A Thanksgiving Sermon for National Blessings

Ezekiel xx. 43, 44. — And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight, for all your evils that ye have committed. And ye shall know that I am the LORD, when I have wrought with you for my name’s sake, not according to your wicked ways, nor according to your corrupt doings, 0 ye house of Israel, saith the Lord GOD.*

I AM by no means fond of employing your sacred time in harangues upon political or military subjects; and last Sunday I intended to touch upon them once for all, and then confine myself to the more important concerns of religion and eternity; but Providence has surprised us in one week with so many, and such important, turns in our favour, that loyalty, religion, and all the virtues of patriotism and Christianity united, require us to take grateful notice of them. Therefore, I beg an hour of your sacred time for this purpose. I need not tell you, what you already know, that Ticonderoga, Crown Point, and Niagara, are in our possession; nests of savages that had so long ravaged our frontiers; fortifications that had defied our utmost efforts in I know not how many fruitless expeditions, and cost our country and nation so many thousands of money, and so many limbs and lives of our countrymen

* Hanover, Jan. 11, 1759. — Nassau Hall, Aug. 152, 1759.

and fellow-subjects. Before the hour of victory, destined by Heaven, all our attempts were in vain, and issued in inglorious defeats; but when that hour is come, the terror of the Lord falls upon our enemies, and the important acquisitions are made as without hands. The sword of the Lord and of General Amherst gleaming from afar, strike our enemies into a panic; they lose all power of resistance, and the terror of the British name puts them to flight.

After frequent days of fasting and humiliation under the frowns of Heaven upon our country and nation, and still more frequent occasions for them; after the Lord of hosts has called us to weeping and mourning, and all the sad solemnities of repentance and sorrow, for a course of years; behold! through the unmerited, and almost unexpected, mercy of God, we, at length, see one more day of joy and thanksgiving. To this agreeable duty, Heaven calls us by the late success of our expeditions; and our government has gratefully obeyed the call; and divine and human authority conspire to render the business of this day our duty. And oh! that we may engage in it with hearts overflowing with gratitude, and all the sacred passions which the occasion requires!

I need not tell you that you have occasion for joy and thanksgiving, when you know, Cape Breton is ours, and Fort Duquesne is abandoned and demolished. Cape Breton, the key of the French settlements in America, the object of our anxious fears, and of fruitless expeditions of immense expense — Cape Breton, whose inexhaustible fishery enriched the treasury of France, and educated so many men for her marine service — Cape Breton, the asylum of the privateers that ruined our trade, and that shut up our entrance by sea into the heart of Canada — Cape Breton, the possession of which puts it in our power to weaken the enemy both in Europe and America, by cutting off their mutual intercourse by navigation: Cape Breton is ours! ours with the additional acquisition of the fertile island of St. John — ours, after a short siege, and a very inconsiderable loss* — ours, after a long season of anxious suspense and discouragements; after repeated disappointments and mortifications.

Fort Duquesne, the den of those mongrel savages of French and Indians, who have ravaged our frontiers, captivated and butchered so many of our fellow subjects, and ruined so many poor femilies — Fort Duquesne, the object of Braddock’s ever-tragical and unfortunate expedition, t near which so many brave lives have been repeatedly thrown away in vain — Fort Duquesne, the magazine which furnished our Indian enemies with previsions, arms, and fury, to make their barbarous inroads upon the British settlements, and prevented our growing country from extending its frontiers on the Ohio — Fort Duquesne, is abandoned and demolished; demolished by those hands that built it, without the loss of a man on our side. The terror of the Lord fell upon them, and they fled at the approach of our army, so superior to them in number, and so resolute to pursue the expedition, notwithstanding the severities of approaching winter. What though those, if such there be, who thirsted for their blood, are not gratified? What though our commanders may not have acquired the same military glory, as if they had taken it after all the dreadful formalities of a siege? WThat though we are not possessed of a fort, arms, and ammunition ready to our hands? These disadvantages are more than balanced by this consideration, so agreeable to every man of humanity and benevolence; that the lives and limbs of men have been spared, many of which, no doubt, must have

* Not quite three hundred men. f Vide the C9th discourse.

been lost in a regular siege; and that only wood, and stone, and iron, and the other materials and furniture of the fort, have felt the violence of our enemies. We have been at a loss to account for the slow motions of our army the last summer; and such domestic politicians are very incompetent judges of an affair so distant from them. But now, methinks, the event makes all plain: they are graciously delayed by the powerful, though invisible and unacknowledged, hand of divine Providence, that the acquisition might be made without the effusion of the precious blood of mankind, and the destruction of human lives and limbs. Many have died by sickness, by rash attempts,* and the unavoidable hardships of a late campaign in that inhospitable wilderness; but how many more, may we reasonably suppose, would have. been cut off, had they been obliged to attack the fort? No doubt, some of our friends would never have returned, whom we now have the pleasure of welcoming home with open arms. We did not want the lives of our enemies, but only to drive such troublesome neighbours to a proper distance. This end is fully obtained. And since the French are removed, the Indian savages who have done us the most mischief, will be under a necessity of breaking off their alliance with them, and espouse our interest, or at least become neuters. This is one of the happiest revolutions in our favour that we could wish.

Besides these successes by land in America, in whicL we are more immediately concerned, success has also attended the arms of Britain on her own element, the ocean; the French trade has sustained irreparable losses

* Such a ras-h attempt, as far as I can learn, was that of Major Grant and Major Lewis, who marched with seven or eight hundred men, and only small arms, against the fort without orders: which the garrison observing, sallied out, and cut off near three hundred men. The two Majors, men of tried bravery, were taken prisoners and sent to Montreal.

by the capture and destruction of so many of their ships; and their naval force has been prodigiously weakened by the loss of so many men-of-war.

France has also received considerable damage, and Britain equal advantage, by the descents that were made upon her coasts at St. Maloes and Cherbourg. Her numerous army in Germany has melted away, like snow before the sun, and been obliged to abandon Hanover in consternation, after an easy conquest.

In short, notwithstanding some losses and defeats, and particularly that heavy blow at Ticonderoga, which destroyed near two thousand brave men, and rendered a most important expedition abortive, the hand of Providence has been upon our side, the last season, in many illustrious instances; and for these we are called to the delightful work of praise this day.

And certainly we ought also to give praise to God for the unprecedented and almost miraculous successes of our glorious ally, the king of Prussia: a man raised up to be the GREAT INSTRUMENT OF PROVIDENCE, and to astonish the world with the exemplification of that old remark, “that there is no restraint to the LORD, to save by many or few.” 1 Sam. xiv. 6. He has stood almost the single champion of the cause of liberty and the Protestant religion, and appeared alone a match for the half of Europe. The Lord is on his side; and what need he fear what man can do unto him? Psalm cxviii. 6. He acknowledges God in all his ways; and those that honour him, he will honour: while those that despise him, shall be lightly esteemed. 1 Sam. ii. 30.

These are the blessings and deliverance we are this day to celebrate. And why has God thus favoured our country and nation? Is it for our sakes, or on account of our merit? No; not for your sakes do I do this, saith the

Lord God; be it known unto you: be ashamed and confounded for your own ways, O Britons and Virginians. Ezek. xxxvi. 32. But, according to my text, he hath wrought with us for his own name’s sake, not according to our wicked ways, nor according to our corrupt doings.

I am not entirely without hopes, that a sinner here and there has been awakened to a serious sense of religion, and turned from his evil ways, by the judgments and chastisements of Heaven upon our country and nation: though as far as my observation or intelligence reaches, the number of such happy converts is but small. The utmost effect of the most alarming dispensations of Providence upon the multitude, has been only a sudden panic and consternation, which has perhaps extorted a transient prayer from them, and put them to a stand for a few moments in their thoughtless, presumptuous career; but it has soon worn off, and produced no lasting and thorough reformation. If you should take a tour through our country, and the British dominions, in general, alas! you will see but little appearance of amendment, since the war commenced: the same infidelity and vice: the same atheistical insensibility of the agency of Providence in the management of human affairs, and particularly in determining the events of war; the same contempt or neglect of the gospel of the Son of God; the same stupid security and unconcernedness about the affairs of the soul; the same langour and indifferency in the worship of God, and the duties of religion; the same appearances of pride, injustice, uncharitableness, contention, and animosity, and all forms of wickedness that can subsist between man and man; the same luxury, intemperance, and extravagant love of pleasure, still prevail among the generality. Their ways are still wicked, and their doings still corrupt.

We must therefore conclude, that the reasons why God has once more interposed in favour of obnoxious Britons, and their American descendants, are not at all taken from them, but from himself — from his own great name. He hath wrought for us, as he did for his old peculiar people, the Jews, for his own name’s sake.

But what does this mean?

The name of God, in the same writings, very frequently signifies his nature and perfections. Thus when he proclaimed the name of the Lord in the hearing of Moses, (compare Exod. xxxiii. 19, with xxxiv. 6, 7,) the proclamation contained his nature and perfections, “The LORD, the LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth.” Exod. xxxiv. 6. Now, if we understand the name of God in this sense, as signifying his nature and perfections, when he is said to deliver a people for his own name’s sake, the meaning is, that it is not their merit or goodness, but the benevolence and grace of his own nature, that excites him to deliver them. He does good, because it is his nature to do good. His grace is overflowing, and can bear no restraints, where the object is pointed out by divine wisdom. It requires a God of infinite perfections to create a world out of nothing; this is universally granted. But it is often thought of, though equally true, that it also requires a God of infinite perfections, to bear so long with so guilty and provoking a world as ours: it is the patience and long-suffering of a GOD only, that is capable of this. It requires a God of infinite perfections, to deliver a people so ripe for judgment, as Great Britain and her territories. The grace of the most benevolent of mortals, and even of angels, is not equal to this exploit of mercy. This is as far above all created grace, as the production of the universe out of nothing is above all created power. Our God is Godlike and unrivalled in all his works; and in npthing more so than in

VOL. III. — 46 works of grace and mercy. Oh, “who is a God like unto thee, that pardone.th iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy.” Micah vii. 18. Hence it is that guilty Britain and her colonies are this day rejoicing in God their Saviour; and that the arms of a people worthy of destruction have been victorious. Oh, “praise ye the Lord, because he is good;” good in himself, and therefore he doth good; “and his mercy endureth for ever.”

But there is another sense in which the name of God is often used in Scripture; and that is, to signify his honour and reputation, as the supreme Magistrate of the world. A man’s name, in vulgar language, often means his fame or renown. Hence a good or great name signifies a good or great reputation. So it is used when God tells David, “I took thee from following the sheep, to be ruler over my people Israel; and have made thee a great name, like the name of the great men that are in the earth.” In this sense it is used by Isaiah; as to the great God. Isaiah lxiii. 12-14. “That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name.” Thus God himself uses his own name, Jer. xiii. 11, when he says of the Israelites, that he had caused them to cleave as near to him as a man’s girdle to his loins, for this end, “that they might be unto him for a people, and for a NAME, and for a praise, and for a glory.” In this sense the name of God is to be understood in the text. And the meaning is, that he wrought this deliverance for his people, for the sake of his own honour and reputation, and to render his fame illustrious in the world. It is, indeed, the applause of his own all-wise mind that he principally regards, and his proceedings being really deserving of the approbation of his creatures, whether they approve them or not. They often ignorantly and presumptuously censure his conduct; but it is enough that he has always the applause of his own all-perfect wisdom, which is the best judge. He does what is right, principally for its own sake; satisfied in his own approbation; and assured that his proceedings will extort the plaudit even of ignorant cavillers, when the reasons of them are fully known, and the grand result appears. Yet, as his conduct is, in itself, always worthy of the applause of his creatures, and as it is both their duty and happiness to approve it, he must take pleasure in seeing them paying him deserved honour, and rendering his name, that is, his fame and reputation, glorious in the world. As the ruler of the universe, he is concerned to do every thing in character, in a manner worthy of himself, and conducive to the honour of his government. And he justly resents it, when the spectators of his proceedings refuse their applause. Hence he is often called a jealous God: he is jealous of his glory, or as mortals speak in modern phrase, he has a high sense of honour; he cannot bear any stain upon it, or any injury to his reputation. He justly demands what he deserves, a good name, from the whole universe; and when this is denied, his honour is touched, and he highly resents it. Therefore, when he is said to bestow any favour, not for the sake of the receivers, but for his own name’s sake, the meaning is, that though they have no claim upon him, founded on their own merit, but may be punished in strict justice, yet there are some circumstances that attend the case, which render it more great, more honourable to his character and government, and more conducive to his fame, to forgive them, and bestow unmerited favours upon them, than to punish them according to their demerit. He may have such connections with a people, that it would be liable to misconstruction and censure, it would appear mean and inglorious, if he should cast them off, though they well deserve it.

Of this we have a remarkable instance in the Jewish nation, whom God had chosen as his peculiar people, and established the true religion among them, whom he had, by his own immediate miraculous hand, delivered from Egyptian slavery, conducted through the wilderness, planted in a country particularly allotted for them, espoused their cause, and appeared to all the world as their guardian God. Now when he had, for wise reasons, assumed such relations, and entered into such engagements with them, his honour was peculiarly concerned in their fate; and it would have been a matter of ill-fame for him not to take special care of them. It was this consideration, and not their good conduct, that prevailed with him to own and protect them, as his peculiar people, so long. This appears, in various forms, through all the Old Testament.

This is remarkably evident in the chapter where my text stands. If the honour of God had not been deeply concerned in their preservation, the Israelites would have been early destroyed; for they deserved it even in Egypt, before the divine Hand interposed in their deliverance. In Egypt, in the wilderness, in their own land, in every place, and in every age, their rebellion against their heavenly King arose to such a height, that he represents himself repeatedly as resolving to cut them off. “Then I said, I will pour out my fury upon them, to accomplish my anger against them.” Ezek. xx. 8, 13, 21. But lo! his uplifted arm is kindly checked, and the falling blow prevented, by his regard for his own name. Whenever the vindictive denunciation is mentioned, it is immediately added, “But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them.” Ezek. xx. 9. There is a particular stress laid upon this circumstance, that he had brought them forth out of Egypt, and made himself known unto them, in the sight of the heathen. Ezek. xx. 14 — 22. The heathen had seen what peculiar relations he had assumed to this people: the heathen were witnesses how far he had espoused their cause, and what wonders he had wrought in their favour; and they could see how much his honour was engaged to make thorough work, and perfect what he had begun. And should he punish them as soon, and as severely, as their iniquities deserve, and give them up to the power of their enemies, what would the heathen say? What injurious reflections would they cast upon the tutelary God of Israel? How would they blacken his fame, and stain his honour? But out of tenderness for his own honour, he will prevent these reproaches, and still own them as his people, though deserving utter rejection. How cautious he is not to give cavillers any umbrage to blaspheme his name, and injure his reputation, is still more strongly expressed. Deut. xxxii. 26, 27. “I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: were it not that I feared the wrath of the enemy, least their adversaries should behave themselves strangely, and lest they should say, our hand is high, and the LORD hath not done this.” It was this fear, speaking after the manner of man, that restrained his hand from punishing them, when they seemed ripe for it. The same sentiment runs through Ezekiel the thirty-sixth, from v. 18-24. “I scattered them among the heathen: and they profaned my holy name:” that is, brought it into disgrace, “when they said to them, these are the people of the LORD, and they are gone forth out of his land.” As if they had said, see what a God the God of Israel proves after all. See here, his people are captives and vagabonds in a strange land. He was too weak to protect them, or too fickle to love them long. This blasphemy touched the divine honour, and hurt his fame in the world. Therefore it is immediately added, “I had pity for my holy name:” (it was pity for his own injured name rather than for them, that moved him to deliver them.) “I had pity for mine own holy name, which the house of Israel had profaned among the heathen, whither they went — Thus saith the LORD, I do not this for your sakes, O house of Israel, but for mine own holy name’s sake, which ye profaned among the heathen, whither ye went;” (v. 21, 22.) “And I will sanctify my great name, which was profaned among the heathen: and the heathen,” who now insult me, “shall know that I am the LORD, for I will gather them out of all countries, and bring them into their own land.” It is counted a scandal to me that my people should be the slaves of heathens; but I will wipe off the scandal, by bringing them back to their own land; not because they deserve deliverance, but because my reputation requires it.

This is an argument of great weight in prayers for a people; and as such we find it used by the most prevalent intercessors. Thus Jeremiah prays, “We acknowledge, O Lord, our wickedness, and the iniquity of our fathers: for we have sinned against thee.” Thus he acknowledges that they deserved to be utterly rejected. Yet he ventures humbly to plead, “Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us.” Jer. xiv. 20, 21. We have no argument to urge from our own deservings; but, Lord, thine honour is at stake: thou hast condescended to enter into covenant with us; and if thou but seem to break it, it will render thy veracity and faithfulness suspicious, and cast a stain upon thy glory. Therefore, though there be nothing in us to restrain thee from abhorring us; yet have a regard to thine own honour, which is nearly concerned; and do not abhor us, for thy name’s sake; do not disgrace thyself.

We find Moses also urging his argument with wonderful skill, and a kind of almighty importunity, and always carrying his point in favour of an obnoxious people. When they had fallen into idolatry, and made a golden calf their god, Jehovah says unto Moses, “I have seen this people, and, behold, it is a stiff-necked people. Now, therefore, let me alone,” and do not intercede for them. Oh! the astonishing grace and condescension of God! Oh! the astonishing force of believing prayer! God cannot be angry with a guilty, rebellious people, unless Moses give over praying for them.” “Let me alone,” says he, “that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.” And Moses besought the Lord his God, and said, “LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power, and with a mighty hand?” See how he pleads God’s relation to them as his people, and what he had done for them, which engaged his honour to continue his protection. He goes on, still touching upon that tender point, the honour of God. “Wherefore,” says he, “should the Egyptians speak and say,” that is, why shouldst thou give them occasion to reflect, “For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth?” as though they should say, see what all his pretended love for his favourite people is come to at last. He only carried them out into the wilderness, that he might destroy them clandestinely. And is such a God to be trusted 1 “Therefore,” says Moses, “turn from thy fierce wrath, and repent of this evil against thy people;” and so prevent this occasion of reproach. “Remember Abraham, Isaac, and Israel, to whom thou swearest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land will I give unto your seed, and they shall inherit it for ever.” Exod. xxxii. 9-14. Thy word, thine oath, is passed, in favour of this people: therefore, thou canst not honourably retract. Moses prevailed, though he had not one argument drawn from their merit to plead; but he engages the divine honour on their side; and this is an argument which even the Almighty could not resist.

Upon the people renewing their rebellion, and God’s threatening again, “I will smite them with the pestilence, and disinherit them; and will make of thee a greater nation, and mightier than they;” Numb. xiv. 12-17, Moses tries the force of the old argument again. “Then,” says he, “the Egyptians will hear it, for thou broughtest up this people in thy might from among them;” and they will know how far thou hast engaged thyself in their favour; “and the Egyptians will tell it to the inhabitants of this land,” that is, the Canaanites; and thus the scandal will spread from country to country; “for they have heard that thou, LORD, art among this people,” and hast wrought the most astonishing miracles for them, and ownest them as thy peculiar charge; this matter is public to all the world, and thy dear relation to them cannot be concealed. “Now,” says he, “if thou shalt kill all this people, then the nations which have heard the fame of thee, will speak, saying, Because the LORD was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.” Thus they will take occasion to blaspheme thy power, and they will entertain contemptuous thoughts of the God of Israel. This, you see, is the topic Moses insists upon. He is not content with the divine promise to himself, that God would make him great, and render his posterity more numerous and illustrious than that of Israel; nay, he seems not to have heard it, or at all listened to it, for he takes not the least notice of it in his prayer. He was quite swallowed up in concern for the honour of God, which was at stake; and thus was conformed to God himself, who is peculiarly tender of his honour; and he gave a lively specimen of the prevailing temper of every good man, and set a noble example, to all ages, of the most powerful and acceptable method of prayer. This, indeed, Christ himself also hath particularly taught us; for all the petitions in the prayer he has left for our imitation, are enforced in the conclusion from the divine name only, “For thine is the kingdom, the power, and the glory;” and the very first petition is, “Hallowed be thy name;” or, May thy name be sanctified.

Joshua, the successor of Moses, and the heir of his spirit, urges the same plea in prayer, as the most prevalent with God. Josh. vii. 7, 8, 9. When the Israelites were defeated at Ai, he is nonplussed, and knows not what to say. “O Lord,” says he, “what shall I say when Israel turneth their backs before their enemies? For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth.” Thus, like a true patriot, he is deeply concerned for the honour and safety of his nation. But this is not the principal object of his concern: But “what wilt thou do for thy great name?” This is what he is chiefly solicitous about; and this, he knew, was the principal object of solicitude to the divine mind. “If our name be

VOL. III. — 47 cut off from the earth, what will become of thy name? How can the honour of that be supported, if thou abandon a people whom thou hast in so many ways engaged to preserve?”

I could easily multiply instances of this kind ;* but these may suffice to inform you, that the honour of God may be so intimately concerned in the protection of a people, that he may work deliverance for them, even when they deserve to be cut off; and when it would be just and fit to give them up into the hands of their enemies, were it not that he has assumed such relations, and come under such engagements to them.

And now, to apply this to ourselves. Though, no doubt, the reformation of a sinner here and there, and the prayers of the few Lots that are still to -be found in the British Sodom, and the interest these righteous persons have with God through Jesus Christ, have been prevailing reasons with the Lord to spare our guilty country and nation, at least a little longer, and to bless our arms with success; yet the most powerful reasons with him has been, the honour of his own great name, or his fame and renown as the Ruler of the world, the Guardian of right, and the Patron of the gospel and true religion.

It has pleased God to choose Great Britain out of the wide world, and to make her the object of his special care for many ages. He has often interposed for her deliverance, when on the very brink of ruin, and never more remarkably than since the reformation from Popery. There he has planted his pure gospel, purged from the corrupt

* See Deut. ii. 28; 1 Sara. xii. 22; Jer. xxxiv. 16, 17; Dan. ix. 19; John xii. 27, 28. There is no instance of this sort more remarkable than what we find in Isaiah xxxvi. and xxxvii., where Rabshekah’s and his master’s blasphemies against the God of Israel, were the occasion of their destruction, and a remarkable deliverance for Israel.

mixtures of Popery; and Great Britain has been the principal bulwark of the Protestant religion, ever since it first spread in Europe. On the other hand, our French and Indian enemies are papists and heathens; and should they prove victorious, they would not only insult us, but our God too. They would spread the scandal among the nations of the world, and the God and the religion of Christians and Protestants would become the scorn of popish and pagan idolaters.

Here I may pertinently introduce an extract of a letter from one of my worthy correspondents in London, a man mighty in prayer, and a zealous friend to his country.* Speaking of the easy acquisition the French made of Hanover in Germany, and our various mortifying defeats in America, he says: —” Our fears, at that time, ran high; but did not equal our enemies’ boastings. I was informed by one that had been prisoner in France, that the haughtiness of their insulting expressions was not to be conceived. They had made such conquests in America, that they declared our hold there was very feeble; Germany was entirely conquered; the King of Prussia a desperate madman, who was forced to hide and shelter himself in bushes; the conquest of England must inevitably follow, and we must soon be a province of France.

“God beheld their threatenings,” says my friend; “and has raised up a Cyrus,t and girded him to the war. And oh! what has God wrought by him! It is surprising! It is astonishing!”

Thus also to check the proud insults of our popish and heathen enemies, God has blessed the arms of Britain with success, both on the seas and in America. He seems resolved not to suffer the powers of antichrist to

* Dennys de Berdt, Esq. f The King of Prussia.

triumph any more over the religion of his Son; and in order to do honour to IT, and so to his own name, he preserves from destruction the people who make profession of it, though their sins cry aloud for vengeance, and their own dilatory, languid, and ill-contrived measures, naturally tended to their ruin.

I shall dismiss this subject with three reflections.

The first is, that since God has wrought in us, not for our sake, but for his own name’s sake, we ought, in justice and gratitude, to ascribe our victories to him, and not to ourselves. Let us show all due honour to those brave men, who have risked their limbs and lives for our defence, and been the instruments of our deliverance, but let the God of battles stand unrivalled in honour, and be universally acknowledged as the great original Author of all our successes. Particularly, let us suppress a proud, self-righteous spirit, and not once imagine that our victories are the reward of our national goodness; for, alas! we are still a guilty, rebellious, people, that might justly be persecuted and destroyed in anger from under the heaven of the Lord. “Not for your sakes do I this, saith the LORD, be it known unto you: be ashamed and confounded for your own ways.” Jehovah has begun to deliver us, to make himself a glorious name: therefore, “Not unto us, O Lord, not unto us, but unto thy name give glory.” Psalm cxv. 1. He hath made known his power in our favor, obnoxious criminals as we are, that the heathen might not insult him, and say, “Where is their God?” He hath let them know, that our God is in the heavens, and hath done whatsoever he pleased. Psalm cxv. 2, 3. Let us, therefore, concur with him in pursuing the same end, and make his praise glorious: otherwise, we are guilty, even upon our Thanksgiving day, of forming a rebellious insurrection against his great design; than which, what can be more insolent and wicked! Therefore, let all the glory and pride, all the vanity and self-confidence of man be abased and confounded at his feet; and let the Lord alone be exalted on this day.

The second reflection is, That, in our intercessions for our country, we should draw our principal argument from the glory of his own name. Here let me give you another extract from the above-mentioned letter of my friend: — “God,” says he, “must have the glory; for it is his own arm that must bring salvation. And may we not plead with him the glory of his name 1 For, should our anti-christian enemies prevail, will they not ascribe their successes to their patron saints, and guardian angels; and say, the Protestants’ God would not deliver them, when they cried unto him 1 I must confess,” says he, “this plea has lain warm on my heart, at seasons when I have been wrestling with God, for our rebellious, guilty land. And herein, we have Moses, the typical mediator, for our example, and his glorious antitype, into whose hands we commit our cause; and he is head over all things to his church, and has all nature and grace at his disposal.”

This, my brethren, is the spirit that prevails in a remnant on the other side of the Atlantic; and no doubt our American deliverances are answers to their prayers. Oh that the same spirit may spread among us; and that we also may learn to pray with the same sacred skill and successful importunity! Prayers enforced with arguments drawn from such insignificant and unworthy creatures as we, will have small efficacy; but arguments derived from his own name, his own honour and glory, will always prevail with God.

The third reflection is, That we should not flatter ourselves, that God is so bound by his honour to protect us, that he can never cast us off, and that we are not in any danger. It has appeared by the event, and nothing else could discover it, that it is not consistent with his honour to give us up a prey to our enemies at present. But it may soon be so. Nay, the time may be very near at hand, when the honour of his name, which is now an argument for us, may be an argument against us; that is, when it will no longer consist with the glory of God, but be a matter of ill-fame, for him to own and defend us as his people. Thus the Israelites were preserved, in the midst of enemies, for many ages, because the glory of God’s name required it; but, at length, he abandoned them, and cast them out of his favour, for the very same reason, because his glory required it. His glory required, that he should, at length, visit such a wicked people with deserved punishment, that it might appear to all the world that he did not connive at, or patronize their sin. Thus, also, the glory of his name, the only argument now left in our favour, may turn against us, and our country and nation. Do not think that the controversy will thus end, if we persist in our rebellion; no, God will visit our iniquties upon us, as he did upon the Jews, if, like them, we refuse to repent. Perhaps the day of vengeance is at hand. Perhaps the present war may be the dawn of it, notwithstanding the late happy turn of Providence in our favour. A disease may intermit, and yet prove mortal. The sword is still drawn; and the events are very uncertain; and what turn it may yet take, is known only to him who is the supreme Arbiter of war. Therefore, let us this day serve God with fear, and rejoice with trembling. Let us never think ourselves safe, while iniquity abounds so much in our country and nation. For I can as freely venture the reputation of my judgment upon it now, as when our affairs were in the most discouraging posture, that it will never be well with us, till there be more of the fear and love of God among us; and that we shall never enjoy the happy fruits of peace without interruption, till we secure the divine favour by turning from our evil ways. Without a general reformation, God will, sooner or later, be avenged upon such a nation as this.

But whatever be the issue of the present war, and whatever be the future doom of Britain and her colonies, we have certainly great cause to celebrate our late deliverances and acquisitions, and to keep this day in a proper manner.

But in what manner ought a thanksgiving day to be observed; and how should we celebrate our late acquisitions and deliverances? I answer,

We may lawfully indulge ourselves in all natural and decent expressions of joy. We may keep this day as the Jews did the days of Purim, as a day of gladness and joy, of feasting and sending portions one to another, and gifts to the poor. Esther ix. 19-22, &c. But let us not indulge ourselves in those riotous excesses and extravagances by which days of thanksgiving are profaned by many, under pretence of solemnizing them.

Let us talk over the goodness of God to our king and country: let our hearts and voices concur in his praise: praise him for all our successes, as their original author. And to inflame our gratitude, let us meditate — upon our former disasters and mortifications, under the frowns of Providence; and the distressing circumstances to which we were reduced — upon the happy providence.that routed our enemies before us, without the loss of many lives — upon the goodness of God in preserving our friends and relations that went upon the expedition, and restoring them safely to our arms — upon the agreeable prospect of the security of our frontiers, since the nest of savages, that ravaged them, is demolished; and the enlargement of our settlements to the westward — upon the unanimity that now seems to be restored in the ministry at home, and the invaluable blessing of so good a king — upon the prospect of the preservation of the Protestant religion and liberty, even in Germany, where they were in the most imminent danger, by the glorious successes of the King of Prussia, that greatest of men — upon the probability of an honourable peace being restored to the earth, that men may no more kill one another — upon the encouragement we have bravely to venture our lives in defence of our country, if it should again stand in need of our assistance — and especially upon the astonishing goodness and grace of God, who is the author of all these agreeable occurrences, and has once more shown mercy to a people deserving of his wrath. Let such things as these be the delightful materials of your meditations and thanksgivings this day. This duty is so pleasing, that methinks I may expect an universal compliance. Methinks it must be pleasing even to a depraved heart, that is averse to the other duties of religion. HALLELUJAH! “Praise ye the LORD; for it is good to sing praises unto our God; for it is pleasant; and praise is comely.” Psalm cxlvii. 1.

But what if I should tell you, that repentance, that broken-hearted, bitter, mortifying duty, repentance, is a very proper and seasonable duty, even upon this day of rejoicing? My text authorizes me to tell you this; and this is the only particular in it that I have now time to take any further notice of. “There,” says the Lord to the Jews, that is, in your own country, when delivered from your enemies, and restored to my favour, and a prosperous state, “there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe* yourselves in your own sight, for all your evils that ye have committed.”

There is something generous and noble in such a repentance. To repent under the rod; to be sorry for the crime, when about to be executed for it; to humble ourselves and mourn, when feeling the frowns of Heaven; this argues nothing great or generous; this may proceed from an aversion and fear of the punishment, and not of the offence; all this may be merely the effect of self-love, that mean, sneaking passion, which restrains its full power even in infernal spirits; but it is no certain evidence of the least genuine regard to God, or love to holiness. But to be sorry for sin against a sin-pardoning God — to repent with a pardon in our hands — to bewail our crimes when we are delivered from the punishment of them — to loathe ourselves for our abominations, when God loves us notwithstanding — to refuse joy, and melt into tears of penitential sorrow upon a day of rejoicing, because we have so basely and ungratefully treated that gracious Being, who has given us cause of joy; to be unable to forgive ourselves such a course of conduct, though God forgives it; nay, to be the more displeased and implacable against ourselves, because we have sinned against a God who is so merciful as to forgive us after all; this is genuine repentance indeed: it shows true greatness of mind, and sincere abhorrence of sin in itself, as base in its own nature: it argues a real concern for the honour of God, and a generous, disinterested love to him and holiness. This is repentance that will stand the test. And oh! that divine grace would this day produce it in the heart of

* The original word otpapu is very strong; and signifies to be quite tired of, or surfeited with a person or thing — to loathe them as being irksome and disgusting — to be grieved — to abominate. Ezek. xx. 43. VOL. III. — 48 each of us! This would not damp the joy of this day, but render it more refined and elevated. The tears of such a repentance are agreeable bitter-sweets; and to feel a hard, selfish heart broken with it, is a most delightful sensation; as every evangelical penitent knows in some measure by experience. Oh! can we bear the thought of ever sinning more against our gracious guardian, God? If we have any sense of honour or gratitude within us, his goodness will certainly do what all his judgments have failed to do, that is, turns us all from our evil ways, to love and serve him for the future. God grant that it may have this effect, for his own name’s sake! Amen.