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*take place, on a just and permanent foundation, he would be ❝content, if it were required, to sing his nunc dimittis, and "take a final leave of earthly concerns."-Here Unitas exclaims and it is his most witty stroke-"What a heavenly "Soul! It is a pity he did not sing it before, instead of deferring "it till after, Şermon."

All this and more, Unitas has said concerning the old preface to the Sermon. His criticisms on the Sermon itself, are of the same nature, and too tedious to be copied. He tells Mr. Woodfall that, "conversant as he may be with his Bible, he "could not have laid his finger on the text; but, when pointed "out, he will be surprised to see how exactly it tallies-That the "Doctor is a dead hand at a parallel; that two Pease cannot be 66 more like than the resemblance between the Reubenites and "Americans. Does not the Doctor vouch for his Fellow-Citi"zens that the idea of an independence upon the parent country "is utterly foreign to their thoughts; that they are always "ready to maintain, at the risque of every thing dear to them, "the most unshaken fidelity to their Sovereign, and are anima❝ted with the purest zeal for the mutual interests of Great-Bri"tain and the Colonies?"

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Let me answer to the above, that it was certainly a true character of the People of North-America, when the Sermon was preached; and before their affections were alienated by the measures which administration have since pursued. But what serious answer does this writer give to the forgoing quotation? Hear it as follows:

"Whether, (says he), the Reubenites observed precisely the "same mode of testifying the sincerity of their professions, the

history does not inform us; but, for the sake of the parallel, we 66 may suppose that they threw the Israelitish East-India Com"pany's Tea into the River Jordan, tarred and feathered the "officers of the customs, determined not to submit to the Supreme Authority of the Theocratical government, and dis"dained to worship at the Altar of the Lord in Shiloh."

In the same manner this writer goes on to torture the other paragraphs which he partially quotes, just as they may suit his purpose. The following specimen shall serve for the whole

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"A notion prevailing, (says he) that in America, the clergy " of the Church of England are friends to government, and obe"dient subjects upon principle; the good Doctor, vexed at the "heart to think their Religious Usefulness among the people "should be destroyed, and the Church suffer through such an imputation, steps forth to vindicate both Church and Clergy, "and demonstrate that the charge is false.

"A continued submission to Violence (a new word for go"vernment enacting Laws, which some people do not like) says "the Doctor, is no tenet of our Church*."

Here he quotes the Articles, Liturgy and Homilies of the Church against me, but I think they are pointed by him very wide of the mark. I was indeed exceeding vexed at the heart to think any of our Clergy should be justly considered as holding principles injurious to the civil rights of America. They had been long encouraged and assisted (in these Northern colonies at least) by the benefactions of pious people in England, not for any political purpose, but (as I always believed) from a sincere unmixt desire of propagating those pure doctrines of the Protestant Religion, professed in our Chruch.

⚫ I might lengthen this preface, with many more quotations, both for and against the sermon from the English periodical publications of that day; the authors of which were chiefly among refugees, whom I had served; sundry of whose names, even some of my old pupils, I could here mention. But I leave them to their own reflections, at least such of them as are alive.

SERMON XIV.

JOSHUA, Ch. XXII. v. 22.

The Lord God of Gods-the Lord God of Gods-He knoweth, and Israel he shall know-if it be in REBELLION, or in Transgression against the Lord-SAVE us not this day!

THESE words, my Brethren, will lead us into a train of reflections, wholly suitable to the design of our present meeting; and I must beg your indulgence till I explain, as briefly as possible, the solemn occasion on which they were first delivered; hoping the application, I may afterwards make of them, may fully reward your attention.

The two tribes of Reuben and of Gad, and the half tribe of Manasseh, had chosen their inheritance, on the Eastern side of Jordan, opposite to the other tribes of Israel. And although they knew that this situation would deprive them of some privileges which remained with their brethren on the other side, and particularly that great privilege of having the place of the Altar and Tabernacle of God among them; yet, as the land of Canaan was judged too small for all the twelve tribes, they were contented with the possession they had chosen. And thus they spoke to Moses

VOL. II.

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"It is a land of cattle, and thy servants have "much cattle. Wherefore, if we have found grace "in thy sight, let this land be given to us for a pos"session, and we will build sheepfolds here for our

cattle, and cities for our little ones; and we our"selves will go ready armed before our brethren, "the children of Israel,—and will not return into our "houses, until they have inherited every man his "inheritance."

"And Moses said unto them-If you will do "this thing, and will go all of you armed over Jor"dan before the Lord, until he have driven out his "enemies from before him; and the land (of Canaan) "be subdued (for your brethren;) then afterwards "ye shall return, and this land (of Gilead) shall be 66 your possession before the Lord*."

This, then, was the great original Contract or Charter, under which these two tribes and a half were allowed to separate from the rest, and to dwell on the other side of Jordan. They were to assist their brethren in their necessary wars, and to continue under one government with them-even that of the great Jehovah Himself-erecting no separate Altar, but coming to perform their sacrifices at that one Altar of Shiloh, where the Lord had vouchsafed to promise His special presence.

Though this subjected them to inconveniences, yet as Uniformity of Worship and the nature of their Theocracy required it, they adhered faithfully to their

contract.

Numb. 32.

In the fear of God, they bowed themselves at his altar, although not placed in their own land; and, in love to their brethren, they supported them in their wars," till there stood not a man of all their enemies "before them;" and at last, Joshua, their great Leader, having no farther need of their assistance, gave them this noble testimony-That they had in all things obeyed his voice as their general, and faithfully performed all that they had promised to Moses the servant of God. Wherefore, he blessed them, and dismissed them to return to their own land "with much riches, and with cattle, and with silver, " and with gold, and with much raiment."

No sooner, therefore, had they entered their own country, than in the fulness of gratitude, on the banks of Jordan, at the common passage, over against Canaan, they built an high or great Altar, that it might remain an eternal monument of their being of one stock, and entitled to the same civil and religious privileges, with their brethren of the other tribes.

But this their work of piety and love was directly misconstrued. The cry was immediately raised against them. The zealots of that day scrupled not to declare them Rebels against the living God, Violators of his sacred laws and Theocracy, in setting up an altar against his holy altar; and therefore the whole congregations of the brother-tribes, that dwelt in Canaan, gathered themselves together, to go up to war against their own flesh and blood; in a blind transport of unrighteous zeal, purposing to extirpate them from the face of the earth, as enemies to God and the commonwealth of Israel!

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