But to return from this little digression: Let us suppose a bad man possessed of great affluence, and enjoying good health; let him mix with the giddy multitude, and drink as deeply as he pleases from the poisoned streams of sinful gratification, yet could we hear the true language of his heart, we should know from his own confession that he was far from being happy; that in the words of the wise king of Israel, “even in laughter the heart is sorrowful, and the end of that mirth is heaviness[[23]].” His mind is perpetually haunted with misgivings and slavish terrors, because guilt is always attended with suspicious alarm. He is afraid of his companions in crime, lest they betray him; and of those on whom he commits depredations lest they detect and punish him on the spot; and, what is still more cruel, he is afraid of himself. His conscience, when he does reflect, makes him tremble at the thought of divine vengeance directed against him for his sins, like the guilty king Belshazzar, who saw his dreadful doom traced by a hand upon the wall whilst he was impiously rioting in the midst of worldly pleasures[[24]].
Such reflections as these, are the certain attendants on a life of sin whenever the mind is roused into action; and there is no opiate that can keep the guilty imagination always asleep. There must be periods in the life of every wicked person, when he or she will be made dreadfully sensible of their degraded state; when they will be forced to drink to the dregs the nauseous cup of woe, in which a double portion of bitterness has been infused by the poisoning influence of sin. It is of such persons the sacred writer speaks, when he says, “The wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, for the wicked[[25]].” To be alone compelled to brood over this black picture of human misery, would surely be dreadful punishment in this life; and, O my friends! can any of us fancy what it will be in that which is to come?
How infinitely more gratifying is the contemplation of the character and disposition of a truly good man, whose mind has been fortified by religion against every vicissitude of this uncertain life! His peace is not at the mercy of the varying circumstances of a world perpetually changing. He is well acquainted with the nature of true happiness. Afflictions do not overtake him unprepared; he knew that his Maker assigned him a particular duty during his pilgrimage on earth, and he is determined to perform it, whether it be pleasant or disagreeable, for he is certain that his labour will not be of long duration. He is taught by divine wisdom to form a true estimate of this world’s gifts, and he enjoys them with moderation and thankfulness: neither elated by success nor enervated by sensual indulgence, he meets adversity with the firmness of a Christian, and the confidence of a son of God.
From the above imperfect outlines, which are rudely and hastily traced, some idea may be gathered of the comparative condition of the hardened sinner, and the sorrowing penitent; and it is for yourselves to say which of them you prefer;—whether you will choose to exist for ever under the avenging displeasure of your omnipotent Father, surrounded by devils and infernal spirits, writhing under the most agonizing torture which you are assured will never end; or inherit a glorious crown of eternal salvation, and live for everlasting in the refulgent beams of heavenly favour, in company with the saints and angels, and the souls of the righteous purified and made perfect.
Is it possible that any of you can hesitate which of these conditions you would wish to be your own, at the awful hour of death, and the still more awful day of judgement? The question does not admit of a moment’s doubt. Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? Let me once more advise you, my dear friends, to persevere in the godly work you have so happily begun, that you may at the last day hear the Saviour of the world pronounce those ecstatic words, Daughter, thy sins are forgiven thee.
The next subject to which I am desirous of directing your attention, is the manner in which you ought to conduct yourselves towards your superiors; and the way in which your leisure hours can be most usefully employed: on both these points my observations must necessarily be brief. Moral government was ordained by God to maintain good order, and promote happiness among his creatures upon earth; and the end of society is mutual convenience and safety. The existence of society can only be preserved by judicious arrangement of its members, by assigning to each some necessary employment for the performance of which he may be better qualified than his neighbour, while he, on the other hand, engages in some useful service which the former did not understand, or was unable to perform. In this manner the business of life is executed, by one working and another instructing and directing.
Mankind has ever been disposed to pay respect to superior knowledge or wisdom; hence arose the distinction of rank, which it is our duty still to respect, for without it society would soon degenerate, and present nothing but confusion, or superiority secured by ferocious wickedness. Respect to our superiors implies obedience to the lawful commands of those who are placed over us. This duty is enjoined by the express direction of our Saviour himself. In the first epistle of Peter, chap. ii. verse 17, he says, “Fear God, honour the King;” and in the next verse, “Servants, be subject to your masters, with all fear; not only to the good and gentle, but also to the froward.” Seeing then that it is our duty to submit to the divine will, let us do it without murmuring, and resolve cheerfully and faithfully to perform our allotted part. To oppose the decrees of God we know is useless; and although providence may have given us an humble station in this world, let it be our consolation that in the next all earthly distinctions will be destroyed.
With respect to the employment of your time, very little need be said; indeed all I wish to urge might be comprised in the single gospel advice, “Be not weary in well doing[[26]]:” and to this you have all shown a disposition during the voyage that does you infinite credit, and affords me inexpressible pleasure. The materials you had to work on were scanty; yet you managed to be seldom idle. Idleness is the bane of every social virtue; it corrodes the soul, poisons every innocent joy, and is the polluted fountain whence the foulest crimes are continually springing. Were we all to scrutinize our past conduct, there is not one of us but would be compelled to acknowledge that the hours of idleness were those in which we first meditated a departure from the peaceful paths of virtue. Whatever has occurred once, is liable to happen again: therefore our only security against temptation in future, will be honest employment. It was commanded by the Apostle Paul, that, “if any would not work, neither should he be allowed to eat[[27]].” If we do not contribute our part to promote the good of society, we cannot reasonably expect to be allowed a share of its privileges and advantages. Any occupation that is not absolutely vicious is preferable to idleness. I shall close my remarks on this head with the testimony of Solomon, who says, “In all labour there is profit, but the soul of the sluggard desireth, and hath nothing[[28]].”
I think a few moments may here be profitably spent in considering the sabbath, and meditating on the important duties we are called on to perform on that hallowed day of rest. To every one whom Providence in its infinite wisdom has placed in situations that require labour, it must be gratifying to reflect, that one day in seven is, in all Christian countries, fixed for them to rest from their daily employment, and in some degree to be on a level with those of more elevated rank and fortune, by furnishing to both an opportunity to supplicate the throne of mercy for pardon of their transgressions, and of uniting their voices in pious adoration of the divine Author of Nature.
Public worship holds out so many inducements and advantages, particularly to the lower classes of society, that it has always been matter of great surprise to me that they should ever be absent when they have it in their power to attend. In the tabernacle of the Lord, the high and the low, the prince and the pauper, the captive and the free, meet to perform the same labour, to discharge the same duty, and with the hope of receiving the same reward. God is no respecter of persons. That the public worship of the Almighty is an indispensable duty, no one dares deny who has not the hardihood to deny the Scriptures, and all divine authority. In 10th chapter 25th verse of the Hebrews we are expressly commanded “not to forsake the assembling of ourselves together:” and in Deuteronomy, 31st chapter 12th verse, is said, “Gather the people together, men, and women, and children, and the stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law.”