Lend Me Your Ears: Great Speeches in History (69 page)

This psalm was evidently composed as a song of praise for some signal victory obtained….

I am sensible, my brethren, that the time and occasion of this psalm may seem to be in one respect ill suited to the interesting circumstances of this country at present. It was composed after the victory was obtained; whereas we are now but putting on the harness and entering upon an important contest, the length of which it is impossible to foresee. and the issue of which it will perhaps be thought presumption to foretell….

The truth, then, asserted in this text, which I propose to illustrate and improve, is that all the disorderly passions of men, whether exposing the innocent to private injury, or whether they are the arrows of divine judgment in public calamity, shall, in the end, be to the praise of God: or, to apply it more particularly to the present state of the American colonies, and the plague of war, the ambition of mistaken princes, the cunning and cruelty of oppressive and corrupt ministers, and even the inhumanity of brutal soldiers, however dreadful, shall finally promote the glory of God, and in the meantime, while the storm continues, his mercy and kindness shall appear in prescribing bounds to their rage and fury.

In discoursing on this subject, it is my intention, through the assistance of divine grace,

In the first place, I am to point out to you in some particulars, how the wrath of man praises God. I say in some instances, because it is far from being in my power either to mention or explain the whole. There is an unsearchable depth in the divine counsels, which it is impossible for us to penetrate. It is the duty of every good man to place the most unlimited
confidence in divine wisdom, and to believe that those measures of Providence that are most unintelligible to him are yet planned with the same skill, and directed to the same great purposes, as others, the reason and tendency of which he can explain in the clearest manner. But where revelation and experience enables us to discover the wisdom, equity, or mercy of divine Providence, nothing can be more delightful or profitable to a serious mind, and therefore I beg your attention to the following remarks.

In the first place, the wrath of man praises God, as it is an example and illustration of divine truth, and clearly points out the corruption of our nature, which is the foundation stone of the doctrine of redemption. Nothing can be more absolutely necessary to true religion than a clear and full conviction of the sinfulness of our nature and state. Without this there can be neither repentance in the sinner nor humility in the believer. Without this all that is said in Scripture of the wisdom and mercy of God in providing a Savior, is without force and without meaning….

It would be a criminal inattention not to observe the singular interposition of Providence hitherto, in behalf of the American colonies. It is, however, impossible for me, in a single discourse, as well as improper at this time, to go through every step of our past transactions. I must therefore content myself with a few remarks. How many discoveries have been made of the designs of enemies in Britain and among ourselves, in a manner as unexpected to us as to them, and in such season as to prevent their effect? What surprising success has attended our encounters in almost every instance? Has not the boasted discipline of regular and veteran soldiers been turned into confusion and dismay, before the new and maiden courage of freemen, in defense of their property and right? In what great mercy has blood been spared on the side of this injured country?

Some important victories in the South have been gained with so little loss that enemies will probably think it has been dissembled; as many, even of ourselves thought, till time rendered it undeniable. But these were comparatively of small moment. The signal advantage we have gained by the evacuation of Boston, and the shameful flight of the army and navy of Britain, was brought about without the loss of a man. To all this we may add that the counsels of our enemies have been visibly confounded, so that I believe that I may say with truth that there is hardly any step which they have taken, but it has operated strongly against themselves, and been more in our favor than if they had followed a contrary course.

While we give praise to God, the supreme disposer of all events, for his interposition in our behalf, let us guard against the dangerous error of trusting in, or boasting of, an arm of flesh. I could earnestly wish that
while our arms are crowned with success, we might content ourselves with a modest ascription of it to the power of the Highest. It has given me great uneasiness to read some ostentatious, vaunting expressions in our newspapers, though happily I think, much restrained of late. Let us not return to them again.

If I am not mistaken, not only the holy Scriptures in general, and the truths of the glorious Gospel in particular, but the whole course of Providence, seem intended to abase the pride of man and lay the vainglorious in the dust. How many instances does history furnish us with, of those who, after exulting over and despising their enemies, were signally and shamefully defeated. The truth is, I believe, the remark may be applied universally, and we may say that through the whole frame of nature, and the whole system of human life, that which promises most performs the least. The flowers of finest color seldom have the sweetest fragrance. The trees of quickest growth or fairest form are seldom of the greatest value or duration. Deep waters move with least noise. Men who think most are seldom talkative. And I think it holds as much in war as in anything that every boaster is a coward.

Pardon me, my brethren, for insisting so much upon this, which may seem but an immaterial circumstance. It is in my opinion of very great moment. I look upon ostentation and confidence to be a sort of outrage upon Providence, and when it becomes general and infuses itself into the spirit of a people, it is a forerunner of destruction….

You shall not, my brethren, hear from me in the pulpit what you have never heard from me in conversation, I mean railing at the king personally, or even his ministers and the Parliament, and people of Britain, as so many barbarous savages. Many of their actions have probably been worse than their intentions. That they should desire unlimited dominion, if they can obtain or preserve it, is neither new nor wonderful. I do not refuse submission to their unjust claims, because they are corrupt or profligate, although probably many of them are so, but because they are men, and therefore liable to all the selfish bias inseparable from human nature. I call this claim unjust, of making laws to bind us in all cases whatsoever, because they are separated from us, independent of us, and have an interest in opposing us.

Would any man who could prevent it give up his estate, person, and family to the disposal of his neighbor, although he had liberty to choose the wisest and the best master? Surely not. This is the true and proper hinge of the controversy between Great Britain and America….

If your principles are pure—the meaning of this is, if your present opposition to the claims of the British ministry does not arise from a seditious
and turbulent spirit, or a wanton contempt of legal authority; from a blind and factious attachment to particular persons or parties; or from a selfish rapacious disposition, and a desire to turn public confusion to private profit—but from a concern for the interest of your country, and the safety of yourselves and your posterity. On this subject I cannot help observing that though it would be a miracle if there were not many selfish persons among us, and discoveries now and then made of mean and interested transactions, yet they have been comparatively inconsiderable both in number and effect. In general, there has been so great a degree of public spirit that we have much more reason to be thankful for its vigor and prevalence than to wonder at the few appearances of dishonesty or disaffection. It would be very uncandid to ascribe the universal ardor that has prevailed among all ranks of men, and the spirited exertions in the most distant colonies, to anything else than public spirit. Nor was there ever perhaps in history so general a commotion from which religious differences have been so entirely excluded….

What follows from this? That he is the best friend to American liberty who is most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every kind. Whoever is an avowed enemy to God, I scruple not to call him an enemy to his country. Do not suppose, my brethren, that I mean to recommend a furious and angry zeal for the circumstantials of religion, or the contentions of one sect with another about their peculiar distinctions. I do not wish you to oppose anybody’s religion, but everybody’s wickedness. Perhaps there are few surer marks of the reality of religion than when a man feels himself more joined in spirit to a true holy person of a different denomination than to an irregular liver of his own. It is therefore your duty in this important and critical season to exert yourselves, everyone in his proper sphere, to stem the tide of prevailing vice, to promote the knowledge of God, the reverence of his name and worship, and obedience to his laws.

Perhaps you will ask what it is that you are called to do for this purpose farther than your own personal duty. I answer this itself when taken in its proper extent is not a little. The nature and obligation of visible religion is, I am afraid, little understood and less attended to….

Upon the whole, I beseech you to make a wise improvement of the present threatening aspect of public affairs, and to remember that your duty to God, to your country, to your families, and to yourselves is the same. True religion is nothing else but an inward temper and outward conduct suited to your state and circumstances in Providence at any time. And as peace with God, and conformity to him, adds to the sweetness
of created comforts while we possess them, so in times of difficulty and trial, it is in the man of piety and inward principle that we may expect to find the uncorrupted patriot, the useful citizen, and the invincible soldier. God grant that in America true religion and civil liberty may be inseparable, and that the unjust attempts to destroy the one may in the issue tend to the support and establishment of both.

An early defender of the rights of American Indians, the chief of the Seneca tribe was born in 1758 and given the Indian name of Otetiani. When he became chief, his title was Sagoyewatha. But his lasting identification, the colorful name of Red Jacket, came from the bright red coat given him by the British when he supported their side during the American Revolution.

Red Jacket did, however, come to earn the respect and friendship of George Washington. The Indian leader eventually sought peace with the U.S. government and even influenced his followers to support the United States against Britain in the War of 1812, despite his lifelong struggle to maintain native traditions against the introduction of white customs.

In proud and impassioned words, this spokesman for his people’s indigenous culture frequently opposed attempts to bring European values and ideas to his tribe. When Christian missionaries sought to baptize his followers in 1805, Red Jacket rose to speak out against efforts to convert
the tribe. His moving appeal gains its effect from rhetorical questions (“How shall we know when to believe, being so often deceived by the white people?”) and anaphora, particularly forceful in repeatedly addressing the missionary as “Brother,” perhaps ironically, and in the refuting of everything that follows “You say….”

***

FRIEND AND BROTHER
, it was the will of the Great Spirit that we should meet together this day….

Brother, this council fire was kindled by you. It was at your request that we came together at this time. We have listened with attention to what you have said. You requested us to speak our minds freely. This gives us great joy; for we now consider that we stand upright before you and can speak what we think. All have heard your voice, and all speak to you now as one man. Our minds are agreed….

Brother, listen to what we say.

There was a time when our forefathers owned this great island. Their seats extended from the rising to the setting sun. The Great Spirit had made it for the use of Indians. He had created the buffalo, the deer, and other animals for food. He had made the bear and the beaver. Their skins served us for clothing. He had scattered them over the country and taught us how to take them. He had caused the earth to produce corn for bread. All this he had done for his red children because he loved them. If we had some disputes about our hunting ground, they were generally settled without the shedding of much blood.

But an evil day came upon us. Your forefathers crossed the great water and landed on this island. Their numbers were small. They found friends and not enemies. They told us they had fled from their own country for fear of wicked men and had come here to enjoy their religion. They asked for a small seat. We took pity on them, granted their request, and they sat down among us. We gave them corn and meat; they gave us poison in return.

Brother, our seats were once large and yours were small. You have now become a great people, and we have scarcely a place left to spread our blankets. You have got our country, but are not satisfied; you want to force your religion upon us.

Brother, continue to listen.

You say that you are sent to instruct us how to worship the Great Spirit agreeably to his mind; and, if we do not take hold of the religion which
you white people teach, we shall be unhappy hereafter. You say that you are right and we are lost. How do we know this to be true?

We understand that your religion is written in a book. If it was intended for us, as well as you, why has not the Great Spirit given to us, and not only to us, but why did he not give to our forefathers the knowledge of that book, with the means of understanding it rightly. We only know what you tell us about it. How shall we know when to believe, being so often deceived by the white people?