A SERMON DELIVERED AT HAVERHILL, New Hampshire, JULY 28, 1796, AT THE EXECUTION OF THOMAS POWERS, Who was EXECUTED FOR A RAPE, Committed at LEBANON, on the 7th of DECEMBER, 1795. BY NOAH WORCESTER, A. M. PASTOR of a CHURCH in THORNTON.
HAVERHILL, New-Hampshire, PRINTED and SOLD BY N. COVERLY. MDCCXCVI.
A SERMON DELIVERED AT THE EXECUTION OF Thomas Powers.
WE are convened this day to be spectators of a most solemn and affecting event, the launching of a moral vessel from the land of probation into the boundless ocean of eternity, and endless retribution, never to return. And whether it will depart, freighted with the love of GOD, penitence, faith, and the joys of pardoning grace, as a vessel of mercy, prepared unto glory; or freighted with pride, impenitence, unbelief, and the guilt of unpardoned sin, as a vessel of wrath fitted to destruction, is, to us, a matter of dreadful uncertainty.
Such an event must deeply interest the feelings of every benevolent spectator, and produce the most servent prayer, that what shall be said on the occasion, may prove a favour of life unto life, and not of death unto death.
As a directory for our thoughts, and the ground of our discourse, on the present occasion, the following passage of scripture has been selected.
LUKE xxiiid Chapter, 39, 40, 41, 42 and 43d verses.— And one of the malefactors, which were banged, railed on him, saying, If thou be Christ, save thyself and us.
[Page 6] But the other answering, rebuked him, saying—Dost thou not fear GOD, seeing thou art in the same condemnation.
And we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amiss.
And be said unto Jesus, Lord remember me when thou comest into thy kingdom.
And Jesus said unto him, verify I say unto thee, To day shalt thou be with me in Paradise.
This passage of sacred history presents to our view, a past scene, in all respects as solemn, and in some respects, vastly more interesting than the present.
The great Redeemer, who was rich, for our sake became poor; that we through his poverty might be made rich. To accomplish the important work of our redemption, he appeared on earth in the likeness of man. And according to ancient prophecy, in the last years of his visible residence among men, the spirit of the Lord God was upon him, and he was anointed to preach good tidings to the meek, to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to those that were bound; to preach the acceptable year of the Lord, and the day of vengeance of our God.—But although he manifested the greatest benevolence, both with regard to the souls and bodies of men, yet his faithfulness in reproving the wickedness and hypocrify of the Jews, excited their indignation to such a degree, that nothing would satisfy their malicious desires, short of embruing their hands in his blood. With these malignant feelings, they incessantly sought to ensnare and to destroy him.
But here we may observe that it was a great part of his errand into the world to die an accursed death on the cross; to give his life a ransom for many; for without the snedding of blood, there could be no remission. So while the Jews with wicked hands crucified and slew him, they did what God's hand and counsel had before determined should he done.
[Page 7] And when the time drew nigh which the Father had appointed, and to which the Son had previously consented, that he should be made a sacrifice for the sins of the world; he was betrayed by one of his own family into the hands of his enemies. And when by art and malice they had obtained against him an unjust sentence of condemnation, he was led as a lamb to the slaughter, and as a malefactor to the place of execution.
And for the greater reproach and indignity, he was hung between two thieves, the one on his right hand, and the other on his left. Their placing him thus, between the two malefactors, was probably, to represent him as the ringleader in mischief, and the greatest criminal of the three,—This will appear further probable, if we consider, that while the three hung on the cross together, Christ was the peculiar object of their insults. We have no account that one insulting word was said to either of the malefactors; but against the Son of God, the artillery of hell was discharged in the most barbarous insults and reproaches.
They that passed by, railed on him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.—Likewise, also the chief priests mocking him, with the scribes and elders, said, He saved others, himself he cannot save; if he be the king of Israel, let him come down from the cross, and we will believe him. And when, from anguish of soul, he cried, Eloi, Eloi, Lamasabachthani; some said he calleth for Elias—One ran and took a spunge, and filled it with vinegar, and gave him to drink; and the rest said let us be, let us see whether Elias will come to save him.
Had Christ been the greatest criminal who ever suffered an infamous death, their insulting him thus, in the hour of distress, would have been an indelible blot upon humanity. But considering him as perfectly sinless and holy, no wonder that the sun refused to [Page 8] give them light; that the earth quaked with dire convulsions, and the rocks burst asunder with indignation, while such a horrid deed was perpetrated; such indignity shewn to him, who was the brightness of the Father's glory, and the express image of his person.
But notwithstanding we reprobate the conduct of men on that occasion, we must adore the conduct of GOD. The event, in one view of it, was gloomy and infinitely dreadful; but in another, it was gloriously expressive of the love of GOD to mankind. It was needful that the Captain of our Salvation should be made perfect through suffering. It was needful that he should die that we might live.—And for this end he came into the world; so it pleased the Father to bruise him, and to lay upon him the iniquities of us all; that whosoever should believe in his name might have everlasting life. Thus Christ suffered for sins; the just for the unjust, that he might bring us to God.
Let us now turn our attention to some particulars suggested in our text.
We may notice that awful degree of stupidity which appeared in one of the malefactors, in the hour of crucifixion.— And one of the malefactors railed on him, saying, If thou be Christ, save thyself and us.
The railing and insults of the spectators, on that occasion, was evidential of very great malignity and inhumanity. But the railing of this malefactor not only evidenced his inhumanity, but the most surprizing stupidity and hardness of heart. He himself was just closing his state of probation, and about to enter into the world of retribution. It would he natural to expect, that in such a solemn and critical moment, his mind would have been otherwise employed than in inventing raillery against a fellow sufferer. No words can sufficiently express the detestable nature of such hardness and stupidity. How much more becoming a rational creature it would have been, to spend those few moments of life, in pouring out his [Page 9] foul before GOD, in humble consession of his sin, and servent supplication for his forgiving grace.
It is not supposable that he arrived at that pitch of stupidity otherwise than by a long course of practising iniquity. It is not improbable, that in his younger years, the very thought of such an infamous death would have filled him with fear and trembling, and had a prophet foretold him that in some future day he would discover such shocking stupidity, he would have utterly disbelieved it; thought it impossible, and replied as Hazael did to Elisha—Is thy servant a dog that he should do this thing!
But by continuing in the practice of iniquity, violating his conscience, and despising reproof, he grew more and more feared, and regardless of danger, still he would rush blindly and unfeelingly into the bosom of despair.
Nor is it improbable, that while he pursued his sinful course, he found his conscience and his fears of future misery, an embarrassment; and to free himself from inward anguish, greedily swallowed the doctrine of the sadduces, or some other sentiment calculated to please his heart, and to footh his conscience, while he gave full latitude to his vicious inclinations. And that, because he did not like to retain GOD in his knowledge, the Lord in righteousness gave him over to a reprobate mind, and sent him strong delusions to believe a lie, that he might be snared in the works of his own hands, and finally damned for having pleasure in unrighteousness. And thus, by degrees, he was fitted for destruction. So that when the solemn hour of execution arrived, he could mock at death, laugh at the idea of a future retribution, and spend his expiring moments in railing on him, who alone could save him from endless death.
It is common for persons in the time of youth, and till they become hardened in the extreme, to fancy, that if they have any previous warning respecting [Page 10] the hour of death, they shall, assuredly, attend to the concerns of their souls, repent of their sins, and make their peace with GOD. But from this instance of the malefactors stupidity, we may see that there is no certainty that sinners will not be as stupid in the hour of death, as in any former period of their lives; and consequently to pursue sinful courses in hopes of a disposition to repent, at such a late period of life, must be infinitely hazardous.
We may attend to the temper and conduct of the other malefactor at the same solemn hour.
While he heard his former companion in wickedness, impiously, railing on the Son of GOD, and manifesting his stupidity; his soul was filled with astonishment and contrition. In the most solemn, feeling and affecting manner, he rebuked him, Dost thou not fear GOD, seeing thou art in the same condemnation?—And we indeed justly, for we receive the due reward of our deeds; but this man hath done nothing amiss.
No language could have been more suitable on the occasion, nor better calculated to have a good effect upon the mind of that hardened wretch; had he not been past feeling, he must have sunk in contrition under the weight of such a seasonable, solemn, and humble reproof.
The former part of this reproof, will pertinently, apply in many cases.—When one person judges, censures, or rails upon another for crimes, while he himself is guilty of the same or greater crimes; it may be said to him, Dost thou not fear GOD, seeing thou art in the same condemnation? So when one person, in a careless and unfeeling manner, sees another punished for certain crimes, while he himself is guilty of the same, or greater, he might in this language justly be rebuked.—Dost thou not fear GOD, seeing thou art in the same condemnation?
"And is it not to be feared that there are some persons in this assembly to day, to whom the rebuke may be penitently applied;—Some who are guilty [Page 11] of the same or greater crimes, than that for which this prisoner is to be executed, and yet are destitute of any proper feelings towards the prisoner, and any suitable contrition for their own sins. To such we may say, to such their own consciences may say, Dost thou not fear GOD, seeing thou art in the same condemnation?—For although their crimes have not been brought into public view, and their persons condemned by a Court of Justice; yet, they and their crimes are open to the view of GOD, and by his law they are condemned. And they are now prisoners to Divine Justice, and on their way to trial and execution; and nothing short of a cordial repentance, will prevent their receiving a more dreadful punishment than it is in the power of man to inflict.
In the latter part of this malefactors reproof to his companion, he evidenced the penitent feelings of his heart. He did not, like a self justifying sinner, say, And you indeed justly, for you receive the due reward of your deeds. But like one who was sensible of his own guilt, and disposed to condemn sin in himself as freely as in others, he said, And we indeed justly, for we receive the due reward of our deeds. It is natural enough for impenitent sinners to accuse one another; but while they are disposed to accuse one another, they are generally disposed to excuse themselves.
The truly humble and penitent are most deeply affected with their own guilt and vileness, and disposed to think others less vile than themselves. The reason is this, they have not so clear a discovery of the hearts of others, and the aggravations of their conduct, as they have of their own.
The difference between the feelings of a self justifying and a self condemning sinner, is strikingly illustrated by Christ, in the parable of the Pharisee and Publican, who went up into the temple to pray. The Pharisee, unaffected with the wickedness of his own heart, could draw near and proudly thank GOD that he was not as other men. But the publican [Page 12] feeling most sensibly, his own vileness, could not so much as lift up his eyes towards Heaven, but, standing at an humble distance, smote on his aching breast, and said, GOD be merciful to me a sinner.
Similar to the feelings of the Publican were those of the malefactor, when he said, and we indeed justly, for we receive the due reward of our deeds. How suitable were these feelings for one in his situation—and how great the contrast of tempers in the two malefactors!
When the penitent had done his duty, in reproving his companion in sin and suffering, and had confessed his own guilt and ill deserts, he humbly made his supplication to the suffering Redeemer. Lord, remember me when thou comest into thy kingdom.—This is expressive of the sense he had of his need of a Saviour; his faith in Christ as the Messiah; his love to the character of Christ as Mediator; his willingness to subject himself to Christ as his Lord, and the pleasure of his soul in committing himself into the divine hand. While others mocked and derided he was not ashamed to own the Lord, and to call upon his name. And to his humble request he received the most comforting reply.
Thus we are led,
3d. To consider the import of the Lord's answer, to the penitent thief— To day shalt thou be with me in Paradise.
By Paradise is doubtless intended, the heavenly state; a state of complete felicity and the highest enjoyment, exempt from all sin and suffering; where the weary are at rest, and the wicked cease from troubling. Every soul being perfected in holiness, is completely prepared to be pleased with divine government, and to enter into the joys of the Lord. As they are prepared to enter into the joys of the Lord, so they are prepared to be comforted in each others comfort. And as GOD will never cease to display his glory, and as it may be supposed that Angels and saints will for ever be in a state of youthful vigor, so [Page 13] it may be supposed that they will be perpetually growing in knowledge, in holiness and felicity.—Every employment of the saints in serving the Lord and each other, will afford refined pleasure. As numerous as the company of happy beings, so numerous are the streams of individual felicity; and the perfection and happiness of GOD, with his innumerable family, collectively considered, will be, to every soul, an ocean of delight, without surface, shore or bottom.
Into such a paradise of joy unspeakable and full of glory, Christ promised the penitent malefactor immediate entrance.
This answer of Christ naturally leads us to conceive, that men have souls capable of existence in a state of separation from the body; that this soul is the most important part of the man, and that immediately upon the death of the body, the soul enters into a state of retribution.
There is no reason to suppose that Christ expected the body of the malefactor would, that day, be with him in Paradise. Yet, he said to him—To day shalt thou be with me in Paradise. Which evidently conveys the idea, that the soul is capable of separate existence; likewise that the soul is so important a part of the man, that it may be considered as the person when separated from the body; and also, that as soon as the soul leaves the body, or as soon as the body dies, the soul enters into a state of retribution.
That upon the death of the body, the soul enters immediately into a state of retribution, is denied by some who profess adherence to the scriptures as the word of God. But the words of Christ, under consideration, most naturally conveys this idea. And several passages of Scripture, are calculated to confirm us in the belief, that this was really the meaning of Christ, one or two of which will here be brought into view.
The apostle Paul in his epistle to the Phlippians mentioned a conflict of desires in his own breast. [Page 14] He expressed himself thus: "For me to live is Christ, and to die is gain.—Yet what I shall choose I wot not. For I am in a strait betwixt too, having a desire to depart and to be with Christ; which is far better. Nevertheless to abide in the flesh is more needful for you."
Now how can this be reconciled to the idea of the souls remaining in a state of insensibility from the death of the body, to the general resurrection?
It, perhaps, will be pleaded that during the time of the souls insensibility it has no perception of any thing; and therefore it can perceive no loss of time. Consequently, it must be all one, as to the perceptions of the soul, whether it be one second, or thousands of years, from the death of the body, to the souls entering into Paradise. And as the Apostle was, in this world, subjected to grievous afflictions; and as he expected that, on his first perception after death, he should find himself with the Lord; he might, with propriety say, to die is gain. To this we may answer,
1. A man may be sensible, before he lies down to sleep, that if, in his sleeping moments, he shall have no perception or succession of ideas, that he can, during that state, have no consciousness of the passing of time: yet, while he contemplates the matter beforehand, he will, also, be sensible that time will pass, during his sleep, whether he shall then be conscious of it or not. And when a man awakes in the morning, he may be conscious that time has passed while he was asleep, although he cannot recollect any perceptions which he had during his slumber.—So if Paul expected that his soul would rest in a state of total insensibility from the death of the body to the general resurrection, and that during that state he should be unconscious of the passing of time, yet doubtless, he was sensible that there would be loss of time during that state of insensibility. Therefore, if he did not view such a state as necessary to prepare the soul for future services and enjoyments, [Page 15] as sleep is necessary while the soul and body are united, he must estimate living in this world as preferable to such a state of insensibility: provided that the happiness he might enjoy in this life, would be sufficient in the least degree, to overbalance the sufferings he must endure. For if happiness be at all a desirable object to be continued in existence, in the enjoyment of one degree of real-happiness, is preferable to annihilation, or a state of insensibility.
2d. It will be readily granted that Paul's afflictions in the present state were exceedingly great; but it will not be granted that his afflictions were so great as to overbalance his happiness. For in the same epistle, he says, respecting himself, "I have learned in whatever state I am, therewith to be content". And in another of his epistles he testifies that Godliness with contentment is great gain. It is therefore, easy to conceive that he might enjoy in this world, sufficient degrees of happiness greatly to overbalance all the calamities to which he was subjected.
Paul was possessed of that charity which seeketh not her own. He was formed for activity, and to do good and communicate was pleasure to his soul.—This pleasure he expected he could enjoy while he lived. And to such a mind the thought of passing into a state of total inactivity must be highly disagreeable.
Besides, it was Paul's opinion, that the afflictions of saints in the present life, work out for them a far more exceeding and eternal weight of glory; which sentiment would be a great support to his soul under his present trials. We may therefore on the whole, conclude, that had Paul expected, that, at death, his soul would remain for thousands of years, in a state of inactivity and insensibility, he would rather have said— To die is less, to live is gain.
From what has been said, already, it appears pretty evident, that the souls of the righteous, or penitent, immediately after the death of the body, enter into a state of retribution. And if it be so with [Page 16] the righteous, we may expect it will be so with the wicked. If we may suppose that the penitent go immediately into Paradise, we may suppose that the wicked go immediately into hell: And both these ideas are clearly exhibited in the parable of the rich man and Lazarus.
The beggar died, and was carried by the Angels, not into a state of insensibility, but into Abraham's bosom. The rich man died also, and the next news we hear of him, is this. In hell he lift up his eyes, and saw Abraham afar off, and Lazarus in his bosom, and so far was he from being in a state of insensibility, that he cried, Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.
That the wicked are here represented as being in hell, and the righteous in heaven, before the judgment day, appears evident from the last petition of the rich man. When he was denied so much favor as one drop of water to cool his tongue, he further requested that Lazarus might be sent to his father's house to warn his five brethren, left they also should come to that place of torment. But after the resurrection the wicked in hell will have no brethren left in this world to need either the dead or the living to warn them.
Our Saviour's answer to the malefactor, is also expressive of the riches and freeness of Divine Grace in pardoning the penitent.
This malefactor had been a great sinner. He had delayed repentance to the eleventh hour, and was just about to enter into eternity. He then came to himself. The feelings of penitence took place in his breast; the love of God was shed abroad on his soul; he cried for mercy with a humble heart.—And lo! with what readiness his petition was granted. Although he had been exceedingly guilty in delaying repentance so long, yet no objection was made to his forgiveness and salvation. But said the all compassionate [Page 17] Redeemer, To day shalt thou be with me in Paradise.
As there is this one instance of repentance and forgiveness at the eleventh hour, recorded in scripture, it may afford encouragement to all such as have delayed to that time. But as there is only this instance recorded, and as in the same connexion, there is another instance of the most shocking stupidity at the last hour, it concerns every one who has now the opportunity to improve an earlier season to make his peace with God.
We may now proceed to some particular application of the subject, and improvement of the solemn occasion, upon which we have convened. And here the prisoner claims our first attention.
At your request I speak on the present occasion. You will therefore suffer me, to address you as one on the borders of eternity; hearing the gospel for the last time; and this day to give account how you hear.
The great GOD, who brought you into this world, gave you a rational soul, and placed you in a land blessed with gospel light. You have proved yourself to be by nature, a child of wrath, by being a child of disobedience. You have been a lover of pleasure more than a lover of God; by yielding to the temptations of Satan, and indulging your own vicious inclination, you have paved the way to an infamous death. The Lord hath beheld your wickedness, and has been greatly displeased. He has so ordered things in his Providence that you should be ensnared with the work of your own hands. [Page 18] He hath caused your wickedness to be detected, and your sins to find you out.
According to the laws of the land, you have forfeited your life, with all the priviledges of a citizen: And, in the bloom of youth, you are condemned to die; to be cut off from the land of the living as a cumberer of the ground. Unhappy man! unhappy fate!
you are soon to appear before another tribunal, at which the fate of your soul is to be decided for eternity. Before the setting of the sun, your soul is to appear at the bar of God, and from his mouth you must hear a sentence never to be revoked, a sentence which will fill your soul with joy unutterable, or anguish insupportable. For your benefit, and the benefit of others, I have brought into view a passage of scripture, in which you may find your character, and read the way of life.
The blessed Redeemer who had been exhibited as hanging on a tree, was cut off, but not for himself, he shed his blood for the remission of sins, and altho' he died, he lives again, and is now a merciful advocate for sinners, before the throne of God the Father: And through him there is forgiveness with God, even for the chief of penitent sinners. He makes the most free and gracious proclamation. Ho! every one that thirsteth, come ye to the waters. And whosoever will, let him take of the waters of life freely, And although your sins are great, nothing but continuing impenitent will exclude you from an interest in Christ, and the joys of the heavenly world.
You have, I hope, observed the different tempers which appeared in the two malefactors [Page 19] who were crucified with Christ, and it becomes you seriously to consider, to which of these tempers your present feelings bear the greatest resemblance.
If like the penitent thief, you are now possessed of a broken heart, and a contrite spirit, and from such feelings, are disposed to cry, God be merciful to me a sinner: You may freely apply the gracious promise of Christ to yourself, to day shalt thou be with me in Paradise. And the gallows will be to you as the last step to heaven.
Should this be your lot, what a happy change will soon be made in your circumstances? You will pass from a world of sin, to a world of holiness, from a world of misery to a world of perfect happiness.—From being a prisoner on earth, you will become a free citizen in the New-Jerusalem above. In a word, you will exchange an infamous halter, for a crown of immortal and unfading glory.
But if you are now possessed of the temper of that impenitent wretch, who could spend his last moments in railing rather than praying, how perilous is your situation! should you continue in such a temper but a few minutes more, you are undone! forever undone!
How unfit is a person with such a flinty heart, for the society of heaven? And how impossible that he should ever enter those holy gates? If you die with an impenitent heart, despising the Lord that bought you, you will bring upon yourself swift, and remediless destruction; You will exchange the prison of tho county, for the prison of despair. The chains which have confined and oppressed your body, [Page 20] will be exchanged for chains which will bind your soul in endless confinement. And instead of having the various comforts which have been afforded you in prison, you will be separated from every comfort, not allowed so much as one drop of water to cool your tongue forever. How important to you then are these precious moments of probation! You are not in hell. Yet there is hope. O then repent and your sins shall be blotted out, humble yourself before God, and he will lift you up. Believe on the Lord Jesus Christ, call upon his name and you shall be saved.
With what fervency of soul are the friends of God, now praying for your repentance and salvation! What a multitude of invisible angels, good and evil, are now hovering about, waiting for your decisive choice, and the departure of your precious soul! How are some of the holy angels waiting, to fly to the courts above, with the transporting news of your repentance, while others are waiting to convey your immortal spirit to the world of bliss.
And how are devils, who have led you in the road to ruin, waiting with the malicious hope, soon to take possession of your soul, and hurry it down to the regions of woe. Behold now is to you the accepted time! behold now is your only day for salvation.
Having thus set before you life and death, the blessing and the cursing, with hearty prayers, that you may choose the good and escape the evil, we must leave you in the hand of God, and bid you adieu, till we meet you again at the bar of the ETERNAL JUDGE.
THE occasion on which we are convened has had no precedent in this county, and but very few in the State. And it is devoutly to be desired that this melancholly event, may have such a happy influence upon all classes of people, that a similar occasion for convening, shall never be needful.
Although capital punishments have seldom taken place among us, yet criminal prosecutions and such crimes as lay a foundation for them, have of late, been very numerous; which evidences a corruption of morals, and growth in wickedness, and gives reason to fear that capital punishments will be multiplied. It may, therefore, be suitable in this serious hour, to bring into view some things which have influence to corrupt the morals of community; that for the future, we may all be on our guard, and act a faithful part according to our respective stations and capacities, for the suppression of vice, and a reformation of morals. And consequently, for preventing a further encrease of criminal prosecutions, and capital punishments.
There are four classes of citizens who have great influence in regulating, or corrupting the morals of society, viz.— Rulers, Public Teachers, Professors of Religion, and Heads of Families.
1st. Rulers.—They have vast influence upon the morals of community. When they duly execute their respective offices, they are ministers of GOD for good to the people. They are not a terror to good works, but to the evil.—So that, while good rulers are in authority, and faithfully discharge their duty, vice hides its [Page 22] head, and the people rejoice. But when the wicked bear rule, iniquity abounds, and the people mourn. The wicked walk on every side, when the vilest men are exalted. It is written, Thou shalt not speak evil of the ruler of thy people. And we wish not do it.—But perhaps we may, for a good end, humbly point out faults, without justly incurring censure for speaking evil.
It may, however, be suitable here to observe, that we have great cause of thankfulness, that we have so many good rules in our land▪ and especially, that we have such an unblemished and exemplary character as President of the Nation.
But is there not still some reason for mourning on account of deficiencies in our Rulers?—Are not those who may be esteemed good Rulers, chargeable with some deficiency at the present day?—Are they not, in some degree, too negligent of their duties, and too regardless of the morals of community?—Are there not several laws in this state, against immoralities, which are frequently violated, but seldom if ever executed? viz.—Such as respect Adultery, Drunkenness. Tavern Haunting, Idleness, Gaming and profane Swearing. Now, if the laws of the State are, in these instances trampled upon with impunity;—if executive officers are negligent in their duty respecting such violations of law, does not this tend to encourage the vicious, and pave the way to capital crimes?
Besides, are there not some who sit as legislators, and sustain the office of magistrates, who are notoriously vicious in their characters, immoral in their lives, and profane in their [Page 23] language!—Such characters in office, are a real curse to community. While they thus trample on the laws themselves, are they not guilty of the most solemn perjury? And instead of being a terror to evil doers, are they not rather a terror to those who do well?
While they thus encourage vice by their own example, their conduct tends directly to the subversion of Government, to the corruption of morals, to the destruction of happiness, to infamous deaths, and the ruin of souls And were not persons of this character most fearfully hardened, they would blush whenever they take the seat of judgment, to execute the laws upon others; and like Felix or Belshazzar, they would tremble at the prospect of a judgment to come.
2d. PUBLIC TEACHERS are another very influential class of citizens. If they preach the gospel of JESUS CHRIST, they inculcate the best system of morals with which human society has ever been blest—Morals which proceed from the purest principles, which are enforced by the highest motives, and which issue in the greatest good. And while Ministers preach as Christ preached, and walk as he walked, their influence is vastly beneficial to community, as to the regulation of morals.
But if a Minister preaches Benevolence in words, and Selfishness in deeds; if he preaches that men should be just and merciful, while his practice encourages dishonesty and incompassion;—if he preaches that men should be sober and temperate in all things, and yet devotes himself to dissipation and intemperance; the influence of his example so far over balances the [Page 24] influence of his preaching, that he does much more hurt than good.
Or if a Public Teacher, under pretence of preaching the gospel of Christ, preaches the gospel of Satan;—if in opposition to the gospel of Christ, he makes no difference between the holy and profane, the saint and the sinner, either with respect to their characters here, or their rewards hereafter; or if he does not preach that the grace of GOD, which bringeth salvation, teaches us that, denying all ungodliness and every worldly lust, we should live soberly, righteously and godly in this present world;—but instead of this, in his preaching and practise, he tolerates those revellings, banquettings, and vain amusements, which have no respect to the glory of GOD, the good of the soul, or the benefit of community; it is easy to see, that while men are lovers of pleasure more than lovers of GOD, such preaching is calculated to please the hearts of the vicious, and to ruin their souls forever. And it is referred to the judgment of others, whether the corruption of morals is not, in some degree, to be attributed to the preaching and practice of some, who profess to be ambassadors for Christ.
3d. PROFESSORS OF RELIGION, are also to be considered as influential in forming the morals of society. They are for lights in the world, their conduct is particularly noticed, and has great influence upon the minds of such as are conversant with them. When they walk according to their profession, they hold forth the word of life in their morals; as they are constant and devout in worshipping God, so they love one another with a pure heart servently, [Page 25] and walk in wisdom towards those who are without. Their morals proceed from that wisdom which is from above; which is first pure, then peaceable, gentle, easy to be intreated full of mercy and good fruits, without partiality and without hypocrisy. Such morals, every one must see, can do no injury to community.
But those professors of religion who are negligent respecting the word and worship of God; who bite and devour one another; who are fordid and a varicious in their pursuits; knavish in their dealings; implacable and unmerciful in their conduct; loose and profane in their language, do vast mischief in society; for, it is natural for careless sinners to respect professors as examples, and to think it lawful for themselves to be less circumspect than those who profess to be followers of Christ.
And are there not, at the present day, many professors of religion who are so loose and careless in their morals, that they contribute rather to the increase of darkness than light. Are there not many whose morals would be a reproach ever to a heathen? Many who are so worldly minded that they regard neither justice nor mercy in their pursuits? who not only countenance iniquity in others, but even set the most impious examples themselves.
Do not many professors of religion, almost forsake the public worship, and institutions of God. David could say, I was glad when they said unto me, let us go into the house of the Lord. How amiable are thy tabernacles, O Lord, My soul longeth, yea, even fainteth for the [Page 26] courts of the Lord: For a day in thy courts is better than a thousand. I had rather be a door keeper in the house of my God, than to dwell in the tents of wickedness.
But must not many modern professors of religion make a great change in this language to repeat it from the heart. Must they not say I was glad when they said unto me let us go into the house of merriment. How amiable are thy tabernacles O Prince of Darkness! My soul longeth, yea even sainteth for the Ball room, the licencious tavern, or the chambers of revelling and wantonness; for a day in such sport's are better than a thousand:—I had rather be a door-keeper in these tents of wickedness, than to dwell in the House of the Lord.
It is a common observation, that actions speak louder than words; and it is submitted to conscience whether the practice of many professors does not clearly express the ideas which have now been brought into view.
4th. HEADS OF FAMILIES—These are, in a high degree, influential as to the morals of community. The morals of society depend much on the education of children. For a general rule we may say as Solomon has said—Train up a child in the way he should go, and when he is old he will not depart from it.—But the education of children is under the immediate direction of parents. Their instructions and examples have vast influence upon their offspring in forming their habits and morals.
If parents were universally faithful in the discharge of their duty, in giving instruction, governing and setting good examples, children [Page 27] would, in general, shun immoral courses, and grow up for usefulness in the world.
But if parents are irreligious and immoral; if they neglect to give their children good instruction, and set evil examples before them, and surrender the right of government, or make it subordinate to the inclinations of children, young people will imbibe vicious habits, follow vicious courses, and grow up for mischief and destruction. It will perhaps, be said that some of the most pious and exemplary parents have some of the most vicious children. This may be admitted, and still it is no objection to what has been advanced; for we do not suppose that the children of good people, are naturally any better than others, and the good influence of pious parents may be counteracted and subverted, by the evil influence of wicked parents. As children are naturally inclined to evil rather than to good, they will most naturally be pleased with that mode of family government, which lays the least restraint upon their vicious inclinations. Hence, if a faithful parent uses his endeavours to bring up his children in the fear of the Lord, and to restrain them from vicious courses; yet if neighboring parents set evil examples, and give unbounded liberty to their children, to gratify their foolish inclinations, the children of the faithful parent may, by degrees, be drawn away, and be led to think hard of him for laying greater restraints than are laid upon other children; and when they have proceeded thus far, they are in danger of proceeding farther, even to despise parental authority, and to rush, with a feared conscience, into vice and misery.
[Page 28] And is it not evident that parents, in general, have become too negligent with regard to the morals of their children? And are there not many to be found, who instead of training up their children for virtue and usefulness in the world, do, by the neglect of good instruction, by setting evil examples, and by prostituting parental affection and authority, train them up as servants for the Devil?—Oh! how will such parents endure the sight of their children at the day of Judgment!
It has been observed that vicious parents counteract the influence of good parents. And we may add, that they also counteract the influence of good ministers and good magistrates. They teach children to despise religion, and to despise government; and vicious ministers counteract the influence of good magistrates, and wicked magistrates counteract the influence of good ministers.
How important is it then, that the several classes which have been named, Rulers, Ministers, Professors and Parents, should all unite their efforts and their influence for the suppression of vice and the reformation of morals▪
Let those of us who belong to either of these classes, duly examine ourselves, and be suitably humbled before the Lord. Probably in a greater or loss degree, we must all plead guilty before the bar of conscience, as having had some share in corrupting the morals of community, and levelling the high way to the gallows: Let us all feel the importance of uniting our influence for the future, in a cause of such consequence to the welfare of society, to the lives, and to the souls of men.
[Page 29] Let us be deeply affected with the importance of good examples, and the danger of those which are evil.
Bad example in community is like the plague in a city, if one is infected, thousands are endangered. The contagion may spread from man to man, from family to family; from town to town; from state to state; and it may be shipped and wasted from land to land.—It may also be transmitted from one generation to another; so that in the course of ages and events, the example of one vicious man, may have influence to hurry thousands up to the gallows, and millions down to Hell. May we all, therefore, in this serious moment resolve, that we will not be the imitators of Jeroboam, the son of Nebat, who made Israel to sin.
As the rising generation are deeply interested in the events of this day, I shall close with an address to them.
HERE you see one, in the bloom of youth, to be this day cut off from the land of the living, by the judgment of men, and the righteous judgment of GOD. The course of wickedness which he has pursued, has led him into the snares of death; soon he must bid adieu to all earthly objects, and what will become of his precious soul is known only to GOD.
And think ye that this unhappy creature is a sinner above all the young people in the land, because he suffers such things?—I tell you nay, but except ye repent, ye shall all likewise perish. You may, perhaps, continue impenitent, [Page 30] and escape the county prison and the gallows▪ but you cannot continue long in impenitency, and finally escape the prison of despair.
This event is a solemn call to you, to flee youthful lusts, to shun vicious courses, to repent and make your peace with GOD; and if you make a right improvement of the event, it will be a mean of everlasting benefit to your souls. The death of this criminal will have some influence on your minds; it will either serve to reform or to harden. This is the requirement of God to you this day, both by his word and his providence—Remember now thy Creator in the days of thy youth. And you cannot disregard it without greatly endangering your souls.
It is natural for young people to neglect their souls, in hopes of a future opportunity to repent. If you were satisfied that this day would be your last, probably, you would be filled with great anxiety—but you expect to see this prisoner die, and still live yourselves for many years to come. However, there may be less time between the hour of his departure, and yours, than you now imagine. God has many ways to call mankind into eternity; and it is possible that the most thoughtless of you will be called before this criminal.
But however long you may live, it is not now too early to secure an interest in Christ, and to begin the service of the Lord. To delay repentance is very hazardous, even on supposition that your lives should be long continued. For by delay your hearts harden and become more and more opposed to repentance.
[Page 31] Think seriously of the fearful stupidity of the thief on the cross; how far he was from repentance in his expiring moments; you may flatter yourselves that you shall conduct more wisely. But what evidence can you have of it, if you are now so foolish as to refuse to repent? One delay prepares you for another; and the probability of your ever repenting, grows less and less every day; and the probability of your final hardiness and remediless ruin grows greater and greater.
It may seem hard to you to forsake your vanities, and to devote yourselves to the service of God in so early a period of your lives. But is it not better to do it now, than it should never be done. Such may be the determination of GOD, respecting your repentance and salvation, that it is with you, now or never.
It is probable that you feel pretty confident that you shall never arrive to such a pitch of wickedness, as to be exposed to an infamous death. But who can trust your hearts? If you have hearts to disobey God now, you have hearts to listen to the advices of satan, and how far you will fellow them, is not for man to tell. Ask the poor criminal whether two years ago, he had any more expectation of coming to the halter, than you have now. If not, your danger may be greater than ever you yet apprehended.
If you wish to be secured from such crimes as expose to such a death, shun those paths which lead to such crimes. Give up your hearts and your all to God. This is the way of safety, and every other is a way of danger.
[Page 32] It is much to be lamented that young people in general have become so regardless of God, of duty and of danger, and so devoted to carnal and sensitive pleasures. It affords but a dismal prospect with regard to the consequences of their living in this world, or their entering into another. For in the time of youth they generally form the characters they sustain through life, and with which they leave the world.
If you wish to be truly useful, truly respectable, and truly happy in this, or a future world, it will be wisdom in you to devote this early part of life, to forming habits of real excellence. If this course should still be neglected by you, the probability is, that you will be the instruments of much sin and mischief in this world, and the subjects of much wrath and woe in the world to come.
O think to what eminence some have arrived in usefulness and honor in this world, by an early devotion of themselves to the service of God. Think of Joseph, of Moses, David, Josiah and Daniel. What a sweet savor have they left behind them, and with what honor and respect will their names be still handed down to unborn ages.
It should be the study of every one to render himself so useful in life, that when he dies, society may feel that they have lost a valuable character. And thus their memory will be blessed, while the name of the wicked shall rot, or be transmitted down to posterity, loaded with infamy and contempt.
Your Fathers are dropping away, one after another, and if you live in the world, you must [Page 33] be their successors in the great affairs of church and state. And how interesting it is that, now in the time of youth, you should lay a foundation to serve your generation by the will of God! In order to, this you should devote your time and advantages to the noble purposes of storing your heads with knowledge, and your hearts with the habits of piety and virtue. In so doing you will be prepared for an early death, or a useful life, and a blessed eternity.
This solemn scene may well excite your attention to one, which is fast approaching, that is infinitely more solemn, the Judgment of the Great Day. When the despised Redeemer shall descend from Heaven, and appears not as an infamous malefactor, but, arrayed in all the majesty and splendor of God. When all the nations shall be summoned before his bar, have all their works displayed to public view, and every individual receive a sentence which will fix his soul in endless joy, or endless woe. To this solemn scene you are all hastening with every breath you draw.
Are you not then, now solemnly called to serious reflections, to serious resolutions, and to a serious deportment. Let me entreat you, in the most affectionate manner, to forbear, on this occasion, every appearance of lightness and indecency, and to behave as becomes those who expect to stand at the Judgment seat of Christ. If you should devote this day to sport and revelling, you will greatly expose yourselves to the displeasure of Heaven;—give satan a great advantage against you, and vastly encrease tho probability that you will finally die in your sins. To day then if you will hear the voice of God harden not your hearts; left he swear in his wrath that you shall never enter the mansions of rest.