A sermon, preached at Stamford, in Connecticut, upon the general thanksgiving, December 18th, 1777.

A sermon, preached at Stamford, in Connecticut, upon the general thanksgiving, December 18th, 1777.

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Title page

A SERMON.

[Page]

[Page]

A SERMON.

JOEL, II 20, 21.‘But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part towards the utmost sea; and his ill savor shall come up, because he hath done great things. Fear not, O land, be glad and rejoice; for the LORD will do great things!’

WERE the first of those verses designed solely as a theme for the preacher, who should discourse upon the principal occasion of this day's solemnities; it is not easy to conceive what more suitable or applicable terms, could have been chosen by the prophet. The surprise, produced by this extraordinary circumstance, will be naturally lessened, when we reflect, that the event of which it was a prediction, almost perfectly resembled that, which produced the injunction of our senators upon every order of AMERICAN inhabitants, thus publicly to acknowledge and commemorate the goodness of GOD. This prophecy was written about ninety years before the event: but JOEL, like his fellow favorites of heaven, by a kind of divine intuition, charmed up to immediate view things deeply buried in the womb of future ages. Thus he clearly foresaw, and by that foresight as clearly predicted, a principal subject of this chapter, [Page] —the rise, success, and ruin of the ASSYRIAN army, which in the reign of HEZEKIAH, invaded JUDAH and JERUSALEM.

About seven hundred and ten years before the birth of our SAVIOUR, SINACHERIB, a mighty, and successful monarch of the ASSYRIAN empire, having wasted the neighboring regions like an over flowing flood, or the flame of a devouring fire, sent a principal General Officer named RAB-SHAKEH to reduce the little nation of the JEWS to subjection; or, if he found that attended with difficulty, to cut off their name from the face of the earth. This active, intrepid warrior, at the head of a numerous body of veteran troops, entered the northern parts of JUDEA, and, with as much rapidity as he could march his troops over it, conquered the whole country before him; towns were unpeopled, the strongest fortresses evacuated, the most fertile and beautiful provinces turned into deserts, at the sound of his name. To this mighty tide of success the city of JERUSALEM proved a limit. Strengthened to a high degree both by nature and art, it easily resisted the first impulse though a dangerous one, and gave its prince an opportunity, at least, of debating whether he would basely subject his countrymen to the innumerable evils of despotic dominion, or attempt bravely to secure their freedom and happiness. To meet his enemies in the field, he was unable; but to refuse mean, unconditional submission was clearly in his power. At this crisis, he drew up the determination or a brave man, a wise man, an honest man, a religious man—to make the best possible defence, and trust the issue to his MAKER. This [Page] resolution, in the view of his enemies, was equally surprising and ridiculous,—Unaccustomed to any successful resistance from human force, and entire unbelievers of the efficiency of divine interpositions, they felt for HEZEKIAH, and his MAKER, a contempt, which they tortured language to express. To an army numberless, disciplined, furnished, and experienced as his, RABSHAKEH supposed man and GOD would make feeble opposition. Nor can we wonder that a proud man, educated from his infancy to invariable success, should laugh at every human foe; or that a wicked man, nursed in peace in the stews and brothers of NINEVEH, should hiss at the vengeance of a divine one. To these feelings he gives vent, in a proclamation delivered by order of SENNACHRIB to HEZEKIAH and the inhabitants of JERUSALEM—a proclamation the most extraordinary, one excepted, to be found in history, ancient or modren. I beg leave to repeat it.

* Thus saith the great king, the king of ASSYRIA—What confidence is this wherein [...]hou trustest? Thou sayest (but they are but vain words) I have counsel and strength for the war; now on whom dost thou trust, that thou rebelest against me? Now behold thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand and pierce it; so is Pharaoh, king of Egypt, to all that trust on him. But if ye say unto me we trust in the Lord our God, is not that he, whose high places and whose altars HEZEKIAH hath taken away, and hath said to JUDAH and JERUSALEM, ye shall worship before this altar in JERUSALEM. Now therefore, I [Page]pray thee, give pledges to my Lord, the king of ASSYRIA, and I will deliver thee two thousand horses, if thou be able, on thy part, to set riders upon them. How then wilt thou turn away the face of one captain of the least of my masters servants, and put thy trust on EGYPT for chariots and for horsemen? Am I now come up, without the Lord, against this place to destroy it? The Lord said to me, go up against this land, and destroy it. Thus saith the king, let not HEZEKIAH deceive you, for he shall not be able to deliver you out of his hand. Neither let HEZEKIAH make you trust in the Lord, saying, the Lord will surely deliver us, and this city shall not be delivered into the hands of the king of ASSYRIA. Hearken not unto HEZEKIAH: For thus saith the king of ASSYRIA: Make an agreement with me by a present and come out to me, and then eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his own cistern: until I come, and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards▪ a land of oil olive and of honey, that ye may live, and not die; and bearken not unto HEZEKIAH, when he persuadeth you, saying, the Lord will deliver us. Hath any of the Gods of the nations delivered at all his land out of the hand of the king of ASSYRIA. Where are the Gods of HAMATH and ARPAD? Where are the Gods of SEPHARVAIM, HENA and IVEH? Have they delivered SAMARIA out of my hand? Who are they among all the Gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver JERUSALEM out of mine hand. †

This proclamation, however, failed of the designed [Page] effect. The Jews still continued within their walls, and HEZEKIAH still determined, in the use of every prudent exertion, to commit his cause to the hands of the ALMIGHTY. SENNACHERIB, informed of this obstinacy, sends to HEZEKIAH a second proclamation, less prolix, but not less foolish, arrogant, or impious: For it appears to have been the custom of ancient, as well as modern heroes, to war much by proclamations. The second attempt succeeded like the first. HEZEKIAH, whose conduct from his infancy, had been pleasing in the eye of ALL-SEARCHING WISDOM, did not return insult for insult, but betook himself, with the greatest earnestness, to that effectual fervent prayer, which, from the heart of a righteous man, ever availeth much. No sentiments, no words can form a more striking contrast, than those of the contending princes. The substance of SENNACHERIB'S I have already given you in the haughty menaces of his General RAB SHAKEH. How different those of HEZEKIAH?

O LORD GOD of ISRAEL, Who dwellest between the cherubims, thou art the GOD, even thou alone of all the kingdoms of the earth; thou hast made heaven and earth! LORD bow thine ear and hear, open LORD thine eyes and see, and hear the words of SENNACHERIB, who hath sent him to reproach the LIVING GOD. Of a truth, LORD, the kings of ASSYRIA have destroyed the nations and their lands, and have cast their gods into the fire, for they were no gods, but the work of mens hands, wood and stone, therefore they have destroyed them. Now therefore O LORD our GOD, I beseech thee, save thou us out of his hand, that all the [...] of the earth may know that thou art the LORD [Page] GOD, even thou only. § The effect of this becoming, this aimable behaviour was such as every good man must necessarily wish. The MIGHTY BEING, who holds the scales of empire, of flight and of triumph in his hands, and with infinite ease makes one ascend, and the other fall, in whose view a single petition from a meek and quiet spirit, is of more worth than all the wealth, pride and crowns in his universe, sent a minister of vengeance to convince the intoxicated monarch, that the gods of ARPAD, and SEPHARVAIM were exceedingly different from the OMNIPOTENT JEHOVAH. By the hand of this celestial messenger, an hundred; four-score and five thousand men perished in the period of a night. A dreadful, but as experience abundantly proves, an unimproving lessen to succeeding pride, tyranny, and lust of dominion.

The remaining part of this army, with their monarch and his boasting Generals, according to the prediction of the prophet, were removed far off, with their faces towards the east sea, and their hinder part towards the utmost sea, and the ill savor of their disgrace, like the foetor of those who remained corpses, filled with astonishment all the surrounding regions. The reason of this great dispensation of PROVIDENCE is assigned by the prophet, in these words—because he hath done great things—or, as the passage might perhaps be more properly translated,—because he hath magnifyed himself, or boasted to do great things.—Such an interpretation will derive weight from this circumstance, that the prophet ISAIAH expressly asserts the same cause for the overthrow of the ASSYRIAN army, [Page] in his denunciation of divine vengeance against SENNACHERIB.

This is the event, principally designed by the first verse of my text. Its similarity to that for which I hope some, at least, are now lifting up holy and acceptable hands to GOD, will strikingly appear by a slight examination.

For several Years, a controversy hath subsisted between AMERICA and BRITAIN, which exceedingly resembles that, between JUDEA and ASSYRIA. The cause of both was the same. HEZEKIAH paid a tribute to SENNACHERIB, and these States to GEORGE the third; but in both instances insatiable tyranny demanded more, than the tributaries were willing or able to pay; this was the cause.

The methods of conducting the controversy, on the part of the exactors, were also the same. Armies with chariots then, and with ships now, enforced the demand, and threatened a refusal with slaughter and desolation. To the Americans, promises were given by the British king, to pardon their past crimes, and withdraw his formidable armies, if they would only yield a peaceable, unlimited compliance. Similar promises were also made to the JEWS by SENNACHERIB, in the proclamation of speech I have recited: A speech whose meekness, humanity, and reason, mightily resembles several most gracious speeches from the British throne. These promises however were without effect.—Mighty forces, with renowned officers at their head were sent to compel obedience to the requisitions of their masters. From the northern regions, especially, numerous hosts invaded the territories of these pretended delinquents. [Page] General BURGOYNE, proud of the number and valor of his troops, and flushed with unexpected success at the commencement of his operations, in imitation of his predecessor and pattern, RAB SHAKEH, published to the AMERICANS the only proclamation, which can be fairly compared with that of the ASSYRIAN. Both accuse their enemies of stupidity, trusting in pretended counsel, and imagined strength. RAB SHAKEH impeaches HEZEKIAH of impiety in [...] the places and altars consecrated to idols; [...] folly in still continuing to look to HEAVEN for assistance after the commission of what was in his view, so capital a crime. General BURGOYNE also impeaches the AMERICANS of prophanenes and folly, with similar reason and justice. Both express the highest contempt for the military strength of their enemies, and the most unlimited confidence in their own.—Both, with equal truth and piety, pretend to act, under the influence and guidance of HEAVEN.—With equal insult upon common sense, both assert that they are actuated by an affectionate regard, to the happiness of those they invade; such happiness, as honestly interpreted, amounts to burning, butchering devastation and ruin. With similar effrontery they invite their enemies to make an agreement with them; an agreement by present. With equal haughtiness, they arrogate to themselves qualities, little less than divine. But here it must be observed, the modern is surpassed by the ancient; for General BURGOYNE only claims a few of the divine attributes. RABSAHKEH esteems himself superior to very Diety.

Thus far the parrallel is exact. Their designs, [Page] the great things they boasted to do, the grounds and propriety of their boasting, appear to have been the same. The event to both will also be found to have been the same. The fate of RAB SHAKEH, and his army I have already mentioned. Let us attend to that of General BURGOYNE.

In a manner perfectly correspondent to the feelings expressed in his proclamation, he sent into the heart of the country a detachment from his army, by far too small for such an enterprize, to procure a variety of necessaries, and conveniences, for forwarding the principal expedition. This detachment, falling in with a body of militia under the command of General STARKS, was cut off, almost to a man, in the neighbourhood of Bennington. This was but a prelude to succeeding misfortunes. Animated by this success and a prospect of the danger that threatened their country, the inhabitants of New-England and New-York flocked in from every quarter to the standard of General GATES, determined to live, or die, like men. By this brave army was General BURGOYNE worsted in every encounter. Still, however, his haughty mind could not brook the ruin of his design, and the reputation of being forced to retreat over the region, he had once traversed. Hence he still continued in a place where danger every day thickened over his head. The same pride, which at first assured him certain success, now drove him to certain ruin; for it prevented him from attempting a return, 'till a return was impossible. No alternative now remained but to surrender to the enemy, he had once despised, or hazard the slaughter of his whole army. Wise, [Page] for the first time, he determined to spare the effusion of blood, and gave himself into the hands of those he could not resist. The face or front of his army was driven towards the cast sea; and the rear or hinder part into CANADA towards the utmost sea, the ill savor of his dishonor is come up; and, had we a prophet to inform us of the reason of this great providential movement. I have little doubt that he would tell us, it was because he had magnified himself, or boasted, to do great things.

There are among the most remarkable, but are by no means the only instances, in which terrible judgments have been executed, upon pride. No evil is more common, or monstrous than this. Could the worms of the dung hill speak the language of men, how should we be astonished to hear them arrogating to themselves those mighty transactions, which fill up the providential system! Equally astonishing is it to angels to hear man, who is a worm, and the son of man, who is but a worm, ascribing those transactions to his own power, wisdom, and exertions. But no time or words are necessary to paint to a rational being the guilt and folly of this vice, or the wisdom and amiableness of its opposite virtue, [...]. Little need be said to convince a mind, fraught with just sentiments, that the business of man is to be humble, to trust, to adore, and to praise. Not a breath we draw, not a morsal we taste, not a moment we live is derived from ourselves. With what face then can we presume to think those great events, which so evidently display the finger of GOD, [...] within the limits of our power?

Let us therefore most carefully avoid that arrogance, [Page] by which so many others have been ruined, and of the fatal effects of which we have so striking an example. Let us, in every enterprize, look to him who teacheth the hands to war, and the fingers to fight. In every prosperous transaction, let us gratefully acknowledge his agency, and goodness, who setteth up one and putteth down another; who killeth and maketh alive; who maketh one chase a thousand, and two put ten thousand to flight.

No land, that of PALESTINE excepted, hath in the same time experienced more extraordinary interpositions of Providence than this. At no period hath this land, seen more of those interpositions, than during the present controversy. These interpositions have also been singularly visible, and evident, Infidels have acknowledged them, and good men beheld them with astonishment and rapture. Who united us at first in a general and vigorous opposition to our enemies, and thus thwarted every expectation of the most boasted human foresight? Who directed our enemies at first to that province, and town, where alone, perhaps, they could have been confined, 'till we could furnish ourselves with materials for carrying on the war? Who hath raised up those powerful armies, with which we now resist our foes? Who gave us a person to direct our military affairs, whom the tongue of envy acknowledges to be thoroughly qualified for so difficult and dangerous a station? Who, when our hearts died within us, at the success of our enemies, the last campaign, dispelled the gloom by the timely and illustrious victories of TRENTON and PRINCETON? Who, in a manner still more extraordinary, enabled us, [Page] with a handful of troops, to keep the field against a mighty force, during the last winter? Who collected a sufficient body of militia to destroy Colonel BAUME's detachment, by the glorious and most beneficial victory of BENNINGTON. For it must by no means be forgotten, that they were so far from being collected to oppose his force, that some of them had actually marched to join the northern army, without dreaming that an enemy was near. Who gave into our hands the whole army of General BURGOYNE, and infixed such a wound upon BRITISH pride, as it hath scarcely received, during the present century? Who, finally, hath so infatuated the counsels of our enemies, that their measures have, almost in every instance, been is advantageous to us, as our own? He, who sitteth on the circle of the heavens, answers most loudly and clearly in the language of his Providence "I THE LORD DO ALL THESE THINGS."

May we not then, with singular propriety, address AMERICA, in the words of the second verse of our text, Fear not, O land! be glad and rejoice, for the Lord will do great things." Have we not the best reason to hope, that GOD will not leave such mighty beginnings unaccomplished, but will hasten them to a glorious and happy completion. I wish not to encourage sloth or security; the last is folly the first impiety: But I wish ever to see, and with my best endeavours to promote a most grateful acknowledgment of the divine beneficence. I wish every eye to flow with pure and sacred pleasure, every heart with thankfulness, and every voice with language like this. "Not unto us, O LORD, not unto us, but unto thy name be the glory."

[Page] But it is not enough that our words be thankful; we must live, as well as speak his praise. Our sins should be hated and relinquished. Our minds should be filled with faith in JESUS CHRIST; and our hearts with love to GOD and man. Without these, our verbal acknowledgments to GOD will be worse than sound without sense; they will be prophaneness, they will be impious mockery. Were religion painful and burthensome, mankind would have plausible pretence for continuing in sin. But nothing can be more certain, than the reverse. Piety is not only our indispensable duty, but our highest happiness. Let me therefore exhort you, my friends and countrymen, by those great, those interesting motives, of love to yourselves, love to your country, and obedience to your MAKER; as you would wish that peace which passeth all understanding, and that future happiness, which heart of man hath not conceived; as you would wish for your country the continuance of those great things GOD hath done for it; to turn immediately from every false way, to break of your sins by righteousness, and your iniquities by repentance, and shewing mercy unto the poor. Nothing obstructs the deliverance of America, but the crimes of its inhabitants; sins, and their authors, are its greatest enemies. If this land be ruined, it will be ruined by its iniquities. Which of you, my country men, will say, he is willing to have a hand in this destruction? As you would therefore shudder at being the parricides of your country, let me urge, let me conjure you immediately to enter upon those duties, so justly recommended to you by the great senate of AMERICA, reverence that glorious and fearful name THE LORD [Page] YOUR GOD.—Serve him with joyfulness and gladness of heart, for the abundance of all things. With the most elevated devotion acknowledge his good hand, in every instance of military prosperity.—Deprecate his judgments, not by prayer only, but by faith, repentance and reformation.—Exhibit yourselves blameless, exemplary of every christian grace and virtue. Were such a reformation widely extended, without inspiration I might venture to prophecy, that our armies would be crowned with health, success and glory; our councils would be fraught with wisdom, firmness, and integrity; our seasons would be propitious, and our fields luxuriant, our schools would be nursed by HEAVEN; our youth trained to knowledge and virtue; our churches blessed with grace, mercy and peace; our Independence and happiness fixed upon the most lasting foundations; and that kingdom of the REDEEMER which consisteth in righteousness, peace, and joy in the HOLY GHOST, highly exalted, and durably established, on the ruins of the kingdom of Satan. AMEN.

Notes

*

II Kings xviii. 10

↵

†

2 Kings. 18th Chap. 19, 20, 21, 22, 23, 24, 25, [...] 29, 30, 31, 32, 33, 34, 35, [...],

↵

§

2 Kings, xix. 15, 16, 17, 18, 19.

↵

§

§

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A SERMON, PREACHED AT STAMFORD, IN CONNECTICUT, UPON THE GENERAL THANKSGIVING, DECEMBER 18th, 1777.

HARTFORD: Printed by WATSON AND GOODWIN, M DCC LXXVIII

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Title statement

A sermon, preached at Stamford, in Connecticut, upon the general thanksgiving, December 18th, 1777.

Dwight, Timothy, 1752-1817.

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Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2007-01.

ID [DLPS]

N12490

ID [TCP]

N12490

ID [STC]

Evans 15788

ID [NOTIS]

APX5401

ID [IMAGE-SET]

15788

ID [EVANS-CITATION]

99022188

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Early American Imprints, 1639-1800 ; no. 15788.

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(Evans-TCP ; no. N12490)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 15788)

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Source

— A sermon, preached at Stamford, in Connecticut, upon the general thanksgiving, December 18th, 1777., Dwight, Timothy, 1752-1817..

Extent

16 p. ; 17 cm. (4to)

Printed by Watson and Goodwin.,. Hartford: :: M.DCC.LXXVIII. [1778]. (Attributed to Timothy Dwight in BAL.)

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