called in question by any who admit the truth, and influence of christianity as it respects the present life; and as it opens the most glorious prospects to believers beyond the grave.

It it probable that the preceding remarks flash guilty conviction, in the faces of unbelieving parents; who may now be ready to say. As for us, we have only been concerned for our children or ourselves, with respect to the present life. Having contemned the gospel of Christ, and treated it with intire neglect; we have only been thoughtful, what we should eat, what we should drink, and wherewithal we should be cloathed.

The salvation of our own souls, or of the souls of our children, has been but seldom thought of. Why so, ye heads of families? Is the present more important than the future? Is a short life on earth of more consequence than an eternity hereafter? No; for it is a dictate of reason, that the greater good should always be preferred to the less. Why then this unreasonable, and wicked conduct? Ye unhappy unbelieving [Page] parents, your conduct arises from, and is an evidence of that depravity of heart, which many of you are unwilling to admit. Nor need we be at any loss to prove the total corruption of the human mind, while we attend to the conduct of men. By their fruit you may know them. For he who pours contempt on Christ and his religion, or treats them with indifference, is most certainly an enemy in his mind by wicked works to God. Glad shall I be, should the spirit of truth, fasten a just sense of your real condition on your minds; and take of the things of Jesus, and shew them unto you. An alteration in temper and conduct, will in consequence thereof, instantly take place. Then the world, and all its good things would appear to be but vanity, and Christ and his religion, become the one thing needful for yourselves and children.

2. Those parents, whose children behave with duty and affection towards them, and who are in many respects their comfort, will permit me to congratulate them on so great a blessing. If a foolish son is a grief to his father, and bitterness to her who bare him; how great a pleasure must result from children of an opposite character. Such youth there are, who entertain the tenderest regards for their parents; feel for them in every difficulty, and yield the most chearful obedience to every just command. Who carefully study their parents ease and interest; and shun those things, which they apprehend will occasion grief. How commendable is the conduct of such; and how happy the parents who are in such a case. But what an unspeakable addition must it be to the godly parents happiness, to have reason to think that their children are really acquainted with Jesus Christ, [Page] and his divine religion. This is a blessing inexpressibly great; and when rightly viewed, fills the parents hearts with humility and gratitude. Now no fears of a future, endless separation rack their minds; but they dwell together as in the fear of God, and rejoice in hope of eternal blessedness. Knit by the ties of nature and religion, they become one, in a most intimate sense; and mutually contribute to each others felicity. Happy parents, and happy children, when both can rejoice in God their Savior.

Alas, says some aged father, or almost broken hearted mother; this is not my case. Mine is a foolish son, and has been a grief to me all my days. He is a prodigal—profane—disobedient—determined to gratify his passions, come what may. Your condition, O afflicted parent, is grievous. May the Lord support you under this heavy trial; and in his own time make the prodigal return. All things are possible with God.

5. It may be that some such prodigal is here to day. If so, I hope conscience has been awake, and engaged to point you out, as Nathan did David; Thou art the man. You trample on the most delicate, and sincere affection,—you violate the most solemn obligations—you are guilty of the basest ingratitude to your parents—you despise the sacred declarations of the God who made you—you contemn the Lord of life and glory, and are rushing on in the greatest haste to final, and everlasting destruction.— The way in which you are, may seem right to your carnal minds, but the end thereof will be the ways of death. Sin has undone many: A late melancholy instance is yet fresh in view. On Thursday last many [Page] of you were spectators of the shameful death of a youth in all his bloom and vigor. Would to God, that his awful end might prove a useful warning to the sons of vice!—He seldom thought, while pursuing his base conduct, what would be the issue; and when he did, the devil and his lusts prevailed against every remonstrance of conscience. He has descended to the grave with ignominy, and was at last obliged to say, What fruit have I of those things, whereof I am now ashamed? May others see, and fear, and do no more so wickedly.

4. Such awful instances, among other important considerations, may tend to calm the minds of parents, and check their immoderate sorrow, when the Lord is pleased to take away their children in infancy. Had their lives been spared, who can tell what methods of conduct they would have chosen, or what end they would have made? They might have acted the part of foolish children, and have brought their parents to the grave in sorrow. If the Lord has seen it best to remove them, we may be satisfied, that his way is perfect; and that all his conduct is ordered by infinite wisdom. Besides, they are taken from the evil to come.

Here I should have finished the discourse; but having been warmly solicited by a number of my friends, after the execution of the unhappy youth, to satisfy them and others respecting the state of the prisoner's mind, as it appeared to me, during his confinement; and to give them some account of the conversation which we had together, as we walked from the prison to the gallows; I consented to add the following Account of the matter; in [Page] which, as far as I can trust my memory, I have truly represented it, and made use of the prisoner's own expressions; which I have distinguished by single commas.

After his condemnation, there was a remarkable concern for him on the minds of many of the children of God, both ministers and private christians; who seemed to be favored with an uncommon spirit of prayer for his salvation. Many supplications ascended to the God and Father of our Lord Jesus Christ from day to day for poor Ames, that he might be a monument of sovereign mercy, and die in faith. Nor was this the only way in which they discovered their real regards for him: He was visited by my fathers and brethren in the ministry, of both town and country; and by many private christians of different denominations. Kindnesses were shewn him from various quarters; nor was he insensible of the obligations he was under to his benefactors.

Having received a message from him, acquainting me that he desired a visit; I went to see him; and found him seemingly stupid, with but▪ little to say. Nor did he appear to me to be so much affected with his condition as a condemned malefactor, as one would reasonably have expected. This was the state of his mind the first visits I made him. I endeavored to lay before him in as plain a manner as possible, the nature of the divine law, under which he was as a man; and to the curse of which he stood most justly exposed for his transgressions: Knowing, that by the law is the knowledge of sin. He owned that he was a great sinner, and deserved to be cast off; but did not appear to have any proper views of his sinful nature and life.—Some days after, his conscience seemed to be in some measure alarmed; and he discovered [Page] unusual uneasiness. And assured me, ‘that he did not know what to do. I have lived such a life, that I can have no hope from that, that God will have mercy on me. And my time is so short, that I can do no good works to go to heaven by.’ Thus he was perplexed; not knowing by what method God could save him. An attempt was made to open the nature of the gospel to him; or the way of salvation through the compleat redemption of Christ: And he was directed to the holy scriptures, as containing the whole will of God, respecting both the ruin and recovery; the law and gospel.—But omitting much that passed, I would observe, that at a certain time I found him in keen distress from a sense of his sinful condition; when he declared that he saw himself, yes, said he, ‘I feel that I am lost! I sometimes think that I am given over to destruction, and that there is no mercy for me. I am undone in soul and body. If I go to the place of execution as I am now, they must drag me like a bullock to the slaughter. Oh, must I die so! I am like a man that made a great fire, and then run right into it! So I have done, I have run from God, and must be damned, if God won't have mercy on me! May I not have a little longer time than is now fixed?’ At this time he appeared to have very clear views of the justice of God in condemning him, should that be the case. ‘I see,’ said he, ‘that if God could damn me a thousand times, He would be just—I never did any thing but sin against Him.’ Thus I left him, confident that neither men or angels could help him; and that God would have mercy on whom He would have mercy.

In this distressed state of mind he continued until Friday Evening the 8th of October; when, according to his own account of the matter, he was unexpectedly relieved, [Page] in good measure, from his guilty fears, by Ezek. 36.26, 27. A new heart will I give you, and a new spirit will I put within you and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, &c. Upon hearing that the prisoner appeared easy in his mind, I called to see him; being desirous to know what was the occasion of it; and not without fears, lest he should compass himself with sparks of his own kindling. Upon conversing with him, he said, ‘I feel my mind peaceable; such a peace as I never knew any thing of in my life before. I was turning over a little book which was put into my hands, and cast my eye on these words, A new heart will I give you, &c. It struck me—it came as if it was a promise to me. I wanted this new heart: For my heart was bad, bad indeed. This was God's promise. I knew that God could not lie; and therefore if I would not believe this, I would believe nothing. I was now sure that God could give me a new heart—Oh, that is what I most wanted. And I could not get it, but God hath let me see that He gives it.’ He said several things about the grace of God in giving a new heart, a right spirit, &c. and particularly discovered the view he had of the enmity of his own heart against God, in the following sentence, ‘I now see that I have sinned against God all my life, with as much envy as ever I killed a snake; which I always had the greatest hatred to.’ He at this time spoke of his former contempt of the gospel with evident sorrow; and expressed his gratitude to all those, who had visited him, with a view of making him acquainted with the way of salvation through Christ. 'This,' said he, ‘I never knew any thing of before, though I have always lived in this land where the gospel is.’ —From the time mentioned above, till [Page] his death, he had much to say about the words of the apostle John, The blood of Christ cleanseth from all sin. This seemed to dwell in his mind; and on this truth, he assured me, he rested all his hopes, or his soul, guilty as it was.

The Saturday morning before his death, I was with him: When he was brought into the room, I observed that his countenance appeared serene; rather pleasant. I asked him how he did as to the state of his mind: His answer was, as near as I can recollect— ‘Comfortable; I want to be with Christ: He is glorious, and I am sinful.’

The Afternoon before his execution, I found him much terrified with the prospect of the manner of his death: He trembled and thus expressed himself; ‘I think I see myself hanging up before the people.’ But this fear soon subsided; and at his own desire, he had three christian friends to spend the night with him; by whom I have been informed of his behavior thro' the night; and the manner in which they employed their time.

When they went into his room, he had the bible in his hand; and being asked how he was, he said, 'I am easy,' and began to read the 3d chap of John; and when he came to the words of Christ concerning the new birth, he stopped, and testified that he had reason to think, that God had given him to know by experience what that was. Said several things respecting his view of the excellency of God, and the evil of sin; and thought as far as he knew his heart, that he did love God for his own worthiness; and hate sin because contrary to God. And assured the company that he hated his own evil thoughts, and wanted to be freed from all sin. Crying out at times, ‘If I am not right, I hope God will put me right.’ ‘I see, said [Page] he, that if I could be admitted into heaven with this body of sin, I could not be happy, I know I must be like God; I must be holy.’ —He slept none all night, and at times used the following expressions— ‘O what should I do, if it was not for Jesus Christ—wonderful, wonderful goodness and love of God! How have we sinned against Him!’ The company prayed with him alternately; and he, at their desire, prayed also: In his address to God, he appeared sensible of his unspeakable guilt, and affected with the wonderful way of salvation by Christ: And earnestly begged that the Lord would be with him in his last hours: Nor did he forget to pray for his friends, and his enemies. In the morning he declared that he had a pleasant night, appeared resigned, and bid his friends farewel with calmness, never expecting to see them on earth again.

At 9 o'clock that morning (which was the day of his execution) at his request, I visited him. Found him solemn and composed, considering the circumstances in which he was; and had much conversation with him, in the presence of four or five persons of serious character. His views of himself, and of redemption by Christ, were the same as he mentioned before; therefore it is needless to repeat them. At this time, he more than once said, ‘I hope I am right, and shall not deceive myself: On Christ alone I rest; If I perish, I will perish at his feet.’

But I come now to the conversation that I had with him, as we walked in solemn pace to the place of death.

About 2 o'clock he came out of the prison yard, attended with all the awful formalities of execution; his arms pinioned, and the halter about his neck, following the cart in which were his coffin and the ladder. Gladly would I have been excused from this painful [Page] office; but the youth's importunity, and a sense of duty, forbid me to decline it. I therefore stepped up to him, and thus addressed him, Ames, how do you feel under your present circumstances? The answer was not a little surprizing.— ‘I feel composed.—I I am not afraid—what can make me feel so; could it be if I had not a good hope?’ This naturally led me to enter upon a familiar consideration of the nature of a good hope. Such as that hope is the expectation of enjoying a certain good at a future period—that a good hope of eternal life, or happiness hereafter is a gift of God—that it has for its foundation, the righteousness of Christ—that the man who has a good hope has been made sensible of his guilt and helplessness; and from a view of Christ as the ground of his hope, has been enabled to fly to Him, and cast himself upon Him, expecting the blessing hoped for wholly as a free gift; he being unworthy, and having nothing to bring as a price in his hand.—Farther, that where this divine hope is, there will be such gracious exercises of mind as these,—Hatred of sin, sin of heart and life, because of its opposition to God—a prevailing desire to be perfectly free from all sin, and like to God. With much to the same purpose, &c. He listened with a solemn attention; and when I had done, he 'said— ‘I know that there is no other salvation, but Christ; on Him I rest my soul; and think I can say, I hate sin because God hates it; and do long to be made holy—I see that if I had sinned but once; and could live a thousand years, and pray and read all that time, I could not make amends for that one sin—I can have no hope but Christ—If ever I enter into heaven it will be by the free grace of God. It can only be by the mercy of God because I never did a good thing in all my life: I have done nothing but sin against God.’

[Page]He discovered no anxiety about his body, or the death he was to die, all the way to the gallows, except once; which I think was occasioned by the falling of the end of the halter from under his arm. He catched it up and said, ‘Did I ever think that I should have such a thing about my neck?’ To which I replied, Ames, how could you expect any thing else from your manner of life? Did you not tell me, that you once passed the gallows with stolen goods under your arm, and thought then that you should die there, if you did not leave off stealing? ‘O yes I did. True, true. But is there not yet hope for such a sinner? Is not the blood of Christ sufficient to cleanse me from all sin? On that I trust.’ Several times by the way he affectionately used the words of David, in a short prayer to the Lord; Search me, O God, and know my heart; try me and know my thoughts; and see what wicked way is in me, and lead me in the way everlasting! I also observed him breathe out his soul to God, as we walked, in these words—'O Lord make me holy'.

I asked him how his past life appeared to him— To which he said, ‘Bad, bad beyond all account— my sins frighten me, they are so many and great:’ But still he rested on that sacred declaration, the blood of Christ cleanseth from all sin.

He asked several questions about the way of access to God the Father through Christ; and concerning the distinction between the Father and the Son. Also whether I thought that the souls of the wicked at death, would appear before God, to receive the sentence of condemnation? Or, whether they would immediately pass to hell, and wait their doom at the day [Page] of judgment? To all which I answered him. The questions were asked, and the answers attended to with an astonishing composure.

He mentioned with astonishment the horrors of conscience he had been under at a certain time while in prison; and expressed his wonder at God's goodness to him, and his gratitude also that he now enjoyed such an agreable composure of mind: And would ask. 'How can it be? 'I hope I am not 'deceived!

By this time we came in fight of the gallows; I designedly took no notice of it, but watched the prisoner to see how he would behave, expecting that the fight of it would give him a shock. But he looked up, and said— ‘There is the gallows▪ and I shall soon know, dear sir, more than you.’ I asked him how his mind was at the near approach of dissolution—'I feel composed,' said he.

We were now hindred from conversing by the pressing of the multitude, who were all desirous to be as near the prisoner as possible. Upon coming under the gallows, he was ordered to get into the cart and to stand up while the warrant for his execution was read: After which he sat down on his coffin, and I asked him, as the solemn period was at hand, when he would launch into eternity, How things appeared to him. As for his heart and life, he declared, shaking his head at the same time, that they were ‘bad; dreadful bad: That he could have no hope, if it was not far Jesus Christ: But that he thought there was infinite safety in Him.’

[Page]I asked him, whether he was sensible of this truth respecting Christ; and whether he had reason to think he could trust his guilty soul on Him. He answered, ‘O, yes, there is no other way; where else can I hope. I want no other hope—the blood of Christ cleanseth, &c —O, that I may be right—’ I then prayed with him, and after prayer took an affectionate leave of him: At parting, he assured me that his mind remained in the same state. I then retired a few steps from him, leaving him to the exercise of his own thoughts. He laid his head on his coffin for some time, then kneeled down by it, and prayed softly. But it now being within 15 minutes of the time fixed for his execution, he was ordered to stand upon his coffin: He obeyed at once. Being now tied up, and waiting the last minute, he addressed the people in a few words, ‘Look at me, a sight enough to melt a heart of stone; I am going to die for my wickedness: But the death I am to die, is nothing compared with the death of Jesus Christ on the cross, for they pierced his hands and his side with a spear. O take warning by me—If you were my own brethren, near to me as my own soul, I could only tell you to beware of stealing, swearing, drinking,’ &c.

He asked how long he had to live; and being told—He addressed himself in solemn prayer to God: Among other expressions I recollect the following▪ ‘Lord have mercy on me the worst of sinners▪ I can only stand at a distance, and say God be merciful to me a sinner.—Lord it is better to trust in thee than to put confidence in man: It is better to trust in thee, than to put confidence [Page] in princes. If I perish, Lord Jesus, I will perish at thy feet; but the blood of Jesus Christ cleanseth from all sin.’ There were many other expressions which he used in this his last address to God, that appeared to me really suitable to his case. He again asked how long he had to live, and was answered 5 minutes.—He desired to know when the time was out; and looking wishfully at the sun, he said—‘That sun is almost down, but before it sets, I shall be in eternity; where I never was.’ And pulling the cap over his eyes again, he cried out, Lord Jesus into thy hands I commend my spirit; as he finished this sentence he was turned off; and died with great ease.

I have only now to add, That both before, and since the execution of the unhappy youth, I made enquiry respecting his latter conduct; and have been informed more than once, by the family, who daily observed him, that they never saw so great an alteration for the better in the temper and conduct of any man, in so short a time, as in this youth.— And as far as he had opportunity, he discovered a readiness to forgive, and to do a kindness for his worst enemy. Thus he said he could chearfully, and heartily forgive the person, who, he declared, had sworn falsely against him on his trial, relative to his first ▪ entring the house of Mr. Bicker. Nor did he only forgive him, but when any of the neighbors sent him victuals, he said, I can't eat it; carry it to A—, he wants it. This was an evidence of a christian temper. Upon the whole, I cannot but think that he died a Penitent Thief.

[Page]Thus I have at the warm solicitations of some of my friends, given an account of the exercise of mind of the late Levi Ames. They who, with the author, think that he died in faith, will admire this display of divine grace; and carefully ascribe all the glory to God; knowing, that it is God who worketh in us to will, and to do of his own good pleasure.

It is probable the author may have subjected himself to some unkind reflections, for taking so much notice of a profligate youth, who made his exit on a gallows. But as an evangelist has mentioned one penitent thief, he expects your indulgence, in the preceding narrative of another.— The most that can be said perhaps in this matter is, That the author has made a charitable mistake; this surely will be no great crime: Besides, charity shall cover the multitude of faults.

THE END.

Notes

*

October 21. 1773.

↵

†

I should lay myself under a disagreable restraint, were I not to take public notice of the remarkable tenderness, with which the criminal was treated, from the time of his condemnation to his death, by the Gentleman, who, by the nature of his office, was obliged to see the lad executed; together with the many kindnesses he received from the particular family, in whose more immediate custody he was: Of which I was an eye and ear witness.

↵

*

Fordyce's Moral Philosophy.

↵

*

His father died when he was two years old.

↵

*

Prov. 3.35.

↵

*

Eph. 6.1.

↵

*

WEST's introduction to the evidence of the christian religion.

↵

*

Luke 10.

↵

†

Chap. 6.31.

↵

‡

Micah 6.8.

↵

*

Conjectures on Original Composition.

↵

*

1 John 5.10.

↵

*

Rom. 1.18.

↵

†

1 Tim. 1.9, 10.

↵

§

Exod. 20.7.

↵

*

Rom. 6.23.

↵

*

Prov. 22.6.

↵

†

Ephes. 6.4.

↵

Information about this book

Title statement

Two sermons: the first from Psalm CII. 19, 20. Delivered the Lord's-Day before the execution of Levi Ames. Who was executed at Boston, Thursday October 21. for burglary. Aet. 22. This discourse was preached at the desire of the criminal, who also attended on the occasion. The second from Proverbs XVII. 25. Preached the Lords-Day after his execution; and designed as an improvement of that awful event, by way of caution to others. : To which is added, at the request of many, an account of the exercise of his mind, from the time of his condemnation, till he left the world; together with the conversation the author had with him as he walked with him from the prison to the gallows. By all which, compared with his latter conduct, he may be thought in a judgment of charity, to have died, a penitent thief. / By Samuel Stillman, A.M. Pastor of the First Baptist Church in Boston. ; [One line from Luke]

Stillman, Samuel, 1738-1807.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2007-10.

ID [DLPS]

N10261

ID [TCP]

N10261

ID [STC]

Evans 13030

ID [NOTIS]

APY1181

ID [IMAGE-SET]

13030

ID [EVANS-CITATION]

99028246

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 13030.

Notes

(Evans-TCP ; no. N10261)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 13030)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 13030)

Source

— Two sermons: the first from Psalm CII. 19, 20. Delivered the Lord's-Day before the execution of Levi Ames. Who was executed at Boston, Thursday October 21. for burglary. Aet. 22. This discourse was preached at the desire of the criminal, who also attended on the occasion. The second from Proverbs XVII. 25. Preached the Lords-Day after his execution; and designed as an improvement of that awful event, by way of caution to others. : To which is added, at the request of many, an account of the exercise of his mind, from the time of his condemnation, till he left the world; together with the conversation the author had with him as he walked with him from the prison to the gallows. By all which, compared with his latter conduct, he may be thought in a judgment of charity, to have died, a penitent thief. / By Samuel Stillman, A.M. Pastor of the First Baptist Church in Boston. ; [One line from Luke], Stillman, Samuel, 1738-1807..

Extent

67, [1] p. ; 19 cm. (4to)

Printed by John Kneeland, in Milk-Street, for Philip Freeman, in Union-Street.,. Boston: :: MDCCLXXIII. [1773]. (Half-title: Mr. Stillman's two sermons.)

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